Profile of Female Genital Mutilation in Kenya

by Aminata Diop

This UNICEF report presents data and analysis about the state of FGM in Kenya. It gives facts about how common it is, where it happens most, who performs it, and how attitudes toward it are changing. The report is not just about numbers but also about human suffering, social pressure, and progress in ending this harmful practice.

Three most important points the report makes:

FGM is declining overall, but still persists in specific communities.

The report shows that Kenya has made real progress: Some ethnic groups like the Somali, Samburu, and Kisii still have very high rates, while others have almost none. (UNICEF 2020 FGM Profile) This means that FGM is no longer a national problem equally shared but rather a cultural problem concentrated in certain communities.

FGM is linked to social norms, marriageability, and gender control.

The report explains that many families still practice FGM because it is seen as a requirement for marriage, a way to preserve purity, or a tradition that defines community belonging. Some girls even ask for it to gain social acceptance. These beliefs show how deeply gender inequality shapes the continuation of FGM. The report also highlights that the practice is tied to control of female sexuality rather than any real medical or moral value.

Education, law enforcement, and community dialogue are reducing FGM.

The government of Kenya has criminalized FGM, set up the Anti-FGM Board, and supported campaigns like the “Alternative Rites of Passage.” The report credits education, advocacy, and community-led programs for changing attitudes. However, it warns that hidden practices, medicalization, and cross-border cutting (especially near Somalia and Tanzania) remain challenges.

My personal takeaways:

As a rational humanist and atheist, I base morality on human welfare and harm reduction. Reading this report made me proud of Kenya’s progress but also reminded me how harmful traditions can survive when supported by social norms. I completely agree that FGM is not a private cultural matter but a human rights issue. It causes lifelong trauma, pain, and loss of autonomy. No one has the right to cut another person’s body in the name of culture or religion.

I strongly support the report’s focus on education and community engagement. People do not abandon deep traditions by force; they abandon them when they understand why they cause harm. Education, especially for girls, is the most powerful weapon against FGM. The idea of “Alternative Rites of Passage” is smart, it replaces the harmful act while keeping community celebration.

However, I have some concerns. Laws alone may push the practice underground. Many families now cut girls secretly or travel across borders. This shows that ending FGM requires more than law; it requires trust and conversation inside communities. Also, as the report notes, the role of men is often missing. Without men rejecting the demand for cut wives, progress will slow.

In my humanist view, ending FGM is part of a larger moral duty to promote equality and autonomy. The body belongs to the individual, not the community. Every girl should grow up free from fear and coercion.

Final thought:

Kenya’s story shows both hope and caution. Change is possible when people are informed and empowered. But until every girl’s body is respected, the work is not done. Ending FGM is not a Western idea, it is a human idea rooted in compassion, evidence, and freedom.