Female genital mutilation : unpacking women’s complicity

Abstract

Female Genital Mutilation (FGM) is an all-encompassing term for operations that involve altering female genitalia, resulting in its partial or complete removal for cultural and or non-medical reasons (WHO, 2025a). It is prevalent in Africa and has various social benefits in some practising communities, including marriageability, sexual chastity, social acceptability, fertility, and economic benefits. However, it can lead to various health consequences, such as bleeding, shock, depression, anxiety, and even death. Consequently, it has been recognised by intergovernmental organisations and feminist scholars alike as a patriarchal ritual that represents the continued suppression of women’s sexuality and their objectification for male benefit. This claim, however, is complicated by the significant role some women play in the perpetuation and facilitation of FGM. Women’s involvement as cutters and enforcers of this practice challenges common conceptions of patriarchy as a system upheld only by men. To address this, I appeal to the feminist theories of sisterhood and intersectional feminism to demonstrate that FGM is a patriarchal practice and some women being FGM cutters does not absolve it of this; however, it reflects their complicity in patriarchal structures. This shows that patriarchy is not only sustained by men but also by women and that those who choose to aid in maintaining this system should be held accountable for their actions. Moreover, this dissertation recognises the common Western critiques of African FGM practising communities as ethnocentric due to their lack of acknowledgement of the communal and complementary nature of African societies. To curb this, I highlight the importance of using a localised, i.e., communal, ethical framework to critique this practice in a culturally sensitive manner. As a result, I appeal to Afro-communitarianism and argue that FGM can only be defended using one principle of the framework, i.e., identification, which prizes communal identity and belonging. However, this neglects other principles like solidarity, which promotes communal care and welfare. In my view, the principle of solidarity would recognise women's suffering as well as its negative impact on the community and prioritise the eradication of the practice to prevent further harm.