Impact
For SOFHA, this research presented a steep learning curve from gathering clinical data on FGM/C to being involved in a comprehensive research project. As a result of acquiring research skills, SOFHA is now able to partner with others to conduct community-based research on other issues in Somaliland.
The findings highlighted the changes taking place in relation to FGM/C and the motivations for continuing the practice across different segments of society. This deeper understanding shifted the way FGM/C was understood by individuals, communities, and organisations, starting with the SOFHA team but going far wider. The impact falls into four broad areas, arising from the approach taken in conducting the research. There was both personal growth and learning among individuals, and collective insights which emerged from dialogue about the findings. These led to programmatic changes by CSOs and relevant government ministries. Finally, the findings influenced international perspectives by demonstrating the depth and breadth of knowledge that can be generated through a community-led approach.
Personal growth and learning
The personal growth experienced by the SOFHA team members was transformative. They were required to engage with the issue of FGM/C from a more analytical perspective. What had once been driven primarily by a passionate moral commitment to ending FGM/C was enhanced by a more rigorous, evidence-based understanding of the practice, its variations, and the reasons for its persistence. Community researchers gradually developed skills in creating safe spaces, gentle probing, and seeking clarification, recognising and letting go of the temptation to make assumptions and judgments. They began to see that decision-making in relation to FGM/C was complex, with individuals subject to competing pressures.
The SOFHA team, community researchers from the ministries, and CSO staff found themselves asking questions about FGM/C in their own households, such as: ‘Are we practising what we preach?’ … ‘Is cutting happening in my own household?’ … ‘How do I really feel about the sunnah cut?’ … ‘How can we expect there to be real change in our society, if those of us at the forefront of this fight for eradication are not making changes in our own homes?’ Previously, it was common to hear those in the field say: ‘They want to continue the cutting because …’ and ‘to raise awareness in the community we need to do this so that they …’. People working in the field of FGM/C distanced themselves from the wider community, as though it was their issue. The research and dissemination process forced everyone to acknowledge that it was ‘our’ issue. The language of the discourse changed noticeably. The research team were identifying with, and making emotional connections with, those with whom they were in dialogue. The process expanded, as different stakeholders interacted with each other, bringing their own perspectives, biases, and challenges. Everyone’s outlook was broadened, revealing the complexity of FGM/C beyond the statistical data, shedding light on the nuanced realities in the local context. This willingness to listen and engage with these diverse voices helped shape a more holistic understanding of FGM/C.
Collective insights
Previously, the stagnant FGM/C prevalence rate, consistently above 98 per cent, suggested a lack of change and an expectation of the status quo continuing. However, there was evidence of the pharaonic cut being replaced by less severe cuts. The shift was more complex than anticipated, with the emergence of various cuts of differing severity, competing agendas, and decision-making dilemmas. This nuance had not been captured in previous studies, nor openly recognised among communities. The mid-term review indicated that the changes identified at the baseline were being magnified as the project progressed and that key influencers were redefining their roles and playing a more active role in promoting further change (Newell-Jones 2019). At last people were talking about change, and wanting to be part of that change.
There was a realisation of misreporting and misinterpretation associated with the Somali terms used to describe the practice and a general lack of clarity. Many did not consider the sunnah prick or snip to be FGM/C. Terms like gudniinka fircooniga, which translates as the pharaonic cut, were commonly used to refer to FGM/C, instead of gudniinka hablaha, which translates as the circumcision of girls, and includes all types of cutting. The dissemination and knowledge-sharing workshops sparked discussion about the importance of language, leading many CSOs to adopt gudniinka hablaha in their future work. The terminology also shifted from vague references to intermediate or sunnah to more specific terms: sunnah with sutures, sunnah with cutting, and sunnah with no sutures or flesh removal. This new, more specific language, arising through dialogue, became an important adjustment for clearer communication, and ultimately choices.
The research also revealed nuanced motivations behind the continuation of FGM/C. While societal pressure to ensure girls’ marriageability was often viewed as the primary driver, the study highlighted a complex web of factors, including cultural identity, religious interpretations, and evolving norms around sexuality. These insights required SOFHA, and other organisations, to adjust their community engagement strategies, shifting from a purely health-focused approach to a rights-based one. However, this pivot needed to be handled delicately to avoid alienating communities. Changing the arguments for abandonment too quickly risked creating a perception of donor-driven agendas and eroding community trust.
Unexpected findings also emerged regarding the roles of men and educators. Contrary to expectations, many men showed flexibility in their attitudes toward FGM/C, suggesting they could become allies in efforts to end the practice. On the other hand, educators, whom SOFHA had viewed as potential allies, were more resistant to change. This challenged long-held assumptions and led SOFHA to reconsider its engagement strategies with these groups, influencing future programming and advocacy.