Graduation Term

Spring 2024

Degree Name

Master of Science (MS)

Department

Department of Sociology and Anthropology: Sociology

Committee Chair

Jason Whitesel

Committee Member

Winfred Avogo

Committee Member

Marion Willets

Abstract

This qualitative case study focuses on women from Elgeyo-Marakwet county in Kenya, several of whom have undergone what has come to be referred to by the Western world as “female genital mutilation” (FGM). This procedure “involves the partial or total removal of the external female genitalia” or inflicting any other damaging injury on “the female genital organs for non-medical reasons” (WHO 2022: para. 1). The residents of this county are Kalenjin speakers of Keiyo and Marakwet sub-dialects. The ceremonial process, which lasts from days to a month, is called Tumdop Tibiik, meaning the initiation of girls. (For definitions of Kalenjin words, see Glossary in Appendix B). During this initiation, cultural values, skills, attitudes, and behavior are passed down to young girls to prepare them for adulthood within the Keiyo/Marakwet community. No religion mandates female genital mutilation/ circumcision/ cutting (FGM/C); rather, patriarchal interpretations / lessons of religion create the cultural backdrop that allows this practice to persist (Women’s Health News 1998). FGM/C “has no health benefits” (WHO 2022: para. 1); yet it has been difficult to eradicate, due to patriarchal cultural practices among practicing communities. To gather the primary data for my research, I conducted in-depth interviews with eight adult women who had undergone female circumcision, and a focus group made up of five adult women who did not undergo FGC. The purpose of the data collection was to better understand shifting social norms around the deeply rooted traditional belief in the social status of a woman who has been circumcised. My researcher’s position is one of a Kenyan insider who has become a critical outsider through education, i.e., I hold the Western view that FGM/C is a human rights violation as condemned by the World Health Organization; at the same time, I recognize the institutionalization of gender inequality through the deeply rooted patriarchal belief behind the practice: to curtail or altogether prevent a woman’s pleasure so that she remains a loyal wife and child-bearer.

This study investigates how social norms have changed with FGM/C on the decline between the late 1990s to the early 2010s (Matanda et al. 2022) and beyond, due to social movements, globalization, and education, all of which have shifted the power dynamics between men and women in this community and the larger Kenyan society. This research will contribute to an understanding of a socio-body phenomenon—the practice of female cutting—earning me the researcher credibility to evaluate that phenomenon within its own context, by extensively quoting the women respondents. Implications of this research can be far-reaching by elevating the voices of the women to be heard, including those who have accepted the practice, those who oppose it, as well as those who are on the fence, given their respect for and understanding of cultural tradition.

The major findings from this study indicate that this practice does not exist in a vacuum; rather, it is heavily impacted by social norms, values, and traditions passed down through hundreds of generations and to influence change, the entire community must be involved. There are alternative rituals to initiate girls to womanhood, and these must be explored largely by key players like the local county government.

Access Type

Thesis-Open Access

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