While many feminist groups and women’s rights organizations are campaigning to end female genital mutilation, a surprising initiative has recently emerged in Mali: a group of men has launched a campaign to promote and defend female genital mutilation.
Primarily shared on social media, this campaign dubbed “Yes to FGM” features images highlighting male figures, both famous and anonymous, who are portrayed as supporters of the practice. On Facebook, several accounts are sharing these messages. One of them, who is particularly active, stands out: Koué Diakité, who describes himself as a “preacher” living in Spain. Although he has refused to respond directly to requests for comment, his posts, videos, and comments clearly show his supportive stance.
According to him, female genital mutilation has a religious basis, supported by certain hadiths and by the opinions of the four major schools of Sunni jurisprudence. He states that the Hanafi and Maliki schools consider it recommended, that the Shafi’i school considers it obligatory, and that the Hanbali school holds divergent opinions. He also cites scholars such as An-Nawawî and Ibn Hajar, whom he believes never questioned these texts.
Reactions to this digital campaign were swift. Many activists and civil society organizations have denounced it as an attempt to legitimize a practice that harms women’s physical integrity. “What worried me was the use of modern communication tools to give the appearance of legitimacy to a practice that offers no benefits,” explains Zeinabou Tina Idé, a women’s rights advocate.
For those who support female genital mutilation, the arguments put forward are often religious, cultural, or traditional. But for activists, there is no basis that can justify this mutilation. Zeinabou points out that female genital mutilation is practiced in both Muslim and Christian communities, but that it is not prescribed by Islam.
She cites the position of Al-Azhar, the highest Sunni authority, which issued a fatwa stating that female genital mutilation has no religious basis and constitutes a violation of human dignity.
In response to the “Yes to FGM” campaign, counter-posters are circulating on social media, bearing slogans such as “No to FGM,” “Let’s Protect Girls,” and “Together, Let’s End FGM in Mali.” An online petition is calling for a nationwide ban on the practice, and a protest is scheduled for August 22 to push for the passage of a law.
In Mali, there is no legislation that explicitly prohibits female genital mutilation. “The Penal Code addresses assaults on the person and gender-based violence, but there is no specific provision on female genital mutilation,” explains Maître Saran Keïta Diakité, an attorney at the Mali Bar Association. Attempts to pass legislation have so far failed, hindered by the weight of tradition and deep-rooted religious beliefs.
For the lawyer, the victims’ testimonies could play a decisive role in the abolition of the practice. “Women who have undergone FGM are familiar with the complications that arise during childbirth. After going through that, it’s hard to accept that their daughter would have to go through the same thing,” she emphasizes. Zeinabou adds that it is essential to raise awareness among families about the real consequences and points out that reconstructive surgery options are available.
The United Nations considers female genital mutilation to be a harmful practice that violates women’s fundamental rights and undermines their well-being. The consequences are serious: hemorrhaging, infections, and acute pain, which can sometimes be fatal in the short term; and trauma, chronic pain, obstetric complications, and infertility in the long term. Zeinabou cites the case reported by the Burkinabé gynecologist Charlemagne Ouedraogo of a woman who had undergone female genital mutilation and was forced to give birth vaginally and rectally, as her baby had to force its way out.
Around the world, activists and women’s rights advocates continue their fight to eradicate female genital mutilation and hold those who practice it accountable. Zeinabou welcomes the progress made in some countries, such as The Gambia, where in 2024 a proposal to repeal the 2015 law banning female genital mutilation was rejected by the National Assembly. This, she says, is an example that Mali should follow.
According to the United Nations, nearly 89 percent of women and girls aged 15 to 49 in Mali have undergone female genital mutilation. This figure illustrates the scale of the challenge and the urgency of a legislative and social response.
