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African Journal of Reproductive Health
Women's Health and Action Research Centre
ISSN: 1118-4841
Vol. 10, Num. 2, 2006, pp. 18-23
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Untitled Document
African Journal of Reproductive Health, Vol. 10, No. 2, August, 2006, pp. 18-23
German Technical Cooperation (GTZ) Supra-regional Project: Promotion
of Initiatives to End Female Genital Mutilation (FGM)
Emanuela Finke
Code Number: rh06023
Female Genital Mutilation in Guinea
It is estimated that around 130 million women
and girls worldwide have undergone female genital mutilation (FGM), with a further 2 million girls
thought to suffer the same fate every year. In general FGM
is thought to occur mainly in 28 African
countries, although the practice has been recognised in Asia
and the Middle East. The practice comprises all
procedures that involve partial or total removal of the female
external genitalia and/or injury to the female genital organs
for cultural or any other non-therapeutic reasons.
WHO classification of different types of FGM
Type I: Excision of the prepuce, with
or without excision of part or the entire clitoris.
Type II: Excision of the clitoris with partial
or total excision of the labia minora.
Type III: Excision of part or all of the
external genitalia and stitching/narrowing of the vaginal opening (infibulation).
Type IV: Unclassified; includes piercing
or incising of the clitoris and/or labia, cauterisation, scraping, or cutting
of vaginal tissue etc.
These operations are all irreversible. Acute complications include death, haemorrhage,
shock, infection and severe pain. In addition,
women can suffer severe longterm damage to their reproductive and sexual health, risk
HIV infection, and are often left with
psychological scars.
In Guinea, FGM is widely practised
through-out the country with only slight differences in
prevalence between ethnic groups or different regions. The
most widespread form of FGM is Type II, followed by
Type I and Type IV. The age at which girls undergo
FGM ranges from several months to 18 years, with an
average age of 9 to 10 years. Preliminary results of the
November 1999 Demographic and Health Survey (DHS) indicate
a prevalence of more than 98 % among women 15 to
49 years of age. However, recent evidence seems to
suggest that FGM may be in decline. Indeed, according to
a survey conducted in 1997 in Upper and Middle
Guinea, the probability of girls and women having
undergone FGM in that region declined from 100 % to
86 % between 1984 and 1997.
FGM remains a highly controversial issue in
the social, religious and political arenas. However, for
many years non-governmental organisations (NGOs)
have strongly criticised and campaigned against
FGM. Moreover, it has been suggested that young men
and women are increasingly aware of the negative consequences the practice has on women's health.
In 1989, a governmental declaration
highlighted the Guinean constitution's guarantee of the right
to physical integrity, and used this to condemn
harmful traditional practices such as FGM. Building on this,
a law to promote reproductive health was passed in
2000 that specifically protects women and men from all
forms of torture and cruel treatment affecting the body and
- in particular - the reproductive organs (Art. 6).
This legislation is then complemented by a 2001-2010
national action plan against FGM, that has been
developed
through cooperation between the Ministry for
Social Affairs, national NGOs and international agencies.
Why was the Intergenerational Dialogue implemented?
The supra-regional project ?Promotion of initiatives
to end Female Genital Mutilation (FGM)? supports governmental, as well as
non-governmental organisations, working to end FGM in East and
West African countries. It provides technical assistance to
its partners in implementing their programmes and activities. The project also helps identify
promising approaches and practices that stimulate a process
of reflection about traditional attitudes to FGM and
help foster relevant behavioural change.
Since 1999, the project has been providing
financial and technical support to several NGOs in
Guinea. Through training and networking with partners,
the coordination team has supported the monitoring
and evaluation of different approaches, and has
identified questions and difficulties - as well as the
achievements - encountered by it's partners.
In 2000, the partner NGOs launched the
`listening and dialogue' approach among their target groups.
They organised `discussion days' with them,
separating different age groups and the two sexes. By
training moderators from the same community as the participants, they created the best possible
conditions for facilitating a true exchange. Rather than aiming
to educate and inform target groups, the new
approach sought to ask questions, listen, and to facilitate
frank discussions based on mutual respect, in which
the responses were neither right nor wrong.
All colleagues in the associations and
the coordination team were astounded by the
enthusiastic response of the population, the active participation
in the `discussion days', and the frank discussions
and honest testimonies. The most important finding
was that the persistence of the practice of FGM is not
due to a lack of informa-tion. In fact the target groups
are well informed about the harmful effects of the
practice, and are aware of the various implications of a
change of behaviour. Instead, individuals weigh the
advantages against the disadvantages.
Currently, many actors in the field of
behavioural change (FGM, HIV/AIDS) are asking
themselves why information campaigns which increase
knowledge
among the target groups do not always change
deeply rooted behaviours within the population. The
`listening and dialogue' method encourages discussion on
the ambivalences and dilemmas which accompany the process of adapting attitudes and behaviours to
today's changing world.
One result of the discussions with young
women, was the idea of the Intergenerational Dialogue. In
several regions, the young women who had benefited
from the frank and sincere atmosphere of the discussion
days, asked the associations to organise similar
discussions between themselves, their mothers and
their grandmothers.
The Intergenerational Dialogue method that
was developed in response to this request, fits in neatly
with the project's approach hitherto. The dialogue
enables young and old to reflect on their own values,
traditions and aspirations, and to weigh up in their own
time under what conditions and in what manner
changes should come about.
Stakeholders and their roles
GTZ NGO partners such as the Fraternité Medical
de Guinée (FMG), the Association des Femmes
pour l'Avenir des Femmes (AFAF), the Cellule de Coordination sur les Pratiques Nefastes (CPTAFE
Labé and Faranah) or the Association Aide pour la
Promotion des Femmes (AAPF) are grassroots initiatives
working at the community level to address a broad range
of topics concerning health, education, empower-ment
and community participation. The people and local authorities are familiar with these organisations in
each region. Since they have worked there for some time,
these NGOs are able to lead open and respectful discussion
on the tradition of FGM, its origins and significance
to date. Most members of the organisations originate
from the same regions and share - despite their different
ethnic background - a common understanding of the
situation at the community level and an appreciation of its
assets and challenges, especially in health, education and
sexual and reproductive health (SRH).
The Intergenerational Dialogue is facilitated
by NGO staff members who have a compe-tency in
adult education and interpersonal communication.
During the training of trainers phase, a core group of
potential moderators are taken through the whole cycle
of
exercises. This is an important step towards
ensuring that facilitators experience, analyse and reflect upon
the different key steps and exercises involved in
introducing and guiding participants of both generations
through a new, appreciative, form of interpersonal
and intergenerational commu-nication.
IGD design
The Intergenerational Dialogue seeks to create
spaces for reflection, for listening and for exchange
between young and old women, young and old men and
between women and men. It aims at increasing
communication across the boundaries of age and sex on sensitive
issues such as gender relations, sexual morality or sexual
and reproductive health. The methods used during
the workshops ensure that each generation has the opportunity to express itself, that the two
generations and sexes begin to reflect on their own convictions
and that agreements on topics where they can come
closer together can emerge.
The programme initially works with men
and women separately and tries to bring together
different generations of each sex to discuss their
experiences. The 20 participants at each workshop (10
young/10 old) are selected on the basis of
community recommendations or previous contact with
local organisations. Trained local staff members
moderate the process and seek to promote understanding
within these groups. In order to establish a familiar
and comfortable learning environment, the workshops
are conducted in the local language of a given area and
are held in local facilities. Moreover, as most of the
older women and men cannot read or write, written
training materials are not used in the workshops.
In essence, the generation dialogue is
characterised by the following four steps :
1. Four Day-Workshop
(a) Proverbs and Sayings:
Proverbs and religious metaphors are used for the mutual presentations of young
and old women/men. Similarities and differences between generations
are identified and discussed in small peer groups. In two-person discussions the
individuals' curiosity and interest in the issue
is stimulated.
(b) Curiosity exercise
This exercise seeks to allow the
generations to become interested in aspects of the
lives of the other generation about which they would otherwise never have inquired.
(c) Areas of power and powerlessness
This exercise aims to highlight the
differences in power between the generations and shows that both groups can help
empower each other.
(d) Life paths:
Young and old generations use role-play, music and songs to share information
about key stages in their life. Contro-versial subjects are raised as the discussion
about the differences and similarities between the generations unfolds, and moderators
seek to encourage participants to use appreciative forms of dialogue in order to
achieve common solutions to these points of dischord.
2. Trial Intergenerational Dialogues
in the community:
Assisted by the moderators, participants
then try out the new forms of dialogue with their families and in their neighbourhoods.
The objectives of this phase are: to involve more members of the community, to adapt
the dialogue to the realities of a community and to help the spirit of dialogue to
become part of the everyday lives of all participants.
3. Two day follow-up workshop with Gender Dialogue:
A month later, participants meet again in
a two day workshop to review and evaluate experience gained in the field.
Participants' skills in appreciative communication techniques are streng-thened and ways
of sustaining the dialogues planned. On the second day of the follow-up workshop
men and women of the same age group discuss topics raised previously in the
sex-specific groups. The Gender Dialogue initiates
a process of rethinking gender relations between men and women of differing
ages. Drawing on their initial experiences with the Intergenerational Dialogue,
participants identify "burning" issues they wish to
discuss
with the opposite sex. Each group has the opportunity to prepare and present
what they want from the other groups, as well as what they want to contribute to
improving intergenerational relations.
4. Continuing Phase:
In order to sustain the Intergenerational Dialogue, meetings are organised on a
regular basis by the male and female participants. They become the
coordinators of the extended IGD at community level. At
these meetings, the varous themes which came up at the initial workshops can be explored
in more depth and discussed with a variety of persons.
Outcomes of the process
At times in the process, it seems as though the generations are "worlds apart". For the older
generation, traditional customs and religion are seen as the
regulating and stabilising factors, that sustain a way of life that
is intact and value-oriented. By contrast, young
men's depictions of their lives, for example, are
characterised by a sense of hopelessness and disappointment
that leads to increased risk-taking, fatalism and violence.
In particular, differences between the two
generations arise with regard to:
(1) pre- and extramarital sexual relationships
(2) the threat of HIV/AIDS and the necessity
of condom use
(3) polygamy and the sexual desires of old men
(4) the lack of moral education
(5) the significance of FGM
(6) the role and presence/absence of fathers
(7) the importance of schooling and education
(8) the value of female subjugation to spouse
(9) intra-family, partner violence
From the point of view of older women,
the important themes are:
(1) the value of virginity
(2) the value and honour of women's
willingness to suffer
(3) the value of traditional rules of good behaviour
(4) the lack of respect shown toward them by
the young women
(5) their fear of HIV/AIDS
The young women in particular argue that:
(1) married older men should stop buying
sexual services of young women
(2) violence against women and girls is unacceptable
(3) the practice of forced marriage or should
be abandoned
(4) young men should marry girls who did
not undergo excision (FGM)
(5) girls should have the opportunity to go
to school
(6) fathers should care more about their
children and their education
(7) men should use condoms in order to
protect their female partners from HIV/AIDS
(8) women should be able to choose when,
and how many, children to have
Agreements emerged around the following issues:
(1) The need to tackle the educational and
moral crisis
(2) Ending FGM and adapting girls' moral eduaction
(3) The mutual benefits of
intergenerational communication
(4) The importance of a dialogue between
the sexes
"A woman's life is nothing but suffering:
first circumcision, then childbirth and finally
marriage. And marriage is the worst of all because it
lasts until the grave."
An elderly woman during a dialogue in a district
"We don't even know what paternal love is..."
Young woman, participant in the Labé dialogue
The older men highlight the following issues:
(1) Importance of traditional rules
(2) Opposition to pre- and extramarital
sexual relationships
(3) Reference to the Koran on all moral and behavioural questions
(4) Varying positions on FGM
For the younger men the following topics
are important:
(1) Corruption of moral standards and lack of perspectives
(2) The threat of AIDS and the prejudices of
the older men
(3) The problems of polygamy
(4) The absence of fathers
(5) The threat of emerging clans of young men
(6) The problems surrounding the sexual
needs of older men
In terms of dialogue between the sexes,
women increasingly question male behaviour and insist on
a more positive attitude towards women including a
call to end the acts of violence perpetrated by men
against women and girls, a call to end forced marriages and
a demand on older men to take more interest and
become more involved in their daughters' education.
Further results. . .
As a consequence further generation dialogues
are demanded by the population:
(1) Participants of the first female
Intergene-rational Dialogue were enthusiastic about
the experience and wanted their partners or key male family members to experience
the dialogues. In consequence, a generation dialogue was conducted for men.
(2) Female participants also stressed the need
to discuss sensitive issues with their male counterparts, in order to be able to
successfully change matters in private and public life.
Thus, the gender dialogue came to life.
(3) One group of participants kept the
process going and met regularly to mutually
encourage and support communication and conflict resolution in their families.
(4) Older male participants were especially concerned about the obvious
disorien-tation and frustration of the young men
whose perception of life did not at all correspond
to the older men's idealistic view of religion as the framework of daily life. They realised
the need for improved and more frequent communi-cation between the age
groups.
(5) Ministries and partner NGOs in Guinea
are asking GTZ to integrate this approach of
interpersonal, intergenera-tional communi-cation into the HIV/AIDS campaign.
Measuring the impact
In October 2003, a quantitative survey of 40 families
of workshop participants in the Faranah region
(Upper Guinea) and 40 control families was conducted to
find out whether the communication between
generations had changed in relation to issues such as sexuality,
sexual norms, HIV/AIDS and FGM.
Although slight differences exist in relation
to gender and age of the respondents, the evaluation
found that the families of workshop participants
reported more intergenerational communication. Moreover
this communication was characterised by a mutual
interest in, and openness towards the problems and needs
of other family members.
The Intergenerational Dialogue approach is
an alternative to interventions that provide
awareness-raising information but fail to stimulate
behavioural change. Previous experiences have often sought
to achieve an individual impact and, to a lesser extent,
an impact on families within a confined geographic
area. In contrast, this approach uses a participatory
community decision-making or consensus-building process
which has shown potential to effect change in urban and
rural communities.
Lessons learned
Lessons learned with the programme so far, show
that differences and conflicts reveal opinions about key
issues that would otherwise remain unsaid. Therefore,
old and young need to become aware of the necessity
and potential benefits of a more open form of communication that allows possible solutions to
be identified as a group. This is especially within the
families, where dialogue is easier after having attended the
IGD workshops.
"I thought, at my age, nobody could teach
me anything anymore. But these last few days
have changed me. In fact I no longer know how to behave. I've got a great deal to think about.
I thank you."
El Hadj Fodé, aged 75, dialogue participant
and influential person from Labé
Efficiency
While the programme ultimately achieved it's aims,
a number of difficulties were encountered during implementation. In particular, the length and size
of workshops proved to be quite costly and it was
difficult to coordinate the workshops with work or
family obligations of some community members.
Conse-quently, GTZ and it's NGO partners in Guinea
are working on modules that require fewer participants
and are better suited to these demands. For example:
shorter workshop sessions that run on an ongoing basis.
Importantly, it was recognised that the success
of the workshops relied greatly on the
communication skills of the moderator. Therefore, it is important
to provide initial and "on-the-job" training for
moderators. Moreover, it is important to sustain and support
the involvement. of group members so that they can become positive role models within their
communities.
Replicability
Once it has been adapted to the local culture
and translated into the relevant local language,
the Intergenerational Dialogue is going to be extended
to other regions of Guinea. In general, adaption to
other contexts should be done together with the
designated moderators. The whole workshop cycle should
be reviewed: experiencing and analysing the exercises
and modifying them where appropriate.
There is also a desire to use the method in
other sectoral contexts. Plans to integrate the
Intergenerational Dialogue on sexuality, HIV/AIDS and FGM into
GTZ-supported development measures, are currently underway in the context of health, education and
the organisational development of local initiatives.
Sustainability
The training of trainers and action research, served
as an institutional learning tool for the partner organisations. It helped NGO staff to acquire
basic
research skills to be able to monitor and evaluate
their own interventions. Furthermore, partner
organisations were provided with support to enable them to
conduct action research and to measure the impact of
their interventions. This process generated
inspiration, motivation and good practices on which to base
future work. It also created an experience-oriented basis
on which to choose between specific approaches,
and promoted learning processes and capacity building.
Since the members of the groups ideally
become positive role models within their communities, it
is important to not only grasp, but also to
maintain, momentum. Ways of continuing and deepening
the dialogues between participants and in the families
are currently being explored. The newly acquired skills
of this Intergenerational Dialogue will hopefully
enable the generations to practice, and thereby spread, a
new form of appreciative, intergenerational communication.
"I've seen a fair amount in my life and taken
part in a good deal of projects. But, believe me,
what we've started here is really important. We've launched something in the communities which
is no longer stoppable."
Madeleine Tolno, aged 60, project coordination team
Documentation
The Intergenerational Dialogue method has been documented in a video that is available from the
GTZ project with English, French and German subtitles.
More information, as well as a module on the
method, can be found at:
http://www.gtz.de/fgm/english/approaches/gen-dialog.htm and
http://www.gtz.de/fgm/english/countries/guinea.htm .
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