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You have full access to this open access article. We ask whether the strategy is effective given the empirical challenges highlighted during the symposium, and also whether it is credible. The FGM definition of the World Health Organization condemns all forms of genital cutting FGC on the basis that they are harmful and degrading to women and infringe upon their rights to physical integrity. Yet, the zero-tolerance policy only applies to traditional and customary forms of genital cutting and not to cosmetic alterations of the female genitalia.
In response to the zero-tolerance policy, national laws banning traditional forms of FGC are enforced and increasingly scrutinize the performance of FGC as well as non-invasive rituals that are culturally meaningful to migrants. At the same time, cosmetic procedures such as labiaplasty have become more popular than ever before and are increasingly performed on adolescents. Footnote 1 Four speakers—Janice Boddy, Brian Earp, Omar Abdulcadir and Stephanie Florquin, whose papers are released in this special issue—presented their take on the debate, which was followed by a 2-hour discussion with the audience.
The symposium was opened by the ULB anthropologist Asuncion Frezsnoza-Flot with personal memories of what was called female circumcision Footnote 2 among fellow students in the Philippines. The custom, locally called tuli or pag Islam , was not publicly called into question at the time nor perceived to be controversial in the Philippines in the s and s. In contrast to this, male circumcision and the stigma that uncircumcised men are subject to was hotly debated in the media.
In the meantime, international discourses on the practice have changed. The FGM definition applies regardless of whether it involves a pricking or a nicking without removal of genital tissues and a visible physical scar in the long term.
