Tag: Egypt

FGM stops when the holistic recognition of girls’ and women’s rights begins

Women attend a meeting for eradicating female genital mutilation in the western Senegalese village of Diabougo. (Pic: Reuters)

Her name is Suhair al-Bata’a. The 13-year-old Egyptian girl dreamt of one day becoming a journalist. In 2013, she was taken by her father to Dr Raslan Fadl Halawa’s clinic to undergo female genital mutilation, also known as FGM. She senselessly died at the hands of Halawa. The doctor, who was initially absolved of any wrongdoing in December 2014, was recently sentenced to three years of “hard labour” for manslaughter and three months for FGM by an Egyptian appeals court. Suhair’s father received a suspended sentence.

This is the first conviction of its kind ever handed-down by an Egyptian court, even though FGM has been illegal in Egypt since 2008. While this may seem like a win on the surface, the reality is that practice of FGM remains endemic not only in Egypt but also in many parts of the world. FGM is known to be practised in more than 27 countries, mostly in the Middle East, Africa and some parts of Asia and Europe. The World Health Organisation estimates that over 100 million girls and women have been subjected to FGM, with an estimated three million at risk of undergoing the practice every year.

FGM happens because families and communities choose to have their young girls undergo this practice. A practice that denies girls the right to physical and mental integrity; freedom from violence; freedom from discrimination on the basis of sex; freedom from torture, cruel, inhuman and degrading treatment; and the right to life when the procedure results in death, like in Suhair’s case. With all these rights denied, it’s almost inconceivable to think that medical or religious justifications for this vile practice still persist to this day.

The Centre for Egyptian Women’s Legal Assistance (Cewla), alongside other women’s rights organisations and campaigns, advocated for a ban against FGM which was successfully passed in 2008. The organisation also advocated to get Suhair’s case to court. Sara Katrine Brandt, international advocacy coordinator for Cewla stated, “As much as we succeed back then in getting a ban, many, many years of just not implementing the ban really shows how big of a task it is to eliminate this and that it is very embedded in the tradition and in the culture that this is the ‘right thing’ to do.”

Women’s rights advocates from Egypt and across the globe have long named FGM for what it is: a gross violation of the human rights of girls and women. FGM seeks to subordinate and control women. And in places like Egypt, women’s bodies have been consistently used as a tool for oppression.

Amal El Mohandes knows this all too well. She is the director of the women human rights defenders program at Nazra for Feminist Studies, an Egyptian non-profit feminist organisation. El Mohandes argues that the Egyptian penal code normalises violence against women. When it comes to FGM, there are loopholes within the current law which state that FGM is a crime unless it was performed due to a medical necessity, which leaves the door wide open to interpretation. Whilst El Mohandes says the conviction of Halawa was a step in the right direction, she stresses that it is simply not enough. “Definitely, holding the perpetrator accountable is a step forward however what is really needed is a holistic approach.” For El Mohandes, a holistic approach in Egypt means a comprehensive national strategy to combat ALL forms of violence against women, be it in the public or private spheres.

Even though Nazra for Feminist Studies and other feminist groups want to directly help in crafting a comprehensive national strategy, they have been so far ignored by the Egyptian National Council for Women that has been tasked to work on this. None of the feminist groups that Nazra works with have even been consulted. El Mohandes says this is a lack of transparency on the government’s part at a time when Nazra’s experience in the field of gender-based sexual violence is urgently needed to halt violent crimes against girls and women. “Hospitals in Egypt are not equipped with rape kits, physicians and nurses do not know how to deal with survivors of sexual violence, the police themselves, even with FGM, they are not trained on how to deal with reports of such cases, they tend to sidetrack these cases or not even understand the fact that they are crimes of violence,” she explains.

Brandt agrees that a law banning FGM is only a tiny piece of a larger puzzle. Cewla recommends that the Egyptian government should “take strategic steps in order to be able to campaign and to let people know that FGM is illegal and to educate Egyptians on implementing this ban”. On this International Day of Zero Tolerance for Female Genital Mutilation, many governments will pay lip service to stopping FGM. Egypt will valiantly point to the conviction of Dr Fadl Halawa as proof that FGM is being ‘dealt with’. But little will concretely be done to link this crime as one of violence against girls and women and getting at its root causes.

Until mentalities change radically to embrace women’s bodily integrity as a non-negotiable human right, we will sadly still have to underline that zero tolerance for FGM is needed, for years to come, all the while still seeking justice within corrupt judicial systems and with governments that don’t see women’s rights as important enough on their political agendas. Somali poet Hudhaifah Siyad sums it up best: “They called it circumcision, I retorted mutilation, They called it dignity, I retorted inhumanity, They shouted, “get out of our sight!” Sorry sister, none couldn’t hear my plight.”

Nelly Bassily is a member of the Association for Women’s Rights in Development. Connect with her on Twitter: @nellybassily

10 years ago

The sermon won’t die: Why Pastor James David Manning’s ideas about Africa are dangerous

When I received Pastor James David Manning’s “Black Folk” sermon for the second time on Whatsapp two weeks ago I cringed. It was first forwarded to me by a Malawian living in South Africa and, this time, from a Zimbabwean living in the US. This signaled to me that his controversial sermon had resurfaced for the holiday season and was going viral amongst Africans on social media. When a Kenyan friend in the US first showed it to me two years ago, I dismissed its relevance. I thought that surely no one would take it seriously given that is was encouraging self-deprecating attitudes among Africans based on historical inaccuracies. However, when it resurfaced two weeks ago, and none of the senders provided a comment regarding the absurdity of his words, I realised that this damaging sermon in which he proclaims that all black people have a problem was being taken seriously.

The video is part of a Manning’s sermon captured in 2012 from his pulpit at the All The Land Anointed Holy (ATLAH) World Missionaries Church in New York City in which he professes to his mostly black audience that “black people have a problem”. In what may be best described as a rant, Manning points at what he deems are the failures of black people worldwide. The premise of his argument is that black people both in Africa and its diaspora never contributed anything of significance nor did they build anything. He further goes on to say that even when they were brought to the US., they only built things under the white man’s supervision, which he provides as evidence that they cannot manage a country either. Manning proclaims that black people just “don’t understand the world we live in”. The irony of his whole argument is that Manning justifies his statements using a long list of examples that begs him to look in the mirror: Manning is the epitome of the man he denigrates. He is a black man who doesn’t understand the world himself.

A picture of Pastor James David Manning taken from his Facebook page.

Manning’s historical digressions
Manning’s analysis is predicated on historical inaccuracies and unfounded stereotypes about the continent. They show general misunderstanding about the conditions of black people historically and in contemporary times that need to be addressed.

Manning’s first claim is that “Africans never built [a] boat that’s sea worthy” which is far from the truth. Precolonial Africa consisted of some of the most competent sailors. African navy’s existed all across Africa. In North Africa as an example, Egypt and Chad navigated the Nile with the use of papyrus, ceremonial, and war canoes. In East Africa, Somalia and Ethiopia were known to have “sea worthy” boats. Somali soldiers fought battles against the Portuguese along the East African coast as early as 1500s. In South Eastern Africa, there is evidence of large warships carrying up to 120 people that sailed its waters. During the Indian Ocean slave trade, a large number of Africans were forced to work on ships as sailors due to their seafaring skills. Lastly, in West Africa nations were infamous for their sea faring activities which were led by powerful, organised militaries. Images of their military and navy were often depicted in West African artwork. In fact, there is evidence that people of African descent travelled to America long before Columbus. Historian Ivan Van Sertima dedicates his book, “They Came before Columbus” to precolonial African contact with America. Contrary to Manning’s statements, not only did Africans build boats that were lake, river and sea worthy, they were ocean worthy.

His second claim is that Africans did not build a single monument. However, there are existing monuments all over the continent that are still standing that disprove this claim – the most obvious being the Egyptian pyramids. Manning of course quickly aligns with divisive sentiments which center on treating Egypt as separate from the rest of the continent and claims that “Egypt is not in Africa”. Egypt and its people are as African as they are Arab. They have never been never been homogenous in spite of the claims justified by scientific racism or representations made of them. Recently, Hollywood’s depiction of Egyptians as white has received such harsh criticism. It has led to calls to boycott the movie, Exodus Gods and Kings (2014) and a Facebook page dedicated to more accurate portrayals of Egyptians as primarily brown and black peoples.

One only has to look at ancient Egyptian’s self-portraits to see how Egyptians were portraying themselves to realise that denying their African heritage is problematic and is a symptom of historical attempts to regroup Egypt as a “pure” product of Asia (Middle East) due to political or economic ideologies. However, it needs to be noted that when Europe was dividing Africa at the 1885 Berlin Conference, Egypt was considered African and colonised with the rest of the continent. Egypt was an integral part of the Pan-Africanist anti-colonial movements and was a founder of the Organisation of African Unity, the precursor to the African Union. Many of these ideas separating Egypt from the rest of the continent have been sustained by Afro-pessimists like Manning who share underlying premise is that black Africans could never have built the pyramids, (alien origin theories of the Pyramids seem to be popular) However, the theories that say black Africans still fail to explain why Sudan has more pyramids than Egypt. Neither does it explain the creation of other monuments such as the Obelisk in Ethiopia which was stolen from the Axum Empire years back.

His third claim was that there are not great cities. In fact, Africa had many great civilisations and empires which are too many to mention. They include the Kush, Nubia, Meroe, Axum, Songhai, Kongo, Angola and Mali to name a few. In fact, Timbuktu in Mali was cosmopolitan educational hub well renowned by scholars and philosophers around the world. Other great cities were renowned for trade such as Great Zimbabwe, which was a large enclosed trading center and settlement constructed from granite located in Zimbabwe that accommodated up to 20 000 people. Similar sites that smaller in size can be found in other parts of Africa. Nevertheless, contrary to Manning’s claims, Africa had great cities in its past. Africa also has great popular cities in its present that are great to work, visit or live in. Lagos, Nigeria home to 21 million people is considered a great African city. It is an economic hub that recently surpassed Cairo, Egypt as the largest city in Africa.

In his other claims Manning states that Africa built no sewer systems or no houses made out of stone, “only grass and wood.” In fact Africans built housing and buildings out of very diverse material including granite stone, thatch (not grass), mud, and wood. His claim that they also needed to be two story is also problematic. The idea that Africans need to adopt certain material or meet height requirements for their dwellings to be considered a “house” is ludicrous and Eurocentric. What use is two story house in areas that are prone to weather conditions such as frequent earthquakes? Houses should be built based on available material in their environment and the climate conditions there. With regards to the global problem of inadequate sewer systems, pit latrines are such systems. They may not be like Europe’s, but nonetheless the conception of a sewer system was there and was implemented. In sum, his ideas on “progress” and modernity mean being more like Europe. Moreover, many houses in the Global North are made of wood and are one story.

Manning’s misinterpretations
Manning offers a narrow analysis of contemporary global politics and economics. He problematises the situations situation in Rwanda and Zimbabwe as example but provides no context. There is no mention of how both national and international politics and economics have informed the situation in these countries. There is no mention of Europe’s ongoing involvement in Zimbabwe or Rwanda and their involvement has played a role in creating the situations there. Manning seems content on placing the blame for Africa’s woes squarely on Africans.

In fact, not even the beloved Nelson Mandela is spared. He states that “the worst thing that could happen to South Africa was when they gave it to Mandela and Black Folk”. He states that he understands that apartheid was wrong (meaning that he does not agree with white minority rule). However, he contends that they should have not “given” it to Mandela. An argument that is highly problematic because Mandela was democratically elected by the majority in a democratic process. In fact, many will argue that South Africa wasn’t the National Party’s to “give” in the first place. Manning substantiates his tirade against majority Black rule by saying that it’s because “disease, AIDS, and crime is running rampart in Johannesburg”. Again, he fails to put it all in perspective – crime and other public health concerns are not limited to Johannesburg nor African-ruled countries. Lastly, he fails to account for the Western Multinational Corporation’s role in exacerbating the AIDS situation through patent monopolies.

He makes similar statements about Nigeria in his claims that “Nigeria produces oil every year, yet the children there are hungry and starving”. He does not mention how the big oils companies exacerbate the situation by degrading the environment, exploiting workers and extracting from Nigeria. This is not to say that the Nigerian government does not play a role in the current situation. However, his propensity to defend profit over people is reminiscent of Afro-pessimist attitudes in which Africa is blamed for all of its problems.

Manning up
Manning’s tirade is not limited to Africa – he also disparages leaders such as Coretta Scott King, Harriet Tubman, Shirley Chisholm and Barack Obama. He uses examples from Africa in his sermon to denigrate African-Americans on the basis that they are descendants of Africa. Although, I understand how an American audience could believe his tirade against Africa. Generally, Americans should be more susceptible to such propaganda about Africa. After all, America is constantly bombarded with negative images of Africa. Additionally, African history is not taught in American schools. Therefore the image of Africa that remains in the popular American culture is one of a continent that did not produce anything and is frozen in time. However, what really surprised me was the number of Africans from all over the continent forwarding this sermon. The image of Africans internalising his negative ideas about Africa whilst Great Zimbabwe, the Pyramids, and Obelisk looming in their own backyards is very problematic. It prompts me to wonder if our educational systems were failing to teach us about each other when the words of an outside person with little understanding of Africa bears so much meaning.

Grant it, “Doctor” Manning holds a Masters degree in divinity from Union Theological Seminary in the City of New York. His PhD however, comes from the ATLAH Theological Seminary – his own unaccredited educational institution. Although he is neither historian nor is he Africanist (or arguably a Doctor), he posits himself as an “expert” on African people, politics and economics. He challenges black people to take a long look at the ‘truth’ about their present day situation based on their history. However, his analysis is predicated on historical inaccuracies and unfounded stereotypes about the continent which is dangerous for African and African diaspora identities. At this juncture, we should be able to able to quickly quash – not believe – such ideas about the continent. We need to arm each other with facts about the continent and not the Africa that is a figment of the imagination of an already controversial pastor who has built his religious career from stirring controversy.

The popularity of his video also prompted me to wonder what was currently happening in Africa that was leading people to accept words of such pastors without really interrogating the information we were being told. Perhaps part of the acceptance of Manning’s sermon speaks to the rise of preachers and prophets in African countries, which we need to pay closer attention to.

Sitinga Kachipande is a blogger and PhD student in Sociology at Virginia Tech with an Africana Studies concentration. Her research interests include tourism, development, global political economy, women’s studies, identity and representation. Follow her on Twitter: @MsTingaK

10 years ago

#FreeYara: Peaceful protesting should not be a crime

Yara Sallam. (Pic: Supplied)

I write this as a feminist activist whose highest values include freedom of expression, freedom of choice and freedom of association. It scares me that we still live in an age where those freedoms can be taken away from us in an instant, and that anybody who places his or her head above the parapet can become a target for state repression. State violence can be found everywhere, whether in Ferguson, Accra or Cairo. You and I, should we choose to step out of the norm, can be subjected to the full force of the state. That is what has happened to Yara Sallam, an Egyptian feminist activist who is currently in prison for participating in a peaceful protest.

I first met Yara in 2012 in Cape Town, South Africa, at the Open Forum organised by the Open Society Africa Foundations. She was a speaker on a panel dubbed, ‘Are women occupying new movements?’ Yara spoke about the Egyptian people’s revolution, and the active role that women were playing in that process. Yara was one of thousands of Egyptian women who had been out in the squares and streets protesting the corrupt Mubarak regime. She knew that overturning the Mubarak regime was not a silver bullet for revolution. During her presentation on the panel she stated, “…we see the overturn of the Mubarak regime as the spark of revolution, not the completion of it. The Egyptian people’s revolution has just started.”

Her comment that day – May 24 2012 – seems prescient today as Yara and hundreds of other Egyptians lie behind bars imprisoned by the very people who are in power because of the revolution that she and millions of other Egyptians fought for.

Yara’s struggle and the struggle of Egyptian women for a better Egypt began long before the North African springs. In a webinar I convened in December 2012, she shared how Egyptian women had used online technologies to complement their community-based activism. I remember that just before the webinar started Yara had dashed inside from the streets where she had been part of a protest in progress. I thought then, as I do now, “That’s a real activist.”

Yara works as a women’s rights manager for Nazra for Feminist Studies. On June 21 this year, she along with Sanaa Seif, Hanan Mustafa Mohamed, Salwa Mihriz, Samar Ibrahim, Nahid Sherif (known as Nahid Bebo) and Fikreya Mohamed (known as Rania El-Sheikh) were arrested during a peaceful protest against the Protest and Public Assembly Law.

On June 29, Yara and her colleagues appeared before a judge who, without notifying her lawyers, adjourned her case by postponing it to September 13. By then Yara would have been in jail for 83 days. 83 days in prison without trial for the simple act of taking part in a peaceful protest. 83 days in prison for wanting a better Egypt. An Egypt in which Yara, Sanaa, Hanan, Salwa, Samar, Nahid, Fikreya and all those who sacrifice so much for the rest of us can live in peace and with dignity. It’s time for the Egyptian authorities to do the right thing and #FreeYara and all the human rights defenders in Egypt.

UPDATE – September 15: The trial of Yara Sallam and other defendants has been postponed to October 11. They remain in prison.

Nana Darkoa Sekyiamah is a communications specialist who currently works with the African Women’s Development Fund in Ghana. She is a feminist writer and co-founder of the award-winning blog ‘Adventures from the Bedrooms of African Women’.

10 years ago

Egypt delays shut-down of rights groups

The Egyptian government has delayed plans to shut down dozen of rights groups if they refuse to accept restrictive regulations.

Rights defenders had until Tuesday to agree to government interference or face closure. But after a fierce international backlash, the deadline was delayed on Sunday until November.

The temporary reprieve is of scant comfort to the threatened parties, who fear it merely delays the inevitable. Local and international human rights defenders, including Amnesty International, say the ultimatum is the finishing touch to a year-long crackdown on dissent and an attempt to silence Egypt’s remaining opposition voices.

Ahmed Salamah, who is in charge of a humanitarian non-governmental organisation (NGO), talks to Reuters in front of his office in Alexandria June 2 2013. (Asmaa Waguih, Reuters)

“This is still a declaration of war against the independent human rights organisations,” said Mohamed Zaree, programme director at the Cairo Institute for Human Rights Studies (CIHRS), one of the groups under threat. “The aim of the government is to shut down the public sphere and the horizons that were opened by the revolution in 2011. They want to shut down the last voices calling for accountability for human rights violations, and the last critics of the narrative the government puts forward about Egypt to the international community.”

Since 2002, non-governmental organisations (NGOs) in Egypt have been regulated by a law that gives the government the right to oversee and veto each project that an NGO carries out, and to block any overseas donation or grant. Critics say the law exists to obstruct the work of rights groups, whose work is often unfavourable to the government, and which are largely funded by international organisations. To circumvent the legislation, many would-be NGOs register as law firms or research groups, to give themselves more freedom.

Death sentence for NGOs
In July, the government moved to end the loophole and ordered groups whose work was in any way connected to NGO-type activity to re-register under the 2002 law within 45 days.

“The looming deadline sounds very much like a death sentence for independent Egyptian NGOs,” said Hassiba Hadj Sahraoui, Amnesty’s deputy director for the Middle East and north Africa, in a statement. “The authorities’ ultimatum is not about enabling NGOs to operate, and instead paves the way for the closure of those that are critical of the government.”

The Egyptian government denies it is trying to curb dissent, and says it is trying to end a legal ambiguity. “This doesn’t have anything to do with [cracking down on] the opposition,” said Ayman Abdelmawgud, from the ministry for social solidarity, the state body that issued the order. “Any entity practising the work of NGOs should be registered as one. I don’t know why they have concerns about registering.”

But the rights groups say their concerns are obvious: by registering under the 2002 law, they are submitting to the whim of a ministry that could freeze their programmes, or reject their application.

The Egyptian Commission for Rights and Freedoms (ECRF) is one group that has already applied to re-register. But its executive director, Mohamed Lotfy, fears the ministry will unnecessarily prolong its assessment of the ECRF’s application, and ban it from working in the interim period. “They could actually come and stop our activities and say that we’re doing work that should be monitored by the ministry, and therefore we should stop working until our application is processed,” said Lotfy. “That’s a real threat.”

Once the deadline finally passes, some threatened groups may ask their employees to work from home, fearing a repeat of the raids on NGO offices that took place in December 2011. Those raids resulted in the arrest and conviction of 43 democracy advocates, and were the start of a counter-revolutionary attempt to undermine an emergent civil society that had been strengthened by the 2011 uprising that toppled former dictator Hosni Mubarak.

Restrictive law
The election of the Muslim Brotherhood in 2012 did little to stem the tide, as the group attempted to force through a new NGO law that was even more restrictive than the 2002 version. The Brotherhood’s efforts were thwarted by their overthrow last summer, but their military-installed successors have continued along a similar track, drafting yet another harsh NGO law that could be enacted as soon as a new parliament is elected.

Rights groups are the last significant source of opposition to the current government, which has muted dissent by banning street protests, arresting journalists killing more than a thousand protesters, and jailing tens of thousands of political prisoners.

“The only people exposing the violations right now in Egypt are the rights organisations,” said Mohamed Zaree, the CIHRS campaigner. “And the government does not welcome that criticism.” – Patrick Kingsley for The Guardian

11 years ago

Egyptian doctor to stand trial for female genital mutilation in landmark case

A doctor is to stand trial in Egypt on charges of female genital mutilation on Thursday, the first case of its kind in a country where FGM is illegal but widely accepted.

Activists warned this week that the landmark case was just one small step towards eradicating the practice, as villagers openly promised to uphold the tradition and a local police chief said it was near-impossible to stamp out.

Raslan Fadl, a doctor in a Nile delta village, is accused of killing 13-year-old schoolgirl Sohair al-Bata’a in a botched FGM operation last June. Sohair’s father, Mohamed al-Bata’a, will also be charged with complicity in her death.

Fadl denies the charges, and claims Sohair died due to an allergic reaction to penicillin she took during a procedure to remove genital warts.

“What circumcision? There was no circumcision,” Fadl shouted on Tuesday evening, sitting outside his home where Sohair died last summer. “It’s all made up by these dogs’ rights people [human rights activists].”

In the next village along, Sohair’s parents had gone into hiding, according to their family. Her grandmother – after whom Sohair was named – admitted an FGM operation had taken place, but disapproved of the court case.

“This is her destiny,” said the elder Sohair. “What can we do? It’s what God ordered. Nothing will help now.”

According to Unicef, 91% of married Egyptian women aged between 15 and 49 have been subjected to FGM, 72% of them by doctors, even though the practice was made illegal in 2008. Unicef’s research suggests that support for the practice is gradually falling: 63% of women in the same age bracket supported it in 2008, compared with 82% in 1995.

But in rural areas where there is a low standard of education – like Sohair’s village of Diyarb Bektaris – FGM still attracts instinctive support from the local population, who believe it decreases women’s appetite for adultery.

Sister Joanna, head of the Coptic Centre for Training and Development, an NGO based in Beni Sueif, a town 130km south of Cairo, participates in a lecture on Female Genital Mutilation (FGM) attended by Christian and Muslim women in a nearby village. (Pic: AFP)

‘The law won’t stop anything’
“We circumcise all our children – they say it’s good for our girls,” Naga Shawky, a 40-year-old housewife, told the Guardian as she walked along streets near Sohair’s home. “The law won’t stop anything – the villagers will carry on. Our grandfathers did it and so shall we.”

Nearby, Mostafa, a 65-year-old farmer, did not realise that genital mutilation had been banned. “All the girls get circumcised. Is that not what’s supposed to happen?” said Mostafa. “Our two daughters are circumcised. They’re married and when they have daughters we will have them circumcised as well.”

Local support for Fadl, who is also a sheikh [elder] in his village mosque, remains high. “Most people will tell you he is a very good man: don’t harm him,” said Reda el-Danbouki, the founder of the Women’s Centre for Guidance and Legal Awareness, a local rights group that was the first to take up Sohair’s case. “If you asked people about who is the best person to do this operation, they would still say: Dr Raslan [Fadl].”

Most villagers said they thought the practice was prescribed by Islamic law. But female genital mutilation is not mentioned in the Qur’an and has been outlawed by Egypt’s grand mufti, one of the country’s most senior Islamic clerics. It is also practised in Egypt’s Christian communities – leading activists to stress that it is a social problem rather than a religious one.

“It’s not an Islamic issue – it’s cultural,” said Suad Abu-Dayyeh, regional representative for Equality Now, a rights group that lobbied Egypt to follow through with Fadl’s prosecution. “In Sudan and Egypt the practice is widespread. But in most of the other Arab countries – which are mostly Muslim countries – people don’t think of it as a Muslim issue. In fact, there has been a fatwa that bans FGM.”

Doctors
Campaigners hope Sohair’s case would discourage other doctors from continuing the practice. But villagers in Diyarb Bektaris said they could still easily find doctors willing to do it in the nearby town of Agga, where practitioners could earn up to 200 Egyptian pounds (roughly £16.70) an operation. “If you want to ban it properly,” said Mostafa, the farmer, “you’d have to ban doctors as well.”

Up the road in Agga, no doctor would publicly admit to carrying out FGM operations, and said the law acted as a deterrent. But one claimed FGM could be morally justified even if it caused girls physical or psychological discomfort.

“It gives the girl more dignity to remove [her clitoris],” said Dr Ahmed al-Mashady, who stressed that he had never carried out the operation but claimed it was necessary to cleanse women of a dirty body part.

“If your nails are dirty,” he said in comparison, “don’t you cut them?”

A few hundred metres away, sitting in his heavily fortified barracks, the local police chief agreed the practice needed to end. But Colonel Ahmed el-Dahaby claimed police could not work proactively on the issue because FGM happened in secret. He also said they were held back by the nuances of the Egyptian legal system – something that would surprise those who argue police officers have readily contravened due process in other more politicised cases.

“It’s very hard to arrest a doctor,” said Dahaby. “Why? You don’t know when exactly he is going to do this operation. In order to arrest him legally you have to have the papers from the prosecutor, and only then can you go. But you don’t know when the operations will take place, so you have to catch them in the act or it has to be reported by the father. And that’s difficult because the father will deny what happened.”

Sohair’s case
In Sohair’s case, her family did initially testify that she died after an FGM operation but then changed their testimony a few days later, leading the case to be closed. It was only reopened following a triple-pronged pressure campaign led by Reda el-Danbouki, Equality Now and Egypt’s state-run National Population Council.

Thursday’s hearing will likely be short and procedural. In subsequent sessions, Sohair’s family is expected to waive the manslaughter charges against Fadl, after Dahaby said the two sides reached a substantial out-of-court compensation agreement.

But the family has no say over the FGM charges levelled at both Fadl and Sohair’s father – and the state will continue to seek a conviction against them both. But whether such a result will serve as a major deterrent against FGM remains to be seen.

For Equality Now’s Suad Abu-Dayyeh, the answer is a systematic educational programme that would see campaigners frequently visit Egypt’s countryside to start a conversation about a topic that has previously never been questioned. “You need to go continuously into the communities. We need to find a way of really debating these issues with the villagers, the doctors and the midwives.”

And for the victims themselves, says Abu-Dayyeh, this process cannot start soon enough. “They should enjoy their sexual relations with their future husbands. They are human beings.”

Patrick Kingsley for the Guardian