Law vs Tradition: Why FGM Persists Despite the Gambia’s Ban

For many communities in The Gambia, the 2015 ban on female genital mutilation (FGM) has not ended the practice—it has simply pushed it out of public view.

Speaking in Kiang Kaiaf, lower River Region of The Gambia, in March 2026, Mrs. Manding Kassama states that FGM is deeply embedded in tradition and cannot be easily abandoned, despite increasing awareness of its harmful effects.

“FGM has been practised for many years. That is why it will be difficult for us to abolish it,” she said.

While medical evidence has consistently shown the risks associated with the practice—especially during childbirth—Kassama says cultural and religious beliefs continue to shape attitudes in her community.

“We often hear that FGM causes health problems, but for us, it is part of our tradition and religion. It is not easy to stop it abruptly,” she added.

A Practice Driven Underground

Although FGM was criminalised in 2015, the practice remains widespread. About 73% of women aged 15–49 in The Gambia have undergone FGM, according to available data.

Rather than disappearing, the practice has adapted. In many communities, it is no longer carried out openly but continues in secrecy, with some families choosing to cut girls at a very young age to avoid detection.

“Before, it was done openly, but now it is hidden,” Kassama admitted.

Beliefs That Sustain the Practice

Kassama reflects commonly held beliefs that continue to drive FGM in some communities. She argues that circumcision shapes behaviour and discipline among girls.

“When a girl is circumcised, she knows how to behave and carry herself. Circumcision brings discipline,” she said. She also distinguishes what she considers acceptable and harmful practices.

“Circumcision is not bad. What is bad is sealing,” she said, referring to the most severe form of FGM.

Historically, she explained, “sealing” was practised to prevent premarital pregnancy and preserve family honour.

“In those days, it was done because of fear of shame if a girl got pregnant early,” she said.

Fear of the Law, Not Change of Mind

Despite her personal support for the practice, Kassama acknowledges that the law has influenced behaviour—but not necessarily beliefs.

“We are afraid of the penalty. Otherwise, some of us would not stop,” she said.

She revealed that her own daughter has not undergone FGM due to fear of legal consequences, though she still wishes to continue the tradition.

“We will respect the law, but that is not our wish,” she added.

Awareness Without Acceptance

Kassama has attended several sensitisation programs and is aware of the health risks linked to FGM. However, she remains unconvinced.

“I am a survivor, I am married with children, and I have not experienced problems. That is why it is difficult for me to believe it has health effects,” she said.

She suggested that instead of banning the practice, authorities should regulate it.

“They should teach circumcisers how to do it properly. Banning it is not the best idea,” she argues.

The Real Battle: Changing Mindsets

Experts warn that laws alone are not enough to end FGM. In many rural communities, traditional and religious leaders hold more influence than national legislation.

The persistence of beliefs linking FGM to morality, purity, and marriageability continues to sustain the practice. At the same time, misinterpretations of religion reinforce its acceptance.

In 2024, attempts to repeal the FGM ban in The Gambia underscored how fragile legal protections can be in the face of cultural resistance.

A Shift in Strategy

Recognising these challenges, anti-FGM campaigns are increasingly adopting community-led approaches rather than relying solely on legal enforcement.

These include: Engaging religious leaders to clarify misconceptions, hosting village dialogues to encourage collective abandonment, promoting alternative rites of passage without cutting, and supporting former circumcisers to find new livelihoods.

Such approaches aim to transform attitudes from within communities, reducing stigma for families who choose not to practice FGM.

The story of FGM in The Gambia is no longer just about legality—it is about identity, belief, and social pressure.

While the law has succeeded in reducing open practice, it has not yet won the deeper battle: changing minds.

As Kassama’s perspective reveals, the future of the fight against FGM will depend not only on enforcement but on sustained dialogue, education, and community transformation.

This story is part of the “Breaking the Silence: Voices of FGM Survivors" podcast funded by the Foundation for Women's Health, Research and Development (FORWARD UK).

Author: Nelson Manneh

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