Female Genital Mutilation and the Sande Society
ARTH: 1040:0AAA Fall15 Arts of Africa
Professor: Christopher D. Roy
TA: Wendy Parker
John Loecher
November 16, 2015
The Mende people who reside in Sierra Leone wear the Sowei mask. Though it is called a
mask, it resembles more of a helmet, covering one’s head on all sides with an opening at its
bottom. It is made of wood and metal, and measures 16 x 8 inches on its front side with a bottom
diameter of ten inches (Fig 1). The mask is specifically worn by members of the exclusively
women’s Sande society and is the only mask-related tradition in Africa practiced by women
only.1 Though it resembles a helmet, its purpose is not related to defense. The senior members of
the society wear the mask, along with a costume made of dark, thick fibers, during the initiation
ceremonies of young women in the community into adulthood. The society is meant to prepare
young women of the Mende Sande society of Sierra Leone for lives as wives and mothers. The
mask represents the spirit bundu, the protective spirit of Mende Sande society. This spirit
watches over the girls as they train to become good wives and mothers, accept offerings from
suitors,2 and complete their Sande society training. The details in the mask bring out beautiful
features of a Mende woman. First, many of the facial features, such as the eyes, nose and mouth,
have been lowered on the face of the mask to direct focus to the large, shiny forehead.3 Also, the
rings of fat around the neck of the mask represent a woman who is fertile.
All cultures are rich with history and tradition that make them unique and personally
beautiful. Some traditions involve specific cuisine, art, and music original to their natives,
marital and funeral practices, fashion and language. There are many different traditions in every
culture but there are characteristics that apply to most traditions in nearly every culture;
traditions are generally rooted deep in history and they are difficult to change. This characteristic
Christopher Roy, “Mask,” UIMA Digital Library,
http://digital.lib.uiowa.edu/cdm/singleitem/collection/uima/id/12825/rec/2 , 7/5/2007
(accessed November 16, 2015).
2 Ibid.
3 Ibid.
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does not discriminate against the Mende people of Sierra Leone, and specifically the Sande
society. Unfortunately, with the great honor in the society comes one glaring blemish: the
prevalence of female genital mutilation (FGM), procedures that involve partial or total removal
of the external female genitalia, or other injury to the female genital organs for non-medical
reasons (WHO). FGM traditions in Sierra Leone and the Mende Sande society deviate from the
society’s stated goals, hinder the women they claim they help, and are a form of social injustice.
A main priority of the Sande society is to educate and initiate young Mende women to be
good wives. Training begins at a young age and initiation occurs during puberty. 4 The Sande
society will teach each young woman to be disciplined, hard-working, modest, good mothers and
wives.5 The tradition is venerable, and is one that should be continued for its educational benefit
and its ability to bring together the community. With that considered, FGM is entirely extraneous
to the traditional goals of the Sande society. The Mende use FGM and male circumcision as a
right of passage procedure for their youth into adulthood.6 A woman is not made a better wife,
mother, or community member after experiencing the practice. In fact, it often leaves permanent
damage, both physical and psychological.7 The purpose for the society is brilliant. But its
tradition of FGM tarnishes the beauty the society has to offer.
Ruth Phillips, Women’s Art and Initiation in Mendeland, Art & Life in Africa ,
https://africa.uima.uiowa.edu/topic-essays/show/33?start=2 , (11/10/2015)
5 Ruth Phillips, Sande Society; Art of the Mende Peoples, academics.smcvt.edu ,
http://academics.smcvt.edu/africanart/Sonja_Cole/Sande_Society_Temp.htm ,
(11/10/2015)
6 Owolabi Bjalkande, Owolabi Bjalkander, Bailah Leigh, Grace Harman, Staffan Bergstrom
and Lars Almroth, “Women’s Health and Action Research Centre WHARC” African Journal
of Reproductive Health , 16, no. 4 (December 2012): 121.
7 Alice Behrendt and Steffen Moritz, Posttraumatic Stress Disorder and Memory Problems
After Female Genital Mutilation, The American Journal of Psychiatry ,
http://ajp.psychiatryonline.org/doi/10.1176/appi.ajp.162.5.1000 , 7/28/2004
(11/9/2015).
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The Sande society, bearing extreme political and economic authority8, uses its position to
impose their traditions upon each incoming class of young girls. A woman is taught what it
means to be beautiful through the initiation process. Many characteristics of the Sowei mask used
by the Sande society symbolize the values of feminine beauty in Mende culture. The hair on the
mask is extremely detailed and elaborate (Fig 1). The neck “is plump enough for the neck to
crease is judged healthy, fertile, and beautiful, in contrast to ‘dry’ and barren girls”9 (Fig 1). The
juxtaposition of facial features purposely emphasizes a large, shiny forehead, which represents
the strong mind of the ideal Sande woman10 (Fig 1). The young girls trained by the Sande want
to meet these feminine ideals and will likely believe whatever the esteemed Sande say it takes to
be feminine. Therefore, with FGM traditions, young girls are being told that unnecessary
perpetual pain is necessary to be a respected woman.
FGM is inaccurately portrayed to mitigate its pernicious effects to its victims. FGM is
often referred to as “female circumcision,” especially in the regions in which its practice is the
most relevant to mitigate the truth. Male circumcision and a female clitoridectomy do have a few
similarities: both procedures involve skin being removed from the genitals, both are usually
performed on infants or children and both often have religious derivatives. But procedurally and
anatomically, the two could not be less comparable. A trained professional frequently does the
male procedure in a healthy, sterilized environment, while someone who is not at all qualified
and is cognizant of the potential future harm performs FGM in a bush outside of the
Ruth Phillips, Masking in Mende Sande Society Initiation Rituals Journal of the
International African 48, 3 (1978): 267.
9 Ruth Phillips, “The Forms of Sowei” In Mende Representing Women, (Singapore: 1995),
116.
10 Phillips, “Sande Society,” 5.
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community.11 Sande women perform about 80% of the procedures12. The male procedure
removes foreskin, not nerve tissue. Therefore, the recipient will most often not feel any pain.
FGM removes extremely sensitive tissue, which makes the procedure nearly unbearable. An iota
(.2%-.4%)13 of male recipients experience negative health repercussions in their future.
However, many women face lifelong hardships because of a tradition in their community. The
two procedures do not belong in the same conversation. The repercussions their recipients face
makes the comparison churlish and ignorant.
The aftermath of an FGM procedure often leaves its recipient with many health defects,
both physical and psychological. Women can experience intense bleeding, cysts, urinary tract
infections, and sometimes even fertility problems.14 Women also can face multiple surgeries later
on in life to ensure that they can handle the pain associated with childbirth and intercourse.15
Likewise, victims face severe psychological problems when forced to undergo FGM. In a study
done by Alice Behrendt, Dipl.-Psych and Steffen Moritz, Ph.D., 23 FGM victims and 24 uncut
women were interviewed to test the psychological effects of FGM. The victim group was 30.4%
more likely to suffer from posttraumatic stress disorder (PTSD), and was 47.9% more likely to
suffer from other psychiatric syndromes.16 These figures compellingly suggest the strong
correlation between FGM and mental health. The women that are forced into FGM face much
more than the initial physical pain involved with the procedure. The procedure is unjust and
Simon Hochhauser, “Don’t Compare Male Circumcision with FGM,” The Telegraph,
http://www.telegraph.co.uk/men/active/mens-health/10998633/Dont-compare-malecircumcision-with-FGM.html , 7/30/2014 (11/11/2015).
12 Osifo and Evbuanwan, “WHARC,” 1.
13 Hochhauser, “Male circumcision,”
14 World Health Organization Media Centre, “Female Genital Mutilation,” WHO,
http://www.who.int/mediacentre/factsheets/fs241/en/ , 2/2014 (11/5/15)
15 Ibid.
16 Behrendt and Moritz, “American Journal of Psychiatry,”
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leaves its victims with a scar that they had no say in receiving. The Sande society must change
internally before true progress can be expected. And recent statistics suggest that an optimistic
future for young Mende girls.
Though the prevalence of FGM in Sierra Leone in Mende culture is still prevalent,
statistics suggest an optimistic future. The number of young girls being put through FGM in
Sierra Leone is decreasing. As of 2011, 96.4% of women aged 45-49 in Sierra Leone had
experienced FGM, compared to 70.1% for females aged 15-19.17 Along with age, a mother’s
level of education and dwelling location are key predictor variables in FGM prevalence. Women
whose mothers have no formal education are 95% likely to be put through FGM, compared to
74.2% of women whose mothers have at least some secondary education.18 Further, the rate of
FGM for girls in urban communities is 80.7%, compared to 92.3% for girls raised in a rural area.
The future looks optimistic for Sierra Leone and the Mende, but there is clearly progress to be
made. The statistics suggest that with education and time comes a more progressive and open
mindset. The statistics don’t tell the whole truth, but they do suggest that the Sande society is
heading in the right direction.
The Sande society in Sierra Leone is primarily responsible for the prevalence of FGM in
Mende communities. With their respect and authority, they have the ability to define what is
feminine in their communities and often include FGM in that definition. The Sande society
serves many great purposes in Mende communities, but their relaxed demeanor toward FGM is a
blemish to their otherwise great reputation. Women that undergo the horrific procedure often
face both physical and mental health defects later in their life. Also, the truth about FGM is often
David Osarumwese Osifo and Iyekoretin Evbuomwan, “The Complications and Pattern of
Presentation at a Pediatric Surgery Unit, Benin City” African Journal of Reproductive Health
13,1 (Dec 2012): 120.
18
Ibid., 120
17
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skewed with the connotation of “female circumcision” promulgated by its proponents. The
prevalence of FGM is decreasing but it still happening often. FGM is an act of injustice that
forever puts its victims at a disadvantage. The Sande society and its members would benefit
immensely from the eradication of FGM.
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Bibliography
Bjalkande O., Bjalkander O., Leigh B., Harman G., Bergstrom S., Almroth L. “Female Genital
Mutilation in Sierra Leone: Who Are the Decision Makers?” African Journal of
Reproductive Health 16, 4 (December 2012): 119-131.
Osarumwese Osifo, David, and Evbuomwan, Iyekoretin. “The Complications and Pattern of
Presentation at a Pediatric Surgery Unit, Benin City.” African Journal of
Reproductive Health 13, 1 (Mar 2009): 17-25
Phillips, Ruth. “Masking in Mende Sande Society Initiation Rituals.” Journal of the International
African Institute 48, 3 (1978): 265-277
———.. Representing Women. Singapore: Library of Congress Cataloguing, 1995.
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Fig 1
Sowei Mask, Mende Sande, Sierra Leone
Wood, Pigment, Metal
University of Iowa Museum of Art
Stanley Collection, X1986.336
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