FGM refers to all procedures involving partial or total removal of the external female genitalia or other injury to the female genital organs for cultural or other non-medical reasons.
An estimated 100 million to 140 million girls and women alive today are believed to have been subjected to FGM; they are predominately in sub-Saharan Africa and the Arab States. But rates of FGM are increasing, a reflection of global population growth.
A key challenge is not only protecting girls who are currently at risk but also ensuring that those to be born in the future will be free from the dangers of the practice. This is especially important considering that FGM-concentrated countries are generally experiencing high population growth and have large youth populations. In 2010, for example, more than 45 per cent of the female populations in the Gambia, Mali, Somalia and Uganda were under age 15.
The World Health Organization (WHO) has identified four types of FGM:
Type I, also called clitoridectomy: Partial or total removal of the clitoris and/or the prepuce.
Type II, also called excision: Partial or total removal of the clitoris and the labia minora, with or without excision of the labia majora. The amount of tissue that is removed varies widely from community to community.
Type III, also called infibulation: Narrowing of the vaginal orifice with a covering seal. The seal is formed by cutting and re-positioning the labia minora and/or the labia majora. This can take place with or without removal of the clitoris.
Type IV: All other harmful procedures to the female genitalia for non-medical purposes, for example: pricking, piercing, incising, scraping or cauterization.
Other terms related to FGM include incision, deinfibulation and reinfibulation:
Incision refers to making cuts in the clitoris or cutting free the clitoral prepuce, but it also relates to incisions made in the vaginal wall and to incision of the perineum and the symphysis.
Deinfibulation refers to the practice of cutting open a woman who has been infibulated to allow intercourse or to facilitate childbirth.
Reinfibulation is the practice of sewing the external labia back together after deinfibulation.
Types I and II are the most common, but there is variation among countries. Type III – infibulation – is experienced by about 10 per cent of all affected women and is most likely to occur in Somalia, northern Sudan and Djibouti.
Why are there different terms to describe FGM, such as female genital cutting and female circumcision ?
The terminology used for this procedure has gone through various changes.
When the practice first came to international attention, it was generally referred to as “female circumcision.” (In Eastern and Northern Africa, this term is often used to describe FGM type I.) However, the term “female circumcision” has been criticized for drawing a parallel with male circumcision and creating confusion between the two distinct practices. Adding to the confusion is the fact that health experts in many Eastern and Southern African countries encourage male circumcision to reduce HIV transmission; FGM, on the other hand, can increase the risk of HIV transmission.
It is also sometimes argued that the term obscures the serious physical and psychological effects of genital cutting on women. UNFPA does not encourage use of the term “female circumcision” because the health implications of male and female circumcision are very different.
The term “female genital mutilation” is used by a wide range of women’s health and human rights organizations. It establishes a clear distinction from male circumcision. Use of the word “mutilation” also emphasizes the gravity of the act and reinforces that the practice is a violation of women’s and girls’ basic human rights. This expression gained support in the late 1970s, and since 1994, it has been used in several United Nations conference documents and has served as a policy and advocacy tool.
In the late 1990s the term “female genital cutting” was introduced, partly in response to dissatisfaction with the term “female genital mutilation.” There is concern that communities could find the term “mutilation” demeaning, or that it could imply that parents or practitioners perform this procedure maliciously. Some fear the term “female genital mutilation” could alienate practicing communities, or even cause a backlash, possibly increasing the number of girls subjected to the practice.
Some organizations embrace both terms, referring to “female genital mutilation/cutting” or FGM/C.
UNFPA urges a human rights perspective on the issue, and the term “female genital mutilation” better describes the practice from a human rights viewpoint.
Today, a greater number of countries have outlawed the practice, and an increasing number of communities have committed to abandon it, indicating that the social and cultural perceptions of the practice are being challenged by communities themselves, along with national, regional and international decision-makers. Therefore, it is time to accelerate the momentum towards full abandonment of the practice by emphasizing the human-rights aspect of the issue.
Additionally, the term “female genital mutilation” is used in a number of UN and intergovernmental documents. One recent and important such document is the first UN General Assembly Resolution (UNGA Resolution 67/146) on “Intensifying global efforts for the elimination of female genital mutilations.” Other documents using the term “female genital mutilation” include: Report of the Secretary-General on Ending Female Genital Mutilation, Communication from the Commission to the European Parliament and the Council: Towards the elimination of female genital mutilation, Protocol to the African Charter on Human and Peoples’ Rights on the Rights of Women in Africa; Beijing Declaration and Platform for Action; and Eliminating female genital mutilation: An interagency statement. And each year, the United Nations observes the “International Day of Zero Tolerance for Female Genital Mutilation.”
The origins of the practice are unclear. It predates the rise of Christianity and Islam. It is said some Egyptian mummies display characteristics of FGM. Historians such as Herodotus claim that, in the fifth century BC, the Phoenicians, the Hittites and the Ethiopians practiced circumcision. It is also reported that circumcision rites were practiced in tropical zones of Africa, in the Philippines, by certain tribes in the Upper Amazon, by women of the Arunta tribe in Australia, and by certain early Romans and Arabs. As recent as the 1950s, clitoridectomy was practiced in Western Europe and the United States to treat perceived ailments including hysteria, epilepsy, mental disorders, masturbation, nymphomania and melancholia. In other words, the practice of FGM has been followed by many different peoples and societies across the ages and continents.
It varies. In some areas, FGM is carried out during infancy – as early as a couple of days after birth. In others, it takes place during childhood, at the time of marriage, during a woman’s first pregnancy or after the birth of her first child. Recent reports suggest that the age has been dropping in some areas, with most FGM carried out on girls between the ages of 0 and 15 years.
The practice can be found in communities around the world.
In Africa, FGM is known to be practiced among certain communities in 29 countries: Benin, Burkina Faso, Cameroon, Central African Republic, Chad, Cote d’Ivoire, Democratic Republic of Congo, Djibouti, Egypt, Ethiopia, Eritrea, Gambia, Ghana, Guinea, Guinea-Bissau, Kenya, Liberia, Mali, Mauritania, Niger, Nigeria, Senegal, Sierra Leone, Somalia, Sudan, Tanzania, Togo, Uganda and Zambia.
Certain ethnic groups in Asian countries practice FGM, including in communities in India, Indonesia, Malaysia, Pakistan and Sri Lanka.
In the Middle East, the practice occurs in Oman, the United Arab Emirates and Yemen, as well as in Iraq, the State of Palestine and Israel.
In South America, certain communities are known to practice FGM in Columbia, Ecuador and Peru.
And in many western countries, including Australia, Canada, Europe, the United States and the United Kingdom, FGM is practiced among diaspora populations from areas where the practice is common.
FGM is usually carried out by elderly people in the community (usually, but not exclusively, women) designated to perform this task or by traditional birth attendants. Among certain populations, FGM may be carried out by traditional health practitioners, (male) barbers, members of secret societies, herbalists or sometimes a female relative.
In some cases, medical professionals perform FGM. This is referred to as the “medicalization” of FGM. According to recent UNFPA’s estimates, around one in five girls subjected to FGM were cut by a trained health-care provider. In some countries, this can reach as high as three in four girls. According to estimates from demographic and health surveys and multiple indicator cluster surveys, countries where the majority of FGM cases are performed by health workers are Egypt (77%), Sudan (55%), Kenya (41%), Nigeria( 29%) and Guinea (27%).
FGM is carried out with special knives, scissors, scalpels, pieces of glass or razor blades. Anaesthetic and antiseptics are generally not used unless the procedure is carried out by medical practitioners. In communities where infibulations is practiced, girls’ legs are often bound together to immobilize them for 10 – 14 days, allowing the formation of scar tissue.
In every society in which it is practiced, female genital mutilation is a manifestation of deeply entrenched gender inequality. Where it is widely practiced, FGM is supported by both men and women, usually without question, and anyone departing from the norm may face condemnation, harassment and ostracism. It may be difficult for families to abandon the practice without support from the wider community. In fact, it is often practiced even when it is known to inflict harm upon girls because the perceived social benefits of the practice are deemed higher than its disadvantages (WHO 2008).
The reasons given for practicing FGM fall generally into five categories:
Psychosexual reasons: FGM is carried out as a way to control women’s sexuality, which is sometimes said to be insatiable if parts of the genitalia, especially the clitoris, are not removed. It is thought to ensure virginity before marriage and fidelity afterward, and to increase male sexual pleasure.
Sociological and cultural reasons: FGM is seen as part of a girl’s initiation into womanhood and as an intrinsic part of a community’s cultural heritage. Sometimes myths about female genitalia (e.g., that an uncut clitoris will grow to the size of a penis, or that FGM will enhance fertility or promote child survival) perpetuate the practice.
Hygiene and aesthetic reasons: In some communities, the external female genitalia are considered dirty and ugly and are removed, ostensibly to promote hygiene and aesthetic appeal.
Religious reasons: Although FGM is not sanctioned by either Islam or by Christianity, supposed religious doctrine is often used to justify the practice.
Socio-economic factors: In many communities, FGM is a prerequisite for marriage. Where women are largely dependent on men, economic necessity can be a major driver of the procedure. FGM sometimes is a prerequisite for the right to inherit. It may also be a major income source for practitioners.
No religion promotes or condones FGM. Still, more than half of girls and women in four out of 14 countries where data is available saw FGM as a religious requirement. And although FGM is often perceived as being connected to Islam, perhaps because it is practiced among many Muslim groups, not all Islamic groups practice FGM, and many non-Islamic groups do, including some Christians, Ethiopian Jews, and followers of certain traditional African religions.
FGM is thus a cultural rather than a religious practice. In fact, many religious leaders have denounced it.
Yes. Culture and tradition provide a framework for human well-being, and cultural arguments cannot be used to condone violence against people, male or female. Moreover, culture is not static, but constantly changing and adapting. Nevertheless, activities for the elimination of FGM should be developed and implemented in a way that is sensitive to the cultural and social background of the communities that practice it. Behaviour can change when people understand the hazards of certain practices and when they realize that it is possible to give up harmful practices without giving up meaningful aspects of their culture.
Every child has the right to be protected from harm, in all settings and at all times. The movement to end FGM – often local in origin – is intended to protect girls from profound, permanent and completely unnecessary harm. The evidence shows that most people in affected countries want to stop cutting girls, and that overall support for FGM is declining even in countries where the practice is almost universal (such as Egypt and Sudan). Ending FGM will take intensive and sustained collaboration from all parts of society, including families and communities, religious and other leaders, the media, governments and the international community.
Ethnicity is the most significant factor in FGM prevalence, cutting across socio-economic class and level of education. Members of certain ethnic groups often adhere to the same social norms, including whether or not to practice FGM, regardless of where they live. The FGM prevalence among ethnic Somalis living in Kenya, for example, at 98 per cent, is the same as in Somalia, and far higher than the Kenyan national average of 27 per cent.
But there are exceptions. In Senegal, for example, there are major variations in FGM prevalence among Wolof women depending on where they live – ranging from 0 per cent in the Diourbel Region to 35 per cent in the region of Matam. Similarly, FGM prevalence among the Peulh ranges from 2 per cent among those living in Diourbel to 95 per cent among those living in Kedougou and Sedhiou.
“It is what my grandmother called the three feminine sorrows: the day of circumcision, the wedding night and the birth of a baby.” –From “The Three Feminine Sorrows,” a Somali poem
“My two sisters, myself and our mother went to visit our family back home. I assumed we were going for a holiday. A bit later they told us that we were going to be infibulated. The day before our operation was due to take place, another girl was infibulated and she died because of the operation. We were so scared and didn’t want to suffer the same fate. But our parents told us it was an obligation, so we went. We fought back; we really thought we were going to die because of the pain. You have one woman holding your mouth so you won’t scream, two holding your chest and the other two holding your legs. After we were infibulated, we had rope tied across our legs so it was like we had to learn to walk again. We had to try to go to the toilet. If you couldn’t pass water in the next 10 days something was wrong. We were lucky, I suppose. We gradually recovered and didn’t die like the other girl. But the memory and the pain never really go away.” –Zainab, who was infibulated at the age of 8 (from WHO)
“I will never subject my child to FGM/C if she happens to be a girl, and I will teach her the consequences of the practice early on.” – Kadiga, Ethiopia
“In my village there is one girl who is younger than I am who has not been cut because I discussed the issue with her parents. I told them how much the operation had hurt me, how it had traumatized me and made me not trust my own parents. The decided they did not want this to happen to their daughter.” –Meaza, 15 years old
FGM has serious implications for the sexual and reproductive health of girls and women.
The effects of FGM depend on a number of factors, including the type performed, the expertise of the practitioner, the hygiene conditions under which it is performed, the amount of resistance and the general health condition of the girl/woman undergoing the procedure. Complications may occur in all types of FGM, but are most frequent with infibulation.
Immediate complications include severe pain, shock, haemorrhage, tetanus or infection, urine retention, ulceration of the genital region and injury to adjacent tissue, wound infection, urinary infection, fever, and septicemia. Haemorrhage and infection can be severe enough to cause death.
Long-term consequences include anaemia, the formation of cysts and abscesses, keloid scar formation, damage to the urethra resulting in urinary incontinence, dyspareunia (painful sexual intercourse), sexual dysfunction, hypersensitivity of the genital area, increased risk of HIV transmission, complications during childbirth, as well as psychological effects.
Infibulation can cause severe scar formation, difficulty in urinating, menstrual disorders, recurrent bladder and urinary tract infection, fistulae and infertility. Almost complete vaginal obstruction may occur, resulting in accumulation of menstrual flow in the vagina and uterus.
Infibulation creates a physical barrier to sexual intercourse and childbirth. An infibulated woman therefore has to undergo gradual dilation of the vaginal opening before sexual intercourse can take place. Often, infibulated women are cut open on the first night of marriage (by the husband or a circumciser), to enable the husband to be intimate with his wife. At childbirth, many women also have to be cut again because the vaginal opening is too small to allow for the passage of a baby.
A recent study found that, compared with women who had been subjected to FGM, those who had undergone FGM faced a significantly greater risk of requiring a Caesarean section, an episiotomy and an extended hospital stay, and also of suffering postpartum haemorrhage.
Women who have undergone infibulation suffer from prolonged and obstructed labour, sometimes resulting in foetal death and obstetric fistula. The infants of mothers who have undergone more extensive forms of FGM are at an increased risk of dying at birth.
Very recent estimates by WHO, UNICEF, UNFPA, The World Bank and the United Nations Population Division reveal that most of the high-FGM-prevalence countries also have high maternal mortality ratios and high numbers of maternal death. Two high-FGM-prevalence countries are among the four countries with the highest numbers of maternal death globally. Five of the high-prevalence countries have maternal mortality ratios of 550 per 100,000 live births and above, while four have maternal mortality ratios between 400 and 430 per 100,000 live births.
Because the procedure is coupled with blood loss, and because one instrument is often used for a number of operations, FGM increases the risk of HIV transmission. This is particularly the case in communities where a large group of girls are cut the same day as part of a socio-cultural rite.
Additionally, due to damage to the female sexual organs, sexual intercourse can result in the laceration of tissue, which greatly increases risk of HIV transmission. The same is true for the blood loss that accompanies childbirth.
FGM may have lasting effects on women and girls who undergo FGM. The psychological stress of the procedure may trigger behavioural disturbances in children, closely linked to loss of trust and confidence in caregivers. In the longer term, women may suffer feelings of anxiety and depression. Sexual dysfunction may also contribute to marital conflicts or divorce.
According to WHO, the medicalization of FGM is when FGM is performed by a health-care provider, such as a community health worker, nurse or doctor. Medicalized FGM can take place in a public or private clinic, at home or elsewhere. It also includes the procedure of reinfibulation at any point in time in a woman’s life.
Isn’t it safer for FGM to be performed by a skilled health worker rather than by somebody without a medical background ?
FGM can never be “safe”. Even when the procedure is performed in a sterile environment and by a health-care professional, there can be serious health consequences immediately and later in life. Medicalized FGM gives a false sense of security. There are serious risks associated with all forms of FGM, including medicalized FGM.
Trained health professionals who perform female genital mutilation are violating girls’ and women’s right to life, right to physical integrity and right to health. They are also violating the fundamental medical ethic to “do no harm.”
When medical personnel perform FGM, they wrongly legitimize the practice as medically sound or beneficial for girls and women’s health. And because medical personnel often hold power, authority, and respect in society, it can also further institutionalize the procedure.
UNFPA and UNICEF jointly lead the largest global programme to accelerate the abandonment of FGM and provide care for its consequences.
Networks of religious leaders, parliamentarians, non-governmental organizations, youth and human rights activist are supporting the campaign. Civil society organizations have been engaged and strengthened to implement community-led education and dialogue sessions on human rights and health. These networks are helping a growing number of communities declare their abandonment of FGM. A shift has occurred among religious leaders, many of whom have gone from endorsing the practice to actively condemning it. There has been a growing number of public declarations de-linking FGM from religion and supporting of abandonment of the practice.
With UNFPA technical guidance and support, there has been a surge in activities to strengthen the role of public health services in preventing FGM and, wherever possible, in treating its victims, and mitigating its negative effects on women’s health. Health workers have been trained to treat complications caused by FGM, including the integration of FGM care into medical education curriculum. Referral systems have been strengthened between health providers and community actions.
Several countries have passed new national legislation banning FGM and developed national policy with concrete steps to achieve abandonment of FGM. Radio networks have aired frank discussions and call-in shows about the harm caused by FGM. The use of media to galvanize public opinion against the practice has helped change perceptions and transformed public perceptions of girls who remain uncut.
Africa: Benin (2003); Burkina Faso (1996); Central African Republic (1996, 2006); Chad (2003); Cote d’Ivoire (1998); Djibouti (1994, 2009); Egypt (2008); Eritrea (2007); Ethiopia (2004); Ghana (1994, 2007); Guinea (1965, 2000); Guinea Bissau (2011); Kenya (2001, 2011); Mauritania (2005); Niger (2003); Nigeria (1999-2002, multiple states); Senegal (1999); Somalia (2012); South Africa (2000); Sudan (state of South Kordofan 2008, state of Gedaref 2009); Tanzania (1998); Togo (1998); Uganda (2010); Zambia (2005, 2011)
Others: Australia (6 out of 8 states between 1994-2006); Austria (2002); Belgium (2000); Canada (1997); Colombia (Resolution No. 001 of 2009 by indigenous authorities); Cyprus (2003); Denmark (2003); France (Penal Code, 1979); Italy (2005); Luxembourg (on mutilations only, not specifically on ‘genital’ mutilation, 2008); New Zealand (1995); Norway (1995); Portugal (2007); Spain (2003); Sweden (1982, 1998); Switzerland (2005, new stricter penal norm in 2012); United Kingdom (1985); United States (federal law 1996, 17 out of 50 states between 1994 and 2006)
Penalties range from a minimum of six months to a maximum of life in prison. Several countries also include monetary fines in the penalty.
The Programme of Action of the International Conference on Population and Development recognizes that violence against women is a widespread phenomenon. It states, “In a number of countries, harmful practices meant to control women’s sexuality have led to great suffering. Among them is the practice of female genital cutting, which is a violation of basic rights and a major lifelong risk to women’s health” (para 7.35).
The Programme of Action calls for “Governments and communities [to] urgently take steps to stop the practice of female genital cutting and protect women and girls from all such similar unnecessary and dangerous practices. Steps to eliminate the practice should include strong community outreach programmes involving village and religious leaders, education and counselling about its impact on girls’ and women’s health, and appropriate treatment and rehabilitation for girls and women who have suffered cutting. Services should include counselling for women and men to discourage the practice.” (para 7.40)
Chapter 4, para 4.4 states, “Countries should act to empower women and should take steps to eliminate inequalities between men and women as soon as possible by… eliminating all practices that discriminate against women; assisting women to establish and realize their rights, including those that relate to reproductive and sexual health.” Para 4.9, states, “Countries should take full measure to eliminate all forms of exploitation, abuse, harassment and violence against women, adolescents and children.”
Most governments in countries where FGM is practiced have ratified international conventions and declarations that make provisions for the promotion and protection of the health of women and girls. For example:
The Universal Declaration of Human Rights proclaims the right of all human beings to live in conditions that enable them to enjoy good health and health care (art. 25). Adopted by the General Assembly of the United Nations on 10 December 1948, the Universal Declaration of Human Rights has five articles which together form a basis to condemn FGM: article 2 on discrimination, article 3 concerning the right to security of person, article 5 on cruel, inhuman and degrading treatment, article 12 on privacy, and article 25 on the right to a minimum standard of living (including adequate health care) and protection of motherhood.
The Convention relating to the Status of Refugees defines who is a refugee, what their rights are, and explains the legal obligations of states. Those fleeing the threat of FGM qualify for refugee status.
The International Covenants on Civil and Political Rights and on Economic, Social and Cultural Rights condemn discrimination on the grounds of sex and recognize the universal right to the highest attainable standard of physical and mental health (art. 12).
The Convention on the Elimination of All Forms of Discrimination against Women requires State Parties to: “take all appropriate measure to modify or abolish customs and practices which constitute discrimination against women” (art. 2f) and “modify social and cultural patterns of conduct of men and women, with a view to achieving the elimination of prejudices and customary and all other practices which are based on the idea of the inferiority or the superiority of either of the sexes” (art 5a).
General recommendation 24 (1999) of the Convention emphasizes that certain cultural or traditional practices, such as FGM, carry a high risk of death and disability and recommends that State parties should ensure laws that prohibit FGM.
General recommendation 14 (1990) recommends State parties take appropriate and effective measures to eradicate FGM; to collect and disseminate basic data on traditional practices; to support women’s organizations that work for the elimination of harmful practices; to encourage politicians, professionals, religious and community leaders to co-operate in influencing attitudes; to introduce appropriate educational and training programmes; to include appropriate strategies aimed at ending FGM into national health policies; to invite assistance, information and advice from the appropriate organization of the United Nations system; and to include in their reports to the Committee, under articles 10 and 12 of the Convention, information about measures taken to eliminate FGM.
The Convention against Torture and Other Cruel, Inhuman or Degrading Treatment or Punishment was adopted and opened for signature, ratification and accession by General Assembly resolution 39/46 (entered into force in 1990). The Committee against Torture clearly states in General Comment No. 2 that FGM falls within its mandate. The UN Special Rapporteur on violence against women and the UN Special Rapporteur on torture have both recognized that FGM can amount to torture under this Convention.
The Convention on the Rights of the Child protects against all forms of mental and physical violence and maltreatment (art 19.1); calls for freedom from torture or cruel, inhuman or degrading treatment (art 37a); and requires States to take all effective and appropriate measures to abolish traditional practices prejudicial to the health of children (art 24.3).
The Vienna Declaration and the Programme of Action of the World Conference on Human Rights expanded the international human rights agenda to include gender-based violence, including FGM.
The International Conference on Population and Development Programme of Action calls for governments to “urgently take steps to stop the practice of female genital cutting and protect women and girls from all such similar unnecessary and dangerous practices.”
The Platform for Action of the Fourth World Conference on Women urges governments, international organizations and non-governmental groups to develop policies and programmes to eliminate all forms of discrimination against girls, including female genital cutting.
The African Charter on Human and Peoples’ Rights highlights human rights. Article 4 focuses on integrity of the person, article 5 on human dignity and protection against degradation, article 16 on the right to health, and article 18 (3) on the protection of the rights of women and children.
The Addis Ababa Declaration on Violence against Women serves as an important step towards the formulation of an African charter on violence against women, providing the framework for national laws against FGM. It was adopted at the Council of Ministers during its sixty-eighth Session in July 1998 by the Organization of African Unity (OAU). The Declaration was later endorsed by the Assembly of Heads of State and Governments.
The Banjul Declaration condemns FGM and demands its elimination.
The United Nations Social, Humanitarian and Cultural Committee approved a resolution that calls upon States to implement national legislation and policies that prohibit traditional or customary practices that damage the health of women and girls, including FGM.
The Ouagadougou Declaration of the Regional Workshop on the Fight against Female Genital Mutilation calls for networks and mechanisms to combat FGM.
Key Actions for the Further Implementation of the Programme of Action of the International Conference on Population and Development calls for governments to promote the human rights of women and girls and ensure their freedom from coercion, discrimination and violence, including harmful practices. It also calls for governments to ensure health providers are knowledgeable and trained to serve clients who have been subjected to harmful practices.
Further Actions and Initiatives to Implement the Beijing Declaration and Platform for Action recognizes the progress made in national efforts to ban FGM, and points out that discriminatory attitudes and norms continue to make girls and women vulnerable to gender-based violence, including FGM. It calls for governments to combat and eliminate violence against women.
The European Parliament adopted a resolution on female genital mutilation calling for measures to protect survivors of the practice and urging member states to recognize the right to asylum for women and girls at risk of being subject to FGM.
The Protocol to the African Charter on Human and Peoples’ rights, on the rights of women in Africa, also known as the Maputo Protocol calls for the “elimination of harmful practices.”
Commission on the Status of Women passed a resolution on ending FGM.
Commission of the Status of Women passed Resolution 54/7 on ending FGM .
African Union Assembly/AU/Dec. 383(XVII) produced a decision stating that “female genital mutilation (FGM) is a gross violation of the fundamental human rights of women and girls, with serious repercussions on the lives of millions of people worldwide, especially women and girls in Africa.”
The Fifty-sixth session of the Commission on the Status of Women approved a draft decision, “Ending female genital mutilation.” (E/CN.6/2012/L.1) The Secretary-General released a report, “Ending Female Genital Mutilation” summarizing progress made on the implementation of 2010 CSW resolution 54/7.
European Parliament Resolution of 14 June 2012 focused on ending female genital mutilation.
The United Nations General Assembly passed The Girl Child Resolution (62/140), stating it was “deeply concerned… that female genital mutilation is an irreparable, irreversible harmful practice.” The Secretary-General’s Report on the Girl Child also included a special emphasis on FGM (A/64/315, 2009 and A/66/257, 2012).
United Nations General Assembly also produced a resolution calling for “Intensifying global efforts for the elimination of female genital mutilations.”
The Human Rights Council produced a resolution calling for “Intensifying global efforts and sharing good practices to effectively eliminate female genital mutilation.”
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