Traditional circumcision is practiced by several ethnic groups in Uganda, including the Bagisu community. This letter focuses on the imbalu circumcision among the Bagisu. On August 3, 2024, the Bagisu officially began the imbalu circumcision season, which is expected to conclude on December 31, 2024. During this period, parents and guardians have been circumcising their male children.
Imbalu circumcision involves a surgical procedure on the male genitalia (penis) performed by a local male surgeon (umukhebi) and his assistant (umunutsi) as a rite of passage into adulthood. Unlike medical circumcision, which is conducted by formally trained professionals, traditional circumcision is carried out by surgeons who undergo informal training. This role is reserved for a select few individuals, and their work is believed to have some supernatural elements.
For generations, local surgeons have successfully performed their duties. However, like any practice, there are instances where complications arise, such as over or undercutting of the foreskin, cutting of major blood vessels, or severe damage to the genitalia. Successful imbalu circumcision depends on several factors: the tools must be well-sharpened, the surgeon must be skilled and well-intentioned, the candidate must be able to endure pain, and there should be strong individuals to hold the candidate if necessary. Additionally, the surrounding people should not interfere with the procedure.
Last week, I visited my village to witness circumcision ceremonies. Unfortunately, I heard reports of a few boys whose genitalia were severely damaged. These incidents are not uncommon and have historically been attributed to w!tchcr@ft or bad luck. Some victims have lost their lives or suffered permanent s3xual disabilities. Given these risks, we must not ignore such incidents. The principles of no harm and respect for the sanctity of human life should be upheld during circumcision.
Traditionally, measures were in place to minimize harm. Candidates were prepared for circumcision, including the unfolding of their foreskins at an early stage (khukwobula and khukhala lurandasi). They were also taught how to withstand pain. The father or guardian was responsible for choosing a skilled surgeon, and the community ensured checks and balances on who could become a surgeon or handler. Candidates were supposed to come from their mother’s side to ensure protection, and in the absence of maternal relatives, others would step in to protect the candidate.
These efforts aimed to minimize the risks associated with circumcision. However, with societal changes, these measures are often inadequate or overlooked, increasing the risk of h@rm.
In light of these concerns, we must ask: What happens to candidates who suffer h@rm? Who is responsible? How can we continue practicing traditional circumcision while respecting the principles of no harm and the sanctity of human life?
