 |
|
| Author |
 Topic  |
|
gambiabev
United Kingdom
3091 Posts |
 Posted - 05 Nov 2007 : 15:51:00
|
Because the whole penis is not ripped of denying men all sexual pleasure!  If it was Im sure men would be complaining very loudly!!!  |
 |
|
|
Alhassan
Sweden
813 Posts |
Posted - 05 Nov 2007 : 16:03:25
|
quote:
Originally posted by mansasulu
I think you have done a brilliant job in removing the confusion surrounding Sis. Omega's understanding of female circumcision. However, what you failed to show is how comes male circumcision is not mutilation in itself since you stated that The male equivalent of the clitoris is the penis itself.
Sulu,
I surpose all of us men who have been cercumsied have seen and know that there is no part of the organ removed totally. It is the skin that surrounds the pennis head that is removed which is healthy. If the whole penis was removed it would look like FMG and the men would not be able to have igaculation. Don't you agree? |
|
|
|
mansasulu
997 Posts |
Posted - 05 Nov 2007 : 16:37:33
|
| Alhassan, your recent post confirms what I have been suspecting all along. You do not understand that there is a difference between FGM and Female Circumcision. Female Circumcision is when a tip of the clitoris is removed. FGM, among other things is when the whole clitoris is remove, likewise male circumcision will become when the penis is totally removed. |
"...Verily, in the remembrance of Allâh do hearts find rest..." Sura Al-Rad (Chapter 13, Verse 28)
...Gambian by birth, Muslim by the grace of Allah... |
|
|
|
Momodou
Denmark
11713 Posts |
Posted - 05 Nov 2007 : 19:06:20
|
The following is culled from the Gambia-L Archives
INFORMATION FOR TRANSFORMATION - WHY FEMALE GENITAL MUTILATION AND NOT FEMALE CIRCUMCISSION
‘HER’ STORY:-
Girls as young as two weeks old continue to be subjected to the unnecessary practice of female genital mutilation-F.G.M. This is done in the name of culture, tradition, religion, and economic or other social expectations.
"Nyaaka", "barang-boyo", "wula-kono taa", "sunnoo" are names in the mandinka language used to describe the circumstances surrounding the act of removing part of the female genitalia with a sharp instrument, such as a blade or the ancestral knife many years old. It is therefore not surprising to wonder why the origin of this practice. The oldest person in this generation will say "it s our culture and tradition". Let us filter this particular culture.
Until recently, FGM was referred to as female circumcision. It was performed in the bush as a communal ceremony. Mothers in collaboration with other female relatives probe the timing for the community to embark on it.
Men as fathers give their tacit approval as fathers and decision makers in the home. The ceremony will take place with the approval of the Alkalo as the village head to give permission for it to take place in the village.
The women leaders, the "Ngansingba" and the "Ngamanoo" would go through traditional means to pray for protection be able to circumcise as many girls as possible without evil interference. Women would also go to the marabouts for special prayers for protection and get some "jujus and "holy" water (nasoo). They would extend invitation to relatives and friends from far and near to attend the ceremony.
Dancing will mark the eve of the ceremony. The little girls would be told that they are going to eat bananas and would dance as much as they could.
The adults will never tell them that they are going to loose part of their creation for-ever. Some of the girls may overhear what was going to happen, but the fact that everything is presented in a festive mood, new clothes and shoes makes it difficult to margin what was going to be their faith.
On the day of the ceremony, a cousin (jong musoo) or another relative will carry the girl on her back to the "jujuwo". This is usually the space already prepared for the occasion, mostly within the thick part of the forest. Some refer to this place as the circumcision chamber. The circumciser locally called the "ngaaman" and her assistants would be waiting for the girls to be brought by turn. In most cases the mother is not present when the operation is being done on her daughter. She would be amongst the women singing and dancing to drown the screaming of the girls.
The songs are so nice that every girl would want to be part of the disguised merry making. While the operation is on, the assistants would have been alerted which of the girls should not be washed, to allow the blood to dry up the operated area and sealing the natural opening Allah has created. (notoroo or kadaroo).
AGE OF CIRCUMCISSION
The age of circumcision vary from one ethnic group to the other, i.e. the Sarahuleh can circumcise a baby girl as young as two weeks old while a mandinka can wait until the age of seven to ten years.
TYPE OF CIRCUMCISSION PERFORMED IN THE GAMBIA
With the exception of the few women involved in the operation for most women, it is generally assumed that the same part is operated upon each girl. However, it has been established that different types do exist in the Gambia.
- Removal of part of the clitoris
- Removal of the whole clitoris
- Removal of the whole clitoris, labia minora and sealing the area.
None of these cannot be compared to the removal of the foreskin in male circumcision.
MEDICATION
The process includes the use of warm water and powdered herbs. Special herbs are used for dressing the wound. These special herbs are very painful on the raw wound. It is during the dressing that it is determined which of the girls would undergo sealing. Parents do give their consent but it may accidentally happen if not properly dressed. The medication in the Gambia has also changed over a period from the herbs to things such as cow dung, tomato paste, "Chinese mentholatum", just to name a few.
COMPLICATIONS AS A RESULT OF FGM
By now readers would have understood why female circumcision is referee to as female genital mutilation. The shock, pain and bleeding are some of the immediate complications. The bleeding should not be underestimated because the girl is padded with a piece of cloth and it is difficult to quantify the amount of blood lost during the period. Passing urine is painful and suppressed by the girl because of the pain caused by the acidity of the urine touching the raw wound. These are the beginning of problems the girl would face in future womanhood. The healing is accompanied by threats
from former graduates - "kintangholus" and older women. The girl would promise never to reveal what she heard or saw during her confinement to uninitiated girls or women. The girl keeps her promise throughout her life.
Studies have shown girls with sealing finding it difficult to have normal blood flow during menstruation. Sexual desire is reduce and this has effect on her marriage life. Childbirth is a natural process but it is affected by the reduction of the natural elasticity that should occur during delivery; this leads to other complications such as tears with first deliveries in particular.
SOCIAL STIGMATIZATION
Uncircumcised girls are stigmatized for not going though the gruesome
practice of FGM. This is commonly associated with insult such as "solima”.
Some who have undergone it will be accused of not properly trained in the chamber because they do not respect the norms even though they have been operated upon. Some will go to the extend where the food they prepare will not be eaten by some members of the family because the woman is termed as "unclean".
ECONOMIC FACTORS
The "ngaamano" or circumciser is a well-respected woman in the community and feared by young girls. She is showered with money, material and food during the ceremony. In some communities she is from "Numoo" class, while in some she is termed as a woman with spiritual powers. The amount of money and other items involved also depend on whether the ceremony is held in the rural area or urban. For instance a mother may pay D50.00, quality food supply daily for at least two weeks, material for the circumciser, cook the following on the "graduation day"
- teya fotoo
- benachinoo
- nyankatangho
- soosoo
- snacks
- fufu, etc...
A lot of people are catered for from the morning to the evening. breakfast, lunch and diner.
CONCLUSION
It has been observed that FGM is becoming a backyard activity or inside the house. This can be associated to the disappearing bush in our communities. This has also affected the availability of herbs for traditional medicine in relation to fGM or has it been "modernized"? The duration of staying in the bush has disappeared with most of the education it had with it. Some Ngaaman will claim that a girl is healed after three days; however that has to be questioned because a mere cut with a kitchen knife does not heal in three days much mere the removal of part or the whole of the most sensitive part of the female genitalia. Our culture has to be respected however with a good knowledge of what it entails it is beyond early marriage, food taboo, wife beating ,etc.
Our culture has positive element that have a human face and it is being shadowed with lack of tolerance and ignorance. I hope this write up will enlighten us on the issue of FGM not as a western influence to stop our cultural practices but the result of women putting their head-ties on their thinking head and analysing issues surrounding their livelihood.
Amie Bojang-Sissoho
A Victim
First published in June 1998.
Related topic: Amie Bojang-Sissoho of GAMCOTRAP speaks about FGM |
|
|
|
Momodou
Denmark
11713 Posts |
Posted - 05 Nov 2007 : 19:30:26
|
STRATEGIES FOR THE ERADICATION OF FEMALE GENITAL MUTILATION: GAMCOTRAP’S EXPERIENCE”
By Amie Bojang-Sissoho
A paper presented at a seminar organized by Gambians in Norway as part of a Gambian cultural week celebration, 28th July – 4th August 2001 in Oslo, Norway.
Background to GAMCOTRAP
GAMCOTRAP is the Gambia Committee on Traditional Practices affecting the health of women and children. It has been at the forefront of creating awareness amongst the Gambian population on gender issues including: effects of some traditional practices, in particular female genital mutilation (FGM); the empowerment of women; and the need for positive attitudinal change towards improving the status of women. Using a participatory approach, activities carried out include lobbying and advocacy, training and consultancy, community-based programmes, research, documentation and publication production.
Because harmful traditional practices affect women in various degrees and forms throughout their lifecycle, GAMCOTRAP campaigns adopt multi-sectorial approaches involving children’s rights, the human rights of women, education, social development and health education etc.
Whilst the goals of GAMCOTRAP have not changed there has been a general move to incorporate the eradication of FGM into part of a more comprehensive programme on Reproductive Health and Human Rights. We also continue to believe that education is one of the main pillars in the process of eradicating FGM.
Building local capacities through training and information are our major tasks at the community level and networking and lobbying at different fora are being carried out. The organization has also forged alliances with partner organizations, and undertaken collaborative activities with relevant Non-Governmental Organizations-NGOs.
TARGET
· GENDER - Both women and men.
· AGE - Across all ages, young and old.
· STATUS - Women’s leaders, Male opinion and religious leaders,
Professionals (health workers, teachers, media practitioners, law
enforcement agents, and politicians.
· ETHNICITY- All ethnic groups in our target areas.(Mandinka, Sarahuleh, Fula, Jola, Wollof)
· LANGUAGE - Depends on the target group. (Mandinka)
AREA
The whole country is targeted with different programme activities.
· E.g. The UNICEF programme is targeted in the Central River Division / Upper River Division areas.
· The girls’ education programme is countrywide.
· The Lecture programme is nationwide – mostly schools and youth clubs make requests for such sessions.
· Advocacy – National, Sub-regional and International.
FORMAT
· Training Information Campaigns – TIC
· Sensitisation Meetings
· Research and Documentation - Best Practices - A document detailing GAMCOTRAP’s regular and systematic approaches that are used to deal positively with traditional practices in The Gambia. These approaches have yielded progressive achievements in addressing gender discrimination and gender-based violence, and have made a valuable contribution to the sub-regional knowledge base on gender mainstreaming and the empowerment of girls and women.
Annual reports – Give detailed information of the organization’s activities.
· Mass media sensitisation
· Make our Library accessible to the public.
· Use of audio-visual aids
TOPICS
GAMCOTRAP is interested in the total empowerment of the woman and the girl child. A holistic approach is used to discuss issues of reproductive health, rights of women and children and the girl child in particular.
These include early marriage, female genital mutilation (FGM), family
planning, HIV/AIDS, teenage pregnancy and women’s economic empowerment, etc.
All of these are discussed within the context of culture and tradition and the interconnections between them.
The topics are dealt with in different ways:
· Brainstorming
· Lectures and Presentations
· Group discussions
INFORMATION SOURCES
The issues that GAMCOTRAP deals with reflect sensitive and culturally based features and programmes that are implemented take into account the prevailing cultural setting and social context. These programmes are based on research and survey findings to ensure maximum positive impact.
Identifying and working with socially influential individuals and groups such as opinion leaders, traditional birth attendants, policy makers and the youth has proved effective for grassroots mobilization. A lot of information is gathered through informal discussions during field visits and workshops.
HOW DOES IT ENTER THE COMMUNITY?
GAMCOTRAP understands and recognizes the traditional make-up of our
communities and it works through their channels of communication. For an initial visit to a community, the Alkalo – the village head is approached and the organization’s mission is explained. The Alkalo then invites other members; these could be council of elders, or the Village Development Community (VDC). Aware of the organization’s mission, the Imam, women and youth leaders are invited and arrangements are then made with the specified
target. Some communities even identify a contact person for the activities and acts as a liaison between the community and GAMCOTRAP.
During workshops, prayer times are respected to allow those who want to pray to do so. The Committee members share Gambian hospitality by eating and drinking with participants. They socialize with the people. In village-based activities, community members also observe GAMCOTRAP members.
During a research at Kanteli Kunda, one of the remote villages near Fatoto in the Upper River Division of the Gambia, one of the old women always sat under her veranda told the Committee how they had been observing the group and the way it conducted its activities.
Even though some will feel that the drinking cup is dirty or the water is unclean, for GAMCOTRAP it is an opportunity to sensitise them on hygiene, for example, the link between a clean environment and good health. Such an approach also builds confidence and understanding. Even though the mission is to sensitise about the eradication of FGM, other concerns for the well being of the people are given consideration.
Another strategy applied in during discussions is to highlight the need for knowledge and awareness. Some people are knowledgeable in specialised area and therefore need awareness on some of the issues GAMCOTRAP discusses.
During a Focus Group Discussion (FGD) in one of the villages in URD, a young man, perhaps respected by the community because he was thought to be a knowledgeable Islamic scholar, embarrassed himself when he claimed that the reason why GAMCOTRAP was campaigning against FGM was to make Gambian women “white” or European women who he accused as being easily sexually excitable.
He attributed this to not being circumcised. I asked how a religious person like him was able to verify his accusation and that if it was from his experience, then he should be punished for adultery as he did an illegal act under Sharia.
In other words before one makes wild accusations and assumptions it is better to get the facts right. What was interesting about the discussion with this young man was that a group of women were in one of the rooms and listening to us. The women felt that we spoke for them.
Although GAMCOTRAP works with anybody with a genuine concern for women no matter their political affiliation, a similar misconception was narrated by a member of the National Assembly, who was discouraged by a colleague to honour an invitation sent by GAMCOTRAP because it is “not supportive” of the government. These are assumptions.
A second opinion was sought and the person was advised to attend in other to know about the work the Committee does. The person told us that the intention was to stay for a few hours, but ended up spending the day and expressed appreciation. It can be drawn from these examples that GAMCOTRAP is seen from different perspectives for its approach to women’s issues in particular. It is bold in dealing with its activities based on facts collected from the communities.
NETWORKING
GAMCOTRAP networks with different organizations at national, sub-regional and at international levels to share its experiences and information.
It is a member of the NGO community in the Gambia (TANGO) and government departments that deal with women and children also recognize it. It is invited to most national consultation meetings and workshops where women and children’s rights and reproductive health are discussed.
FUNDING SOURCES
Of course the activities of the organization require funds. GAMCOTRAP raises funds by developing project proposals and seek funding from the local UN organizations in the Gambia and other international groups interested in giving support to its activities inside and outside of the Gambia.
e.g Operation Rescue is funded by UNICEF. GAMCOTRAP works in collaboration with the community members of the various villages to monitor progress of the Baby Friendly Checklist being implemented in the 15 health facilities in the Central and Upper River Divisions.
Inter Africa Committee and UNFPA assist with staff salaries.
Girls’ Education Trust Fund: Individuals and groups around the globe who have heard about the organization or visited the office give their support.
Preston Education for Girls was specifically interested to sponsor girls, to enable those who are marginalized to gain access to education, with a view to empowering them. During the September 1999 to July 2000 academic year, nine hundred and eighty-one (981) girls from various schools countrywide were sponsored with US$ 39,980 received from Global Fund in July 1999.
The successful implementation of the Girls’ Education Project was seen as a very positive intervention, thus raising the hopes of the government, the community and the sponsored girls. However parents, teachers and the government asked questions regarding the continuity of the project, which were difficult to answer. While it is intended that the project continues, and that those girls sponsored during this academic year are maintained in school until the end of their schooling, funds are needed for the sustainability of the project. In addition the organization has not been able to meet the very high demand received from parents and guardians for assistance.
Some activities are funded through collaboration and use of the expertise of the organization. A recently concluded workshop with RAINBO and AMANTARE held in the Gambia is an example.
Women Living Under Muslim Laws funds a current study on Women and Law, which is at the publishing stage.
CHALLENGES
GAMCOTRAP’s primary goal remains that of eliminating harmful traditional practices, particularly female genital mutilation, through informed choices.
It is argued that educated and enlightened women are more likely to take appropriate decisions, both for themselves and their families and that is why the organization strongly believes that girls’ and women’s’ education is one way of empowering women to make appropriate decisions. Hence the empowerment of women should begin with girl-children and women having access to education.
The main difficulty encountered during implementation of GAMCOTRAP’s main programme has been the lack of support and political will of the Gambian Government with regards to the issues raised by the organization. In most cases the issues were seen as sensitive and inappropriate to be discussed by women. Consequently there is tacit resistance from men who form the majority in the government. National policies that do address some of the issues have
been criticized be some religious leaders using the public media, without any ensuing government intervention. These double standards have resulted in major donors being hesitant to commit funds to the organization.
Despite the obstacles, it is GAMCOTRAP’s desire and its commitment to
continue to consolidate its activities in the areas of promoting girls’ education, training and capacity building of sponsored girls’, strengthening data collection, advocacy, networking, social mobilization, active and constant dialogue, monitoring and evaluating. All of these are geared towards creating awareness and changing attitudes towards women and the girl child.
Conclusion
I hope that the strategies used by GAMCOTRAP are now clearer to you. I wish to congratulate the Gambian community in Norway for its interest in the efforts being made by Gambians back home and about women’s issues in particular. It has given me the hope that the struggle for attitudinal changes for the well-being of all, and in particular the recognition that the rights of women and the girl child are human rights, is worthwhile and more important than ever. As Gambians living abroad you may have the first hand experience that culture is not static and that social, economic and political environments do influence the way people live. GAMCOTRAP appreciates the recognition of its efforts and looks forward to continued collaboration and support with all Gambians and friends interested to the improvement of the status of women and the girl child and in creating awareness for a better world.
I thank you for your attention.
Reference:
GAMCOTRAP, (1999). Best Practices: Dealing with Traditional Practices in the Gambia. Prepared for UNICEF (Gambia).
GAMCTOTRAP, (2000). Annual Report 2000.
Appendix
Ten Questions and Answers on Female Genital Mutilation in the Gambia.
1. What is female genital mutilation -FGM?
Female genital mutilation is the cultural practice of the removal of any part on the female genitalia with the intention to purify or control female sexuality.
2. FGM is our culture, why should it be stopped?
Culture has never been static in the Gambia. Economic, social and even environmental factors determine the way we live. In relation to the practice of FGM, earlier generations of women used to do it in the thick bushes outside the village. The impact of environmental degradation has forced women to do it in the backyards or inside houses. At times the changes are attributed to internal migration within the country from rural to urban areas. Such changes have been noted in different communities. In the 1970s, in the community of Kombo Gunjur it was done at Sano Bojang kunda`s garden called Kangkangba. Today the place is part of a new
settlement area called Jujuba –one of the Mandinka names for the place where circumcision takes place. Another example is one of the circumcisors in the city of Banjul originally came from communities with bushes or forest covers in Baddibu, an area in the North Bank of the Gambia. However the bushy areas of city of Banjul have disappeared when compared to twenty years ago.
In Bakau community Katchikally Pond is no longer just a sacred place where circumcision is done but it is also a tourist attraction. While all these changes to the environment are taking place, the traditional medications for FGM and for other traditional healings used by earlier generations are lost with them. Girls no longer spend three months in the bush as part of the initiations that went along with the practice of FGM.
3. Women have survived the practice for thousands of years, why stop it now?
The existence of the practice for thousands of years does not justify why it should continue. The long silence was also accompanied with ignorance and fear of isolation and silent suffering. Since the 1980s women had been able talk amongst themselves and later women’s rights activists took the debate
further to the public fora to examine how men and women contribute to its continued existence.
4. In Gambian cultures, girls have to be virgins at marriage and if they have not gone through the practice of FGM, how can they be virgins?
The state of being a virgin is when there is no sexual act before marriage.
In the Gambia the acknowledged form sexual intercourse is heterosexual; if girls are not virgins at marriage then we should ask ourselves how that is possible. Is it that illegal sex with men has taken place? Is it possible that during the process of sealing one of the types of FGM, the hymen was lost?
5. FGM is a religious injunction, should women not practice it?
In the Gambia, even though the majority are Muslims, there are Christians and idol worshippers. It is a known fact that not all Muslims in the Gambia practice it. There are some Muslim women who do not practice it and there are non-Muslim women who practice it. Muslim men who marry women who do not practice FGM do not ask them to do it before marrying them. So it cannot be claimed and justified as an Islamic requirement as some religious scholars
would argue.
6. It is a Sunna (practice or advise attributed to the prophet Muhammad SAWS); you don’t want the Sunna to be performed on women?
So far there has not been any evidence that the women in the family of the prophet SAWS have done it. If it were such an important Sunna, it would have been enforced in the prophet’s household. The Sunna acts along which the practice of FGM is grouped are the cutting of fingernails and shaving armpit hair, men shaving their bear etc. This grouping needs to be examined. When the finger nails are cut, they grow again, when the hair is shaved it grows again but when any part of the female genitalia is removed
it cannot be replaced. It has an everlasting effect.
7. Some Islamic scholars claim it purifies the woman for the man’s pleasure, what do you have to say?
The forms of purification for any Muslim - male or female are the cleansing of oneself with water or clean sand especially for those of us in the Gambia. Muslims physically purify themselves through ablution before prayers, Janaba (the religious bath after a sexual act, or when women complete their monthly menses, after delivery blood finishes or even after a wet dream either by a male or female) or through Taymam (cleansing using clean sand or rock). The other forms of purification by Muslims are spiritual - they are the belief in the oneness of Allah and to say the truth. Allah the most beneficial knows best what can benefit men and women and thus has created our physiologies differently.
8. In any case, I have a right to do what I want with my daughter; is there a problem with that?
Your rights go with responsibilities. Remember, that vulnerable daughter of yours is also a human being and has her own individual right to her bodily integrity and surely if she is told all the facts involving the practice of female genital mutilation she can decide whether she wants it or not.
Think if you were in a position to defend yourself what you would have done.
Do you want to take advantage over your daughter because she’s a baby or a young child who is dependent on you?
9. What other reasons are there for the campaign to stop the practice in the Gambia?
Research has shown the harmful, irreversible, short and long terms´ effects of FGM on the reproductive health of women and the girl child. It should be remembered that FGM is mostly practiced on young girls from birth to their early teens. It is very close female elders of the family who know what happens to a young woman when she gets married many years after FGM. After all no society can develop without the participation of a physically and mentally healthy population and women are part of that population. So we
should re-examine the way we live and that includes the way we do things.
The good and useful cultural practices should be maintained and promoted and the ones that have negative impact on physical and mental development of our people should be courageously discarded.
10. Any thing else you want to say?
Do not think of the campaign to eradicate female genital mutilation and other traditional practices that have negative impact on the health of women and the girl child as a fight against Gambian cultural practices or religion, especially amongst Muslims in the Gambia. Always seek knowledge and get the facts about the advocacy work by women’s groups.
For further information contact:
GAMCOTRAP
49 Garba Jahumpa Road
Bakau Newtown, The Gambia.
Telephone: (220) 497416 or
Fax: (220) 497 781. |
A clear conscience fears no accusation - proverb from Sierra Leone |
|
|
|
kayjatta
2978 Posts |
Posted - 06 Nov 2007 : 07:06:17
|
quote:
I think you have done a brilliant job in removing the confusion surrounding Sis. Omega's understanding of female circumcision. However, what you failed to show is how comes male circumcision is not mutilation in itself since you stated that The male equivalent of the clitoris is the penis itself.
Mansasulu:
I believe male circumcision is not considered 'mutilation' because of the follwing reasons:
1.The operation is very simple and limited to only the foreskin which is non- or less sensitive , wheras FGM actually involves the cutting of the sensitive tissue of the clitoris.
2. Male circumcision has medical benefits (hygiene), wheras FGM is not known to have any such medical benefits. Based on this it appears that male circumcision is intended to confer benefits to the subject while FGM intends to inhibit the subject. Therefore, the intent of FGM appears malicious, and it is not backed by anything other than tradition.
3.FGM, unlike male circumcision, has major side effects (according to experts) such as inability or difficulty to achieve sexual climax and medical complications during child birth.
Thank you sir. |
|
|
|
anna
Netherlands
730 Posts |
Posted - 06 Nov 2007 : 07:39:51
|
Amie Bojang-Sissoho's account of what happened to her and to too many other women left me speechless and gave me goosepimples.
The above articles are from 1998 and 2001 and i hope that Amie and Gamcotrap have made progress since then. But i am not optimistic really: ignorance and stubbornness are in the way as is shown here again and again. |
When an old African dies, it is as if a whole library has burnt down.
Amadou Hampate Ba (Mali) |
|
|
|
Alhassan
Sweden
813 Posts |
Posted - 06 Nov 2007 : 08:30:22
|
Sister,
It will take Amie ages before her call is answered. If you observe we have people who do not want to see the truth and the damage done. I hope feature generations would be well informed of the dangers so as to avoid such acts. |
|
|
|
anna
Netherlands
730 Posts |
Posted - 06 Nov 2007 : 08:33:47
|
| Alhassan, so true.... |
When an old African dies, it is as if a whole library has burnt down.
Amadou Hampate Ba (Mali) |
|
|
|
kayjatta
2978 Posts |
Posted - 06 Nov 2007 : 08:45:17
|
| This practice is still pervasive in the Gambia... |
|
|
|
gambiabev
United Kingdom
3091 Posts |
Posted - 06 Nov 2007 : 09:47:20
|
I found these postings VERY powerful.
I think a way forward is to teach the girls what will happen to them and then give them a choice. The secrecy is awful.
In all the debate I have NEVER heard of any advantage to WOMEN of having it done. It may be a tradtions, but traditions can be BAD.
MOthers need to feel empowered so they can say NO to it being done to their daughters.
I am going to Pirang in November. My guides wife has just had a baby girl. I am going to try to talk to her bout saying NO. It is very difficult to go against cultural expectation. VERY.  |
|
|
|
mansasulu
997 Posts |
Posted - 06 Nov 2007 : 19:25:21
|
| You see, arguments have been made that all the benefits that are attributable to male circumcision are true for female circumcision as well. If you go to this link http://www.geocities.com/hoodectomy/MedicalStudies.htm you will find articles equally in support of these medical arguments. Please find time to glanced through them and you will see that all what Amie Bojang and her cohorts are doing is engaging in empty rhetoric, innuendo, and propaganda with a view to confuse the people especially those who do not understand that Female Circumcision and FGM are not the same. For whatever reason, they are trying so hard to say that Female Circumcision is a form of FGM when it is not. |
"...Verily, in the remembrance of Allâh do hearts find rest..." Sura Al-Rad (Chapter 13, Verse 28)
...Gambian by birth, Muslim by the grace of Allah... |
|
|
|
Topic |
|
|
|
| Bantaba in Cyberspace |
© 2005-2024 Nijii |
|
|
|
Topic Locked
