Perception and attitudes of religious groups towards female genital mutilation.

Abdelmagied, Ahmed ; Salah, Wifag ; ElTahir, Nayla 等

Abstract

This research addresses the perception and attitudes of religious groups towards FGM practice. The respondents were 100, randomly selected from different religious groups (20 Sufists, Islamic Front 20, Mosque Imams 20, Ansar Sunna 20 and 20 Shariaa Law University Professors and Lecturers).Tools for collecting primary data were structured questionnaire and interviews. Collected data was manually analysed and results were expressed in tables of frequencies and percentages.

Obtained results have shown that, on the average only 50% of the respondents knew all types of FGM practiced in Sudan, 5-25% did not know any of the practiced types. The least to know about the harmful effects of FGM were Shariaa Law University Professors and Lecturers (60%); 5-15% of the respondents denied any harmful effects of the practice. The majority of the respondents (60-90%) related the practice to Sunna only; 5% Sufists, 5% Mosque Imams claimed its mention in Quran and only 10-40% denied its relation to Quran or Sunna with the least score (10%) for Shariaa Law University Professors and Lecturers. Correctness of Hadeeth on FGM was claimed by 35-65% of the respondents. The majority of the respondents (55-75%) prefer the uncircumcised state for their daughters; an exception; Shariaa Law University Professors and Lecturers (65%), prefer the circumcised state.

The overwhelming majority of respondents (80% Sufists, 70% Islamic Front, 90% Shariaa Law University Professors and Lecturers) supported establishment of anti-FGM religious organization.

It was, therefore, concluded that the target groups seem to have double standards in connection with FGM practice. Therefore, relevant recommendations for their sensitization and awareness raising were made. Moreover, FGM and its hazards are to be inculcated in the schooling curricula from basic education to university levels.

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Introduction

Female Genital Mutilation FGM represents a traditional practice that is well known to inflict serious and hazardous health and social consequences on the girl child and women (Predie et al, 1946; El Dareer, 1982; Baasher, 1979; Badri, 1979; Hosken, 1982; Koso-Thomas, 1987; Raqiya, 1982; Rushwan, 1994; Abulfutuh, 1967; Toubia, 1998; Abdelmagied and Musa, 2002). It is practiced all over Sudan with some variations in the typology by regions, customs and traditions. In the Sudan the practice includes three different forms that could take place according to the degree of mutilation that the female external genital parts undergo (Abulfutuh & Shandall, 1967; El Dareer, 1982; Rushwan, et al, 1982). However for logical and practical reasons, Abdel Mageid, (1998) suggested two types only (Pharaonic and clitoridectomic circumcision) which represent different degrees of cutting of the external genitalia.

In spite of the two decades of anti-FGM efforts in the Sudan, its prevalence at the best is statistically static since 1979. This becomes obvious by tracing the recorded statistics of the practice in Sudan. The World Fertility Survey (1979) recorded an overall prevalence of 89%, Sudan Demographic Health Survey (1989-1990) recorded 89.2%. So far, in the report of the Safe Motherhood Survey (1999), the overall prevalence was 90% and the unpublished MICS of UNICEF (2000-2001) indicates an overall prevalence of 93% (Abdel Mageid, 2001).

Justification

Little is known about the perception, knowledge, attitudes of different population groups about the practice of FGM in the Sudan; thus leaving many research gaps to be filled. Of particular importance in this respect are the effective groups such as religious leaders, politicians and decision makers. To begin with, religious leaders were chosen as a target group of this investigation.

General Objective

Surveying the perception and attitudes of Sudanese religious leaders towards FGM practice. Specific objectives

1. Finding out the perception of religious leaders to FGM.

2. Knowing the overall knowledge of the religious leaders about this practice.

3. Exploring their overall knowledge about the negative consequences of FGM.

4. Exploring the attitudes of the target group towards the Practice of FGM.

5. Exploring the possibility of positive participation of the target group in the efforts targeting abolition of the practice.

Methodology

The target groups (100 religious leaders) were randomly selected. Religious leaders included Sufists (20), Islamic Front (20), Mosque Imams (20), Ansar Sunna (20), and Sharia Law University Professors and Lecturers (20).

Primary data was obtained through structured questionnaire and interviews. Secondary data was collected from published and unpublished sources. The obtained data was analyzed manually and the results were presented in tables of frequencies and percentages.

Results

In the following tables (1-10) are included the findings of this investigation:

The majority of the respondents from different religious groups (45%, 40%, 40%, 95% and 35%) were at the age of 25-35 years. Those of middle age (46-55) were relatively fewer (5%, 30%, 10%, none and 15%).

The majority of the respondents from the different religious groups (75%, 50%, 60%, 90%, 100%) were of high level of education (University).

The great majority of the respondents with the exception of Ansar Sunna(70%, 100%, 55%, 45% and 65%) were married. None of the respondents were widowed or separated.

Among the respondents, only 50% Sufists, 50% Islamic Front, 40% Mosque Imams, 30% Ansar Sunna and 65% Shariaa Law University Professors and Lecturers know all types of FGM practiced in Sudan.

Among the respondents, 90% Sufists, 80% Islamic Front, 80% Mosque Imams, 65% Ansar Sunna and 60% Shariaa Law University Professors and Lecturers know all harmful effects. On the other hand, 5% Sufists, 10% Islamic Front, 15% Ansar Sunna, 5% Mosque Imams and 10% Shariaa Law University Professors and Lecturers know none of the harmful effects of the practice.

Of the respondents, 5% of the Sufists related the practice to Quran and 5% of Mosque Imams and Sufists to Quran and Sunna. Nonetheless, the majority (60% Sufists, 60% Islamic Front, 80% Mosque Imams, 75% Ansar Sunna and 90% Shariaa Law University Professors and Lecturers) related the practice to Sunna. Those who denied the relationship to Quran or Sunna, were 30% Sufists, 40% Islamic Front, 15% Mosque Imams, 25% Ansar Sunna and 10% Shariaa Law University Professors and Lecturers.

Of the respondents, 35% Sufists, 45% Islamic Front, 65% Mosque Imams, 60% Ansar Sunna and 25% Shariaa Law University Professors and Lecturers confirmed the correctness of the Hadeeth. On the other hand, 35% Sufists, 20% Islamic Front, 25% Mosque Imams, 15% Ansar Sunna and 25% Shariaa Law University Professors and Lecturers confirmed the weakness of the Hadeeth. Those who denied the existence of Hadeeth were 30% Sufists, 35% Islamic front, 10% Mosque Imams, 25% Ansar Sunna and 10% Shariaa Law University Professors and Lecturers.

The majority of the respondents (Sufists 75%, Islamic Front 60%, Mosque Imams 55%, Ansar Sunna 60%) prefer the uncircumcised state for their own daughters. On the contrary, the majority (65%) of the Shariaa the Shariaa Law University Professors and Lecturers prefer the circumcised state for their daughters.

Of the respondents, 75% Sufists, 75% Islamic Front, 90% Mosque Imams 75%, Ansar Sunna, 85% Shariaa the Shariaa Law University Professors and Lecturers support abolishing the practice. On the other hand, 25% Sufists, 25% Islamic front, 10% Mosque Imams 10%, Ansar Sunna, 15% Shariaa Law University Professors and Lecturers supported continuation of the practice.

Of the respondents, 80% Sufists, 70% Islamic Front, 90% Mosque Imams 75%, Ansar Sunna, 90% Shariaa Law University Professors and Lecturers were in support. Those who did not support or supported only fighting Pharaonic FGM were comparatively few.

Discussion, Conclusions and recommendations:

The majority (Table 2) of the respondents were of high educational level; as well, most of them were married and no widowers or divorcees. On the average, only 50% of the respondents know all the types (Table 4) of FGM practiced in Sudan. However, 5-25% of the respondents did not know any of the practiced types. Of the respondents (Table 5) 60-90% knew all the harmful effects of FGM with the least knowledge among Shariaa Law University Professors and Lecturers (60%). Nonetheless, 5-15% denied any harmful effect of FGM.

Although there is no mention of FGM in the Quran, 5% of the Sufists and 5% of the Mosque Imams, claimed its mention in Quran and Sunna (Table 6). However, the majority (6090%) of the respondents related the practice to Sunna only, and only 10-40% denied its relation to Quran or Sunna, with the least score (10%) for Shariaa Law University Professors and Lecturers.

In connection with the claimed Hadeeth on FGM, 35-65% of the respondents confirmed correctness (Table 7). On the other hand, 35-65% either admitted the weakness or denied the existence of the Hadeeth.

Of the respondents, 25% Sufists, 40% Islamic Front, 45% Imams of Mosques, 40% Ansar Sunna and 65% Shariaa Law University Professors and Lecturers prefer the circumcised state for their daughters (Table 8). On the other hand, 75% Islamic Front, 90% Imams of Mosques, 75% Ansar Sunna and strange enough 85% Shariaa Law University Professors and Lecturers intend stopping the practice (Table 9).

Moreover, the overwhelming majority of the respondents (80% Sufists, 70% Islamic Front, 90% Mosque Imams, 75% Ansar Sunna and 90% Shariaa Law University Professors and Lecturers) supported the establishment of anti-FGM religious organization.

It was, therefore, thought pertinent to conclude the following:

* That on average, only 50% of the respondents (including Shariaa Law University Professors and Lecturers) knew all types of FGM practiced in Sudan is a situation that poses a question mark on the religious advocacy against FGM practice.

* Although there is no mention of FGM in Quran still 5% of Sufists, 5% Mosque Imams claimed its mention in Quran. However, only 10-40% denied its relation to Quran or Sunna; a situation that reflects a poor future contribution of the respondents to anti-FGM campaigns.

* Although, 35-65% of the respondents affirmed the weakness or non-existence of Hadeeth supporting FGM, 65% of the Shariaa Law University Professors and Lecturers prefer the circumcised state for their daughters.

* The fact that 90% of the Shariaa Law University Professors and Lecturers supported establishment of anti-FGM religious organization is a straight forward contradiction to their preference of circumcised daughters as in the previous conclusion.

* Finally, it seems that in general, these religious groups have double standards in connection with FGM practice.

Accordingly, the following recommendations are suggested:

* Intensive efforts on awareness raising and sensitization are necessary for those religious groups targeting their positive contribution to anti-FGM campaigns. Female Genital Mutilation and all the negative aspects should be integral components of all schooling curricula, starting with basic education up to university levels.

References

(1.) Abdel Magid, Ahmed (1998) Some FGM Terminology Between the Negative and Positive Impact. The Ahfad Journal, Vol. 17, No.2.

(2.) Abdel Magid, Ahmed (2004) Overview and Assessment of Efforts Against Female Genital Mutilation (FGM) in Sudan. In Collaboration with UNICEFSCO (July 2001).

(3.) Abdel Magid, Ahmed and Musa, Suad (2002) Sexual Experiences and Psycho-Sexual Effect of Female Genital Mutilation (FGM)-or Female Circumcision (FC) on Sudanese Women. Alifad Journal, Vol. 19, No. 1. Reprinted by Atlantis; A Women's Studies Journal, FKN Special Issue One, 2003, Canada.

(4.) Abulfutuh, A. and Shandall, A. (1967) Circumcision and Infibulations of Females. Sudan Medical Journal. Vol. 5, No. 5.

(5.) Baashar, Taha (1979) Psychological Aspects of Female Circumcision. WHO/EMRO.

(6.) Badri, Gasim (1979) Psychological Aspects of Female Circumcision in the Sudan. A Paper Submitted in the Seminar of Traditional Practices Affecting the Health of Women and Children. Khartoum/Sudan.

(7.) Eldareer, Asma (1982) Women Why Do We Weep? Circumcision and its Consequences-Zed Press, London.

(8.) Hosken, Fran (1982) The Hosken Report: Genital and Sexual Mutilation of Females. Published by The Women's International Network News. 1982-1979.

(9.) Koso-Thomas, Olayinka (1987): The Circumcision of Women-A Strategy for Eradication-Zed Books Ltd. London and New Jersey.

(10.) Predie, E.D; Lorenzen, A.E., Gwickshank, A., Hovel, J.S. Mc Donald, D.K; Ali Badri; Abdelhaleem Mohammed; AlTigani Al Mahi and Abd Allah Abu Shamma (1946) Female Circumcision in the Anglo-Egyptian Sudan. Mc Corcodale Press, Khartoum. S.G. 1185. C.S.5000. 6/51.

(11.) Raquiya Haji Dualeh (1982) Sisters in Affliction-Circumcision and Infibulations of Women in Africa-Zed Books Ltd. London and New Jersey.

(12.) Rushwan, Hamid (1994) The Health Consequences of Female Genital Mutilation from a Health Provider's Perspective. Presented at: The Briefing Session on Female Genital Mutilation at the 47th World Health Assembly (Geneva, 9-11 May, 1994).

(13.) Toubia, Nahid (1998) Female Genital Mutilation. An Overview. WHO Publication.

Abdelmagied, Ahmed; Salah, Wifag; ElTahir, Nayla; NurEldin, Tamadur; Shareef, Sahar (School of Family Sciences and School of Psychology and Preschool Education, Ahfad University for Women)

Table 1: Respondents by Age group

Age in Islamic Mosque Ansar
years Sufists Front Imam Sunna

 No % No. % No. % No. %

25-35 9 45 8 40 8 40 19 95
36-45 7 34 6 30 5 25 1 5
46-55 1 5 6 30 2 10 -- --
56-above 3 15 -- -- 5 25 -- --
Total 20 100 20 100 20 100 20 100

 Shariaa Law
 University
Age in Professors and
years Lecturers

 No. %

25-35 7 35
36-45 6 30
46-55 3 15
56-above 4 20
Total 20 100

Table 2: Respondents by educational level

Educational Islamic Mosque Ansar
 Level Sufists Front Imams Sunna

 No. % No. % No. % No. %

Khalwa -- -- 1 5 2 10 -- --
Primary 1 5 -- -- 2 10 -- --
Intermediate -- -- 1 5 -- - 1 5
Secondary 4 20 8 40 4 20 1 5
University 15 75 10 50 12 0 18 90
Total 20 100 20 100 20 100 20 100

 Shariaa Law
 University
Educational Professors and
 Level Lecturers

 No. %

Khalwa -- --
Primary -- --
Intermediate -- --
Secondary -- --
University 20 100
Total 20 100

The majority of the respondents from the different religious groups
(75%, 50%, 60%, 90%, 100%) were of high level of education
(University).

Table 3: Respondents by marital status

 Marital Islamic Imam of Ansar
 Status Sufists Front Mosque Sunna

 No % No % No % No %

Married 14 70 20 100 11 55 9 45
Unmarried 6 30 -- -- 9 45 11 55
Widowed -- -- -- -- -- -- -- --
Separated -- -- -- -- -- -- -- --
Total 20 100 20 100 20 100 20 100

 Shariaa
 Law
 Marital University
 Status Professors
 and
 Lecturers

 No %

Married 13 65
Unmarried 7 35
Widowed -- --
Separated -- --
Total 20 100

Table 4: Respondents by the knowledge of types of FGM practiced in
Sudan

 Islamic Imams of Ansar
Knowledge Sufists Front Mosque Sunna

 No % No % No % No %

All types 10 50 10 50 8 40 6 30
Pharonic & 1 5 4 20 5 25 7 35
Sunna
Sunna only 6 30 4 20 4 20 6 30
None 3 15 5 25 3 15 1 5
Total 20 100 20 100 20 100 20 100

 Shariaa Law
 University
 Professors
Knowledge and Lecturers

 No %

All types 13 65
Pharonic & 1 5
Sunna
Sunna only 3 15
None 3 15
Total 20 100

Table 5: Respondents by knowledge of harmful effects of FGM

 Islamic Imams of Ansar
Knowledge Sufists Front Mosque Sunna

 No % No % No % No %

All 18 90 16 80 16 80 13 65
Some 1 5 2 10 3 15 4 20
None 1 5 2 10 1 5 3 15
Total 20 100 20 100 20 100 20 100

 Shariaa Law
 University
 Professors
Knowledge and Lecturers

 No %

All 12 60
Some 6 30
None 2 10
Total 20 100

Table 6: Respondents by reasons for FGM practice

Supported Islamic Imams of Ansar
 by Sufists Front Mosque Sunna

 No % No % No % No %

Quran 1 5 -- -- -- -- -- --
Quran & 1 5 -- -- 1 5 -- --
Sunna
Sunna 12 60 12 60 16 80 15 75
None of the 6 30 8 40 3 15 5 25
above
Total 20 100 20 100 20 100 20 100

 Shariaa Law
 University
Supported Professors
 by and Lecturers

 No %

Quran -- --
Quran & -- --
Sunna
Sunna 18 90
None of the 2 10
above
Total 20 100

Table 7: Respondents by state of Hadeeth on FGM

State of Islamic Imams of Ansar
Hadeeth Sufists Front Mosque Sunna

 No % No % No % No %

Correct 7 35 9 45 13 65 12 60
Hadeeth
Weak 7 35 4 20 5 25 3 15
Hadeeth
Not existing 6 30 7 35 2 10 5 25
Total 20 100 20 100 20 100 20 100

 Shariaa Law
 University
State of Professors
Hadeeth and Lecturers

 No %

Correct 13 65
Hadeeth
Weak 5 25
Hadeeth
Not existing 2 10
Total 20 100

Table 8: Respondents by preference to daughter's circumcision

 Islamic Imams of Ansar
Preference Sufists Front Mosque Sunna

 No % No % No % No %

Circumcised 5 25 8 40 9 45 8 40
Uncircumcised 15 75 12 60 11 55 12 60
Total 20 100 20 100 20 100 20 100

 Shariaa Law
 University
 Professors
Preference and Lecturers

 No %

Circumcised 13 65
Uncircumcised 7 35
Total 20 100

Table 9: Respondents by attitude towards stopping FCM

 Stop Islamic Imams of Ansar
practice Sufists Front Mosque Sunna

 No % No % No % No %

Agree 15 75 15 75 18 90 15 75
Do not 5 25 5 25 2 10 5 25
agree
Total 20 100 20 100 20 100 20 100

 Shariaa Law
 University
 Stop Professors
practice and Lecturers

 No %

Agree 17 85
Do not 3 15
agree
Total 20 100

Table 10: Respondents by supporting establishment of anti-FGM
religious organization

 Islamic Imams of Ansar
 Sufists Front Mosque Sunna

Response No % No % No % No %

Agree 16 80 14 70 18 90 15 75
Do not 1 5 2 1 1 5 3 15
agree
Fight only 3 15 4 20 1 5 2 10
Pharaonic
FGM
Total 20 100 20 100 20 100 20 100

 Shariaa Law
 University
 Professors
 and Lecturers

Response No %

Agree 18 90
Do not 1 5
agree
Fight only 1 5
Pharaonic
FGM
Total 20 100