Investigation into the Knowledge, Perception, and Practice of Female Genital Mutilation Among Women of Childbearing Age in Ilashe Community, Ipokia Local Government Area, Ogun State"

Introduction: Female Genital Mutilation (FGM) is a traditional practice that involves the partial or total removal of the external female genitalia for non-medical reasons. Despite global efforts to eradicate FGM, it remains prevalent in various regions, particularly in some communities in Sub-Saharan Africa. This study investigates the knowledge, perception, and practice of FGM among women of childbearing age in Ilashe Community, located in the Ipokia Local Government Area of Ogun State, Nigeria.

Objective: The primary objective of this study was to assess the level of awareness, attitudes, and practices related to FGM among women of childbearing age in Ilashe Community, with a focus on understanding how knowledge and perceptions influence their views on FGM and the prevalence of the practice.

Method of Analysis: A descriptive cross-sectional survey was conducted among 180 women of childbearing age in Ilashe Community, Ogun State. The respondents were selected using simple random sampling. The survey collected data on their knowledge of FGM, perceptions of its cultural significance, and personal experiences or practices related to FGM. Data analysis was performed using descriptive statistics, including frequencies and percentages, to present the findings.

Results: The results revealed a mixed understanding of FGM in the community. Approximately 47.2% of the respondents acknowledged that FGM was still practiced within their households. While 61.1% of respondents believed FGM was typically performed before the age of 1, 52.8% agreed that the procedure was carried out by traditional birth attendants rather than health professionals. Interestingly, 72.2% of respondents expressed opposition to allowing their daughters to undergo FGM, though 30.6% still considered it a practice that could prevent promiscuity. Regarding the cultural beliefs associated with FGM, 60% of respondents held the view that FGM enhanced beauty and hygiene, while 51% believed it controlled women's sexuality. Additionally, 91.7% of the respondents reported refusing to have FGM performed on their daughters.

Conclusion: This study highlights the persistence of FGM in Ilashe Community despite growing awareness of its harmful effects. While many women of childbearing age express opposition to the practice, cultural beliefs and perceptions continue to influence its prevalence. The findings suggest a need for targeted educational campaigns to challenge misconceptions and promote alternatives to FGM, particularly focusing on the empowerment of women and community leaders. Strengthening local laws, improving access to healthcare, and providing education on the detrimental impacts of FGM could play a significant role in reducing the practice in the community.