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Sex after the cut: Remale Circumcision and its consequences on the Psychosexual Experiences of women in Kenya.
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“SEX AFTER THE CUT”: The socio cultural import of Female Genital Cutting and its influence on sexual experience amongst Maasai women in Kenya
Preamble
Female Genital Cutting (FGC) otherwise known as Female Genital Mutilation (FGM) and Female Circumcision (FC) is a practice that involves partial or total removal of the external genitalia for cultural, religious and other nontherapeutic purposes as described by the World Health Organisation (WHO, 2000). It is estimated that there is about 100 to 140 million women worldwide have undergone FGC and about 2 million girls and women are at risk yearly (WHO, 2000). FGC has become a highly contested issue over the last decades by scholars and human rights activists. There have been different perspectives raised about the practice with some against and others for the practice.
On the one hand, the practice is upheld in some cultures as an important rite of passage signifying entry into adulthood (Turner, 1967; Ahlberg et al., 2000). It represents a social transition of an individual on the one hand and on the other a movement of persons through social stages or social groups (La fontaine, 1972; Richards, 1956). FGC is central to definition of female identity, by legitimizing their womanhood, sexuality and fertility (Arnfred, 2005; Talle, 1988). It is associated to attainment of full female identity, induction into a social network of important adult women and ultimately marriage and motherhood (Shweder, 2000; Gruenbaum, 2001). Subsequently, FGC is a deeply embedded culture amongst these communities that has been passed down from generation to generation. Hence it is regarded highly and viewed as imperative for every woman.
On the other hand, there is the WHO and other gender and human rights activists who argue that FGC is a primitive tradition, causing violation of women’s rights (WHO, 2000; Rahman, Toubia, 2000. They consider the women who have undergone it to be ignorant hapless victims of male suppression (Al-Krenawi and Wiesel-Lev, 1999). Moreover, various health complications have been associated with this practice both during and after the procedure (Shell-Duncan, 2001; Rahman and Toubia, 2000). It has been associated with many deaths, infections and birth complications among others. Hence it is regarded as form of abuse as it infringes on women’s physical and psychosexual integrity (Lightfoot-Klein et al, 2000). Furthermore various sexual complications have been attributed to FGC. Studies have shown that it may be associated with long-term psychological and sexual problems for instance, painful sexual intercourse, reduction in sexual sensitivity and pleasure due to the removal of important sexual organs like the clitoris (Lightfoot-Klein 1989, Thiam 1989). All in all, it has been perceived as an act of barbarism, savagery, torture and maiming that deprives women off their femininity and sexuality. Genital cutting is subsequently regarded as harmful to women’s health and a violation of human rights and a call for its elimination has been issued worldwide.
In the light of the above perspectives, this study intends to be impartial and hence will not support any position for or against FGC. However we acknowledge that previous research has tended to focus on the physiological and psychological dimensions rather than on cultural imports of sexual functioning. Therefore, we seek to explore the sexual functioning of women with FGC by examining how this cultural practice influences their sexual experiences. We take issue with the argument that missing the crucial parts of the female external genitalia is viewed as incompatible to sexual desire, arousal and enjoyment. We argue that FGC as a cultural rite of passage and plays an important role in imparting these women their sense of being ideal women. We take particular interest in the social and cultural process of inscribing femininity and identity epitomized in FGC. Our research takes place at Narok District in Kenya. This study area is conveniently selected as a region where the Maasai ethnic group lives and has practiced FGC for generations. We investigate the community’s attitude and meanings towards FGC and whether it has any influence on their subjective sexual experiences. This is brought out by the experiences of both men and women.
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ESHO TAMMARY
Faculty of Medicine
Doctoral Training in Medical Sciences
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Project number:
3M050851
Duration of the project:
26.09.2005 - 26.09.2009
Funded research
Nederlands
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