For the last decades, the international community has emphasised the importance of a multisectoral approach to tackle female genital mutilation (FGM/C). While considerable improvement concerning legislations and community involvement is reported, little is known about the involvement of the health sector. A mixed methods approach was employed to map the involvement of the health sector in the management of FGM/C both in countries where FGM/C is a traditional practice (countries of origin), and countries where FGM/C is practiced mainly by migrant populations (countries of migration). Data was collected in 2016 using a pilot-tested questionnaire from 30 countries (11 countries of origin and 19 countries of migration). In 2017, interviews were conducted to check for data accuracy and to request relevant explanations. Qualitative data was used to elucidate the quantitative data. A total of 24 countries had a policy on FGM/C, of which 19 had assigned coordination bodies and 20 had partially or fully implemented the plans. Nevertheless, allocation of funding and incorporation of monitoring and evaluation systems was lacking in 11 and 13 of these countries respectively. The level of the health sectors’ involvement varied considerably across and within countries. Systematic training of healthcare providers (HCP) was more prevalent in countries of origin, whereas involvement of HCP in the prevention of FGM/C was more prevalent in countries of migration. Most countries reported to forbid HCP from conducting FGM/C on both minors and adults, but not consistently forbidding re-infibulation. Availability of healthcare services for girls and women with FGM/C related complications also varied between countries dependent on the type of services. Deinfibulation was available in almost all countries, while clitoral reconstruction and psychological and sexual counselling were available predominantly in countries of migration and then in less than half the countries. Finally, systematic recording of FGM/C in medical records was completely lacking in countries of origin and very limited in countries of migration. Substantial progress has been made in the involvement of the health sector in both the treatment and prevention of FGM/C. Still, there are several areas in need for improvement, particularly monitoring and evaluation.

Social norms theory has become prominent framework for understanding the perpetuation of female genital mutilation/cutting (FGM/C), and has influenced the design of interventions aimed at stopping the practice. Theoretical advances draw attention to the fact that FGM/C is often upheld by multiple interconnected norms that may vary and shift over time, offering a potential resource for social transformation. Analyzing focus group data from Senegambian women, the questions we explore are: What are the constellation of norms associated with FGM/C? When are existing practices and norms being contested, and how does this reflect prevailing structures of power and authority? Our research identifies four overarching themes: 1) pressure to conform with FGM/C arising from sanctions such as ostracization, and moral norms linked to the embodiment of virtue; 2) upholding tradition as a means of venerating ancestors; 3) upholding social hierarchy by displaying respect for elders; and 4) shifting beliefs about the healthful vs. harmful nature of FGM/C. While strong value is placed on upholding tradition, there is also an appreciation that elements of tradition must be revised to meet fluctuating realities, including the novel threat of HIV infection. Moreover, older women are uniquely positioned to realize the dual goal of honoring tradition while negotiating change. Rather than resisting change, we find that some older women express an openness to reassessing norms and practices as they seek solutions to maintaining the physical well-being, moral integrity and cultural identity of girls in their families. Moreover, given the authority of older women over younger women, they also have power to negotiate change. By recognizing older women as potential change leaders, and drawing on variability and fluidity in social norms, it may be increasingly possible to design interventions that will shape possibilities for action and accelerate abandonment of FGM/C without undermining the cultural value of tradition.

Purpose of Review Female genital cutting/mutilation (FGM/C) performed by health care professionals (medicalization) and reduced severity of cutting have been advanced as strategies for minimizing health risks, sparking acrimonious ongoing debates. This study summarizes key debates and critically assesses supporting evidence. Recent Findings While medicalization is concentrated in Africa, health professionals worldwide have faced requests to perform FGM/C. Whether medicalization is hindering the decline of FGM/C is unclear. Factors motivating medicalization include, but are not limited to, safety concerns. Involvement of health professionals in advocacy to end FGM/C can address both the supply and demand side of medicalization, but raises ethical concerns regarding dual loyalty. Ongoing debates need to address competing rights claims. Summary Polarizing debates have brought little resolution. We call for a focus on common goals of protecting the health and welfare of girls living in communities where FGM/C is upheld and encourage more informed and open dialog.

Female genital cutting (FGC), which poses risks to the health of girls, has proved remarkably persistent in many communities in Africa, despite decades of efforts to discourage it. The social coordination norm model of FGC attributes this persistence to high social costs for uncut women, such as exclusion from marriage markets or social support networks. To test the social coordination model of FGC decision-making in Senegambia, we examined variation in FGC across communities, attitudes toward FGC, and how attitudes affected readiness to change (abandon) FGC. We used an ethnographically-grounded survey to assess valuation of FGC and readiness to change FGC. We used factor analysis to identify constructs in valuation of FGC and logistic regression models to evaluate hypothesized predictors of cut status and readiness to change FGC drawn from the social coordination norm model. 1220 women with at least one daughter completed the survey; FGC valuation and readiness to change were characterized in 820 of these women. Findings were generally consistent with the social coordination norm hypothesis: Both locality and ethnicity were associated with cut status, and the prevalence of cutting across communities clustered at high and low levels. Factor analysis identified two distinct concerns in valuation of FGC—social advantages and health costs—and these were distributed differently for cut and uncut women, reflecting distinct normative schema. Further, readiness to change FGC differed in predicted ways with valuation of FGC. These findings support the social coordination norm model, and reveal distinct normative schema among cut and uncut women. Furthermore, our findings point to a dynamic reassessment of social benefits and health costs underlying FGC decision-making and readiness to change FGC. The reappraisal of social benefits may be an unrecognized opportunity for programs aiming to discourage FGC.

Background: To our knowledge, no studies exist on the influence of nomadic pastoralist women’s networks on their reproductive and sexual health (RSH), including uptake of modern family planning (FP). Methods: Using name generator questions, we carried out qualitative egocentric social network analysis (SNA) to explore the networks of four women. Networks were analyzed in R, visuals created in Visone and a framework approach used for the qualitative data. Results: Women named 10–12 individuals. Husbands were key in RSH decisions and never supported modern FP use. Women were unsure who supported their use of modern FP and we found evidence for a norm against it within their networks. Conclusions: Egocentric SNA proves valuable to exploring RSH reference groups, particularly where there exists little prior research. Pastoralist women’s networks likely change as a result of migration and conflict; however, husbands make RSH decisions and mothers and female neighbors provide key support in broader RSH issues. Interventions to increase awareness of modern FP should engage with women’s wider networks.

Health professionals have a critical role to play in the prevention and management of FGM. However, several KAP (Knowledge, Attitudes and Practices) studies conducted in high and low income countries have shown a lack of knowledge on WHO classification, diagnosis and management of FGM. Although several countries have developed FGM guidelines for professionals and have voted specific laws against the practice, the studies showed that these measures are not sufficient and that educational activities are needed to implement existing guidelines. Integration of the thematic in the curriculum of health professionals is a longstanding recommendation, but few countries have done it. Evidence of best practices in educational programs is lacking; a recent review only found two studies meeting the study selection criteria. There is a need for highquality research on educational strategies using common indicators in order to allow comparisons between country programs. Professionals need operational tools: case studies, videos, and pictures. New technology is an opportunity: E-learning tools and visual tools to identify different types of FGM could make the difference. The KAP studies have also shown the ambivalence of health staff who are caring for women affected by FGM but may also perform FGM in some contexts (medicalization). There is a need for the integration of a discussion on ethics and the role of professionals in prevention in training programs. The last point highlighted by the KAP studies is the lack of knowledge of professionals on the cultural context and on psychological and sexual consequences of FGM (and its management). This should be the new focus of training modules on FGM, established with the active participation of psychologists, sexologists, and peer educators from the community.