Cross-Cultural Perceptions of

Female Genital Cutting in Togo

Marius Kothor, University of Rochester

Second Annual International Conference on Challenges of

Development in Africa

Catholic University of Eastern Africa, Langata, Nairobi

June 29th, 2013

Overview

Motivation

Research Question

Theory

Data/Methods

Findings

Limitations/Future Research

Worlds Apart? Views on FGC

Deeply divided views on FGC depend on the

importance of individual rights vs. culture

Each of these perspectives presents it own bias:

Outsider

Insider

The “Outsider” Perspective

Violently Sexist

Repressive

Traditional vs. Modernity Binary

“…little birds whose fragile bodies have been bashed, whose wings

have been clipped before they can discover the power of their own

souls and their erotic selves. They have been irrevocably wounded

by traditions that cause them much pain and deny them the

freedom to fly.”

-Alice Walker, Warrior Marks

Violently Sexist

“The chief purpose of [FGC] was to kill a young girl‟s self will so she

could be remolded into a self sacrificing…and obedient

woman…the perfect compliment to [men‟s] desires, wishes and

whims.”

-New York Times (September 4, 1994)

Repressive

“Female Genital Mutilation- a label as grisly as it is accurate- only

happens in cultures where ancient tradition still overwhelms reason.”

-Boston Globe (October 9, 1995)

Traditional vs. Modernity Binary

The “Insider” Perspective

Esthetics

Cultural Identity

Agency

Esthetics

“Many women who undergo genital modifications in Africa view the

practice as cosmetic beautification, moral enhancement or as a way a

dignifying the appearance of their body.” (Hastings Center Report, 2012)

“In general, the rituals that accompany FGC in Africa publicly display

and reinforce social relations and in giving these relations visible

expression, they enable people to seal their identities as members of

those societies.” (Bell, 2005)

Cultural Identity

“Amongst the Kikuyu of Kenya, Female Genital Cutting meant passage

into adulthood and gave initiates authority over junior women.”

(Boulanger, 2008)

Agency

Reified Model of Culture (RMC)

To Reify a culture is to:

Presume that cultural groups have non-ambiguous

boundaries and non-overlapping membership

Essentialize cultural content as unchanging, universally

embraced, and internally coherent

Attribute causal power to culture such that it is “super-

autonomous” relative to the autonomy of its members

(Wade, 2012)

Insider Outsider

Protectionism Intervention

• Culture is autonomous relative to the autonomy of individuals

• “Culture bound”

• Culture is unchanging, thus change is threatening to culture

Research Question

Can the perspective of an FGC-Non Practicing Culture provide

the foundations for a more culturally appropriate global

response to FGC that avoids Insider/Outsider biases?

FGC Non-Practicing Culture

An FGC non-practicing culture is one that is in proximity

to an FGC-practicing culture, but does not engage in FGC.

Data Overview

N=17 cases

12 Women

5 men

Ages 23-102

All Ewe ethnicity

Rural Southern Togo in the Town of Legbassito

Interviews between 1-2 hours

Conducted in Ewe and recorded through note-taking

Data and Methods

Exploratory Research

In-depth, In-person Interviews

Standardized, open ended questions

Each subject asked the same set of questions

Flexible: used follow up questions and allowed for

conversation

Research Subjects

N=17 (12 Women and 5 men)

My Introduction

“My name is Amivie.

I am the Daughter of Dawoushi Azianyo, who is daughter of

Chief Affatsiawo Azianyo.

We moved to America some years ago, now I am back

visiting.

I wanted to see how everyone is doing and I also had some

questions about a practice that I am learning about in

school and I was hoping you would help me.”

Perception of Change

“They used to do it but many people don‟t do it anymore…. In the old days, it was important for women to do it so they can be “important” in the community. Women had to do it especially if they wanted to marry a good man and have children.”

–Kumlan, 54 (Farmer)

(United Nations Report, 2011)

Dynamic Model of Culture

Cultures change and adapt to internal and external catalysts

Individuals are autonomous from their cultures

Individuals in different cultural contexts can use their own cultural

tools to empower themselves

Women can make reflective choices

Women can make decisions independent of men

Shift in Research Focus

What are the forces that the Ewe identify as having

contributed to the decline of Female Genital Cutting in

Togo?

Rise in “Nkume KuKu”

Urbanization

Change in marriage patterns

Education

“Nkume Kuku”

Nkume Kuku: A process by which an individual or group becomes

“enlightened” through education and/or exposure to metropolitan

areas. It is usually positive, but can be used to insult those who stray

from traditional values.

Urbanization: In this case refers to villages becoming “like cities” or a

part of larger cities

Change in Marriage Patterns

“Before, every girl had to marry someone who was from the same

village and [ethnic] group. Now villages are becoming like cities, so

many people from different places are marrying each other. Not every man in Togo wants his wife to be cut. Like us, we don‟t do

it, so when our men marry them, they are not going to ask if they are

cut.” –Esi, 34 (Market-seller)

(United Nations Report, 2011)

Education

“People who „Ku Nkume‟ will not have their daughters cut even if it was done to them. They have opened their eyes to

the world and understand that it is dangerous. We went to

school and we know now that it is bad.”

--Major, 23 (Student)

Conclusions

Outsider/Insider biases polarize the international

discussion

This exploratory case-study in a single village in Togo

suggests that FGC practices may be changing due to a

variety of factors

The decline or persistence of Female Genital Cutting in

African societies today must be explained in terms of

present circumstances that encourage its decline or

continuation

Nkume Kuku Reflects DMC

Ewe perception of FGC rates decreasing as a result of Nkume Kuku

“takes for granted that cultures change and thus are never perfectly authentic or entirely unredeemable.

Framing FGC in this context does not mean, then, that the practice must be preserved exactly as is, nor eradicated completely for the sake of human rights”

This contextualization of the practice transcends the Reified Model of Culture which assumes that individuals are incapable of making decisions independent of their cultures.

The example of women choosing not to have their daughters cut suggests that this is not perceived to be the case in Togo

The Value of Proximity

Research suggests that proximal relationships can provide an alternative to the static Reified Model of Culture by reflecting a more Dynamic Model of Culture that allows individuals to make choices independent of their cultures

The proximal lens allows the Ewe to view and understand cultural change to the familiar and potentially positive aspects of Nkume Kuku

Proximal relationships then provide pathways to view cultures in ways that go beyond the defensive “insider” perspective and the critical “outsider” perspective

Limitations and Future Research

Results cannot be generalized to other groups or cultures

Other research methods such as survey research should

be conducted with more subjects over a longer period of

time

More recent data needs to be collected on the actual

prevalence of the practice in Togo

The idea of “Nkume Kuku” should be explored more in depth

Akpe Na Mi Kaka!