By Tamanna Taher
When I began writing an article on female genital mutilation (FGM), I was adamant that my research be thorough, and my opinions be carefully articulated. However, I did not realise the mammoth task the latter would become. It has been two years since I started writing this article. I was a sophomore in college when I began, and I sit here as a senior, writing to pledge my solidarity to end FGM. My parents had managed to shield me from the hushed conversations that I always knew were happening.
I was 14 years old when I was finally let into the discussions recounting personal experiences and stories from survivors in the family. I remember sitting in the backseat of my parents’ car, asking what they were whispering about. My father said it was okay to tell me, and explained FGM, or khatna, as it is known in the Dawoodi Bohra community.
“It is when a female is circumcised.”
“Circumcised? How? What?”
“They (carefully separating us and them), believe that for a woman to be pure, she must undergo a surgical procedure in which she is circumcised.”
At this moment, I was as any teenager finding out about such an issue would be – very uncomfortable. Deciding not to ask anything else, I sat back and wondered what exactly was there to be circumcised down there. This went on for a few very silent weeks. However, I finally mustered enough courage to ask the question that had been haunting me. Had it been done to me?
I remember awkwardly questioning my mum one day, asking whether I was so young that I did not even remember. She informed me that she was vehemently against it, and neither me, nor my sister, had this procedure done. She said she would never, as she was a victim of it herself: a victim of family traditions and beliefs, and another one of the countless victims of groupthink. She said that she remembered her experience, and it was not something a woman forgets. She was seven years old.
My mum never called herself a victim. She told me that she had never understood it fully. At the time she drew a parallel between being cut and getting an ear piercing. That is why, she explains now, she never questioned her mother. That is why she believes her mother never questioned my great grandmother. She thought of it as a necessity of growing up – not a religious doctrine, but a cultural tradition.
I have chosen the words victim and survivor very purposefully. I believe if this had truly been something she did not feel was an injustice to women around the world, my mother would have chosen us to carry the burden of the tradition. But she stepped back, separating herself from the powerful clutches of “Log kya kahenge?” (“What will people say?”) She saved her daughters from the injustice she was too young to save herself from.
I will forever be grateful to my mother, for being so brave and standing up against members of the family she loved and trusted, fighting them and protecting us from the practice that she had to suffer from herself, of which countless others still have to suffer the consequences.
I began asking the women around me whether they had been subjected to any form of FGM. I was appalled at how many of them said yes. I was even more revolted when I found out that my family had been divided by this issue. There were people around me that agreed with what was happening, so much so that they decided to boycott all the members of the family who saw FGM for what it was – child abuse. This was a confusing time for me. I was very close to a cousin of mine who defended the right to have been cut. She saw it as something that should be a choice. I was almost swayed by her.
I regret that I allowed that to happen, and I am embarrassed that I did not realise sooner the repercussions of staying silent in such situations. I see now that khatna is not a choice. The girls who are cut are not consenting. They are usually ignorant about what is being done to them – realising the effects only in adulthood, and at which point they must silently bear the psychological pain and trauma. A girl, in the moment, might only feel the excruciating pain of the instrument being used to perform the procedure, but when she becomes a woman, she will realise that the cuts run deeper than what she previously thought.
This is why so many people have begun to speak up. This is exactly why Sahiyo – United Against Female Genital Cutting as an organization exists. Children cannot make these decisions, and you cannot legally call them consenting beings. They do not have full knowledge, and they do not realise the gravity. To anyone who argues otherwise, I would like to present several stories. One of the women I spoke to told me that she had been promised ice cream if she went. She was only 8 years old; an adult would recognise that as manipulation. Another told me that her mother said she was going to see a doctor because she was sick. That is universally recognised as deceit. I even had someone tell me that her mother had slapped her and told her that she was doing this for God. That is plain and simple coercion. But, most importantly, all of the above is child abuse, manifesting in its verbal, emotional and physical forms.
You might be thinking, but what will speaking up do? We need you to understand that every voice matters because we are speaking for those that had been stripped of theirs. You may also be thinking there is so much awareness. The number of girls subjected to this must be falling. That is far from the case. The number has been steadily rising, and is projected to rise to 4.6 million girls in the year 2030. Anything more than zero is already too many. Speak up against injustice and pledge to fight for all the little girls around the world being dragged into apartments or doctors’ offices and having their bodies permanently changed. Speak up for your daughters, your sisters, your cousins, your mothers, and your aunts. Speak up because this is not a choice; it is oppression.