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首页> 外文期刊>Advances in Sexual Medicine >Underlying Sociocultural Practices Influencing Prevalence of Female Genital Mutilation/Cutting in Kajiado County
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Underlying Sociocultural Practices Influencing Prevalence of Female Genital Mutilation/Cutting in Kajiado County

机译：影响加贾多县女性生殖器切割/切割普及率的基本社会文化习俗

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Background: Female Genital Mutilation/Cutting (FGM/C) often has lifelong negative consequences for a woman’s physical and mental health but is still practiced in some parts of Kenya including Kajiado County. We aimed to estimate the current prevalence as well as the socio-cultural beliefs and power relations that are in favor of or against the practice in Kajiado, Kenya. Methods: A mixed method cross-sectional study was conducted in Kajiado County. The study targeted: women of reproductive age (15 to 49 years); community health volunteers (CHVs); opinion leaders; health care workers; officials from the ministries of Education, Health, Culture, Gender and Social Services; Community Health Assistants (CHAs); Traditional Birth Attendants (TBAs); teachers; morans and adolescent boys and girls aged 10 to 24 years. Data were collected both quantitatively through a household questionnaire and qualitatively through the focus group discussions and key informant interviews. Factors influencing Female Genital Mutilation/Cutting (FGM/C) were classified as either social, cultural beliefs or economic. Results: From the study, quantitative results revealed that the prevalence of FGM/C in Kajiado County was 91%, with most of them (96.7%) practicing type 2 (excision) circumcisions. From the interviews, girls undergo the cut as a rite of passage to womanhood and thus a prerequisite for marriage. It is also believed that girls who are uncircumcised cannot be helped by TBAs in delivery. It is believed that their blood is poisonous and can cause bad omen to whoever comes in contact with dirty blood. Additionally, it is believed that girls go through the cut to avoid conflict and natural phenomena; for instance, drought and outbreaks of diseases that kill many people. Finally, it is a practice that earns respect for the parents of the girls and incentives as dowry to the father of the girl. TBAs that perform FGM/C get paid in cash and kind. Conclusion: Female genital mutilation/cutting practice in Kajiado County is still high. Efforts to end the practice will need to have an integrated approach to include all the players. Suggested alternatives to the cut must, therefore, be inclusive so as to address the myths/beliefs, misconceptions, socio-cultural and economic factors in favor of the vice. The alternatives must be inclusive for the beneficiaries, supporters, and practitioners.
机译：背景：女性生殖器官切割/切割（FGM / C）通常会对女性的身心健康产生终身负面影响，但在肯尼亚的某些地区（包括加吉亚多县）仍在实践。我们的目标是评估目前的流行程度以及支持或反对肯尼亚卡吉亚多做法的社会文化信仰和权力关系。方法：在加吉多县进行了混合方法横断面研究。该研究针对：育龄妇女（15至49岁）;社区卫生志愿者（CHV）;意见领袖医护人员;教育，卫生，文化，性别和社会服务部的官员;社区卫生助理（CHA）;传统接生员（TBA）;教师;情绪低落的青少年，年龄在10至24岁之间。通过家庭调查问卷定量收集数据，并通过焦点小组讨论和关键知情人访谈定性收集数据。影响女性生殖器切割/切割的因素分为社会，文化信仰或经济因素。结果：从这项研究中，定量结果显示，卡加多县的FGM / C患病率为91％，其中大多数（96.7％）进行2型（割礼）割礼。从访谈中，女孩经历了割礼，成为了女性的通行仪式，因此成为结婚的先决条件。人们还认为，未割包皮的女孩在分娩时无法得到TBA的帮助。据认为，他们的血液是有毒的，任何与脏血接触的人都可能导致恶兆。另外，人们认为女孩要避免冲突和自然现象;例如，干旱和疾病暴发使许多人丧生。最后，这种做法赢得了对女孩父母的尊重和对女孩父亲的嫁妆的激励。执行FGM / C的TBA会以现金和实物支付。结论：加加多县的女性生殖器切割/切割做法仍然很高。结束练习的努力将需要一种综合方法，以包括所有参与者。因此，对于裁员的建议替代方案必须具有包容性，以便解决神话/信仰，误解，社会文化和经济因素，以利弊。受益人，支持者和从业者必须具有包容性。

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