A Gambian teenager from Jarra Soma was married at age 16 while still attending junior secondary school, having previously undergone female genital mutilation (FGM) at age three. Her mother accused the girl's father of forcing her into the marriage, noting the profound challenges faced by young women in the country. "I was cut at the age of three," the teenager stated, adding, "My mother said it was a traditional obligation that all females in my tribe are subjected to." This early exposure to FGM, a practice deeply entrenched in some communities, laid the groundwork for further traditional pressures in her young life.
The teenager recounted her experience, saying, "Not stopping there, I was given away in marriage at the age of sixteen when I was still in junior school." She further detailed the family dynamics surrounding this key moment, explaining, "My mother accused my father of forcing me into marriage at that age." The teenager added, "She said she was against it, but as the head of the family, my father was the one who decided my fate." This situation reflects a broader issue in The Gambia, where more than 40 percent of women aged between 20 and 49 were married before reaching the age of 18. The lasting impact of these experiences is significant, with the teenager stating that at 17, these two experiences continue to shape every part of her life. The confluence of child marriage and FGM often creates a complex web of challenges that can define a young woman's future, limiting her educational opportunities and personal autonomy. "I want to have control over my own life and move forward," the teenager affirmed, expressing a desire for agency despite her past.
Deeply Rooted Traditions and Harmful Practices
The same teenager from Jarra Soma who was married at 16 underwent Female Genital Mutilation (FGM) at the age of three. Despite legal prohibitions, child marriage and FGM remain closely linked in The Gambia, often occurring in communities where traditional norms hold significant sway over individual rights. Practices like FGM are frequently deeply embedded in cultural and traditional beliefs within certain communities across the country, where they are sometimes perceived as a rite of passage into womanhood. This perception often clashes with modern legal frameworks and human rights principles, creating a persistent challenge for advocates and policymakers.
Data indicates that approximately 73 per cent of women aged between 15 and 49 in The Gambia have undergone some form of FGM. This figure suggests a widespread prevalence of the practice across different generations of women in the nation, showing its deep historical and cultural roots. The procedure, which involves the partial or total removal of external female genitalia or other injury to the female genital organs for non-medical reasons, is often performed on young girls, sometimes even infants, as seen in the case of the Jarra Soma teenager. The age at which FGM is performed varies, but it is typically carried out before puberty, often without the consent of the child.
The persistence of FGM in The Gambia notes the significant challenges faced by authorities and activists attempting to enforce existing laws and shift long-held societal norms. Despite legislation criminalizing FGM, its continuation points to a complex interplay of cultural factors, community pressure, and a lack of consistent enforcement or awareness in some areas. The practice's deep roots often mean that families may feel compelled to adhere to traditions, even when they are legally prohibited, fearing social ostracization or believing they are acting in their daughters' best interests according to long-standing customs. This cultural resistance makes eradication efforts particularly difficult, requiring not just legal measures but also extensive community engagement and education.
Globally, the World Health Organization (WHO) estimates that more than 230 million girls and women are living with the consequences of FGM. These consequences can include severe health issues, both immediate and long-term, ranging from chronic pain and recurrent infections to complications during childbirth, infertility, and significant psychological trauma. The global figures show the significant public health challenge posed by FGM, mirroring the situation observed in The Gambia where a substantial proportion of women have been affected. The long-term physical and mental health burdens on survivors are immense, impacting their quality of life and overall well-being for decades after the procedure. The international community and local organizations continue to advocate for full support services for survivors, alongside preventative measures.
Legal Framework and Current Challenges
The Children’s (Amendment) Act, passed in 2016, established 18 years as the minimum legal age for marriage in The Gambia. This legislative step was a key move towards protecting minors from the detrimental effects of early unions, aiming to ensure that young people, particularly girls, have the opportunity to complete their education and mature before entering marital responsibilities. Despite this clear legislation, challenges persist in its enforcement and societal acceptance, as evidenced by the high percentage of women married before this legal age. Separately, The Women’s (Amendment) Act, enacted in 2015, made Female Genital Mutilation (FGM) a criminal offence across the country. This landmark act was designed to provide a strong legal deterrent against the practice, acknowledging its severe harm to women and girls.
The Women’s (Amendment) Act, 2015, introduced specific penalties for those found guilty of performing FGM, including fines and prison terms of up to three years. These provisions were intended to send a clear message that the state would not tolerate the continuation of this harmful tradition. The legal framework faced a significant test in 2023 when three women were convicted for carrying out FGM on infant girls. This marked a notable instance of the law being applied, demonstrating that enforcement is possible and that legal consequences can be meted out to perpetrators. However, these convictions represent isolated cases within a broader context where the practice continues.
Yet, despite these legal advancements and instances of enforcement, efforts to undermine existing protections have also emerged. In 2024, a member of the National Assembly made failed attempts to repeal the law prohibiting FGM, indicating ongoing legislative and cultural resistance to the ban. This legislative pushback notes the deep divisions within society regarding the practice and the persistent influence of traditionalists. Concurrently, the legality of The Gambia's ban on FGM is currently being challenged before the Supreme Court, further noting the persistent legal and social complexities surrounding the practice. These challenges at the highest judicial level show the ongoing struggle between legal reforms aimed at protecting human rights and deeply entrenched cultural norms. The outcome of this Supreme Court challenge will be a critical determinant for the future of FGM legislation in The Gambia.
Voices of Change and Resistance
The teenager from Jarra Soma stated that at 17, her experiences with child marriage and FGM continue to shape every part of her life, profoundly influencing her perspective and future aspirations. These individual challenges are mirrored by others in The Gambia, whose stories reveal the widespread and long-lasting impact of these practices. Awa Gibba, for instance, underwent a severe form of FGM as a child. She recounted the traumatic experience of being "forcefully reopened" before consummating her marriage, stating, "They asked me to lie down, and they used a razor blade to reopen me." Gibba detailed the immense pressure she felt, explaining, "They told me that if I did not sleep with my husband afterwards, the wound might close again and I would have to go through the same procedure once more." The long-term impact of this ordeal was significant, as she noted, "When I gave birth to my first child, it was extremely painful." Gibba reflected on societal norms, observing, "In many communities, women are taught that suffering is part of womanhood," leading to the conclusion, "So many endure it in silence." Initially skeptical of information regarding the harms of FGM, she said, "I thought the information was exaggerated," and "I did not believe it." However, she later realized, "As I reflected on my own experiences, I began to understand the connection" between the practice and her lifelong suffering. Her testimony serves as a powerful reminder of the physical and psychological toll FGM exacts.
In Wellingara Ba, one mother's refusal to subject her daughters to FGM resulted in the breakdown of her marriage, illustrating the intense social pressures associated with the practice and the sacrifices individuals sometimes make to protect their children. This act of defiance, though personally costly, shows the growing awareness and resistance among some parents. Maimuna Jadama, a native of Jarra, made the courageous decision to stop performing FGM, breaking a long-standing family tradition that had been passed down through generations. Jadama explained her choice, stating, "When my mother died, I refused to become a circumciser." Her decision was also influenced by legal considerations, as she noted, "I did not want to conflict with the law." Crucially, Jadama cited health concerns as a primary motivator, saying, "Health workers said the practice is harmful, so I told my community we should stop and protect our children." She acknowledged the profound cultural significance FGM once held, remarking, "FGM was not just a practice," but "It was a celebration," where "Girls were honoured after the cut." Despite its historical roots and ceremonial importance, Jadama observed, "But now, it is fading," indicating a gradual shift in community attitudes, however slow.
Community Elders and Cultural Defense
Female genital mutilation (FGM) is regarded as a cultural rite of passage into womanhood within many communities in The Gambia. This deeply ingrained belief system provides a strong foundation for its persistence, often overshadowing concerns about health and human rights. Despite legal prohibitions and extensive advocacy efforts from national and international organizations, this perception contributes significantly to its continuation. The practice is often deeply embedded in traditional beliefs and social structures, where community elders and cultural leaders play a significant role in upholding these customs, viewing them as essential for maintaining cultural identity and social order. This cultural framing presents a formidable challenge for activists and authorities working to eradicate FGM, as it is seen by some as an integral part of identity and tradition rather than a harmful practice. The legal ban, therefore, faces considerable resistance from those who view it as an infringement on long-held cultural norms and a threat to their way of life. This tension between tradition and modern legal frameworks continues to shape the discourse and progress on eradicating FGM in The Gambia.