Harmful traditional practices , nurses role in prevention and management of victims

1
1.0 Introduction

Traditional practice is the culmination of all the knowledge and procedures, whether explicable

or not, used in the identification, control, and eradication of any physical, mental, or social

imbalance and relying solely on firsthand knowledge and observations passed down orally or in

writing from one generation to the next, while harmful traditional practices are customs, beliefs,

and ways of life that might cause a person’s physical, psychological harm or death, stigma,

dread, or other negative emotions (WHO, 2022). Alternatively said, they are behaviors that

might harm people's social and physical wellbeing. Numerous such customs or traditions are

passed down from one generation to the next (NDHC, 2022). Examples of harmful traditional

practices include female genital cutting, son preferences, scarification in illnesses and others.

Every human society has beliefs and practices that govern them. Some of these beliefs and

practices are beneficial while some are harmful. Harmful traditional practices are long

established patterns of actions or behaviour that are handed down from generations to

generations (Agbara, 2012). The practices are based on beliefs and values held dearly by

members of the society that indulge in such practices. Fran (2014) stated that the harmful

traditional practices reflect values and beliefs held by members of a community from generations

to generations. Harmful traditional practices also mean beliefs about issues that influence the

ways of life of people in a particular society (Briggs, 2017). Harmful traditional practices on

women are customs and actions that are long established patterns of behaviour that are exhibited

towards women that affect their health and wellbeing. Due to the effect on women’s rights,

Declaration to eliminate harmful traditional practices and violence against women was adopted

during the World Conference on Woman’s Rights at Vienna in 2013 (United Nation, 2017).

2
According to WHO (2012) female genital mutilation is defined as all the procedures that involve

partial or total removal of the female external genitalia for non-medical reasons, WHO further

stated that it is practiced in more than 27 countries, Nigeria included. Olamola (2014) wrote that

female genital mutilation is done as part of rite of passage into adulthood in some cultures,

marking the coming of age of the female child, her sexuality control and to ensure a woman’s

virginity until she gets married. Widowhood practices are those rites carried out on married

women with or without children when they lose their husband to death. These practices include

making the woman to sit on a mat all night; sleeping with the husband’s corpse; wearing black

clothes for six months to one year; drinking water used to wash the husband’s corpse; shaving

her hair; confined to a room where the husband’s corpse was kept. Male child or son preference

is a practice where couples prefer to have sons or male children to female children (Oluelaro,

2012). According to Ewchike (2014), male child or son preference is a situation where couples

prefer a son or male child to the girl or female child. These harmful traditional practices have

been present for so long that they have come to be accepted as part of the cultural norm in the

societies where it is practiced by the entire population. The women who are the victims of the

practice condone it.

Nigeria was one of five countries that sponsored a resolution at the forty-sixth World Health

Assembly calling for eradication of harmful traditional practices, including FGC (FMOH, 2013).

The practice of FGC in Nigeria is of international importance and that is why the

UNFPA/UNICEF has provided the financial support for the project which spanned from 2013 –

2017 aimed at reducing the prevalence in affected States in the country.

3
2.0 Objective of study

Several studies on traditional practices have been carried out on harmful traditional practices,

Most of the research examined the effects of detrimental traditional behaviors on the nutrition

and health of children and women, but only a few were carried out on the role of nurses in

preventing and managing this harmful practices. Therefore, the aim of this study is to assess the

role of nurses in preventing and managing harmful traditional practices. This will enable the

development of a strategy, such as targeted mass education, sensitization, etc. to further reduce

this harmful practice.

3.0 Operational definition of terms

Harmful: causing or capable of causing harm; injurious

Tradition:  is a belief or behavior passed down within a group or society with symbolic meaning

or special significance with origins in the past.

Harmful Traditional Practices: are customs and actions that are long established patterns of

behaviour that are passed down from generation to generation exhibited towards women that

affect their health and wellbeing (Agbara, 2021).

Female Gender Mutilation (FGM): is defined as all the procedures that involve partial or total

removal of the female external genitalia for non-medical reasons (WHO, 2022).

Nurses: is a person who has completed a program of basic, generalized nursing education and is

authorized by the appropriate regulatory authority to practice nursing in his/her country (ICN,

2020). 

4
Human rights: are rights inherent to all human beings, regardless of race, sex, nationality,

ethnicity, language, religion, or any other status. 

4.0 Body

Harmful traditional practices are subject of global interest, with many countries of the world still

practicing it despite efforts by the WHO and other agencies to abolish the practice. Regrettably,

the prevalence is highest in Africa.

There are over 140 harmful traditional practices. In this presentation, a common few would be

explained.

 Female genital mutilation

 Son preference and its implications for the status of the girl child

 Female infanticide

 Violence against women

 Early pregnancy, nutritional taboos and practices related to child delivery

 Early marriage and dowry

 Marriage by Abduction

 Other HTPs

A. Female genital mutilation

Female genital mutilation (FGM), or female circumcision as it is sometimes erroneously referred

to, involves surgical removal of parts or all of the most sensitive female genital organs (WHO,

2018). It is an age-old practice which is perpetuated in many communities around the world

simply because it is customary. FGM forms an important part of the rites of passage ceremony

for some communities, marking the coming of age of the female child. It is believed that, by
5
mutilating the female's genital organs, her sexuality will be controlled; but above all it is to

ensure a woman's virginity before marriage and chastity thereafter (Fieldman-Jacobs & Ryniak,

2016). In fact, FGM imposes on women and the girl child a catalogue of health complications

and untold psychological problems. The practice of FGM violates, among other international

human rights laws, the right of the child to the "enjoyment of the highest attainable standard of

health", as laid down in article 24 (paras. 1 and 3) of the Convention on the Rights of the Child.

The origin of FGM has not yet been established, but records show that the practice predates

Christianity and Islam in practising communities of today. In ancient Rome, metal rings were

passed through the labia minora of slaves to prevent procreation; in medieval England, metal

chastity belts were worn by women to prevent promiscuity during their husbands' absence;

evidence from mummified bodies reveals that, in ancient Egypt, both excision and infibulation

were performed, hence Pharaonic circumcision; in tsarist Russia, as well as nineteenth-century

England, France and America, records indicate the practice of clitoridectomy (Ali, 2017; WHO,

2018). In England and America, FGM was performed on women as a "cure" for numerous

psychological ailments.

The age at which mutilation is carried out varies from area to area. FGM is performed on infants

as young as a few days old, on children from 7 to 10 years old, and on adolescents. Adult women

also undergo the operation at the time of marriage. Since FGM is performed on infants as well as

adults, it can no longer be seen as marking the rites of passage into adulthood, or as ensuring

virginity (WHO, 2018; Population Reference Bureau, 2017).

Among the types of surgical operation on the female genital organs listed below, there are many

variations, performed throughout Africa, Asia, the Middle East, the Arabian Peninsula, Australia

and Latin America.

6
Types of surgical forms

(a) Circumcision or Sunna ("traditional") circumcision: This involves the removal of the prepuce

and the tip of the clitoris. This is the only operation which, medically, can be likened to male

circumcision.

(b) Excision or clitoridectomy: This involves the removal of the clitoris, and often also the labia

minora. It is the most common operation and is practised throughout Africa, Asia, the Middle

East and the Arabian Peninsula.

(c) Infibulation or Pharaonic circumcision: This is the most severe operation, involving excision

plus the removal of the labia majora and the sealing of the two sides, through stitching or natural

fusion of scar tissue. What is left is a very smooth surface, and a small opening to permit

urination and the passing of menstrual blood. This artificial opening is sometimes no larger than

the head of a match.

Another form of mutilation which has been reported is introcision, practised specifically by the

Pitta-Patta aborigines of Australia. When a girl reaches puberty, the whole tribe-both sexes-

assembles. The operator, an elderly man, enlarges the vaginal orifice by tearing it downward

with three fingers bound with opossum string. In other districts, the perineum is split with a stone

knife. This is usually followed by compulsory sexual intercourse with a number of young men.

Throughout South-East Asia and urban African communities, FGM is becoming increasingly

medicalized. FGM is known to be practised in at least 25 countries in Africa. Infibulation is

practised in Djibouti, Egypt, some parts of Ethiopia, Mali, Somalia and the northern part of the

Sudan. Excision and circumcision occur in parts of Benin, Burkina Faso, Cameroon, the Central

African Republic, Chad, Côte d'Ivoire, the Gambia, the northern part of Ghana, Guinea, Guinea-

7
Bissau, Kenya, Liberia, Mauritania, Nigeria, Senegal, Sierra Leone, Togo, Uganda and parts of

the United Republic of Tanzania. Outside Africa, a certain form of female genital mutilation

exists in Indonesia, Malaysia and Yemen. Recent information has revealed that the practice also

exists in some European countries and Australia among immigrant communities.

Health and psychological implications

The effects of female genital mutilation have short-term and long-term implications.

Haemorrhage, infection and acute pain are the immediate consequences. Keloid formation,

infertility as a result of infection, obstructed labour and psychological complications are

identified as later effects. In rural areas where untrained traditional birth attendants perform the

operations, complications resulting from deep cuts and infected instruments can cause the death

of the child (WHO, 2018). Most physical complications result from infibulation, although

cataclysmic haemorrhage can occur during circumcision with the removal of the clitoris;

accidental cuts to other organs can also lead to heavy loss of blood. Acute infections are

commonplace when operations are carried out in unhygienic surroundings and with unsterilized

instruments. The application of traditional medicine can also lead to infection, resulting in

tetanus and general septicaemia. Chronic infection can also lead to infertility and anaemia.

Haematocolpos, or the inability to pass menstrual blood (because the remaining opening is often

too small), can lead to infection of other organs and also infertility (FMOH, 2017).

Obstetric complications are the most frequent health problem, resulting from vicious scars in the

clitoral zone after excision. These scars open during childbirth and cause the anterior perineum

to tear, leading to haemorrhaging that is often difficult to stop. Infibulated women have to be

opened, or deinfibulated, on delivery of their child and it is common for them to be reinfibulated

8
after each delivery. There has been little research in the area of the psychological implications of

FGM, but evidence indicates that most children experience recurring nightmares (Ali, 2017).

There are also reports of psychological and health problems suffered by women seeking medical

assistance in Western medical facilities due to lack of knowledge regarding genital mutilation.

Excised and infibulated women have special needs which have been ignored or dealt with on a

trial-and-error basis (WHO, 2017). In Western countries, severe forms of FGM present

challenges to midwives and obstetricians in providing antenatal and post-natal care. For example,

professionals need training to know how to deliver infibulated women. The provision of health

care for women and girls who have been genitally mutilated should be appropriate and sensitive

to their needs. Health promotion work through women's health services can develop appropriate

information materials and actively contribute to outreach work and awareness raising.

B. Son preference and its implications for the status of the girl child

One of the principal forms of discrimination and one which has far-reaching implications for

women is the preference accorded to the boy child over the girl child. This practice denies the

girl child good health, education, recreation, economic opportunity and the right to choose her

partner, violating her rights under articles 2, 6, 12, 19, 24, 27 and 28 of the Convention on the

Rights of the Child (FMH, 2013). Son preference refers to a whole range of values and attitudes

which are manifested in many different practices, the common feature of which is a preference

for the male child, often with concomitant daughter neglect. It may mean that a female child is

disadvantaged from birth; it may determine the quality and quantity of parental care and the

extent of investment in her development; and it may lead to acute discrimination, particularly in

settings where resources are scarce. Although neglect is the rule, in extreme cases son preference

may lead to selective abortion or female infanticide (Olunloyo, 2013).

9
In many societies, the family lineage is carried on by male children. The preservation of the

family name is guaranteed through the son(s). Except in a few countries (e.g. Ethiopia), a girl

takes her husband's family name, dropping that of her own parents. The fear of losing a name

prompts families to wish to have a son. Some men marry a second or a third wife to be sure of

having a male child. Among many communities in Asia and Africa, sons perform burial rites for

parents (Pierre & fredericke, 2015). Parents with no male child do not expect to have an

appropriate burial to "secure their peace in the next world". In almost all religions, ceremonies

are performed by men. Priests, pastors, sheikhs and other religious leaders are men of great status

to whom society attaches great importance, and this important role for men obliges parents to

wish for a male child.

Religious leaders have a major involvement in the perpetuation of son preference. Son

preference is universal and not unique to developing countries or rural areas. It is a practice

enshrined in the value systems of most societies. It thus dictates the value judgements,

expectations and behaviour of family members. Son preference is a transcultural phenomenon,

more marked in Asian societies and historically rooted in the patriarchal system. In certain

countries in the Asian region, the phenomenon is less prevalent than in others. Son preference is

stronger in countries where patriarchy and patriliny are more firmly rooted. Tribal societies,

which are matrilineal societies, tended to be more gender egalitarian until the advent of settled

agriculture (Arnold, 2013).

In almost all regions, the practice is rooted in culture and the economics of son preference, these

factors playing a major role in the low valuation and neglect of female children. The practice of

son preference emerged with the shift from subsistence agriculture, which was primarily

controlled by women, to settled agriculture, which is primarily controlled by men. In the

10
patrilineal landowning communities with settled agriculture which are prevalent in the Asian

region, the economic obligations of sons towards parents are greater. The son is considered to be

the family pillar, who ensures continuity and protection of the family property. Sons provide the

workforce and have to bring in a bride-"an extra pair of hands". Sons are the source of family

income and have to provide for parents in their old age. They are also the interpreters of

religious teachings and the performers of rituals, especially on the death of parents, which

include feeding a large number of people, sometimes several villages. As soldiers, sons protect

the community and hold political power. Son preference in the Asian region manifests itself

either covertly or overtly. The birth of a son is welcomed with celebration as an asset, whereas

that of a girl is seen as a liability, an impending economic drain. According to an Asian proverb,

"bringing up girls is like watering the neighbour's garden" (Aderinto, 2011).

Psychological and health consequences

The psychological effect of son preference on women and the girl child is the internalization of

the low value accorded them by society. Scientific evidence of the deleterious effect of son

preference on the health of female children is scarce, but abnormal sex ratios in infant and young

child mortality rates, in nutritional status indicators and even in population figures show that

discriminatory practices are widespread and have serious repercussions. Geographically, there is

often a close correspondence between the areas of strong son preference and of health

disadvantage for females (Adeyeye, 2018).

The areas most affected by the problem seem to be South Asia (Bangladesh, India, Nepal,

Pakistan), the Middle East (Algeria, Egypt, Jordan, the Libyan Arab Jamahiriya, Morocco, the

Syrian Arab Republic, Tunisia, Turkey) and parts of Africa (Cameroon, Liberia, Madagascar,

11
Senegal). In Latin America, there is evidence of abnormal sex ratios in mortality figures in

Ecuador, Mexico, Peru and Uruguay (Fran, 2014).

Discrimination in the feeding and care of female infants and/or higher rates of morbidity and

malnutrition have been reported in most of the countries already listed and also in Bolivia,

Colombia, the Islamic Republic of Iran, Nigeria, the Philippines and Saudi Arabia. More than

two thirds of the world's population live in countries where registration of death does not occur

and many more live in countries where death rates are not published by sex. Moreover,

discrimination against girls has to be extreme to emerge in mortality rates.

C. Female infanticide

Sex bias or son preference places the female child in a disadvantageous position from birth. In

some communities, however, particularly in Asia, the practice of infanticide ensures that some

female children have no life at all, violating the basic right to life laid down in article 6 of the

Convention on the Rights of the Child. Selective abortion, foeticide and infanticide all occur

because the female child is not valued by her culture, or because certain economic and legislative

acts have ruled her life worthless.

In India, for example, infanticide was formally legislated against during British rule, after

centuries of practice in some communities. However, recent reports have shown that there is a

revival (Fran, 2014).

In certain parts of India and Pakistan, women are still considered unnecessary evils. In the past,

when victorious armies took their revenge on defeated communities, women were raped as part

of the spoils of war. Subsequently, these communities resorted to killing their daughters at birth

or when the enemy was advancing, to spare the female population and community from shame.

12
Modern techniques such as amniocentesis and ultrasound tests have given women greater power

to detect the sex of their babies in time to abort. Illegal abortion, particularly of female foetuses,

either self-inflicted or performed by unskilled birth attendants, under poor sanitary conditions

has led to increased maternal mortality, particularly in South and South-East Asia.

Female foeticide is an emerging problem in some parts of India, and the Government has

introduced a bill in Parliament to ban the use of amniocentesis for sex-determination purposes.

Such misuse of amniocentesis is also prohibited in the States of Maharashtra, Punjab, Rajasthan

and Haryana, where the problem is more prevalent (Fran, 2014).

D. Early marriage and dowry

Early marriage is another serious problem which some girls, as opposed to boys, must face. The

practice of giving away girls for marriage at the age of 11, 12 or 13, after which they must start

producing children, is prevalent among certain ethnic groups in Asia and Africa (Bruce, 2017).

The principal reasons for this practice are the girls' virginity and the bride-price. Young girls are

less likely to have had sexual contact and thus are believed to be virgins upon marriage; this

condition raises the family status as well as the dowry to be paid by the husband. In some cases,

virginity is verified by female relatives before the marriage.

Child marriage robs a girl of her childhood-time necessary to develop physically, emotionally

and psychologically. In fact, early marriage inflicts great emotional stress as the young woman is

removed from her parents' home to that of her husband and in-laws. Her husband, who will

invariably be many years her senior, will have little in common with a young teenager. It is with

this strange man that she has to develop an intimate emotional and physical relationship. She is

obliged to have intercourse, although physically she might not be fully developed.

Girls from communities where early marriages occur are also victims of son preferential

13
treatment and will probably be malnourished, and consequently have stunted physical growth

(Somerset (2017).

Neglect of and discrimination against daughters, particularly in societies with strong son

preference, also contribute to early marriage of girls. It has been generally recognized at United

Nations seminars on traditional practices affecting women and children, and on the basis of

research, that early marriage devalues women in some societies and that the practice continues as

a result of son preference. In some countries, girls as young as a few months old are promised to

male suitors for marriage. Girls are fattened up, groomed, adorned with jewels and kept in

seclusion to make them attractive so that they can be married off to the highest bidder.

Health complications that result from early marriage in the Middle East and North Africa, for

example, include the risk of operative delivery, low weight and malnutrition resulting from

frequent pregnancies and lactation in the period of life when the young mothers are themselves

still growing.

Another economic reason which perpetuates the practice of female genital mutilation is related to

dowries. The dowry price of a woman is her exchange value in cash, kind or any other agreed

form, such as a period of employment. This value is determined by the family of the bride-to-be

and her future in-laws. Both families must gain from the exchange. The woman's in-laws want an

extra pair of hands and children; her family desire payment which will provide greater security

for other relatives. The dowry price will be higher if the woman's virginity has been preserved,

notably through genital mutilation (Fran, 2014).

In certain communities in South Asia, the low status of girls has to be compensated for by the

payment of a dowry by the parents of the girl to the husband at the time of marriage. This has

resulted in a number of dowry crimes, including mental and physical torture, starvation, rape,

14
and even the burning alive of women by their husbands and/or in-laws in cases where dowry

payments are not met.

E. Early pregnancy, nutritional taboos and practices related to child delivery

Early pregnancy can have harmful consequences for both young mothers and their babies.

According to UNICEF, no girl should become pregnant before the age of 18 because she is not

yet physically ready to bear children. Babies of mothers younger than 18 tend to be born

premature and have low body weight; such babies are more likely to die in the first year of life.

The risk to the young mother's own health is also greater. Poor health is common among indigent

pregnant and lactating women. In many parts of the developing world, especially in rural areas,

girls marry shortly after puberty and are expected to start having children immediately. Although

the situation has improved since the early 1980s, in many areas the majority of girls under 20

years of age are already married and having children. Although many countries have raised the

legal age for marriage, this has had little impact on traditional societies where marriage and

child-bearing confer "status" on a woman. Those who start having children early generally have

more children, at shorter intervals, than those who embark on parenthood later (UNICEF, 2018).

Fertility rates have been falling over the past decade, but they remain very high in Africa, parts

of Latin America and Asia. Once again, the link between delayed child-bearing and education is

crucial. An additional health risk to young mothers is obstructed labour, which occurs when the

baby's head is too big for the orifice of the mother. This provokes vesicovaginal fistulas,

especially when an untrained traditional birth attendant forces the baby's head out unduly

Generally throughout the developing world, the average food intake of pregnant and lactating

mothers is far below that of the average male. Cultural practices, including nutritional taboos,

15
ensure that pregnant women are deprived of essential nutriments, and as a result they tend to

suffer from iron and protein deficiencies (Adeyeye, 2018). Poor health can be improved by a

more balanced diet. The choice of food consumed is determined by a number of factors,

including availability of natural resources, economics, religious beliefs, social status and

traditional taboos. Because these factors place limits in one way or another on the intake of food,

communities and individuals are deprived of essential nutriments and, as a result, physical and

mental development is impaired. This is generally the case in most developing countries, but

especially throughout Africa (WHO, 2018). Although poor distribution of resources-whether due

to harsh geographical or climatic conditions in a region, or to poverty resulting from a lack of

purchasing power-contributes greatly to the severe imbalance of diets throughout Africa, taboos

placed on food for religious or cultural reasons are an unnecessary practice which exacerbates

the situation.

The reasons for such taboos are many, but all are steeped in superstition. Many taboos are upheld

because it is believed that the consumption of a particular animal or plant will bring harm to the

individual (Armstrong, 2018). Permanent taboos are also placed on female members of most

communities throughout Africa. From infancy, the female child is given a low-nutrition diet. She

is weaned at a much earlier age than the male infant, and throughout her life she will be deprived

of high-protein food such as animal meat, eggs, fish and milk. As a result, the intake of

nutriments by the female population is lower than that of the male population.

Temporary taboos which are applicable only at certain times in the life of an individual also

affect women disproportionately. Most communities throughout Africa have food taboos

specially for pregnant women. Often these taboos exclude the consumption of nutriments

essential for the expectant mother and foetus. These nutritional taboos are unnecessary

16
impositions made on women, who are already malnourished. It is perhaps not surprising that

maternal and infant mortality rates are so high and life expectancy low in the

countries concerned. But nutritional taboos also have far-reaching implications for women in the

field of work, where their levels of productivity can be affected (FMH, 2013).

Lack of basic knowledge of human bodily functions can lead to illogical conclusions when

illness sets in, or especially when a mother or her infant dies. Surrounded by myths and

superstition, what may be a simple mishap can be explained in much more sinister terms as the

product of evil spirits or bad omens (Adeyeye, 2018). Most rural areas throughout the developing

world have disproportionately fewer health centres and clinics, trained midwives, nurses and

doctors than urban areas. For most rural dwellers, health treatment must be obtained from

traditional birth attendants (TBAs). Most TBAs have no formal training in health practices but

acquire their skills via apprenticeship. These are skills passed down through generations of

women. By observing a given situation, the TBA learns which remedy to use for which illness,

or how to perform different kinds of delivery. If the situation changes, they try to adapt their

knowledge and remedies and hope that that works. If things go wrong, however, supernatural

explanations are given; blame is never attributed to the TBA.

According to the World Health Organization (WHO), more than half the births in developing

nations are attended by TBAs and relatives. Although these women have every good intention to

assist their patients, mortality rates are higher in the rural areas where they operate.

The use of herbal mixtures and magic is common during delivery throughout Africa. The

chemical components of some of these mixtures are beneficial, but others are quite lethal,

especially when taken in large dosage (WHO, 2018).

17
In the case of obstructed labour, the abdomen is at times massaged or pressed to force the baby

out. Some TBAs perform surgical operations to extract the foetus, using a knife or razor-blade to

cut the labia minora and vaginal opening. A similar operation, known as the "Gishiri cut", is

performed in some parts of Africa, and the likely complications are known to be haemorrhaging

and infection Ali, 2021).

Among the most bizarre treatments for obstructed labour are the psychological ones. In many

societies, difficulty in labour or delay in delivery is believed to be punishment for marital

infidelity. The woman is pressured to confess her misdeed so that labour may continue without

complications. This practice, which inflicts great mental cruelty on a woman already in agony

due to obstructed labour, is prevalent in several African countries. In addition to the

psychological trauma suffered by the woman, the practice further delays her being taken to

hospital.

Treatment of obstructed labour by ineffective and harmful traditional methods can also cause

uterine rupture. Rupture of the uterus still constitutes one of the major causes of maternal death

in obstetric practice in developing countries. Death rates as high as 37 per cent have been

reported in studies of hospitalized women with ruptured uterus. Foetal mortality is also very

high: it was 100 per cent in a study of 144 cases of uterine rupture in one African country and 96

per cent in an Indian review of 181 cases (WHO, 2018).

Even when obstructed labour does not result in maternal death, it leads to prolonged or even

permanent ill health in the majority of cases. For example, vesicovaginal fistula is a condition

that has traumatic physical as well as social consequences. Due to prolonged pressure on the

bladder during obstructed labour, the lower genital tract is severely damaged, causing a false

passage between the bladder and the vagina. The woman suffers from incontinence of urine and

18
sometimes of faeces as well, since 10 to 15 per cent of all vesicovaginal fistula cases have

associated rectovaginal fistula (FMH, 2013).

In two African countries, a practice known as "Zur Zur" is performed on women between the

34th and 35th weeks of their first pregnancy. A deep cut is made in the anterior wall of the

vagina, sometimes on the posterior wall. The wound is allowed to bleed, then the woman rests

for a while before being sent home to nurse her wound. The purpose of this operation is to

prepare the woman for an easy delivery. However, the consequences can be death through

excessive bleeding, shock, infection of the birth canal, and vesicovaginal or vaginal fistula.

Misdiagnoses have been made by midwives and doctors who receive these women once

complications set in.

The bleeding is often mistaken for an ante-partum haemorrhage, and Caesarean sections have

been performed; but invariably the bleeding continues. Midwives are fighting to get the practice

stopped in the countries concerned. Various forms of contraception and methods of tightening

the vagina are practised throughout the world. Many involve inserting herbal mixtures and

foreign objects-for example, aluminium hydroxide, cloth, stone, soap and lime-into the vagina.

Many of these inserts have an irritating or erosive effect on the vaginal mucosa, which is a

natural defence against infections and disease, such as HIV (FMOH, 2017).

F. Violence against women

Most of the practices reviewed so far constitute acts of violence against women or the girl child

by the family and the community, and are often condoned by the State. In its resolution 1994/45

of 4 March 1994, the Commission on Human Rights recognized other forms of non-traditional

practices, such as rape and domestic violence, as violence against women. In that resolution

19
(paras. 6 and 8), the Commission decided to appoint, for a three-year period, a special rapporteur

on violence against women, including its causes and consequences. Ms. Radhika

Coomaraswamy of Sri Lanka was subsequently appointed Special Rapporteur on

violence against women.

This appointment came after more than two decades of tireless campaigning by women

worldwide. An important step marked by resolution 1994/45 was that, for the first time,

Governments were held accountable for acts of violence against women committed by the

private individual. In the same resolution (para. 7), the Commission invited the Special

Rapporteur, in carrying out her mandate, and within the framework of the Universal Declaration

of Human Rights and all other international human rights instruments, including the Convention

on the Elimination of All Forms of Discrimination against Women and the Declaration on the

Elimination of Violence against Women, inter alia, to recommend measures, at the national,

regional and international levels, to eliminate violence against women and its causes, and to

remedy its consequences (UNICEF, 2021).

The Special Rapporteur's mandate includes carrying out field missions, either separately or

jointly with other special rapporteurs and working groups, and consulting periodically with the

Committee on the Elimination of Discrimination against Women. In addition, the Commission

requested the Secretary-General to ensure that the reports of the Special Rapporteur are brought

to the attention of the Commission on the Status of Women.

G. Marriage by abduction

Abduction is the illegal carrying away of a woman for marriage or rape. Marriage becomes a

holy act if it occurs with the consent of both the bride and the bridegroom. The act becomes

20
more meaningful if the families or relatives of the couples are aware of the process. In Ethiopia

and other African countries unlawful marriage (marriage by abduction) is a common practice.

This occurs by kidnapping a girl without the knowledge of the girl or family. It is sometimes

known to the girl that abduction will happen. This usually occurs if the girl is in love with the

kidnapper and the kidnapper is not the one to be selected by her family. In this case marriage by

abduction occurs and her family is informed. When the girl is willing and ready the process of

abduction and its consequences are usually less complicated. In most cases rape follows the

forced marriage. Rape is a guarantee that the abductor will most likely succeed in keeping the

girl after some negotiation through local elders or by paying some compensation to the girl’s

family. It is believed that once this has happened the girl is less likely to get another husband

(NCTPE/EC, 2019).

H. Other HTPs

As was stated earlier, there are nearly 140 HTPs known to be practiced. The major ones have

already been discussed. The following are also commonly practiced in some regions:

• Incision of eyelid: This is a common practice in the northern part of the country as a treatment

of eye disease (commonly eye infections). It is performed with a razor blade and often results in

secondary skin infections and excessive bleeding.

• Bloodletting through vein resection on the scalp and on the arms: These practices are called

“wagemt” and “mognbagegn” in local terms. They are commonly practiced in the highlands of

the Amhara and Tigray regions. The rationale behind blood letting is that the body is believed to

be decaying internally causing tissue 35 swelling and deteriorating health. It is prescribed for

treatment of encephalitis, rheumatism, high fever and headache (usually seen during epidemics

21
of meningitis). The most serious complication is the puncture of an artery and the patient bleeds

profusely (NCTPE/EC, 2021).

• Cauterization (“Tattate” in local terms): Ailments such as conjunctivitis, headache, ear

infections, tuberculosis, and bone fractures are sometimes treated with cauterization (burning

with hot material). It is most common in the East (Dire Dawa and Somali region). The belief is

that intense heat destroys the pathogenic substances inside the body. Although the modalities of

the procedure differ it is usually carried out with hot charcoals, a hot iron or a burning stick.

• Uterine Massage: Kneading and squeezing a woman’s abdomen with the intention of inducing

labor. This act may cause excessive bleeding, uterine rupture and incomplete placental

separation.

• Wife inheritance: In this case a woman, if her husband dies, is made to marry his brother or

close friend. Similarly, if the wife dies, the husband will immediately marry her younger sister.

This practice is common in many parts of Ethiopia particularly among followers of Islam. This

has an effect in the transmission of HIV (NCTPE/EC, 2021).

Consequences of HTPs

These consequences range from long- and short-term physical problems such as unwanted

pregnancy, severe pain, bleeding and infections, to psychological problems such as mental

disorders like depression and social consequences such as limited educational opportunities.

1. Social Consequences

a) Lack of peace and harmony amongst the members of the family especially when one member

is not in support of the practice.

22
b) Health Hazards: Almost all the practices are associated with one health hazard or the other,

which varies from contracting infections/diseases like HIV/AIDS, VVE, tribal fibrosis

STDS/STI, etc.

c) Stigmatization/Low Self Esteem: Due to gender discrimination, tribal marks, and child abuse,

victims are stigmatized and end up with low self-esteem. Girls that cannot get the necessary

education, and children who are used as domestic servants, may feel inferior to their peers.

d) Bad image: The act of practising these injurious activities will make the culture or people look

primitive and barbaric amongst other cultures or people that do not practice them. Therefore

these acts affect the image of the people negatively to the outside world.

2. Psychological Consequences:

These dangerous practices affect the victims psychologically by giving them trauma such as:

a) Emotional Trauma: Most victims especially the female-child given out in marriage, or

used as domestic servants to hawk, etc. are separated from their loved ones. They may

not experience true and genuine love, hence may suffer emotionally.

b) Mental Trauma The consequence of emotional trauma may lead to mental problems or

depression for victims.

c) Hurttings: There are usually feelings of hurt and pain for victims who are denied their

rights.

3. Economic Consequences:

a) Loss of Manpower. The victims usually fall within the manpower of a nation and community

hence this can affect the nation's economic sector and retard development.

23
b) Lack of Foreign investment: A nation that practices these dangerous and injurious acts is

likely to lose foreign investors since no modern civilization will want to be associated with such

acts.

c) Restriction to Trade: People will be discouraged to do business In such an environment which

will lead to low productivity.

5.0 Role of the nurse in preventing and managing victims of harmful traditional practices

Gaining an understanding of why FGC is practiced can help nurses to break down barriers

between health care professionals and isolated ethnic groups and lead to improved health care for

both women who have undergone the procedure and their families.

Eradicating FGC and ensuring the treatment and care of its adverse health consequences should

be an integral part of relevant health programmes. These programmes include safe motherhood

and child survival programmes, sexual health counselling, psycho-social counselling, prevention

and treatment of reproductive tract infections and sexually transmitted infections including HIV

and AIDS, prevention and management of gender based violence, youth health programmes and

programmes targeting traditional birth attendants (who may also be traditional circumcisers).

Education is a critical tool in the fight to change attitudes to FGC and eradicate this violence

from society; Umar A. S. and Oche O. M. (2014) submits that one way to facilitate the

acceleration to the elimination of FGC will be through reinforcing the topic during school years

in order to improve knowledge and competences. Teaching about FGC and its consequences are

imbedded in nursing school education, as well as pre- and post-qualifying educational

programmes for all those involved in caring for girls and women. It is equally essential to raise

24
awareness and the seriousness of the issues among teachers, school nurses. Some of the roles

among others are highlighted below:

 Nurses can act individually or collectively, and with other organizations to discourage, prevent

and eventually eliminate FGC.

 Nurses, through their national nurses associations, can undertake culturally informed,

research-based programmes of information and education for nurses on the nature, impact and

issues involved in FGC. Nurses and national nurses associations should be critical in stimulating

public and professional awareness of the physical and psychological toll of FGC on girls and

women.

 Nursing must be founded in the respect for human rights, including cultural rights, the right to

life and choice and should be unrestricted by considerations of gender, social status etc.

Furthermore, a nurse should promote the importance of personal health and illustrate its relation

to other values. A nurse must advise and teach patients and their relatives on the promotion of

health and prevention of illness.

 Nurses and other health care personnel have great potential to inspire behavioral changes in

individuals since they have regular personal contact with the people, especially with the part of

the population in need of these changes. According to WHO the most important principles of

professional health ethics are to do no harm and preserve healthy body organs at all costs (WHO,

2018). Nurses should not perform FGC as their profession requires them to do no harm to their

patients, despite their cultural beliefs and practices.

 It is important that nurses act according to the attitudes and values of the nursing profession. A

person’s attitude can deeply influence the thinking, personality and lifestyle of the individual

25
concerned (Royal College of Nursing, 2014). Being a nurse includes not only theoretical

knowledge and practical expertise but also to consider the ethic and moral values. Ethics is

concerned with a person’s feelings, attitudes and values which will in turn affect the person’s

way of dealing with people. Moral experience is therefore an important part of the nursing

education.

 At the clinical level, good documentation is necessary for the efficient management of cases,

and for providing quality health care and follow up for clients with FGC. As an important note,

nurses and midwives should record the presence of FGC, the type and the relevant complication

as a matter of routine in the clinical records of clients as required by the policy of the health

institution.

 Nurses must have sufficient insights in the health complications, legislation and educational

programs of FGC as well as women's attitudes towards and perceptions of it in order to enhance

their consultations with the affected women. It is unethical for a health professional to damage a

healthy organ in the name of culture. Any health professional taking such action would be guilty

of misconduct. Nurses need to know that there is a law in place against FGC, that it is a child

protection issue, and that this takes priority over culture.

 Along with prevention, focus must be made on assisting those who have already undergone

FGC and are living with long-term complications. Nurses must participate in promoting

defibulation procedures and helping women live pain-free lives. They must integrate education

and counseling against FGC in their daily work, as well as supporting the individuals and

families that have been subjected to FGC.

26
Sufficient training in counseling is needed for nurses providing antenatal care to infibulated

women. Nurses can provide counseling about the likelihood and types of problems that may

occur during delivery, and the need to have the baby at a health facility to minimize these risks.

Such counselling should also include information on defibulation and should discourage requests

for refibulation.

 Nursing ethics standards must make it clear that the practice of female genital cutting upon

children or women violates professional standards as well as a patient’s human rights, in line

with international human rights and ethical standards.

 Health service providers including nurses must be trained to identify problems resulting from

female genital cutting and to treat them. This includes procedures to treat immediate

complications, and to manage various long-term complications including defibulation.

Defibulation should be offered as soon as possible (not only during childbirth) since it may

reduce several health complications of infibulations.

 Nurses can play a key role in preventing female genital cutting and in supporting and

informing patients and communities about the benefits of eliminating it. This can be done by

providing women with information about their own sexual and reproductive health, making it

easier for them to understand natural body functions and the harmful consequences of female

genital cutting. Nurses can also play an important role in community outreach, such as through

school programmes and public health education programmes.

6.0 Conclusion

Harmful traditional practices denies girls and women full enjoyment of their personal, physical,

and psychological integrity, rights, and liberties. FGC for example is an irreparable, irreversible

27
abuse of the female child. The eradication of FGC has received widespread recognition

internationally. Nurse’s fundamental responsibilities of promoting and restoring health,

prevention of illness and alleviation of suffering should be called to bear more especially in the

crusade against FGC. The medicalization of all types of FGC should be condemned at national

and international levels. It is the duty of professional bodies and organizations to advice

members and all health workers not to undertake FGC, including reinfibulation, and to hold them

accountable for this unethical practice.

There is need for a concerted effort and collaboration of UN agencies, world professional

organizations, and their member societies including obstetricians, midwives, and pediatricians.

These agencies and bodies must be supported by the commitments of governments, politicians,

parliamentarians, legislators, mass media, religious leaders, and NGOs. Women who have been

infibulated should be counseled with their spouses about the harmful effects of reinfibulation

during prenatal care whenever possible to encourage them not to undergo reinfibulation after

childbirth. Women of all ages who have been subjected to infibulation should be treated at all

stages, including pregnancy and childbirth, with sympathy, respect, and medically evidence-

based care. The practitioner should also emphasize that all FGC procedures are professionally

condemned. The medicalization of FGC, including reinfibulation, although it may reduce the

immediate health hazards of the procedure, underestimates its overall physical and psychological

complications. Medicalization of all forms of FGC violates human rights, ethical principles of

justice, beneficence and non maleficence and the nursing code of ethics. It creates tacit approval

that only propels this harmful cultural behavior, rather than tacit disapproval and encouragement

to change the behavior.

7.0 Recommendation

28
 Government and non-government organizations should help campaign against these harmful

traditional practices against women.

 Women should be encouraged to get quality education. Parents should send their female children to

school, encourage them to learn a trade or at least have a means of self-support. This will help them

to live independently and be able to support their children on the unfortunate event of their husbands’

death.

 Government should enact laws that will protect women from harmful traditional practices and make

sure that the law is well implemented.

 Government and non-government organizations should educate women on their rights and how they

should stand up and defend it.

29
References

Aderinto, A.A (2011) Subordinated by culture: constraints of women in rural Yoruba

Community, Nigeria. Nordic Journal of African studies, 10(2), and 176-187.
Adeyeye, V.A (2018), Women involvement in Agriculture and rural development process in
Nigeria. African Notes, No 3 (Special issue). 17-21.
Ali A. S. (2017). The Role of Policymakers In ending Female Genital Mutilation: An African
Perspective. Retrieved from www.prb.org on July 20, 2014.
Armstrong, A (2018), Culture and choice: lessons from survivors of gender violence in
Zimbabwe Harare: Violence Against Women in Zimbabwe. Research Project.
Arnold, F (2013), Sex preference and its demographic and health implications. International
family planning perspectives. Vol.18.
Arnold, F (2013), Sex preference and its demographic and health implications. International
family planning perspectives. Vol.18.
Aven J., & Jacobson C-A. (2011). Nursing Students’ Knowledge of and Attitudes towards
Female Genital Cutting: A Quantitative Study in Ghana. The Red Cross University College.
Bruce, Judith (2017), ‘Married Adolescent Girls: Numerous but Unknown’, Presentation for
Beijing+5. Population Council 135 Rubeihat, Sabri (2014), ‘A Study on Violence Against
Women in Jordan’, quoted in UNICEF, Ending Gender Disparities in the Arab World. 136
Dibua V. A., Agweda T.O., & Eromonsele A. O. (2017). The Practice of Female Genital
Mutilation in Esan Land of Edo State, Nigeria: A Sociological Analysis. Journal of
Sociology, Psychology and Anthropology in Practice, Int’l Perspective Vol.2 Nos. 1 – 3 Pgs
152 – 162.
Early Marriage in Nigeria, in ‘Final Report on National Baseline Survey of Positive and Harmful
Traditional Practices Affecting Women and Girls in Nigeria’ (2018), Centre for Gender and
Social Policy Studies, Obafemi Awolowo University, Ile-Ife.
Federal Ministry of Health (2013). 2013 – 2017 National Policy and Plan of Action for the
Elimination of Female Genital Mutilation in Nigeria.
Federal Ministry of Health (2013). 2013 – 2017 National Policy and Plan of Action for the
Elimination of Female Genital Mutilation in Nigeria.
Feldman – Jacobs C., & Ryniak R. (2016). Abandoning Female Genital Mutilation/Cutting.
Population Reference Bureau (PRB). Retrieved from http://www.prb.org/pdf07/fgm-c_report
on August 4th 2015
FMOH & WHO (2017). Elimination of Female Genital Circumcision in Nigeria International
Council of Nurses (2017). Position Statement on Elimination of Female Genital Mutilation:
Retrieved from www.icn.ch on July 23 rd 2014.

30
Fran P. Hosken, The Hosken Report: Genital and Sexual Mutilation of Females,4th rev. ed.
(Lexington (Mass.), Women's International Network News, 2014).
Kamau J. (2016). Female Genital Mutilation in Kenya. Evidence Links Health Workers to FGM.
FGM Policy Brief.
Momoh C. (2013). Female Genital Mutilation: Information for Health Care Professionals (2nd
edition), London: African Well Woman Clinic.
NCTPE/EC. Early marriage. National committee on traditional practices of Ethiopia, Addis
Ababa Ethiopia Dec. 2021.
NCTPE/EC. Female Genital mutilation. National committee on traditional practices of Ethiopia,
Addis Ababa Ethiopia, Dec. 2019.
NCTPE/EC. Marriage by Abduction. National committee on traditional practices of Ethiopia,
Addis Ababa Ethiopia Dec. 2019
NCTPE/EC. Resource material on harmful traditional practices for policy makers, National
committee on traditional practices of Ethiopia, Addis Ababa Ethiopia Dec. 2021.
Nour N.M. (2018). Female Genital Cutting: A Persistent Practice: Rev Obstet Gynecol 2018.
Summer; 1(3): 135 – 139. Retrieved from medreviews.com on 23 rd July 2014.
http://www.womenshealth.gov/publications/our-publications/fact-sheet/female-
genitalcutting.html#d
Pierre F., & Frederique M. (2015). The Medicalization of Female Genital Mutilation: Forced
Migration Review Retrieved fromwww.review.org/climatechange-disasters/folders-martz on
5th August, 2015
Population Reference Bureau (2017). Female Genital Mutilation/Cutting: Data and Trends
Update. Retrieved from prb.org on 23 rd July, 2014.
Royal College of Nursing (2014). The Role of Nurses is Vital in ending Female Genital
Mutilation. Nursing Standard. Vol. 28, Issue 38, 0-0.May 2014. Retrieved from
http://journals.rcni.com/doi/full/10.7748/ns.28.38.0.2838997 on 23rd July 2014.
Royal College of Nursing (2016). Female Genital Mutilation. A Royal College of Nursing
Educational Resource for Nursing and Midwifery Staff. Retrieved from www.rcn.org.uk on
22nd November, 2015.
Shell-Duncan B. (2011). The Medicalization of Female “Circumcision”: Harm Reduction or
Promotion of a Dangerous Practice? Social Science & Medicine, 52 (7): 1013 – 28
Somerset, Carron (2017), Early Marriage: Whose Right to Choose? Forum on Marriage and the
Rights of Women and Children, SCF, London. See case study no. 1, an interview of Arisma,
conducted by Womankind.
Umar A. S., and Oche O. M. (2014). Medicalization of female genital mutilation among
professional health care workers in a referral hospital, north-western Nigeria. Retrieved from
http://www.hoajonline.com/reproduction/2054-0841/2/2 http://dx.doi.org/10.7243/2054-
0841-2-2 on November, 22nd 2015.

31
World Health Organization (2011). Female Genital Mutilation, Integrating the Prevention and
the Management of the Health Complications into the curricula of nursing and midwifery. A
student’s manual. Department of Gender and Women’s Health Department of Reproductive
Health and Research Family and Community Health
World Health Organization (2018). Classification of Female Genital Mutilation: Retrieved
from www.who.int/reproductivehealth/topics/FGC/overview/en/ on 23rd July, 2014.
World Health Organization (2018). Elimination Female Genital Mutilation: An Interagency
Statement. Retrieved from www.who.int/reproductive-health on 23rd July, 2014.
World Health Organization (2018). The Prevention and the Management of the Health
Complications Policy Guidelines for Nurses and Midwives. Retrieved from
http://www.who.int/gender/other_health/guidelinesnursesmid.pdf on 22nd July, 2015
World Health Organization & Pan American Health Organization (2012). Understanding and
Addressing Violence Against Women Information sheets. Retrieved from
www.who.int/reproductivehealth/publications/violence/en/index.html on 4th August, 2015.

32