By a Bohra
The recent dropping of charges against Dr. Jumana Nagarwala, who is accused of performing female genital cutting on underage girls in the United States, on a constitutional technicality rather than perceived criminality, solidified my thinking about the relationship between power and oppression.
This thought was first introduced to me by Irfan Engineer, the son of Asghar Ali Engineer, a prominent activist who engaged in a decades-long battle with the Bohra orthodoxy over community reform. Irfan, a successful activist in his own right, described to me the relationship between the Indian state and the Bohra clergy. As long as the clergy declared electoral allegiance to the government, the state would turn a blind eye to the clergy’s authoritarian rule over the Bohra community. This relationship was made visible by the government’s reversal of its support for a national law against FGC, shortly after Prime Minister Modi (dis)graced the stage at one of this year’s Bohra Ashura sermons.
Modi extolled the virtues of the economically and educationally advanced Bohras, who were allegedly setting a great example for their impoverished and persecuted Muslim countrymen. Seeing Modi on stage, Bohra Muslims could almost forget the carnage inflicted in Gujarat in 2002, and Modi’s rampant Islamophobia since. The Bohra community has probably been shielded from Islamophobic violence because of the clergy’s close relationship with the ruling right-wing BJP (Bharatiya Janata Party) and its ideological parent, the RSS (Rashtriya Swayamsevak Sangh).
Even I was willing to overlook the fact that the Indian government’s attempt at criminalising FGC was based more on criminalising Muslims rather than empowering women. Yet, I thought, maybe the ends will justify the means. I was wrong. Modi’s relationship with the Bohra clergy makes it clear that we cannot rely on the Indian government to end FGC in our community. Even if the Supreme Court rules in favour of criminalising FGC, we can be certain that the government will do nothing to enforce the ruling.
This violent relationship between the state and vulnerable women is not restricted to the Indian context. I am reminded of the first FGC case to be prosecuted in Australia, where three people were sent to jail after being proven guilty. An appeals court, however, acquitted them all after new evidence was released that showed that “the tip of the clitoris was still visible in each girl”. The reduction of the emotional, physical and ideological violence of FGC down to a visual assessment of a pinch of skin shows the weakness of even Western legal systems in protecting marginalised women. It is similar to the victim blaming that is still a routine in rape trials, and the inability of the state to protect women who report honour-based violence. Whether through negligence or structural misogyny, Western and non-Western governments have failed women.
If the government is not an ally, could I turn instead to ‘reformists’ within my own community?
I am in contact with certain Bohras who are not part of the mainstream community, and reject the leadership of the current clergy. They believe that the current leaders have deviated from the true message of the Imams, and that we must educate ourselves by going back to the original sources of our tradition. I thought that this group of people (mostly men), espousing rationality and critical inquiry, would immediately be against FGC. I was wrong. The emphasis on going back to the original sources means that they accept, uncritically, the infamous book by Qadi Numan (Da’im Al Islam) that advocates for girls to be ‘circumcised’ once they are older than 7 years old. Any debate, often started by the few women in the WhatsApp group, about the necessity of this practice in our modern context, or even about the issue of consent, is shut down. I thought that a shared experience of living under a tyrannical religious clergy might force these men to be more critical of existing power structures and hear the voices of marginalised women. Once again, I was wrong. I learned that the patriarchy, embodied by these ‘reformist’ men, can never be leveraged to end violence against women.
I learned that it is not worth compromising my core values in order to ally with fickle powers that do not center marginalised voices and their struggles. Real change can only happen from the ground up. This is why the work done by organisations such as Sahiyo is vital. By reaching out to individuals, and creating a space to share our stories, Sahiyo creates sustainable change within the community, and rebalances the power structures that exist within.
One thought on “Examining Female Genital Cutting and Intersectionality”
Keep raising this issue as often as you can, the more “in the face” it is, the more people in positions of power will be forced to do something positive about it, it’s absurd that 18 years into the 21st century we are still debating this cruel unnecessary invasion on women and young girls bodies.