Seven-year-old Mariam was full of anticipation as she left for what she believed to be a surprise birthday party for her cousin. Dressed in her favorite powder pink frock and styled with butterfly-clipped pigtails, her excitement quickly turned to shock as her aunt guided her to a worn-down building. Inside, amid the peeling walls, a cold metal table awaited her—a setting far removed from any celebration.

In a harrowing turn of events, a curly-haired woman offered soft, unintelligible reassurances before she restrained Mariam on the table. The anguish that followed was sharp and unforgettable, marking a profound shift in her life. Two decades later, at the age of 27, Mariam retains emotional and physical scars from that experience of female genital mutilation (FGM), a practice deeply embedded in certain cultural traditions among Sharma’s Dawoodi Bohra community in Pakistan.

Estimates indicate that a staggering 75 percent to 85 percent of Dawoodi Bohra women in Pakistan undergo this procedure, often performed without anesthesia and using unsterilized instruments. The Dawoodi Bohra population in Pakistan is estimated to be around 100,000, yet the broader Pakistani society remains largely unaware of the prevalence of FGM within this community. The practice continues under a veil of secrecy, with public discourse stifled by cultural norms.

FGM is often cloaked in euphemism, referred to within the Dawoodi Bohra community as “circumcision,” deemed a rite of passage rather than a harmful practice. Yet, dissenters like Mariam are met with potential ostracism, posing a formidable barrier to those who feel compelled to speak out against it.

Globally, momentum is gathering to address FGM, with various nations—including Gambia—reaffirming bans. However, the Dawoodi Bohra community has thus far maintained its commitment to this tradition. The community’s leadership has reiterated the perceived necessity of the procedure, framing it as beneficial, despite mounting evidence to the contrary. Critics assert that FGM serves to repress women’s sexuality and perpetuate gender inequality, a view increasingly echoed by health professionals who highlight the long-term physical and emotional repercussions.

In a nation where gender-based violence is already alarmingly high, FGM compounds these issues, embodying a severe form of violence against women. Notably, Pakistan currently lacks specific legislation to criminalize FGM, although broader laws exist that could potentially address the practice if enforced.

Studies reveal an urgent need for dialogue within the Dawoodi Bohra community, emphasizing the importance of approaching the subject with cultural sensitivity. Health professionals advocate for community engagement to dismantle FGM practices from within, emphasizing education over imposition.

Huda Syyed, a researcher focused on the subject, underscores the imperative for constructive dialogue. By fostering an environment of understanding rather than condemnation, there remains hope for gradual change within this and other communities where FGM has taken root.

Survivors like Aaliya and Mariam create a chorus of voices demanding recognition and advocacy for their rights. As Aaliya articulates, it is essential that women within the community understand they can assert their autonomy while still belonging to the fabric of their cultural identity. The call for change is clear: it is time to end the silence surrounding FGM and reclaim the empowerment that has been lost.

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