CHAPTER ONE

INTRODUCTION

Background of the Study

female genital mutilation(FGM) comprises all procedures that involves partial or total removal of

external female genitalia or other injury to the female genital organs for non-medical

reasons(WHO, 2023). In other words, it is any procedure that causes injury to the external female

genitalia without medical indication. This is in contrast with male circumcision, a relatively low

risk procedure which has scientifically proven health benefits. Although of uncertain origin,

FGM is known to have been practiced in ancient times in African and Europe continents in

countries such as Egypt, Euthopia and Greek. 20 th century obstetricians in America were also

reported to have performed FGM as treatment for clitoral enlargement, hysteria, lesbianism and

erotomania (UNICEF, 2016). The practice is found in Africa, ``Asia and middle East and within

communities from countries in which FGM is common. United Nations International Children

Education Fund (UNICEF) estimated in 2016 that 200 million women living today in 30

countries -27 African countries, Indonesia, Iraq, Kurdistan, and Yemen have undergone the

procedures(UNICEF, 2016). It is typically carried out by a traditional circumciser using a razor

blade or sharp knives, FGM is conducted from days after birth to puberty and beyond. In a study

conducted by (Klein, Helzner, Shayowitz, and Kohlhoff, 2018) it was shown that female genital

mutilation predispose women to bacteria, viral infection, obstetrical complications and

psychological problems. Despite the braveness of the issue, the practicing society looks on it as

an integral part of their tradition and cultural identity. In the community that follows excision of

1
female genitalia, female genital mutilation or circumcision is associated with ethnicity, culture,

prevailing social norms and sometimes as religious obligations. In a study conducted by Fenouki,

El-Dirani, Abdulrahim, Aki, Mc-Call, (2022) it was estimated that approximately 100 million

girls and women of reproductive age have experienced female genital mutilation across 30

countries in 3 WHO regions, with a prevalence rate of 37% in women and 8% among girls.

Female genital mutilation has been banned in the Western worlds; however, immigrant

population from Africa, Asia, The Pacific and part of the Middle East have a high proportion of

circumcised females. In a 2016 report, Teixiera and Lisboa found that in Portugal, there might be

more than 6500 imigrant females fifteen years older who have been circumcised and 1830 girls

under fifteen years who are probably going to or have experienced circumcision, (Shakirat,

Shoubi, Delia, Hamayen and Rutkofsky, 2020). In the medical contest, female genital mutilation

comprises of four major types

 Type 1: Otherwise known as clitorodectomy, involves total or partial removal of the

clitoris.

 Type II Or excision entails either partially or wholly cutting of the clitoris as we’ll as the

labia minora/labia majora.

 Type III or infibulations involves the narrowing of the vaginal orifice and creating a

covering seal.

 Type IV connotes any other harmful practice to the female genitalia, for instance,

piercing, scraping or pricking.

2
Statement of the Problem

Female genital mutilation is a practice that has no health benefit for girls and women and

cause severe bleeding and problems urinating, and later cyst, infections, as well as

complications in childbirth and increase risk of new born death (WHO, 2023). Inspite of this

very alarming rate of health burdens associated with female genital mutilation, it is still

widely practiced in Nigeria today, especially in the southern part of Nigeria where Agbor Obi

is located and mostly populated by farmers and traders with rich cultural and ethnic values.

There is a knowledge gap in our environment on the health burdens posed by female genital

mutilation to women. Some of the factors influencing women perception towards female

genital mutilation include age, educational status and social status. Elderly women especially

those with little or no level of education still subject their daughters or granddaughters to

FGM and of younger age, educated women and women with high social status are against

female genital mutilation. Education and knowledge are essential for changing women`s

perception towards FGM and avoiding future practice in the communities. Thus, this study

attempts to examine the prevalence of female genital mutilation, determinant factors of FGM,

knowledge about the ill-health effects of female genital mutilation and attitude of women

towards female genital mutilation.

Objective of the Study

This study is aimed at determining the knowledge and perception of women towards female

genital mutilation in Agbor Obi community, Agbor, Delta State. Specifically the objectives

of the study include;

3
 1. To determine and assess the knowledge of FGM among women in Agbor Obi

community

2. To determine the perception of women towards FGM in Agbor Obi community.

3. To find out if religion has a role to play in the promotion or otherwise of FGM in

Agbor Obi Community

4. To ascertain the attitude of women in Agbor Obi community towards FGM

Research Questions

1. What is the knowledge of women on female genital mutilation in Agbor Obi community?

2. What is the perception of women towards female genital mutilation in Agbor Obi

community?

3. Does religion have a role to play in the promotion or otherwise of FGM in Agbor Obi

community?

4. What is the attitude of women in Agbor Obi community towards FGM?

Significance of the Study

The findings of the study will be useful to healthcare providers, ministry of health and other

researchers who may want to conduct a similar study. This study will provide health care

professional with knowledge on female genital mutilation and to identify and manage those

affected by the practice to receive quality health care. This study will also help health care

professionals in health educating men and women in Agbor Obi community delta state.

4
Scope of the Study

The study focuses on knowledge and perception of female genital mutilation among women in

Agbor Obi community, Delta State.

Operational Definition of Terms

 Knowledge: It is a range of information and understanding stored in the memory

concerning female genital mutilation. It is the fact or condition of knowing something

with familiarity gained through experience or association

 Perception: This is the way in which something is regarded, understood or interpreted

 Female Genital Mutilation: It is the cutting or removal of some of or all the external

female genitalia.

 Female: Belonging to sex which typically produces eggs, which in human and other

species is typically the one which has XX chromosomes.

 Genital: Related to sexual organs responsible for biological reproduction.

 Mutilation: To physically harm or impair use, notably by cutting off or otherwise

disabling a vital part of the external reproductive system

 Women: A group of adult female humans ranging from ages 18 and above

 Community: A group of people sharing a common understanding and often share the

same language, manners, traditional and law

5
 CHAPTER TWO

LITERATURE REVIEW

This chapter deals with literature review. It involves a review of what have been done by other

people in relation to the topic under review. This is being discussed under the following headings

1. Conceptual review

2. Theoretical review

3. Empirical review

4. Summary of Literature review

Conceptual Review

Global attention has remained focused on eradication of female genital mutilation and other

harmful traditional practice or violence against women and girls. The world health organization

(WHO), United Nations International children emergency fund (UNICEF) federation of

international gynaecology and obstetrics (FIGO) African union (AU), the economic commission

for Africa (ECA) and many women organization have continually campaigned against female

genital mutilation in Nigeria. Intensification of education of the general public at all levels is

currently on-going with emphasis on the dangers and undesirability of female genital public at all

levels is currently on-going with emphasis on the dangers and undesirability of female genital

mutilation (Okeke, Angelic and Ezenyeaku, 2015) In Nigeria female genital mutilation may be

carried out during infancy, childhood. It may also be carried out prior to a woman’s marriage,

during her first pregnancy or at birth. FGM is reported to be practiced among all social classes in

the country and it is important to note that the practice cuts across the various religious groups,

6
including Muslims, Christians and African traditional worshippers. The harmful effect of FGM

on female health have been well researched and documented, although the practice has no health

benefits whatsoever it carries serious health consequences for girls and women who undergo the

procedure and for their offspring. The immediate consequences include acute pain haemorrhage,

stock and psychological consequences. Long – term health risks include chronic pain, infections,

keloid formation, birth complications, danger to the new-born, clitoral neuroma, fear of men,

sexual difficulties and emotional problems. More than 200 millions women are girls alive today

have been victims of female genital mutilation in Africa, the middle east and Asia. The practice

is also encountered in Europe and North America mostly in immigrant communities from

countries where the prevalence is high (Emmanuel Kabengela Mpinga et al, 2016).

Method of female Genital Mutilation

The procedure is usually carried out by elderly people in the community (usually, but not

exclusively women) designated to perform this task or by traditional birth attendants among

certain population, FGM may be carried out by traditional health practitioners, (male) barbers,

members of secret societies, herbalists or sometimes a female relatives (United Nations

Population Funds; UNFPA, 2022). FGM is carried out with special knives, scissors, scalpels,

pieces of glass or razor blades. Anaesthetic and antiseptics are generally not used unless the

procedures is carried out by medical practitioners. In communities where infibulations is

practiced girls legs are often bound together to immobilize them for 10-14 days, allowing the

formation of scar tissue. (UNFPA, 2022). Health professionals are often involved in Egypt,

Kenya, Indonesia and over 50% were performed by medical professions as of 2008 and 2016

7
(Mandara, 2017). The surgery is performed in this way have the girl sit on a chair while a

muscled young man standing behind her places his arm below the girls thighs, have him separate

and steady her legs and whole body. Standing in front and taking hold of the clitoris with broad –

mouthed forces in his left hand, the surgeon stretches it outward, while with the right hand he

cuts it off to the point next to the pincers of the forceps. It is proper to let a length remain from

that cut-off, about the size of the membrane that’s between the nostrils, so as to take away the

excess materials only, the part to be removed is at the point just above the pincers of the forceps.

Because the clitoris is a skin-like structure and stretches out excessively, do not cut off too much,

as a urinary fistula may result from cutting such large growths too deeply (Rodrigues, 2014).

Types of Female Genital Mutilation

Procedures differs according to the country or ethnic group female genital mutilations is

classified into 4 major types.

 Type 1: This is the partial or total removal of the clitoral glans (the external and visible

part of the clitoris which is a sensitive part of the female genitals) and /or the

prepuse/clitoral hood (the fold of skin surrounding the clitoral glans) (WHO, 2023).

 Type 2 (excision): This is the partial or total removal of the clitoral glans and the labia

minora (the inner folds of the vulva), with or without removal of the labia majora (the

outer folds of skin of the valve). (WHO, 2023)

 Types 3: Also known as infibulation, this is the narrowing of the vaginal opening through

the creation of a covering seal. The seal is formed by cutting and repositioning the labia

8
 minora or labia majora, sometimes through stitching , with or without removal of the

clitoral prepuce/clitoral hood and glans (WHO, 2023).

 Types 4: This includes all other harmful procedures to the female genitalia or non –

medical purposes eg. Pricking, piercing, incising, scraping and cauterizing the genital

area (WHO, 2023).

Prevalence and Distribution of Female Genital Mutilation in Nigeria

The practice of FGM in Nigeria is widespread and varies from one geopolitical zone, state and

ethnic group to another. The highest prevalence of FGM is reported from the Southern

geopolitical zones of the country, among the Yoruba and Igbo’s ethnic groups. Although the

commonest types practices in Nigeria are types I and II, the other types of FGM (types III and

IV)are also carried out, particularly in the procedure entailing the modification of the external

female genitalia. The sustainable development goals aim to end FGM by 2030. FGM prevalence

was estimated by meta-analysis using random effect models FGM prevalence and typed were

presented separately by women aged 15-49 and girls age 0-14, 3,205 articles were included in

the meta-analysis. Across 27 countries, the pooled prevalence estimate of FGM in women aged

15-49 was 40% and 15% in girls aged 0-14 across 34 countries. The country with the highest

FGM prevalence in women was Guinea (97%) and the lowest, Ugandan (0.3%). The highest

prevalence in girls was in Mali (77%) and the lowest in Ghana (0%) (Lean Farouki et al 2022).

9
Beliefs, Attitudes and Social norms supporting FGM in Nigeria.

Female genital mutilation continued to persist within families and communities due to cultural,

religious and social determinants (Suruchi and Astha, 2022). Social norms and cultural beliefs

are the leading factors for families to allow their children to be circumcised. These socio-cultural

beliefs are the leading factors for families to allow their children to be circumcised. These socio-

cultural beliefs and norms posit FGM as a rite of passage into womanhood, promoting hygiene

and cleaniness as part of religious beliefs, family honour and control female sexuality in various

places. As a rite of passage, female genital mutilation is justified for family honour, female

hygiene and aesthetics reasons. This practice is believed to control female sexuality, modify

socio –sexual attitudes, increase women’s matrimonial opportunities. Other beliefs include

preventing mother and child’s death during childbirth. On the contrary, FGM has been reported

to be associated with a host of clitoral cyst formation, haemorrhage fistula, obstetric

complications, urinary infections and retention, vaginal tears and psychological trauma (Suruchi

and Astha, 2022).

Historical Background of Female Genital Mutilation.

These is no exact established region where female genital mutilation origin is dated back to,

however, scholars have proposed Ancient Egypt and Sudan. Others claim it originated from

Ancient Rome, stating that FGM was implemented on the female slave to prevent pregnancy and

sexual relation. Increased prevalence of FGM concocted that FGM spread from “original cores”

by merging with pre-existing initiation rituals for men and women. There are different reasons

and purposes for the continuous practice of FGM such as maintenance of sexual purity and

10
morality. In some Kenya communities, FGM is practiced as a way of solidifying ones cultural

identity on indications of transition to an “adult” member of the society” they believe that FGM

retains attractiveness of the recipients as the clitoris could potentially grow and “touch the

growth”

It improves hygiene and increase probability of conceiving during intercourse. Advances in

medicine have disapproved the beliefs behind FGM in western culture and many other cultures

are now denouncing the practice as a result of the women’s right fronts. According to the report

by End FGM European Network in 2018, FGM was still practiced in 92 countries across all

continents, while 51 of them at least had laws that criminalized FGM

Psychological Effects of Female Genital Mutilation

In a research conducted, it was estimated that over 20million girls and women distributed

across over 30countries with an estimated average of 3 million girls being at risk of undergoing

FGM annually, the practice is globally distributed spanning from west, north, east and central

Africa. Women and girls that have undergone FGM have been found to experience negative

physical and psychological effects that often harm their wellbeing, including their sexual

functioning. FGM has been implicated in serious physiological, psychological, social and sexual

harms on the physical, mental and sexual wellbeing span from immediately and long term while

others often persist for life (Esho and Kumar, 2022).

11
Health Consequences of FGM

FGM has no health benefits and it harms girls and women in many ways. All forms of

FGM are associated with increased health risk in the short and long term.

Short-term Health Risk of FGM

 Severe pain: Cutting the nerve ends and sensitive genital tissue causes extreme pain. The

healing process is so painful.

 Excessive bleeding (haemorrhage): This result due to a cut in clitoral artery or other blood

vessel is cut.

 Shock: FGM can cause pain, infection and/or haemorrhage.

 Genital tissue swelling: FGM can result to local inflammation and infection.

 Urination problem: These may include urinary retention and pain passing urine. This may

be due to tissue swelling, pain or injury to the urethra.

 Mental health problem: The pain, shock and use of physical force during the event as well

as a sense of betrayal when family members condone and/or organize the practice are reasons

why many women describe FGM as a traumatic event.

Eradicating Female Genital Mutilation/Cutting

Violence against women and girls affects females throughout the world and crosses

cultural and economic boundaries. Throughout the past 20years, extensive research has been

done on such violence and its underlying causes and risk factors. Beth D. Williams – Breauth

12
(2018) stated that one major indicator of gender inequality is female genital mutilation and its

linked to child miscarriage, force sexual debut and health complications across the life course;

FGM should be eliminated through large scale campaigns, education programs, skills building

and economic empowerment programming, community mobilization and participatory group

education efforts.

These interventions aim to change attitudes and norms that support violence against women

and girls.

Theoretical Framework

Some strength of the theory of planned behaviour for understanding female genital cutting

decision making. The theory of planned behaviour builds on evidence indicating that declared

intentions are a better predictor for behaviour than attitude. However, this can depend on the

situation. In a country where FGM is illegal and intention to subject someone to FGM could

cause legal repercussions, attitude especially if assessed indirectly (Vogt et al 2017). However,

when assessing deinfibulation in diaspora, intention might be more reliable as such intentions

would not challenge the law. The applicability of the theory is likely to vary with the cultural,

moral and legal sensitivity to the aspect of FGM. The theory of FGM as a social convention

claims that once it is locked into place and no individual or family member can abandon the

practice due to high social costs. Some studies, however, have called for more theoretical

nuances, pointing towards variation in how norms are perceived (Soliama, Kipchumba and

Magan, 2017). Application of the theory of FGM as a social convention to understand and

13
promote change relies on the initiatives of a substantial proportion of the population, to oppose

and abandon the existing social convention upholding FGM. This divergence leads to a need pay

more attention to the conceptualization of community and social norms. Thus, the addition of

personal attitude and perception of power into a model of understanding FGM seems particularly

pertinent in diaspora (Brady et al, 2019). In the following section, I will outline some important

nuances to consider in linking the theory of planned behaviour to research and provision of care.

Fig.1
Major elements Intention to Deinfibulation
- Attitudes May vary according to
- Perceived norms
- Perceived Timing of deinfibulation
control - Prior to marriage/first
intercourse
Attitudes towards FGM
- Prior to vaginal childbirth
- Timing of deinfibulation
- During vaginal childbirth
- Extent of deinfibulation
- Planned maintenance of
Deinfibulation
deinfibulation
Extent of deinfibulation - scheduling of
- Partial deinfibulation procedure
Perceived norms - Completion of
Wishes and practices of - Full deinfibulation
procedure
- Community - Maintenance of
-friends/peers deinfibulation
- Elder female relatives and Planned Maintenance of
other families Deinfibulation
- Being “sewn open” by
Perceived control provider
Perception of - Healing naturally/”pseudo-
- Control over medical reininfibulation
decision making - being “closed/reinfibulated
- Autonomy in relation to by provider
wishes of husband/partner,
family, friends and
community, and health
provider(s)

Fig 1: Brady et al, (2019.)Archives of sexual behaviour.

Major Elements

14
 A major strength of the theory of planned behaviour is the simplicity of the model and its

applicability in assessing major factors affecting FGM decision making. In reality, however, it

can be challenging to clearly delineate these factors, as they are deeply interconnected. For

examples, as it is hard to imagine a person holding a positive attitude to FGM and a negative

attitude to deinfibulation unless the person had been raised in a community in which

infibulations constitutes a social norm. Likewise, it is hard to assess perceived control and thus,

taking into account the perceived social norms and thus, fear of normative repercussions.

Consequently, while the distinction of major factors FGM decision making can be useful tool

facilitating reflection, in reality these factors are interconnected.

Attitudes

In their model, Brady et al (2019) include not only positive or negative attitudes to deinfibulation

but also attitude to FGM in general, infibulations as well as timing of deinfibulation, its extent

and maintenance.

This is important as it takes into account the attitudes to these various aspects of the practice

might diverge, which complicates the issue. Among these factors we will focus on

deinfibulation. Premarital deinfibulation is highly controversial as it undermines the major

cultural meaning of infibulations: the creation, protection and evidence of virginity and virtue

(Johansen, 2017). Deinfibulation conducted at marriage or childbirth has positive connotations

relating to marriage and motherhood. However the method and extent of deinfibulation can be

perceived as controversial, as they can challenge other cultural values. In particular, both can

challenge ideals of virility of marriage, as well as perception of the necessity of a tight vagina

15
introities, safeguarded by some degree of infibulations, which is seen as fundamental to ensuring

male satisfaction and thus marital stability. (Johansen, 2017). These factors are major reasons for

the widespread resistance to deinfibulation, even among women who hold a negative attitude

about infibulations.

Deinfibulation at marriage and childbirth is a physical necessity and thus less

controversial. However, while it does not challenge the value of virginity, it challenge values

related to virility and male sexual pleasure (Johansen, 2017). Thus, a recent study found that

while traditional forms of deinfibulation involves significantly more pain over a longer period of

time, most Somali and Sudanese research participants had resorted to traditional mean of

deinfibulation.

Perceived Norm

Brady et al (2019) treatment of perceived norms is useful in that focuses on how norms are

perceived, rather than talking about social norms as objective facts. This allows for a more

flexible and nuanced understanding of the interplay between personal and social factors. Several

studies have shown that different individuals within the same community may have different

perceptions of social norms and these perceptions may differ from what can be assessed as

common social. One example, a recent study of Somali immigrants of whom most lived in a

small Norwegian town, found that while the majority of participants expressed a positive attitude

to deinfibulation personally, they all perceived it as totally unacceptable in their community

(Johansen, 2019).

16
Perceived Control

In their choice of the theory of planned behaviour for exploration of FGM, Brady et al (2019)

emphasized the usefulness of including perceived control mainly in relation to autonomy over

the medical decision making process itself and in relation to the wishes of significant other such

as partner, family, community. However, I think it would be useful to link the concept of

perceived control more strongly to perceptions of social norms, at least in the context of diaspora

i.e to make an autonomous decision need to be combined with fear of repercussions from

breaking perceived norms. Prior to their marriages, Somali and Sudanese migrant women

express a sense of limited autonomy. Even though women above the age of 16 can legally seek

medical care without parental consent, many young women reported that they could not do it, as

they feared their mothers would find out, most commonly due to changes in their urinary pattern

(i.e more noisy urination). This again could cause suspicion of premarital sexual engagement.

Furthermore, almost all young women claimed that if they were to return to Somalia, having

undergone premarital deinfibulation of various factors, including women with higher education

and good employment, expressed a more critical stand towards the precieved norms of their

ethnic community and tends to make more autonomous decisions.

In conclusion, I find that Brandy et al (2019) target articles provides a promising new

conceptualization for analyzing FGM decision making while the target article was developed to

explore a specific form of health care for a particular form of FGM. The model has a much

bonder usage. The theory of planned behaviour has formally been used to access intention to

perform, or not perform, FGM in countries of origin (ILO et at, 2018) and can most likely be

17
employed to assess intention for other form of health, care after FGM in both countries of origin

and migration.

Empirical Review

A study conducted in Oromia region south west shoa zore, Wolissa Worede & Obikji Kebele

among mothers the aim is to assess the knowledge, attitude and practice of mother of child

bearing age towards FGM. A total of 384 sampled mothers were interviewed using a face to

face interviewing result shows that 324 (84.4%) of the mothers responded that FGM can lead to

a health problem, while 58 (15%) of the mothers said that FGM does not lead to any health

problem among the mother who know the possible problem that could occur as a complication of

FGM, 128 (39.5%) responded that the problem occurs immediately after the procedure

(bleeding) and during childbirth. Among respondents 370 (96.4%) claimed that the practice is

abandoned by the law and as punishable, while 12 (3.1%) of the mothers responded it has no

legal provision 335 (87.2%) of responders do not want their daughters to be circumcised and

need to avoid FGM in the future and 49(12.85%)want to continue with FGM. In conclusion,

maternal education access to different kinds of mass media and maternal age have significant

effect on mothers knowledge attitude and practice about FGM.

From a semi structured individual interview conducted by Christianal et al (2023) to explore

expert opinion of the knowledge, attitude and practice for FGM related prevention and care 32

semi structured individual interview from 30 countries including participants from Africa,

Australia/New Zealand, Europe, the middle East and North America results shows that six

18
categories of knowledge, six of practice and seven on attitudes that contribute to FGM related

prevention and care Areas of knowledge included general knowledge about FGM; who is at risk

for experiencing FGM; support for FGM; female genital anatomy / physiology; health

complication of FGM; ethical and legal considerations for the treatment and prevention of FGM

participates described health waster attitudes that may affect how prevention and care activities

are delivered and received including attitudes toward the perceived benefits of FGM; harms of

FGM. In conclusion, knowledge, attitude and practices tools should be theoretically informed

using the framework present and assessed for validity and reliability using psychometrically

rigors methods

A study conducted at a primary health center in Lagos, Nigeria the aim was to assess the

perceptions of FGM among methods at primary healthcare centre in Lagos, Nigeria 95 mothers

completed the pre-tested, semi located questionnaires, Results showed that mothers had

ambivalent belief about the practice. Although over half of the respondents (56.8%) perceived

the practice of FGM as not being beneficial, (44.2%) thought that circumcised girls will become

promiscuous. Nearly a third (30.5%) believed that FGM promotes a woman’s faithfulness to her

husband about a quarter (26.3%) reported that women who have undergone FGM are not at any

risk of gynaecological complications in conclusion, educational effort is needed at its high level

to eradicate this practices (Ahanonu et al 2015).

In a study conducted by Olalehan O.A et al (2019) it was stated that more than 200 million girls
and women have been mutilated all over the world. More than 20 million (10%) these are from
Nigeria. However, the prevalence of (2.9%) in the south east. (20.7%) in the North west (9.95%)
in the North Central, (25.8%) in the south- south, (49.0%) in the south east and (47.5%) in the

19
south west. The circumcisers are traditional practitioners, birth attendances, elderly women and
trained caregiver such as community health extension worker (CHEWs). The perpetrators gave
many reasons to justify their involvement in the dehumanizing acts, which includes satisfying
religion obligations in Christianity and Islamic injunction / teachings, prevention of early
neonatal death during delivery by preventing the fetal head from touching the clitoris, prevention
of promiscuity, to make marriage an effortless process and to prevent recurrent genital
infections. Others include family honour and increase sexual pleasure of the husband.
A study carried out by Leila Jahangiry, Tahereh pashaci and koen Pennet (2021) with the aim of

understanding the attitudes towards female genital mutilation. A systematic review was

performed on scientific articles, electronic database were example to identify articles 40 articles

with estimations of attitudes towards FGM where reviewed. Result indicate that the random –

effects pooled estimation of negative attitude towards FGM practice was 53% (95%) cl 47 – 59,

P < 0.001). furthermore, the pooled estimation of attitudes towards the decision not to circumcise

young daughters was 63%(95% Cl 46-88; P<0.001). In conclusion, authors believed that

circumcised women can play a key role in encouraging the abandonment of FGM through

educational and cultural campaigns.

Summary of Literature Review

This chapter provided literatures on conceptual review where the concept of female genital

mutilation was discussed along with the historical background, health complications and the

factor encouraging female genital mutilation. Theoretical review was carried out using the

behavioural change theories and was applied to the study. Finally, in the chapter, literatures were

empirically reviewed in line with previous work of other authors.

20
 CHAPTER THREE

METHODOLOGY

Research Design

The research design work is a non-experimental descriptive research design which is aimed at

studying the knowledge and perception of female genital mutilation among women in Agbor-obi

community, Delta state.

Research Settings

The research work was conducted at Agbor-obi community in Ika South Local Government area;

Agbor-obi has a population of 269,594 people. It is bounded in West by Omumu village, in the

North by Alibuba, in the South by Ohumerie and in the East by Alaua village. Agbor-obi health

center is located at the Obi palace junction adjacent to the Obi palace. It is as a close proximity to

the community market (Agbor-obi market) whose market days are held every Eke day as

calculated in the native calendar.

Target population

The target population is women (ages 18 and above) that reside in Agbor-obi community. The

estimated number of women that reside in Agbor-obi community was 15,653 and thus served as

my target population(NIPOST, 2016).

21
Sampling Size Determination

The sample size is calculated using Taro Yamane formula (1967). The formula is as follows:

N
n=
1+ N ¿ ¿

Where n = sample size

N = population size

E = alpha of level = 0.05

With population size of 15,653 women in Agbor-obi

N = 15,653

15653
n=
1+15653 ¿ ¿

15653
n=
1+15653 (0.0025)

15653
n=
1+39.1325

15653
n=
40.1325

n=390

Sampling Technique

The convenient sampling method was used for this study in which only women available at the

time of research was included in the study.

22
Instrument for Data Collection

A research questionnaire was used for data collection which comprises of thirty-one (31)

objective questions. It is these three sections

Section A: Socio demographic data (containing 6 objective questions)

Section B: Knowledge of female genital mutilation (containing 11 objective questions)

Section C: Perception towards female genital mutilation/circumcision (containing 6 objective

questions)

Section D: Religious role in promotion or otherwise of female genital mutilation /

circumcision (containing 4 objective questions)

Section E: Attitude of women towards female genital mutilation/circumcision (containing 4

objective questions)

Validity of Instrument

Instrument of data collection were validated using a face and content validity method. This was

to ensure that the instrument was related to the subject matter and was able to measure what it

was set to measure.

The questionnaire was given to my supervisor and research lecturers for correction and

uncorresponding questions were deleted while ambiguous ones were reframed for final

correction and administration.

23
Inclusive Criteria

The selection of women in Agbor-obi community was done through simple random technique.

Women who were willing and ready to accept the questionnaire were given.

Exclusive Criteria

Women who were not willing to answer the questionnaire were not given.

Reliability of Instrument

The questionnaire was subjected to pilot study by distributing 39 questionnaires to women

outside the research area at Aliameh to determine the reliability of the instrument in the area of

content, construct, face and criterion.

The results were subjected to Pearson’s product moment correlation coefficient and a computed

value of 0.85 was realized and was accepted for the instrument to be said to be reliable.

Method of Data Collection

The purpose of the research was well explained to all participants and their consent was

obtained. Two research assistants were trained to assist in the distribution and retrieval of the

questionnaires.

Copies of the questionnaires were administered to all consenting women ensuring

confidentiality. All filled questionnaires were retrieved immediately, properly checked and any

resulting data errors were corrected before data analysis. Participation was strictly voluntary for

24
participants who were illiterates, questions were read out to them and explained in a language

they would understand while the researcher assisted in filling the questionnaire. The distribution

and collection of questionnaires took a day to ensure the sampling size is met.

Method of Data Analysis

The data was presented and analyzed with the aid of frequencies, percentages and tables.

Ethical Consideration

A letter of introduction was obtained from the College of Nursing Science, Agbor, which was

addressed to the Obi of Agbor. The letter was submitted at the office of the Obi of Agbor via the

secretary. A letter was also addressed to the health center in Agbor-obi via the DNS, Mrs. Gloria

Igumbor.

The respondents were made to understand that anonymity, non-maleficence and beneficence was

maintained. The researcher was very tactful in protection of research subjects. In order to prevent

provocation of respondents emotion, integrity and purity research work was maintained as

information was conceded were not required and respondents were allowed to answer questions

out of their own will and participants are allowed to withdraw at anytime during the research.

25
 CHAPTER FOUR

RESULTS

Among the target population of 390 women, only 290 women correctly filled the questionnaire.

Section A:

Table 1:Frequency and Percentage Analysis of Socio-Demographic Characteristics

of The Study

Age in years Frequency Percentage (%)

< 20 40 13.8
21 – 25 42 14.5
26 – 30 54 18.6
31 – 35 72 24.8
36 – 50 51 17.6
50 and above 31 17.6
Total 290 100

From the above table, majority of respondents, 24.8% within the ages 31-35 years and least
respondents were 17.6% were within 50 and above.13.8% are within the ages of 20<, 14.5% within the
ages of 26-30 and 17.6% within the ages of 36-50.

Table 2:

Marital status Frequency (N=290) Percentage (%)

Single 102 35.2
Married 98 33.8
Divorced 29 10
Widowed 33 11.4
Separated 28 9.6
Total 290 100
From the above table, majority of the respondents, 35.2% were single, 33.8% were married, 10% were
divorced, 11.4% were widowed while 9.6% are separated.

Table 3:

26
 Religion Frequency (N=290) Percentage (%)
Christian 171 59.0
Muslim 19 6.6
Traditionalist 59 20.3
Others 41 14.1
Total 290 100

Majority of respondents, 59% are christians,20.3% are traditionalist, 6.6% are muslims while

14.1% are from others.

Table 4:

Ethnic group Frequency (N=290) Percentage (%)

Ika 145 50
Igbo 47 16.2
Yoruba 35 12.1
Hausa 31 10.7
Others 32 11.0
Total 290 100

Most respondents,50% are from Ika, 16.2% are from Igbo, 12.1% are from Yoruba,10.7% are

from Hausa, while 11.0% are from other tribes.

27
Table 5:

Educational background Frequency (N=290) Percentage (%)

Tertiary 105 36.2
Secondary 78 26.9
Primary 79 27.2
No formal education 28 9.7
Total 290 100

The educational background of some respondents, 36.2% is tertiary education, 26.9% is

secondary education, 27.2% is primary education while 9.7% had no formal education.

Table 6:

Occupation Frequency (N=290) Percentage (%)

University lecturer 20 6.9
Secondary school teacher 51 17.6
Primary school teacher 43 14.8
Civil servant 53 18.3
Market women/traders 71 24.5
Farmer 41 14.1
Artisan 11 3.8
Total 290 100

The least number of respondents 3.8% are artisan, while the highest number of respondents

24.5% are market traders, 17.6% are secondary school teachers, 14.8% are primary school

teacher, 18.3% are civil servants while 14.1% are farmers.

28
Section B:

Frequency and Percentage Distribution Analysis on Knowledge of Female Genital

Mutilation

Research question 7,8,9,10,11,12,13,14,15,16 and 17 answer the research question [Link] 7-17:

Have you heard of FGM? Yes 205 70.7

No 85 29.3
Did you undergo FGM? Yes 275 94.8
No 15 5.2
Have you performed FGM for any of your daughter? Yes 261 90
No 29 10
Are you aware of any health hazards associated with FGM? Yes 271 93.4
No 19 6.6
Do you know serious bleeding can develop during FGM? Yes 273 94.1
No 17 5.9
Do you know that FGM can predispose women to complication during Yes 23 7.9
childbirth No 267 92.1
Do you know that FGM can cause serious trauma in a woman that have Yes 15 5.2
undergone the procedure? No 275 94.8
Have you heard of campaign against FGM? Yes 62 21.4
No 228 78.6
Have any government or non-governmental organization organized any rally Yes 29 10
against FGM in the area? No 261 90
Are you aware if any federal or state government law against FGM? Yes 39 13.5
No 251 86.5

29
From table above, a large number of respondents 70.7% know about FGM while 29.3%

respondents said they have not heard of FGM. 94.8% of respondents have undergone FGM while

5.2% did not undergo female genital mutilation.

90% of respondents have performed FGM for their daughter while 10% said they did not

perform FGM for their daughter. Most of the respondents 93.4% are not aware of the health

hazard associated with FGM and some of the health hazards reported are 94.1% bleeding, 7.9%

complication during childbirth and 5.2% psychological trauma.

78.6% respondents have not heard of any campaign against FGM. Almost all the respondents

90% reported that there has not been any governmental or non-governmental rally against FGM

in the two communities under study.

Also, most of the respondents 13.5% are not aware of any federal or state government law

against FGM.

Frequencies and Percentage Distribution Analysis on Perception of women towards Female

Genital Mutilation

Table 18:Females that did not undergo FGM are promiscuous?

Frequency Percentage (%)

Strongly agree 89 30.7
Agree 105 36.2
Undecided 9 3.1
Disagree 67 23.1
Strongly disagree 20 6.9
Total 290 100
Table 19:Female that have Undergone FGM Make Better wife?
30
 Frequency Percentage (%)
Strongly agree 95 32.8
Agree 107 36.9
Undecided 11 3.8
Disagree 65 22.4
Strongly disagree 12 4.1
Total 290 100

Table 20:Female Genital Mutilation Should be Discontinued and Discouraged

Frequency Percentage (%)

Strongly agree 105 36.2
Agree 956 33.1
Undecided 13 4.5
Disagree 61 21.0
Strongly disagree 15 5.2
Total 290 100

Table 21:At what Age did you Undergo FGM?

Frequency Percentage (%)

0–5 275 94.8
6 -10 9 3.1
11 – 15 6 2.1
16 – 20 0 0
During pregnancy 0 0
Total 290 100 Table

22: At what age did your daughter undergo FGM?

Frequency 31 Percentage (%)

0–5 279 94.2
6 -10 9 3.1
11 – 15 2 0.7
16 – 20 0 0
During pregnancy 0 0
Total 290 100
Table 23: Who performed FGM on you or your daughter?

Frequency Percentage (%)

Traditional circumcised 156 53.8
Birth attendant grandmother 85 29.3
Nurse/midwife 41 14.1
Doctor 8 2.8
Total 290 100

From the table above 30.7% strongly agree and 36.2% agree that female that did not undergo

FGM are more likely to be promiscuous while 23.1% disagree and 6.9% strongly disagree.

However, 3.1% are undecided.

Also, 32.8% respondents strongly agree and 36.9% agree that female that have not undergone

FGM make better off wife but 22.4% disagree and 4.1% strongly disagree and 3.8% respondents

were undecided.

Majority of respondents 33.1% disagree that FGM should be discontinued and

discouraged, 36.2% strongly agree, 4.5% were undecided, 31.0% disagree that FGM should be

discontinued and discouraged 5.2% strongly agree.

32
 Among the 290 respondents that stated the age they had FGM, 94.8% had FGM at ages 0

– 5years, 3.1% had FGM at the ages 6 – 10 while 2.1% respondents had FGM at age 11-15. No

respondents reported ages 16-20 or during pregnancy. Also, only 96.2% respondents reported the

ages their daughters had FGM and women reported ages 96.2% women reported the ages 0-

5years while 3.1% stated 6-10, 0.7% stated 11-15, nobody reported ages 16-20 or during

pregnancy for their daughters.

290 respondents stated that the person that carried out FGM on them or their daughters,

the procedure were mostly carried out by traditional circumciser or local health/birth attendants,

53.8%, grandmothers 29.3%, nurses/midwives 14.1%, doctors 2.8%

Knowledge of female genital mutilation

Knowledge of FGM Total

Yes No
Agbor-obi community 41 249 290
Total 41 249 290

From the above table, there is a statistically no significant of female genital mutilation Agbor-obi

community. This shows that the women in Agbor-obi community do not know much about FGM

and there is difference in their level of knowledge of FGM.

33
Section C:

Perception towards female genital mutilation

The research question 18, 19, 20, 21, 22 and 23 answers the research question 2

Perception towards FGM Total

SA A D SDA
Agbor-obi community 105 96 61 15 290
Total 105 96 61 15 290

The above table shows number of women that agree that FGM should be discouraged and

discontinued and those that disagree that FGM should be discouraged and discontinued in

Agbor-obi community. This also shows that the women in Agbor-obi community have good

perception towards FGM and there is a decline in the practice of FGM in Agbor-obi community.

Section D:

Religious role in promotion or otherwise of FGM

Research question 24, 25, 26 and 27 answers the research question 3

1. Do you believe that religion plays a significant role in influencing attitudes towards

FGM?

Table 24:

Frequency Percentage (%)

Yes 207 71.4
No 83 28.6
Total 290 100

34
2. If yes, which religion(s) do you think are most closely associated with FGM practices?

Table 25:

Religion Frequency Percentage (%)

Christian 10 3.4
Islam 71 24.5
Traditionalist 209 72.1
Total 290 100

3. Do you think religious leaders have a responsibility to address the issue of FGM within

their religious communities?

Table 26:

Frequency Percentage (%)

Yes 348 85.5
No 33 11.4
Not sure 9 3.1
Total 290 100
4. How aware do you think people in your religious community know about the health risk

associated with FGM

Frequency Percentage (%)

Very aware 37 12.8
Somewhat aware 41 14.1
Not aware 156 53.8
35
 Not all aware 56 19.3
Total 290 100
Table 27:

From the table above, 71.4% respondents believes that religion plays a significant role in

influencing attitudes towards FGM while 28.6% respondents do not believe. Majority of

respondents 72.1% said that traditional associates more on FGM, 24.5% are from Islam while

3.4% are Christian. Also 85.5% of respondents think that religious leaders have a responsibility

to address the issue of FGM within their religious community, 11.4% of respondent said No,

while 3.1% of respondents are not sure. 53.8% of respondents said most religious community are

not aware of their health risk of FGM, 19.3% has no idea about the health risk, 14.1% of

respondents said they are somewhat aware while 12.8% were aware.

Section E:

Attitude towards FGM

Research question 28, 29, 30 and 31 answered the research question 4

1. How would you describe your attitude towards FGM?

Table 28:

Frequency Percentage (%)

Supportive 98 33.8
Neutral 106 36.5
Opposed 86 29.7
Total 290 100

36
37
2. If you are opposed towards FGM which of the following is your reason?

Table 29:

Frequency Percentage (%)

It causes infection 89 30.7
It causes pain 76 26.2
It causes complication during childbirth 125 43.1
Total 290 100

3. Do you believe FGM is an important cultural or traditional practice in your community?

Table 30:

Frequency Percentage (%)

Yes 205 70.7
No 85 29.3
Total 290 100

4. Would you be willing to advocate against FGM within your community or support effort

to end the practice?

Table 31:

Frequency Percentage (%)

Yes 271 93.4
No 15 5.2
Maybe 4 1.4
Total 290 100

38
From the table above, 33.8% of respondents are in support of FGM, 36.5% of respondents are

neutral while 29.7% opposed FGM. Majority of respondents 30.7% oppose towards FGM due to

infection, 43.1% respondent oppose due to pain while 26.2% was due to childbirth complication.

Also, 70.7% of the respondents believe that FGM is an important cultural practice while 29.34 of

respondents said NO.

93.4% of respondents are willing to advocate against FGM while 5.2% said No and 1.4% of

respondents said maybe.

Answering of Research Questions

1. What is the knowledge of women on FGM in Agbor-obi community?

This answers question 7, 8, and 11 from the questionnaire. From the data analysis, 70.7%

of the respondents have heard about female genital mutilation while 29.3% of the

respondents said they have not heard of FGM. 94.8% of the respondents have undergone

FGM while 5.2% have not undergone FGM. 93.4% are aware of health hazards

associated with FGM and 6.6% are not.

2. what is the perception of women towards female genital mutilation in FGM in

Agbor-obi community?

This answers question 18, 19 and 20 from the questionnaire. The analysis of data shows

that 33.1% of respondents agree and 36.2% strongly agree that female genital mutilation

should be discontinues and discouraged.30.7% respondent strongly agreed that females

39
 who did not undergo FGM are promiscuous and 6.9% strongly disagree.36.9% agree that

females that have undergone FGM make better wives and 22.4% disagree.

3. Does religion have a role to play in the promotion or otherwise of FGM in FGM in

Agbor-obi community?

This answers question 24 and 25 from the questionnaire. From the data analysis, 71.4%

of the respondents believes that religion plays a significant role in influencing attitudes

towards FGM while 28.6% do not. 72.1% of the respondents said that traditional religion

are associated with FGM practice, Islam religion 24.5% and Christian religion 3.4%.

4. What is the attitude of women in Agbor-obi community towards FGM?

This answers question 28 and 30 from the questionnaire. From the data analysis, 33.8%

of respondents are in support, 36.5% are neutral while 29.7% of the respondent opposed

FGM.70.7% believe FGM is an important cultural and traditional practice in their

community while 29.3% don’t.

40
 CHAPTER FIVE

DISCUSSION OF FINDINGS

This chapter presents discussion of the major findings of the study under the following topics

 Discussion of findings

 Limitation of study

 Summary

 Conclusion

 Recommendation

 Suggestion for further studies

Discussion of Findings

The study determined the knowledge and perception of female genital mutilation among women

in Agbor-obi community, Delta State from the social demographic characteristics of respondents

have a significant influence on the knowledge and perception of female genital mutilation among

women in Agbor-obi community, Delta State. Majority of respondents, 72(24.8%) were within

the ages of 31-35 years, 40(13.8%) were within the ages of <20, 42(14.5%) were within the ages

of 21-25, 54(18.6%) were within the ages of 26-30, 51(17.6%) were within the ages of 36-50 and

31(10.7%) were 50 and above. Majority of the respondents were single with 102(35.2%), about

98(33.8%) were married, 29(10%) were divorced, 33(11.4%) are widowed and 28(9.6%) are

separated. Also, majority of them 171(59%) are Christians, 19(6.6%) are Muslims, 59(20.3%)

are traditionalist and 41(14.1%) are of other religions.

41
Most of the respondents belonged to the Ika ethnic group with 145(50%), Igbo 47(16.2%),

Yoruba 35(12.1%), Hausa 31(10.7%) and 32(11.0%) of other ethnic groups.

The modal educational level was tertiary 107(36.2%), followed by primary school 79(27.2%),

secondary school 78(26.9%) and those that did not have formal education 28(9.7%). Also

majority of the respondents are market women/traders with 71(24.5%), civil servants 53(18.3%),

secondary school teacher 51(17.6%), primary school teacher 43(14.8%), farmer 41(14.1%),

university lecturers 20(6.9%) and artisan 11(3.8%).

Objective One: To determine and assess the knowledge of Female Genital Mutilation

The finding from the study shows that 70.7% have heard of FGM, 29.3% said NO, 94.8% have

undergone while 5.2% have not. 90% have performed FGM on their daughters while 10% have

not.93.4% are aware of health hazards associated with FGM while 6.6% are not. 94.1% know

that serious bleeding can develop from FGM while 5.9% didn’t know.21.4% have heard

of campaign against FGM while 78.6% have not. 10% said government and non-government

rally against FGM was organized in their area while 90% said NO. This study is in line with the

work of Wolissa(2017) in Oromia region shows good knowledge of FGM.

Objective Two: Perception of women towards FGM in Agbor-obi community

From the data analysis, majority of the respondents 105(36.2%) agree and 89(30.7%) strongly

agree that females that did not undergo FGM are promiscuous, 95(32.8%) strongly agree and

107(36.9%) of the respondents said that females that have undergone FGM makes better wives.

This work is in line with the work of Ahanonu(2015).

42
Objective Three: Does religion play a role in the promotion or otherwise of FGM in Agbor-

obi community?

From the result, majority of the respondents 207(71.4%) believes that religion plays a

significant role in influencing attitudes towards FGM, 248(85.5%) of the respondents think that

religious leaders have a responsibility to address the issue of FGM within their religious

communities, 37(12.8%) of the respondents think that most people are very aware about the

health risk associated with FGM. This is in line with the research done by Olalekan(2019) which

states that perpetrators gave many reasons to justify their evidence which includes prevents

promiscuity and prevents neonatal death.

Objective Four: Attitude of women towards FGM in Agbor-obi community

From the data analysis, 98(33.8%) of the respondents are supportive towards FGM. This shows

the health education and seminars so needed to address the risk associated with FGM

205(70.7%) of the respondents believes that FGM is an important cultural or traditional practice

in their community. This work is in line with Olaleham(2019) which states that perpetrators gave

many reasons to justify their evidence which includes prevent promiscuity, prevent neonatal

death.

Implication to Nursing

Considering the number of women that agree that FGM should be discouraged and discontinued

is the community under study, the health care system including the nurses will be relief of the

43
burden of managing complications arising from female genital mutilation in the nearest future.

However, if the practice of FGM is not completely eradicated, it may still be a limiting factor to

the reduction/elimination of complications and mortality during childbirth/delivery thereby

hindering the achievement of the recently concluded millennium development goals. Therefore,

health care professional especially the nurses should continue to create awareness and educate

mothers generally and expectant mothers during antenatal on the negative health effect of FGM

on their daughters. Nurses should continue to participate in courses on how to better manage

pregnant women that may have undergone FGM delivery so as to reduce complications arising

from the effect of FGM during childbirth.

Limitation of Study

In the course of this research work, some limitations like financial constraints, inadequate

finance to carryout financial activities involved in the study. Reluctance of participants to give

information despite being assured of confidentiality, some of the respondents still find it difficult

to provide answers to certain questions.

Summary

FGM is defined by the World Health Organization (WHO) as all procedures which involve

partial or total removal of the external female genitalia and/or injury to the female genital organs.

The aim of this study was to assess the knowledge and perception of female genital mutilation in

Agbor-obi community, Delta State. The study objective was to assess the knowledge of FGM

44
among women; to determine whether religion plays role in promotion or otherwise of FGM and

to determine the attitude of women towards FGM in Agbor-obi community, Delta state. The

study populations consist of 15,653 individuals. The purposive sampling technique was used to

select 290 individuals as a sample size for the study. The instrument used for the collection of

data was a self developed questionnaire. Frequency and percentage were used to analyze the data

and hypothesis tested using chi-square. Findings revealed that knowledge about FGM 205

women towards FGM 105(36.2%) of the respondents believes that females that did not undergo

FGM are promiscuous. The religion role in the promotion or otherwise of FGM, majority of

responders 207(71.4%) believes that religion plays a significant role in influencing attitudes

towards FGM. 98(33.8%) are in support of FGM. Based on the findings of the study, it is

therefore recommended that health education should be organized in order to educate individuals

on the health risk of FGM.

Conclusion

The study assessed the knowledge and perception of female genital mutilation among women in

Agbor-obi community, Delta State. The result shows that 205(70.7%) of the respondents are

knowledgeable about FGM; 89(30.7%) of respondents believes that female who did not undergo

FGM are promiscuous, 95(32.8%) strongly agree that female that have undergone FGM makes

better wife, 207(71.4%) of respondents believes that religion plays a significant role in

influencing attitude towards FGM, 248(85.5%) of the respondents think that religious leaders

have a responsibility to address the issue of FGM within their religious communities. 98(33.8%)

45
are in support of FGM, 205(70.7%) believes that FGM is an important cultural on traditional

practice in their community.

Recommendation

In addition to the legalization against FGM, more awareness and education should be carried out

suing multimedia, print media and social media.

- Governmental and non-governmental organization should collaborates with traditional

rulers/hear to carryout rally against FGM in the communities especially in rural areas where

multimedia, print media and social media.

- There should be well equipped healthcare centre with adequate medical staff that should be

made available and easily accessible to the general public especially those in rural areas so as

to prevent women in rural areas from non-medical personnel who may not give them

accurate information.

- Awareness and education should be organized for traditional healers and birth attendant to

educate them on the harmful effects of some of their practices such as FGM

- Seminars and health talks should be organized for nurses/midwives to educate them on how

to properly manage obstetrics and gynecological complications that may arise in women that

have undergone FGM.

Suggestion for Further Research

There should be a replica study on the knowledge and perception of mothers towards female

genital mutilation in Emuhu Community, Delta State.

46
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48
 APPENDIX A

LETTER OF INTRODUCTION

Delta State College of Nursing

Agbor,

P.M.B 2003

Delta State.

Dear respondents,

I, Omosor Isioma Success, a final year student of College of Nursing Sciences, Agbor,

Delta State. The questionnaire is on the “Knowledge and perception of women towards female

genital mutilation”. This study is purely for academic purpose and your response is highly

solicited.

Thank you.

Yours faithfully

__________________
Omosor Isioma Success

49
 APPENDIX B

QUESTIONNAIRE

Instruction: please tick the appreciate box and fill in where appropriate

SECTION A: Socio-demographic Data of Respondents

1. Age (in years) < 20 [ ] 26-25 [ ] 26-30 [ ]31-35 [ ] 36-50 [ ]

2. Religion: Christian [ ] Muslim [ ] Traditionalist [ ] Others [ ]

3. Marital status Single [ ] Married [ ] Divorced [ ] Widowed [ ] Separated [ ]

4. Ethnic Group Ika [ ] Igbo [ ] Hausa [ ] Yoruba [ ] Others [ ]

5. Educational background Tertiary education [ ] Secondary school [ ]

Primary school [ ] No formal education [ ]

6. Occupation University lecturer [ ] Secondary school teacher [ ]

Primary school teacher [ ] Civil servant [ ] Market women/trader [ ]

Farmer [ ] Artisan [ ] Others [ ]

SECTION B: knowledge of female genital mutilation/circumcision

7. Have you heard of female genital mutilation/circumcision Yes [ ] No [ ]

8. Where did you first hear about female genital mutilation?

School [ ] church [ ] social media [ ] health workers [ ] others [ ]

9. Did you undergo female genital mutilation/circumcision? Yes [ ] no [ ]

10. Have you circumcised any of your daughters? Yes [ ] no [ ]

11. Are you aware of the health hazards associated with female genital

mutilation/circumcision? Yes [ ] no [ ]

50
12. What are some of the health hazards associated with FGM? Tick the ones you know

Bleeding [ ] pain [ ] infection [ ] shock [ ] sexual health problems [ ]

others [ ]

13. Do you know that female genital mutilation/circumcision can predispose women to

complication during childbirth? Yes [ ] no [ ]

14. Do you know that female genital mutilation/circumcision can cause serious psychological
trauma in a woman that has undergone the procedure? Yes [ ] no [ ]
15. Have you heard of any campaign against genital mutilation/circumcision? Yes [ ]
no [ ]
16. Have any governmental or non-governmental organization organize any rally/program

against female genital mutilation/circumcision in the area? Yes [ ] no [ ]

17. Are you aware of any federal governmental law against female genital

mutilation/circumcision? Yes [ ] no [ ]

SECTION C: Perception towards female genital circumcision/mutilation

S/ Items Strongly Agree Undecided Disagre Strongly

N agreed (SA) (A) (UD) e (D) disagree (SD)
18. Females that did not
undergo female genital
mutilation/circumcision are
promiscuous
19. Females that have
undergone female genital
mutilation/circumcision
make better wife
20. Female genital mutilation
should be discontinued and
discouraged.

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 S/N Items 0 -5 6 -10 11-15 16-20 During

pregnancy

21. At what age did you undergo female

genital mutilation /circumcision?

22. At what age did you circumcise your

daughter?

23. Who performed female genital mutilation/circumcision for you or your daughter?

Traditional circumciser [ ] Birth attendant [ ] Grandmother [ ]Mother [ ]

Nurse [ ] Midwife [ ] Doctor [ ]

SECTION D: religious role in promotion or otherwise of female genital

mutilation/circumcision

24. Do you believe that religion plays a significant role in influencing attitudes towards

female genital mutilation?

Yes [ ] No [ ]

25. if yes, which religion(s) do you think are most closely associated with female genital

mutilation practices Christians [ ] Islam [ ] Traditional [ ]

26. Do you think religious leaders have a responsibility to address the issue of FGM within

their religious communities?

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 Yes [ ] No [ ] Not sure [ ]

27. How aware do you think in your religious community are about the health risk associated

with female genital mutilation/circumcision?

Very aware [ ] Somewhat aware [ ] Not very aware [ ] Not at all aware [ ]

SECTION E: Attitude female genital mutilation/circumcision

28. How would you describe your attitude toward female genital mutilation?

Supportive [ ] Neutral [ ] Opposed [ ]

29. if you are opposed towards female genital mutilation, which of the following is your

reason? It causes infection [ ] It causes pain [ ]

It causes complication during childbirth [ ] I don’t know [ ]

30. Do you believe female genital mutilation is an important cultural or traditional practice in

your community? Yes [ ] No [ ]

31. Would be willing to advocate against female genital mutilation within your community or

support efforts to end the practice?

Yes [ ] No [ ] Maybe [ ]

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