Perspectives of Somali Women on Female Genital Mutilation and Its Discontinuation

Recent research has shed light on the multifaceted views of Somali women regarding female genital mutilation/cutting (FGM/C) and the ongoing efforts to eliminate the practice. A study conducted by researchers associated with the London School of Hygiene and Tropical Medicine and the Mayo Clinic explores these perspectives in detail.

FGM/C, which poses significant risks to women's health, including psychological distress and complications related to reproductive health, is recognized as a global human rights issue. The United Nations and various human rights organizations have called for a comprehensive ban on this practice, which is deeply entrenched in Somali cultural traditions. Currently, Somalia has the highest prevalence of FGM/C globally, affecting approximately 98% of women aged 15 to 49.

In this study, researchers conducted interviews with 20 Somali women aged between 18 and 80, representing a variety of educational, marital, and socioeconomic backgrounds. Most of the participnts had a basic understanding of FGM/C, often viewing it as a customary rite of passage for girls. The study identified two primary forms of FGM/C: 'gudniinka fircooniga,' which refers to pharaonic circumcision, and 'gudniinka sunnah,' which is perceived as a milder form endorsed by religious beliefs.

Participants articulated that FGM/C is often intertwined with societal and familial expectations, viewing it as a necessary tradition for acceptance within their communities. Some women expressed the belief that undergoing FGM/C was a means of conforming to societal standards, with one participant mentioning the pressure to avoid being perceived as 'different' from others in their community.

While there was unanimous agreement among participants regarding the harmful effects of pharaonic FGM/C, opinions were divided when it came to the sunnah type. Less educated women tended to support the continuation of sunnah circumcision, believing it to be a harmless practice involving minimal injury. In contrast, women with higher education levels expressed strong opposition to all forms of FGM/C, advocating for the complete bodily integrity of women.

Many participants noted a shift in community attitudes towards FGM/C, attributing it to increased educational initiatives. They observed a generational change, with an increasing number of people losing interest in the practice. One participant remarked that as educational access expands, people are starting to understand the implications of FGM/C and are moving away from it.

The authors of the study emphasize that while education plays a crucial role in altering perceptions of FGM/C, it is not sufficient on its own to instigate meaningful change. They advocate for deeper engagement with various community stakeholders to foster discussions about the practice and its consequences.

The lead researcher highlighted the profound impact of the project, stating that it revealed the underlying reasons for the persistence of FGM/C in Somali culture. Women, while often the victims of this practice, can also be its advocates. The researcher calls for interventions to start with a thorough understanding of these dynamics and to involve women in the discussions about FGM/C's future.

This research represents a significant step towards fostering open dialogues within the Somali community regarding FGM/C and working towards its eventual elimination.