Dear All,
This is in response to the private mails send to me requesting for my paper
to be sent to G-L.
Information is power!
Have a nice weekend.
Amie.
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STRATEGIES FOR THE ERADICATION OF FEMALE GENITAL MUTILATION: GAMCOTRAP’S
EXPERIENCE”
By Amie Bojang-Sissoho
A paper presented at a seminar organized by Gambians in Norway as part of a
Gambian cultural week celebration,
28th July – 4th August 2001 in Oslo, Norway.
Background to GAMCOTRAP
GAMCOTRAP is the Gambia Committee on Traditional Practices affecting the
health of women and children. It has been at the forefront of creating
awareness amongst the Gambian population on gender issues including: effects
of some traditional practices, in particular female genital mutilation
(FGM); the empowerment of women; and the need for positive attitudinal
change towards improving the status of women. Using a participatory
approach, activities carried out include lobbying and advocacy, training and
consultancy, community-based programmes, research, documentation and
publication production.
Because harmful traditional practices affect women in various degrees and
forms throughout their lifecycle, GAMCOTRAP campaigns adopt multi-sectorial
approaches involving children’s rights, the human rights of women,
education, social development and health education etc.
Whilst the goals of GAMCOTRAP have not changed there has been a general move
to incorporate the eradication of FGM into part of a more comprehensive
programme on Reproductive Health and Human Rights. We also continue to
believe that education is one of the main pillars in the process of
eradicating FGM.
Building local capacities through training and information are our major
tasks at the community level and networking and lobbying at different fora
are being carried out. The organization has also forged alliances with
partner organizations, and undertaken collaborative activities with relevant
Non-Governmental Organizations-NGOs.
TARGET
· GENDER - Both women and men.
· AGE - Across all ages, young and old.
· STATUS - Women’s leaders, Male opinion and religious leaders,
Professionals (health workers, teachers, media practitioners, law
enforcement agents, and politicians.
· ETHNICITY- All ethnic groups in our target areas.(Mandinka, Sarahuleh,
Fula, Jola, Wollof)
· LANGUAGE - Depends on the target group. (Mandinka)
AREA
The whole country is targeted with different programme activities.
· E.g. The UNICEF programme is targeted in the Central River Division /
Upper River Division areas.
· The girls’ education programme is countrywide.
· The Lecture programme is nationwide – mostly schools and youth clubs make
requests for such sessions.
· Advocacy – National, Sub-regional and International.
FORMAT
· Training Information Campaigns – TIC
· Sensitisation Meetings
· Research and Documentation - Best Practices - A document detailing
GAMCOTRAP’s regular and systematic approaches that are used to deal
positively with traditional practices in The Gambia. These approaches have
yielded progressive achievements in addressing gender discrimination and
gender-based violence, and have made a valuable contribution to the
sub-regional knowledge base on gender mainstreaming and the empowerment of
girls and women.
Annual reports – Give detailed information of the organization’s activities.
· Mass media sensitisation
· Make our Library accessible to the public.
· Use of audio-visual aids
TOPICS
GAMCOTRAP is interested in the total empowerment of the woman and the girl
child. A holistic approach is used to discuss issues of reproductive
health, rights of women and children and the girl child in particular.
These include early marriage, female genital mutilation (FGM), family
planning, HIV/AIDS, teenage pregnancy and women’s economic empowerment, etc.
All of these are discussed within the context of culture and tradition and
the interconnections between them.
The topics are dealt with in different ways:
· Brainstorming
· Lectures and Presentations
· Group discussions
INFORMATION SOURCES
The issues that GAMCOTRAP deals with reflect sensitive and culturally based
features and programmes that are implemented take into account the
prevailing cultural setting and social context. These programmes are based
on research and survey findings to ensure maximum positive impact.
Identifying and working with socially influential individuals and groups
such as opinion leaders, traditional birth attendants, policy makers and the
youth has proved effective for grassroots mobilization. A lot of information
is gathered through informal discussions during field visits and workshops.
HOW DOES IT ENTER THE COMMUNITY?
GAMCOTRAP understands and recognizes the traditional make-up of our
communities and it works through their channels of communication. For an
initial visit to a community, the Alkalo – the village head is approached
and the organization’s mission is explained. The Alkalo then invites other
members; these could be council of elders, or the Village Development
Community (VDC). Aware of the organization’s mission, the Imam, women and
youth leaders are invited and arrangements are then made with the specified
target. Some communities even identify a contact person for the activities
and acts as a liaison between the community and GAMCOTRAP.
During workshops, prayer times are respected to allow those who want to pray
to do so. The Committee members share Gambian hospitality by eating and
drinking with participants. They socialize with the people. In
village-based activities, community members also observe GAMCOTRAP members.
During a research at Kanteli Kunda, one of the remote villages near Fatoto
in the Upper River Division of the Gambia, one of the old women always sat
under her veranda told the Committee how they had been observing the group
and the way it conducted its activities.
Even though some will feel that the drinking cup is dirty or the water is
unclean, for GAMCOTRAP it is an opportunity to sensitise them on hygiene,
for example, the link between a clean environment and good health. Such an
approach also builds confidence and understanding. Even though the mission
is to sensitise about the eradication of FGM, other concerns for the well
being of the people are given consideration.
Another strategy applied in during discussions is to highlight the need for
knowledge and awareness. Some people are knowledgeable in specialised area
and therefore need awareness on some of the issues GAMCOTRAP discusses.
During a Focus Group Discussion (FGD) in one of the villages in URD, a young
man, perhaps respected by the community because he was thought to be a
knowledgeable Islamic scholar, embarrassed himself when he claimed that the
reason why GAMCOTRAP was campaigning against FGM was to make Gambian women
“white” or European women who he accused as being easily sexually excitable.
He attributed this to not being circumcised. I asked how a religious
person like him was able to verify his accusation and that if it was from
his experience, then he should be punished for adultery as he did an illegal
act under Sharia.
In other words before one makes wild accusations and assumptions it is
better to get the facts right. What was interesting about the discussion
with this young man was that a group of women were in one of the rooms and
listening to us. The women felt that we spoke for them.
Although GAMCOTRAP works with anybody with a genuine concern for women no
matter their political affiliation, a similar misconception was narrated by
a member of the National Assembly, who was discouraged by a colleague to
honour an invitation sent by GAMCOTRAP because it is “not supportive” of the
government. These are assumptions.
A second opinion was sought and the person was advised to attend in other to
know about the work the Committee does. The person told us that the
intention was to stay for a few hours, but ended up spending the day and
expressed appreciation. It can be drawn from these examples that GAMCOTRAP
is seen from different perspectives for its approach to women’s issues in
particular. It is bold in dealing with its activities based on facts
collected from the communities.
NETWORKING
GAMCOTRAP networks with different organizations at national, sub-regional
and at international levels to share its experiences and information.
It is a member of the NGO community in the Gambia (TANGO) and government
departments that deal with women and children also recognize it. It is
invited to most national consultation meetings and workshops where women and
children’s rights and reproductive health are discussed.
FUNDING SOURCES
Of course the activities of the organization require funds. GAMCOTRAP
raises funds
by developing project proposals and seek funding from the local UN
organizations in the
Gambia and other international groups interested in giving support to its
activities inside
and outside of the Gambia.
e.g Operation Rescue is funded by UNICEF. GAMCOTRAP works in collaboration
with the community members of the various villages to monitor progress of
the Baby Friendly Checklist being implemented in the 15 health facilities in
the Central and Upper River Divisions.
Inter Africa Committee and UNFPA assist with staff salaries.
Girls’ Education Trust Fund: Individuals and groups around the globe who
have heard about the organization or visited the office give their support.
Preston Education for Girls was specifically interested to sponsor girls, to
enable those who are marginalized to gain access to education, with a view
to empowering them. During the September 1999 to July 2000 academic year,
nine hundred and eighty-one (981) girls from various schools countrywide
were sponsored with US$ 39,980 received from Global Fund in July 1999.
The successful implementation of the Girls’ Education Project was seen as a
very positive intervention, thus raising the hopes of the government, the
community and the sponsored girls. However parents, teachers and the
government asked questions regarding the continuity of the project, which
were difficult to answer. While it is intended that the project continues,
and that those girls sponsored during this academic year are maintained in
school until the end of their schooling, funds are needed for the
sustainability of the project. In addition the organization has not been
able to meet the very high demand received from parents and guardians for
assistance.
Some activities are funded through collaboration and use of the expertise of
the organization. A recently concluded workshop with RAINBO and AMANTARE
held in the Gambia is an example.
Women Living Under Muslim Laws funds a current study on Women and Law, which
is at the publishing stage.
CHALLENGES
GAMCOTRAP’s primary goal remains that of eliminating harmful traditional
practices, particularly female genital mutilation, through informed choices.
It is argued that educated and enlightened women are more likely to take
appropriate decisions, both for themselves and their families and that is
why the organization strongly believes that girls’ and women’s’ education is
one way of empowering women to make appropriate decisions. Hence the
empowerment of women should begin with girl-children and women having access
to education.
The main difficulty encountered during implementation of GAMCOTRAP’s main
programme has been the lack of support and political will of the Gambian
Government with regards to the issues raised by the organization. In most
cases the issues were seen as sensitive and inappropriate to be discussed by
women. Consequently there is tacit resistance from men who form the majority
in the government. National policies that do address some of the issues have
been criticized be some religious leaders using the public media, without
any ensuing government intervention. These double standards have resulted in
major donors being hesitant to commit funds to the organization.
Despite the obstacles, it is GAMCOTRAP’s desire and its commitment to
continue to consolidate its activities in the areas of promoting girls’
education, training and capacity building of sponsored girls’, strengthening
data collection, advocacy, networking, social mobilization, active and
constant dialogue, monitoring and evaluating. All of these are geared
towards creating awareness and changing attitudes towards women and the girl
child.
Conclusion
I hope that the strategies used by GAMCOTRAP are now clearer to you. I wish
to congratulate the Gambian community in Norway for its interest in the
efforts being made by Gambians back home and about women’s issues in
particular. It has given me the hope that the struggle for attitudinal
changes for the well-being of all, and in particular the recognition that
the rights of women and the girl child are human rights, is worthwhile and
more important than ever. As Gambians living abroad you may have the first
hand experience that culture is not static and that social, economic and
political environments do influence the way people live. GAMCOTRAP
appreciates the recognition of its efforts and looks forward to continued
collaboration and support with all Gambians and friends interested to the
improvement of the status of women and the girl child and in creating
awareness for a better world.
I thank you for your attention.
Reference:
GAMCOTRAP, (1999). Best Practices: Dealing with Traditional Practices in
the Gambia. Prepared for UNICEF (Gambia).
GAMCTOTRAP, (2000). Annual Report 2000.
Appendix
Ten Questions and Answers on Female Genital Mutilation in the Gambia.
1. What is female genital mutilation -FGM?
Female genital mutilation is the cultural practice of the removal of any
part on the female genitalia with the intention to purify or control female
sexuality.
2. FGM is our culture, why should it be stopped?
Culture has never been static in the Gambia. Economic, social and even
environmental factors determine the way we live. In relation to the
practice of FGM, earlier generations of women used to do it in the thick
bushes outside the village. The impact of environmental degradation has
forced women to do it in the backyards or inside houses. At times the
changes are attributed to internal migration within the country from rural
to urban areas. Such changes have been noted in different communities. In
the 1970s, in the community of Kombo Gunjur it was done at Sano Bojang
kunda`s garden called Kangkangba. Today the place is part of a new
settlement area called Jujuba –one of the Mandinka names for the place where
circumcision takes place. Another example is one of the circumcisors in the
city of Banjul originally came from communities with bushes or forest covers
in Baddibu, an area in the North Bank of the Gambia. However the bushy
areas of city of Banjul have disappeared when compared to twenty years ago.
In Bakau community Katchikally Pond is no longer just a sacred place where
circumcision is done but it is also a tourist attraction. While all these
changes to the environment are taking place, the traditional medications for
FGM and for other traditional healings used by earlier generations are lost
with them. Girls no longer spend three months in the bush as part of the
initiations that went along with the practice of FGM.
3. Women have survived the practice for thousands of years, why stop it now?
The existence of the practice for thousands of years does not justify why it
should continue. The long silence was also accompanied with ignorance and
fear of isolation and silent suffering. Since the 1980s women had been able
talk amongst themselves and later women’s rights activists took the debate
further to the public fora to examine how men and women contribute to its
continued existence.
4. In Gambian cultures, girls have to be virgins at marriage and if they
have not gone through the practice of FGM, how can they be virgins?
The state of being a virgin is when there is no sexual act before marriage.
In the Gambia the acknowledged form sexual intercourse is heterosexual; if
girls are not virgins at marriage then we should ask ourselves how that is
possible. Is it that illegal sex with men has taken place? Is it possible
that during the process of sealing one of the types of FGM, the hymen was
lost?
5. FGM is a religious injunction, should women not practice it?
In the Gambia, even though the majority are Muslims, there are Christians
and idol worshippers. It is a known fact that not all Muslims in the Gambia
practice it. There are some Muslim women who do not practice it and there
are non-Muslim women who practice it. Muslim men who marry women who do not
practice FGM do not ask them to do it before marrying them. So it cannot be
claimed and justified as an Islamic requirement as some religious scholars
would argue.
6. It is a Sunna (practice or advise attributed to the prophet Muhammad
SAWS); you don’t want the Sunna to be performed on women?
So far there has not been any evidence that the women in the family of the
prophet SAWS have done it. If it were such an important Sunna, it would
have been enforced in the prophet’s household. The Sunna acts along which
the practice of FGM is grouped are the cutting of fingernails and shaving
armpit hair, men shaving their bear etc. This grouping needs to be
examined. When the finger nails are cut, they grow again, when the hair is
shaved it grows again but when any part of the female genitalia is removed
it cannot be replaced. It has an everlasting effect.
7. Some Islamic scholars claim it purifies the woman for the man’s pleasure,
what do you have to say?
The forms of purification for any Muslim - male or female are the cleansing
of oneself with water or clean sand especially for those of us in the
Gambia. Muslims physically purify themselves through ablution before
prayers, Janaba (the religious bath after a sexual act, or when women
complete their monthly menses, after delivery blood finishes or even after a
wet dream either by a male or female) or through Taymam (cleansing using
clean sand or rock). The other forms of purification by Muslims are
spiritual - they are the belief in the oneness of Allah and to say the
truth. Allah the most beneficial knows best what can benefit men and women
and thus has created our physiologies differently.
8. In any case, I have a right to do what I want with my daughter; is there
a problem with that?
Your rights go with responsibilities. Remember, that vulnerable daughter of
yours is also a human being and has her own individual right to her bodily
integrity and surely if she is told all the facts involving the practice of
female genital mutilation she can decide whether she wants it or not.
Think if you were in a position to defend yourself what you would have done.
Do you want to take advantage over your daughter because she’s a baby or a
young child who is dependent on you?
9. What other reasons are there for the campaign to stop the practice in the
Gambia?
Research has shown the harmful, irreversible, short and long terms´ effects
of FGM on the reproductive health of women and the girl child. It should be
remembered that FGM is mostly practiced on young girls from birth to their
early teens. It is very close female elders of the family who know what
happens to a young woman when she gets married many years after FGM. After
all no society can develop without the participation of a physically and
mentally healthy population and women are part of that population. So we
should re-examine the way we live and that includes the way we do things.
The good and useful cultural practices should be maintained and promoted and
the ones that have negative impact on physical and mental development of our
people should be courageously discarded.
10. Any thing else you want to say?
Do not think of the campaign to eradicate female genital mutilation and
other traditional practices that have negative impact on the health of women
and the girl child as a fight against Gambian cultural practices or
religion, especially amongst Muslims in the Gambia. Always seek knowledge
and get the facts about the advocacy work by women’s groups.
For further information contact:
GAMCOTRAP
49 Garba Jahumpa Road
Bakau Newtown, The Gambia.
Telephone: (220) 497416 or
Fax: (220) 497 781.
_________________________________________________________________
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