Introduction
Female genital mutilation or FGM, common in Guinea, is a ritual act. In the process of this tradition, either part of the external genitalia or the entire external genitalia is removed from women. These modifications may include the removal of the clitoris or the stitching of the labia. The tradition has existed in Guinea for approximately two thousand years and is conditioned by the socio-cultural aspects of the local traditional community. The anthropological reasons for the origin of this ritual were that people believed in the cause of FGM as a way to stop polygamy among the female population. It was assumed that the rite helps to reduce female sexual energy and desire. Thus, the women of the tribe remained faithful to their husbands, and the FGM ensured that the husbands were the biological fathers of their children.
However, this procedure is traumatic and undesirable for use. According to the World Health Organization (WHO), there is no proven medical benefit to any FGM modification (Ahmed 7). Moreover, this procedure threatens the woman’s health and brings both short-term and long-term problems. In today’s society, there are many practices aimed at abandoning FGM. Despite this, in many countries, including Guinea, the procedure remains widespread. The origin and continued popularization of this practice remain unclear and are seen as violence against women.
Overview
From an ethnographic point of view, FGM is regarded as a mandatory initiation rite for women of the peoples of Guinea. After that, they are fully prepared for adulthood and can get married. Some note that the ritual was performed among girls 15-18 years old, who subsequently received a short period of freedom. Subsequently, they went to their husband and started their own families (Ahinkorah et al. 5). However, many girls talk about having FGM much earlier and are told about their obligations to the man and his family members after that. At the same time, the person who performed the circumcision looked after and treated their wounds and conducted the accompanying training. In addition, most of the girls and the peoples of Guinea are sure that FGM is a mandatory rite of passage into adulthood. This event means that women have new rights and privileges.
A female circumcision usually has a traditional meaning for the people and performs other functions in the communities, being an obstetrician. Female genital mutilation in Guinea is contrary to the human rights convention and is seen as a violation and discrimination against girls on the world stage (Balde 24). Moreover, most of the women subjected to this procedure are minors, which reflects a gross violation of the rights of children.
Social and Cultural Reasons
The reasons why women undergo such an operation may differ from region to region. Moreover, they change over time and are based on those cultural and social factors that are determined by the family or community. First of all, in Guinea, FGM is seen as an integral part of social life that has become the norm. In this regard, society puts pressure on the girl and her family in matters of obedience to generally established rules as a powerful incentive to complete the procedure (Doucet et al. 7). Some communities perform this ritual with every girl, so there is no doubt about the need for it.
Another common reason is the community’s view of how women’s sexual behavior should be shaped. Thus, the girl’s family ensures her reputation with the community and guarantees the preservation of her virginity and fidelity to her future husband. Leaders of the society of the Guinean people are deeply convinced that FGM allows you to reduce and suppress libido, which can cause extramarital relationships (Doucet et al. 3). Community representatives are sure that if the girls have a closed or narrowed vagina, then the fear of pain and shame will become higher than sexual desire.
The cult-urological aspect of this continuing tradition is determined by the reference ideas of the Guinean society about a woman. Modesty, femininity, and chastity are manifested to a greater extent after the removal of those genitals that are considered unclean by the people. Thus, this rite contributes to the upbringing of the girl and is perceived as a method of preparing for marriage. Additionally, the two-millennium cultural tradition argument is one of the main arguments for the continuation of FGM.
Religious Reasons
The scriptures do not suggest or indicate FGM procedures as a way of rewarding religion. Nevertheless, the people of Guinea remain confident that the prescription of belief approves and accepts this rite. At the same time, many religious figures in Guinea continue to support female genital mutilation, calling it the need for sacrifice for subsequent cleansing. Religious figures actively advocate for the preservation of the tradition and promote this decision among society, including local authorities (Doucet et al. 4). Girls who have undergone the so-called initiation rite have a strong conviction in its religious significance. It remains a common belief among girls that FGM makes them pure, which is the main reason for pride. The procedure is caused by an erroneous understanding of Islam as a religion that dictates circumcision.
Economic and Legal Reasons
When deciding to circumcise a family, girls can be pressured by economic reasons, such as unwillingness to live in poverty. Circumcised women are highly valued in Guinean society, which means girls will have a better chance of getting married. Since the FGM procedure is strictly associated with purity and purity, brides who have passed the initiation rite have a better chance of a prosperous future (Pallitto and Ahmed 487). Moreover, the parents of a girl who has undergone this ritual can count on a good dowry from the groom at the time of marriage. Thus, in poor Guinea, a good dowry is a significant incentive for the decision to be circumcised.
The legal reason is that at the state level, the FGM procedure is not prohibited by law. Girls are not protected from interference in their private lives and gross violations of human rights. In addition, local authorities do not apply enough measures and do not allocate the proper budget for public education (Pallitto and Ahmed 487). The practice of talking about danger and medical prohibitions against mutilating is not common in Guinea. Society remains uneducated about FGM and the risks that girls face throughout their lives.
Conclusion
In conclusion, it should be said that the practice of FGM has evolved over the centuries in Guinea and has become an ineradicable tradition. Local communities believe in the religiosity of the ritual, followed by the cleansing of the girl. Moreover, the culturological and social aspects are determined by the antiquity of tradition and the possible pressure of society on the girl’s parents. In addition, an important factor is the legality of the procedure and the complete vulnerability of girls in the right environment.
Works Cited
Ahinkorah, Bright Opoku, et al. “Predictors of female genital mutilation or cutting among daughters of women in Guinea, West Africa.” International Journal of Translational Medical Research and Public Health, vol. 5, no. 1, 2021. pp. 4-13. Web.
Ahmed, Wisal, et al. “A hybrid, effectiveness-implementation research study protocol targeting antenatal care providers to provide female genital mutilation prevention and care services in Guinea, Kenya and Somalia.” BMC health services research, vol. 21, no.1, 2021. pp. 1-10. Web.
Balde, Mamadou Dioulde, et al. “Attitudes of health care providers regarding female genital mutilation and its medicalization in Guinea.” PloS one, vol. 16, no. 5, 2021. pp. 22-35. Web.
Doucet, Marie-Hélène, et al. “Beyond will: the empowerment conditions needed to abandon female genital mutilation in Conakry (Guinea), a focused ethnography.” Reproductive Health, vol. 17, no. 61, 2020. pp. 1-15. Web.
Pallitto, Christina C., and Wisal Ahmed. “The role of the health sector in contributing to the abandonment of female genital mutilation.” Med, vol. 2, no. 5, 2021. pp. 485-489. Web.