eft are sewn together. (Lecture 10/16/00) Most of the girls that have had this done live in 28 African countries. It is estimated that over 130 million female in Africa have undergone some form of F.G.M. (W.H.O., p.5, 1997) In a cross- cultural comparison we can see that there are both similarities and differences concerning the bodily alteration practices of breast augmentation and F.G.M.A major similarity exist in the fact that both groups of women are willing to risk their lives and their good health in order to undergo these procedures for the sake of cultural norms. Along with the previously mentioned health risks associated with breast augmentations F.G.M. has many health risks. Immediate effects of F.G.M. include severe pain, shock, and possible disease transmission due to an unsterile environment. (WHO, p.7, 1997) A Kenyan gynecologist has estimated that out of 1000 females who undergo F.G.M., 70 die as a result. Long term complications include severe scar tissue formation, dysmenorrhoea, dyspareunia, and childbirth complications. (Dorkenoo, p.15, 1995)A difference between the two practices is the chronological history of F.G.M. is much longer that of cosmetic breast augmentation. There are reports of a form of F.G.M. being done to female slaves in ancient Rome. (Dorkenoo, p.29, 1995) Breast augmentation through means of implants did not come about until mid 1960’s. Because of the age of the practice of F.G.M. there is much more tradition and deeper sociological reasons associated with it. F.G.M. supposedly promotes social integration and maintenance of social cohesion as well as initiation of girls into womanhood. (WHO, p.4, 1997) Thus, the age of the participants undergoing F.G.M. are much younger, almost always under the age of 18 (Lecture, 10/16/00) as opposed to breast augmentation with a majority of those undergoing the surgery between the ages of 20 and 30. F.G.M., unlike breast augmentation is also supposedly rich ...
