{"id":85222,"date":"2025-10-28T20:14:55","date_gmt":"2025-10-28T20:14:55","guid":{"rendered":"https:\/\/www.humanium.org\/en\/?p=85222"},"modified":"2025-10-28T20:14:57","modified_gmt":"2025-10-28T20:14:57","slug":"progress-and-challenges-in-ending-female-genital-mutilation-fgm-in-the-gambia","status":"publish","type":"post","link":"https:\/\/www.humanium.org\/en\/progress-and-challenges-in-ending-female-genital-mutilation-fgm-in-the-gambia\/","title":{"rendered":"Progress and challenges in ending female genital mutilation (FGM) in The Gambia"},"content":{"rendered":"\n

Female genital mutilation (FGM) remains one of the most pressing child protection<\/a> concerns in The Gambia<\/a>. Often carried out during infancy or early childhood, the practice inflicts irreversible harm on young girls, threatening their health<\/a>, survival<\/a>, and dignity due to entrenched cultural norms. Although The Gambia has made notable progress in advocacy and legal reform, urgent action is still needed. As of 2025, tragic cases of FGM continue to surface \u2013 reminders that too many young children are still at risk.<\/strong><\/p>\n\n\n\n

Prevalence of FGM in <\/strong>The Gambia<\/strong><\/h2>\n\n\n\n

The Gambia has a high prevalence of FGM. Among women aged 15\u201349, the rate dropped slightly from 74.9% in 2013 to 72.6% in the 2019\u20132020 Gambia Demographic and Health Survey. However, this modest decline conceals striking disparities. In rural areas, such as Mansakonko and Basse, which are epicentres of the practice, the prevalence exceeds 80%, while in urban areas, such as Banjul, the rate is closer to 50% (Orchid Project, 2025). <\/p>\n\n\n\n

Cutting in The Gambia is commonly done at a very early age. A DHS-based analysis shows that about 4 in 10 girls<\/a> are cut before the age of 5, and roughly 1 in 5 before their first birthday (ICF & Gambia Bureau of Statistics, 2023). Encouragingly, a generational shift may be underway. According to a 2021 survey reported by the United Nations Population Fund, 54% of mothers chose not to subject their daughters under 25 to FGM, while 22% still did \u2013 often before their daughters\u2019 first birthdays (UNFPA, 2025).<\/p>\n\n\n\n

Why FGM persists in The Gambia<\/strong><\/h2>\n\n\n\n

FGM in The Gambia is deeply embedded in tradition, shaped by gender norms, ethnic identity, and perceived religious obligations. Although the practice predates Islam, it is often linked to cultural and religious beliefs<\/a> and persists across ethnic groups such as the Mandinka, Sarahule, and Fula (FGM\/C Research Initiative, n.d.).<\/p>\n\n\n\n

Many view FGM as a rite of passage into womanhood, which ensures purity, social honour, and marriageability. These beliefs reinforce cycles of gender inequality across generations (Cole, 2024; Misteli, 2024). Women and girls who undergo FGM are often married young<\/a>, further compromising their education<\/a>, health, and autonomy (UNFPA, 2025).<\/p>\n\n\n\n

These deeply rooted beliefs and practices are reinforced by strong social pressures within communities. Girls who are not circumcised may be seen as dishonourable (Misteli, 2024). Justifications for the practice range from religious beliefs to misconceptions about hygiene, virginity, and male sexual satisfaction (Naadi, 2025). FGM is also about controlling female sexuality and conforming to community expectations.<\/p>\n\n\n\n

Traditionally, circumcisers \u2013 typically older women and often survivors themselves \u2013 carry out around 95% of procedures. They are regarded as custodians of cultural continuity and moral norms in their communities (FGM\/C Research Initiative, n.d.). The perception that FGM is a religious obligation remains widespread, with over half of Gambians aged 15\u201349 endorsing this view (Orchid Project, 2025).<\/p>\n\n\n\n

Encouragingly, attitudes are shifting. Younger generations \u2013 especially urban women and girls \u2013 are also increasingly questioning the legitimacy of the practice and resisting it (Smith, 2025; UNFPA, 2025). Between 2013 and 2019\/2020, the proportion of women aged 15\u201349 who believed FGM should continue dropped from 65% to 45.7%. Education and urban living play key roles in empowering women and girls to resist (Orchid Project, 2025).<\/p>\n\n\n\n

An 18-year-old girl, who underwent FGM at a young age, vowed to break the cycle: \u201cIf I have a daughter one day, I will never allow her to go through the same thing. I want her to go to school, to dream, to choose her path\u201d (UNFPA, 2025). <\/p>\n\n\n\n

The Gambia\u2019s FGM ban and ongoing challenges<\/strong><\/h2>\n\n\n\n

In 2015, The Gambia criminalised FGM under the Women\u2019s (Amendment) Act, introducing penalties ranging from fines and imprisonment for up to three years to life sentences if the procedure results in death. However, enforcement was weak in the early years due to social acceptance, limited resources, lack of awareness, and fear of backlash. The first legal convictions under the law were only recorded in 2023 (Gai & Tall, 2024). <\/p>\n\n\n\n

To complement the legislation, the government launched the 2022\u20132026 National Policy for the Elimination of Female Genital Mutilation, aiming to eradicate the practice by 2030. It is designed to complement existing legislation and includes strategies such as community education, engagement with traditional leaders, and stronger enforcement of anti-FGM laws. <\/p>\n\n\n\n

However, progress has been slow due to persistent social acceptance of FGM, opposition from some religious and community leaders, and practical challenges in enforcing the law and changing deeply rooted traditions within communities (Government of The Gambia & UNFPA, 2022; Human Rights Watch, 2024).<\/p>\n\n\n\n

A major turning point came in March 2024, when the bill to overturn the FGM ban passed its second reading in Parliament (a procedural stage). However, on 15 July 2024, the Gambian National Assembly rejected the final attempt, thereby upholding the 2015 ban (Al Jazeera, 2024a). <\/p>\n\n\n\n

International actors \u2013 including UN agencies, donors, human rights organisations, and regional bodies \u2013 rallied to defend the law, warning that a repeal would endanger girls, encourage child marriage, and influence other countries\u2019 legislation. The repeal would also violate international agreements such as the Convention on the Rights of the Child<\/a>, the African Charter on the Rights and Welfare of the Child<\/a>, and the Convention on the Elimination of all Forms of Discrimination against Women<\/a> (Amnesty International, 2024; Cole, 2024).<\/p>\n\n\n\n

UN Deputy Secretary-General Amina Mohammed hailed the reversal as a \u201cmonumental achievement\u201d \u2013 a historic victory for women\u2019s and children\u2019s rights<\/a>, safeguarding gender equality<\/a>, and a powerful message to neighbouring countries that legal protections against FGM must be upheld (United Nations, 2024).<\/p>\n\n\n\n

While the decision energised activists, it intensified tensions with conservative religious leaders, who argued that the ban infringed on citizens\u2019 cultural and religious rights, traditional norms, and adherence to Islamic virtues, further polarising national discourse (Le Monde, 2024).<\/p>\n\n\n\n

Health risks of FGM and long-term impact on young girls<\/strong><\/h2>\n\n\n\n

FGM poses severe physical, psychological, and sexual health risks for girls and women. Immediate complications include extreme pain, bleeding, shock, and even death<\/a>, especially in infants and young girls (Al Jazeera, 2024b). These risks are heightened by the use of unsterile instruments and inadequate medical care<\/a>. Furthermore, recovery from FGM often keeps girls out of school, disrupting their education<\/a> (Le et al., 2024).<\/p>\n\n\n\n

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The long-term consequences are equally serious: chronic infections, infertility, complications during menstruation and childbirth, and enduring psychological trauma such as depression, post-traumatic stress disorder<\/a>, and low self-esteem (Al Jazeera, 2024b; Mangal Pal, 2024). Every girl has the right to bodily autonomy, but FGM strips them of this autonomy (Le Monde, 2024). Many girls undergo cutting before their bodies fully develop, which exacerbates these outcomes. <\/p>\n\n\n\n

Infant death following FGM in 2025<\/strong><\/h2>\n\n\n\n

The fragility of recent progress became clear in August 2025, when a one-month-old infant died following an FGM procedure in a rural community<\/a>. The case sparked national outrage and international attention. Authorities arrested and charged three women \u2013 the baby\u2019s mother and two traditional practitioners \u2013 with manslaughter under the 2015 Women\u2019s (Amendment) Act (Archer, 2025; John & Pronczuk, 2025).<\/p>\n\n\n\n

The tragedy exposed gaps in prevention and protection<\/a>, prompting renewed calls for stricter law enforcement, improved reporting, stronger community monitoring, survivor-centred support, and sustained prosecution of offenders. This tragic event also intensified calls for urgent action to protect children from FGM and renewed momentum towards achieving Sustainable Development Goal 5 on gender equality by 2030.<\/p>\n\n\n\n

Advocacy and community efforts against FGM<\/strong><\/h2>\n\n\n\n

Initiatives to combat FGM in The Gambia have earned praise from global human rights bodies, particularly the establishment of a Children\u2019s Parliament. Nevertheless, child rights experts have warned that progress is extremely slow and emphasise the need for greater investment in child protection and poverty<\/a> alleviation \u2013 two critical factors in reducing vulnerability to harmful practices (OHCHR, 2025).<\/p>\n\n\n\n

Government agencies, civil society organisations such as the GAMCOTRAP (Gambia Committee on Traditional Practices Affecting the Health of Women and Children), religious leaders, and foreign partners lead the fight against FGM in The Gambia. Their strategies include community engagement, education, legal enforcement, youth mentorship, and support for survivors.<\/p>\n\n\n\n

In addition to policy and institutional measures, youth-led and community-centred advocacy efforts against FGM have grown in recent years. More mothers<\/a> are refusing to have their daughters cut, reflecting a gradual cultural shift that is questioning FGM as a necessary tradition (UNFPA, 2025). <\/p>\n\n\n\n

Communities also benefit from a variety of initiatives, such as dialogues with midwives and practitioners who perform circumcisions, school clubs and mentorship programmes, survivor training, and law enforcement education. Seminars and conferences provide survivors with a platform to share their stories, helping others understand the toll FGM takes. Religious leaders are also being encouraged to serve as agents of change (Dukereh, 2024).<\/p>\n\n\n\n

International support has been crucial in strengthening local responses. A UNFPA programme \u2013 supported by the Italian Agency for Development Cooperation and China Aid \u2013 trains health professionals to address the medical and psychosocial impacts of FGM alongside other sexual and reproductive health services<\/a> (UNFPA, 2025). <\/p>\n\n\n\n

Survivors offer unique and powerful insights into the challenges they face and the support they need, which can bring about real change. By speaking out and sharing their stories, they help raise awareness, challenge stigma, and inspire action in others \u2013 especially in their communities (UNFPA, 2024). <\/p>\n\n\n\n

How to end FGM in The Gambia<\/strong><\/h2>\n\n\n\n

To end FGM, the country must scale up coordinated, multi-sectoral strategies that combine the following:<\/p>\n\n\n\n