Attitude toward female genital mutilation among Somali and Harari people, Eastern Ethiopia

Abstract

BackgroundFemale genital mutilation (FGM) is a worldwide problem, and it is practiced by many communities in Africa and Asia as well as immigrants from those areas. This practice results in short- and long-term health consequences on women’s health. Like many other developing countries, FGM is widely practiced in Ethiopia, especially among Somali and Harari ethnic groups. Despite intensive campaigns against FGM in Ethiopia, since 2011, it has been practiced in the aforementioned communities. There is no recent information as to whether these campaigns have an impact on the attitude and practice of the community regarding FGM. This qualitative research was aimed at exploring the attitudes of Somali and Harari people between 18 and 65 years toward FGM.MethodsA purposive sampling technique was used to recruit 64 (32 in each region) participants. Data were collected from October to December 2015 in Somali and Harari Regions.ResultsThe findings showed that there was a strong support for the continuation of the practice among female discussants in Somali region, whereas male discussants from the same region and the majority of the participants from Harari region had a positive attitude toward the discontinuation of the practice. Marriageability was the major reason for practicing FGM in Somali region, whereas making girls calm, sexually inactive, and faithful for their husbands were mentioned in Harari region. Although young men in both the regions prefer to marry uncircumcised girls, the study showed that there are some differences in the attitude toward the FGM practice between the people in the two regions.ConclusionThe findings show that there is an attitudinal difference between the people in the two regions, which calls for behavioral change communication using women-centered approach and culturally appropriate strategies. As young people in both the regions had the intention to marry uncircumcised girls, there has to be a strong advocacy and multisectoral collaboration to stop FGM in both the regions.

Spatial distribution and determinant factors of Female Genital Mutilation among reproductive age women in Ethiopia, 2016; Based on Ethiopian National Demographic and Health Survey

“…This nding is supported by other studies conducted in Ethiopia where FGM was spatially clustered with high spot clusters found in Central and East Amhara, North part of SNNP, East Oromia (23). This might be due to different cultural beliefs; in some regions of Ethiopia people believes FGM can reduces sexual hyperactivity, circumcised women are more faithful for their husbands (14,27). Gambela and Tigray regions were cold spots most of the people in this region live in urban areas and being urban residence reduces the chance and support of female genital mutilations (28).…”

“…With regard to occupation, women who are not currently working had 29 %( AOR=0.71, 95% CI: 0.55, 0.92) less odds of having FGM as compared to their counterpart. A number of studies, however, have reported that women who have occupation/are working had lesser odds of practicing FGM than those who have no occupation (27,33,34). To best of our knowledge, there is no clear justi cation for this nding.…”

“…This nding is in agreement with studies conducted in Sudan where not currently married women had less odds of having FGM (25). In Somali and Harari regional states of Ethiopia the communities circumcise the women to increase marriageability, to make them calm and sexually faithful for their husbands (27). The reason for being never in union reduces the odds of having FGM in Ethiopia might be the different cultural barriers like being circumcised makes females more faithful to their husbands (35).…”

“…Allah will never accept us whatever we pray. This is the reason we allow our daughters to practice FGM" (27).…”

Leadership among women working to eradicate female genital mutilation: the impact of transcultural moments

“…Also, Ali made references to other stated reasons for FGM such as social pressure, the maintenance of female virginity, hygiene, and economic explanations [3]. Several articles, such as that by Abathun, Sundby and Gele (2012), Berg and Denison (2012), and Isman, Ekéus & Berggrena (2013) describe the attitudes and changing behaviour towards the adoption of a position against this practice [4,5,6], which often becomes evident among immigrants who started to reside in European countries after the FGM and after a process of acculturation. In Europe, women who are at risk or who have already experienced FGM can use this practice as a basis for the so-called cause of asylum.…”