The Harmful Effects of Female Genital Mutilation Amongst the Vai: A Humanist’s Appeal

by Koroma Ibrahima

In the diverse and culturally rich society of Sierra Leone, the Vai ethnic group stands out with a unique and proud heritage. Known for their ancient writing system and vibrant cultural traditions, the Vai people have preserved many customs that define their identity. However, not all traditions serve the well-being of the people. Among these is the long-standing practice of Female Genital Mutilation (FGM), particularly carried out through initiation ceremonies within the Sande secret society. As a humanist committed to the protection of human rights, I believe it is time we face this issue openly and critically. While culture is important, it must never take precedence over human dignity, health, and the rights of women and girls.

FGM refers to the partial or total removal of the external female genitalia for non-medical reasons. Among the Vai, as in many other ethnic groups in Sierra Leone and across West Africa, FGM is viewed as a rite of passage into womanhood. It is often justified as a requirement for social acceptance, moral purity, marriageability, and cultural identity. It is also tied to beliefs about controlling female sexuality, ensuring virginity before marriage, and increasing fidelity afterward. Many parents, particularly mothers, consent to their daughters undergoing FGM not out of cruelty, but out of love and fear the fear that their daughters will be rejected, stigmatized, or deemed unfit for marriage if they are not initiated.

Several interrelated factors influence the continuation of FGM among the Vai. Social pressure is one of the most powerful drivers. In tight-knit communities, individuals are often expected to conform to traditional practices to maintain communal harmony. FGM is also reinforced by the role of powerful traditional institutions such as the Sande society, which not only organizes initiation rites but also provides status, community bonding, and education on womanhood. The economic aspect cannot be ignored either FGM practitioners, often older women, rely on performing the rituals as a source of income and authority. Furthermore, myths and misinformation about the health benefits or religious approval of FGM continue to circulate. In some communities, people falsely believe that it is required by religion, though no major faith prescribes it.

The effects of FGM are devastating and lifelong. Immediately, it can cause intense pain, severe bleeding, shock, infection, and even death. Long-term consequences include chronic urinary problems, painful menstruation, sexual dysfunction, complications during childbirth, and lasting psychological trauma. It is a violation of the bodily integrity of girls who are too young to give consent. It sends the harmful message that their bodies must be altered and controlled to be acceptable in society. It limits their freedom and damages their ability to lead healthy, fulfilling lives.

As a humanist, I firmly believe that traditions must evolve to protect human rights and promote well-being. Culture is not static; it is shaped by the people. We must challenge the parts of our culture that harm others, especially when those harmed are children. The fight against FGM cannot be won through condemnation alone. It requires a compassionate, community-led approach that addresses the root causes and offers alternatives.

To combat FGM effectively among the Vai, several steps must be taken. First, education is critical. Communities must be sensitized about the medical, psychological, and human rights consequences of FGM. This includes working with elders, traditional leaders, and the heads of women’s societies like the Sande. Dialogue must be encouraged, not with judgment, but with empathy and evidence. Second, we must promote alternative rites of passage that preserve cultural values without physical harm. These ceremonies can still teach girls about womanhood, family, and community responsibility, but without mutilation.

Third, we must empower women and girls with education and economic opportunities. When women are economically independent and better informed, they are more likely to question harmful traditions and resist pressure to conform. Men and boys should also be included in the conversation, as they often hold influence over family decisions and marriage expectations. Fourth, the government and civil society must enforce existing laws that prohibit FGM and provide support for survivors. Safe reporting channels, protection services, and trauma counseling are essential for those who have been affected.

Lastly, it is vital to amplify the voices of women within the Vai community who have rejected FGM and are leading change from within. These women are often the most powerful advocates because they speak from lived experience and cultural understanding.

The road to ending FGM is long, but it is not impossible. It begins with the courage to speak, to listen, and to act. We must no longer accept pain in the name of tradition. The strength of a culture lies not in its unchanging rituals, but in its ability to protect and uplift all its members, especially the most vulnerable. Let us work together elders and youth, men and women, leaders and citizens to end FGM and build a future where our daughters can thrive without fear or harm. In doing so, we do not betray our culture, we redeem it.