Female genital cutting in Somaliland: Baseline assessment

Somali Health Action Journal, 2021

Female genital mutilation (FGM) is defined as any procedure involving the alteration or excision of external female genitalia for no medical reason. Somaliland has among the highest prevalence rates of FGM globally. In this article we describe how the Civil Society Organisation (CSO) ‘Network against female genital mutilation in Somaliland’ (NAFIS) has approached the challenge to reduce the high FGM prevalence. From its start in 2006, NAFIS has developed a multifaceted program to reach the overall goal: the elimination of all forms of FGM in Somaliland. Alone among the group of CSOs in the network, NAFIS introduced in its activities medical care and counselling for women who suffer from the consequences of FGM. From 2011 and onwards, thousands of women have been relieved of their FGM-related health complications and participated in counselling sessions at project centres. Shortly after this visit they have been invited to participate in community group meetings to share their experi...

Reproductive health matters, 2014

According to several sources, little progress is being made in eliminating the cutting of female genitalia. This paper, based on qualitative interviews and observations, explores perceptions of female genital cutting and elimination of the phenomenon in Hargeisa, Somaliland. Two main groups of participants were interviewed: (1) 22 representatives of organisations whose work directly relates to female genital cutting; and (2) 16 individuals representing different groups of society. It was found that there is an increasing use of medical staff and equipment when a girl undergoes the procedure of female genital cutting; the use of terminology is crucial in understanding current perceptions of female genital cutting; religion is both an important barrier and facilitator of elimination; and finally, traditional gender structures are currently being challenged in Hargeisa. The findings of this study suggest that it is important to consider current perceptions on practices of female genital cutting and on abandonment of female genital cutting, in order to gain useful knowledge on the issue of elimination. The study concludes that elimination of female genital cutting is a multifaceted process which is constantly negotiated in a diversity of social settings.

We are deeply grateful to everyone who participated in the study. Special thanks also go to Ms. Habiba of Habiba International, who played a great role of mobilizing the community influentials and who made arrangements for the interviews, to Hassan Mohamed and Mohamed Ibrahim who were the rapporteurs during the study, and to all the research assistants for their dedication and commitment.

2009

Female Genital Mutilation/Cutting, 2023

Female genital mutilation (FGM) is defined as a practice that embraces "all procedures involving partial or total removal of the external female genitalia or injury to the female genital organs for non-medical reasons" (WHO 2014). FGM involves practices such as cutting, piercing, removing, and sewing the external parts of female genitalia (Muteshi et al. 2016). It is classified into the following four broad types: Clitoridectomy (Type I), a partial or total removal of the clitoris; Excision (Type II), a partial or total removal of the clitoris and the labia minora, with or without excision of the labia majora; Infibulation (Type III), narrowing of the vaginal opening through the creation of a covering seal; and other (Type IV) which refers to all other harmful procedures to the female genitalia for non-medical purposes (WHO 2014). FGM is considered as a violation of the rights of girls and women and a violation of their bodily/physical integrity (WHO 2014). This is a central issue in FGM discourses (Abusharaf 1995; Ramos and Boyle 2000; Amado 2004). In some African cultures it is similarly seen as an abuse of the God-given integrity of girls' and women's bodies (Mehari 2016). FGM negatively affects the well-being of girls and women. Its health implications include severe bleeding, infections, infertility, risk of complications during childbirth, and risks of newborn deaths. The negative implications of infibulation are more severe as it involves stitching and reopening (de-infibulation) during marriage and childbirth (WHO 2014). Different types of FGM are practiced in Ethiopia. According to the demographic and health survey of Ethiopia, the overwhelming majority of women in the 15-49 age group, 73%, have undergone excision, while 7% have experienced infibulation and the remaining 3% have undergone clitoridectomy. Somali, Afar, and Harari are

2005

Introduction Even though there have been deliberate interventions to advocate and empower the Sabiny community to desist from the FGC practice by different players in the sexual and reproductive health domain, it is not known whether their hard work have caused positive changes in the magnitude, knowledge, attitudes and practices related to the of FGC among the Sabiny. The major objectives of this study were to establish the nature, magnitude, knowledge, attitudes, developments and underlying factors regarding FGC in the Sabiny community. The survey covered Sabiny aged 15 or above and living in six sub-counties, 12 parishes, 36 villages in all the three counties of Kapchorwa district. Methodology A cross-sectional survey research design similar to the FGC baseline survey of 1999 was employed to enable comparison of results. The methods combined document reviews, administration of questionnaires, key informant interviews and focus group discussions with major stakeholders such as community and religious leaders, elders, health workers, heads of programs, circumcisers, circumcision aides, and circumcised women. The sample size for the survey was 432. Of these, close to 144 were adolescents aged 15 - 24 (72 females and 72 males) and 144 were young adults aged 24- (72 females and 72 males), 144 were adults aged 36-54 (72 females and 72 males) and 144 were elders aged above 55 (72 females and 72 males). Thus, about half the sample size (266) was female. Findings Ever-since the 1999 FGC survey was done, the forms and magnitude of FGC have improved in the Sabiny community, as has the knowledge and attitudes associated with it. There has been shift from deep to surface excision of the female genitals, FGC prevalence has declined in all population categories even among the uneducated, married and older women in which FGC is most prevalent. Knowledge about the pregnancy, delivery, urinary tract and psychosexual risks associated with FGC has increased hence suggesting that ongoing community advocacy and education on the practice are working. Regarding attitudes, the Sabiny community is increasingly becoming less supportive of the FGC practice as most of them would neither encourage their daughters, sisters and relatives to undergo the ritual nor marry or get married to a circumcised woman or support its continuation in the community. Sabiny have also begun to disregard norms that discriminate against females who do not undergo circumcision. Todate, uncircumcised women are elected into positions of leadership and usually address public gatherings. Male objection to marrying circumcised women has also increased, especially among young males. This has created fear of future failure to get a husband among girls and discouraged some of the girls from undergoing the practice. It is also worth noting that the multi-pronged strategies used by various organisations and leaders have helped to marshal support and commitment of political, civic and religious leaders in the campaign against FGC, which has relaxed people’s previous stance on the FGC practice. Local leadership has made the FGC practice optional, community members freely and openly discuss FGC issues, restrictions to women/girls who have not undergone circumcision have been relaxed, and the extent of circumcision has shifted from deep to surface incision. However, FGC is still cherished and influences almost every aspect of the Sabiny life. So its eradication means foregoing a wide range of socioeconomic benefits. Economically girls, parents, circumcisers and their aides receive monetary and financial benefits in form of money, goats, cattle and chickens. Socially, the circumcision festivals bring friends and relatives together to socialize and celebrate while everyone involved in the initiation process goes through social transformation; the girls become women, circumcised girls become members of special grouping (age-set) and adolescents get the opportunity to learn the secrets of their culture which influences their socialization and type of information accessed. Anti-FGC programs should embody strategies that provide appropriate alternatives to the current cultural and socioeconomic benefits. Recommendations • Develop simple educational manuals and information pamphlets for use in lobbying at these different levels and training advocates who should be molded to come to terms with their own cultural conditioning and prejudices. • Initiate and sustain community education on women rights, the importance of sex in life and how genital cutting affects their sexual functions through community meetings, religious gatherings, schools and local radio talks. • Strengthen peer education programs in all schools, communities and religious groupings as a means for sustaining mobilization and education of adolescents and married women about the harmful reproductive health practices including FGC • Intensify advocacy with leaders at the political level, among health and social workers, and in communities for enactment and implementation of local policies and programs that prevent FGC and protect those who object to the practice from different forms of social harassment. • Intensify family health counseling to enable women and girls cope with the numerous psychosexual problems they often encounter as a result of undergoing FGC. • Train more health workers, circumcision aides and parents on how to deal with the FGC complications • Equip health units and circumcision aides with first aid kits to improve care for women and girls with FGC-related complication. • Support local Sabiny communities to plan and implement activities that prevent and mitigate the impact of FGC, including income generation support for circumcisers and aides. • Lobby and support the introduction of free primary and secondary education for all girls as it minimizes the possibilities of undergoing FGC. • Incorporate FGC issues into government and organizational efforts that address women’s status and health. • Strengthening inter-agency dialogue and collaboration among organizations involved in addressing the FGC elimination at international, regional, district and community levels. • Strengthen the SEA to be able to mobilize, educate and accelerate cultural transformation among elders in the district regarding FGC. • Support periodic research into all aspects of FGC to inform the development of appropriate programs for addressing FGC.

2020

The Population Council confronts critical health and development issuesfrom stopping the spread of HIV to improving reproductive health and ensuring that young people lead full and productive lives. Through biomedical, social science, and public health research in 50 countries, we work with our partners to deliver solutions that lead to more effective policies, programmes, and technologies that improve lives around the world. Established in 1952 and headquartered in New York, the Council is a nongovernmental, nonprofit organisation governed by an international board of trustees. www.popcouncil.org The Ethiopian Society of Sociologists, Social Workers and Anthropologists (ESSSWA) was founded in June 1996 as a professional society of Sociologists, Social Workers and Anthropologists with the objective of playing a facilitation role in tapping the potentials of these professions and its members in social development endeavours of the country. Its aims are to develop members' professional competence and enhance their contribution in addressing existing and emerging social issues.