Female genital cutting is a and largely invisible practice in Pakistan.
Author
Huda Syyed
PhD Candidate & Tutor, Charles Darwin University
The experiences of are the only sources of information we have to understand its prevalence. There are no national statistics or governmental efforts to counter the practice or this . Open conversations are difficult because women’s bodies are treated as a source of .
My has found we must understand female genital cutting from a Pakistani perspective and work towards bridging the knowledge gap through increased data collection and encouraging greater dialogue with survivors.
Otherwise, Pakistan risks being left behind in achieving one of the United Nations’ , the elimination of female genital cutting by 2030.
What is female genital cutting?
There are of female genital cutting, but generally speaking, it involves
the of the external female genitalia. This can be through pricking, scraping, stitching and burning.
At least globally have experienced different forms of female genital cutting, according to the United Nations. It is practised on , except .
A small minority of from the Shiite Ismaili sect practice female genital cutting in Pakistan (as well as in India).
The practice also occurs within the Dawoodi Bohra . In 2015, a mother, nurse and spiritual leader were found guilty in Australia’s first genital mutilation . Even though the practice is illegal in Australia, it is .
Dawoodi Bohras generally practice a type of cutting called khatna, or the removal of the clitoral hood. Young girls usually undergo this practice at . This is ostensibly done to curb a , to promote and to follow the Islamic , or the of the Prophet Muhammad.
Religious , medical and argue, however, that it is a harmful practice and not a religious duty.
According to World Health Organization, there are short-term and long-term health from the practice. These include severe pain, bleeding, infections, urination problems, obstetric fistulas, perinatal risk, trauma and other mental health problems. also reported side effects such as low sex drive, oversensitivity in the clitoral area and problems with sexual pleasure and trusting partners.
While there are members of the Dawoodi Bohra community who speak out against the practice, some also defend it as a . Most Dawoodi Bohras are secretive about it due to a fear of potential backlash, since acts of violence against minorities are common in Pakistan.
Not just an African problem
Most international efforts to eliminate female genital cutting focus on Africa. As a result, it is believed to be an African practice.
Somalia has the one of the of female genital mutilation in the world, with 99% of women aged 15-49 having been cut. Sudan also saw an increase in the practice during COVID lockdowns, despite it being .
This is available to us because African countries are able to measure its prevalence through nationally representative household surveys. is also used to acquire data from mothers and daughters.
Although these data collection efforts are not always , the general level of awareness in some African countries gives activists and policymakers a platform to organise more targeted to bring social change.
Research shows the practice is also among the Dawoodi Bohra community in India. The Indian government, however, has the existence of female genital cutting in the country, meaning there is no official data collection there, either.
However, in 2017, a and lawyer filed a petition before the Supreme Court to . Although a decision is still , continue to speak out against the practice.
What can be done in Pakistan?
Pakistan ranks as 142nd out of 146 countries in the by the World Economic Forum. It is frequently criticised by human rights activists for its high rates of .
Recently, there has been more activism in Pakistan against , the mistreatment of the and . Protests and community engagement make these issues more visible and put pressure on the government to respond.
This is not the case with female genital cutting. To curb the practice in Pakistan, it must be openly addressed and understood.
How can we do this? Through responsible data collection and consensual conversations with community members.
Dialogue should start in the Dawoodi Bohra community because is more likely to be long-lasting and less contentious. Considering Pakistan’s fractious religious climate, it is important for communities to mobilise for change from within to avoid the Dawoodi Bohras being targeted in sectarian violence.
Religion and women’s bodies are sensitive topics in patriarchal societies. Pakistan’s history with women has long been marked by an urge to morally police their bodies. One discriminatory practice, the in sexual assault cases, for example, has only recently been abolished after a concerted push from activists.
This is why an issue like female genital cutting must be discussed with contextual care and caution. This approach, supported by activists and lawmakers within the community, will be transformative in ending this practice for good.
Huda Syyed does not work for, consult, own shares in or receive funding from any company or organisation that would benefit from this article, and has disclosed no relevant affiliations beyond their academic appointment.
