Comparative Study of Meanings, Beliefs, and Practices of Female Circumcision Among Three Nigerian Tribes in the United States and Nigeria

Abstract

The study was conducted to gain insight into the meanings, beliefs, and practices of female circumcision among three Nigerian tribes in the United States and Nigeria. Participant-observations occurred in three sites in Nigeria (Ibadan, Lagos, and Owerri) and in Essex County, New Jersey (Newark, Irvington, and East Orange). A total of 50 informants included adult males and females from the three main Nigerian ethnic tribes: Igbo, Yoruba, and Hausa. Leininger's culture care theory of diversity and universality was the study framework. Findings revealed existence of similarities and differences in the cultural meanings, beliefs, and practices among the tribes. Religion, education, and occupation were significant factors influencing informants' attitudes toward continuation of the practice. Government-sponsored public education and influence by the media were found to increase informants' awareness of complications of female circumcision. Changes in attitudes toward the practice and use of alternative practices were evident.

Abuses of the Girl Child in Some African Societies: Implications for Nurse Practitioners

“…Female circumcision is an area of abuse of the girl child (Cook, Dickens, & Fathalla, 2003). Contrary to reports of the extensive practice of female circumcision in Africa, the practice is more common in Sierra Leone, Sudan, Egypt, parts of Nigeria, and northern Ghana (Ahlberg, Krantz, Lindmark, & Warsame, 2004; Anuforo, Oyedele, & Pacquaio, 2004). According to Ahlberg and colleagues (2004), female circumcision is considered as a traditional practice and not associated with any religious beliefs.…”

“…Moreover, alternative approach would be for healthcare professionals to persuade traditional surgeons to learn basic aseptic techniques or to carry out operations at their local hospital or health centers (Abu Daia, 2000; Magied et al, 2003). It is unacceptable to criticize any social group for this practice without providing constructive alternatives to address cultural beliefs or practices (Anuforo et al, 2004; Nour, 2004). It is only through close collaboration and cooperation, respect for cultural beliefs, and persistent health education programs within those social groups that female circumcision would be discontinued (Nour, 2004).…”

The Obstetric Consequences of Female Genital Mutilation/Cutting: A Systematic Review and Meta-Analysis

“…While a range of socioreligious issues foster the practice, to this day a conviction that FGM/C is necessary to control women's sexuality exists in many practicing communities [2, 4]. Studies have also revealed that many members of practicing communities believe that the procedure ensures safe labour [5, 6]. …”

Knowledge of Female Genital Cutting and Experience With Women Who Are Circumcised: A Survey of Nurse‐Midwives in the United States

“…Despite mounting opposition, FGC is still practiced for reasons that vary depending on the culture in which it is done. In Nigeria, FGC is seen as a rite of passage into womanhood and is considered vital to social cohesion and important for the tempering of female assertiveness and the enhancement of female passivity 1 . In Somalia, the practice of FGC is perpetuated because it is believed to protect a woman's virginity, increase fertility, and heighten male sexual pleasure 8,10,11 .…”