FGM Testimony: Facing community resistance in the fight against FGM
When Binta, from Gambia, first spoke openly about FGM in her community, she faced high resistance and repercussions, by being strongly accused from her family and community members to betray her culture. Her desire for change is reflected in her testimony, highlighting that the power of open conversation and respect are pivotal for change.
Learn how survivors are speaking out against FGM in our publication “The Time is Now: End Female Genital Mutilation/Cutting (FGM/C)”.
Back then, it was a big ceremony in my town because female genital mutilation (FGM) wasn’t banned yet. It felt like a celebration, and I remember being with my friends and cousins. They took us to the cutter, who we called Ngansimba. My grandmother or maybe my aunt carried me on her back early in the morning, and there was a lot of drumming and singing.
They blindfolded me, but I could still sense all the people around me: women holding my hands and others gripping my legs. They told me it wouldn’t hurt, that I shouldn’t scream. But I did, I screamed once.
Afterwards, we stayed in that kota for three months, all of us kids together. It wasn’t the most comfortable place, and now, when I look back, I realize it wasn’t hygienic either. When it was finally time to leave, there was another big ceremony. They took us to the river, made us bathe, and gave us new clothes to wear. That was my experience with FGM.
Growing up, I didn’t think there was anything wrong with it. Among us kids, we would actually tease those who hadn’t been through FGM, calling them names like they were different.
I believed in it because that’s what we were taught. But things started shifting as I got older, especially when I became a mother. When I had my first child, it was a difficult delivery; I had 33 stitches. I remember a Gambian midwife telling the doctor about my condition. It didn’t make sense at the time, but now I realise it was because of the FGM I had gone through.
Later, when I joined the campaign against FGM, I started getting flashbacks. Passing by the street where the kota was, I would feel a strange smell that brought back memories I didn’t fully understand. People talk about Post Traumatic Stress Disorder (PTSD); maybe it was that. Those memories are part of me; even as an adult, they sometimes trigger me.
When I began speaking out against FGM, I faced a lot of resistance, especially from my family. I come from a practicing community, and my siblings had even taken their daughters to undergo the same procedure. Religious leaders in the community accused me of going against Islam, claiming I was being paid by the West to betray our culture.
I would leave those community meetings questioning myself, feeling exhausted from the accusations. One day, after I had my second child, I was speaking at a school assembly about FGM. A teacher stood up and called me a liar, accusing me of spreading false information for money. That was the day I finally broke down in front of people.
I cried as I told them about my experience and how difficult my life has been because of FGM. It was one of the hardest moments for me, but it was also a turning point. I realised that sharing my story could help others understand the reality of FGM.
The proposal to repeal the FGM ban in The Gambia was a major setback, exposing deep divisions and forcing activists to reconsider their approach. The lack of preparedness revealed the need for immediate re-strategising, not just by grassroots organisations but across all sectors, including donors and international partners.
As public support for FGM grows without accountability, the movement must adapt to prevent similar challenges from spreading to other countries in the region. I have been a strong advocate of fighting FGM respectfully, recognising it as an age old tradition tied to religious and cultural beliefs.
FGM cannot be eradicated alone – it intersects with community issues like sexual and gender-based violence, women’s economic empowerment, financial independence, girls’ education, and teenage pregnancy.
When engaging communities, these issues must be addressed together. We need to return to our people, sit with them, and have honest conversations led by us, respecting traditions, culture, and religion. Progress has been made, but we must evaluate the work and investments in the fight against FGM to understand what needs to change.
Honest conversations with communities, policymakers, and activists are essential, and men must be part of these discussions as they lead households and religious spaces. Education about religion and financial independence empower women and protect our daughters, and I continue to emphasise this in my work to help end FGM in The Gambia.”