By Ali Asghar Akhtar

Country: Canada

Age: 33

I recently came to know about something very prehistoric (I am not being overdramatic, it was truly shocking for me).

We are living in a digital, global, mobilized world where everyday living dynamics are being challenged and improved. Changes in technology, social norms, cultures, historic traditions and even daily mundane rituals have been drastic and entire paradigms have shifted. We term these changes as “progress”.

However, when I recently learned that FGM/C (Female Genital Mutilation or Cutting) is still prevalent in today’s “modern era”, I was very surprised and shocked. I learned that FGC was still happening from one of my cousins living in the United States of America, who is a subject matter expert in this area. She told me that FGM is still practiced and in fact, in our community, many are very proud to keep our “traditions alive”. When I delved further on this subject, allowing for a benefit of doubt that it might be beneficial medically for women (as certain learning through religious teachings/beliefs have proved to be beneficial for mankind over the course of history), I learned that this practice has NO significant relevance medically or in terms of religion. This is simply a non-relevant practice which has traditionally been followed over the decades without any benefits.

I was again very surprised to learn that no support group had ever challenged this unrealistic tradition until recently when a small group named SAHIYO was formed. I support this group to work towards ending this irrational and illogical tradition which should be banned. Continuous progress only happens when certain traditions are constantly reviewed, challenged, and improved. Progress is not limited to tangible outcomes. Social change and progress happen when attitudes change to help end harmful practices.

I humbly request everyone who reads this snippet of information on FGM/C to become part of this organization and help Sahiyo stop this non-beneficial tradition. The existence of such bygone social norms is very perplexing to understand and relate to in today’s 21st century. Let’s together work to STOP FGM/C before it becomes a part of the next generation’s DNA.

By Sabiha Basrai

Country: California, United States
Age: 34 years old

It is important that the issue of FGC or Khatna, as known to the Bohra community, is brought out from the shadows and discussed openly. Many people do not understand how brutal the practice is and simply prefer not to discuss it because of the entrenched shame around women’s sexuality and reproductive health that is enforced through patriarchal social structures. I hope that the Detroit case in which a Bohra medical doctor was arrested on charges of performing FGC on minor girls, encourages more families to say no to the practice so that future generations of young girls will be shared.

This harmful practice is not an issue of being religious or not religious. Neither is it an issue of right and wrong. Khatna is just wrong.

The Detroit case does, however, raise concerns about the surveillance of Muslim Americans. Our mosques and community centers are already targeted by law enforcement who racially profile us and infringe upon our civil rights. It is important that all Bohras understand that law enforcement does not necessarily have our best interests in mind and could exploit the issue of Khatna to justify further harassment and surveillance of our communities. Khatna should end, but I believe the practice will only truly end through community education and organizing within the jamaats (Bohra congregations).

None of us want to see violence occur in our communities, but we must be conscious that law alone is not the answer, and in some instances, the negative action of some law enforcement officials have been detrimental to the safety and security in our communities. Therefore, I caution all Bohras living in America to never speak to law enforcement without a lawyer present. And, I encourage Bohras to also find ways to work within the community to end harmful practices such as Khatna.

This post was later translated in Gujarati. Read the Gujarati translation here.

In February, Sahiyo held an event titled Thaal Pe Charcha (loosely translated as ‘discussions over food’), in which 16 Bohra women from Mumbai came together to discuss – for the first time – the challenges of living as young girls and women in the tightly knit Dawoodi Bohra community.

Invitations were sent out through word of mouth, and 16 women in their 20s and 30s signed up for the unique event. A few came with their friends, two with young children, one with their family member, while others ventured alone, but all of them attended Thaal Pe Charcha with a desire to bond with other women from the community and discuss a variety of issues affecting their lives.

Over a traditional Bohra lunch (one mithaas, one kharaas) the women opened up with their opinions on topics such as the pressure to marry early, the extreme control exercised by religious authorities on family life, the fear of social boycott and the consequent lack of freedom to speak out against social norms.

What was evident during the three hours of food and bonding was shared sense of pride the women felt about being able to stand up for themselves within their families – to stand up for their right to an education of their choice, to choose a certain career or spouse, or to have their own set of individual beliefs.

Sahiyo will be organizing more Thaal Pe Charcha events in Mumbai during the course of the year, for Bohra women of different age groups. If you are interested in attending a Thaal Pe Charcha event and would like to be kept informed, mail us at This email address is being protected from spambots. You need JavaScript enabled to view it.

After all, why should all charcha happen over chai?

By: Anonymous

Country: United States
Age: 34

Shortly after my seventh birthday, I went to visit my grandmother in New York. My mother told me this visit was going to be special because I turned seven and I had to have something “important done”.  “All girls have to have it done when they turn seven,” I was told, just as my older sisters had it done before me.  My mother said it was to ensure a “good marriage” when I am older. At the age of seven, this was a more than sufficient explanation for me. I just took this explanation as the norm, and even believed that women of all faiths and cultures must undergo the same experience. At the time, I had no idea that day would be life-changing for me on so many levels.  

The procedure harmed me physically. It was, unsurprisingly, botched, being conducted on a basement floor by an untrained older housewife in our community. But the message I was told that day – “this will help your marriage”, and messages I was subsequently told throughout my life “this is to make sure women’s urges are controlled”, “these things are done to make sure you are loyal to your husband”, “women need to appease their husband” – these messages are what truly did the most psychological harm. These messages have caused me to live a life in which I felt inferior to my partner and felt shame for all my natural urges/feelings.  

As I grew more aware of how that day impacted me, I became upset and resentful. I was angry about what I was forced to go through and constantly wondered what would have been if that day never happened. Thinking about other little girls, who would undoubtedly have to undergo the same thing, overwhelmed me with feelings of anger, sadness, and helplessness. I hoped people in our community would stop subjecting innocent girls to this practice. I wished people would wake up and realize they were doing more harm than good – that they were truly doing no good at all.  

A few days ago news broke of a female doctor in Detroit who was charged with illegally performing FGM on two young girls. My first reaction – like that of many who are opposed to this practice – was a feeling of vindication. Someone was finally being held responsible for this practice. People might start becoming aware that this is a serious problem, not just abroad, but right here in the US. I also thought this case might act as a deterrent for many other people who are thinking of performing FGC.

After witnessing people’s reaction to the news, my vindication soon turned into disheartenment. People adamantly opposed to the practice or adamantly opposed to Islam, began to vilify this doctor as a cruel heartless sexual predator. But that is not what I saw in her. I just saw a woman, just like my mother, aunt, or grandmother. A woman – a mother – who was trying to do what was best.

My mother did not take me for that procedure with some malicious intent to hurt me. She did so, in the same manner, many of us take our children for immunizations, needed surgeries, or even male circumcisions. It hurts us to subject our children to anything painful, but we do so with the firm believe that it is being done in their best interest. We put faith in our medical professional’s guidance because they are widely respected and trusted as experts in a field. Similarly, people living in a Bohra community – those constantly surrounded by those of similar faith – put their faith in the guidance of their religious leaders. In their world, these leaders are widely accepted as trusted “experts” who know what is best for each one of us. For them, the divine rules set forth by these leaders well supersede standards set by medical communities or politicians.  

So I look at this woman and I don’t see a villain – I see a victim. A victim like myself who has undoubtedly also been unjustly cut as a child. A woman who was not only physically abused in the past but also continues to be mentally manipulated into acting against her better judgment. I am not completely absolving her from the choices she made – everyone must take responsibility for their actions, and she could have acted differently. I am just attempting to explain, from the perspective of her world, how it often might seem like there is no choice for her to do otherwise.  

So by villainizing her, punishing her – you may scare some other doctors from conducting the practice. You may deter some other mothers from having their children undergo the procedure. But punishing her does not punish the true abusers. As long as the male leaders continue to advocate for this practice and maintain its importance in religious doctrine, followers will continue to adhere to the guidance of their respected leaders. My worst fear is that this public case mixed with continued pro-FGC messaging from our community will drive this practice underground even more. So instead of having doctors illegally practice in their sanitized clinics after hours – our girls will be subjected to experiences similar to mine – being cut by their grandmothers on an unsanitary cold basement floor.  

This article was later published in Gujarati. Read the Gujarati version here.

Four American survivors of Female Genital Cutting have broken the culture of silence around the issue through a new video. These women, from diverse backgrounds, illustrate that FGC is not restricted to any one geography, religion, or socioeconomic class.

The four women featured in the video produced by the U.S. Department of State Bureau of International Information Programs include Renee Bergstrom, F.A. Cole, Aissata Camara, and Sahiyo co-founder Mariya Taher.

In order to realize the UN Sustainable Development Goal of ending FGC by 2030, we need not only more courageous survivors need to speak out, but we also need religious leaders, men and boys, health practitioners, and young people to join the global campaign. To watch the video, click here.

By: Anonymous

Country: United Kingdom

Age: 32

Today is a bittersweet day.

The news of two more arrests linked to the first FGM case in the US has left me torn between elation and sadness; while a part of me feels like justice is being served to those who perform, aid and abet FGM, another part of me is saddened by the effect that these arrests have had on the perception of the community and Islam.

Gone are the days when I would tell people that I belonged to the Dawoodi Bohra community and would receive the response, “Oh, the women who wear the colourful clothes with embroidery?” Now, I hear “Oh, isn’t that the community that practices FGM? I read about them in the paper.”

I scroll down after reading an article online about the current FGM cases and read horrible comment after comment. Heinous things are being said about not only the Dawoodi Bohra community, but also about the wider community of Muslims, the majority of whom condemn FGM. These prosecutions are being used as the fuel to fire Islamophobia, and hurtful attacks are being made on the religion that over a billion people worldwide adhere to.

Other Muslims are distancing themselves from the Dawoodi Bohra community, calling us insular and saying that we stick to ourselves. I feel a further isolation from people who believe in the same God as me and also pray towards Makkah.

While I think of all of the girls and women, including myself, who suffered through this barbaric procedure, I also think of the girls who are now in protective custody, or whose mother is currently behind bars. Those children were and are innocent, and are now suffering due to the criminal actions of their parents.

I question who is at fault here. While the authorities are prosecuting those who are performing, covering up and facilitating FGM, those who endorse and encourage the procedure, both privately and publicly, remain unaffected. There are still articles being posted that defend the Dawoodi Bohra community as being comprised of law-abiding citizens, yet murmurs of FGM fill the walls of masjids throughout the US and other countries where FGM is categorically outlawed. The first step to solving a problem is admitting that a problem exists in the first place, and it seems that there are some in the community who are not prepared to take this step.

I feel a tenseness in the air; I quietly discuss this case among close friends and relatives who share my sentiments, frightened to openly voice my happiness that there is yet another breakthrough in ending this practice. I feel the heavy hand of the community leaders bear down upon me, and feel stifled to openly express my feelings. This is the fear that prevents others to come forward. It is real and it is suffocating.