Blog by Marie-Christine Gries, Soroptimist International Representative at UNESCO, Paris.
Female genital mutilation (FGM) is a severe violation of the human rights of women and girls and sits squarely within Soroptimist International’s pillar on Violence Against Women and Girls. It reflects deep‑rooted gender inequality and causes lifelong physical and psychological harm, making its prevention and elimination central to global efforts to end gender‑based violence.
FGM remains an extremely sensitive subject, rooted in cultural practices that date back thousands of years. Archaeological evidence, including hieroglyphics and mummies, shows that the practice existed in ancient Egypt. Today, it is often surrounded by silence, confined to the private sphere of families and communities. This silence enables a system that strictly controls women’s physical, intellectual and moral autonomy. While women are frequently the enforcers of the practice, men often remain detached from its execution and consequences. Many are unaware, or choose to remain unaware, of how excisions are performed, the conditions under which they take place, the pain endured, and the lasting health impacts on girls and women.
FGM has no basis in religion. Christian, Muslim, Hindu and Buddhist women are all affected in countries where the practice persists. Yet appeals to “respect for tradition” are sometimes used by institutions and authorities to avoid confronting it. This stance directly contradicts internationally agreed principles on eliminating violence against women. In 2012, the United Nations General Assembly adopted Resolution A/RES/67/146, urging all States to condemn harmful practices affecting women and girls and to take effective action to end them.
Since 2012, laws prohibiting FGM have been enacted in around 30 countries. However, enforcement remains weak or inconsistent. The highest prevalence among women and girls aged 15 to 49 is found in Somalia (98 per cent), Guinea (97 per cent), Mali (91 per cent) and Egypt (91 per cent). The practice also exists in parts of Asia and the Middle East. Migration, both within regions and across continents, has led to the presence of FGM in Western countries and the Americas, making it a global concern rather than a distant one.
The persistence of FGM demonstrates the limits of legislation alone. Deep social consensus can find ways to preserve the practice despite legal bans. One such development is the so‑called medicalisation of FGM, where procedures are carried out by health professionals rather than traditional excisors. This illegal practice, reported for example in Egypt, may reduce immediate risks such as severe infection or fatal haemorrhage. However, it does not prevent the long‑term consequences that emerge during puberty, menstruation, sexual intercourse, pregnancy and childbirth. Medicalisation does not make FGM safe; it merely disguises violence as care.
FGM is sustained by widespread myths and superstitions about women who have not been cut. These include beliefs about impurity, uncleanliness, infertility, danger to husbands or unborn children, excessive sexual desire, infidelity, or even witchcraft. Such narratives function as tools of control, reinforcing women’s subordination. Social pressure is intense. Girls who are not excised may face harassment and exclusion at school. Parents who resist are criticised and coerced. In some cases, girls are subjected to the procedure without parental consent by relatives acting in secret. Marriage prospects are also used as leverage, with excision often treated as a non‑negotiable condition for marriage.
Turning commitment into action
Ending FGM requires coordinated, sustained action that addresses its social, cultural and economic roots. Listening to and amplifying the testimonies of survivors is essential, as are the voices of medical experts who can clearly explain the health consequences for girls and women. Public information campaigns, particularly around 6 February, play a vital role in breaking the silence and challenging harmful norms.
Laws must be enforced consistently, with meaningful penalties for those who carry out or facilitate FGM. Fathers and male guardians must be actively involved; evidence from organisations working on the ground shows that providing men with clear, detailed information about the realities of excision can be a powerful deterrent. Education is equally critical. Communities, especially in rural areas, need accessible information about the risks of FGM and its lifelong consequences. Schools can play a key role by educating both girls and boys and fostering attitudes that reject violence and discrimination.
Economic alternatives are also part of the solution. Supporting excisers to retrain in respected and sustainable professions, such as nursing or other forms of health and social care, can remove financial incentives to continue the practice. In communities where FGM is linked to rites of passage, culturally sensitive alternatives can preserve positive social meaning while eliminating harm.
Call to action
FGM will not end through silence or compromise. It requires collective responsibility, political will and community‑led change. Soroptimists, partners and allies are called on to speak out, support survivors, promote education and advocate for the full enforcement of laws. Ending violence against women and girls means ending FGM—everywhere, for good.
