Re-circumcision: the hidden evil of FGM in Sudan - Female Genital Multilation - Statistical Data Included

WIN News, Spring, 2002

FROM 'THE AHFAD JOURNAL', PUBLISHED BY AHFAD UNIVERSITY FOR WOMEN

P.O. Box 167, Omdurman, SUDAN

Editor-in-Chief: Amna E. Badri, Ph.D.

fax: 553363

website: <www.ahfad.org>

BY: Professor Ahmed M. Abdel Magied; El Balah A. Sulima; Dawood M. Kawther.

"Realizing that very little is known about the unique Sudanese practice of re-circumcision (RC), particularly in published form, the present study was carried out. The main focus of the study included the perception and attitudes of men towards the practice with full consideration to the impact of level of education and socia-economic status of the respondents...

Some of the male respondents (32% from Al Muhandeseen and 62% from Al Fitehab) preferred that their spouses become re-circumcised, completely ignoring the feelings or consent of the female spouse. This may be indicative of a selfish side of the Sudanese male dominance in connection with sexual matters. On the other hand, the high level of education and high socio-economic status had a clear positive impact on banning circumcision of daughters of this group of respondents.

Circumcision is a widely spread practice and re-circumcision as a practice unique to Sudanese women is a complex social problem which is mainly connected with some repugnant traditions and to a lesser extent erroneous religious beliefs. Therefore, more extensive and in-depth researches and surveys of scientific quality are necessary to provide a comprehensive database. This is to help in designing and modulating effective strategies and efficient sustainable interventions for abolishing recircumcision within a comprehensive framework of abolishing FGM in general in the Sudan.

INTRODUCTION

Female circumcision (EC) or female genital mutilation (FGM) represent a traditional practice that is well known to have serious and hazardous health and social consequences on the female.

FC is widely practiced in all regions of Sudan, with some variations in the prevalence and types of circumcision performed according to the indigenous local customs and traditions. In classical Arabic FC is called Khifad which means reduction. In popular Arabic used in Sudan it is called Tahur which means purity and cleanliness. There are three main types of female circumcision practiced in Sudan: Clitoridectomy, Intermediate and Pharaonic Circumcision.

The three types represent different degrees of Mutilation of the external genitalia of the female. Unfortunately, re-circumcision (RC), which is a unique practice in Sudan, is becoming part of the Sudanese culture, thus contributing further to the negative impact of female genital mutilation.

Re-circumcision practice involves tightening the vaginal opening by incisions on the two sides of the already mutilated labia majora and then suturing to leave a tight and small orifice. The practice has also further hazards on the health of the female.

STATEMENT OF THE PROBLEM

The problem of female circumcision or female genital mutilation in the Sudan has to some extent been studied from some aspects, but very little is known about re-circumcision practice, particularly in the published form. This study mainly investigates re-circumcision or Adal which is an Arabic word that literally means re-circumcision for the better. 'Adal' is a form of genital mutilation uniquely practiced in Sudan. Accordingly, the main objective of this study is an attempt to explore the reasons behind practicing the 'Adal' among Sudanese women.

SPECIFIC OBJECTIVES

* To explore the attitudes of men towards the practice of FC or FGM.

* To obtain more information from men about the reasons behind re-circumcision of women

* To find out the impact of level of education and socio-economic status of the male respondents towards FGM at large, but particularly the unique re-circumcision practice.

METHODOLOGY

The perception and attitudes of 100 Sudanese males towards circumcision in general and recircumcision in particular were investigated through questionnaire and personal interviews. The investigation was from two areas; and the respondents were two groups of different educational and socio-economic status. Fifty (50) males were randomly selected from El Muhandiseen area and 50 males were from AlFitehab area in Omdurman.

RESULTS

AGE GROUPS OF THE RESPONDENTS FROM THE TWO STUDY AREAS

* In the Al Muhandeseen sample, 32% of the respondents were at the age group of 51-60 years, 28% of the respondents were fairly at the prime of their youth (21-40 years). Respondents of the age group 41-50 years constituted 26%, while those of the age 61-70 years were 12%. Only 2% were above 70 years.

* In the Al Fitehab sample the majority (48%) of the respondents were at the prime of their youth (21-40) years, 26% were at 41-50 years, 16% were at 51-60, 8% were at 61-70 and only 2% of them above 70 years.

LEVEL OF EDUCATION OF MALE RESPONDENTS

* In the Al Muhandeseen sample the majority (40%) of the respondents were university graduates. Those with secondary level constituted 22%, 14% had post university qualifications, 10% had basic level of education (Khalwa, Primary and Intermediate), 6% illiterate and 8% no respons.