Catch 22: Is de afschaffing van vrouwelijke genitale verminking een schending van mensenrechten op zich?

Paulien
Depickere

Stel je voor dat alle mogelijke mensenrechtenbewegingen ter wereld een praktijk verbieden; een praktijk die een belangrijk overgangsritueel in jouw puberteit symboliseert. Het is een ritueel waar jouw gemeenschap al honderden jaren gebruik van maakt en die ervoor zorgt dat je door je vrienden en familie, maar ook door je toekomstige aanstaande als échte vrouw wordt gezien.

Wat is vrouwelijke genitale verminking?

De term ‘vrouwelijke genitale verminking’ verwijst naar alle ingrepen waarbij de vrouwelijke genitaliën geheel of gedeeltelijk worden verwijderd of waarbij schade wordt aangericht aan de genitaliën om niet-therapeutische redenen. Het is een cultureel ritueel dat wijdverspreid is in heel wat Afrikaanse bevolkingsgroepen. Zowel hygiënische, economische als traditionele motieven liggen aan de basis van dit fenomeen; er is een diepe culturele verankering van VGV.

Veroordeling van het gebruik: terecht?

Sinds eind jaren ’70 is hieromtrent veel aandacht ontstaan op het internationale toneel. Door velen – vooral westerlingen – wordt de praktijk beschouwd als een grove schending van verschillende vrouwen- en kinderrechten. Er bestaat dan ook al veel wetgeving die pleit voor de afschaffing van deze praktijk. Ondanks de internationale veroordeling van VGV blijft de traditie bestaan. Het gebruik verdwijnt niet zomaar omdat de praktiserende gemeenschappen een groot deel van hun identiteit ontlenen aan dergelijke gebruiken die reeds eeuwenlang voorkomen en die zij overgeleverd kregen van hun voorouders. Zij hebben dan ook een recht op culturele identiteit, zoals omschreven in de Universele Verklaring voor de Rechten van de Mens.

De Universele Verklaring voor de Rechten van de Mens werd ontwikkeld in navolging van twee Wereldoorlogen, met het oog op de bescherming van fundamentele waarden en normen van alle mensen. Bij het opstellen van deze Verklaring werd echter hoofdzakelijk het westerse gedachtegoed in het achterhoofd gehouden. Bijgevolg lijkt deze Verklaring in het huidige maatschappelijke leven de titel ‘universeel’ onwaardig. De mensenrechten die dit instrument omvat, sluiten immers niet altijd even goed aan bij niet-westerse culturen.

Iedereen heeft een recht op cultuur

Deze problematiek ligt aan de basis van de kritiek die culturele relativisten de laatste jaren steeds meer tot uiting brengen. Culturele relativisten zijn aanhangers van de visie dat iedere cultuur een eigen identiteit heeft. Mensenrechten moeten dus steeds worden ingevuld afhankelijk van de context waarin zij tot uiting komen. Niet alle culturen dragen immers dezelfde waarden en normen even hoog in het vaandel.

Binnen verschillende Afrikaanse culturen heeft vrouwelijke genitale verminking een centrale rol in het gemeenschapsleven. Bij vrouwelijke genitale verminking wordt het vrouwelijke geslachtsdeel geheel of gedeeltelijk verwijderd. Dit gebeurt zowel om culturele als religieuze en niet-therapeutische redenen. VGV vormt een culturele traditie die tot op heden stand houdt. Vele Afrikaanse bevolkingsgroepen ontlenen namelijk een groot deel van hun identiteit aan dergelijke eeuwenoude tradities.

In de gemeenschappen waar VGV wordt toegepast, bestaat er een groot risico om uitgesloten te worden indien men de deelname aan deze traditie weigert. De vrouw wordt als onrein beschouwd, zij zal niet in aanmerking komen om te huwen en zal dus ook geen bruidsschat kunnen afleveren. Op deze manier brengt zij haar hele familie ten schande.

Deze redenen zorgen ervoor dat vrouwelijke genitale verminking nog steeds vaak voor komt, niet alleen in Afrikaanse landen, maar ook steeds meer in westerse landen, omwille van de toenemende migratiestroom.

Afweging: mensenrecht vs. recht op cultuur

Enerzijds bestaat er dus een sterke overtuiging om deze praktijk te verbannen en anderzijds pleiten culturele relativisten voor een recht op culturele identiteit voor de gemeenschappen die VGV praktiseren. Het doel is dus om tot een oplossing te komen waar beide partijen zich in kunnen vinden.

Met betrekking tot het vraagstuk omtrent de ‘universaliteit’ van mensenrechten, kwam professor Eva Brems van UGent naar voren met het idee van de inclusieve universaliteit van mensenrechten. Het gaat om een mensenrechtenconcept dat rekening houdt met de verscheidenheid van levensomstandigheden en culturen. De universaliteit moet bovendien onvoorwaardelijk zijn en in alle situaties en omstandigheden onverminderd blijven gelden. Om het concept ook effectief inclusief te kunnen noemen, moet rekening gehouden worden met diversiteit zodat alle mensen onder dit begrip vallen.

Gehoor geven aan de universalisten en tevens respect voor culturele tradities behouden, is niet zo’n evidente opgave. Als buitenstaander is het eenvoudig om een bepaald gebruik te bekritiseren als dit niet is ingebed in de persoonlijke tradities van diens cultuur. Als lid van een gemeenschap die dit gebruik al jarenlang toepast, is dat daarentegen minder voor de hand liggend.

Op zoek naar een gulden middenweg

Het bespreekbaar maken van deze materie is de eerste stap in het proces om tot een oplossing te komen. Door de dialoog aan te gaan met alle betrokken partijen kunnen er nieuwe invalshoeken duidelijk worden die niet aan bod komen wanneer het debat zich binnen één bepaald discours afspeelt. Om dit debat zo productief mogelijk te maken, is het noodzakelijk dat alle partijen over voldoende correcte informatie beschikken. Een uitweg vinden uit deze impasse zal dus vooral inzet vragen op het vlak van communicatie en educatie.

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Universiteit of Hogeschool
KU Leuven
Thesis jaar
2018
Promotor(en)
Prof. Dr. Koen Lemmens