ABSTRACT
One of the most painful
physical and emotional experiences for many women and young girls from
developing countries is female genital mutilation. A contribution of
demographic variables to prediction of attitude and knowledge of consequences
of FGM among female civil servants in Oredo Local Government Area of Edo State,
Nigeria was carried out to determine this research circumcision of the female
has been reported to give rise to major complications both to the mother and
the young girl during delivery resulting in increased maternal morbidity and
foetal loss. Female circumcision which is the partial or complete removal of
the female external genitalia or other injuries to the female genital organs
for non-medical reason has been a controversial issue. It has caused a lot of
problems to women and young girls in the region.
TABLE OF CONTENT
Chapter
One
Background of the
Study
Statement of problems
Purpose of study
Significance of the
study
Research Question
Scope of the study
Definition of terms
Chapter Two
Literature review
Chapter
Three
Research Methodology
Sample Study
Sample and Sampling
Sample Techniques
Research Instrument
Population
Administration of
instrument
Method of analysis
Chapter
Four
Data Presentation and
Analysis
Chapter
Five
Summary
Recommendations
Conclusion
References
Appendix
CHAPTER ONE
INTRODUCTION
1.1
BACKGROUND OF THE STUDY
Female Genital
Mutilation (FGM) also known as Female Genital Cutting (FGC), Female
circumcision, or Female Genital Mutilation/cutting (FGM/C) is defined by the
World Health Organization (2007) as “all procedures that involve partial or
total removal of the external female genitalia or other injury to the female
genital organ for non-medical reasons. The practice of FGM is one of the most
significant health and human right issues in the world (UNICEF 2005). According
to Thorpe (2002) on his part describe Female Circumcision as excision, where
part of the labia minora and the majora are stitched together and a hole left
to allow the urine and menstrual blood to escape. In a similar vein, Amnesty
International (1997) states that Female Circumcision is the removal of all or
part if the labia minora and cutting of the majora to create raw surfaces which
are then held firm by a collar over the vagina when they heal.
Although the exact
origin of Female Genital Mutilation cannot be stated. There are some evidence
suggesting that it originated from ancient Egypt (WHO 1996). An alternative
explanation is that the practice was an old Africa rite that came to Egypt by
diffusion. According to UNICEF (2005) the majority of FGM cases are carried out
in 28 Africa Countries. In some countries (e.g Egypt, Ethiopia, Somalia and
Sudan), prevalence rate can be as high as 98 percent in other countries such as
Nigeria, Kenya, Togo and Senegal, the prevalence rates vary between 20 and 50
percent. It is more accurate however to view FGM as being practiced by specific
ethnic group, rather than by a whole country as communities practicing FGM
straddle national boundaries.
Until the 1950s FGM was
performed in England and the United States as a common treatment for
lesbianism, masturbation, hysteria, epilepsy and other so called “female
deviances” (Reymond, 2007). In a study in Kenya and Sierra Leone it was
revealed that most protestants opposed FGM while majority of Catholic and
Muslims supported it continuation. (Ali, 2007). Also there was a direct
correlation between a woman’s attitude towards FGM and her place of residence,
educational background, and work status. (Mohamud, 2008). Demographic and
Health Survey indicates that urban women are less likely than their rural
counterpart to support FGM. Employed women are also less likely to support it.
Women with little or no education are more likely to support the practice than
those with a secondary or higher education. Data from the 2004 Sudanese Survey
(of women 15 to 49 years old) show that 80 percent of women with no education
or only primary education support FGM, compared to only 55 percent of those
with Senior Secondary or higher schooling (Ali, 2007).
FGM takes place in parts of the Arabian, Peninsula i.e Yemen and Oman, and
is practiced by the Ethiopian Jewish Falachas some of whom have recently
settled in Israel. It is also reported that FGM is practiced among Muslim
population in parts of Malaysia, Pakistan, Indonesia, and the Philippines
(UNICEF 2008). As a result of immigration and refugee movement, FGM is now
being practiced by ethnic minority population in other parts of the World such
as USA, Canada, Europe, Australia and New Zealand. According to Foundation for
Women’s Health Research and Development(2002) it is estimated that as
many as 6,500 girls are at risk of FGM within U.K every
year.
This confusion has
raised the issue of the need for human service provider to get involved in
curbing FGM. One such providers are social workers, who by the nature of their
training are equipped to stand against injustice and oppression (Zastrow,
2000). FGM according to Idowu (2008) is injustice and oppression against woman.
The procedures in most cases according to Yoder (2003) are carried out by older
women with no medical training. Anesthetics are not used and the practice is
usually carried out using basic tools such as knives, scissors, scalpels,
pieces of glass and razor blades. Often iodine or a mixture of herbs is placed
on the wound to tighten the vagina and stop the bleeding. The age at which the
practice is carried out varies from shortly after birth to the labour of the
first child, depending on the community or individual family.
The reasons for FGM are
diverse, often bewildering to outsiders and certainly conflicting with modern
western medical practices and knowledge. The justification for the practice is
deeply inscribed in the belief systems of those cultural groups that practice
it. Custom and tradition are the main justification given for the practice
(Muganda 2002).People adheres to this practice because its part of their
culture and fulfilling this aspect of culture gives them a sense of pride and
satisfaction.
According to Ali (2007)
FGM is seen by some people as an essential part of social cohesion and not an
act of hate. It is carried out on children because their parents believe it is
in their best interest, which is one of the myths of FGM. In some communities
where FGM takes place, it is said to be because it is necessary for a woman’s honour
and pride and uncircumcised woman will stand very little chance of getting
married. FGM has also been said to be carried out to safeguard the chastity of
a woman before marriage (Johnson, 2008). Some others also use it as a means of
controlling and de-sexualizing women and repressing sexual desire thus reducing
the chance of sexual promiscuity in marriage on the part of the woman (Johnson,
2008). There are also others who claim that FGM is performed for aesthetics and
hygiene Idowu(2008). The practice is carried out as means of purification and
ensuring that a woman is clean (UNICEF 2008).
In some societies, the
practices is embedded in coming-of-age rituals, sometimes for entry into
women’s secret society, which are considered necessary for girls to become
adult and responsible members of the society (Johnson, 2008). Girls themselves
may desire to undergo the procedure as a result of social pressure from peers
and because of fear of stigmatization and rejection by their communities if
they do not follow the tradition (Behrendt, 2005). Thus in cultures where it is
widely practiced, FGM has become important part of the cultural identity of
girls and women and may also impart a sense of pride, a coming of age and a
feeling of community membership (UNICEF, 2005). FGM is a procedure which causes
a number of health problems for woman and girls. There is a great deal of
evidence indicating extremely detrimental long and short term health
consequences (UNICEF 2002). Although, there are virtually no documentation on
the social psychological and psycho-sexual effects of the practice, but it is
clear from anecdotal evidence of women’s experiences, that FGM affects women
adversely in various areas of their lives.
In Nigeria, the practice
of FGM is widespread among tribes and religious groups where the milder forms
are done except in south-south region where infibulations – the total closing
of the vulva is done but usually after age five (Nigeria Demographic and Health
survey, 2003). It is done more among the poorly educated, low socio-economic
and low social-status groups (ND HS 2003). Although UNICEF (2005) gave the
national prevalence of FGM of 61% among Yoruba, 45% among Ibo and 1.5% among
Hausa-Fulani ethnic group, this making it a greater problem in Southern Nigeria.
Edo State is one of the state in southern Nigeria therefore one may assume that
FGM also occurs there. However, the authenticity of this claim is not known as
there have not been any studies done to check if actually FGM exist in Edo
state. This study therefore hopes to determine if FGM actually exist as of
today in Edo state or if it was something that happened in the past.
1.2
STATEMENT OF THE PROBLEM
Female genital
mutilation is associated with a series of health risk and consequences to women
undergoing FGM operations in and around the world.
1. The crude surgery of FGM come with pains causing
the girls and women to scream
2. bleeding and hemorrhaging followed with
serious trauma
3. The process dehumanize the girls and women by
bounding legs together and publicly exposing of the girl and women private
parts.
4. FGM increase risk of HIV infections and other
infections.
5. FGM is believed to reduce girl and women lubido
for sex.
6. FGM is believed to have adverse effect on women
during child birth.
7. FGM practice is based on religious and cultural
belief.
1.3
OBJECTIVES OF THIS STUDY
1. Who believe that FGM
exist and those who do not believe on its existence.
2.
To ascertain if FGM as ever existed in Edo State.
3.
To ascertain the implication of FGM for social work practice in Nigeria.
4. To find out if
religion has a role to play in the promotion or otherwise of FGM.
5. To find out factors
that may otherwise influence the existence of FGM.
1.4
RESEARCH QUESTIONS
This study intends to offer answer to some pertinent questions surrounding the
issue of female genital mutilation. These questions are:
1. Does educational qualification of people affects
their believe about female genital mutilation?
2. Does female genital mutilation really exist in
Edo State?
3. Does lack of education contribute to the
practice of female genital mutilation?
4. Does the Christian/Islamic religions support the
practice of female genital mutilation?
5. Does female genital mutilation affect the
sexuality of victims?
1.5
SIGNIFICANCE OF THE STUDY
This study is
significant in two dimensions which are theoretical and practical.
Theoretically it is hoped that the outcome of this study will constitute a scientific
body of knowledge that will become a point of reference for other scholars who
would want to carryout similar research. It will also add to existing knowledge
of FGM in southern Nigeria. Practically it is hoped that this study will assist
government in re-evaluating existing policies so as to come up with a more
realistic programmes and policies towards the eradication of FGM in Edo state
and Nigeria in general.
1.6 SCOPE OF
STUDY
The study is on the myth
and realities of female genital mutilation in Edo State. It seeks to find out
if FGM truly exist in the state. The entire adult male and female population
constitutes the study population out of which a sample of four hundred adult
men and women will be used for the study.
1.8 DEFINITION
OF TERMS
Myth: This means something that many people believe
that does not exist or is false.
Reality: This means the true situation and the problem
that actually exist in life.
Female Genital
Mutilation (FGM): This means all
procedures that involve partial or total removal of female external genitalia
or injury to the genital organs for cultural or any other non-therapeutic
reason. In this context the terms was used interchangeably with female
circumcision or female genital cut.
Department | Education |
Project ID Code | EDU0087 |
Chapters | 5 Chapters |
No of Pages | 51 pages |
Methodology | Null |
Reference | YES |
Format | Microsoft Word |
Price | ₦4000, $15 |
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Contact Us On | +2348039638328 |
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