Photo courtesy of Mijas International
Traumatic. Painful. Irreversible. It is a practice veiled in secrecy and heavily stigmatised. No one wants to openly talk about it but Female Genital Mutilation (FGM) is a human rights violation that inflicts lifelong suffering on millions of women and girls. It is a harmful practice that persists because of cultural norms and myths. It has no health benefits and leaves survivors with long lasting physical and psychological trauma.
An estimated 230 million girls and women alive today have undergone female genital mutilation, a number that has risen by 15 per cent – that’s 30 million more cases – over the past eight years. Alarmingly, more than two million girls experience female genital mutilation annually, often before their fifth birthday and sometimes within days of being born.
“It comprises all procedures that involve altering or injuring the female genitalia for non-medical reasons and is recognized internationally as a violation of the human rights, the health and the integrity of girls and women. Girls who undergo female genital mutilation face short term complications such as severe pain, shock, excessive bleeding, infections, and difficulty in passing urine, as well as long term consequences for their sexual and reproductive health and mental health,” according to the UN, which is advocating for the end of FMG by 2030.
The psychological impacts of female genital mutilation include girls losing trust in their caregivers, depression, anxiety, post-traumatic stress disorder and low self-esteem. The physical and psychological consequences of FGM can also become barriers for girls and women to learn, work and socialise.
In Sri Lanka FGM is not a criminal act. The practice is known as khatna. In the Moor and Malay communities, girls are cut on the 40th day after birth, often by traditional practitioners known as Osthi Maamis (barber women). It is also practised within the Dawoodi Bohra community.
The Women’s Action Network has published a study on FMG and the physical and mental health and rights of the Muslim women and children in Sri Lanka. The research and the report compilation was led by Shreen Abdul Saroor with a team of nine district based researchers. It drew on 998 samples from within the Muslim community, primarily women, but also including some professional men and female converts to Islam. It explored perspectives on female circumcision across various Islamic ideologies.
“Our findings reveal that khatna is deeply rooted in cultural tradition, social conformity and religious misconceptions related to morality and hygiene. The practice provokes polarised views within the community. Supporters, often women, justify it using Hadith and are either unaware of or deny its harmful effects. Opponents, especially those with direct or observed experiences, report physical complications such as infections and reduced sexual sensation, alongside psychological impacts like trauma, marital issues and even divorce. Some women express resentment, viewing khatna as a means of controlling their sexuality for male benefit,” Ms. Saroor said.
“A troubling pattern of secrecy, force and misinformation persists, especially affecting infants and young girls who undergo the procedure without consent (young as seven days old). Often performed by untrained traditional cutters – or increasingly, in private clinics – the practice remains dangerous. Although resistance is growing among educated women, youth and a few progressive religious voices, social pressure, religious misinterpretation and lack of legal clarity sustain its prevalence,” she pointed out.
“The first and foremost source of Islam is the Al-Quran. There is no verse in the Quran about performing khatna on girl children. On the other hand the Quran emphasises that mutilating human organs can harm humans. Some are trying to revive this practice in the Sri Lankan Muslim community. Ignorance about religion is one reason for this,” according to Dr. Asheik Rauf Zain.
“Some people have a misguided notion that FMG can control a woman’s sexuality and desires. There is a cultural belief that women and girls who have not had FMG performed on them are not clean, pure and are promiscuous. There is also a misconception that FMG is medically beneficial. However, these beliefs are not based on facts and ignore the serious health risks associated with the practice,” according to public health practitioner M.A. Wahid.
However, the study identifies promising avenues for change: engagement with healthcare professionals, trusted religious leaders, educators, young mothers and survivors. It recommends a coordinated, multi-sectoral approach including legal reform, religious clarification, community-based awareness, psychosocial support and sexual and reproductive health education.
“Despite the strength of tradition and societal taboos, resistance is building. Young women, health workers and a few religious scholars are beginning to challenge the status quo. Their voices are essential to shift the narrative,” Ms. Saroor pointed out.
“This action research does not offer easy solutions and its reach was limited. However, it points to a necessary path forward – one that is built on awareness creation, dialogue and trust. Ending khatna will require the involvement of the entire community, especially religious leaders/scholars who are willing to speak the truth, healthcare providers who advocate for its harmful nature, legal systems that uphold girls’ and women’s rights and, most importantly, the survivors who are empowered to tell their stories without shame,” she added.
“I began my work on this research study of female genital mutilation as one of the field researchers. I didn’t realize the sad truth until I really started studying it. This practice is not rooted in Islam but instead arises from misconceptions and traditional norms that are never mentioned in the Quran or Hadith. The shock was devastating when I discovered that, due to my ignorance, I had subjected my daughter to the harmful practice of khatna, which has affected her sense of self and her sexuality. The weight of this realisation is indescribable and it fills me with a deep sorrow I can hardly put into words. This pain drives me now, more than ever, to protect future generations from such injustices. I am determined to ensure that no other child endures what my daughter has. This mission is no longer just research – it is personal and urgent,” said researcher involved in the study.
“When I learned that khatna had been performed on me, I felt betrayed. It was like something had happened to my body without my consent. Coming to terms with that was difficult. I wasn’t sure who to direct my anger towards, so I ended up being angry at myself,” another researcher said.
Some of the results of the study:
Do you intend to circumcise your daughter in the future?
Yes – 383. No – 339. Undecided – 199. Neutral – 49. Unspecified – 28.
Do you think female circumcision is a mandatory religious practice?
Yes – 398. No – 331. Unspecified – 269.
Do you think female circumcision is permitted by the law?
Yes – 328. No – 271. Do not know – 399.
Do you think the practice of female circumcision should continue?
Yes – 372. No – 296. Undecided – 140.
Can the practice of female circumcision be eliminated?
Yes – 289. No – 264. Not certain – 261. Very rare – 184.
Health perspectives concerning female circumcision
Harmful – 286. Beneficial – 278. Neutral – 256. Not sure – 178.
Are you prepared to oppose or advocate for the abandonment of female circumcision?
Yes – 274. No – 298. Do not know – 108. No answer – 318.
What is the impact of circumcision on women and women’s rights?
Negative impact – 232. Positive impact – 163. No impact – 398. Not sure – 209.
Who supports or motivates female circumcision?
People who enforce tradition – 89. Religious leaders – 127. Old women in the family – 483. Social groups – 92. Others – 169. Do not know – 38.