The Backlash on elimination of FGC in Kenya Worrying

The Backlash on elimination of FGC in Kenya Worrying

Female genital cutting (FGC) is a term used to refer to any practice which includes the removal or alteration of the female genital or other injury to the female genital organs for non-medical reason. In communities where the rite is practiced, it is part of a retinue rites in the process of passage to adulthood. It therefore constitutes transformation to maturity, just like male circumcision. Whatever varied perception or reason behind the practice of FGM, there seems to be a common thread running through traditional societies that these are male dominated, societies where resources and power are generally under male control. However it is inaccurate to suggest that all women are under that generalisation. That why it is important to know that some women benefit from a certain degree of authority within socially prescribed roles and even in oppressive situations you can come across extremely strong women who defy all kinds of suppression.

As we can see FGC is motivated by various perceptions. For many people from non-FGC communities, it is worth noting there are social, religious, economic and hygienic facets to it. Besides, the practice of FGM is not presented to women in a straight forward manner. It is has to be covered in mystery, magic and fear. For instance, women who undergo FGM receive social approval and gain certain benefits; being marriageable and through marriage, having access to resources in the community. In terms of gender roles FGM marks the difference of sexes in preparation of their future roles in life and marriage.

However, numerous studies have shown medical and psychological side-effects of the practice on women, thus the numerous interventions to end it. Biomedical and anthological research has demonstrated that in some cases, without surgical intervention before childbirth among circumcised mothers, there is danger of prolonged labour with resultant life-threatening complications for both mother and infant. Moreover, the conditions under which female genital mutilation is generally performed can lead to potentially fatal complications even in the less extensive forms. The type II and III are particularly likely to cause long-term health problems including birth complications, lowered fertility and reduction in a woman's ability to experience sexual pleasure. Again, other suboptimal factors may be contributing to the high perinatal death among circumcised women in the communities where it is still prevalent which may need other longitudinal studies to clarify.

Globally, efforts to eliminate female genital cutting (FGM) have often been unsuccessful because opponents of the practice have often ignored its social and economic contexts. In some cases, external intervention has strengthened the resolve of communities to continue their genital cutting rituals as a way of resisting what they perceive as cultural imperialism. Thus, FGC continues to abuse and violate international standards of rights of women as innate sexual beings. In Kenya, interventions have various levels of success. In some communities such as Agikuyu, we have witnessed near-total elimination while others such as Maasai, Gusii, Somali among others, the practice persists.

Given the reported complications and related consequences of the practice, it is often asked why the practice is still continuing. Reasons may be that it is unclear how frequently such problems occur, for little clinical data exist and what is available comes from small studies or is based on self-reports. Moreover, in societies where few women remain uncircumcised, problems arising from female genital mutilation are likely to be seen as a normal part of a woman's life and may not even be associated with genital mutilation. While the most important reasons may probably lie in the social and economic conditions of women's lives in many of such settings.

As one person who has done some research on FGC, my concern is not the persistence as such. I am deeply concerned about the backlash we are witnessing from some communities. The media has highlighted cases of women resisting efforts to sensitise communities about the dangers of FGC and the need to stop the practice. Two cases come to mind, the Maasai and the Kuria women have come out strongly in support of the practice. The more worrying aspect of this trend is that those in the forefront are educated urbane individuals, who should actually be in the opposite camp.  May be the two cases are just the tip of an iceberg in the country in particular and the world in general. It is instructive that past resistance to interventions has been clandestine. The transformation to open, overt resistance is perplexing.