Despite international condemnation of the practice of female genital mutilation (FGM), in many rural areas in both North and Sub-Saharan Africa this practice lives on. FGM is evaluated differently depending on the ethnic community and their traditional and cultural values. In most interpretations, the significance of FGM is related to a women's fertility and desirability. For some communities, the accompanying social stigma of being an "uncut" woman can be tied to social alienation and a sense of familial and communal shame. In many cases, it is also recommended as a morality measure for preventing promiscuity and adultery among women.
FGM is often utilized as a rite of passage for young women, usually aged 15 to 19. In some cases, the young woman would volunteer to undertake the process. However, for many, the procedure is not consensual and often forced upon them by family and other kin as a dutiful obligation. The process itself varies, but in most cases, the outer labia and structures of the female organ are cut, mutilated or removed entirely and sewn up, often without the aid of anesthetics. The initial procedure itself is dangerous since many of the tools used are not properly sterilized and infection is not monitored for and prevented. Additionally, there is a high risk for fatal hemorrhaging if the procedure is compromised. In the long-run, women with FGM are also more susceptible to birthing complications requiring cesarean sections, higher incidences of maternal and infant mortality and other painful ailments during sexual intercourse. For these reasons, the international medical community has been quick to castigate the basis for the practice and often cite instances of abuse and health perils as primary offenders.
Despite the horrific accounts of survivors of the practice, the practice is still pervasive within the surrounding region. Analysis from the UN estimates that more than 200 million girls and women worldwide are subjected to the archaic practice. Humanitarian calls to abolish FGM sometimes serves the unintended purpose of offending some communities.
In Kenya, the practice of FGM was declared an illegal process in 2011, yet this mandate is rarely enforced. To circumvent the ban, some women and families choose to go to remote areas, such as the town of Iten to perform the procedure. In particular, the ethnic Pokot community is still avid practitioners of female circumcision. Choosing to heed their tradition, FGM continues to be practiced as a method to increase a woman's marriage prospect. It is estimated that one in five women in Kenya has undergone FGM. For FGM practitioners and village elders, the cutting is deeply entrenched and enshrined within their respective cultures. Others claim that banning FGM would sully the existing culture and impose a modernist and globalist view of the practicing communities. Other claims include the economic incentives for the circumcisers play a role within a condoning community. Additionally, the role of FGM in conferring societal status means that it is difficult to stop the practice without undermining the social hierarchy within some ethnic communities.
And yet, in some ethnic communities, such as the Samburu, the significance of FGM is rapidly diminishing as education and awareness prevail. Rather than subjecting young girls to painful rites of passage, this community has shifted its practice to adopt alternative ceremonies. Many of the youth from the Samburu community are spearheading change, but not at the cost of abandoning their cultural values. Many of these activists are keen to promote awareness regarding the physical and social ramifications of FGM and its effect on promoting early marriages and low literacy rates. Sadly, this approach and open-mindedness is not widely adopted by other ethnic communities in other countries.