Female Genital Mutilation (FGM) continues to haunt millions of girls and women globally, defined by the World Health Organisation as the partial or total removal of external female genitalia for non-medical reasons. Despite international recognition as a human rights violation and efforts to eradicate it, FGM remains prevalent, particularly in Nigeria.
The World Health Organisation (WHO), defined Female Genital Mutilation (FGM) as procedures involving the partial or total removal of external female genitalia, or other injuries to the female genital organs for non-medical reasons. FGM is internationally recognised as a violation of human rights. The practice has no health benefits and poses severe risks to its victimes. Female Genital Mutilation (FGM) also known as female circumcision or female genital cutting, is a deeply entrenched cultural practice that affects millions of girls and women worldwide.
According to UNICEF, at least 200 million women and girls alive today have undergone FGM in countries where the practice is concentrated, including Nigeria. Here, FGM prevalence varies significantly by region and ethnic group. For instance, the highest prevalence rates are seen in the South West (41.1%), followed by the South East (32.5%) and South South (23.9%), while it is less common in the North East (2.9%), North West (3.4%), and North Central (9.6%).
Omolola Pedro, a gender specialist, sheds light on the profound effects of FGM on its survivors. “The consequences are both immediate and long-term,” she explains. Immediately after the procedure, survivors may endure severe pain, bleeding, infections, and even death. Long-term, they face chronic pain, infections, infertility, complications during childbirth, and psychological trauma including PTSD, anxiety, and depression.
Pedro emphasizes that beyond physical and psychological trauma, FGM perpetuates a sense of otherness among survivors. “They often feel like outcasts because their bodies don’t conform to societal norms,” she adds. Sexual health is also severely impacted, with survivors often experiencing pain during intercourse and reduced sexual satisfaction due to the removal of sensitive genital tissue.
According to data from FGM/C Research Initiative in Nigeria, in recent years FGM appears to be changing 16.3% of daughters aged 0–14 living in urban areas have experienced FGM/C, compared to 21.1% of those living in rural areas. All ethnic groups practise FGM/C, although it is almost unheard of among the Tiv. The group with the highest prevalence is the Yoruba (34.7% of women aged 15–49).Nigerian women aged 15–49 with no formal education are the least likely to have undergone FGM/C (17.2%). Nigerian women aged 15–49 with no formal education are the least likely to have undergone FGM/C (17.2%). Between 2008 and 2018, the overall prevalence for women aged 15–49 fell from 29.6% to 19.5%.
FGM is typically performed on girls between infancy and age 15. There are different types of FGM. Type I (Clitoridectomy) is the partial or total removal of the clitoris and, in very rare cases, only the prepuce. On the other hand, Type II (Excision) is the partial or total removal of the clitoris and the labia minora, with or without the excision of the labia majora. Type III (Infibulation) is the narrowing of the vaginal opening through the creation of a covering seal, formed by cutting and repositioning the labia minora or labia majora, with or without removal of the clitoris. Lastly, type IV include all other harmful procedures to the female genitalia for non-medical purposes, including pricking, piercing, incising, scraping, and cauterising. In Nigeria, Types I and II are the most common, with Type III being relatively rare.
In Nigeria, legislative efforts like the Violence Against Persons (Prohibition) Act of 2015 criminalize FGM, yet cultural acceptance and lack of awareness hinder enforcement. Community education and advocacy are crucial. NGOs and government campaigns aim to raise awareness about the harmful effects of FGM and promote gender equality. Integrating comprehensive sexuality education into school curriculums and engaging community leaders are vital steps toward abandonment of this harmful practice.
Survivors of FGM need support and counseling to heal from both the physical and emotional scars inflicted upon them. By amplifying their voices and sharing their stories, we can empower survivors and advocate for a future where FGM is no longer a reality for Nigerian girls.
The immediate complications can include severe pain, excessive bleeding (haemorrhage), genital tissue swelling, fever, infections, and problems with urination and wound healing. In some cases, FGM can lead to death. As for long-term health issues, women who have undergone FGM may experience chronic pain, infections, cysts, infertility, increased risk of childbirth complications and newborn deaths, and the need for later surgeries. For example, the narrowing of the vaginal opening (Type III) may lead to recurrent urinary and vaginal infections, difficulty menstruating, pain during intercourse, and complications during childbirth. FGM also has psychological effects. The trauma of FGM can lead to long-lasting psychological effects, including post-traumatic stress disorder (PTSD), anxiety, depression, and low self-esteem. Girls and women who undergo FGM often experience feelings of betrayal, fear, and helplessness, especially with girls who are at the age of 10 years and above before the act is performed.
Gender specialist Omolola Pedro discussing the implication of the mencae added that victims of FGM often see themselves as outcast because their body doesn’t look like that of other women. Also, FGM can severely affect sexual health, leading to decreased sexual satisfaction and difficulties with sexual intercourse. This is because the cuttings done as a result of FGM makes sex painful to them. The removal of sensitive genital tissue can diminish sexual pleasure, causing pain and discomfort.
Female Genital Mutilation (FGM) is a practice shrouded in myths and misconceptions. Despite widespread efforts to educate and eradicate this harmful tradition, various false beliefs continue to influence its practice. One of the most pervasive myths about FGM is that it is mandated by certain religions. In Nigeria, this belief is particularly strong among some Muslim and Christian communities. Another common myth is that FGM preserves a girl’s virginity and ensures her fidelity in marriage. This belief is tied to the notion that FGM reduces a woman’s sexual desire, thereby preventing premarital sex and infidelity. The practice is often justified as a means of controlling female sexuality to conform to patriarchal standards of purity and honour.
However, religious leaders across various faiths have increasingly spoken out against FGM, clarifying that it is not a religious requirement. Also, there is no scientific evidence to support the claim that FGM controls sexual behaviour. On the contrary, FGM can lead to severe sexual dysfunction, including pain during intercourse and decreased sexual satisfaction. It does not guarantee virginity or fidelity and instead causes lifelong physical and psychological trauma.
There have been several efforts from the government in Nigeria to ban this act. The Violence Against Persons (Prohibition) Act (VAPP) of 2015 criminalises FGM in Nigeria. However, enforcing these laws remain a challenge due to cultural acceptance and lack of awareness and most of these laws merely exist on paper. Also, there has been educational campaigns from NGOs and the government targeted at communities, families, and religious leaders to raise awareness about the harmful effects of FGM and promoting gender equality can help shift perceptions, reduce the practice, and ensure that FGM is not a reality of a Nigerian girl child.
Integrating comprehensive sexuality education into school curriculums helps young people understand the health risks and human rights violations associated with FGM. Engaging community leaders, religious figures, and influential members in dialogue about FGM is essential. These individuals can play a key role in dispelling myths and advocating for the abandonment of the practice. There should also be support and counselling for survivors of FGM.
