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Female Circumcision
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Multivariate logistic regression analysis identified women's education, religion and household possessions score as significant predictors of attitudes toward female circumcision in both Haj-Yousif and Shendi (Table 3). For instance, each year of education decreases the odds that women would favor continuation of female circumcision in both areas. In addition, Muslim women are significantly more likely to support circumcision than are Christian women in Haj-Yousif and Shendi, and support decreased with rising household possessions scores in both areas. (A multivariate analysis was not carried out for Juba because of the small number of circumcised women.)
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[T]wo final questions may be used to determine whether female circumcision is crucial to the identity of the tribal group and subgroups within the tribe or village. First, is the operation accompanied by a ritual with an extensive liminal phase that exposes the dialectic between communitas and structure and that emphasizes the community bond among tribal members absent the social structure? Second, are the norms represented by the ritual symbol contradicted by the participants' behavior, enabling participants to act out conflicts peacefully?
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Among women in Haj-Yousif and Shendi who think the practice of female circumcision should not be continued, the majority (63% and 88%, respectively) cite medical complications. Substantial proportions ... mention religious prohibition (28% and 32%) and a painful personal experience (29% and 28%). Religious prohibition is the major reason given in Juba (65%), with 31% citing medical complications and 23% saying the practice is against women's dignity.
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The term female circumcision is often used to mean several different things. Circumcision literally means "cutting around." In a body modification context female circumcision means removal or partial removal of the clitoral hood. It may ... simply mean the splitting of the hood. The term also sometimes covers the removal of the labia minora.
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Among women in Haj-Yousif who have uncircumcised daughters old enough to undergo the ritual, 16% plan to have their daughters circumcised, while 18% approve of female circumcision in general. The corresponding figures in Shendi are 11% and 11%, compared with 1% and 2%, respectively, in Juba.
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Coll ... plans to open an advice center that would educate African people about the dangers and cruelty of female circumcision. She commented, "If they don't know about the danger they will still do it."
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Female Circumcision