The Mt Kenya Times 
Esnahs Nyaramba Chair of Kisii Young Democrats and Founder of Civil Society Organization (CSO) Onsembe, addressing the community on how her mother struggled to protect her from FGM during holidays. Photo | Elizabeth Angira
By Elizabeth Angira
Worth Noting:
- Pacificah Moraa Nyatuka , a 69 -year-old resident from Nyakoe ward, Kisii county, who has been the village’s circumciser for decades.
- She firmly believes that FGM preserves purity and tradition, making it a rite of passage for young girls into womanhood.
- Moraa’s perspective takes a dramatic turn when she stumbles upon a hidden diary belonging to her grandmother.
- The diary reveals the emotional turmoil and lifelong consequences her grandmother faced due to FGM. Although Moraa was forced to undergo the rite at a tender age, she now questions the necessity of perpetuating this harmful tradition.
- As Moraa reflects on her past, memories of her grandmother enforcing the belief that FGM is a compulsory part of the Abagusii Culture haunt her.
Harmful traditional practices continue to define the lives of many women and girls across the world. In particular Female Genital Mutilation (FGM) and Early marriages has affected the social and economic well-being of numerous generations of women and girls. Globally, many campaigns have been mooted to help end these harmful traditions. In Africa, numerous campaigns have been put in motion to counter these cultural practices such as FGM and early marriages.
According to Kenya Demographic Health Survey 2022 (KDHS) FGM preference in Kisii county is 77% and Nyamira county is 75 %.
In a secluded village nestled deep within a rich and ancient culture, “Unveiling Veiled Traditions” sheds light on the complex interplay between cultural heritage and the controversial practice of Female Genital Mutilation (FGM).
Pacificah Moraa Nyatuka , a 69 -year-old resident from Nyakoe ward, Kisii county, who has been the village’s circumciser for decades.
She firmly believes that FGM preserves purity and tradition, making it a rite of passage for young girls into womanhood.
Moraa’s perspective takes a dramatic turn when she stumbles upon a hidden diary belonging to her grandmother.
The diary reveals the emotional turmoil and lifelong consequences her grandmother faced due to FGM. Although Moraa was forced to undergo the rite at a tender age, she now questions the necessity of perpetuating this harmful tradition.
As Moraa reflects on her past, memories of her grandmother enforcing the belief that FGM is a compulsory part of the Abagusii Culture haunt her.
She vividly remembers how her grandmother mentored her and introduced her to the lucrative business of performing FGM on young girls.
Initially, Moraa was resistant to the idea of abandoning this practice, as it had been deeply ingrained in her cultural upbringing.
However, an encounter with her friend, who explained the side effects of FGM, planted seeds of doubt in Moraa’s mind.
Slowly, she began to realize the harm she was causing and the violation of young girls’ rights. Driven by a sense of responsibility and compassion, Moraa decided to cease practicing FGM and instead shifted her focus to farming.
Through her newfound dedication, Moraa becomes a champion against FGM.
She vehemently opposes the continuation of this harmful practice and refuses to let her own grandchildren undergo it.
She shares her knowledge with the public, urging those bound by cultural norms to reconsider, as some traditions can deny children their fundamental rights.
Beatrice Ombui, a passionate and dedicated medical professional who promotes health awareness, plays a significant role in Moraa’s journey.
Ombui is firmly against FGM and works tirelessly to educate the villagers about the physical and psychological risks associated with this practice.
As tensions rise between those who resist change and those advocating for a new path, Moraa’s husband represents the traditionalists who fear cultural erosion if FGM is abandoned.
The village finds itself at a crossroads, torn between preserving their heritage and acknowledging the growing dissent against FGM.
Ombui says that despite all the efforts put in place against FGM , the community culture is behind the vice and a lot of civic sensitization is required to end it.
Esnahs Nyararamba, Chair of Kisii Young Democrats and founder of Civil Society Organizations (CSO) Onsembe, shares a personal story about her mother’s struggle to protect her from Female Genital Mutilation (FGM) during holidays.
Coming from a mixed heritage, with a mother who was against FGM and an Abagusii community where it was considered a rite of passage, Nyaramba’s mother had to face the difficult decision of standing between cultural norms and her conviction not to circumcise her daughter.
During the holidays, Nyaramba’s mother would send her to her maternal home to avoid pressure and ensure she wouldn’t be forced to undergo FGM.
Though it led to a game of hide and seek with cultural expectations, Nyaramba’s mother remained steadfast in her support and explained the harmful effects of FGM to her daughter. Despite facing derogatory names like ‘Egesagane eke’ (uncircumcised girl), Nyaramba’s mother continued to stand by her side and protect her from this harmful practice.
Inspired by her mother’s unwavering support and with a strong commitment to the fight against FGM, Nyaramba is determined to eliminate FGM entirely from the region.
She pledges to do everything possible to achieve zero instances of FGM, championing the cause to protect the rights and well-being of young girls in her community.
Statistics
According to recent UNFPA’s estimates, around one in four girls and women between the ages of 15 and 49 who have undergone FGM (or 52 million) were cut by health personnel. (In some countries, this can reach as high as three in four girls.) This proportion is twice as high among adolescents (34 per cent among those between the ages of 15 and 19) compared to older women (16 per cent among those between the ages of 45 and 49). According to estimates from demographic and health surveys and multiple indicator cluster surveys, countries where the majority of FGM cases are performed by health workers are Egypt (38%), Sudan (67%), Kenya (15%), Nigeria (13%) and Guinea (15%).
Cultural and social factors for performing FGM
Cultural leaders have acknowledged that FGM is a retrogressive cultural practice that is detrimental to the progress of the community
Samwel Bosire, the Secretary General of the Abagusii Council of Elders, acknowledges that FGM (Ogosaara abana abanyaroka) once served as an important rite of passage and initiation highly valued by the community.
However, he emphasizes that in the present generation, the Council, as custodians of the community’s culture and traditions, recognizes that the practice no longer holds any role or significance.
In the past, initiation provided young girls, usually aged between 12 and 14 years during their adolescence stage, with education on moral growth, behavioral guidelines, protection from early pregnancies, and respect for the community.
“This preparation was aimed at helping them navigate their future, particularly in marriage and adult life “he says.
Mr. Bosire admits that they were initially reluctant to abandon the practice due to its perceived significance.
However, after becoming aware of its side effects and government crackdown on practitioners, they had to change their stance and adhere to the directives for its elimination.
Since then, the Council has been actively working towards eradicating FGM by educating the community about its harmful side effects.
Paralegals
George Morara and Daphine Biyaki lawyers of the High Court Kenya they have joined with Csos to offer pro bono legal services enhancing quality essential legal aid for girls who have been subjected to FGM.
According to The Prohibition of FGM Act was enacted in Kenya 2011 anyone who will be found practicing it will be sentenced minimum of 3 years imprisonment or a fine of Ksh 3 million or both.
The criminal justice FGM act 2012 makes it a criminal offence to remove a girl from the state to mutilate her genitals.
The two says that they are going to train community-based organizations paralegals, who are front line responders on legal and human rights issues and also raise awareness about what the law says about FGM.
They cite that they are going to promote on the enforcement of the law on FGM, much has taken place since the implementation of the law, much is needed to enforced
According to UN Women FGM affects 200 million women globally, with dire consequences ranging from debilitating pain to childbirth complications to death. Un women is recommitting to ensuring that laws are not only passed against the practice, but that governments are taking action to implement those laws.
Kisii County
Kisii National Member of Parliament Dorice Donya a champion on FGM has implanted an initiative of Alternative Rite of Passage (ARPS) where they are taught life skills to symbolize a girl’s transition into adulthood.
“FGM takes place mostly during holidays, we visit every homestead who has teen girls and we take them to one of the schools in the county where they board and are being trained on the effects of FGM hence they graduate and later issued with certificates.,” she says.
Donya says that Kisii County is in preparation and have put mitigation measures to establish safe house to abused minors.
Challenges
Magdalene Gesare a researcher says that in many societies, especially among the Abagusii, FGM isa deeply rooted custom or traditional practice, considered to be a part of the cultural heritage of the community
Ordinarily, a girl is not considered an adult ready for marriage without undergoing FGM, which is performed to define her gender and/or ethnic identity. By being cut, the girl becomes a woman and demonstrates her transition into adulthood along with her readiness to take on the roles of wife and mother.
Gesare says that another reason why parents might expose their daughters to such a painful and dangerous procedure is the belief that it will protect her virginity and chastity, thus ensuring her marriageability and the family’s honor.
According to United Nations Population Fund (UNFPA ) Medicalization” of FGM refers to situations in which FGM is practiced by any category of health care provider, whether in a public or a private clinic, at home or elsewhere. It also includes the procedure of infibulation at any point in time in a woman’s life.
When performed in a clinical setting, FGM violates medical ethics as well and may confer a sense of legitimacy to FGM or give the impression that it is without health consequences, which can undermine efforts towards abandonment.
Reasons for medicalized FGM
According to WHO there are many reasons why health-care providers perform FGM. These include: the belief that there is reduced risk of complications associated with medicalized FGM as compared to non-medicalized FGM.
The belief that medicalization of FGM could be a first step towards full abandonment of the practice; health care providers who perform FGM are themselves members of FGM- practicing communities and are subject to the same social norms; and there may be a financial incentive to perform the practice.
Nyaramba says that medicalization on FGM is the biggest challenge in the fight against FGM in Kisii county where it is carried out secretly in private hospitals.
She says that some people prefer it citing that its being carried by professional medic and it has no any side effect unlike the traditional way.
Way forward
Moraa’s rebellion sparks a powerful movement among young girls and women, who courageously speak out against FGM.
Ombui ‘s educational workshops and awareness campaigns gain support from progressive-minded villagers, but conservative factions attempt to suppress the dissent.
A pivotal moment arrives when a profound revelation shocks the village, forcing everyone to confront the consequences of their actions on the past and the future.
The village elders initiate a community-wide dialogue to reassess cultural practices and values, leading to a transformative journey.
Amidst this transformation, Moraa’s personal struggle culminates in a poignant decision that reshapes her life and the destiny of the village.
Together, they embrace a new, inclusive tradition that celebrates womanhood without compromising the core essence of their cultural heritage.
WHO strongly urges health care providers not to perform FGM and has developed a global strategy and specific materials to support health care providers against medicalization.
Onsembe CSO its supported by grassroot dialogue engaging with the community chiefs and their assistants, Nyumba kumi, clan elders, religious leaders Abagusii Council of elders and ministry of health representatives eradicating FGM.
There is need for raising awareness of psychological effects of FGM of health care professionals in training and treatment of women and girls suffering as a result of FGM
“Unveiling Veiled Traditions” is a thought-provoking and emotionally charged story that explores the complexities of culture and its contribution to the perpetuation of FGM.
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