TITLE:
Underlying Sociocultural Practices Influencing Prevalence of Female Genital Mutilation/Cutting in Kajiado County
AUTHORS:
Bernard Mbogo, Sarah Karanja, Kennedy Omwaka, Denge Lugayo, Charles Leshore
KEYWORDS:
Female Genital Mutilation, Alternative Rite of Passage, Prevalence, Kajiado County, Kenya
JOURNAL NAME:
Advances in Sexual Medicine,
Vol.9 No.2,
April
25,
2019
ABSTRACT: Background: Female Genital Mutilation/Cutting
(FGM/C) often has lifelong negative consequences for a woman’s physical and
mental health but is still practiced in some parts of Kenya including Kajiado
County. We aimed to estimate the current prevalence as well as the
socio-cultural beliefs and power relations that are in favor of or against the
practice in Kajiado, Kenya. Methods: A mixed method cross-sectional study was
conducted in Kajiado County. The study targeted: women of reproductive age (15
to 49 years); community health volunteers (CHVs); opinion leaders; health care
workers; officials from the ministries of Education, Health, Culture, Gender
and Social Services; Community Health Assistants (CHAs); Traditional Birth
Attendants (TBAs); teachers; morans and adolescent boys and girls aged 10 to 24
years. Data were collected both quantitatively through a household
questionnaire and qualitatively through the focus group discussions and key
informant interviews. Factors influencing Female Genital Mutilation/Cutting
(FGM/C) were classified as either social, cultural beliefs or economic. Results:
From the study, quantitative results revealed that the prevalence of FGM/C in
Kajiado County was 91%, with most of them (96.7%) practicing type 2 (excision) circumcisions.
From the interviews, girls undergo the cut as a rite of passage to womanhood
and thus a prerequisite for marriage. It is also believed that girls who are
uncircumcised cannot be helped by TBAs in delivery. It is believed that their
blood is poisonous and can cause bad omen to whoever comes in contact with
dirty blood. Additionally, it is believed that girls go through the cut to
avoid conflict and natural phenomena; for instance, drought and outbreaks of
diseases that kill many people. Finally, it is a practice that earns respect
for the parents of the girls and incentives as dowry to the father of the girl.
TBAs that perform FGM/C get paid in cash and kind. Conclusion: Female genital
mutilation/cutting practice in Kajiado County is still high. Efforts to end the
practice will need to have an integrated approach to include all the players.
Suggested alternatives to the cut must, therefore, be inclusive so as to
address the myths/beliefs, misconceptions, socio-cultural and economic factors
in favor of the vice. The alternatives must be inclusive for the beneficiaries,
supporters, and practitioners.