Community-Based Survey on Female Genital Excision in Faranah District, Guinea

Author(s): Daman Keita and David Blankhart

Source: Reproductive Health Matters, Vol. 9, No. 18, Images of Sexuality and Reproduction:
Services: Meeting Women's Needs (Nov., 2001), pp. 135-142
Published by: Reproductive Health Matters (RHM)
Stable URL: http://www.jstor.org/stable/3776160
Accessed: 18-04-2017 17:20 UTC

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 Community-Based Survey on Female
Genital Excision in Faranah District,
Guinea
Daman Keita, David Blankhart

This paper reports on a community-based study in 1999 of the beliefs and practices of people in
Faranah District, Guinea regarding female genital excision (FGE). Semi-structured individual
interviews and focus group discussions were carried out with women of reproductive age, older
women, married men, community and religious leaders, traditional practitioners and health
workers. The study found that FGE was being carried out on girls aged 6-14, mostly using a
traditional knife and involving total excision of the clitoris and partial removal of the external
genitals, in conjunction with instruction on how young women should behave when they are
married. The practice is illegal under national laws but few people were aware of this. There was a
tendency towards taking girls for medical care to avoid complications, and some people suggested
that FGE should be done by medical professionals, but this was a minority. More than 60 per cent of
respondents thought FGE was harmful to health and supported its abolition. Many more men than
women took this view; women felt under pressure to maintain the tradition. To stop FGE, local
organisations need to support a process of change within the community, including awareness-
raising about the law and the negative health effects of FGE, promoting alternative ceremonies,
educating practitioners and supporting education and improvements in the status of women.

Keywords: female genital mutilation, community-based study, Guinea

THE partial or total removal of a woman's people often refer to the practice using
external genitalia has been practised for French term excision, which is a medical ter
centuries in a large number of African and carries no value judgement. This paper w
countries as one of the rites of passage marking refer to the practice as female genital excis
a young girl's preparation for womanhood and following that usage.
marriage. According to one estimate, some 120 Faranah District, the area in the southwest
million women have undergone this practice, part of Upper Guinea where the study repor
and each year an additional two million girls in this paper was carried out, has a populatio
will be subjected to it. The practice exists in 25 160,200 inhabitants.3 In addition to the dist
countries, especially the northern parts of sub- seat, there are few towns that could be classi
Saharan Africa.1 In recent decades, it has been
as 'urban' while most people live in the th
condemned as an abuse of the health and populated rural areas. School enrolment is
human rights of young girls and women, veryandlow, especially for women, though enr
increasingly as a form of sexual violence.2
ment figures are higher in the towns. Even s
International organizations referring to this Guinea 87 per cent of women and 76
Upper
practice currently tend to use the termscent of men have had no formal instruction.4
'female
Most
genital mutilation' (FGM) or'female genital of the population is Moslem, comprising
cut-
ting' (FGC). In parts of French-speaking three
Africa,
ethnic groups: the Malinke, the Djallonke

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Keita, Blankhart

and the Kissi. Female genital excision is prac- necessary information and communication
tised throughout the district. skills nor the means to be effective. Aware of
In Guinea as a whole, according to the 1999 these limitations, they were eager to improve.
Demographic and Health Survey, 99 per cent of The study reported here was initiated by the
Guinean women, regardless of their socio- Gesellschaft fur Technische Zusammenarbeit
economic backgrounds, said they had under- (GTZ, German Technical Cooperation) Projet
gone FGE. In Upper Guinea, FGE is carried out Sante Rural, a Guinean-German bilateral health
at a much younger age than in other parts of project. Although not formally assigned to look
the country; some 60 per cent of girls are into the issue of female genital excision, both
younger than ten years of age.4 parties found the issue so important that this
In Guinea, as in many other African coun- study was deemed necessary, backed by grow-
tries, female genital excision is forbidden by ing political interest in Germany to act against
law, but the laws are not enforced and the female genital mutilation within development
population is barely, if at all, aware of their cooperation programmes more widely.
existence. Articles in two sections of the law in The project management team decided to
Guinea refer to FGE as follows: conduct a community-based, ethnographic
study of the beliefs and expectations of the
* Article 308 of the Penal Code pertains to local people in Faranah District as regards
castration and the removal or mutilation of FGE, so that local NGOs in cooperation with
sexual organs, whether male or female. Anythe authorities could set up a community
person found guilty of these crimes will be intervention programme to promote alterna-
given a life sentence. Should a death result tives that were protective of women's repro-
during the 40 days following the criminal ductive health and sexuality, taking the
act, the guilty person will be sentenced to people's own views into account. The objective
death. was to identify the main factors currently
* Article 6 of the law pertaining to reproduc- motivating the Faranah community to practice
tive health (10 July 2000) covers the right to female genital excision and the religious,
protection from torture or abusive treatment. psychological and cultural factors that might
Each person has the right to freedom from help to bring about change.
torture and cruel, degrading or inhuman
treatment of his or her body in general and
of the reproductive organs in particular. All Methodology
forms of violence and sexual cruelty towards The study took place in July and August 1999,
human beings are prohibited. with 22 days of fieldwork and two weeks of
analysis. It aimed to take an integrated approach
In Faranah, several NGOs decided to become to issues of health, education, women's advance-
active in the fight against FGE. These included ment and human rights. Two qualitative research
a local branch of the national Cellule de Lutte methods were used for gathering information:
contre les Pratiques Traditionnelles Affectantsemi-structured
la individual interviews and focus
Sante de la Femme et de l'Enfant (Campaign group discussions. Questions asked included the
against Traditional Practices affecting the
history of genital excision in the region, in-
Health of Women and Children), the Associa-
cluding the age at which it was done, where it
tion d'Aide pour la Promotion de la Femmewas carried out, by whom, using what instru-
(Association for the Promotion of the Status of
ments and treatment of complications, the rea-
Women), the Association des Femmes Accou-
sons for continuing the practice, the locus of
cheuses Villageoises (Association of Village
decision-making, the different kinds of genital
excision practised and the consequences for
Midwives) and a drama group called SABARI.
young girls' health.
These are town-based organisations, funded by
prominent local people. Because of their The aim was to conduct 44 individual inter-
views
background, it was not always easy for these with women, men and key contacts in
NGOs to relate to the rural population. In spite each of the ten sub-districts of Faranah plus the
of their good intentions, they had neither the district seat. Altogether, 482 individual inter-

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 Reproductive Health Matters, Vol. 9, No. 18, November 2001

views were conducted with 110 women of viewed that genital excision mostly took place
reproductive age (15 to 49 years); 110during
olderthe period from November to February,
women (mothers-in-law, aunts); 110 commun- coinciding with the beginning of the dry, cold
season, which was considered a favourable
ity and religious leaders; 110 fathers (married,
adult males); 22 traditional practitioners;time because:
and
20 health workers.
Selection of interviewees was based on * the availability of food following the harvest
convenience; people who were freely available
made it easier to seclude the girls. The maxi-
were chosen. The interviewers made door-to- mum period of seclusion was three months,
door house visits for their survey; if a person
but over time this period was being short-
was absent, they waited for them to return in ened to several weeks only;
order to interview them. Where the quota *wasthe cooler weather helped the wound to heal
not reached in a location, the research team faster; and
would go back and try to find someone who* because agricultural activities were at a low
had been away in order to fulfil the quota. point, there was time to devote to
Two focus group discussions were organised ceremonies associated with the practice.
in each sub-district with key informants,
mostly older women and community leaders.On the other hand, some of those interviewed,
In all, 22 focus group discussions were held,especially in the more urban areas, cited the
usually in people's huts or other living space,rainy season as a more favourable time because
depending on the site visited. In these focusit coincided with the school holidays. In the
groups the same subjects as in the individual towns, the period of seclusion was usually
interviews were touched upon. The results aremuch shorter and rarely exceeded two weeks,
based on the combined analysis of group andbut it was not uncommon to send the girls back
individual interview. to their village of origin to undergo it.
The purpose of the study was explained to
the authorities in the health sector, and to local
leaders and those being interviewed. Permis- Age of girls at excision
sion to conduct interviews and focus groups More than 80 per cent of the 220 women and
was requested and only those people who freely 110 married men interviewed said that genital
consented were included in the study. Theexcision was carried out on young girls
anonymity of all participants was respected, between the ages of 6 and 14. Fewer than ten
which helped ensure confidentiality. Becauseper cent put the age at five years or younger,
most of the population is not literate, verbal and three per cent that it occurred at 14 years
permission was obtained for the interviews. of age or older.
It was observed that the age at which FGE is
carried out is tending to decrease from around
When FGE is done the age of 10-14 to closer to 6 years of age.
Current practice in Faranah District involves This tendency was mentioned by several
removal of the clitoris and a part or all of the women, but was also observed in the field
labia minora, corresponding to types I and II of because around the time of their excision girls
the World Health Organization classification.5 would wear special attire.
The words used in Faranah referring to the There seemed to be several explanations for
procedure are Sunna for the removal of the this tendency. First of all, the excision itself
clitoris and labia minora. Another description and caring for younger girls following this
is sometimes used for the rarely performed par- procedure was thought to be easier than when
tial removal or nicking of the clitoris. However, they were older. Second, the more rapid healing
these words do not refer to the (technical) pro- of the wound in younger girls meant a
cedure, but more to the event. reduction in the time needing to be devoted to
The practice of FGE is a firmly rooted cus- the festive and educational activities that go
tom in the lives of the women of Faranah. It with FGE. Finally, doing the procedure at a
was generally agreed among all those inter- younger age might diminish the possibility of

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Keita, Blankhart

teasing by those who had undergone excision forge. According to respondents, the wide-
of those who had not, reducing conflict and spread use of the knife was due to it being easy
frustration. to acquire and a tradition handed down by the
elders. Among the practitioners surveyed, one
cited scissors as the instrument used, which
Where excision was carried out suggests that this practitioner could have been
The majority of respondents (80 per cent) employed in the health sector.
across all categories replied that this procedure
should be carried out in the bush. Among the
reasons given for this preference, tradition and Complications and treatment
privacy were the most often highlighted. Most practitioners used pharmaceutical pro-
ducts to treat wounds either for prevention or
'In the bush, discretion is ensured.' (Traditional
for treatment. Many excisions were being done
practitioner)
by traditional midwives, who had access to
However, a minority of just under ten per cent modem antiseptics and antibiotics. Traditional
mentioned local health centres (including clin- and modern drugs were sometimes being mixed
ics, infirmaries and hospitals) as the place or used at the same time, while treatment with
where this procedure should be carried out, local decoctions (juice made from cola nuts was
because using a medical provider resolved most specifically mentioned) was becoming less
problems concerning hygiene and clean sur- popular. For serious complications, such as
roundings, and care and medication if required. haemorrhage or infection, people would seek
help from the local health centre, often after
'Me, I would send my daughter to the hospital
having tried alternatives at home.
to be excised because there is no problem with
According to a small minority there was a
tetanus or haemorrhaging. Also, those who prac-
growing tendency to rely on health services for
tise excision there are competent and have
medicines and care for girls during and after the
effective drugs available.' (Woman, 39 years)
procedure. This can partly be attributed to the
fact that some local NGOs had initially encour-
aged this in order to combat the complications
Types of genital excision and instruments of FGE. Some of the women interviewed,
used especially from the urban areas, suggested that
According to respondents, all the women in using the health services could diminish the fear
Faranah District had had their genitals cut. felt by young girls and could reduce the more
Respondents were unanimous in saying that serious complications associated with excision.
there were two kinds of excision: total removal In fact, during the study an eight-year-old
of the clitoris and the labia minora, or partialgirl died in Faranah only 500 metres from the
removal of the clitoris. Total removal was the hospital, due to haemorrhaging following geni-
most usual practice and was considered the tal excision by a traditional practioner who was
traditional way. Partial removal, although unable
not to stop the bleeding. She was brought to
unknown, was said to be much less common the hospital, but after considerable delay, and
(by fewer than five per cent of those inter- died before anything could be done.
viewed) and carried out only in health centres
at the specific request of a few parents.
Locus of decision-making
'To perform excision on a young girl you must
A small majority of interviewees said it was the
do Sunna (total removal). Otherwise she will
women in the family who were in charge of the
not be clean and she will never be able to lift
decision to carry out FGE. These respondents
her head before her comrades.' (Woman, 48
were mostly community and religious leaders,
years) and according to them, FGE was a women's
As regards the instruments used by practition- affair. On the other hand, another 25 per cent
ers, nearly 60 per cent of those interviewed of interviewees said it was the men who decide
preferred traditional knives made in the local about this matter within the family, and nearly

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 Reproductive Health Matters, Vol. 9, No. 18, November 2001

20 per cent said it was either the aunt, the young girls spend only two weeks in the
mother, the husband, the two parents together seclusion hut and depart without ever having
or someone else in the same social group who learned anything about women's roles.'
would take the decision. However, any claim
that it is the women who control the decision
For less than 20 per cent of respondents, mostly
about excision must be treated with caution. In
the religious leaders, Islam was the main reason
why genital excision was practised in the
Malinke families, for example, taking an action
community. Most community and religious
of this kind may be suggested by the woman,
leaders agreed that a girl who had not been
but decisions are taken by consensus among all
excised would not be able to marry because she
the adult members of the family and extended
to other members of the social circle.6 would have shown disrespect for tradition and
would not be 'clean' for saying prayers in her
home. One said:

Reasons for female genital excision 'You know, excision of women stems from the
Despite how common FGE is in all the com-Prophet Naby Laye Ibrahim. His first wife
required that the second one be excised and
munities visited, it was almost impossible to get
anyone to date the earliest appearance of ex-since then all Moslems do it.'
cision. Even the community leaders and older
women, who are the keepers of tradition, were
unable to give very specific information aboutEffects on childbearing
the history of the practice. There were differing opinions about the conse-
Most respondents (about 70 per cent) des-quences for childbearing for girls with intact
cribed genital excision of young girls as a local genitalia. A small majority of women inter-
tradition and custom. This group, made up viewed said that not being excised would not
mostly of married women and men, saw ex- inhibit pregnancy. They thought that once a
cision as part of the socialisation of young girl matured, she could have children without
girls, as it is in the seclusion hut (Keneden bon)any major problems. However, about ten per
that they are taught how to behave and what cent of women respondents believed that
to do when they are married (i.e. being respect-women who had not been excised would
ful of their husband and in-laws, maintaining experience childbirth in a different way fr
the house, kitchen and children, and respectingthose who had. They claimed that 'untre
the neighbours). In fact, the women were women wept much more than the others w
unanimous in stating that they carried on thegiving birth, and that the clitoris was an
obstacle for the infant in the birth canal.
practice because their elders did it, and they
did not question why very much. Some
claimed that any woman who was not excised
would be derided by all the others. A little Excision and its abolition
under 20 per cent of the men believe that Support for the abolition of FGE among those
'untreated' girls were given to debauchery. interviewed varied according to sex and social
This view was also expressed by about ten perstatus. Overall, more than 60 per cent of res-
cent of mothers. pondents thought female genital excision was
For the vast majority of respondents (moreharmful to health and that its value had not
than 80 per cent), genital excision was been proved. On this basis alone they insiste
acceptable because it purified the woman and that FGE must be abolished. However, not
the initiation and traditional education she everyone agreed with this viewpoint.
All the men responding to this question,
received during the seclusion period socialised
her. However, as one community leader whether
said: they were community leaders, religious
leaders or married men, claimed that female
'Excision is something we've always known in
genital excision should be abolished, but said
our society; it is part of our customs. But Ifind
that the following conditions were necessary to
that as it is practised today it is losing more
make it happen: first, the dissemination of in-
and more of its educational importance. The
formation about the law forbidding the practice

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Keita, Blankhart

and second, long-term public awareness cam- Discussion

paigns explaining the negative impact of the Female genital excision was considered an
practice on young girls' health. obligatory rite of passage from girlhood to
However, 70 per cent of the women inter- maturity in Faranah and practised almost
viewed said they were against abolition due to universally. At the same time, people inter-
the need to respect local traditions and cus- viewed in this study were beginning to have
toms, and because of social pressure from second thoughts about this tradition; the trend
within the family and religion. Similar res- of bringing girls to a medical centre showed
ponses were given by the traditional prac- that people were beginning to realise the
titioners, who also stressed purification, social- health-related complications that can arise
isation of the young girl and her status in the from the practice. However, both this study and
community. One practitioner said: observations from the field showed that it was
very difficult for people with the best of wills
'I've even begun to teach my daughter the prac-
to change their behaviour individually with
tice and as soon as she's of age, I shall hand over
regard to female genital excision.
my knife. I practise excision to make women
We therefore believe it is important for local
happy, so they will enjoy the consideration of
organisations to continue to work to support a
theirfriends and be able to marry early.'
process of change within the community as a
The remainder of the women thought that whole. Such an approach, as recommended by
excision should be abolished because of its many study participants, might include a
effect on the health of young girls. This sensitisation
point programme addressed to an entire
of view was held mainly by women livingneighbourhood
in or village. This could be
the town and was linked to a higher level of
formalised through a covenant in which the
education. Younger women from the town entire community would agree to give up the
remarked that: practice of FGE.
Because FGE is part of a rite of passage in
'Excision is without importance for women. It
Faranah, those who wish to combat the practice
makes the woman suffer. If we had to do it
have also found it useful to organise a tradition-
again, no one would accept. It hurts too much.
al ceremony that excludes only the genital cut-
The importance of excision for a woman is
ting. The initiates would still receive the gifts and
more social than anything, performed so that
special attention that goes with the ceremonies
she won't be ridiculed for being unexcisedas well as the traditional education. Some ele-
(bilakoro). Apartfrom its traditional meaning,ments of modem sexual education could also be
excision brings only unhappiness and suffering
to women.'
included. The ceremony should be prepared and
supported by the local community with due care
Almost all those working in the health sector to endorse all the other rites and customs that
said they also favoured abolition of the practicenormally accompany the practice. These alter-
and cited the same reasons and conditions as native ceremonies would also protect the girls
the men had given for doing this successfully.
who participate against teasing by their peers.
It should not be forgotten that boys also
However, the people in Faranah had a rather
undergo traditional rites and it is essential that
different view of the perspectives and be-
haviour of medical personnel: their education is attuned to the sexual
education the girls receive.
'... the doctor is only interested in getting his
Many men in the community suggested ma
five thousand francs. If people want to bring
ing the national laws against FGE better know
their daughters secretly to the hospital, the
to the people, and we believe this would be hel
doctor won't say no.' (Woman, 25 years)
ful in convincing community leaders to dissu
Indeed, a minority of health workers (aboutthoseten who favour it. Nevertheless, we do not
per cent) proposed that rather than abolish consider it appropriate to browbeat people with
FGE, girls should be taken to health centres legal instruments;7 rather, the point should be to
where complications associated with the prac- convince them that the government wishes the
tice could be avoided. practice to end. This could perhaps be accom-

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 Reproductive Health Matters, Vol. 9, No. 18, November 2001

plished by having legal documents interpreted change, when it comes to the genital excision
and discussed by institutions representing local of their daughters. If they were convinced of
people, so that they are disseminated widely the value of abolishing the practice, as many of
within the communities. the younger women in the town seemed to be,
Retraining of medical personnel would they could play a catalysing role in raising the
complement these activities. However, a level of consciousness in the community.
minority of medical personnel is still in favour Given that it is the younger and more educa-
of excision, but carried out under hygienic ted women who expressed the importance of
conditions, a point of view that may be abolishing FGE, local organisations should also
influenced by the possibility of financial focus on improving the status of women by
remuneration. For sound reasons, medical insisting on the importance of education and
professionals have taken over the circumcision
professional training of girls.8 To improve their
of boys, which has given them a considerable self-image and self-esteem, women must be
source of income. This situation should be supported by the entire community in their
acknowledged and discussed with medical struggle to improve their lives and to protect
staff. Training that explains the male and themselves and their daughters against the
female anatomy and the negative effectsdeleterious
of effects of FGE.
female genital excision on health and the
structure and functioning of the female Acknowledgments
genitals would make it clear that excisionWe is awish to thank the following researchers for
form of amputation or mutilation. their excellent work and dedication: Mrs
The role of traditional practitioners shouldMahawa Oulare, Mrs Hawa Keita, Mr Amare
also be reviewed. Traditional midwives should Camara and Mr Dro Roger Diomande. We also
abstain from doing deliveries but are essentialwish to thank sociology professors N'Faly
for care and support of the mother-to-be. Like-Camara, El-Hadj Aly Berete (Faranah) and Mr
wise, practitioners who do excisions (often Papathe Ousmane Camara (Conakry) for their
same traditional midwives) should stop doing support. Finally, thanks to Ms Saskia Ravesloot
them but keep on playing an honoured role (PADOK) and Ms Jeanne Manguet of the GTZ
supra-regional programme to combat FGM in
in the rites of passage. Traditional practitioners
seemed less influenced by financial gain as they
West Africa for their comments.
are usually not paid but are honoured with
special gifts. They have much more to lose as
Correspondence
regards their status, however. David Blankhart, P.O. Box 4345, Curafao,
Women are a strong force for preservationNetherlands Antilles. Tel/Fax: 599 9 737
of tradition because of the pressures they 3392.
are E-mail: consmed@carib-online.net or
under, but they could also be a strong force dmblankhart
for hotmail.com

References
1. USAID, 1999. Symposium on
Female Genital Mutilation. Final
Report of the Inter-Agency
Working Group on Female
Genital Mutilation. Washington
DC, June. p 17-18.
2. Althaus FA, 1997. Excision: rite
of passage or violation of
women's rights? International
Family Planning Perspectives.
23(3):130-33.
3. Direction Prefectorale de la
Sant6 de Faranah. Rapport du
Comit6 Technique Prefectoral de 7. Toubia N, 1995. Female Genital
la Sante Faranah, July 1999.
4. Demographic and Health
Survey- 1999. Macro
International Inc. Calverton MD.
May 2000.
5. World Health Organization,
1996. Female Genital
Mutilation. WHO, Geneva.
6. N'faly Camara, sociologist,
Faranah Agricultural College
(personal communication).
Mutilation: A Callfor Global
Action. RAINBQ , New York.
8. Adango P, Akeongo P, Binka F
et al, 1998. Female genital
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Keita, Blankhart

Resume Resumen
En 1999, une etude communautaire s'est pen- Este trabajo se trata de un estudio comunitario
chee sur les croyances et les pratiques des realizado en 1999 acerca de las creencias y
habitants du district de Faranah, Guinee, a practicas relacionadas con la excision genital
propos de la mutilation sexuelle feminine femenina (EGF) entre los habitantes del Distrito
(MSF). Des entretiens individuels semi-struc- de Faranah, Guinea. Se hicieron entrevistas
tures et des discussions de groupes ont reuni individuales semi-estructuradas y grupos focales
des femmes en age de procreer, des femmes con mujeres en edad reproductiva, mujeres
agees, des hommes maries, des chefs commu- mayores, hombres casados, lideres comuni-
nautaires et religieux, des praticiens tradition- tarios y religiosos, curanderos tradicionales y
nels et des agents de sante. La MSF etait prati- trabajadores de la salud. El estudio revelo que
quee sur des fillettes agees de 6 a 14 ans, a se practicaba la EGF en nifias de entre 6 y 14
l'aide d'un couteau traditionnel ; on excisait anfos, generalmente usando un cuchillo tradi-
totalement le clitoris et on enlevait partielle- cional y extirpando totalmente el clitoris y
ment les organes genitaux externes, tout en parcialmente los genitales extemos, junto con
informant les fillettes sur le comportement impartir instrucciones sobre el comportamiento
souhaitable des femmes mariees. L'excision est esperado de las mujeres cuando se casan. La
interdite par la loi, mais peu de gens le savent. practica es ilegal en los codigos nacionales,
Les fillettes recevaient souvent des soins medi- pero pocas personas se dan cuenta de esto. Se
caux afin d'eviter les complications, et cer-notaba una tendencia a llevar a las nifias a
taines personnes souhaitaient que la MSF soit recibir atencion medica para evitar comp
pratiquee par des professionnels medicaux, caciones, y algunas personas - una minor
mais il s'agissait d'une minorite. Plus de 60% sugirieron que los profesionales medicos d
des personnes interrogees pensaient que l'exci- ser quienes practican la EGF. Mas de un 60
sion etait dangereuse pour la sante et souten- ciento de los respondientes pensaban que
aient son abolition. Davantage d'hommes que EGF era dafiina para la salud y que su pra
de femmes 6taient de cet avis ; les femmes se debe ser eliminada. Los hombres expresa
sentaient obligees de maintenir la tradition. este punto de vista mas que las mujeres, quie
Pour faire cesser cette pratique, les organisa- se sentian presionadas a mantener la tradi
tions locales doivent soutenir un processus de Para eliminar la EGF, las organizaciones loc
changement dans la communaute, en faisant deben apoyar un proceso de cambio dentr
connaitre la legislation et les sequelles de la comunidad que incluya la concientizaci
l'excision, en preconisant des ceremonies de acerca de la ley y los efectos negativos d
remplacement, en eduquant les praticiens et en EGF para la salud, la educacion de quiene
soutenant l'education et l'amelioration de la practican, la promocion de ceremonias altern
condition des femmes. tivas, y apoyo para la educacion de las mu
y mejores condiciones sociales para ellas.

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