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| Projects HIV/AIDS Awareness
To exchange information with the people of Kapchorwa about HIV/AIDS and other issues relevant to development, the foundation is working with an affiliated NGO, the Humanitus Foundation based in Kamwenge District, to establish a community radio station, drop-in centre and focal point for the populace. When funding becomes available, Ngenge Development Foundation and the Humanitus Foundation will conduct open workshops throughout the district. Both foundations share a common goal of empowerment through education and recognise that community participation is vital if a project is to succeed. Financial Assistance Kapchorwa still has a small tax base due to its relatively small and poor population. There is little initiative to source funding from elsewhere, as people do not have security to access loans. Even then, opportunities for loans are limited. Initiatives of some activities/projects are not yet fully operational and there have been accusations they do not benefit the disadvantaged. These policies are poorly designed and are not pro-poor. The Kapchorwa Development Foundation is looking at ways to initiate programs which ensure policies support people at all levels of society rather than the powerbrokers. To achieve this aim, the foundation is working with its affiliates and all tiers of government. Female Genital Mutilation 
On the social front, land use in Kapchorwa was and is largely patriarchal. Women are sidelined. There is gender distribution in societal roles. However, men dominate where resources are more attractive while women are sidelined to the periphery. Traditional and cultural lifestyles cater for adults more than young ones e.g. feeding. There are restrictions on eating habits where women are denied some foods. Cultural practices e.g. Female Genital Mutilation (FGM) and roles that suppress women are still practiced. The foundation is working within communities to reduce the incidence of FGM. Through the Humanitus Foundation, the Kapchorwa Development Foundation is embarking on a program developed by the African Women’s Communication and Development Network (FEMNET). Female genital mutilation (FGM) is the removal of part, or all, of the female genitalia. The most severe form is infibulation, also known as pharaonic circumcision. An estimated 15% of all mutilations in Africa are infibulations. The procedure consists of clitoridectomy (where all, or part of, the clitoris is removed), excision (removal of all, or part of, the labia minora), and cutting of the labia majora to create raw surfaces, which are then stitched or held together in order to form a cover over the vagina when they heal. A small hole is left to allow urine and menstrual blood to escape. In some less conventional forms of infibulation, less tissue is removed and a larger opening is left. The type of mutilation practiced, the age at which it is carried out, and the way in which it is done varies according to a variety of factors, including the woman or girl's ethnic group, what country they are living in, whether in a rural or urban area and their socio-economic provenance.
Some girls undergo genital mutilation alone, but mutilation is more often undergone as a group of, for example, sisters, other close female relatives or neighbours. Where FGM is carried out as part of an initiation ceremony, as is the case in societies in eastern, central and western Africa, it is more likely to be carried out on all the girls in the community who belong to a particular age group. The procedure may be carried out in the girl's home, or the home of a relative or neighbour, in a health centre, or, especially if associated with initiation, at a specially designated site, such as a particular tree or river. The person performing the mutilation may be an older woman, a traditional midwife or healer, a barber, or a qualified midwife or doctor. Girls undergoing the procedure have varying degrees of knowledge about what will happen to them. Sometimes the event is associated with festivities and gifts. Girls are exhorted to be brave. Where the mutilation is part of an initiation rite, the festivities may be major events for the community. Usually only women are allowed to be present. Sometimes a trained midwife will be available to give a local anaesthetic. In some cultures, girls will be told to sit beforehand in cold water, to numb the area and reduce the likelihood of bleeding. More commonly, however, no steps are taken to reduce the pain. The girl is immobilized, held, usually by older women, with her legs open. Mutilation may be carried out using broken glass, a tin lid, scissors, a razor blade or some other cutting instrument. When infibulation takes place, thorns or stitches may be used to hold the two sides of the labia majora together, and the legs may be bound together for up to 40 days. Antiseptic powder may be applied, or, more usually, pastes - containing herbs, milk, eggs, ashes or dung - which are believed to facilitate healing. The girl may be taken to a specially designated place to recover where, if the mutilation has been carried out as part of an initiation ceremony, traditional teaching is imparted. For the very rich, the mutilation procedure may be performed by a qualified doctor in hospital under local or general anaesthetic. An estimated 135 million of the world's girls and women have undergone genital mutilation, and two million girls a year are at risk of mutilation - approximately 6,000 per day. It is practiced extensively in Africa (28 countries) and is common in some countries in the Middle East. It also occurs, mainly among immigrant communities, in parts of Asia and the Pacific, North and Latin America and Europe.
More commonly, the chronic infections, intermittent bleeding, abscesses and small benign tumours of the nerve which can result from clitoridectomy and excision cause discomfort and extreme pain. First sexual intercourse can only take place after gradual and painful dilation of the opening left after mutilation. In some cases, cutting is necessary before intercourse can take place. In one study carried out in Sudan, 15% of women interviewed reported that cutting was necessary before penetration could be achieved. Some new wives are seriously damaged by unskillful cutting carried out by their husbands. A possible additional problem resulting from all types of female genital mutilation is that lasting damage to the genital area can increase the risk of HIV transmission during intercourse. During childbirth, existing scar tissue on excised women may tear. Infibulated women, whose genitals have been tightly closed, have to be cut to allow the baby to emerge. If no attendant is present to do this, perineal tears or obstructed labour can occur. After giving birth, women are often reinfibulated to make them "tight" for their husbands. The constant cutting and restitching of a women's genitals with each birth can result in tough scar tissue in the genital area. The secrecy surrounding FGM, and the protection of those who carry it out, make collecting data about complications resulting from mutilation difficult. When problems do occur these are rarely attributed to the person who performed the mutilation. They are more likely to be blamed on the girl's alleged "promiscuity" or the fact that sacrifices or rituals were not carried out properly by the parents. Most information is collected retrospectively, often a long time after the event. This means that one has to rely on the accuracy of the woman's memory, her own assessment of the severity of any resulting complications, and her perception of whether any health problems were associated with mutilation. Some data on the short and long-term medical effects of FGM, including those associated with pregnancy, have been collected in hospital or clinic-based studies, and this has been useful in acquiring a knowledge of the range of health problems that can result. However, the incidence of these problems, and of deaths as a result of mutilation, cannot be reliably estimated. Supporters of the practice claim that major complications and problems are rare, while opponents of the practice claim that they are frequent.
The psychological effects of FGM are more difficult to investigate scientifically than the physical ones. A small number of clinical cases of psychological illness related to genital mutilation have been reported. Despite the lack of scientific evidence, personal accounts of mutilation reveal feelings of anxiety, terror, humiliation and betrayal, all of which would be likely to have long-term negative effects. Some experts suggest that the shock and trauma of the operation may contribute to the behaviour described as "calmer" and "docile", considered positive in societies that practice female genital mutilation. Festivities, presents and special attention at the time of mutilation may mitigate some of the trauma experienced, but the most important psychological effect on a woman who has survived is the feeling that she is acceptable to her society, having upheld the traditions of her culture and made herself eligible for marriage, often the only role available to her. It is possible that a woman who did not undergo genital mutilation could suffer psychological problems as a result of rejection by the society. Where the FGM-practicing community is in a minority, women are thought to be particularly vulnerable to psychological problems, caught as they are between the social norms of their own community and those of the majority culture. Custom and tradition are by far the most frequently cited reasons for FGM. Along with other physical or behavioural characteristics, FGM defines who is in the group. This is most obvious where mutilation is carried out as part of the initiation into adulthood. Jomo Kenyatta, the late President of Kenya, argued that FGM was inherent in the initiation which is in itself an essential part of being Kikuyu, to such an extent that "abolition... will destroy the tribal system" A study in Sierra Leone reported a similar feeling about the social and political cohesion promoted by the Bundo and Sande secret societies, who carry out initiation mutilations and teaching. Many people in FGM-practicing societies, especially traditional rural communities, regard FGM as so normal that they cannot imagine a woman who has not undergone mutilation. Others are quoted as saying that only outsiders or foreigners are not genitally mutilated. A girl cannot be considered an adult in a FGM-practicing society unless she has undergone FGM. The removal of the clitoris and labia ' viewed by some as the "male parts" of a woman's body ' is thought to enhance the girl's femininity, often synonymous with docility and obedience. It is possible that the trauma of mutilation may have this effect on a girl's personality. If mutilation is part of an initiation rite, then it is accompanied by explicit teaching about the woman's role in her society.
In some cultures, enhancement of the man's sexual pleasure is a reason cited for mutilation. Anecdotal accounts, however, suggest that men prefer unmutilated women as sexual partners. Connected with this is the perception in FGM-practicing communities that women's unmutilated genitals are ugly and bulky. In some cultures, there is a belief that a woman's genitals can grow and become unwieldy, hanging down between her legs, unless the clitoris is excised. Some groups believe that a woman's clitoris is dangerous and that if it touches a man's penis he will die. Others believe that if the baby's head touches the clitoris during childbirth, the baby will die. Ideas about the health benefits of FGM are not unique to Africa. In 19th Century England, there were debates as to whether clitoridectomy could cure women of "illnesses" such as hysteria and "excessive" masturbation. Clitoridectomy continued to be practiced for these reasons until well into this century in the USA. However, health benefits are not the most frequently cited reason for mutilation in societies where it is still practiced; where they are, it is more likely to be because mutilation is part of an initiation where women are taught to be strong and uncomplaining about illness. Some societies where FGM is practiced believe that it enhances fertility, the more extreme believing that an unmutilated woman cannot conceive. In some cultures it is believed that clitoridectomy makes childbirth safer. FGM predates Islam and is not practiced by the majority of Muslims, but has acquired a religious dimension. Where it is practiced by Muslims, religion is frequently cited as a reason. Many of those who oppose mutilation deny that there is any link between the practice and religion, but Islamic leaders are not unanimous on the subject. The Qur'an does not contain any call for FGM, but a few hadith (sayings attributed to the Prophet Muhammad) refer to it. In one case, in answer to a question put to him by 'Um 'Attiyah (a practitioner of FGM), the Prophet is quoted as saying "reduce but do not destroy". Mutilation has persisted among some converts to Christianity. Christian missionaries have tried to discourage the practice, but found it to be too deep rooted. In some cases, in order to keep converts, they have ignored and even condoned the practice. Agricultural Situation Natural disasters such as floods, land slides, droughts, are regular occurrence and sometimes this is due to poor farming practices. The Kapchorwa Development Foundation conducts workshops with the local community, aimed at improving farming practices. The foundation is planning to expand its workshops in conjunction with government agricultural officers. To achieve its aims, the foundation will hold monthly and as-required meetings with local farmers at the drop-in centre once it is constructed. It will also broadcast relevant agricultural information on its community radio station. With the vast majority of the community involved in farming, these are seen as pivotal to enhancing the lives of the local population. Generational Change Little researcher is being carried out to explore and preserve the local and indigenous knowledge of the people. This is precarious as the older generation die away, the demise of the traditional and time tested knowledge is imminent. The foundation sees the spoken word as an excellent way to record for posterity the history of the district. This will be achieved by interviews conducted by the foundation and broadcast on community radio. This will also be a viable way for the younger generation to learn more about their people, their way of life and their hopes and aspirations for the future. Other issues There are strong attachment to certain practices e.g. cattle keeping, maize growing with little room to diversify. The local people have little access to social services such as health units, educational facilities, hygiene, water and sanitation. The primary and secondary education is of poor quality. There are also high levels of school drop-outs due to teenage pregnancies, household poverty etc. Rape, defilement, elopement, substance abuse, abduction incest, forced marriages are some of the more abominable practices that are taking place virtually unchecked with little or no publicity because it is a taboo to do so. Early marriages and school dropouts are still very common. In Kapchorwa, inter-clan and inter-tribal conflicts are common and frequent. Psychosocial effects of HIV/AIDS and conflicts are manifested in the communities and the traumatisation of people affected by HIV/AIDS is still apparent. The foundation has land available where it plans to construct a radio station, drop-in centre and clinic to service the local community. To achieve its goals, the foundation is working with its affiliates through the Humanitus Foundation. Objectives
Areas of Intervention
Strategies The strategies for implementing activities range from networking and collaboration to direct service delivery. Information dissemination, advocacy, lobbying and research. Coverage
Activities implemented and ongoing
Incoming Programs/Projects
Challenges / Constraints
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HIV/AIDS is beginning to have devastating effects that cut across the economic sector. As the energetic and strong people in the community get affected, so do the levels of revenue fall.
The procedure is carried out at a variety of ages, ranging from shortly after birth to some time during the first pregnancy, but most commonly occurs between the ages of four and eight. According to the World Health Organisation, the average age is falling. This indicates that the practice is decreasingly associated with initiation into adulthood, and this is believed to be particularly the case in urban areas. 
The effects of genital mutilation can lead to death. At the time the mutilation is carried out, pain, shock, haemorrhage and damage to the organs surrounding the clitoris and labia can occur. Afterwards urine may be retained and serious infection develop. Use of the same instrument on several girls without sterilization can cause the spread of HIV. 
Genital mutilation can make first intercourse an ordeal for women. It can be extremely painful, and even dangerous, if the woman has to be cut open; for some women, intercourse remains painful. Even where this is not the case, the importance of the clitoris in experiencing sexual pleasure and orgasm suggests that mutilation involving partial or complete clitoridectomy would adversely affect sexual fulfillment. Clinical considerations and the majority of studies on women's enjoyment of sex suggest that genital mutilation does impair a women's enjoyment. However, one study found that 90% of the infibulated women interviewed reported experiencing orgasm. The mechanisms involved in sexual enjoyment and orgasm are still not fully understood, but it is thought that compensatory processes, some of them psychological, may mitigate some of the effects of removal of the clitoris and other sensitive parts of the genitals. 
In many societies, an important reason given for FGM is the belief that it reduces a woman's desire for sex, therefore reducing the chance of sex outside marriage. The ability of unmutilated women to be faithful through their own choice is doubted. In many FGM-practicing societies, it is extremely difficult, if not impossible, for a woman to marry if she has not undergone mutilation. In the case of infibulation, a woman is "sewn up" and "opened" only for her husband. Societies that practice infibulation are strongly patriarchal. Preventing women from indulging in "illegitimate" sex, and protecting them from unwilling sexual relations, are vital because the honour of the whole family is seen to be dependent on it. Infibulation does not, however, provide a guarantee against "illegitimate" sex, as a woman can be "opened" and "closed" again. 
© 2005 Ngenge Development Foundation