Excision is used while sometimes designating the practice as a whole as well as Type II, the connotation can be positive or negative according to the speaker. In some practising communities, “non-excised” girls are the ones who are socially mistreated.
Published in Chapter:
Female Genital Mutilation and the Influence of Traditional Cultural Practices Against Women: Experience From Ibibio, Akwa Ibom State of Nigeria
AniediAbasi Okon Ekpatt (University of Uyo, Nigeria)
Copyright: © 2020
|Pages: 19
DOI: 10.4018/978-1-7998-2574-6.ch003
Abstract
Female circumcision is central to African traditional religion and entails transgression of fundamental rights. However, the rationale for female circumcision seems to be consistent in most African societies, and is based for the most part on myth, ignorance of biological and medical facts, religion, and culture. The thinking and argument in many communities is that the clitoris is perceived variously as repulsive, filthy, foul smelling, dangerous to the life of the emerging newborn, and hazardous to the health and potency of the husband. This study therefore is an attempt to respond to the thesis that despite the right to freedom of religion or belief, including its manifestations, the right of ethnic, religious, and linguistic groups to enjoy their culture, the religio-cultural ritual of female circumcision as a rite of passage in Africa is shrouded with some traditional practices that has reconfigured the moral basis of female circumcision.