THE EFFECTIVENESS OF OSBC RADIO PUBLIC ENLIGHTENMENT ON FEMALE GENITAL MUTILATION CONTROL IN OSUN STATE
CHAPTER ONE
1.1 BACKGROUND OF THE STUDY
Female genital mutilation/cutting (FGM/C) is a traditional practice that involves the partial or total removal or other injury to the female genital organs for non-medical reasons (WHO, 2008).
The term to define the practice of female genital mutilation has undergone a number of changes. Boyle (2005:41) writes that WHO adopted to use the term female circumcision because this practice was referred to as a social and cultural issue as opposed to a medical issue. According to Shell-Duncan et al (2000:6), the term female genital mutilation (FGM) was adopted at the Third Conference of the Inter African Committee on Traditional Practices Affecting the Health of Women and Children in 1990 and is now used in the World Health Organisation and other United Nations documents to emphasis the violation of human rights involved. At the community level, using the term mutilation can be viewed as being judgemental and condemnatory. Female Circumcision is used by practicing communities because it is a close literal translation from their own languages (Population Reference Bureau 2001:3).
Female Genital Mutilation is practised in more than 28 countries in Africa, usually on prepubescent girls, and in some countries in the Middle East and Asia. Female Genital Mutilation is also practised by immigrant communities in a number of other countries, including Australia, Canada, France, New Zealand, Norway, Sweden, Switzerland, the United Kingdom, and the United States (HRP, 2006).
Recent figures for African countries show a prevalence of Female Genital Mutilation of more than 70% in in some African countries with Nigeria inclusive (Yoder & Kahn, 2008). However, there is considerable variation in prevalence between and within countries, reflecting ethnicity and tradition.
Girls exposed to Female Genital Mutilation are at risk of immediate physical consequences, such as severe pain, bleeding, and shock, difficulty in passing urine and faeces, and infections. Long term consequences can include chronic pain and infections (WHO, 2008). A review of the health complications of Female Genital Mutilation (WHO, 2000) identified a range of obstetrical problems, the most common being prolonged labour and/or obstruction, episiotomies and perineal tears, post partum haemorrhage, and maternal and foetal death. A recent study investigating 28,393 women attending obstetric centres in several African countries (WHO study group, 2006) concluded that women with Female Genital Mutilation were significantly more likely than those without to have adverse obstetric outcomes such as a caesarean, postpartum blood loss ≥500 mL, extended maternal hospital stay, birth weight <2500g, infant resuscitation, and inpatient perinatal death. The authors also concluded that the risks seemed to be greater with more extensive Female Genital Mutilation.
More recently, a systematic review on the sexual consequences of FGM/C determined that women with FGM/C were twice as likely not to experience sexual desire, 1.5 times more likely to have pain during intercourse, and they experiences less sexual satisfaction (Berg & Denison, 2011).
For many girls and women, undergoing Female Genital Mutilation is a traumatic experience that may adversely affect their mental health. In fact, several psychological and psychosomatic disorders such as disordered eating and sleeping habits have been attributed to Female Genital Mutilation (HRP, 2006). There are also reports of posttraumatic stress disorder, anxiety, and depression associated with FGM/C (WHO, 2008). Data from a systematic review of the psychological consequences following FGM/C showed that women with FGM/C may be more likely to experience psychological disturbances, including anxiety, somatisation, low self-esteem, and to have a psychiatric diagnosis (Berg et al., 2010).
Lastly, given FGM/C is a deeply entrenched tradition among some ethnic groups it carries consequences both when it is and when it is not practised. When girls and families conform to the practice they acquire social status, respect, and community membership (UNICEF, 2005b). In some societies, the link between FGM/C and value is explicit: girls who undergo FGM/C often receive rewards in the form of celebrations and gifts, and the bride price for a girl who has been cut is much higher than that for one who has not (Wheeler, 2003). Conversely, failure to conform can lead to difficulty in finding a husband for the girl, shame, stigmatization, as well as loss of social status, honour and protection, resulting in the family’s social exclusion in the community (UNICEF, 2005b).
Efforts to abandon the practice of FGM/C in Africa have used several different approaches. These approaches include those based on human rights frameworks, legal mechanisms, health risks, alternative rites, positive deviance, training health workers as change agents, training and converting circumcisers, and the use of comprehensive social development processes. Interventions based on these approaches have targeted stakeholders at individual, interpersonal, community, and national levels (Muteshi & Sass, 2005).
1.2 STATEMENT OF PROBLEMS
Discrimination against women is a reality all over the world, and such discrimination originates in a patriarchal social system that assigns responsibilities to men and women in an unequal way. In order to maintain this inequality, several traditions, beliefs and practices are used, and these often are deeply rooted and associated with cultural, social and religious norms. In this sense, Female Genital Mutilation (FGM) is one of the most harmful traditional practices when it comes to women’s health. This practice prevents women from being equal and autonomous, and affects millions of women and girls, especially – though not exclusively – in Sub-Saharan Africa. Female genital mutilation has been perpetuated over generations by social dynamics that make it very difficult for individual families as well as individual girls and women to abandon the practice. Even when families are aware of the harm female genital mutilation can bring, they continue to have their daughters circumcised because it is deemed necessary by their community for bringing up a girl correctly, protecting her honour and maintaining the status of the entire family (WHO 2008b:5-6). Acknowledging that the tradition brings shame and stigmatization upon the entire family and prevents girls from becoming full and recognised members of their community if not practiced, the United Nations has labelled female genital mutilation as one of the harmful cultural practices that need to be eliminated in society not only in Africa but also in the African immigrant communities in Europe. This study seek to examine the effectiveness of OBSC Radio public enlightenment on female genital mutilation control in Osun state and Nigeria at large.
1.3 OBJECTIVES OF THE STUDY
The general objective of the study is examine the effectiveness of OSBC radio public enlightenment on female genital mutilation control in Osun state.
The study in attempt to achieve the above objective seeks the following specific objectives:
To identify the roles played by OSBC in enlightening the public on Female genital mutilation
To examine the effectiveness of the role of OSBC radio public enlightenment on Female Genital Mutilation.
To examine the effects of Female Genital mutilation on the girl child.
To appraise the public reaction to the campaign against female genital mutilation.
1.4 RESEARCH QUESTIONS
What are the roles played by OSBC radio station in enlightening the public on Female Genital mutilation
How effective is the role of OSBC radio public enlightenment on Female Genital Mutilation
What are the effects of female genital mutilation on the girl child.
What are the public reactions to the campaign against female genital mutilation in Osun state.
1.5 SCOPE OF THE STUDY
The scope of this study is limited to the examination of the effectiveness of OSBC radio public enlightenment on female genital mutilation control in Osun State.
1.6 SIGNIFICANCE OF THE STUDY
The results of the study should help in creating awareness in the society on the effectiveness of OSBC radio public enlightenment on female genital mutilation control in Osun State and Nigeria at large. It will make the public to realize the negative impact of Female Genital Mutilation of the health of the girl child and the women folks in general.
The study will go a long way in reducing the numerous health problems encountered as a result of the Female Genital Mutilation. The study will also help researchers or writers as it will serve as resource material for further research in the subject matter.
The research will also benefit policy makers at the local government, state and federal level on how to effectively enact laws and make policy that will enlighten the public and reduce the adverse effect of Female Genital Mutilation.
1.8 DEFINITION OF TERMS
Female Genital Mutilation: Female Genital Mutilation (FGM) is defined as all procedures involving partial or total removal of the external female genitalia or other injury to the female genital organs whether for cultural or other nontherapeutic reasons (WHO).
FGM/C: Female Genital Mutilation/Cutting.
OSBC: Osun State Broadcasting Corporation
UNICEF: United Nations Children’s Fund.
USAID: U.S. Agency for International Development.
Effectiveness, Radio, Public enlightenment, Female, Genital, Mutilation, OSBC,