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Greener Journal of Social Sciences
Vol. 14(2), pp. 273-279, 2024
ISSN: 2276-7800
Copyright ©2024, Creative Commons Attribution 4.0 International.
https://gjournals.org/GJSC
DOI: https://doi.org/10.15580/gjss.2024.2.112024177
Department of Development Studies, Africa International University, Karen, Nairobi, Kenya
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DOI: 10.15580/gjss.2024.2.112024177
Published: 22/11/2024
John P. Sele
E-mail: seleswop@ gmail.com
Keywords: Female Genital Mutilation (FGM), ActionAid, Kenya, gender-based violence, human rights, grassroots initiatives, legal advocacy, community mobilization, women’s rights, cultural norms, social change.
Female genital mutilation (FGM) is internationally recognized as a violation of human rights, as highlighted by Zaman and Olajide (2021). This classification places FGM alongside other human rights such as right to life and liberty, freedom from slavery and torture, and rights to social protection among others. FGM is a deeply rooted cultural practice affecting millions of girls and women worldwide, often justified under the guise of tradition, religious beliefs, or social acceptance.
The practice not only infringes upon the rights of individuals but also perpetuates gender inequality and undermines efforts toward sustainable development. As global awareness of FGM increases, numerous organizations, including ActionAid, are working to eliminate this harmful practice. By framing FGM as a human rights violation, we can mobilize collective action and support for policies that safeguard the health and dignity of women and girls, ensuring their freedom from violence and discrimination.(World Health Organization: WHO, 2024) indicates that FGM is practiced in 30 countries in Africa, the Middle East, and Asia, where it has affected over 230 million girls and women who are alive today. (Dorkenoo, 1994) reports that 30% of the Ghanian girls and women undergo FGM and that its estimated that between one third and fifth of the world’s population of women and girls are victims of rape, sexual assault, murder, slavery, mutilation. physical and emotional torture.
In Kenya, some of the communities still practice FGM in 2024, the UNICEF article dupped; A Profile of Female Genital Mutilation in Kenya shares the following communities as still practicing FGM. The highest cases being reported from Somali, Samburu, Kisii, Maasai some cases in Embu, Meru, Kalenjin, Taita, kikuyu, Kamba and a few in Luo, Luhya and Turkana
ActionAid is an international charitable organization dedicated to addressing violence against women and girls living in poverty, with a particular focus on ending harmful practices such as female genital mutilation (FGM) which UNICEF refers to as “any procedures involving injury to the female genital organs for non-medical reasons, or partial or complete removal of the female external genitalia while (Dorkenoo, 1994) takes Zwang’s definition and states that any definitive and irremediable removal of a healthy organ is mutilation.
ActionAid operates across rural and urban communities in Africa, Asia, and Latin America, working to empower vulnerable populations and promote gender equality (Kabeer, 2015; UN Women, 2020). Recognizing that local women have the best understanding of how to combat violence in their communities, ActionAid emphasizes participation by funding, training, and supporting grassroots groups and organizations (Wade, 2016). As their website reports, ActionAid advocates for increased government and donor funding to bolster these initiatives, ensuring that the voices of women and girls are heard and that their rights are upheld (Bauer, Zuckerman, & Smith, 2014; Duflo, 2012). Through these comprehensive efforts, ActionAid is committed to creating lasting change and eliminating FGM and other forms of violence against women and girls (UNICEF, 2021; WHO, 2018)
The paper will be looking at Action Aid work in Kenya in an attempt to end Female Genital Mutilation. (Uk, 2024) reports that the organisation has been in Kenya since 1974 to support local women’s groups who stop women and girls from being abused and make sure that they have the backing of the law.
Female Genital Mutilation (FGM) is often performed as a rite of passage and is viewed as a prerequisite for marriage in many communities. The procedure and type of FGM vary from one community to another, with practices ranging from clitoridectomy to infibulation, depending on cultural and religious traditions (UNICEF, 2020; WHO, 2018). These cultural norms are deeply embedded in the traditions of certain communities, where FGM is seen as a necessary step for a woman to achieve social acceptance and marriageability (Tostan, 2017).
(World Health Organization: WHO,) 2024 shares four types of mutilation as follows:
The first type entails removing the clitoral glans, which constitutes the visible and external portion of the clitoris, in part or in full; the second type involves removing the clitoral glans and the inner folds of the vulva; the third type involves narrowing the vaginal opening by creating a covering seal by cutting and repositioning the labia majora or minora, sometimes by stitching, with or without removing the clitoral prepuce/clitoral hood and glans. Type 4: This comprises any additional hazardous non-medical treatments performed on the female genitalia, such as pricking, piercing, incising, scraping, and cauterizing the area.
These can lead to severe health complications which would involve short term or long-term effects. According to (Health Risks of Female Genital Mutilation (FGM), 2024), the cutting is painful and also the healing process which might take a long time. There could be excessive bleeding in time of the mutilation. Its also not a guarantee that it would heal perfectly, If it does not, then that leads to infections, abnormal scarring and even death resulting from excessive bleeding or the infections of using the same instruments for cutting. The women also go through mental health problems due the traumatic procedure of mutilation.
The long-term effects of FGM can include chronic genital infections, persistent pain, vaginal discharge, itching, cysts, and genital ulcers. Also, women who have undergone FGM may experience chronic back and pelvic pain, urinary tract infections, pain during urination, and various sexual health problems. These issues arise due to the removal or damage to highly sensitive genital tissue, particularly the clitoris. FGM also increases the risk of childbirth complications, such as the need for a caesarean section, postpartum hemorrhage, and prolonged labor (WHO, 2018; UNICEF, 2020; Elmusharaf et al., 2019).
(Dorkenoo, 1994) shares a story of,
An African woman who had come to deliver but had undergone FGM says that what was left of her natural external genitals was a mass of scar tissue with only a small opening hardly enough to admit the little figure. There was no space for the baby to be delivered as no one was familiar with the practice; the baby was born by caesarean section.
Still, (ActionAid, 2024) tells the story of an 11-year-old girl who underwent female genital mutilation and later got married. She describes the agony of giving birth and having sex.
In ancient times, the intentions behind Female Genital Mutilation (FGM) or circumcision were not inherently negative; rather, the core issue lies in the methods and practices that were adopted. Rev. Canon Josiah, in his book Female Circumcision, provides insight into this topic, explaining that women in Embu were not originally subjected to circumcision. However, as societal dynamics changed and some women began to speak disrespectfully toward men, the men felt compelled to respond. They believed that by circumcising these women, they could impose a sense of pain and maturity, which they thought would foster greater respect for men.
Circumcision was often seen as a remedy for controlling sexual desire. It was believed that this practice would help limit women’s interactions and relationships with men outside of marriage, thereby reinforcing societal norms around fidelity and sexual conduct. The explanation from the Embu community explains why it’s important to understand the reason why societies practice FGM before encouraging them to abandon it.
Advocacy campaigns have focused on raising awareness about the harmful effects of FGM. ActionAid is actively against violations of women’s rights through female genital mutilation. To make these efforts sustainable, they have decided to start at the grassroots level, as local communities are the ones who live with these problems and understand their challenges better (UNICEF, 2020; WHO, 2018). The main focus of these campaigns is to ensure widespread community participation in the long-term eradication of FGM. In this manner, ActionAid insists on the necessity and importance of working collaboratively with the whole community, leaving no one behind, to ensure that future generations—children growing up in these cultures—understand that it is acceptable not to undergo circumcision and that they can still marry without it (UNICEF, 2020). By changing community beliefs about the need for circumcision, men are also encouraged to shift their attitudes towards women who have not undergone the procedure. They come to understand that such women are not “unclean” but are just as deserving of respect as those who have been circumcised. This change is particularly practical when men see their peers marry uncircumcised women and find that the cultural myths surrounding FGM do not hold true (Khosla et al., 2018; WHO, 2018).
As (ActionAid, 2024) puts it, ActionAid provides direct support to women and girls who have run away from being mutilated. They run away since this is step to marriage and its critical in the community and if you have not gone through the act then the family rejects you and you became an outcast. Through the ActionAid initiatives, they have rescue centres that welcome them.
In order to guarantee that boys and girls learn about gender equality and advocate for girls’ rights, they have also created girls’ clubs and youth organizations. In this grassroot clubs and groups, through the training they receive, they are able to change their perspective about FGM and also pass that knowledge to their parents and also the next generation. It’s supposed to ensure that FGM reduces each year if not totally be eradicated.
ActionAid trains women to create Women’s Watch groups in which they can report cases of FGM easily since they are women led and initiated. As per (ActionAid, 2024),the network is composed of women who have come together to fight against violence perpetuated against women and girls. This groups work closely with the leaders and police in the communities as to ensure that those who force the girls and women to go through and even those who are the once undertaking the practice secretly or openly are arrested and persecuted by the law.
The watch groups have access to free FGM Hotlines, counselling facilities for those affected and FGM Specialised clinics. The availability of this help ensures that those affected are helped effectively. As anyone can call for help due to the HELPLINE being free and those who have been affected can go for counselling and also to the hospital. ( WHO, 2018; UNICEF, 2020; ActionAid, 2024)
Another mechanism, (ActionAid, 2024)reports that they encourage nations to support the enactment of anti-FGM laws. In Kenya, FGM is not specifically mentioned in the Constitution, however, Article 29(c) guarantees the right to be free from being “subjected to any form of violence” and the prohibition against “treated or punished in a cruel, inhuman or degrading manner.” “A person shall not compel another person to perform, observe, or undergo any cultural practice or rite,” according to Article 44(3). Furthermore, every child is shielded from “abuse, neglect, harmful cultural practices, all forms of violence, inhuman treatment and punishment” under Article 53(d).
A piece of legislation known as the FGM Act of 2011 established an anti-FGM board and outlined the crimes and penalties associated with FGM in Kenya. In this instance, ActionAid ensures that grassroots communities are informed about the legislation and made aware of the fact that FGM is a crime against humanity and a violation of their rights (UNICEF, 2020). ActionAid’s efforts focus on educating local populations about the legal implications of FGM, thereby contributing to raising awareness about the criminal offences outlined in Part IV (Articles 19–25) of the FGM Act 2011. These articles cover various aspects of FGM, including the following criminal offences:
These legal measures are designed to deter the practice of FGM and to protect victims by holding offenders accountable, including those who may facilitate or support the practice.
When the entire community understands that the government opposes the practice and is actively working to combat this violation, they may continue the practice in secrecy. However, they are aware that if they are caught, they will face prosecution under the law, which they are already familiar with.”
Not only does ActionAid work in Kenya, but also globally to eradicate the violation of women’s rights, specifically female genital mutilation (FGM). In neighboring Ethiopia, ActionAid reports that they have trained over one thousand women to start Women’s Watch Groups. As a result, a growing number of girls are choosing to reject FGM, and more than 42,000 people residing in 12 villages have stopped performing the procedure. Those who continue the practice are taken to court (ActionAid, 2020). This issue reflects a generational violation, making it difficult for children to convince their parents that FGM is not necessary. It is clear that many parents do not initially see harm in the practice, but they are gradually coming to terms with the fact that it is a harmful act, not just for the girls but also for their future children. While this change takes time, with continued education and community efforts, the message will eventually resonate, and more communities will embrace the call to say no to FGM (UNICEF, 2021; WHO, 2018).
ActionAid uses different strategies for its campaigns as explained below;
One of the methods that ActionAid uses to combat FGM is through Kongamanos, which, according to the Lexilogos Swahili Dictionary, is defined as conferences or meetings (Lexilogos, n.d. (ActionAid, 2024)shares a case study of the conferences in Garissa written by Hussein and Warui who are project coordinators meaning that they have first-hand information.
The conference is held among the Somali community in the Bura area, Jambele village, a remote region still developing in terms of both social amenities and economic infrastructure. FGM is deeply rooted in the local culture, and for many in the community, it is challenging to understand why the practice should be abandoned, especially since their ancestors practised it and their wives underwent it as well.
Through the Kongamanos, facilitators have worked to educate the community about the violations against women, including their rights, forced and early marriages, and the harmful effects of FGM. This education is crucial in helping the community recognize the long-term consequences of the practice and promoting a shift in attitudes towards it.
By making sure that the girls, chiefs, religious leaders, and other community members are heard during these discussions, they will be able to analyse and evaluate the effects of female genital mutilation (FGM) on women and girls as well as develop locally appropriate solutions to put an end to FGM. The following initiatives were developed by this community: as (ActionAid, 2024)reports; ‘Weekly Mosque sermons on Ending FGM, and teaching women and girls about FGM not being mandatory religious activity”
Evaluations of the Kongamanos approach show its success, with community members increasingly engaging in open discussions and critically questioning the traditional norms that support FGM. Reports and feedback from the community show greater awareness and a willingness to challenge these harmful practices, signalling a significant shift in attitudes towards FGM (Hussein & Warui, 2024).
An ActionAid project titled Enhancing Community Approaches to Ending FGM in Kapchorwa, Kenya, employs a multifaceted approach to combat FGM. As part of this initiative, girls in schools are educated about the harmful effects of FGM and the importance of rejecting this violation of their rights. Pupils are engaged during school assemblies, where they are informed about FGM, and the topic is also integrated into their lessons. Also debates on FGM are being held, providing students with an opportunity to explore the issue in depth. This educational approach helps the girls understand the dangers of practice and empowers them to resist societal or familial pressures to undergo FGM as they grow older. ( (ActionAid, 2024)
The ActionAid Kapchorwa Cluster magazine reports that even a woman who is married is likely to go back and get circumcised in case they had not while growing up. One of the survivors says “The reason why I chose to get circumcised was because of the culture which prohibits uncircumcised girls from picking cow dung from the kraal and climbing the granary to get food. I wondered what would happen if there was no one around to get food for me, certainly, I would starve. So, I went back home leaving my young child behind and got circumcised”. This is the main reason, why young children and the whole community have to be trained to say No to FGM. This affects the whole community; someone cannot escape; and the community is likely to stigmatize someone until they go get circumcised as another survivor shares, “that Pressure also comes from neighbours and friends who burry you at water sources (by not allowing you to fetch water before them and at every given opportunity”
The Kapchorwa Project adopted an alternate livelihood plan after realizing that the surgeons who had previously made money by conducting female genital mutilation (FGM) had no income after being outlawed from the practice. The project gave these people access to grinding mills, allowing them to make money through a respectable and long-term source of employment. By addressing the cultural and economic issues that contribute to the continued prevalence of female genital mutilation in the area, this intervention sought to discourage surgeons from resuming the damaging practice of circumcising women and girls. Since it directly addresses the financial incentives that support the practice, providing alternative livelihoods has been demonstrated to be an effective technique in reducing FGM (UNFPA, 2020)
Through ActionAid’s efforts worldwide, awareness has been raised in affected regions about the harmful effects of FGM and the reasons why communities should abandon this violation of the rights of women and girls. Efforts to end FGM have reached even the most remote areas, including rural parts of Kenya, through community-led girl clubs and women’s network groups.
The initiative has involved a broad cross-section of the community, including young girls in schools, village elders, men, both married and unmarried women, grandparents, and even traditional surgeons. This inclusive approach ensures that the training and education on FGM reach everyone, creating a shared understanding and preventing the perpetuation of the practice in future generations.
As a result of these efforts, there has been a significant reduction in the stigmatization of uncircumcised individuals. Men are now increasingly marrying uncircumcised women, and community leaders are actively addressing the issue by taking FGM cases seriously and prosecuting perpetrators in the courts of law.
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1. John Sele Philip*
John Sele Philip is a scholar with a rich academic background, currently pursuing a Master’s degree in Development Studies specializing in the Theology of Development. He holds a bachelor’s degree in Theology and a minor in Development Studies from Africa International University (AIU), Nairobi. His academic and professional journey reflects a deep commitment to integrating theology with development principles as he authored the blog, Theology Of Development (https://theologydev.com). He hails from Jos, Plateau State, Nigeria.
Sele is a lecturer of Development Studies at Africa International University (https://aiu.ac.ke). His work in academia and development is informed by years of leadership experience, including his tenure as the International Students Representative at AIU and the Chief Executive Officer of Content Creators Hub (https://mycreatorshub.org).
His scholarly work is underpinned by a commitment to community engagement, practical theology, governance and politics, resource mobilization, and social justice, with a focus on empowering marginalized communities, particularly in Jos, Plateau State, Nigeria. His current research interests include governance, social inclusion, and the theology of development, particularly emphasising their practical implications in the African context.
Read more of his articles from ORCID: https://orcid.org/0009-0001-9637-5071
2. Faith Nyakerario
Faith Nyakerario is an experienced administrator and personal assistant, currently serving as a Graduate Assistant at Africa International University. She is pursuing a master’s degree in development studies, specializing in Peace and Conflict Transformation, and is deeply passionate about addressing global challenges through sustainable development.
In addition to her academic pursuits, Faith is particularly passionate about climate change and its impact on communities. She is actively engaged in community engagement efforts, seeking to raise awareness and promote sustainable practices that contribute to environmental protection and climate resilience.
With her experience in administration and academic support, Faith has developed a strong foundation in organizing and managing educational and developmental projects. Her commitment to peace, conflict transformation, and climate change underscores her broader goal of contributing to positive social and environmental change.
Through her work and academic endeavors, Faith is dedicated to fostering peaceful, sustainable solutions to the pressing challenges facing communities in Africa and beyond.
3. Cynthia Wanjiku
Cynthia Wanjiku is a determined development practitioner from Kenya who is dedicated to using academic knowledge and workable solutions to address pressing global issues. Her work, which is informed by her excellent academic background, addresses some of the most important global challenges of our day, such as social justice, sustainable development, poverty reduction, and the complex effects of globalization. Cynthia is passionate about these subjects because she thinks research may have a beneficial impact on policy and encourage change.
Cynthia who is now studying abroad has gained more experiences which have helped her to get a broader awareness of the issues associated with development on both a local and global scale. Her exposure to various development methods and cultural contexts has enhanced her approach to problem-solving and strengthened her resolve to close the gap between theory and practice.
Cynthia’s ultimate objective is to make a significant contribution to the scholarly conversation while providing useful, applicable insights for real-world situations. She hopes to have a significant effect on the area of development by promoting policies that advance justice, sustainability, and fairness on a worldwide basis. She does this by fusing rigorous research with a practical perspective.
Sele, JP; Nyakerario, F; Wanjiku, C (2024). Fighting Female Genital Mutilation in Kenya: A Case Study of ActionAid. Greener Journal of Social Sciences, 14(2): 273-279, https://doi.org/10.15580/gjss.2024.2.112024177.
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