From sameness to difference: Swedish Somalis’ post-migration perceptions of the circumcision of girls and boys

Abstract

In every society where non-therapeutic female circumcision (FC) occurs, so too does non-therapeutic male circumcision (MC). In the past few decades, the norm in Euro-American societies has been to distinguish between the practices: FC is banned, while MC is condoned or encouraged. We explored Somalis' post-migration perceptions of FC and MC, while considering that they once lived in a society where both practices were widely accepted and now live in a society where there is a legal ban on FC alongside acceptance of MC. Eighteen individual interviews and seven focus group discussions were conducted with Somali men and women in three Swedish cities. There seemed to be a continuity of values across male and female forms of genital cutting concerning being a good Muslim, not inflicting harm and upholding respectability. Following migration, however, a renegotiation of how these values relate to MC and FC resulted in a conceptual split between the two: MC was perceived as an unquestionably required practice, but FC was viewed as a practice that can be adapted or abandoned. In a new cultural context after migration, perceptions of ideal male and female genitals, and what kinds of inscriptions on the body are desired, seem to have changed.

‘Why did I circumcise him?’ Unexpected comparisons to male circumcision in a qualitative study on female genital cutting among Kurdish–Norwegians

“…A recent qualitative study on perceptions of MC and FGC in another diasporic context – that of Somali-Swedes – found that ‘MC was perceived as an unquestionably required practice, but FC was viewed as a practice that can be adapted or abandoned’ (Wahlberg et al., 2018: 619). Their finding echoes a sense of differentiation of MC and FGC which is also reflected in much public discourse and academic scholarship.…”

Attitudes towards comparison of male and female genital cutting in a Swedish Somali population

“…These findings are in line with earlier studies in Sweden and Norway. 22,38 However, in a recent study among Kurdish-Norwegians this differentiation between the practices was not as evident, describing a renegotiation of the potential harm a boy may be exposed to with some informants stating they regretted or will refrain from circumcising their boys as they perceive MGC as painful. 33 The Norwegian government's 40 In addition, social pressure and fear of having one's masculinity questioned can make a man ignore his complaints.…”

“…In Sweden, Somali immigrants have been found to largely oppose FGC, with the proportion of opponents increasing with years spent in Sweden 21 . However, in a qualitative study among Swedish Somalis the same development of decreased support towards MGC was not seen 22 …”

“…21 However, in a qualitative study among Swedish Somalis the same development of decreased support towards MGC was not seen. 22 Several scholars have recently argued that the cutting of any person's genitals without their informed consent is a violation of their right to bodily integrity and impermissible in relation to universal human rights, unless it is medically necessary. [23][24][25][26] The medical, ethical, and legal aspects of FGC and MGC, and their comparability, are increasingly discussed.…”

Betydelser av könsstympning hos migrerade minoriteter i Sverige

“…Även i tidigare svenska studier av attityder till könsstympning har det varit gruppen svensksomalier som utgjort de huvudsakliga informanterna, men i dessa studier har materialet främst insamlats via intervjuer och observationer, inte genom fokusgruppdiskussioner (Johnsdotter 2002(Johnsdotter , 2003(Johnsdotter , 2010(Johnsdotter , 2018Essén & Johnsdotter 2004a, 2004bWahlberg, Johnsdotter, Ekholm m.fl. 2017;Wahlberg, Essén & Johnsdotter 2019).…”