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

Abstract

Based on fieldwork that aimed to gather more knowledge on female genital cutting among Kurdish–Norwegians, in this article we report on how research participants would often talk about male circumcision instead. Informed by current scholarship and public discourse on female genital cutting and male circumcision, we identified three themes when analysing how and why the participants would talk about male circumcision rather than female genital cutting: (1) the condemnation of female genital cutting; (2) the acceptability of male circumcision and (3) the questioning of the acceptability of male circumcision. We do not attempt to provide solutions to whether some forms of male circumcision are less, equally or more harmful than some forms of female genital cutting, or whether they are comparable and both should thus either be legitimized or banned. Rather we aim to provide insights into these dilemmas by the use of the concept of ‘mapping controversies’ associated with actor–network theory. We further make use of the slippery slope argument to explore how the research participants’ views shed light on political reluctance to treat female genital cutting and male circumcision in the same way in the Norwegian context. While we are not in a position to say that the views shared are the same in other social groups, or in other countries, we argue that the Norwegian government’s different treatment of female genital cutting and male circumcision changes the meaning of ritual boy circumcision and that this may result in parents deciding not to circumcise their sons.

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

“…30,31 As both culture and context change with migration from on the positive aspects of MGC, and governmental decisions only legislating against one of the two practices. 32,33 The results of this study are in line with previous research showing that support for FGC decreases with migration from an FGC-practicing country to a non-practicing country. 19,20,34,35 Johnsdotter 36 found, in a Swedish Somali migration context, an ongoing separation between FGC and religion.…”

“…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 different treatment of FGC and MGC, including the harm‐reduction strategy for MGC, is suggested to be a potential explanation for the changes in meaning of MGC, and that this may result in some parents or guardians deciding not to circumcise their sons 33 .…”

“…37 Several studies have reported a general acceptance of sunna circumcision, described as a religiously beneficial, but not obligatory, practice. 22,33 This study found diametrically differing perceptions of whether FGC and MGC have a negative health impact. These findings are in line with earlier studies in Sweden and Norway.…”

“…, is suggested to be a potential explanation for the changes in meaning of MGC, and that this may result in some parents or guardians deciding not to circumcise their sons 33. Based on the results from this study, such a renegotiation of the harm caused by MGC is not evident.…”

“…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. 10 Among the Swedish Somalis in this study, FGC was commonly described as a violation of children's rights, whereas MGC was not.…”