Belief systems enforcing female genital mutilation in Europe

Abstract

Purpose – Despite numerous studies on FGM, little is known about belief systems that support FGM in the EU. The purpose of this paper is to explore the dynamic nature of belief systems and enforcement mechanisms that perpetuate FGM among three African migrant communities in the EU. Design/methodology/approach – This paper is based on data collected through community-based participatory action research in three communities: Eritrean and Ethiopian community in Palermo, Italy; Guinea Bissauan community in Lisbon, Portugal; and Senegalese and Gambian community in Banyoles, Spain. A total of 24 FGDs and 70 in-depth narrative interviews were conducted for the research. Findings – The research finds that belief systems supporting the practice of FGM among African migrants in the European diaspora are similar to those in their home countries. Beliefs structured around religion, sexuality, decency, marriage and socialisation are particularly significant in perpetuating FGM in the study migrant communities. These are enforced through sanctions and social expectations from the migrants’ home and host communities. Research limitations/implications – Members of the migrant communities that were the focus of this research are ethnically diverse; therefore it is possible that differences in the practice of and views on FGM by various ethnicities may have been masked. Also, due to close linkages between the migrants and their home countries it was hard to delineate beliefs that are specific to the host countries. In addition, it was difficult to assess the level of education of the migrants and how this may have impacted on their beliefs due to their contrasting and inconsistent educational backgrounds. Originality/value – This paper provides evidence to show that the practice of FGM among migrants in the EU is driven by both social norms and individual (parent) behaviour and therefore there is a need for interventions to focus on individual behaviour change and social norm transformation techniques. It also suggests that beliefs around FGM have remained socially significant among migrants despite their exposure to European culture because such beliefs are used to promote the moral standards of girls, marriageability of women, respectability of families, and the assertion of cultural and religious identity in the migrants’ new environment. The paper further underscores the role of migrants’ European context as well as the home country in strengthening beliefs that perpetuate FGM in the EU.

Blurred transitions of female genital cutting in a Norwegian Somali community

“…Despite such abandonment and low support for FGC, studies have also documented a sense of continuity in the underlying cultural values among Somalis in the diaspora [45,46]. A study including Somalis in Norway found a prevailing strong association between infibulation and its underlying cultural values relating to virginity and virtue [21].…”

Transforming social norms to end FGM in the EU: an evaluation of the REPLACE Approach

“…The qualitative data collected was examined using thematic analysis. Results of the CPAR have been published elsewhere [11,25].…”

“…Research undertaken with Somali communities living in Sweden suggests that FGM becomes counter-normative following migration [9,10]. However the evidence is much less clear in other EU countries and amongst other FGM affected communities/ethnic groups [11,12]. Research undertaken by Alhassan et al [11] as part of the REPLACE Project, suggests that for some migrant groups living in Italy, Spain and Portugal, the move to the EU has strengthened their beliefs that perpetuate FGM.…”

“…However the evidence is much less clear in other EU countries and amongst other FGM affected communities/ethnic groups [11,12]. Research undertaken by Alhassan et al [11] as part of the REPLACE Project, suggests that for some migrant groups living in Italy, Spain and Portugal, the move to the EU has strengthened their beliefs that perpetuate FGM. Eritrean, Ethiopian, Gambian, Guinea Bissauan and Senegalese participants stated that FGM enabled them to assert their cultural identity in their new environment.…”

“…It recognises that FGM affected communities are not all the same, but have different cultural belief systems supporting the practice and different social pressures to continue the practice reflected in differing social norms, and that these are dynamic. If local cultural practices and social norms supporting FGM are to be challenged and transformed then both individuals and their reference communities must be targeted [11].…”