Panel examines practice of female genital mutilation

As part of a week-long series on events in Africa, the Africa Society talk looked at the controversial practice. Long stranded from the world in an island of misunderstandings and "dark continent" stereotypes, Africa's customs and traditions remain largely unknown to the West. But coverage from author Anne Walker and CNN have broken open the historic barrier surrounding the continent and shed light on its culture and one specific aspect in particular -- the practice of female genital mutilation on 130 million women and girls annually in a strip of 28 countries stretching across sub-Saharan Africa. Reflecting the new attention on the topic generated by feminists and human rights groups, Penn's Africa Society scheduled a lecture and discussion on female circumcision last Wednesday as part of a week-long series of events on Africa. "This is a very important issue to discuss because it is much more complex then people first assume," said Zeinab Eyega, a Sudanese woman and representative of Rainbo -- an international organization focusing on the health and human rights of women. Her counterpart, Wanjiru Kamau -- a Kenyan woman who followed Eyega's presentation with a discussion on the tribal and ritual significance of ritual circumcision -- agreed. "This is not a black and white issue," she said. With the help of slides and diagrams Eyega began her lecture by outlining the facts surrounding female circumcision. She clarified its four categories, which range in serious from Type I -- involving partial or total removal of the clitoris -- to Type III -- which also includes a partial or total cutting of the labia minora, the flap of skin that borders the vagina. She explained the potential medical effects of female genital mutilation, which include anything from depression and denial of sexuality to shock and death. "This is more then just a cultural issue," Eyega said. "It is a definite health and human rights problem." Such a claim is reflected by the diversity of groups working together to ban female circumcision. The United Nations passed a resolution condemning the ritual in 1993. And the World Health Organization and the United Nations Children Fund -- whose involvement stems from the often young age of victims -- have also combined efforts to gain public support against the practice. Eyega did acknowledge the community and tribal significance of female circumcision, which often occurs as part of coming-to-age ceremonies. Yet she said Africans can "preserve what is good in their culture and disregard what is harmful." Such ceremonies were explained in greater detail by Kamau, who discussed the cultural side of the issue that is often overlooked by Westerners. Circumcision signifies the "entrance into womanhood" for tribal girls, she said, and is combined with ritual instruction in sexual activity, celebrations, bonding of the communities youth, reexaminations of parental rights and tributes to God. Historically, the entire process has led to "low out-of-wedlock birth rates and successful marriages," Kamau said. And she added that it is also rooted in "centuries of tradition and deeply touches all members of the community." "Even I feel like I missed out on something," said Kamau, who was never circumcised. Though she realizes that "sometimes change is inevitable and good," she warned that it must be implemented with "respect and understanding of African communities." "It is important for the West to remember that their way is not the only way," she said.