Across many parts of Africa, a centuries-old practice persists—one that is steeped in tradition, wrapped in secrecy, and often misunderstood by the outside world. This practice, commonly referred to as female genital mutilation (FGM) or female circumcision, is not just a cultural phenomenon—it’s a deeply complex issue involving gender, identity, tradition, and social roles. At the heart of it all are women who perform the act—often elder women—sometimes called “female excisers,” “circumcisers,” or in local languages, “ngaribas,” “soweis,” or “mothers of the knife.”
But who are these women? Why do they do what they do? Are they perpetrators… or participants in a cultural cycle far greater than themselves?
Let’s take an honest, thorough look.
What Is Female Genital Cutting?
Female genital cutting involves the deliberate alteration or removal of parts of the external female genitals for cultural, traditional, or social reasons—not for any medical benefit It varies widely across communities and regions. It’s not a monolithic practice—it ranges from minor incisions to more extreme procedures.
There are four commonly recognized types:
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Type I: Involves the partial or complete removal of the clitoral hood and sometimes the clitoris itself, often referred to as clitoridectomy.
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Type II: Involves cutting away the clitoris along with the labia minora, the inner folds surrounding the vaginal opening, often as part of a ritual marking womanhood.
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Type III (infibulation): Narrowing the vaginal opening by cutting and repositioning the labia.
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Type IV: Covers all other damaging practices to female genitalia—such as pricking, piercing, burning, or scraping—that are done for non-medical, often ritualistic, purposes.
The Cultural Landscape: Why Does It Happen?
FGM is deeply embedded in the social and cultural fabric of many communities. It’s often linked with ideas of:
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Purity
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Marriageability
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Rite of Passage
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Religious beliefs (though not required by any major religion)
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Community belonging
Think of it like a “membership card” to adult womanhood in certain societies—without undergoing the ritual, a girl might be considered unclean or unfit for marriage.
Who Are the Female Practitioners?
They are not villains in the shadows. In fact, many are respected elder women—community healers, traditional birth attendants, or designated “keepers of tradition.” They are often:
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Mothers
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Grandmothers
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Widows
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Local midwives
They may have been circumcised themselves and were taught to see the practice as necessary and even honorable.
These women often inherit their roles, and some receive compensation—gifts, money, or livestock—for performing the procedure.
How Do They Justify the Practice?
From their perspective, FGM is not cruelty. It’s tradition. Many genuinely believe:
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They are protecting the girl’s morality.
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The procedure makes girls marriageable.
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It is part of religious or ancestral duty.
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They are preserving culture and identity.
Imagine a grandmother who was cut, who cut her daughters, and who now cuts her granddaughters—because that’s what her mother did for her. To her, it’s not abuse—it’s continuity.
Are the Practitioners Aware of the Harm?
This is where the lines blur. Many are not aware of the long-term medical and psychological damage. And even when they do know, they may feel powerless to go against community expectations. Fear of being ostracized or shamed often outweighs individual doubts.
Health risks include:
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Infections and sepsis
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Hemorrhage
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Infertility
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Pain during intercourse
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Post-traumatic stress
But these are not always explained to the practitioners—or they’re dismissed as “Western exaggeration.”
Economic Survival or Sacred Duty?
Some excisers earn their living through this practice. In areas with limited income opportunities, especially for older women, being a circumciser can provide financial stability.
But in other places, it’s more spiritual than economic—it’s a sacred duty, often tied to ancestral traditions or religious interpretation. These practitioners may see themselves as guardians of morality, not just service providers.
What Happens When the Practice Is Outlawed?
In many African countries, FGM is now illegal. Yet it continues underground. Criminalization can have unintended consequences:
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Practices move underground, becoming more dangerous.
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Younger girls are targeted to avoid police detection.
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Medicalization occurs—some parents seek out nurses or doctors to perform the act in cleaner environments.
In places where enforcement is weak or absent, traditional excisers still operate, sometimes under the radar of local authorities.
The Role of Education and Awareness
Where education increases, support for FGM tends to decrease. When communities are informed—through schools, radio, NGOs, and grassroots campaigns—they begin questioning the need for the ritual.
And here’s the twist: in many successful anti-FGM campaigns, former excisers have become the most powerful advocates for change.
They speak from experience. They understand the cultural weight. And when they put down the blade, others often follow.
Can Female Excisers Transition to Other Roles?
Yes—and they must. Programs that simply criminalize without offering alternatives leave these women in poverty. But when communities support:
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Alternative rites of passage
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Vocational training
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Micro-loans for small businesses
…then excisers have a path forward that doesn’t involve harm.
One former circumciser in Kenya now sells herbal medicine. Another in Guinea mentors girls about body autonomy. The possibilities are there—if we support them.
Global Efforts: Who’s Making a Difference?
Organizations like UNICEF, UNFPA, Equality Now, and The Orchid Project work tirelessly to:
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Provide education
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Support community-led abandonment
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Offer healthcare and counseling to survivors
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Train former excisers in new trades
Change is happening—not through shame, but through conversation, empathy, and respect.
FGM Is Not “An African Problem”
It’s important to remember this isn’t limited to one continent. FGM exists in:
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The Middle East (e.g., Yemen, Iraq)
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Parts of Asia (e.g., Indonesia, Malaysia)
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Diaspora communities in Europe, North America, and Australia
Addressing it means engaging globally, but listening locally.
The Power of Listening Before Judging
Western outrage, while well-intentioned, can sometimes sound condescending or out-of-touch. Real progress comes from partnering with communities, not lecturing them.
It’s like trying to stop someone from using a family heirloom you think is cursed—they won’t listen until they trust you, and believe you understand the story behind it.
FAQs
1. Why do some women still perform female genital cutting?
Because they believe it’s part of their cultural or religious identity, and often see it as a duty or rite of passage that ensures a girl’s morality or marriageability.
2. Is FGM always forced on girls?
In most cases, yes, especially with younger girls. However, in some communities, older girls or women voluntarily undergo it due to social pressure or internalized beliefs.
3. Are there laws against FGM in Africa?
Yes, over 25 African countries have laws banning FGM. However, enforcement can be weak, and the practice often continues secretly.
4. Can former circumcisers be part of the solution?
Absolutely. Many successful campaigns involve re-training excisers and empowering them to become educators or entrepreneurs.
5. How can I help stop this practice respectfully?
Support NGOs that work at the grassroots level, spread awareness through education, and promote culturally sensitive dialogue that respects community voices.
Conclusion: From Harm to Healing
The story of female excisers in Africa is not one of evil—it’s one of inherited roles, complex pressures, and slowly changing tides. By recognizing the humanity of these women, we open the door to real, respectful change.
Change doesn’t come by calling people monsters—it comes by giving them better tools, better options, and better understanding.
Let’s keep talking. Let’s keep listening. Let’s help communities choose dignity and health—without losing their voice in the process.
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