Représentations socioculturelles et persistance des mutilations génitales féminines dans la localité de bourou au Tchad

Abstract

Female genital mutilation in the locality of Bourou in Chad remains a topical phenomenon. They are practiced in different countries and cause irreparable harm. They can lead to death by hemorrhage due to heavy bleeding or following a serious and generalized infection. To stop the practice of female genital mutilation in Chad, many NGOs (UNFPA, CELLIAF, CONAF-Tchad) are involved in the fight against this phenomenon through awareness-raising activities for circumcisers, women, men, leaders of opinion. Community relays for the fight against excision have been set up. The media are also involved in this fight. On the legal level, the Chadian constitution adopted in 1976 prohibits traditional practices that are negative to the well-being of communities. Despite the prohibition of female circumcision in Chad and despite multiple awareness and retraining campaigns, the practice of female circumcision persists clandestinely in Bourou. Many young girls continue to be victims of the perverse effects of this practice. In July and August 2020, more than 200 girls were circumcised in the provinces of Mandoul and Logone Oriental in southern Chad. The sociological question that guided this research is the following: what are the explanatory factors for the persistence of Female Genital Mutilation in the commune of Bourou? To answer this question, a hypothesis is postulated according to which: The persistence of female genital mutilation is explained by the survival of their socio-economic functions among the Sara de Bourou. The use of living techniques (interviews, direct observations, life stories, and questionnaire) made it possible to collect conclusive data. It should be noted that this research mobilizes the mixed approach. For the quantitative part, 37 people were questioned against 36 for the qualitative part. The qualitative data was interpreted using content analysis. The quantitative data were processed manually, and then we used Microsoft Office Excel 2016 to build the tables, histograms and graphs. To better support the analysis, Abric's theory of social representations, the gender approach and Pierre Bourdieu's structuralist constructivism were used as analysis grids. Divided into two main axes, the first focuses on socio-cultural beliefs in relation to FGM in the locality of Bourou. The second axis focuses on the consequences of genital mutilation and the various actions of struggle. The results indicate that the populations of Bourou are caught between the dilemma of tradition and modernity. The prevalence of FGC in Bourou has not decreased and is perpetuated from generation to generation. Women are cut as children, with a median age of 9 years. This research also shows that women are increasingly undergoing the practice of FGM, but in a discreet manner, despite awareness campaigns by the government and NGOs. Other findings also indicate that young girls who have been cut are increasingly vulnerable to HIV infection. The practice of FGM in Bourou has harmful effects on the health of excised women, including fever, hemorrhage, pain and death. The mutilated women also experience reduced sexual pleasure. The negative effects of FGM on the education of the population of Bourou are no longer to be demonstrated. Also, FGM hinders the intellectual and financial development of the population and, as a result, the locality of Bourou.