Across the World, young girls are subjected to lifelong bodily alteration in the name of tradition. Female Genital Mutilation [FGM] is a practice involving the partial or complete removal of external female genitalia, often without their consent. This practice occurs in parts of Asia, Africa Middle East, making it a global concern for children's rights and girls’ bodily autonomy. A report by UNICEF reveals that over 230 million girls worldwide have undergone FGM, a 15% increase compared to the data released in 2016[ UNICEF, 2024]. This raises a fundamental question: can a practice be considered acceptable even though it raises moral and legal concerns simply because it has been carried out for generations in the name of tradition?
In India, A form of FGM is practised in the Dawoodi Bohra community called as the Khatna or Khafz, a Shia Muslim sect mainly centred in Gujarat. Studies by Sahiyo, a non-profit organisation fighting for women's rights and combating female genital cutting, have also found evidence of this practice being carried out by Shia Muslim communities in Kozhikode, Kerala. It is generally performed on young girls, typically around 6-8 years of age. The chief reason for its practice being continued is religion and tradition. It is believed to curb female sexual desires or libido and infidelity later in marriages, which also raises concerns about the stigma around female sexual desires, often stemming from cultural and religious norms.
Medical Harm
FGM serves no medical or health benefits. In fact, it causes severe, irreversible long term damages to young girls. The physical consequences range from immediate problems to long-term chronic complications [WHO, 2026]
- Haemorrhage - It refers to rapid and uncontrolled internal bleeding, which can result if the blood vessel or clitoral artery is cut
- Urinary Problems - Urinary Tract Infections (UTIs) are common, as the creation of a small opening leads to slow and restrained urine, causing frequent UTIs.
- Infections - vaginal Infections caused by unhygienic instruments used during the process, causing sepsis, cysts, etc.
- Severe pain and shock - Cutting causes extreme long-term pain. In certain cases, survivors also experienced neurogenic shock.
- Death - Shocks, pain and Haemorrhage can lead to death in extreme cases
Psychological Harm
FGM causes long-term psychological effects along with medical complications, causing profound mental and emotional health problems.
- PTSD - According to DSM-5-TR, Post Traumatic Stress Disorder or PTSD is a disorder caused by exposure to actual or threatened death, serious injury or sexual violence. FGM survivors are more prone to develop PTSD
- Somatisation - Extreme Trauma and pain can cause anxiety over physical symptoms, leading to headaches and chronic pain
- Anxiety and Depression: Women who have undergone FGM show significantly higher rates of anxiety disorders, panic disorders, and depression compared to those who have not.
Women also report having psychosexual problems, referring to sexual difficulties individuals face from psychological factors such as Trauma, stress, abuse and relationship issues. Physical injury combined with psychological trauma can cause fear of sex, sexual dysfunctions and Dyspareunia, a medical term for persistent pain during Intercourse.
All the following reasons prove that FGM not only serves no medical benefits but also causes intense long-term mental and psychological problems. From a sociological perspective, FGM cannot be understood solely as a medical or a religious issue. Although studies show that one of the main reasons for the persistence of FGM is religion. However, there are several other factors that influence this. It is deeply embedded in gender norms, community expectations and social structures. In many communities where female genital mutilation is practised, it is often framed as a rite of passage or as a way of regulating female sexuality. As a result, the family may feel pressured to conform to such expectations. Girls who have undergone this procedure are considered pure and suitable for marriage. Social pressures within communities also play an important role in upholding such traditions; not conforming to such expectations leads to exclusion from society. The persistence of such practices also demonstrates how patriarchy deeply shapes women's lives. Within such frameworks, Khatna becomes intertwined with morality and purity, illustrating how cultural norms and gendered power structures are interconnected. Understanding such social dynamics is important in any context, including India. The Bohra community reflects how deeply embedded traditions can persist even when they are being increasingly questioned in society. Though more people are becoming aware of such brutal practices, awareness isn't enough to eliminate this. India does not have any law that explicitly criminalises this practice. However, certain existing laws may still apply to the practice. For instance, because khatna is typically performed on minor girls and involves injury to their genital organs without medical justification and consent, it could potentially fall under the provisions of the Protection of Children from Sexual Offences Act, 2012, which criminalises sexual assault and any act involving inappropriate contact with the genitalia of a child. Additionally, sections of the Indian Penal Code relating to causing grievous hurt or bodily injury may also be invoked in cases where the procedure results in harm. However, the reliance on existing laws is not enough to address this practice, as such practices may go underground and remain unreported. This is precisely why a strong legal framework is needed. A clear and enforceable legal framework becomes essential in safeguarding the rights, health and bodily autonomy of young girls.
A significant legal challenge to the practice of FGM in India emerged in 2017 when Sunita Tiwari, who is also an advocate for human and children's rights, filed a public interest litigation before the Supreme Court of India. The petitioner argued that this practice is discriminatory against women and perpetuates inequality. Furthermore, since the victims are all minors, it is a violation of children's rights. The case sparked widespread debate about the ethics and legality of the practice, bringing nationwide attention to an issue that had long remained largely private within the community. However, the efforts were in vain, as despite it being considered an offence under the Indian Penal Code,1860, there is no ban on the practice. The non-action on the part of the respondents blatantly disregards the basic bodily rights of women and children, and despite International law obligations that banned FGM internationally in 2012, no Law in India bans FGM.
In closing, Female Genital Mutilation or Khatna remains a deeply complex issue intersecting tradition, religion, gender norms and women's rights. Its consequences are grave, affecting the health, dignity and mental health of young girls. While this practice is deemed a cultural or religious custom, the rights being stripped away from young girls cannot be ignored. In a country where the law increasingly recognises the importance of safeguarding children from harm and abuse, the absence of an explicit law protecting young girls from Khatna presents a significant gap in protection.
Ultimately, tradition alone cannot justify practices that compromise the lives of women. As conversations around Khatna continue to grow, the challenge for lawmakers and society is not merely to acknowledge the issue but to take meaningful steps that require both social reflection and stronger legal safeguards to ensure no child’s body becomes the site of unquestioned tradition.
As activist Masooma Ranalvi has stated,
“FGM has nothing to do with religion.”
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