The potential of faith in ending female genital mutilation and cutting (FGM/C)

Summary of research findings

The findings indicate that the practice of FGM/C is still highly regarded and favoured as part of the social and cultural way of life among the Maasai and Kisii ethnic communities in rural south-western Kenya.

Respondents suggested that religion is a way of life, and hence the social and cultural practice of FGM/C is woven into their faith, such that religious practices such as prayer and worship, are embedded into FGM/C activities.

There is almost no knowledge and awareness regarding the implementation of the Kenyan government’s ‘Prohibition of Female Genital Mutilation (FGM) Act’ which was signed into law in October 2011. 

Key points

FGM/C in both the Kisii and Maasai communities is perceived as a rite of passage, with some girls voluntarily undergoing FGM/C.

There have been some changes in the practise of FGM/C over time but social beliefs about the benefit of the practise, still sustain it.

A legal framework opposing FGM/C exists, but communities are not aware of it.

Faith plays an important role in Kisii communities and is often part of FGM/C activities. 

There is considerable potential to make use of faith as a tool to prevent and eliminate FGM/C. 

Key Perceptions about FGM/C 

73% of respondents suggested that FGM/C was a significant practice for both the Kisii and Maasai communities. Of these, 94% of the female respondents reported that they had voluntarily undergone FGM/C between the ages of 10-19 as a rite of passage. There were a number of key perceptions that emerged: 

a) Respect for girls and a rite of passage 

• Both male and female respondents suggested that traditionally, FGM/C brought respect for the girls involved, who would then be considered mature, responsible and ready for marriage. 
• Most respondents said that FGM/C was a significant rite of passage from childhood to adulthood. During the seclusion period, young women received training to introduce them to the required duties of married women. The Maasai did not consider FGM/C as ‘harmful’ but as a valued indigenous practise that brought blessing and honour for young girls as they grew into adulthood. 
• Often girls who underwent the practice still attended school and were too young for marriage, but it was considered a stage in life to be proud of and girls were eager to take part. 

“When we ‘circumcise’ Maasai girls, we train them to be good women. And when we circumcise Maasai boys, we train them to be good moran warriors who are blessed by the Laibon (A spiritual prophet).” Respondent from Maasai community

b) Prevention of promiscuity

• FGM/C was believed to control sexual desire thus preventing promiscuity and maintaining self-control for married women. 
• Uncut’ women are segregated and stigmatised as a result.

c) Cultural identity

• FGM/C is significant as a cultural identity marker for both Kisii and Maasai girls and women. The Kisii neighbours – the Luo ethnic community – does not practice FGM/C, and so the practice is considered an essential identity marker for Kisii girls. 
• Most respondents were concerned about derogatory terms used for ‘uncut’ girls. Some likened them to the Luo (Omogere bosa), and they were considered an insult to the notion of girlhood and womanhood, and a major threat to being a full family and community member.