Mr. Sajaw:

It is very funny that you would misinterpret
my analogy of events with Ms. Hernlund.  For
your info, I spoke to the young lady this
afternoon.  It would have been appropriate if
you had read my exchanges in detailed.  I never
denounced, nor used any innuendos against Ms. Hernlund.

The biggest problem with today's society is that one
cannot ask questions or differ in methodology
to a problem.  I am fortunate to let you know
that critical reasoning will help us in how we
perceive problems.

With all the echoes on female circumcision, I
have yet to read a solution to it.  As a rural
child, I will tell you that female circumcision
will greatly reduce as more women go to school.
A child who goes to school and eventually has
children will more than likely refuse to have
her daughters circumcised.

The approach to female circumcision must be
clearly defined.  Those in lead must realize that
the problem can only go away if they approach our
elders in a proper way.  Condemnation will not
solve the problem.  I ask, why not lobby the
legislature and the executive to ban female
circumcision?  I bet those politicians will be
scared as hell because they may be booted out of
office.  What other way do you have
to stop this act?  I suggest that we sit and
talk to our parents and make it a priority to
discuss with them that female circumcision is
not in the Koran.

In Egypt the debate on female circumcision took
a sudden change when the leaders opposed to it
yielded trust with the community.  In sociology,
you cannot change culture without building trust.
I bet you my life that, though I have not read Ms.
Hernlund's book, her approach in curbing female
circumcision might be close to my scenario.
Whether you are a victim, or an interested party
in the anti-female circumcision debate, you must
understand that your initiatives in banning a long
held tradition cannot simply be accepted by the natives.
If you leave attitude and emotion out of it, and
approach the participants in a fashion identical
to anthropology or sociology, you will be impressed
in how you can build trust.

The use of "FGM" in reality sounds negative in
either tribal interpretation.  I understand clearly
that the victims will loudly say to the affirmative
that they were mutilated, but I beg to differ that
a kinder and gentler approach in the name of
diplomacy will heal the wound.  Please let is
understand anthropology and sociology in getting
our message across.  May I suggest that we read
Ms. Hernlund's book?

Naphiyo,

Comrade ML Jassey-Conteh



------Original Message------
From: [log in to unmask]
To: [log in to unmask]
Sent: March 29, 2001 4:52:52 PM GMT
Subject: Re: book(YLVA)


Hello Ylva,
I have always and will continue be an ardent opponent of FGM.
Personally, I want to thank you and congratulate you for your grandiose
efforts to fight this barbaric practice. YOU ROCKS!
One thing is clear reading the exchanges on the list is that
Gambians
share a different paradigm when it comes to its application and
contradictions.
When educated people want to quantify the benefits of an openly proven
theory
that FGM has no medical significant to the millions of victims of this
dehumanizing
practice, it makes me wonder if it is the results of the research they are
worried about or the fear of shifting paradigms.
I have ordered your book to help support the brave cause you and
your colleagues are doing to help end this form of abuse to particularly,
young women who are the victims of this practice. If people like Mr. Conteh
disagrees with the tools and methodologies used in your research, I advice
him to conduct his own studies and brief us with his results.
Finally, please continue your qualitative approach to this issue. I
will send you my thoughts about the book once I read it.

GO GIRL,
Sincerely,
Matarr Sajaw

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