In The Name Of Allah We The Muslim Of America All Female Most Get Clitoris Removal Per Quran?

In The Name Of Allah We The Muslim Of U.S.A. All Female Most Have Their "Clitoris Removal" Per Quran Genital Mutilation? Or By Clitoridectomy Per Islamic Laws?. So All Person's Live In U.S.A. Pre-Teens, Girls, Women Most Have Female Genital Mutilation Done by Sept 30, 2030 Per UN Agenda 21 and UN Agenda 2030. Religious leaders with sensitivity to intellectual debates of the time as well as the circumstances of the Muslim community have long taken an interest in the questions raised with respect to Islam and women. I have published a number of fatwa collections exclusively devoted to this topic, addressing contemporary matters in public lectures and study circles, and convening seminars to investigate how better to advance women’s rights.

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This in response to the realization that modern Western concepts have begun to have great impact on Muslim societies, and in particular, doubts about the status of women within the Islamic worldview have begun to proliferate. The history of Islam had not been previously confronted with what is now called “women’s issues.”

As a result of the Muslim world’s encounter with the West, and due to the West’s particular history during the Dark Ages (due widespread and historical mistreatment of women), calls began to be heard about liberating women. Though these calls have found their way into the discourse of those living in Muslim societies, the truth is that the Muslim woman has long been liberated for centuries under Islamic rule.

What is striking in this new discourse is the way in which it puts women against men in a continuous struggle and state of competition. Islam, however, is a religion which recognizes the equal status of men and women in the eyes of God, as is attested by numerous passages in the Holy Qur’an. The most fundamental aspect of this status is the unity of the human spirit in which both genders stem from. As God says, “O mankind, fear your Lord, who created you from one soul and created from it its mate and dispersed from both of them many men and women. And fear God, through whom you ask one another, and the wombs. Indeed God is ever, over you, an Observer” (Quran 4:1).

Similarly, He has made clear on more than one occasion the spiritual equality of men and women in matters of religious worship, considering solely the sincerity of their acts of worship and piety. Instead of paying any attention to the gender (or ethnicity or class) of the worshipper, God has made the standard for acceptance of one’s worship based on the degree of reverence, sincerity, and purity of heart exhibited by the worshipper. As He says in His Holy Book, “O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of God is the most righteous of you. Indeed, God is Knowing and Acquainted” (Quran 19:93).

Indeed, it may be said that not only are the genders equal in their servitude to the Almighty, but indeed all of creation presents itself before Him as a servant: “There is nothing in the heavens and the earth but that it will come to the All-Merciful as a servant” (Quran 19: 93).

The matter is no different in terms of legal obligations, and the rewards and punishments that accrue from those obligations, as is clearly stated in the following verse: “Whoever does an evil deed will not be recompensed except by the like thereof; but whoever does righteousness, whether male or female, while he is a believer - those will enter Paradise, being given provision therein without account.” (Quran 40: 40).

The very structure of legality in the Sharī‘ah is based on a reciprocity which recognizes the importance of conferring equality to women. As the Quran says “And women shall have rights similar to the rights against them, according to what is equitable” (Quran 2: 228).

The fundamental principle is that they are both honored members of creation, possessing equality with respect to spirituality and worship. Socially, the relationship between them is one of complementarity, and not of competition. As the Quran says, “And do not wish for that by which God has made some of you exceed others. For men is a share of what they have earned, and for women is a share of what they have earned. And ask God of his bounty. Indeed God is ever, of all things, Knowing.” (Quran 4: 32).

From this comes the concept of social equity, and not identity. This standpoint maintains the distinction between men as men, and women as women, a distinction which has come under attack from some materialist philosophies. Each of the genders fulfills their roles in life, in accordance with their natural specificities and responsibilities.

The extent to which the Islamic worldview on male-female relations constitutes a remarkable breakthrough can only be appreciated against the background of the pre-Islamic customs practiced by the Arabs. Describing these customs, the Quran castigates this state of affairs in the strongest possible terms: “And when one of them is informed of [the birth of] a female, his face becomes dark, and he suppresses grief. He hides himself from the people because of the ill of which he has been informed. Should he keep it in humiliation or bury it in the ground? Unquestionably, evil is what they decide” (Quran 16: 58-59).

Indeed, God warns the reader of the position on the Day of Judgment of one who commits infanticide, the day “And when the girl [who was] buried alive is asked, For what sin she was killed” (81:8-9).

In place of the shame and embarrassment regularly alongside the birth of a baby girl, the Prophet of Islam came with a message to expressly state that, “Women are the sister-halves of men” (Sunan Abu Dawud, Sunan Tirmidhi).

Unfortunately, it has become common to think of Islam as precisely the means by which women are oppressed, whereas it is obvious to any clear-minded historian that the place of women in the medieval period was much stronger in the Islamic world than it was in the Western world. There are now, however, a number of allegations leveled against Islamic thought, culture and civilization with regards to particular women’s issues.

As we have seen above, the Islamic worldview is based closely on a conception of male-female relations which stresses the importance of women, and values their contributions to society. It is then not surprising that the particularities of Islamic law reflect this status in regards to women, and in fact honor them for their particularities and specificities. This is the basis for a healthy family arrangement: one in which roles and responsibilities are well understood, and antagonism between the sexes is not seen as a natural state of affairs, but rather a divergence from the ideal which both sides must work towards minimizing and overcoming. This reflects a deep equality and harmony between the sexes which is not accounted for when one focuses on superficial expressions of sameness or identity.

In an effort, however, to clarify the Islamic worldview and dispel a number of misconceptions surrounding Islam’s position on women, the remainder of this paper will discuss in details the common objections leveled against Islam regarding the issue of female genital mutilation.

Female genital mutilation (FGM) is a custom that is carried out to control girls' and women's bodies and their sexuality. Among other things, the abuse has to do with the notion that men's and families 'honor is linked to girls' and women's reputation and sexuality. In some countries, for example, it can be difficult for a girl to get married if she has not undergone female genital mutilation.

UNICEF estimates that more than 200 million girls and women around the world have been subjected to some form of genital mutilation. Over 40 million of these are girls under the age of 15.

FGM is a very old custom and tradition with no connection to any particular religion. It occurs in Christian and Muslim groups in several countries in Africa, in some countries in the Middle East and in Asia.

Girls are most often subjected to genital mutilation between the ages of 4 and 14, but genital mutilation also occurs in younger children and can also be repeated several times later in life.

Four forms of Female Genital Mutilation (FGM)
Female genital mutilation (FGM) means that larger or smaller parts of the external female genitalia are removed or damaged. There are different forms of FGM. According to the WHO, they are classified into four different types:

The foreskin of the clitoris is cut off. Sometimes the clitoris, or parts of the clitoris, are also cut off.
The entire clitoris is cut off, along with all or part of the inner labia.
All external parts of the genitals, i.e. the clitoris and inner and outer labia are cut off. Then what is left of the outer labia is sewn together so that the vaginal opening is covered. A small gap is left for urine and menstrual blood to seep out. Also called infibulation.
Other harmful procedures such as tingling (jabbing of the clitoris with a sharp object), cutting, scraping or burning of the clitoris and surrounding tissue.

Female genital mutilation (FGM) is a violation of Swedish law as well as human rights. All types of genital mutilation of girls and women have been banned in Sweden since 1982.

According to the National Board of Health and Welfare's survey from 2015, it was estimated that approximately 38,000 girls and women in Sweden live with the consequences of FGM, of which approximately 7,000 are girls under 18 years of age. However, the unofficial number is believed to be larger and among those who are active in the issue, new surveys are expected to show significantly higher figures.

The largest groups of girls and women in Sweden who have been subjected to FGM come mainly from countries such as Somalia, Egypt, Ethiopia, Eritrea and Gambia.

A report from the National Board of Health and Welfare on the care of FGM (2020) states that approximately 5,000 women diagnosed with FGM have sought care in specialist or obstetric care in Sweden from 2012 to 2018. 97 percent of women originally come from an African country and 87 percent are between 18 and 39 years old. In 2018, 52 girls with FGM, aged 0 to 17, sought care and received a diagnosis. There are about 10 girls born in Sweden who sought care and received a diagnosis linked to FGM during the years 2012 to 2018.

Medical facts
For many women, genital mutilation has medical consequences in both the short and long term. Immediate effects are bleeding, infections, damage to nearby organs, shock and, in the worst case, death. In the long term, it can be about abdominal pain, cysts, difficulty urinating, menstrual blood clots in the vagina, pain during intercourse and complications in connection with pregnancy and childbirth.

Girls and women who have been genitally mutilated can be traumatized and suffer from various forms of psychosocial factors. Some girls and women may feel depressed or unwell. Memories of the procedure may remain, even if it happened far back in time. Some girls and women may become depressed, perhaps depressed without understanding that it may be due to the actual genital mutilation. Some girls and women do not know, or may not remember, that they have been mutilated.

Female Genital Mutilation

The distinguishing characteristic of mankind, according to the Quran, is the dignity bestowed upon it by God: “We have dignified the children of Adam ... and favored them over much of creation.” Human dignity is, therefore, a fundamental tenet of the Islamic worldview. It should be no surprise then, that Islam’s emergence and presence in the world has been one which has placed a very high regard on the protection of human rights. This concern is heightened considerably when one turns to the most vulnerable members of society. Indeed, one of the first missions of the Prophet Muhammad was to express his outrage and denunciation at the pre-Islamic Arab customs surrounding newborn girls, customs which saw them as less than human and a source of embarrassment to the family.

These are long-standing and unshakable principles which are representative of the enduring spirit of Islam. It is crucial, therefore, that at this stage in our historical development, they be understood within the context of modern social conditions and the state of scientific knowledge today.

Female circumcision is prohibited, regardless of whether it is performed in a hospital or a public or private health clinic. The performance of female circumcision is not permitted except in cases of medical necessity, this will be determined by the head of the Women’s Disease and Birth department of the hospital and based on the recommendation of the patient's doctor.

Some shortsighted Muslims considered this decree to be at odds with Islamic law, and as such, unconstitutional. They took a case to the court, which mentioned the following in its judgment:

The court has concluded that it is understood from an examination of the juridical opinions presented that Islamic law does not contain a conclusive ruling or unequivocal textual evidence that makes female circumcision mandatory or forbidden.

It follows that all of the rulings that have been related in this matter are presumptive: the medical field has not agreed on one unified position, with some medical practitioners considering female circumcision as having a medical benefit, and others considering it as having grossly negative medical and psychological effects and the political leadership is permitted to arrange affairs concerning which there is not an unequivocal legal text in the Quran or the Sunna and concerning which there has not been a scholarly consensus. This goes for legal questions concerning which there is a difference of opinion such that Islamic jurisprudence has not settled on one opinion, and generally all those issues concerning which one may use ijtihad (independent juristic reasoning). The approach that the political leadership should take in these matters is not absolute; rather they must seek to achieve the greater good for the people, or the alleviation of harm through their managing of these affairs in a way that does not defy an unequivocal legal text or go against a ruling established with certainty.

In 1997 the court decided that the minister’s decree could not be considered unconstitutional saying:
Since circumcision is a surgical procedure concerning which Islamic law does not contain a rule making it obligatory, the basis is that it should not be carried out except with the aim of medical treatment. Any surgery, regardless of its nature and extent, which is carried out without having the cause of its permissibility with all of its conditions in their entirety is considered a forbidden (haram) action Islamically, and legally, holding fast to the general basis upon which the human right of bodily integrity is ensured and the criminalization of any action which is not legally sanctioned and leads to the encroachment of that integrity.

This is in relation to Egypt. As for other Muslim countries like Saudi Arabia, they do not practice female circumcision. We hope that this concise response to this question has removed any confusion and corrected opinions concerning this matter which are used for propaganda as opposed to justice. In any case, the Prophet did not circumcise his blessed daughters (peace be upon them).

With this in mind, Dār al- Iftāʾ convened an international conference in November 2006 on the topic of female genital mutilation (FGM). Participants included scientists, scholars of Islamic law, specialist researchers on the topic, and activists from civil rights organizations in Egypt and around the world. Upon hearing an array of presentations from across the spectrum, the conference concluded that the mutilation practiced in some parts of Egypt, Africa and elsewhere today represents a deplorable custom which finds no justification in the authoritative sources of Islam, the Quran and the practice of the Prophet Muhammad.

One of the highest values of Islamic law is the Prophetic command to neither inflict nor accept harm. This imperative will be familiar to non-Muslims as the golden rule. A universal commandment that applies to all, irrespective of social class or gender, special care must be taken to ensure that no type of harm befalls those who can neither cause nor repel harm on their own, the weak and helpless in our societies. In light of this reality, and because of the significant physical and psychological harm to young girls (and later women) caused by FGM, all measures must be taken to put a halt to this unacceptable tradition.

Thus, one of the recommendations of the conference was that taking active action on this front is crucial if we are to remain true to our Islamic values and principles. Islam is a religion of knowledge, learning and research. While it was previously practiced as a social custom (and not a religious matter), the state of today’s knowledge makes clear the serious negative effects on women of such practices as FGM. As such, it becomes a religious obligation to say unequivocally that the practice of FGM is today forbidden in Islam.

The findings of the conference represented a call to the peoples of the Muslim world – in Egypt and beyond – to hold fast to their Islamic identity by ending this deplorable custom in their communities. Injuring oneself or another in any form is expressly and categorically forbidden. In connection with this, it is enough for us to quote the example of our Beloved Prophet – the Mercy to all Mankind – who never subjected any of his daughters to this practice.

The conference opined that true eradication of FGM depends heavily on the cooperation of international and religious institutions to concentrate their efforts on educating and instructing their populations on this matter in accordance with the Islamic prohibition against harm. In addition to the Islamic legal position outlined above, special attention must be given to raising basic awareness of female hygiene and medicine. Educational establishments and media, for their part, have a duty to educate people about the devastating consequences of this practice on those who are subject to it, as well as on society at large.

Medical Benefits of Female Circumcision in Islam... Could you explain to me what is the medical benefit of a girl's circumcision? The Health Benefits of Female Circumcision are: 1- Reduces excessive sensitivity of the clitoris. 2- Prevents stimulation of the clitoris. 3- Prevents spasms of the clitoris. 4- Reduces excessive sexual desire.

Praise be to Allah, and blessings and peace be upon the Messenger of Allah:

Islamic Guidance on Human Welfare and Obedience
Just as Allah has created mankind, He has also guided them that which is best suited to their interests in this world and in the Hereafter, so He sent them Messengers and revealed Books to guide mankind to what is good and urge them to follow it, and to teach them what is evil and warn them against it.

Islam may enjoin or forbid something and the people – or most of them – may not be able to see the wisdom behind this command or prohibition. In that case we are obliged to obey the command or heed the prohibition and to have certain faith that the laws of Allah are all good, even if we cannot see the wisdom behind them.

Circumcision in Islam: A Sunnah of the Fitrah
Circumcision is one of the Sunnahs of the Fitrah, as is indicated by the words of the Prophet (peace and blessings of Allah be upon him): "The Fitrah is five things – or five things are part of the fitrah – circumcision, shaving the pubes, plucking the armpit hairs, cutting the nails, and trimming the moustache." (Narrated by Al-Bukhari, 5889 and Muslim, 257)

Undoubtedly with regard to the Sunnahs of the Fitrah, some of the wisdom behind them is obvious, and that includes circumcision. There are clear benefits to it which we should pay attention to and understand the wisdom behind it.

In the answer to question no. 9412 we have discussed circumcision, how it is to be done and the ruling on it. In the answer to question no. 7073 we have explained the health and Shar`i benefits of circumcision for males.

Is Female Circumcision Obligatory?
Circumcision is prescribed for both males and females. The correct view is that circumcision is obligatory for males and that it is one of the symbols of Islam, and that circumcision of women is recommended but not obligatory.

There are reports in the Sunnah which indicate that circumcision for women is prescribed in Islam. In Madeenah there was a woman who circumcised women and the Prophet (peace and blessings of Allah be upon him) said to her: “Do not go to the extreme in cutting; that is better for the woman and more liked by the husband.” (Narrated by Abu Dawud, 5271; classed as authentic by Shaykh Al-Albani in Sahih Abu Dawud)

Health Benefits of Female Circumcision in Islam
Female circumcision has not been prescribed for no reason, rather there is wisdom behind it and it brings many benefits.

Mentioning some of these benefits, Dr. Hamid Al-Ghawabi says:

The secretions of the labia minora accumulate in uncircumcised women and turn rancid, so they develop an unpleasant odour which may lead to infections of the vagina or urethra. I have seen many cases of sickness caused by the lack of circumcision.

Circumcision reduces excessive sensitivity of the clitoris which may cause it to increase in size to 3 centimetres when aroused, which is very annoying to the husband, especially at the time of intercourse.
Another benefit of circumcision is that it prevents stimulation of the clitoris which makes it grow large in such a manner that it causes pain.
Circumcision prevents spasms of the clitoris which are a kind of inflammation.
Circumcision reduces excessive sexual desire.
Misconceptions and Clarity on Female Circumcision
Then Dr. Al-Ghawabi refutes those who claim that female circumcision leads to frigidity by noting:

Frigidity has many causes, and this claim is not based on any sound statistics comparing circumcised women with uncircumcised women, except in the case of Pharaonic circumcision which is where the clitoris is excised completely. This does in fact lead to frigidity but it is contrary to the kind of circumcision enjoined by the Prophet of mercy (peace and blessings of Allah be upon him) when he said: “Do not destroy” i.e., do not uproot or excise. This alone is evidence that speaks for itself, because medicine at that time knew very little about this sensitive organ (the clitoris) and its nerves. (From Liwa’ Al-Islam magazine, issue 8 and 10; article entitled Khitan Al-Banat (circumcision of girls))

The female gynaecologist Sitt Al-Banat Khalid says in an article entitled Khitan Al-Banat Ru’yah Sihhiyyah (Female circumcision from a health point of view):

For us in the Muslim world female circumcision is, above all else, obedience to Islam, which means acting in accordance with the fitrah and following the Sunnah which encourages it. We all know the dimensions of Islam, and that everything in it must be good in all aspects, including health aspects. If the benefits are not apparent now, they will become known in the future, as has happened with regard to male circumcision – the world now knows its benefits and it has become widespread among all nations despite the opposition of some groups.

Then she mentioned some of the health benefits of female circumcision and said:

It takes away excessive libido from women
It prevents unpleasant odours which result from foul secretions beneath the prepuce.
It reduces the incidence of urinary tract infections
It reduces the incidence of infections of the reproductive system.
In the book on Traditions that affect the health of women and children, which was published by the World Health Organization in 1979 it says:

With regard to the type of female circumcision which involves removal of the prepuce of the clitoris, which is similar to male circumcision, no harmful health effects have been noted. And Allah knows best.

Circumcision for men Is circumcision mandatory for the man who adopts Islam? What is the Islamic rule on female circumcision?

Praise be to Allah, and blessings and peace be upon the Messenger of Allah:

To the dear inquirer:

We appreciate the question you have submitted, as it is an issue which is truly among those which may pose a hindrance in some cases for those who wish to adopt Islam.

In reality the issue is really simpler than many may think. Male circumcision is among the rites of Islam and is part of the fitrah, or the innate disposition and natural character and instinct of the human creation, and is from the religion of Ibrahim (peace be upon him). Allah has said (interpretation of the meaning): "Then we revealed to you (the command) to follow the pure and uncorrupted religion of Ibrahim."

The Prophet (peace be upon him) said:

"The Prophet Ibrahim (peace be upon him) was circumcisized when he was eighty years old." (Al-Bukhari, Vol 6/p. 388, Al-Salfiyya printing).

Male circumcision is obligatory for the Muslim male if he is able to do it. If, however, he is unable, whether due to fear of injury or if a respected and authoritative doctor has told him he will experience profuse bleeding which may make his life miserable, then the obligation for cirumcision is waived and he does not commit a sin by not having it done.

It is not permissible under any circumstance for the issue to become a hindrance for a person wanting to accept Islam. The validity of one's acceptance of Islam is not dependent on his performance of circumcision and it is valid for one to adopt Islam even if he has not had himself circumcized.

Regarding the issue of female circumcision, please refer to question # 427 .

I ask Allah to bring you success in all that is good and to protect you from all that is evil, and may the peace and blessings of Allah be upon our Prophet Muhammad.

Is there any saheeh hadeeth about the circumcision of females?
Is there any evidence, such as a sahih hadeeth, that states that the prophet of Allah (Blessings and peace be upon him) had or allowed his wives and/or daughters to be circumcised in any shape or form?.

Praise be to Allah, and blessings and peace be upon the Messenger of Allah:

We do not know of any hadeeth in which the Prophet (peace and blessings of Allaah be upon him) ordered that his wives or daughters be circumcised, but it is narrated that he (peace and blessings of Allaah be upon him) advised a woman who did circumcision in Madeenah as to the proper way of circumcision. It was narrated by Abu Dawood (5271), al-Tabaraani in al-Awsat, and al-Bayhaqi in al-Shu’ab from Umm ‘Atiyyah al-Ansaariyyah that a woman used to do circumcision in Madeenah, and the Prophet (peace and blessings of Allaah be upon him) said to her: “Do not go to the extreme in cutting; that is better for the woman and more liked by the husband.” This hadeeth was classed as saheeh by al-Albaani in Saheeh Abi Dawood.

According to another report: “Take only a little and do not go to extremes.”

It is also indicated by the general meaning of the evidence that has been narrated concerning circumcision, such as the hadeeth in al-Bukhaari (5891) and Muslim (527) from Abu Hurayrah (may Allaah be pleased with him): I heard the Prophet (peace and blessings of Allaah be upon him) say: “The fitrah is five things – or five things are part of the fitrah – circumcision, shaving the pubes, trimming the moustache, cutting the nails and plucking the armpit hairs.”

In Saheeh Muslim (349) it is narrated from ‘Aa’ishah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) said: “When a man sits between the four parts (arms and legs of his wife) and the two circumcised parts meet, then ghusl is obligatory.”

According to a report narrated by al-Tirmidhi (109) and elsewhere: “When the two circumcised parts meet…”

Al-Bukhaari used this phrase as a chapter heading.

Al-Haafiz ibn Hajar (may Allaah have mercy on him) said: What is meant by this metaphor is the circumcised parts of the man and the woman.

Female circumcision is done by cutting a small part of the skin that looks like a rooster’s comb, above the exit of the urethra. The Sunnah is not to cut all of it, but rather a part of it. Al-Mawsoo’ah al-Fiqhiyyah (19/28).

The Shaafa’is, the Hanbalis according to the well-known view of their madhhab, and others are of the view that circumcising women is obligatory. Many scholars are of the view that it is not obligatory in the case of women; rather it is Sunnah and is an honour for them.

But we would like to point out here that it has medical benefits to which attention should be paid, regardless of the difference of opinion among the scholars as to whether it is obligatory or mustahabb. This has been discussed in the answer to question no. 45528. And Allaah knows best.

Is Female Genital Mutilation an Islamic Problem?
Among social activists and feminists, combating female genital mutilation (FGM) is an important policy goal. Sometimes called female circumcision or female genital cutting, FGM is the cutting of the clitoris of girls in order to curb their sexual desire and preserve their sexual honor before marriage. The practice, prevalent in some majority Muslim countries, has a tremendous cost: many girls bleed to death or die of infection. Most are traumatized. Those who survive can suffer adverse health effects during marriage and pregnancy. New information from Iraqi Kurdistan raises the possibility that the problem is more prevalent in the Middle East than previously believed and that FGM is far more tied to religion than many Western academics and activists admit.

Many Muslims and academics in the West take pains to insist that the practice is not rooted in religion but rather in culture. “When one considers that the practice does not prevail and is much condemned in countries like Saudi Arabia, the center of the Islamic world, it becomes clear that the notion that it is an Islamic practice is a false one,” Haseena Lockhat, a child clinical psychologist at North Warwickshire Primary Care Trust, wrote. True, FGM occurs in non-Muslim societies in Africa. And in Arab states such as Egypt, where perhaps 97 percent of girls suffer genital mutilation, both Christian Copts and Muslims are complicit.

But at the village level, those who commit the practice believe it to be religiously mandated. Religion is not only theology but also practice. And the practice is widespread throughout the Middle East. Many diplomats, international organization workers, and Arabists argue that the problem is localized to North Africa or sub-Saharan Africa, but they are wrong. The problem is pervasive throughout the Levant, the Fertile Crescent, and the Arabian Peninsula, and among many immigrants to the West from these countries. Silence on the issue is less reflective of the absence of the problem than insufficient freedom for feminists and independent civil society to raise the issue.

Detecting Female Genital Mutilation
It is perhaps understandable that many diplomats and academics do not recognize the scope of the problem. Should someone wish to understand the sexual habits of Westerners, he would not face a difficult task. He could survey personal advertisements, watch talk shows, and read magazine articles explaining the best ways to enhance sexual experience, not to mention numerous scientific publications on sex and gender relations. Public knowledge of trivial and even painful matters is incumbent in Western culture. The multitude of sexual habits and gender relations represents a vital element of life in the West, much the same as the economy, politics, sports, and culture.

If, however, someone wants to study sexual relations and habits in Middle Eastern societies, it would be difficult to find comparable traces in public. Almost everything connected with sexuality and personal relations is hidden in a private sphere. Advisory books and research on sexual habits are almost nonexistent beyond comprehensive rules and prohibitions outlined by Islamic law or, in Shi’ite societies, beyond the questions and responses submitted to senior ayatollahs. Sex education is not taught at the university, let alone in any high school. Psychology remains a shadow discipline, almost absent in the eastern Middle East and only slightly more present in North Africa where more than a century of French rule offered more opportunity for it to take root. The Library of the British Psychoanalytical Society, for example, holds only one journal on psychotherapy or psychoanalysis in Arabic. Arab psychoanalyst Jihad Mazarweh gave an interview in the German weekly Die Zeit in which he said, “For most people, speaking about sexuality, as it happens in psychoanalysis, is almost unthinkable.” It would be a mistake to interpret lack of public discussion of many sexual issues in the Middle East as indicative of a lack of problems. Rather, the silence only reflects the strength of taboo.

Female genital mutilation has been a top priority for United Nations agencies and nongovernmental organizations (NGOs) for almost three decades. As early as 1952, the U.N. Commission on Human Rights adopted a resolution condemning the practice. International momentum against the practice built when, in 1958, the Economic and Social Council invited the World Health Organization to study the persistence of customs subjecting girls to ritual operations. They repeated their call three years later. The 1979 Convention on the Elimination of All Forms of Discrimination against Women denounced the practice, and the 1989 Convention on the Rights of the Child identified female genital mutilation as a harmful traditional practice. According to the Demographic and Health Surveys Program, a project funded by the United States Agency for International Development to assist in undertaking medical and reproductive health surveys, FGM affects 130 million women in twenty-eight African countries. Rather than diminishing as countries modernize, FGM is expanding.

Anthropologists and activists identify three main types of FGM. Pharaonic circumcision refers to the removal of the entire clitoris; the labia minora and medial part of the labia majora are cut with both sides of the organ stitched together to leave only a small opening. Clitorectomy requires the removal of the entire clitoris along with part of the labia minora. Sunna circumcision, the most common form in the Islamic world, requires removal of the prepuce of the clitoris.

Genital Mutilation: An African Phenomenon?
Many experts hold that female genital mutilation is an African practice. Nearly half of the FGM cases represented in official statistics occur in Egypt and Ethiopia; Sudan also records high prevalence of the practice. True, Egypt is part of the African continent but, from a cultural, historical, and political perspective, Egypt has closer ties to the Arab Middle East than to sub-Saharan Africa. Egypt was a founding member of the Arab League, and Egyptian president Gamal Abdel Nasser came to personify Arab nationalism between 1952 until his death in 1970. That FGM is so prevalent in Egypt should arouse suspicion about the practice elsewhere in the Arab world, especially given the low appreciation for women’s rights in Arab societies. But most experts dismiss the connection of the practice with Islam. Instead, they explain the practice as rooted in poverty, lack of education, and superstition.

Few reports mention the existence of FGM elsewhere in the Middle East, except in passing. A UNICEF report on the issue, for example, focuses on Africa and makes only passing mention of “some communities on the Red Sea coast of Yemen.” UNICEF then cites reports, but no evidence, that the practice also occurs to a limited degree in Jordan, Gaza, Oman, and Iraqi Kurdistan. The German semigovernmental aid agency, the Gesellschaft für Technische Zusammenarbeit, reports that FGM is prevalent in twenty-eight African countries but only among small communities “in a few Arab and Asian countries (e.g., Yemen, a few ethnic groups in Oman, Indonesia, and Malaysia). Some scholars have asserted that the practice does not exist at all in those countries east of the Suez Canal. Such assertions are wrong. FGM is a widespread practice in at least parts of these countries.

Latest findings from northern Iraq suggest that FGM is practiced widely in regions outside Africa. Iraqi Kurdistan is an instructive case. Traditionally, Kurdish society is agrarian. A significant part of the population lives outside cities. Women face a double-burden: they are sometimes cut off from even the most basic public services and are subject to a complex of patriarchal rules. As a result, living conditions for women are poor. Many of the freedoms and rights introduced by political leaders in Iraqi Kurdistan after the establishment of the safe-haven in 1991 are, for many women, more theoretical than actual.

In early 2003, WADI, a German-Austrian NGO focusing on women’s issues, started to work with mobile teams to take medical aid and social support to women in peripheral Kurdish areas such as in the Garmian region of Iraqi Kurdistan. These all-female teams consisting of a physician, a nurse, and a social worker built trust and opened doors in local communities otherwise sealed against outsiders. After more than a year of working in the area, women began to speak about FGM. Kurds in the area practice Sunna circumcision. Midwives often perform the operation with unsterilized instruments or even broken glass and without anesthesia on girls four to twelve years old. The extent of mutilation depends on the experience of the midwife and the luck of the girl. The wound is then treated with ash or mud with the girls then forced to sit in a bucket of iced water. Many Kurdish girls die, and others suffer chronic pain, infection, and infertility. Many say they suffer symptoms consistent with posttraumatic stress disorder syndrome.

Subsequent research found that 907 out of 1,544 women questioned had undergone genital circumcision, a cutting rate of nearly 60 percent. Follow-up research in the Irbil and Kirkuk governorates suggests rates of FGM consistent with those in Garmian. Nearly every woman questioned declared FGM to be a “normal” practice. Most women referred to the practice as both a tradition and a religious obligation. When asked why they subject their daughters to the operation, many women respond “it has always been like that.” Because the clitoris is considered to be “dirty” (haram, the connotation is forbidden by religion), women fear that they cannot find husbands for their daughters if they have not been mutilated; many believe men prefer sex with a mutilated wife. Others stress the religious necessity of FGM even though Islamic law is unclear with regard to FGM. While Western scholars may dismiss the religious roots of the practice, what counts is that many Islamic clerics in northern Iraq advise women to practice FGM. Should a woman consider abandoning the practice, she must be aware that she could appear as disreputable in the public eye. Men usually avoid offering a clear statement about whether FGM is a good practice; rather, they refer to FGM as a female practice in which men should not interfere. None of the men said he had ever discussed the question with his wife.

The reaction of locals to the findings has been instructive. When confronted with the study results, only a few women’s activists in the Iraqi Kurdish city of Sulaimaniya expressed surprise although most said they did not realize just how high a proportion of women was affected. While a local researcher and women’s rights activist Ronak Faraj had published a study on female circumcision in Sulaimaniya in 2004, the fact that an international NGO had become aware of the problem bolstered public attention. While many Kurdish authorities were at first reluctant to address the issue for fear that the Kurdish region might appear backward, they now acknowledge the problem and are working to confront it with both an awareness campaign and with legislation. But some members of influential Islamic and Arabic organizations in the diaspora scandalized the findings, accusing WADI of trying to insult Islam and spread anti-Islamic propaganda. Tarafa Baghajati and Omar al-Rawi, both members of the Initiative of Muslim Austrians, called the data part of an “Islamophobic campaign” and declared no FGM exists in Iraq. That Islamic and Arabic organizations in Austria, for example, make such arguments is indicative of the problem affecting FGM data: these groups believe that if there are no such anti-FGM campaigns or studies, then they can bypass an embarrassing problem.

Such campaigns take time. In Egypt, anti-FGM education campaigns inaugurated in the mid-1990s are only now bearing fruit. The idea that rooted practices cannot be changed is false. For centuries, foot-binding crippled Chinese women. An anti-foot-binding society formed only in 1874, but the activists were successful in scaling back and, eventually, eliminating the practice. In Western societies, too, open public discourse on sexuality became possible only by persistent struggle in the face of stark opposition. The heated reactions to the 1948 Kinsey Report—and the portion concerning female sexuality published in 1953—are a case in point.

How Widespread Is Female Genital Mutilation?
The discovery of widespread FGM in Iraqi Kurdistan suggests the assumption to be incorrect that FGM is primarily an African phenomenon with only marginal occurrence in the eastern Islamic world. If FGM is practiced at a rate of nearly 60 percent by Iraqi Kurds, then how prevalent is the practice in neighboring Syria where living conditions and cultural and religious practices are comparable? According to Fran Hosken, late founder of the Women’s International Network News and author of groundbreaking research on FGM in 1975, “There is little doubt that similar practices—excision, child marriage, and putting rock salt into the vagina of women after childbirth—exist in other parts of the Arabian Peninsula and around the Persian Gulf.” That no firsthand medical records are available for Saudi Arabia or from any other countries in that region does not mean that these areas are free of FGM, only that the societies are not free enough to permit formal study of societal problems. That diplomats and international aid workers do not detect FGM in other societies also should not suggest that the problem does not exist. After all, FGM was prevalent in Iraqi Kurdistan for years but went undetected by the World Health Organization, UNICEF, and many other international NGOs in the region. Perhaps the most important factor enabling an NGO to uncover FGM in Iraqi Kurdistan was the existence of civil society structures and popular demand for individual rights. Such conditions simply do not exist in Syria, Saudi Arabia, or even the West Bank and Gaza where local authorities fight to constrain individual freedoms rather than promote them.

But the problem is not only that autocratic regimes tend to suppress the truth. There also must be someone in place to conduct surveys. Prior to Iraq’s liberation, it was impossible to undertake independent surveys on issues such as malnutrition and infant mortality. Saddam Hussein’s regime preferred to supply data to the U.N. rather than to enable others to collect their own data which might not support the conclusions the Baathist regime desired to show. The oft-cited 1999 UNICEF study claiming that U.N. sanctions had led to the deaths of 500,000 children was based on figures supplied by Saddam’s regime, not an independent survey. The U.N. undertook its first reliable statistical research on the living conditions in Iraq only after liberation. Syrian, Saudi, and Iranian authorities simply do not let NGOs operate without restriction, especially when they deal with sensitive social issues.

Taboo—not social but political—is another factor undercutting research on FGM in Arab countries. Many academics and NGO workers in the region find it objectionable to criticize the predominant Muslim or Arab cultures. They will bend over backwards to avoid the argument that FGM is rooted in Arab or Muslim cultures even though no one argues that FGM is exclusively an Arab or Muslim problem. Statistical data from African countries indicate no clear relationship between FGM and a specific religion. Still, this does not mean that the causes of FGM do not vary across regions and that religion has no influence. As California State University anthropologist Ellen Gruenbaum has explained, “People have different and multiple reasons [for FGM] ... For some it is a rite of passage. For others it is not. Some consider it aesthetically pleasing. For others, it is mostly related to morality or sexuality.” Hanny Lightfoot-Klein, an internationally known expert on FGM who spent years in Kenya, Egypt, and Sudan, explains that “it is believed in the Sudan that the clitoris will grow to the length of a goose’s neck until it dangles between the legs, in rivalry with the male’s penis, if it is not cut.”

Most studies speak of “justifications” and “rationalizations” for FGM but do not speak of causes since this could implicate Islamic rules relating to women and sexual morality. Islam is regarded as a wrong “justification,” often with a citation that the Qur’an does not require FGM. That many women in northern Iraq—and presumably many women in Egypt—believe that the practice is rooted in religion is a factor ignored by Western universities and international organizations.

Islamic Scholars on Female Genital Mutilation
Islamic scholars disagree on FGM: some say no obligatory rules exist while others refer to the mention of female circumcision in the Hadith. According to Sami A. Aldeeb Abu Sahlieh, a Palestinian-Swiss specialist in Islamic law:

The most often mentioned narration reports a debate between Muhammed and Um Habibah (or Um ‘Atiyyah). This woman, known as an exciser of female slaves, was one of a group of women who had immigrated with Muhammed. Having seen her, Muhammad asked her if she kept practicing her profession. She answered affirmatively, adding: “unless it is forbidden, and you order me to stop doing it.” Muhammed replied: “Yes, it is allowed. Come closer so I can teach you: if you cut, do not overdo it, because it brings more radiance to the face, and it is more pleasant for the husband.”

Abu Sahlieh further cited Muhammad as saying, “Circumcision is a sunna (tradition) for the men and makruma (honorable deed) for the women.”
While some clerics say circumcision is not obligatory for women, others say it is. “Islam condones the sunna circumcision ... What is forbidden in Islam is the pharaonic circumcision,” one religious leader explained. Others, such as the late rector of Al-Azhar University, Sheikh Gad al-Haq, said that since the Prophet did not ban female circumcision, it was permissible and, at the very least, could not be banned.

In short, some clerics condemn FGM as an archaic practice, some accept it, and still others believe it to be obligatory. It is the job of clerics to interpret religious literature; it is not the job of FGM researchers and activists. There is a certain tendency to confuse a liberal interpretation of Islam with the reality women face in many predominately Islamic regions. To counter FGM as a practice, it is necessary to accept that Islam is more than just a written text. It is not the book that cuts the clitoris, but its interpretations aid and abet the mutilation.

Conclusions
There are indications that FGM might be a phenomenon of epidemic proportions in the Arab Middle East. Hosken, for instance, notes that traditionally all women in the Persian Gulf region were mutilated. Arab governments refuse to address the problem. They prefer to believe that lack of statistics will enable international organizations to conclude that the problem does not exist in their jurisdictions. It is not enough to consult Islamic clerics to learn about the mutilation of girls in Islamic societies—that is like asking the cook if the guests like the meal. U.N. agencies operating in the region ignore FGM statistics saying they have no applicable mandate to gather such data. Hosken describes it as a cartel of silence: men from countries were FGM is practiced “enjoy much influence at the U.N.” and show no interest in tackling pressing social problems.

To tackle the problem, Western countries and human rights organizations need to continue to break down the wall of silence and autocracy that blights the Arab Middle East and better promote the notion of individual rights. They should withhold conclusions about the breadth of FGM and, for that matter, other social problems or political attitudes until they can conduct independent field research.

Thomas von der Osten-Sacken and Thomas Uwer are, respectively, managing director and board member of WADI.

Update from June 17, 2010: In this fresh study by Human Rights watch, which examines FGM in Kurdistan, the striking and disturbing thing is the extent to which Kurdish authorities have gone to minimize the problem and to ridicule the report’s conclusion. This is a repeated feature of official responses to this and other problems across the region, where fear of embarrassment before world opinion carries greater weight than the damage done to women, young girls, and babies. -- The Editors
Update from February 4, 2016: The New York Times reports on a “new global assessment [that] documents for the first time that [FGM] is widespread in one of the most populous countries in Asia: Indonesia.” This underscores that authors’ claim that lack of reporting on the problem in a given country is not evidence that it does or doesn’t exist.

Female genital mutilation (FGM) frequently asked questions.
Women and girls and some pre-teens, aged 08-52, who have undergone some form of FGM in the past times.

What is female genital mutilation ?
How many women and girls are affected?
How does female genital mutilation affect the health of women and girls?
What are the consequences for childbirth?
Is there a link between female genital mutilation and the risk of HIV infection?
What are the psychological effects of female genital mutilation?
What are the different types of female genital mutilation?
Which types are most common?
Why are there different terms to describe female genital mutilation, such as female genital cutting and female circumcision?
What terminology does UNFPA use?
Where does the practice come from?
At what age is female genital mutilation performed?
Where is female genital mutilation practiced?
Who performs female genital mutilation?
What instruments are used to perform female genital mutilation?
Why is female genital mutilation performed?
Is female genital mutilation required by certain religions?
Since female genital mutilation is part of a cultural tradition, can it still be condemned?
Does anyone have the right to interfere in age-old cultural traditions such as female genital mutilation?
What is the link between female genital mutilation and ethnicity?
What does the term “medicalization of female genital mutilation” mean?
Isn’t it safer for female genital mutilation to be performed by a skilled health worker rather than by somebody without a medical background?
What is UNFPA's approach to female genital mutilation?
In which countries is female genital mutilation banned by law?
What does the ICPD Programme of Action say about female genital mutilation?
Which international and regional instruments can be referenced for the elimination of female genital mutilation?

https://www.unfpa.org/resources/female-genital-mutilation-fgm-frequently-asked-questions

Nets Ignore 'First' U.S. Federal Case of Genital Mutilation on 7-Year-Olds.

The liberal media enthusiastically report the “War on Women” when it comes to issues like funding Planned Parenthood. But their terminology falls flat when they neglect stories like the genital mutilation of little girls.

On Thursday, the Department of Justice publicized charges against Michigan Doctor Jumana Nagarwala for performing female genital mutilation (FGM) on girls between 6 and 8-years-old. The case was particularly noteworthy because it is “believed to be the first case brought under” U.S. federal law that forbids FGM. But that wasn’t enough to compel the three broadcast networks to cover the ghoulish story.

ABC, CBS and NBC have yet to mention it during their morning and evening news shows. But the devil’s in the details.

In a Monday hearing, a judge pronounced Nagarwala a “danger to the community.” Present at court, The Detroit News also learned Nargarwala, a U.S. citizen, “belongs to a small, insular group of Shia Muslims." Employed by Detroit's Henry Ford Hospital, she is now on administrative leave.

The complaint that led to the charges, by FBI Special Agent Kevin J. Swanson, listed three offenses committed by Nagarwala: FGM, “transportation with intent to engage in criminal sexual activity, and conspiracy” and “making a false statement to a federal officer.”

Swanson’s complaint focused on two 7-year-old victims from Minnesota.

During one interview, the first little girl revealed that both children traveled to Michigan under the premise of a “special” girls’ trip. They visited the doctor, the 7-year-old said, “because our tummies hurt” and underwent a procedure “to get the germs out.” While on an examining table, with her legs spread, she remembered being “pinched” by the doctor on the “place [where] she goes pee.”

According to a medical doctor who later examined her, the girl’s “genitals are not normal” due to either alteration or removal and showed “scar tissue” as well as “small healing lacerations.”

The second 7-year-old “got a shot” that made her scream in pain, she recalled. In a picture she drew of the scene, she placed blood on the examination table and voiced that she could barely walk afterwards. The parents admitted they took their daughter for a “cleansing” of extra skin, and a medical doctor later discovered an incision and tear on her.

Each little girl was originally told to keep her mutilation a secret.

Based on his investigation, Swanson disclosed the reasoning behind the horrific practice: “[S]ome members of a particular religious and cultural community (hereafter “the Community”) are known to practice FGM on young girls in the Community as a part of their religious and cultural practice … According to some members of the Community who have spoken out against the practice, the purpose of this cutting is to suppress female sexuality in an attempt to reduce sexual pleasure and promiscuity.”

In the wake of the Monday hearing, Detriot Free Press reported that Nagarwala's attorney admitted her client "removed the membrane from the girls vaginal parts and gave it [to] the girls' parents, who would then bury it following a custom practiced by a small sect of Indian Muslims known as the Dawoodi Bohra."

While the network news shows couldn't spare a second on the news, Fox News host Tucker Carlson covered the “very important story.”

During his show Friday night, Carlson reported on Nagarwala’s arrest after “running a female genital mutilation racket.” “I hate even to say that,” he added, “but it happened.”

He cited immigration as a possible explanation:

“The practice is still widespread in other parts of the world, universal in some places in Africa. And it's considered morally obligatory by some Muslims. And these communities plant their roots in America, supply apparently is rising to meet demand, which is exploding. According to the CDC, more than a half a million girls are now at risk of this. That’s a figure that’s quadrupled in the past 20 years, amid steadily rising immigration levels from those parts of the world.”

Carlson also noted the hypocrisy by feminists who have remained silent on the tortured little girls: “And yet oddly stopping this practice, which again is real, isn’t a major concern for American feminist organizations. Nowhere near the top of their list. You can check. You’d think stopping actual violence against women would be a bigger priority than, say, stamping out catcalling or sending women into combat. But it's not.”

He’s right. Especially in regards to the feminist liberal media. Search for “Nagarwala” or “female genital mutilation,” and many women’s sites say nothing of the story. Outlets that so often claim to concern themselves with women’s well-being – Cosmopolitan, Elle and Salon – showed nothing in their search bars (except for, in Salon’s case, an AP story).

When it comes “women’s rights,” the liberal media would rather whine about abortion and taxpayer-funded birth control than women and girls facing grave human rights violations. The “why” is anyone’s guess.

Methodology: MRC Culture searched for “Nagarwala” as well as “female genital mutilation” in network transcripts from ABC, CBS and NBC morning and evening news shows since April 13, 2017.

How To Kill Your Baby Abortion Procedures 1st, 2nd, And 3rd Trimesters & Other Great Baby Recipes - https://rumble.com/v6xigpw-how-to-kill-you-baby-abortion-procedures-1st-2nd-and-3rd-trimesters-and-oth.html

This Is How To Kill Your Baby Per U.S.A. Laws And How To Use RU-486 The Death Pill And See This Real Video About Abortion For Your Baby And Its Procedures 1st, 2nd, And 3rd Trimesters & Other Great Baby Recipes... New Shake 'N Bake Fetus - Campbell Cream of Fetus Soup - Deep Dish Fried Fetus... Human Meat Project Selling Your Body Parts For Human Consumption... The Other White Meat... Baby, Teens, Young Girls, Homeless And Run-a-ways Etc.

In 1984 Tried To Warn Us We The People About Every record has been destroyed or falsified, every book rewritten, every picture has been repainted, every statue and street building has been renamed, every date has been altered. And the process is continuing day by day and minute by minute. History has stopped. If you want a picture of the future, imagine a boot stamping on a human face forever.

I Was Born With Male And Female Parts "Congenital Adrenal Hyperplasia" Female External Genitalia - https://rumble.com/v6jta7p-i-was-born-with-male-and-female-parts-congenital-adrenal-hyperplasia-female.html

In The Womb Stephanie Now Age 28. Was Meant To Develop Male. But An Issue With Her Adrenal Glands Reversed The Process. So I Was Born With Male and Female Parts Congenital Adrenal Hyperplasia in Men Which Cause Female External Genitalia. So I Right Now Have All Male DNA And ALL Testing Shows I Have Male Sex Chromosomes Also As You Can See From This Photo Of A Un-Named Male With Congenital Adrenal Hyperplasia This Is A Genetic Disorder And This Man Have Fully Working Female External Genitalia Below.

What Are the 72 Other Genders? https://www.medicinenet.com/what_are_the_72_other_genders/article.htm

Male to Female Sex Reassignment Surgery Live ** Very Graphic ** Think Twice Guys ? - https://rumble.com/v2hpw3e-male-to-female-sex-reassignment-surgery-live-very-graphic-think-twice-guys-.html

That was repulsive. And the end result was nothing like a female. How can doctors do this? It’s mutilation. This should never be allowed. You are born male or female period. If you can't accept that get mental health asap! There will always be crazy doctors out there willing to do this surgery & not for your best interest. It's for theirs money.

WOW. I actually like watching surgeries but this one is so disheartening and makes me sad to my core. People are advocating for teenagers to go through this with very little or no psychological interventions. Kids are told this is reversible too, but this surgery proves its not and confirms why there is a 67% complication rate. They are literally mutilating that area of the body and the end result is nothing even close to what a female looks like. Plus, subsequent surgeries do not change that fact. The video is also missing information regarding a loss of sexual function and probable urinary tract complications or the fact that the person will have to use a dialator for the rest of their lives because, just as ear piercings naturally close if you take the earring out for a while, so will this surgically created hole in this person's body.

This video needs to be shared everywhere and definitely shown to kids who've been convinced this is the right thing to do to their body. My heart hurts.

WoW This Looks Fun Lady's Keyhole Top Surgery For Female to Male Transgender -- https://rumble.com/v2zsoao-wow-this-looks-fun-ladys-keyhole-top-surgery-for-female-to-male-transgender.html

So sad. If they aren’t happy in their body gave them, what makes them think they’ll be happy if they change! Just an evil agenda! People need Jesus!

That looks like a frontal lobotomy on a pair of tits. Doesn't take a lot research to figure out how successful that fad was. So called doctors that agree to 'perform' this procedure should have their hands cutt off and sowed to their chest! How stupid!

The female to male change causes several massive downsides: depression, major health issues, and a huge increase in suicide rates.

I'm sorry but if people are worried about transgenders being assaulted or physically traumatized, then what do they call this??? This looks pretty freaking traumatic to me, not to mention an assault on the person's body. You can hear the surgeon struggle to remove the breast. Might as well be carving up a raw turkey!

We Hope This Video Will Help Someone Girl and Teen and Woman Before Getting Surgery For Your Breast Removal... Thanks!

New Mandate Law To Force All U.S.A. Female To Get Sex Genital Mutilation Survivors - https://rumble.com/v2hjog8-new-mandate-law-to-force-all-u.s.a.-female-to-get-sex-genital-mutilation-su.html

Eriska: My mom has been a labor and delivery nurse at a county hospital in Minnesota for over 20 years. I remember her telling me in or around 2010 that because they were a Somalian refugee sanctuary, they started to see a lot of Somalian births. She said that a lot of the woman were circumcised, clitoris removed and lips stitched with the opening barely large enough for finger. So obviously sex had to be painful but my mom said that wasn’t even the most bizarre part; which was after giving birth, many demanded to be stitched back up like they were before. There were a few meetings then it became required of doctors, if the woman chose, to repair the circumcision's if it became damaged in childbirth, which they were always damaged unless it was c section, the doctors had an obligation to repair their circumcision. And by repair I mean return to their circumcised state.

18 U.S. Code § 116 - Female genital mutilation From Sec. 116. Female genital mutilation ...

Emergency Childbirth 1961 US Navy Vintage Educational Film ** GRAPHIC ** - https://rumble.com/v281x8a-emergency-childbirth-1961-us-navy-vintage-educational-film-graphic-.html

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Many people “who should not be getting these surgeries are getting these surgeries,” she said. “There are underlying health issues that are being overlooked. People like myself are slipping through the cracks.”

Our We All Enemy Of The State ? How Many Genders Are There ? Intersex And Its Meaning ? - https://rumble.com/v6jprzy-our-we-all-enemy-of-the-state-how-many-genders-are-there-intersex-and-its-m.html

The Report Was Released In March 2023
The UN report in question was released on 8 March 2023 by UNAIDS.

https://web.archive.org/web/20230416234047/https://icj2.wpenginepowered.com/wp-content/uploads/2023/03/8-MARCH-Principles-FINAL-printer-version-1-MARCH-2023.pdf

The International Committee of Jurists (ICJ) along with UNAIDS and the Office of the High Commissioner for Human Rights (OHCHR) officially launched a new set of expert jurist legal principles to guide the application of international human rights law to criminal law.

So sad. If they aren’t happy in their body gave them, what makes them think they’ll be happy if they change! Just an evil agenda! People Need Jesus In 2026!

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