Sexual Health among Young Somali Women in Sweden:
Living With Conflicting Culturally Determined Sexual Ideologies
Sara Johnsdotter, PhD Birgitta Essén, MD
Department of Social Anthropology Department of Obstetrics and Gynaecology
Lund University, Sweden Lund University, Sweden
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Paper presented during the INTACT Network’s annual research seminar, Advancing Knowlegde of the Psycho-Sexual Effects of FGM/C: Assessing the Evidence, Alexandria, October 10-12, 2004
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Abstract
Young Somali women in Sweden are affected by two conflicting ideologies on sexuality: on one hand, the traditional values demanding chastity and modesty in women and, on the other hand, the public sexual ideology in Sweden, emphasising sexual liberty and the dismissal of sexual taboos.
Besides this, they have to deal with national campaigns condemning “female genital mutilation”. Some of these young women arrived in Sweden already circumcised. The public message to them is that they are “mutilated” and, consequently, deprived of their ability to enjoy sex.
According to tradition, Somali women are expected to behave in a shy manner and to present themselves as indifferent to issues regarding sexuality and sexual joy. However, there does not seem to exist any idea of that infibulation (pharaonic circumcision) would erase their ability to enjoy sex. This should be compared to discourses among Eritrean and Ethiopian women in Sweden (most of them arrived in Sweden in the 1970s), among whom many are firmly convinced that female circumcision – generally clitoridectomy – has ruined their possibilities to have a truly enjoyable sexual life. These feelings of loss and distress seem to stem from anti-FGM-campaigns. (This comparison between Somalis and Ethiopians/Eritreans in Sweden has its basis in previous studies among these groups; e.g. Johnsdotter, Omar, Carlbom & Elmi 2000; Essén, Johnsdotter et al. 2000; Essén 2001; Johnsdotter 2002; Johnsdotter, Aregai, Carlbom, Moussa & Essén 2004.)
The planned project aims at a deeper understanding of the sexual experiences among older Somali women in Sweden, who generally have not yet reached the same level of integration as the Eritreans and Ethiopians (most of the Somalis arrived in Sweden in the mid-1990s); that is, they are rather unaware of the fact that they are to be categorised as “mutilated” and, therefore, unable to enjoy sex. The planned study also intends to find methods of transferring this positive self-image when it comes to sexuality prevalent among older Somali women, to the younger women. Discussing sexual matters is taboo among Somalis, according to tradition. Even if this situation is changing in exile, one may assume that many young Swedish Somali women have to make their sexual débuts in lack of knowledge about the possibilities of their own sexuality.
The theoretical model used in this study is Leavitt’s model on sexual ideologies. In his view, the sexual experience (how people understand and experience sex) is a synthesis of the sexual ideology (what people know about sex from public discourse) and the sexual behaviour (what people actually do when having sex). People’s actual experience of sexuality differs fundamentally from public discourses.
In summary, the study intends to map the various sexual discourses that young Somali women have to deal with in Sweden. Further, the study aims at finding best practices when it comes to offering young Swedish Somali circumcised women a culturally sensitive counselling in sexual matters.