Opening FGM Ceremony in HIWA B/weyne
The ceremony started at 9:00 Am and opened by Mr. Mohamed Mohamuod (Garar) Chairman of the District rehabilitation and Reconstruction of B/weyne on behalf of the district and the regional Authorities..
Mr. Garar said that today is a great day for me because of the initiative hints behind the ceremony & how the ceremony was prepared. First of all I thanked HIWA for their courageous activities they fulfilled this Region and what is doing now, may I talk about some of HIWA's activities such as Free education, Health program, Peace & Human Rights, community awareness campaigns and capacity building workshops and also respecting all International days through conducting ceremonies for that certain day using the right tool i.e. Slogan, Concerts, Poems etc towards the day. Secondly We are not happy our women to continue the harmful traditional way of FGM, and this practice comes from lack of knowledge about what is an FGM. It's very obvious that over 98% of the Somali mothers believe and practice FGM to their girls, which is against the girl rights. Mothers remove and cut an important organ from their girls that led loss sexual appetites. Let us look sexuality, no one need a women who has no sexual appetite.
That is why you see many divorced young women in Somalia. To make a change, our Somali traditional believers, the district and regional authority will support your initiatives day and night and work with HIWA, so as to make an immediate change to STOP FGM in Hiran Region of Somalia.
The authority encourages you to continue your good performance in the region, and wish you to expand to other regions.
Thank you very much and I wish you good life free from FGM.
Female Genital Mutilation (FGM) is another major human rights violation, women face in Somalia. There is a 95% prevalence rate of FGM, majority of which are infibulations, the most severe form of FGM. This deeply rooted cultural practice, often basing itself erroneously in Islam, continues unabated with women suffering the whole brunt of its physical and psychological effects. The following testimonies collected by many local Women's Organization convey the suffering Somali women are facing as victims of this widely practiced human rights violation, but today there is good news for Beletweyne Community because last year only 350 girls were became uncircumcised.
Female Genital Mutilation (FGM) is defined as procedures involving partial or total removal of female genitalia or other injury to female genital organs. In Somalia, FGM prevalence is about 95 percent and is primarily performed on girls aged 4-11. FGM can have severely adverse effects on the physical, mental and psychological well-being of those who undergo the practice. The health consequences of FGM are both immediate and life-long. Despite the many internationally recognized laws against FGM, lack of validation in Islam and global advocacy to eradicate the practice, it remains embedded in Somalia. The operation involves the total removal of the clitoris, labia minora and severing of the inner side of the labia majora. The sides of the labia majora are then sutured together, leaving a small hole to allow urine and menstrual discharge to pass. The practice often occurs without the use of anesthesia.
Salad Alas Daud, HIWA Program Coordinator, Says:
Today is an important day for men and women, is a day that we focus on what an FGM is and a day of people participating how to eliminate such harmful traditional practice in Somalia and particularly Hiran Region.
Female Genital Mutilation is defined as harmful traditional procedures, or in the other hand I can say is a total removal of Female Genital Organs. In Somalia 95% of the girls between the age 5-11 yeas are practiced on FGM, and FGM can severely remains effect on the physical, mental psychological well being of those who undergo the practice. It is very clear that FGM is an initial pain of the procedures, the long-term psychological sexual intercourse and psychological effects. The consequences can even cause death as a result of the shock, hemorrhage septicemia. The repeated cutting and re-stitching of a women's Genital with each birth can result in tough scar tissue. FGM may cause transmission of HIV/AIDS if exposed to the virus. Sunnah circumcised ladies are more marketable than those circumcised on Traditional procedures way.
Lastly there are no benefits at all to cut the Genitals of your daughters. Please pass our message to mothers, fathers and other community important fellows that our benefit is to eliminate FGM and let us take action immediately.
Sheik Osman Sheikh Ibrahim from Hardo NGO, Said
This act of Circumcised is forbidden, as God says: You shall not damage yourselves. He also says do not expose yourselves to ruin. The Prophet Said: "There shall be no inflicting of harm on oneself". Similarly, it is not permissible to a Muslim to expose himself to the risk of illness or injury in any way or form.
The Prophet said: "No believer may humiliate himself" when he was asked how any person would humiliate himself, he said: "By exposing himself to risks with which he cannot cope". A man runs risk of illness or injury if he leaves himself exposed to their causes, or by not taking the necessary precautions to prevent them, or by not taking proper care of his health. Islam has given us the necessary directives to steer away from all such risks, making it a duty of every Muslim.
When I talk my decision towards FGM I have 4 Girls who become uncircumcised but I met many obstacles towards my husband refusing this step but I insist my daughters would be uncircumcised.
Fos Isaq Abdikarin, Says
The main problem I faced from my circumcision is the result of bad operation. I lost a lot of blood, not passing the urine and menstrual cycle. When I got married I met many obstacles of intercourse with my husband. When I got pregnant and ready to deliver, I was in labor pains 5 days. When I delivered the baby, doctors had to cut me open to get yet the foetus out. I was badly scattered and had to be on medication for ten days. After this operation I decided not sew my labs, days later I got into tools I saw my tools became unbalanced or big space then I requested to sew. Today I suggest all Hiran Women to STOP FGM for its traumatic events.
Somali Women & Men Believes
"Uncircumcised women are unclean"
Improved cleanliness is one of the claimed benefits of the female circumcision. In some societies, the word for female circumcision also refers to "purification" or "cleansing. Local custom has dictated that uncircumcised women cannot handle food or water, and may be poisonous to men or babies that come into contact with the clitoris. The use of clitoridectomy to relieve health problems was also used into the twentieth century in the, often to alleviate hysteria or excessive masturbation.
Despite the perception that uncircumcised women are unclean or unhealthy, many consequences such as infections, scars, and infertility supposedly result from FGM as well. The difference in perceptions needs to be challenged by locally based information seeking about the consequences of FGM. It is perceived that bad odors from the genitals can be eliminated.
"It makes her a woman"
In some societies, female circumcision marks the entrance into womanhood. The clitoris and labia are considered the "male" parts of the female body, and thus must be removed for a girl to fully become a woman. In these societies, male circumcision also takes place to help the boys become men.
"It ensures her chastity"
The practice of infibulations, where a woman's genitals are sown together, helps to ensure virginity in young girls, and fidelity in wives. Women who are uncircumcised are not trusted to be in control of their own sexuality. In strongly patriarchal societies, it is important that the identity of a child's father is known, so that the father's wealth can be passed only to his children.
"She is adult now"
In an FGM society, a girl cannot be considered to an adult until she has undergone this procedure. As well as in most cultures a women cannot marry with out FGM. The type of procedure used will vary with certain conditions and these conditions could include the females ethic group, the country they live in, rural or urban areas, as well as their socioeconomic provenance.
"Cultural Identity"
FGM is a culture identity practice. The fact that procedure as an initiation into womanhood most FGM societies feel that unless a girl has this procedure done she is not a woman as well as removal of these practices would lead to the demise of their culture.
GIRL ASSOCIATION AND ADVOCACY
FOR RIGHTS (GAAR) PARTNERSHIP
SOMALI NATIONAL NGOS CONSORTIUM (SNNC)
2005
Introduction
The Somali community is founded on a strong cultural background that comprises of social norms, beliefs, values and taboos. The community hold strongly the practices that embrace women circumcision.
To the Somali community, circumcised women hold much honour and respect in the society. When it reaches marriage those who have passed through the rite of mutilation are adored with colourful weddings. On the other hand, uncircumcised are seen as outcast in the society. Therefore, they are seen as children and end up not being married. It is therefore, significant to have women circumcised as per the demand of the traditional practice.
However, female Genital mutilation has been faced with big challenge of HIV/AIDS. Going by the survey contacted in 2005 by Somali National NGOs consortium (SNNC) indicated that many women here ended up with HIV/AIDS this death.
Female Genital mutilation (FGM) is defined as the procedures involving partial or total removal of female genitalia or other injury to female genital organs. Records show that the practice is 95% done in Banadir region to girls aged 4-11 years.
The Nature of the Operation
Record show that practice is done in the remote rural areas by untrained village mid-wives who use equipment such as knives, razors, and broken glass. None of these equipment is boiled or sterilized and therefore unsafe for use. This has being one way in which many women get HIV/AIDS by the use of such instruments. The practice is painful and without the permission of the concerned woman. Though acceptable culturally but to the international laws on human rights, it is very wrong. The practice is against human rights. It is by law that ones body is protected. Circumcision of women involves the total removal of clitoris, Labia minora and severing of the inner side of the labia majora.
Survey on Female Genital Mutilation in Banadir Region.
The region, consist of 15 districts. Here the practice is commonly up help and more specifically to the rural areas. In 2005 Somali National NGOs consortium carried a survey to determine the spread of (FGM) in the region.
Consortium official interacted with people of all walks of life in the district. It took them over 10 days to contact the survey. They had good time to talk with community leaders, religious people, the common man and the Government officials. All these categories of people had a lot to say as per the practice of FGM Records indicate that the practice is on the increased because of low creation of awareness on the dangers of the practice. Further, records show that Shibis, Wadajir, and Hammar Jabab recorded the highest number of people going through challenges of FGM.
HIV/AIDS Resulting from FGM in the Banadir Region
The impact of FGM is very deep in the Somali community resulting to the deadly HIV/AIDS. With the practice chances of HIV infection are very high and that is if equipment are not sterilized before the operation.
Those practicing FGM lack basic knowledge about the dangers. Study contacted by Somali National NGOs consortium reveal that one knife is normally used on several women during circumcision. It is therefore, possible one infected lady to spread HIV.
The study done in 2002 indicate that those women who got HIV as result of FGM are very many in the region. Unsterilized equipment contributed to the highest rate of HIV/AIDS spread among the women.
Below is a pie chart indicating the rate at which FGM lead to HIV/AIDS Spread in Banadir Region.
FGM (Contaminated equipment) 150% Sexual intercourse 100% Mother to child 70% Blood Transfusion 40%In the above pie-chart, it is very clear that cultural practices have contributed t the highest rate of HIV/AIDS infection in Banadir region.
Circumcision of women through contaminated equipment has lead to the rapid spread of HIV/AIDS. Sexual intercourse have not lead of many infection because of strict Islamic beliefs against sex outside family cycle. Unfaithfulness in the family is punishable and wrong according to the faith of Muslim.
Blood transfusion contributed to very small percentage in HIV/AIDS spread. Therefore, going by the outcome of the study done in 2002, FGM has lea to many, women been infected with HIV/AIDS in the Banadir region.
Reactions by People in Banadir Region towards FGM
The practice was highly condemned by wide cross-section people in the region seeing the outcome of the practice, nobody want to support the cultural practice. Somali national NGOs consortium received responses from leaders of all walks of life in the region. To the religious leaders the practice needs to be stopped and those practicing it punished. Women in the society advocate for creation of awareness against the practice and enlightenment on the repercussion to the ladies circumcised.
Community leaders oppose FGM. During the survey they called for campaign against the fight of the practice in Somali community.
However, contrary to the majority who advocated for the fight against (FGM) traditionalist said that the practice helped to stop unlawful sexual relations in the society. They held strongly to their cultural practices which embraced FGM. Somali traditional NGOs consortium realized the need for creation of common awareness about FGM in the region.
Workshop on FGM in Banadir Region.
The consortium funded for day workshop in the region. Here, representatives had been invited from all the district which make the region. From each district, one participant attended the workshop.
The target groups of people included the community leaders, religious people, educationists, business people, women leaders, youth and the traditionalists. These leaders represented the majority in the community. It was hoped that enlightening them on the dangers of FGM, it would therefore easy to reach the society and influence people to stop the practice.
Teachings of the workshop were recorded and stored for future reference to those interested on the information on FGM. At present the proceedings of the workshop could be retrieved from video tapes for the life presentations.
Lessons of workshop towards campaign against GM in Banadir region
1. Low awareness attached to traditional attitudes
Despite the fight against FGM in the country, the efforts are not effective. The creation of common awareness to the grass-root level is low. Field workers only make technical appearance and less of heir efforts is felt in the region. Very few people understand the negative impacts of FGM in the society. It was concluded in the workshop that fight against FGM needed to be intensified in the region and common awareness on the practice which lead many women to HIV/AIDS.
Poverty and unemployment
Somali is among the developing countries with all economic challenges. Here, the majority live below poverty line. To generate a dollar in a day is a big problem to the majority. Poverty is rooted strongly in the society as a result of low level of education, ignorance and dependence on NGOs for livelihood.
Unemployment is common in the society. Those practicing FGM make their livelihood and therefore hard to stop it. Therefore, in the workshop, there was a need for putting sound strategies to cater for unemployment and reduce poverty in the region.
Conclusive remark resulting from the survey and workshop.
Female Genital Mutilation (FGM) is a big challenge to Somali Community rooted in cultural practices. Therefore, strategies need to be drawn to fight the practice that has lead to HIV/AIDS in the society.
The practice requires collective responsibility that included the community leaders, the common people, the local Non-Governmental organizations, international organizations and the Government.
Contacts
Email: [email protected].
Mobile: 254-721759736, Nairobi.
Office Tel: 2521-850076, Mogadishu.
For further details please visit this web: www.gaar.8k.com
PREPARED BY:
Fadumo Hassan Asir
Tel: 252-1-224686
Mob. 252-1-521366
Email: [email protected]
[email protected]
Mogadishu - Somalia
ACRONYM
F.G.C Female Genital Cutting
F.G.M. Female Genital Mutilation
TBA Traditional Birth Attendants
MCH Mother and Child Health
OPD Out Patient Department
JHA Joint Health Authority
(CISP) Committato Internazionale per Lo Sviluppo dei Popoli
NGO Non - Governmental Organization
CSO's Civil Society Organizations
C.T.C. Center for Training Consultancy
C.O.R.D. Community Organization for Relief and Development
S.O.C.A. Somali Consultant Association
Preamble
In July 2004, I have carried out a research to find information about female Genital Mutilation (FGM) Reduction. The research has intervened three target areas that can have an impact on FGM reduction. The three areas were: The community: mostly rural people who are displaced in Mogadishu, circumcision practitioners, mostly Traditional Birth Attendants or TBA's, religious Imams.
The research has made group discussion. During the research the study has identified that the two risk types of FGM are still practiced in Somalia.
This research has been carried out for fact finding on the current female circumcision, the way it can be halted. At the same time the data collected on the current female circumcision, and the way it can be halted will assist the strategy of FGM eradication. The data will also assist both international and local NGOs in their fight against FGM.
Additional information on the survey may be obtained from the next pages of this document
Acknowledgment
I would like to give my sincere thanks to NOVIB SOMALIA, especially SOCSIS Team who enabled me to have the capacity to carry out this kind of research.
I would also like to thank to Mr. Jamal Mohamed Barrow, the manager of C.T.C. Center for Training Consultancy who encouraged me to keep on the same process, which I have been using to prepare the research and by giving me additional information.
Thanks must also go to Ralia Amin, the project manager of C.O.R.D. Community Organization for Relief and Development and also one of the coordinating committee of S.O.C.A. Somali Consultant Association who helped me to have one of the research books I have used as reference.
It is also very important to thank some of the health service providers, including midwives and TBA'S who helped me to facilitate the questionnaire, Hadsan Abdulle Zahra Ali Gabobe, Zahra Ahmed Ali, Mumino Hassan, Abdullahi Ali Adan who helped me contact most religious leaders
Introduction
Throughout out Somalia there are different customs of which FGM is one of them that affects both women and girls on their physical and psychological development. In June 1988 a groundbreaking International Seminar on "Strategies to Bring About Change" was held in Mogadishu, to draw world attention to the Somalian Campaign to Eradicate Infibulation, although there used to be different mobilizations, but after the fall of Siad Barre's government all institutions were destroyed or looted including basic health infrastructure. Civil society organizations have emerged from the civil war and have implemented different program of which some of them were against FGM.
Moreover, FGM Female Genital Mutilation (F.G.M.) is a set of procedures used to remove or cause injury to part or all of the external Female Genitals. FGM is said to consist of injury part or removal of clitoris, the adjacent labia (majora and manora) and the joining scraped side of vulva across the vagina where they are sewed with catgut or thread.
a) Types of Female Genital Mutilation (FGM)
There are various types of FGM depending on the degree of severity
of the operation. Types of Female Genital Mutilation include:
* Sunni Circumcision: it consists of the removal of the tip of
the clitoris and/or prepuce (the covering of the clitoris)
* Clitoridetomy/Excision: this consists of the removal of the
entire clitoris (both prepuce and gland) and the removal of the
adjacent labia
* Infibulations: it consists of the removal of the clitoris and the
labia (Majora and Minora) followed by stitching together the
scraped sides of the vulva across the vagina. A small opening
kept to allow passage of urine and menstrual blood
b) Believes of FGM
* Culture: (Female Genital Mutilation is defined to be strong
tradition which if the young female doesn't undergo, will lead to
be unacceptable and an unmarriageable among the community
cannot be left
* Hygiene: (FGM is said to make the vulva more beautiful)
* Virginity: (FGM is said to ensure the virginity of the girl before marriage)
* Sensitivity: (FGM is said to control or stop the women's sexual desire)
* Religion: many who practice FGM believe it is Islamic tradition. Although the Kor'an does not specifically mention female circumcision, other attributed prophet Mohammed (PBH) seem to support circumcision at least Sunni circumcision.
c) Complication
FGM has complications, which include psychological and physical impact:
* Physical complications are hemorrhage, sock, retention of urine, chronic pelvic inflammation, painful sexual intercourse, childbirth problem, kidney damage, anemia, infertility
* Psychological complications are reduced sexual sensitivity, or frigidity, docility
d) Geographically.
FGM existed centuries ago and originally came form Egypt. Female circumcision is differently practiced in more than 38 countries mostly Africa, which Somalia is one of them.
Infibulations, one of FGM types is widely used in the rural areas of Somalia that traditional cultures are strongly used. The former government used to make awareness of FGM, there was no a legislation to restrict some types of FGM. Local NGOs and public health workers used to educate the harmful effects of FGM In Africa there are some countries, which have laws prohibiting the practice of FGM, such as Central African Republic. Sudan is said to be the first country to outlaw the practice of FGM.
1) Research Purpose
Having been engaged in the participation of ensuring and testing the community awareness on Female Genital Mutilation (FGM) complications, the role of circumcision makers towards community mobilization and if the religious Imams are given the opportunity to preach the community to stop or minimize this tradition or they voluntarily do preaching.
2) Research objectives
* Community awareness building of Female Genital Mutilation [F.G.M.] complications
* Giving opportunity to the religious Imams to preach community towards F.G.M.
* Improving circumcision makers capacity towards community mobilization.
3) Problem Statement
The role of circumcision practitioners either midwife or TBA (Traditional Birth Attendants) are not effectively involved in reducing the harmful habit of FGM, which causes different health complications on girl and women that include primary complication which affects girls. The primary complication creates shock result from bleeding, hard pain, and urine retention. The secondary complications affect both girls and women and are dysmonerrhea, urinary problem, childbirth problem, infertility, sexual frigidity etc.
4) Hypotheses
* If the circumcision workers either midwives or TBA's
(Traditional Birth Attendants) knew their role in the community
mobilization towards FGM, they would discourage and minimize
that habit.
* If the religious Imams were given the opportunity to preach the
community to stop that habit, or they voluntarily did, this would
have also have an impact on the community to stop this
traditional practice
* If the community knew the the complications of FGM, they
would decrease their believe of FGM practice.
5) Focus and Scope
The study focused on three primary target areas. (Circumcision workers, Community, and religious Imamas) during the study I used a questionnaire and interview (See annex). The study also focused secondary target of respected personalities, who are highly knowledgeable to the social development sector specially heath service providers who were brought together.
6) Methodology
The study has used structured questionnaires and interviews administered to the direct respondent group (Community, Circumcision practitioners and religious Imams) The study has also used focus group discussion, which has been administered to the selected people who were brought together
7) Stratification
The study focused on three separate homogenous (community, circumcision workers and religious Imams) and one heterogeneous (as profession, age and experience) group being brought together in a small group discussion
8) Challenges
Challenges that I have encountered during the study include: Difficult of finding religious Imams, some of the religious Imams have refused the interview while some others allowed to be interviewed, but requested their names not to mentioned for some reasons Some circumcision workers refused to be interviewed while others denied being circumcision workers.
9) Analysis of Findings
This report presents the key findings of the questionnaire on the community understanding of FGM complication, religious Imams, circumcision workers role towards FGM and findings reveal the following outcome.
a) Circumcision worker
The 18 interviewed circumcision workers that are midwives and most traditional birth attendants suggested that they mostly practice different types of Female Genital Cutting (F.G.C.). 33% of interviewed circumcision workers suggested practicing Sunni; this is the first type circumcision and Clitoridectomy, which is the second type of female circumcision, they also said that the two types have no more difference. 61% of the interviewed circumcision workers suggest practicing the three types of Female Genital Mutilation (F.G.M.) including infibulations. These circumcision workers say they make it to satisfy the community and they also said the community don't believe their girls to be circumcised Sunni.
Another 5% of this interviewed circumcision workers say they practice only Sunni, they say they had stopped the practice of the other two types of FGM. They also said, after knowing the risk behind FGM and that the religion does not allow the practice and knowing the risk from the media.
All the interviewed circumcision workers mostly TBA's also suggested that they understand their role in the community towards FGM. They say they mobilize the community and inform them the dangers of it. They also say they sometimes face complications resulted from the previous mutilated girls, they say to have solved complications like dysmonrrhea, secondary retention of urine by medicines and defibulation, in addition they say they give people ways to prevent problems that can come from the use of unclean instruments because they may cause transmission of infectious diseases like H.I.V. virus.
The study suggests that 22% of the interviewed circumcision workers say to be nurses and have the capacity needed while the other 77% are said that they are TBA's. The study indicated 38% of the interviewed circumcision workers participated workshops/seminars against FGM and 61% never participated any workshop or other related workshops on FGM.
50% of circumcision workers said to have been involved in female circumcision for over 17 years and also said, "we circumcise 15 girls per month in the dry seasons because parents believe that girls don't heal in the rainy Seasons. They also said 40% of infibulations type practice is decreased after community understanding towards infibulations complications improved.
b) The Community
The number of interviewed community is 300 people including, mothers, fathers, girls, and boys, these people live in Mogadishu with different live standards. 40% of the interviewed communities say they believe 'Pharonic' because they name this type is more useful for girls to control their more sexual desire before marriage. They also said if the young female does not undergo this type of 'Pharonic' circumcision, she will lose her virginity and she will be unacceptable and unmarriageable among the community. They also spoke about the complications of FGM, which they say include bleeding, dysmenorrhea, childbirth problems, and urine retention. They also responded that they solve these complications with traditional medicine, Koran and referral hospital when the situation worsens. Another 33% of interviewed community say they use Clitoridectomy that they know it to be Sunni. While 27% say to use Sunni, because they said to have understood the complications of other two types.
c) The Religious Imams
The number of interviewed religious Imams is 10. 70% of interviewed religious Imams said they did not participate in any community preaching towards Female Genital Mutilation (F.G.M.) reduction nor voluntary or project. This group has the same idea that community preaching can have an impact on FGM practice, which they said it to be maintained years, they said community preaching should be conveyed through media.
The other 30% of this group say they have participated community preaching of FGM reduction programs implemented by local NGOs. And said they preached the community through the media in different times voluntarily. The 30% of this group said community preaching can change the understanding community perception of FGM.
d) Focus Group discussion
In the discussion, the group discussed "current Female Genital Mutilation, the complication of Female Genital Mutilation and how it can be reduced"
The group has suggested that the current Female Genital Mutilation FGM practitioners are not reliable because they practice the three types of FGM in which two of them are risk. The group said that circumcision workers say that they use Sunni, which is not Sunni; the group says Clitoridetomy is used as a Sunni, but it is not.
The group has also said FGM complication include bleeding, tetanus, urinary problem, childbirth problem, infertility, sexual frigidity, kidney damage and perinea laceration etc. They have suggested that good initiatives are to be taken such as:
* Capacity building of TBA to understand FGM risk
* House to house mobilization
* Parents to be separated when the young female is circumcised
* Posters against FGM to be produced
10) Conclusion
Finally, the outcome of the questionnaire shows that circumcision workers mostly TBA's practice the three types of F.G.M. including infibulations and they don't get trainings to improve their understanding on the risk of the practice of FGM.
Likewise, the community mobilization is not enough to change their concept towards F.G.M. The religious Imams for their party don't get enough time and opportunity to preach the community, or their volunteerism is not enough to create change.
In addition, the responses of circumcision workers cannot be reliable because, during the study I have understood that 77% of the interviewed circumcision use different types of FGM including the worst two types, other problem is that workers don't understand how their instrument can help the spread of infectious diseases, and they don't understand their role in the community. 61% of the interviewed circumisicion workers said no to have participated any workshops/seminars against the harmful habit
11) Recommendations
I am recommending that there is need to enhance the capacity of the circumcision workers to enable them to understand the risk behind the practice of F.G.M.
It is also very important the religious Imams to preach against F.G.M. to include in any program against F.G.M. more than enough One important thing is the production of posters to demonstrate the consequences of F.G.M. practice, which can have an impact of the community.
Finally, it is important that traditional birth attendant be given priority or included any organized workshops or seminars against F.G.M. as the number one participants for over 5o% of the population go to them for treatment. With the of local authority and the Transitional Federal Government, there must be legislation outlawing the practice of this harmful habit.
12) Reference
The following references helped the preparation and implementation of the survey
1. Combined hand out for health service providers of MCH/OPD jointly prepared by Joint Health Authority (JHA) and Commitato Internazionale Per Lo Sviluppo dei Popoli (CISP)
2. The book of "Sisters in affliction" prepared by Raqiya Haji Duale
13) Annexes
1. In the study, I have seen a complication case of F.G.M. Rahma a young female aged 18 years old living in a camp told me to have a secondary complication of retention of urine. Rahma the young female suffering also asked me for help to be defibulated to enable her the normal urination, but Rahma's mother who was with us said " it impossible for Rahma to be defibulated, because we know that do so will cause Rahma not be married".
2. Survey questionnaire
3. Pictures of Women's circumcision: FEMALE GENITAL MUTILATION: STRATEGIES FOR ERADICATION. Presented at The First International Symposium on Circumcision, Anaheim, California, and March 1-2, 1989.
QUESTIONNAIRE FOR COMMUNITY AWARENESS OF FGM REDUCTION
Name of Enumerators: ____________
Questionnaire #__________________
Date of interview: ______________
INTERVIEWEE
Name of interviewee: ______________________________
Age: ___________ Gender: Male. ______ Female. _____
Marital states: ______________
Number of children: ____________
Area location: _________________
Level of education: _____________
Which type of circumcision do you believe girls should have?
* Pharonic
* Sunni
* Clitor rectomy
If pharonic why do you prefer?
1. Do you know the complications of FGM?
If yes, what are the complications?
a. ____________________________________________
b. ____________________________________________
How have you solved?
a. ____________________________________________
b. ____________________________________________
2. Are you ready to have girls circumcised Sunni, and persuade
other people to stop FGM?
3. In general, what do you believe pharonic circumcision to be
useful?
Yes No
Yes No
QUESTIONNAIRE FOR RELIGIOUS LEADERS
INVOLVEMENT OF FGM REDUCTION
Name of Enumerators: ____________
Questionnaire #__________________
Date of interview: ______________
INTERVIEWEE
Name of interviewee:________________________
Age: ______Gender: Male. ______ Female______
Number of children: ____________
Area location: _________________
Level of education: _____________
1. Have you attended any program of community mobilization
towards FGM?
2. If yes, how?
3. If no, are you ready to attend community mobilization?
4. If yes, how are you going to preach the community?
Yes No
Yes No
Media
Mohadara
both
5. Do you think community preaching can have an impact on
them to stop pharonic circumcision?
6. If yes how long can it take to persuade the community
* Month
* Week
* year
Yes No
QUESTIONNAIRE FOR CIRCUMCISION WORKERS
Name of Enumerators: ____________
Questionnaire #__________________
Date of interview: ______________
INTERVIEWEE
Name of interviewee: ______________________________
Age: ___________ Gender: Male. ______ Female. _____
Marital states: ____________
Number of children: ____________
Area location: _________________
Level of education: _____________
1. Are you midwife or TBA (Traditional Birth Attendance)
circumcision worker?
* Midwife
* TBA
2. If yes (how long have you been working on this traditional
practice?)
3. Which type of circumcision do you practice Suna clitor rectomy pharonic
* Pharonic
* Sunni
* Clitor rectomy
4. How many girls do you circumcise per week, month or per day?
5. Which type of circumcision do you think parents prefer for their children to have
* Pharonic
* Sunni
* Clitor rectomy
6. If pharonic or Clitor rectomy How do you think the community
can be mobilized to change this habit
7. Do you mobilize the community towards this traditional
practice?
8. If yes, how do you persuade the community to stop?
9. Have you ever seen any suffering from the result of traditional
circumcision practice?
10. If yes, what kind of suffering
c. ______________________________
d. ______________________________
Yes No
Yes No
* And how have you solved?
e. ____________________________________________
f. ____________________________________________
11. Do you think that this practice decreased in the last five
years?
12. If yes, what percentage do you think the practice has
decreased?
13. If no, how do you think the practice can be decreased?
14. Do you know your role of community towards FGM?
15. If yes, tell us some information about your role
16.If no, are you ready to know your role of community
mobilization and preventing from FGM?
17. Have you ever attended any seminar, workshop or other
meeting on FGM reduction?
18. If yes, how many times?
Yes No
Yes No
Yes No
19. If no, would like to attend seminars/workshop to change your
attitude of FGM?