• It’s a way of preparing girls for marriage, womanhood –Traditionalist
• It’s harmful, baseless myth –Sociologist
By Ngozi Nwoke
In the rocky town of Okigwe, Imo State, a young girl’s life was forever changed. At a tender age of five, Chidera Onueze was subjected to the brutal practice of female genital mutilation (FGM).
Onueze, now 27, narrates her ordeal to Saturday Sun. “I remember the day vividly,” she said, with her voice trembling with emotion. “My mother and grandmother took me to a local traditional birth attendant who performed the cut. I was crying and screaming, but they continued. They told me it was a necessary rite of passage to become a woman.”
The practice is deeply rooted in cultural and traditional beliefs, with proponents arguing that it promotes cleanliness, modesty, and marriageability. However, the reality is far from it. FGM has severe physical and emotional consequences, including chronic pain, infertility, and psychological trauma.
After undergoing FGM, she became determined to speak out against the practice. She has since become an advocate for girls’ rights and education, working with local organisations to raise awareness about the dangers of FGM.
As Onueze so eloquently put it, “FGM may have taken a part of me, but it will never take away my voice. I will continue to speak out against this practice until every girl and woman in Nigeria is free from its grasp.”
Simply identified as Jamila, a mother from Northern Nigeria but based in Lagos, also shared the devastating effects of female circumcision on her eight-year-old daughter, Nafisa, revealing a heart-wrenching tale of pain, regret and resolve.
Jamila recounted the day her daughter was subjected to the practice, describing it as a traumatic experience that has left her child with physical and emotional scars.
“I remember the day it happened like it was yesterday. My daughter was crying and screaming, and I was helpless to stop it. I was told it was a necessary rite that it would make her a ‘proper’ woman. But now, I see the harm it has caused. The pain, the bleeding, and the trauma, it’s all so unnecessary,” she told Saturday Sun.
The story of Jamila is a stark reminder of the dangers of genital mutilation, a practice that is still prevalent in many parts of Nigeria. Despite the physical and emotional harm it causes, FGM is often justified as a cultural or traditional practice.
But Jamila is determined to speak out against FGM, urging other mothers not to make the same mistake she did. “Don’t let anyone convince you that FGM is necessary or beneficial,” she warned. “It’s a form of violence against women, and it needs to stop.”
Jamila’s courage proves her commitment to creating a better future for her daughter. As she vowed, “I will do everything in my power to make sure my daughter knows that she is loved, valued, and respected, no matter what. I will fight to ensure that no other girl has to go through what she went through.”
The Nigerian government has made efforts to combat the practice, with the passage of the Violence Against Persons (Prohibition) Act in 2015. However, implementation remains a challenge, with many perpetrators going unpunished.
Also, there has been a growing movement to end the harmful practice in Nigeria by organisations such as the National Association of Nigerian Nurses and Midwives (NANNM), the United Nations Children Emergency Fund (UNICEF), and the International Federation of Women Lawyers (FIDA) working tirelessly to raise awareness.
In Nigeria specifically, UNICEF estimates that 19.9 million women and girls have undergone FGM, with a prevalence rate of 27 per cent among girls and women aged 15-49.
For Onueze, Jamila, and countless other girls and women who have undergone FGM, the road to healing is long and arduous. However, with determination, resilience, and support, they can overcome the trauma and become powerful advocates for change.
In the village of Igbo-Okpuno in Uzo-Uwani L.G.A., Enugu State, the practice is still considered a rite of passage for young girls. According to a villager, Nnanna Dike, the practice is deeply rooted in their tradition.
“We have been doing this for generations, and we see no reason to stop now. It’s a way of preparing our girls for marriage and womanhood. It’s our culture and tradition,” Dike said.
In another village, Obomkpa in Aniocha North, Delta State, FGM is also practised freely. An indigene of the village, Nduka Okonta, claimed that the practice is necessary to prevent promiscuity among young girls.
“If we don’t cut them, they will become promiscuous and bring shame to our community. I have a relative whose wife was not circumcised, and she ended up in infidelity with other men due to her unsatisfactory sexual urge,” Okonta claimed.
A prominent community man in Mushin, Lagos, Kolawole Abayomi, spoke against female genital mutilation (FGM), describing it as a “harmful practice” with no scientific or medical benefits.
Abayomi acknowledged that FGM has been a deeply ingrained practice in Yoruba culture for generations but emphasised that it is not an essential part of their tradition.
“Historically, female circumcision was seen as a rite of passage, a way to initiate young girls into womanhood, and a means of ensuring their purity and marriageability. I have realised that FGM is a harmful practice that has devastating effects on our women and girls,” he explained.
He attributed the persistence of FGM to misinformation and societal pressure but expressed commitment to working towards its eradication in his community.
“I believe that education and awareness are key to changing attitudes and behaviours. I am working with local organisations and healthcare providers to educate our community members about the dangers of FGM and the importance of preserving the health and well-being of our women and girls,” he noted.
Another traditionalist in Epe, a Lagos community, simply known as Omoba, also warned against the practice, describing it as a “practice” with no scientific or medical benefits.
Omoba acknowledged that FGM has been a part of Yoruba cultural heritage for generations but emphasised that culture is dynamic and evolving.
“The World Health Organisation (WHO) and other reputable health organisations have extensively documented the physical and emotional harm caused by FGM,” he added.
He expressed his commitment to working with local organizations, healthcare providers, and traditional leaders to educate community members about the dangers of FGM and the importance of preserving the health and well-being of women and girls.
Nonyelum Amalinzeh, a campaigner against FGM, emphasised the need for a multi-faceted approach to eradicate the practice.
According to her, raising awareness about the dangers of FGM through various media channels, including television, radio, social media, and print media, is crucial in sensitising the masses.
She proposed that the law should be enforced with punishment for parents and midwives involved in FGM and that this information should be disseminated to hospitals, health centres, and local delivery homes.
She said: “Female genital mutilation should be eliminated completely. This could be done by making laws at the National Assembly level against this barbaric practice. This law should be enforced too by punishment for cases reported both for the parents and midwives that are involved.”
The Presiding Pastor of Restoring Life Ministries, Lagos, Kenneth Chuku, also condemned the tradition, describing it as a harmful traditional practice that causes physical and psychological harm to victims.
Chuku attributed the continued existence of the persistence to a lack of knowledge. He cited biblical passages, including Hosea 4:6, Isaiah 5:13, and John 8:32, to underscore the importance of seeking knowledge and truth.
“The church has a crucial role to play in ending FGM. By systematically teaching and preaching against this unhealthy practice, we can help people adopt new, healthier beliefs,” the cleric said.
He called for collaboration between the church and local authorities to educate communities about the dangers of FGM. He emphasised that the church can provide a platform for seminars and workshops, while local authorities can provide professionals to educate the people.
Denis Onoise, UNICEF Child Protection Specialist, Lagos Field Office, stressed the need for a multi-sectoral approach to eliminate FGM in Nigeria.
He noted that FGM affects millions of girls and women worldwide, including Nigeria. He stressed that UNICEF views FGM as a social normative issue that requires collaborative efforts to eradicate.
“To achieve this goal, we advocate increased government intervention, improved legal frameworks, and community-driven initiatives. We also support the establishment of the Movement for Good, which aims to reduce FGM through collective action,” Onoise said.
He expressed optimism that FGM can be eliminated by 2030, promoting the rights and dignity of girls and women, while assuring that UNICEF will continue to provide support for them.
A sociologist, Anita Harris at Harmony Wellness and Social Solutions Clinic in Ikeja, Lagos attributed the persistence of FGM in some Nigerian communities to cultural expectations.
She expressed concern that FGM seen by some people as a means of ensuring a girl’s purity, and a way to prepare her for marriage, adding that these cultural expectations are perpetuated by community leaders, traditional birth attendants, and family members.
“That claim and belief is a harmful and baseless myth. The practice has no proven link to reducing promiscuity. In fact, studies have shown that FGM can lead to physical and emotional trauma, making women more vulnerable to sexual exploitation and abuse.
“Sexual behaviour is a complex issue influenced by many factors, especially personal values. FGM is not a determinant of a woman’s moral character or sexual behaviour. We must reject this false narrative and recognise that FGM is a human rights violation that has no place in our society,” she said.