Underlying Reasons for the Persistence of Female Genital Mutilation

also made it harder to detect, especially in isolated villages. As I had the opportunity to follow
other classmates to their interviews, we met up with mid-wives on the subject about HIV. I took
the opportunity to ask a few questions about FGM. However, it was confirmed that occasionally
hospital staff would encounter women that had been circumcised and these women often origin
from distanced villages.
From an objective point of view the practice of FGM appears crucial in the context of social
belonging in the community and recognizing ones cultural identity through traditional
obligations. I do not believe that parents or mothers have the intention of hurting their child. It is
perceived in the best interest of the child and as she grows up she believes that it is a normal
process to go through in order to get married and also have children. But taking a subjective
stand there is no logic basis for the practice and its irrational claims of the various perceptions
and motives behind it. The actual ritual is never explained to a girl and it is left in mystery. As a
result girls don’t talk about it being a bad thing since they believe that all girls and women go
through it in order to get good husbands and get married. It has no medical benefits and it is
practiced on children without their consent. Even though this study is not focused on male
circumcision, it is just as important to recognize that male circumcision is widely spread also
with no medical necessities, in some perspectives as a rite of passage as well, and boys often go
through the same traumatic experience. The difference however, is that the clitoris on a female is
the direct biologically equivalent to the penis. On a boy, when getting circumcised, the tip of the
foreskin is removed and does not damage the penis or destroys his sexual pleasure; only to the
female genitalia it destroys the whole organ for sexual pleasure. In communities where
circumcision is still considered as a rite of passage, the education should be focused on how to
find a way of preserving a tradition of sociological meaning, without circumcising girls, or boys.
Refocusing on the male-dominated aspect, it was clear that men were opposing FGM in this
particular area. However, the main trace still seems to be that the practice is maintained in
communities where men are dominating. But it is important to note that FGM is not a
mechanism used by men to oppress women, considering the secondary data stating that FGM is
guarded and protected by women, their attitudes towards the custom are just as important to
address. In order for the custom to change, the situation for women has to change. The method of
reaching out and educating the Ngaribas, and compensating for their livelihood, seemed most
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