Author: Ophelia Benson

Kpalime, Togo, 1997: Hajia Zuwera Kassindja apologized to her late husband’s cousin, the patriarch of his family, for having helped her daughter Fauziya run away to America to escape having her genitals cut off. She had given her daughter nearly all of her money to run away.

”What the mother did pains me a lot,” the patriarch, Mouhamadou Kassindja, said in a scolding tone…”She is my brother’s wife. It is for me to take care of my brother’s child since he is no longer alive. She acted as though the child were hers. She and the child made the laws. That is why the child did not want to follow the customs.”

She acted as though the child were hers – fancy that. I suppose that might have had something to do with having given birth to her, and raised her for sixteen years?

Though it was common among the Muslims of Tchamba to take as many as four wives, Mr. Kassindja wanted only Hajia. He also shielded his daughters from genital cutting. He could recall the screams of his sister during the rite and her suffering afterward, when she developed a tetanus infection. And his wife often spoke of the death of her older sister from a genital wound. The tragedy had led Hajia’s parents to spare her from the practice. Though the Kassindjas could not read or write, they wanted all their children, including their daughters, to be educated.

This pissed off the relatives.

They accused him of trying to act like a white man. His girls would never be considered full Tchamba women until their genitals had been cut, the elders said, and he was wasting money by sending them to high school.

Never mind; once he died, they got their chance to straighten things out.

Four months and 10 days after her husband’s death, as patriarchal, Muslim-influenced Tchamba tradition dictates, his family required Mrs. Kassindja to leave the home where she had raised her seven children. Her husband’s only sibling, a widowed sister, Hadja Mamoude, moved in and took responsibility for Fauziya. In 1994, two years before Fauziya was to graduate, the aunt, who is herself illiterate, ended Fauziya’s education. ”We don’t want girls to go to school too much,” said the aunt…”We don’t think girls should be too civilized.”

In pursuit of this kindly thought, they arranged for her to marry a man who already had three wives – all of whom had had their genitals cut off, and the blushing groom stipulated that Fauziya must arrive minus genitals too or he wouldn’t be having her. No problem, the family said.

Mrs. Mamoude, herself the second of three wives, broke the news to Fauziya. The aunt’s eyes still get a hard look and her hands slash the air angrily at the memory of her niece’s obstinacy. ”It was for me to decide what was best for her,” she said.

Which, of course, was being taken out of school, scraped clean between the legs, and married to a man with three wives. Much the best thing.

The husband’s relatives had (as is customary) taken most of his money for themselves, but they let Fauziya’s mother have $3,500 of it; she gave $3000 to Fauziya, who escaped on her wedding day, while the women who were to hold her down and cut her genitals off were already in the house. She went to Ghana in a taxi, then to Germany, then to the US, where the INS kept her for a year – but in the end, thanks to a lawyer and a campaign, she won the right to stay.

Many other girls don’t have the luck.

Syed Soharwardy tells us why last year.

Syed B. Soharwardy today filed two formal complaints with the Alberta Human Rights and Citizenship Commission against the publishers of Jewish Free Press and the Western Standards for sighting hate against Muslims. After filing the complaints, he spoke with the media and said that this is a first step towards putting an end towards the hateful and non-Canadian attitude.

Yeah good idea – put an end to the hateful attitude, and do it by force; that’s always a good plan. I don’t like hateful attitudes myself, so I’m glad they’re all going to be put an end to.

Syed Soharwardy thanked the mainstream Canadian Media for protecting the freedom of the press with responsibility and accountability. Syed Soharwardy thanked the various companies for deciding not to sell or purchase the hatemongering issue of the Western Standards.

Yes indeed, self-censorship is so much less trouble than the other kind.

Here’s a sampling of the wonderful and famous “Under Western Eyes: Feminist Scholarship and Colonial Discourses” for your delectation. I have to tell you – it’s kack. Read that and then read a page of Martha Nussbaum – for instance her essay ‘Judging Other Cultures: the Case of Female Genital Mutilation’ which I just read this morning; or read a page of Susan Moller Okin or Catharine MacKinnon or Katha Pollitt – and you will see a difference. Mohanty is all pretension and extended jargon-mongering; the others are clear (without necessarily being easy, much less dumbed down) and precise and specific. Mohanty is not really trying to argue a case (if she were, she would do it in a different way); she is doing something more like trying to score points in a very particular kind of game. (And clearly she has succeeded fairly well, since she gets people in a particular discipline to refer to her as famous a lot.) Nussbaum and the others I mentioned are indeed trying to make an argument: they don’t waste time on verbal pirouetting, on showing off their High Theoretical vocabulary, they’re too busy doing other things. Other and better things.

The relationship between Woman – a cultural and ideological composite Other constructed through diverse representational discourse (scientific, literary, juridical, linguistic, cinematic, etc.) – and women – real, material subjects of their collective histories – is one of the central questions the practice of feminist scholarship seeks to address…I would like to suggest that the feminist writing I analyse here discursively colonize the material and historical heterogeneities of the lives of women in the third world, thereby producing/representing a composite, singular ‘third-world woman’ – an image which appears arbitrarily constructed but nevertheless carries with it the authorizing signature of western humanistic discourse.

That’s Mohanty. Now for a bit of Nussbaum. (‘Judging Other Culture’ Sex and Social Justice page 122):

It is wrong to insist on cleaning up one’s own house before responding to urgent calls from outside. Should we have said ‘Hands Off Apartheid,’ on the grounds that racism persists in the United States?…It is and should be difficult to decide how to allocate one’s moral effort between local and distant abuses. To work against both is urgently important, and individuals will legitimately make different decisions about their priorities. But the fact that a needy human being happens to live in Togo rather than Idaho does not make her any less my fellow, less deserving of my moral commitment. And to fail to recognize the plight of a fellow human being because we are busy moving our own culture to greater moral heights seems the very height of moral obtuseness and parochialism.

And some Catharine MacKinnon, from her essay ‘Postmodernism and Human Rights’ in Are Women Human?:

Abuse has become ‘agency’ – or rather challenges to sexual abuse have been replaced by invocations of ‘agency,’ women’s violation become the sneering wound of a ‘victim’ pinned in arch quotation marks. (p. 55)

Postmodernism has decided that because truth died with God, there are no social facts. The fact that reality is a social construction does not mean that it is not there; it means that it is there, in society, where we live. (p. 56)

Women often serve power and do have power over children, but postmodernists have to portray women actually having power that men largely have in order to confuse people about power. (That they want to avoid being called sexist in the process, we have accomplished.) (pp. 59-60)

I know which I prefer.