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Ending Female Genital Mutilation in Sudan

Female Genital Mutilation in SudanAlthough six African states issued legislation to prohibit female genital mutilation, the north African state of Sudan was lagging behind in these efforts. Female genital mutilation ( FGM) was illegal in some Sudanese states but the bans were widely ignored. Under the leadership of Omar al-Bashir, parliament rejected recommendations to ban the practice.

Female Genital Mutilation

FGM is defined as procedures that deliberately alter or cause injury to female genital organs. It is mostly carried out on young girls between infancy and adolescence and occasionally performed on adult women. These procedures are nonmedical and provide no health benefits, only harm to the female. It involves removing and damaging healthy and normal female genital tissue, therefore, it interferes with the natural functions of the female body.

The reasons behind FGM vary between regions due to a mix of sociocultural factors. The procedure is routinely executed by a midwife without anesthesia. There are four types of FGM. Type one is the partial or total removal of the clitoris. Type two is the removal of the clitoris and inner labia. Type three is the removal of all the external genitalia or narrowing of the vaginal opening. Type four is any other type of damage to the female genitalia, such as burning, scraping or piercing.

Females experience either short-term or long-term effects. The short-term effects include severe pain, excessive bleeding (hemorrhage), genital tissue swelling, fever, infections, wound healing issues. The more dangerous and life-altering long-term effects include urinary problems, menstrual problems, increased risk of childbirth complications, the need for later surgeries or psychological problems.

According to UNICEF, 87% of Sudanese women aged between 14 and 49 have undergone a form of FGM. FGM is also more prevalent among the poorest women.

Actions to End Female Genital Mutilation

In 2008, the National Council of Child Welfare and UNICEF joined together to launch the Saleema Initiative, which focused on abandoning FGM at a community level.  The initiative educated women about the health risks and encouraged females to say no to the procedure.

Additionally, the United Nations General Assembly took action in 2012 by calling on the international community to enhance efforts to end FGM. In 2015, the global community agreed to the Sustainable Development Goals (SDGs), which include a target under Goal 5 to eliminate all harmful practices, such as child marriage and female genital mutilation by 2030.

The World Health Organization (WHO) is addressing the issue by implementing guidelines, tools, training and policy to allow healthcare providers the opportunity to offer medical care and counseling to females suffering the effects of FGM.  The WHO also aims at generating knowledge to encourage the abandonment of the FGM procedures. One final measure by the WHO is increased advocacy through publications and tools for policymakers.

Criminalizing Female Genital Mutilation in Sudan

In May 2020, the Sudanese Government criminalized FGM and made it punishable by up to three years in prison. But, experts remain concerned that a law is not sufficient in ending the practice due to religious and cultural ties to the procedure.

The sociocultural and religious ties surrounding female genital mutilation in Sudan complicate attempts to end the practice. Criminalizing FGM in Sudan may not be enough to end the practice. The National Council of Child Welfare, UNICEF, the United Nations General Assembly and the WHO are taking major steps to eliminate FGM or assist those already affected by the practice.

– Rachel Durling
Photo: Flickr

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Menstrual Taboo in Nepal: What is Chhaupadi?

ChhaupadiChhaupadi, a form of menstrual taboo, plagues the country of Nepal. Although it is a social taboo in Hindi tradition, the practice of chhaupadi is often practiced in the far-western region of Nepal and in Himalayan regions. This is because the event of menstruation, although a normal and healthy bodily function for females, is considered a form of sin and impurity. Although menstrual taboo exists in other regions of Nepal and in other South Asian countries, it is most prevalent in the Himalayan regions. Here, it is called chhaupadi, “Chhau” meaning menstruation and “padi” referring to women.

What is Chhaupadi?

Chhaupadi occurs during the female menstruation cycle. While women and girls are menstruating, they are considered impure, intouchable, and even perhaps, harbingers of bad fortune. During the menstruation cycle, any object a woman touches is deemed impure, including livestock, water resources and plants. It is believed that if touched, these objects need to be purified in some way. As a result, in regions where Chhaupadi is practiced, women are banished from their homes. During this exile, women and girls are often sent to a “chhau” shed, which is essentially a livestock shed, and the menstruating female will remain there for about four days. Girls who are experiencing menstruation for the first time may need to stay in the “chhau” for up to 14 days. Unfortunately, girls who may experience difficulties or health issues while menstruating must wait until their cycle ends before seeking medical care, which can worsen possible health problems and symptoms.

Even if women are not directly practicing menstrual exile, a 2018 study by sociologist Saruna Ghimire at Miami University found that 100% of girls are restricted by menstrual taboos during their cycles. These women are not allowed to touch food, touch the water tap or participate in normal family activities. The menstrual taboo restricts the resources available, limiting the autonomy of women and possibly damaging their self-image. Additionally, the Ghimire study found that 72% of females are subjected to menstrual exile due to Chhapuadi.

The Dangers of Menstrual Exile

Not only is the stigma associated with menstruation a problem within these communities but the actual practice of Chhaupadi poses many health risks for the women and girls involved. For instance, the temporary shelters used during Chhaupadi are unhygienic, which increases the risk of health complications such as urinary tract infections, diarrhea, dehydration and hypothermia. Additionally, women and girls living in these sheds are subject to the dangers of snake bites and other animal attacks.

Each year, at least one woman or girl dies during menstrual exile. These cases often go unnoticed by the media, leaving the beliefs of community members unchanged. Moreover, the isolation that comes with Chhaupadi poses dangerous consequences to the mental health of these females. Oftentimes, these women and girls will feel abandoned, insecure, guilty and embarrassed.

Law Prohibiting Chhapuadi

In 2017, the Nepali Government enacted a new law that prohibits Chhapuadi. Any family member that forces a female to practice Chhaupadi can be punished with a jail sentence of three months or fined 3,000 rupees, which translates to about $30. Although the Nepal Supreme Court previously banned Chhapuadi in 2005, the practice has been difficult to disintegrate as it is deeply rooted in traditional beliefs. Besides the legislative component, local police are given the task of destroying Chhapuadi shelters. At the same time, some activists argue that Chhapuadi, although rooted in the patriarchal aspects of Nepali culture, will be difficult to stop as many women choose to practice it. Yet, with the new law, women who choose to practice Chhapuadi are required to do so in a safer way, by isolating themselves from their families in a separate area or room and not a shed.

The Road Ahead

Although Chhaupadi stems from Hindu scripture, the practice is one that has existed for centuries. Thus, the actual practice of menstrual exile may not stop right away. Luckily, the Nepalese Government has made strides in reducing Chhaupadi through the law and police action, and if Chhaupadi is practiced by choice, it will be done in a much safer way.

– Caitlin Calfo
Photo: Flickr

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Preventing Harmful Practices in Malawi

Harmful Practices in MalawiDespite the enactment of the Gender Equality Act in 2013,  Malawi has much more to accomplish with respect to women’s rights. Traditional customs and harmful cultural practices are still deeply entrenched in Malawian society, leading to discrimination and marginalization of women and girls. These practices adversely affect their development, health, socioeconomic status and overall contributions to society. UNICEF defines harmful practices as discriminatory practices that transcend into communities and societies’ cultures and are viewed as acceptable. The most common harmful traditional and cultural practices include female genital mutilation (FGM), Gender-Based Violence (GBV) and child marriage. Such practices perpetuate gender inequalities, violate women’s rights and have detrimental physical and emotional effects on women. The Tilimbike Safe Community Space aims to reduce harmful practices in Malawi that affect women and girls.

Harmful Practices in Malawi

As a result of cultural practices, gender disparities remain pervasive across all aspects of society. Child marriage is a fundamental violation of human rights, with cascading consequences for young girls. For example, girls married as children are more likely to drop out of school, become teenage mothers and have higher rates of maternal mortality.

Malawi has one of the highest rates of child marriage in Africa, with the Human Rights Watch estimating that in 2020, one out of two girls will be married by the time they turn 18.

In addition to child marriage, Malawi remains a setting where gender-based violence is prevalent. One in five young women experiences sexual violence before they turn 18 and nearly 40% of married women have experienced intimate partner violence.

While adequate policies exist, the public and non-governmental sector responses have faced challenges in breaking down discriminatory cultural ideals and improving women’s rights. Harmful practices toward women continue unabated in Malawi due to the persistence of cultural attitudes. However, in rural communities, mentoring has proven to be efficacious in preventing harmful practices and empowering young girls and women.

Tilimbike Safe Community Space

The Tilimbike Safe Community Space is a mentorship program led by The Spotlight Initiative that serves at-risk girls and women in rural communities in Malawi by trying to eliminate harmful practices such as sexual and gender-based violence and child marriage. In mentorship sessions, mentors teach young girls about their basic human rights, sexual and reproductive health and other critical life skills. With this knowledge and interactions with their peers, girls are empowered to speak out and challenge harmful cultural practices.

Tilimbike Safe Community Space has 360 mentors, spanning across the high-risk districts of Dowa, Ntchisi, Mzimba, Nkatabay, Machinga and Nsanje. The program has educated and empowered more than 7,000 young women in these regions by equipping them with knowledge and skills to challenge the harmful practices that fuel GBV in their communities. The women and girls are now apt to speak out in their own communities, with crucial knowledge such as the importance of staying in school and the adverse effects of early marriage. Empowering girls and women is the first step toward change and fostering the foundation for solutions to these harmful practices.

Tilimbike During COVID-19

During COVID-19, women and girls are more confined to their homes due to school closures and travel restrictions. Therefore, they are at increased risk for GBV, teenage pregnancy and being coerced into childhood marriage. Despite the elevated risks, mentees of the Tilimbike Safe Community Space successfully prevented these harmful occurrences. Huge strides have been made to end the harmful cultural practices during COVID-19 restrictions, with no teenage pregnancies or child marriages among the mentees during the lockdown.

These women and girls have renewed hope for achieving their life goals and have enhanced their ability to make informed decisions about their lives and futures. The mentors in the Tilimbike Safe Community Space allow girls and women an opportunity to receive advice and support outside their home to reach their fullest potential. The Tilimbike Safe Community Space illuminates that mentorship programs are effective in breaking down cultural barriers and ending harmful practices.

Further Progression

Initiatives such as the Tilimbike Safe Community Space play a key role in eliminating dismantling gender disparities in society caused by cultural barriers. Mentoring and empowering women and girls will advance not just Malawi but the entire world.

– Samantha Johnson
Photo: Flickr

Malnutrition in Taiwan

Malnutrition-in-Taiwan
Since the end of the Second World War, the face of malnutrition in Taiwan has changed dramatically. Once among the ranks of third world nations, Taiwan has enjoyed meteoric economic growth over the past seventy years. This growth has raised living standards, reduced poverty and eliminated undernutrition as a development issue. But despite this newfound prosperity, Taiwan continues to face malnutrition in the form of obesity and poor diets.

Between 1895 and 1945, Japan ruled over Taiwan as an imperial master. Over these five decades, Japan structured the island as a satellite granary. Taiwan’s principal crops became sugar and rice, and by the 1930s, Taiwan exported more than half of its agricultural output to the Japanese home islands. In fact, according to researcher Samuel Ho, the amount of rice available for consumption in Taiwan had fallen 24 percent by the 1940s. Although Japanese administrators modernized Taiwanese agriculture and invested in transportation infrastructure, they did little to improve the lot of the poorest Taiwanese: real wages remained low and malnutrition prevalent.

Soon after the end of Japanese rule, Taiwan found itself in a position to tackle malnutrition. No longer Japan’s offshore breadbasket, Taiwanese farmers saw export markets for their crops collapse. They thus began putting significantly less of their rice crop on the market and retaining more for home consumption. In addition, the Taiwanese government implemented land reforms that broke up large agricultural estates and turned tenant farmers into landowners. Combined with other “pro-farmer” policies and a growing industrial export sector, Taiwan had effectively eliminated malnutrition by the early 1970s.

But with the development of an advanced economy in Taiwan, malnutrition has resurfaced as a public health concern. According to University of Washington sources, dietary risks are the second-greatest contributor to Taiwan’s disease burden. Whereas most Taiwanese were once unable to afford a varied, nutritious diet, many now eschew healthy eating electively. To add to this concern, contemporary Taiwanese suffer from increasing rates of obesity: 31 percent of females and 41 percent of males were overweight in 2013, and obesity in people under 20 has increased by more than 50 percent since 1980. This “double burden” of malnutrition — undernutrition paired with obesity — among Taiwan’s youth may foretell the resurgence of malnutrition in Taiwan as a public health issue.

Recent research also suggests that cultural norms may perpetuate patterns of malnutrition in Taiwan. Researchers Lin and Tsai find that girls born to “marital immigrant” parents (in which one spouse — usually the wife — hails from abroad, typically Southeast Asia in the case of Taiwan) are significantly shorter and lighter than Han Chinese girls. Lin and Tsai note that Taiwanese men who marry immigrant women are disproportionately disadvantaged economically and physically. These men face immense pressure to preserve the family line, leading them to spoil their sons at the expense of their daughters. Given such ongoing changes in Taiwanese society, malnutrition in Taiwan may prove more intractable than previously thought.

– Leo Zucker

Sources: Malnutrition in Taiwan, Nutrilite Economic History Institute for Health Metrics and Evaluation Nutritional Research
Photo: World Vision International