The Role of Emerging Trends in Male Circumcision on Morality of Youths in Tigania

The Role of Emerging Trends in Male Circumcision on Morality of Youths in Tigania

*Paul Thuranira Rukunga., Dr. Martha. W. Muraya., Dr. Lucy Mathai

Chuka University Kenya

*Corresponding Author

DOI: https://dx.doi.org/10.47772/IJRISS.2025.909000340

Received: 26 August 2025; Accepted: 02 September 2025; Published: 10 October 2025

ABSTRACT

The purpose of the study was to assess the emerging trends in male circumcision and its influence on the morality of youths in Tigania from by 2023. The main argument of this study was that the traditional circumcision was one of the cultural practices that marked the transition of an individual from childhood to adulthood; it also influenced the morality of the youths in the community both negatively or positively. However, the post-colonial change in Tigania has undergone significance change from a traditional detailed rite of passage to modern male circumcision which has created notable cultural shift and conflicting ideas in Tigania community. The study deployed descriptive design and a sample size of 38 respondents who were purposively sampled. Data was analyzed descriptively using historical narrative, thematic and document analysis. The study corroborated the oral sources, archival information and the relevant secondary data. Data interpretation was done through the use the acculturation theory. The study established that the traditional circumcision played a significant role of shaping the morality of youths both negatively and positively. It was also found that the change in circumcision in the post-colonial period continue to have significant influence to the morality of youths through urbanization, economic constrains, modern school system and government policies. These catalysts of change led to emerging blended trends in male circumcision that has continued to influence on the morality of youths significantly. The reduction in some traditional detailed circumcision practices has led to significant loss of the moral values of the Tigania community although there are also some significant benefits that the youths have gained by losing some negative aspects of the traditional circumcision. Some Tigania youths have also improved their self-awareness through modern education and instructions during the alternative rite of passage. It was also noted that some youths started to engage in negative aggressive behavior such as sexual immorality and disrespectful character after undergoing circumcision. The study recommends for the Government of Kenya through the Ministry of Gender Culture the art and Heritage to establish a blended approach of circumcision that borrows the positive elements of traditional circumcision and combines with the positive modern circumcision practices to enhance the morality of youths. This will contribute to sustainable development goal on decent work and Economic Growth and to the cultural historiography among the Tigania community.

Key words: Emerging Trends, Male Circumcision, Morality, Youths and Hybrid System.

INTRODUCTION

Background to the study

According to Bem (1994) during enculturation through the initiation rite, an individual gradually internalizes the moral values that are socially constructed and the identity of a given society. Therefore, the initiate is expected to behave as a ‘moral man’ and act accordingly. Consequently, traditional male circumcision presented a custom that had a significant meaning in terms of new roles, privileges, moral aspects, and societal expectations. Young men were, therefore, required to internalize these codes of behaviors and moral aspects as a part of their biological self. The study was relevant to the current study that examined how the traditional male circumcision influenced the morality of youths in Tigania in especially pre-colonial period.

African traditional male circumcision marked the transition from childhood to adulthood. The practice did not only involve physical marks but also informal education, which inculcated and moral aspects among the male initiates. Circumcision practice as a process helped the initiates to internalize what was expected of them to behave in accordance with the community (Niang & Boiro 2006). Communities like Agikuyu, Akamba, Akan, Xhosa, Maasai, and Aembu practiced male circumcision as a rite of passage that involved training and moral aspects (Kimani, 2015). The study by Kimani was used to shed light on the current study that examined the role of male circumcision in influencing the morality of youths in Tigania community.

However, post-colonial changes in Africa, Kenya in particular, resulted in drastic changes in socio-cultural roles, political dynamics, and values in societies. World history shows that some of the powerful societies in the world thrived by conquering territories and exploiting the cultures of lesser societies. Historians from the Western world and the European colonialists term the traditional practices and their knowledge as “outdated”, ‘simple’ and primitive, which was not the case since the African knowledge system evolved depending on the changes in the ecology. These changes have further extended to the post-colonial period (Zeleza, 1993).

Kimani (2015) states that in the post-colonial period, due to the rise of economic conditions that had been introduced earlier by the European colonialists, most African communities were subjected to a higher cost of living. For instance, the Agikuyu men looked for alternative means of economic activities, such as employment in urban areas, which led to changes in their social roles. Women began to assume the role of men at home, for instance, providing basic needs for the family, such as food and security, which was the role of a man after he was circumcised. The migrations and resettlement disrupted not only the circumcision practice but also communal integration, which was a great key to peace and unity among the people of the Agikuyu community. The practice was no longer effective since teachings of moral values were transmitted to the male initiates. This study addresses only colonialism and its impact on gender roles and values on Agikuyu women and community integrations. In contrast, the current study addressed how the changes in male circumcision affected morality among youths in the post-colonial period.

Kanake (2007) & Kathio (2023) highlights post-colonial catalyst change in male circumcision  through civility modern circumcision urbanization and monetary system society of the Ameru community have led young Meru men to a crossroads, stuck between traditional Meru values and modern cultural influences that have been introduced from civilizations. They find themselves drawn to foreign customs such as drug misuse, child delinquency, and sexual promiscuity. The loss of effective transmission of the traditional moral and civility standards learned over millennia in the boyhood age-set groups has put traditional values at risk, which is something that Meru people are witnessing. The young generation is abusing drugs and also engaged into sexual immorality. Additionally, they are disobeying the conventional ways of acquiring cultural values from their classmates and elders. However modern circumcision has a positive influence on preventing contraction of diseases such as AIDS. These studies addressed on the changes in male circumcision but they have not clearly extensively addressed on their influenced on the morality of youths and the hybrid system of circumcision and its influence on the morality of youths in Tigania, thus there was need for current study to investigate on the gap.

Additionally Miriti (2009), state that emerging trends of male circumcision, in many communities have chosen conventional way of circumcision, others have opted to adapt alternative rites of passage circumcision and others adapted home-based blended male circumcision which has influenced on the morality on the initiates. Therefore the current study also assessed the role of emerging trends in male circumcision and how the hybrid system of circumcision would influence the morality of youths in Tigania.

Statement of the Problem

The existing researches show that African traditional societies practiced rites of passage which were important in promoting morality in the community. Ameru people like any other communities, followed a very detailed and unique system of male circumcision process and procedure that marked a transition from childhood to adulthood. Specifically, male circumcision among the Tigania was very influential in determining social responsibilities and morality of the initiates in the society. However, it is notable that in post-colonial years Tigania male circumcision rite has undergone changes from a traditional detailed rite of passage to modern male circumcision which has created notable cultural shift and conflicting ideas in Tigania community. These notable changes have also influenced the morality of the youths both positively and negatively. It resulted to new blended approach and new ideas on male circumcision that were assessed to find how they have played a role in enhancing the morality of the youths. A lot of research has been conducted on how cultural rites influence moral values of the society. However, very little attention has been given to historical analysis of how the emerging trends in male circumcision has influenced the morality of the youths.

Research Objectives

1. To assess the role of the emerging trends in male circumcision in influencing the morality of the youths of Tigania by 2023.

Research Questions

1. What are the emerging trends in male circumcision in influencing morality of the youths in Tigania by 2023?

LITERATURE REVIEW

Theoretical framework

The study used the acculturation theory; the theory was advanced by (Kroeber, 1948). This theory was used to account for the cultural change within a society. Based on the idea that cultural interaction leads to a process of cultural change, Kroeber described acculturation as a gradual process where a society’s culture changes due to extended contact with cultures from different cultural backgrounds. The influence may be through direct or indirect contact. In some cases, both cultures are affected, though the effect may not be balanced, with one culture being more acculturated than the other between the African culture and the European under different circumstances. According to Redfield et al. (1936), acculturation is the process of two autonomous cultures coming into lengthy personal touch and then changing culturally. Changes in language, cultural norms, religious beliefs, and values are acculturation characteristics. This is noted on an individual or institutional level, particularly when a dominant society’s culture affects a less dominant society’s culture (Sam & Berry, 2010).According to Sam & Berry (2010), assimilation, separation, marginalization, and integration are the four forms in which acculturation may happen. In this instance, the study employed the separation and integration strategy. The separation strategy entails preserving one’s own cultural identity and demonstrating no or little interest in creating connections with other cultural groups, embracing the customs of the host society; in this case, the theory through the separation strategy was used to analyse the role of traditional circumcision on influencing moral aspects of youth as a way of constructing social identity. An integration strategy involves a tactic of assimilating into the culture of the less dominant group by carefully appropriating some aspects of the dominant group’s culture. The study also used the integration strategy to demonstrate how the post-colonial changes catalysts of change assimilated and influenced the culture of traditional circumcision in either positive or negative way  though both have coexisted together to form an hybrid system circumcision. Murphy (1989) states that some aspects of a culture will be absorbed if that culture are perceived to be superior to the other. When a given culture is perceived to be superior to another, some cultural aspects of a lesser culture are absorbed by the superior culture. This may occur when a dominating group tries to force its cultural norms on a subordinate group (Titiev, 1959).In the context of African culture in opposition to European culture during and after colonialism, it was believed that European culture was superior to African culture in terms of dominance and prestige. Consequently, Europeans and some Africans, particularly the elites who wanted to be like the white men, weakened African culture. European culture was believed to be superior to the African culture (Pieterse, 1992).As a result; the study used this theoretical approach to assess the role of emerging trends in male circumcision in enhancing the morality of youths in Tigania.

Location of the Study

The study was conducted in Tigania, which comprises two constituencies, Tigania West and Tigani East in Meru County. Both Tigania West and Tigania East have a total population of 212,505. Tigania District occupies an area of 1030 square kilometers (KNBS 2019) comprising nine wards, including in which in Tigania west has Athwana, Nkomo, Kianjai, Akithi, and Mbeu wards. Tigania East comprises four wards: Muthara, Kiguccwa-Michimikuru, Mikinduri and Thangatha ward. Tigania District borders Igembe, located in northern part, Tharaka to the southern part and Imenti to the western part (KNBS 2019).

Tigania District development plan (2012) indicates that Tigania District lies within the latitude of 0 ̊ .00̊ and 0̊ .40̊ to the North and longitudes of 37̊ and 50̊ to the East. The temperatures are hot and dry, ranging 24.7̊c for the lowland sides (610-700mm) and 13.7̊c for the higher altitudes of Nyambene ranges the Eastern slopes of Nyambene ranges to 380mm -1000 annual rainfall. The four wards were purposively sampled which include; Kianjai, Kiguucwa-Micimikuru, Mikinduri, and Muthara,and they had closer contact with Europeans and adopted modernization earlier than other parts of  Tigania.

The study picked on the Tigania people since they were the first to have contact with colonial administrators who established their headquarters at the Miathene administration by Butler Horney ‘Kangangi‘ a Meru, meaning a wanderer. The headquarters at Miathene administered the whole of the Tigania community in 1922. Tigania was better positioned for Europeans to control the lower parts of Meru and Tharaka easily. Tigania people settled around the slopes of Nyambene hills, which had fertile soil for agriculture. This made it suitable for Europeans to settle around the highlands to establish the cash crops of tea and coffee at Kigucwa-Miciimikuru (Bariu, 2020).

According to Kothari (2004) state that descriptive research design helps to investigate the state of affair as they exist. The study used this design since it was appropriate to get information of the state of affair as they existed in Tigania, it was used to organize the information, collect, analyze and describe the post-colonial change in male circumcision and its influence on morality of the youths in Tigania.

Target Population

Tigania has a total population of 212,505; the subjects of the study were drawn from the four wards, having total population of 62,742 persons. The four wards that were purposively sampled which includes; Kianjai has 13,889, Kigucwa-Michimikuru, 6,240 Muthara 34,187 and Mikinduri 8,426. The target population will consist of 47,553 respondents of 47,553 whom are above 18 years and above from the four wards.  Kianjai has 8,729; Kiguchwa-Michimukuru, 4,261 Muthara 25,342, and Mikinduri 6,242 (KNBS 2019). The target population specifically included both male and female above 18 years and above; including; circumcisers, the youths, elderly men and women the church elders government administrators particularly the colonial chiefs, school administrators who were rich in information as they were  able to give the account and post-colonial period.

Sampling Procedure

Tigania has nine wards, due to her large size and population the study narrowed down to a manageable number of respondents. The four wards were purposively selected since they had close contact with European and had adopted modernisation earlier than other areas in Tigania. These include; Kianjai had a close contact in which the European established a colonial conquest at Miathene in 1922 and also a Native Tribunal Council (NTC) to administer the whole of Tigania District. Kiguchwa-Michimikuru availability of arable land for farming tea and coffee by white settlers (Bariu, 2020). Muthara first catholic mission was established Muthara in 1930 and Mikinduri ward establishment of Scottish churches and catholic mission in 1928 (Thomas, 2003). The study used purposive sampling and snow bawling technique to identify the respondents. The purposive sampling procedure was used to identify the respondents of 18 years and above, and mainly were the he youths were selected to give their opinions and perceptions role of emerging trends in male circumcision in influencing the morality of youths and also the process and procedures in the post-colonial period.

Sample Size

What counts most when conducting a historical study within the scope of previous years, as in current study, is the quality and reliability of the information provided by the respondents, who were mostly sampled based on the information that was useful. The sample size was justified by Kathuri and Pals (1993), who state that the minimum sample size for a major group is 100 while the minor group is 20-50 respondents is representative. According to KNB (2019), the total population of Tigania is 212,505 which is the major group of Tigania and the specific population of the sampled four Wards is 62,742, which is the minor group of Tigania community. Hence, the study used sample size of 38^th respondents whom were determined by data saturation, the respondents provided relevant information until the data was saturated. The data was achieved when all the opinions, themes, perceptions, and experiences were unrevealed through oral interviews and when the information becomes repetitive.

Research Instrument

This study used in depth Interview Guide, Focus Group Discussion and Observation to obtain data.

Interview Schedules

The researcher used well-defined structured oral questions which were based to the specified respondents as shown in interview Schedule (Appendix 2). The interview Guide was comprised of four sections which include; Section A contains the respondents’ bio data details, Section B contains questions on the role of emerging trends male circumcision in influencing the morality of youths in Tigania. Whenever the information given by the respondent was not clear, other sources like secondary data was corroborated for the authenticity.

Focus Group Discussion

The study used focus group discussion to enable the researcher to acquire information from the participant’s beliefs and perceptions based on their areas of interest. The focus group was be formed by adults with the same background. The respondents aged above 18 years were chosen to validate other interviewee. The respondents gave the detail on the changes, opinions, and perceptions on circumcised and the emerging trends in male circumcision and it influence on morality on the Tigania youths by 2023.

Observation Check Lists

The researcher attended circumcision ceremonies and asked permission from the owners to take photos of the initiate during the day of graduation.

This tool was used to complement other instruments of data collection and ensure the data is well-saturated, free from biasness and authentic

Data Collection  Procedure

The study used the following sources for data collection which include;

Oral Sources

The study used oral interview which was guided by interview schedule, this was done following the objectives of the study. The notification was done to respondents before the date, location and the time of when the data was collected of the interview. The researcher gathered information based on the age of the respondents, on the emerging trends of male circumcision and its influence on the morality of youths in Tigania by 2023.

Secondary Sources

The study used the secondary sources from historical books, journals, conference papers public document and local dailies was contacted. The researcher will acquire secondary data from the library, such as Chuka University Library and other accessible libraries, as well as the National Library in Meru, published and unpublished books and newspapers. The secondary sources were used to collect data focusing the emerging trends of male circumcision in influencing on the morality of youths.

Data Analysis Procedure.

After the task of collecting the data, the information was recorded in Kimeru language. The language transcribed was later translated into English language. Coding was done to classify the information and later the data was tabulated before it was stored for analysis. The used thematic data analysis to establish the authenticity of the sources, and the study used corroboration of information from both primary and secondary data. The study used historical analysis and interpretation; this involved rational historical criticism of the sources by data evaluation through internal and external criticism, data contextualization and colligation of event descriptively and systematically and exhaustive review of all the information, the language of the author used was interrogated and the credibility interrogated the language used by the authors and credibility. Finally, the data was analyzed with a help of acculturation theory to examine the emerging trends in male circumcision and its influence on morality of youths in Tigania.

DISCUSSION OF FINDINGS  

The Role of Emerging Blended  Male Circumcision on Morality of  Youths

According to Shivachi (1997) in the contemporary Tigania there a few who practice entirely on conventional male circumcision, the circumciser is invited in their homes and operate the candidate at home. Some of afew places that practice traditional circumcision include Ngage villages, near lower Tharaka, Muthara, Kiorimba and Amugaa are most of the areas where the traditional circumcision is done, in most cases while in seclusion. The elders are appointed by the parent to give advises and instructions to the initiates. The initiates are well endowned with traditional values and they respect their parents another elder. Some of the people who undergone traditional have demonstrated moral values especially to their teacher in school and the society in support by Mwongela added that,

During my time of circumcision I was prepared by the sponsor, psychologically and emotionally that I should not be afraid of knife. The process was done without any medicine applied, it was painful though the lessons I learnt from the seclusion made me the way I am, the sponsor could teach me various teachings concerning how I should relate with my parent, members of opposite sex and how I should behave to the my parent-in laws when I got married these teaching I still hold on them and they have helped me (Mwongela O.I.,2024)

However, on the other hand, traditional circumcision practice is accompanies with songs that have abusive language like Kiino means private part of a woman and Kinana private hair. the practice also involve drinking of alcohol, men, women and children participate in dancing naked  and abusing each other in some cases the young men fights while women are raped. This practice has contributed to the immorality among the in Tigania youths. (Timui O.I., 2024).

The practice is accompanied with serious torture of the body of a candidate psychological, physical and spirituality of initiates. Some of those whom still circumcise in traditional circumcision are illiterates and most of them cause chaos the school institutions like strikes and demonstration thus hampering with school programs and causes bad influence to other student in the moral value to prove their manhood. However M’gwika maintained that the morality of youths in Tigania was blended approach is important to borrow the positive aspects of traditional circumcision and blend in with the moderm circumcision to produce a holistic initiate who is well versed with the culture and Christian moral values (M’gwika O.I., 2024).

According to Kabare (2019) added that there individuals who practice in male circumcision the blended approach of home-based circumcision and modern circumcision in hospital. In home based circumcision is based where the parent of the initiates takes the candidate for circumcision in the hospital but he is returned back home where the house is constructed, and surrounded with dry banana leaves kiganda. The initiate is given the sponsor who is well versed with moral values in order to empower the initiates while in seclusion. The sponsor is occasionally selected by the family who would take care of the initiates. The home based circumcision is the best since the initiates can have a direct interaction with his father, therefore it would be possible for the parent to have a close interaction and monitor the teachings the initiate is fed while in seclusion this will enable the initiate to have a moral values and will not easily misbehave. However when interaction with the key informant, had a different perception on home-based circumcision, revealed that,

It is impossible to have a sponsor who have good intentions of shaping good morals to an initiates, I am a victim where my son when he was circumcised and moved out of seclusion he changed drastically and began to abuse drugs like chewing miraa, taking cannbis sativa and drinking harmful alcohol called kanga the boy later refused to go to school personally I hated home based circumcision because I regret now. (Nkirote O.I., 2024).

Morever the was supported by Rukunga (O.I., 2024) who stated that he took his soon to Kambereu High school where he paid certain amount of money for the initiate to be comfortable in terms especially on medical services and accommodation. The camps were hosted by the religious and the professionals to ensure the initiates have acquired the relevant moral teachings from the Bible to shape the moral values. Additionally the candidates who were circumcised at that age had a close interaction and they could share common goal to achieve better life. The blended approach of  alternative rite is better as  helped to improve the moral fabric of the initiate as opposed to the home based that break the age-set system and communal tie.

According to Kinoti (O.I., 2024) revealed that in Tigania, contemporary male circumcision has been largely done in the hospitals facilities to prevent wide spread of disease. Therefore the alternative rite of passage has been viewed as the best approach to instill moral values and it is the most convenient approach. Many people have adopted as a new practice where the most health circumcisers have been trained and handle the initiates during circumcision. As per the acculturation theory the integration of the two aspects of modern circumcision and Christian values has been importance in character formation of the initiates. The alternative approach has been of great impact in preventing venereal diseases. Additionally Faith Based Organizations such as Presbyterian Church in East Africa are among the stakeholders that play the role organizing programs like counseling, life skills and sexuality. Most of the programs that are taught during the seminars have enabled youths to acquire knowledge, skills and other moral values that have enabled a number others who underwent the traditional the home-based circumcision to behave well than the precedent years. Interaction the key informant reported that:

In Tigania, most parents have taken their sons for circumcision services in medical settings, community mobilization, and open dialogue at the community level regarding cultural beliefs about circumcision, and the provision of safe male circumcision services in clinical settings in a culturally sensitive manner will be essential particularly on the improving moral aspects among the initiates and providing a way. Most of the schools in Tigania especially areas in Mikinduri and Muthara have taken a great task in ensuring the life skills and seminars are emphasized to ensure the morality of youths are well emphasized. Personally I would not recommend my son to be taken for the traditional circumcision because the Kioro concept of traditional was accompanies with some rituals that were ungodly and also it was waste time. Therefore the alternative rite of passage of combining the modern circumcision and the Christian teaching are the best approach to ensure the youths are well equipped with the social, political and religious aspects in their life (Kaubura O.I., 2024).

The report from the oral sources from Focus Group Discussion agreed that the church and the school institution and has pushed for the alternative rite of passage improving the medical male circumcision by ensuring that the health services in Tigania are emphasized and ensure local interaction, with the community by improving culture and gender beliefs and other socio-cultural rites including traditional circumcision which is the key to improve morality among the youths in Tigania community. The church organizations in Tigania have also encouraged women to embrace the medical male circumcision by influencing their partners to appreciate the importance of the modern circumcision and take their sons to be operated in the hospitals and secluded in churches and camps to acquire the essential teachings to build morals among youths in the society. This dialogue was beneficial by promoting moral values among the initiates while they were out of seclusion camps.

However other respondents like Kamanja (O.I., 2024) stated that this alternative rites of passage have led to losing of cultural identity among the Tigania community, where most of the initiates are released from the camp or seclusion after a period of one month, and the preparations, phases of instructions  that were key in shaping the ‘moral man’ during circumcision are no longer  passed during the circumcision leading to production of a ‘half way baked’ initiates whom some of them still keep on misbehaving around their  parent and other elders.

The Alternative Rite of Passage current days they have been effective method of circumcision. This because most of those who take care of the initiates while in seclusion are the religious leaders especially the pastors, deacons and the catechist. The role of the guardian is to ensure the initiates have acquired relevant teachings of morality, the guardian in the contemporary modern male circumcision are mostly the who are versed with the knowledge of the bible that would equipped the initiate with the Christian values of how to be a religious leader in future and also enabled the initiates to understand their role and responsibilities as well as empowering them on the relevant life skills construct the moral values in their family and the community (Kinya O.I., 2024).

Kamenchu (O.I., 2024) in Tigania revealed that the historically the morality of youths have been empowered by alternative rite of passage, through direct parental guidance, it has enlightened most the youths to acquire formal education and most of the have ventured into professionalism like teachers, District Commissioners, doctors, engineers and etc. Therefore people realized traditional circumcision has no value in shaping the professionalism in the contemporary world.

However this alternative rite is very expensive to afford, therefore due to the financial constrains most of the parents have been subjected to introduce their sons in home based circumcision, since is cheaper. In the home-based circumcision the sponsor who takes care of the initiates are generally the uncles and the friends. Theses sponsors sometimes do not give proper guidance and proper knowledge to the youths during the seclusion. This conditions has resulted most of the young people to engage into idleness, other immoral practices like homosexuality, prostitution, lack of engagement other unproductive activities and also crime practices. Similarly, the economic constrains subjected many people in the community to venture into locally made beer called kaanga or kathoroko which is harmful in their health, social life and also engaged people into immoral practices like use of abusive language in front of the elderly people therefore interfering with moral values  (Sarah O.I., 2024).

On contrary to the Focus Group Discussion the alternative rite of passage has played significant changes in in terms of moral values. The moral values have been fostered by the religious leaders especially the pastors, professionals, deacons catechist and reverends where are invited to guide the initiates on the moral aspect and career perspectives.  This alternative rite of passage has a moderate male circumcision has been moderated by ensuring the initiates are safe from any form of harassment as opposed to the traditional circumcision that was associated with beating of the initiates when they do a mistake and forced especially to ‘revealing pitiful’ was a torturous lesson that subjected them to a point of death. The alternative rite of passage emphasized on the hybrid system of circumcision by selecting key Biblical and some few positive aspect of traditional teaching and blend them together in order to enhance the morality of youths in Tigania.

As per the acculturation theory the integration of modern circumcision, Christian teaching, and few positive aspects of traditional teachings form a blended approach that have  shaped moral values of youths in a positive way. However some of the people lament that The modern instrument for circumcision is associated with many instrument like syringes, needle, pair of forceps knife and a pair of scissors subject a candidate to a physical and psychological torture  leading to depression and during the circumcision, where in some instance the initiates are subjected to death when operated by the  circumciser who is not well versed in circumcision  and many circumcisers have been sued in court, as opposed to the traditional circumcision that involved only one instrument just a knife. In modern circumcision the application of surgical anesthesia, therefore the current initiates do not experience the pain that is associated with enculturation of moral values to the initiates thus they do not acquire the meaning of circumcision (Morris & Eley 2011). The figure below shows the modern instruments of modern circumcision

On contrary, Most of the institutions like churches, schools and the hospitals supported the alternative rite of passage. This trend of circumcision has enabled the initiates to acquire life skills as a part of shaping morality of youths while in seclusion. the initiates are taken care by the professional nurses. Therefore there is high level of hygiene in the hospital where they are not contracted with the diseases as opposed to the traditional circumcision that involved use of ‘one knife’ (Wanyanya O.I., 2024).

However after the seclusion, the initiates in this modern circumcision are presented with various gifts like flowers and money. In these cases the flower gift is an appreciation to show that the initiate has graduated to the next stage of adulthood. However this gift of flower has no significant impact in shaping the moral values of the youths, similarly to money, the youths are offered some money as gift and this is likely to shape their mind to the system of monetization and capitalism, which otherwise may compromise their morality. If the youths lack money in the pocket he is likely to steal from their parents this affect the moral values. Alternatively the Bible would be recommended as a gift to the youth as it would build the moral values.  As opposed to the traditional male circumcision, after the seclusion the initiate nthaka was given a number of gifts by his father and they had a symbolic meaning, for instance he was given the a pair of sandals which was a sign of preparedness to walk long distances to search food for the family, he was given spear which had a sign of fighting and defeating the enemies and finally the shield was a sign of protection (Muriithi  O.I., 2024).

According to Parsitau (2012) alternative rite of circumcision has empowered the youths by ensuring that through non-governmental organizations such as salvations transformation of morality are some of the particular aspects that are facilitated to enhance the wellbeing of the Tigania youths. The Alternative Rite of Passages has ensured safety male circumcision and more importantly it has enhanced Christian values that have played a part to ensure the the morality is well emphasized of youths in the current generation. However, not all the people in the society can afford this alternative rite of passage, as a result the initiates tend to be engaged into  theft cases so that that he can initiated the same with other initiates, therefore hampering the moral values among the youths in Tigania. Moreover, the respondent also emphasized that,

 Some of these organized camps by churches and schoolare blamed for materialistic.  circumcision charge huge amount of money about 15000 just for a month’s therefore leaving our boys to people whom their aim is business oriented, counseling is not emphasized and also moral values are not transmitted effectively, after seclusion no changes in their character development and  the initiates begin to behave awkward like disobedience to the parent circumcised (Mukuthuria O.I., 2024).

The Solutions to Promote Morality of Youths in Tigania Community.

The Focus Group Discussion stated that traditional circumcision among the Tigania was one of the mechanism that was used to maintain fundamental values and moral fabric, especially on the circumcision songs sung during the operation had significant teachings on the morals of how they were supposed to behave. These songs helped them to internalize the moral principles both individually and publicly. The community in collaboration with the African Government can reinstate the traditional cultural practice of male circumcision this would be achieved by borrowing positive aspect of traditional circumcision especially the preparation stages, advisory and incorporation stages as well as traditional songs which had moral significance on the youths.

 The study was supported by Kaubura (O.I., 2024) who added that there is need for the parent to spend enough time to guide their children on the morality apart from the school. The parent are pivotal in shaping the moral values of the youths even after the seclusion by guiding then on the Biblical teachings on respect, being responsible and also character development from childhood to adult life. The tutors need to be diligent on choosing the the main topic  that would shape the morals of youths positively and also one who are experienced, well trained and with relevant skills, knowledge and  a resourceful person with vast information and values of traditional circumcision  and Christian moral teachings. This form of hybrid approach system of education would not only shape the Christian and traditional values but also will form youths who are holistically sophisticated with skilled and knowledge of cultural identity to the Tigania youth.

The studies by Kathio (2023) suggested that the ministry of culture should create awareness by introducing seminars conferences and camps to change on the view of traditional circumcision by ensuring that there are different cultural practices of the communities including traditional male circumcision, this would instill social cohesion and peaceful coexistence. This would be achieved by having a hybridity of modern and traditional circumcision to come up with a comprehensive system of shaping the morality of youths in the society. The respondents through focus group discussion suggested that there is need for the county Government of Meru and the National Government to implement the policies that will favor cultural development and reconstruction of customs and practice especially in male circumcision reinvented into the school curriculum as a part of social education.

Similarly Nkiring’a (O.I., 2024) stated that the school system of education should implement the curriculum that has the traditional teachings that were taught during the seclusion. In her suggestion showed that before a child attain the age of 18 years, there is need for them to be taught social education that incorporate gymnastics, sport education military education, collective responsibility like team building traditional and religious education including Christianity and Quran, this teaching will enable them to internalize in their youthful stage by enabling themselves to exempt from anti-socio practice like drug abuse, sexual immorality this will enable the young people of Tigania to learn morality particularly on how they should relate to each other, avoid social crimes such as theft, prostitution and homosexuality. Therefore through this achievement the study will have attained Sustainable Development Goal of decent work and economic Development.

Finally the acculturation was used to integrate the two cultural practices of traditional circumcision and modern circumcision changed the original social structure and process of traditional circumcision caused by the catalysts of change. There were necessary to form a blended culture of circumcision through cultural adoption of some specific positive elements and merge with the modern system of circumcision to form a harmonious hybrid system of circumcision.

CONCLUSION FOR THE STUDY

The study also concluded for emerging trends in male circumcision had significant benefits in shaping the morality of youths after the seclusion and at the same time they had a negative impact on their morals. These emerging trends included the alternative rite of passage, home-based circumcision and traditional circumcision. Finally, the study suggested for a possible solution to male circumcision to promote morality. The study suggested for the Hybrid system of circumcision that entails borrowing positive aspects from traditional circumcision and blend with modern circumcision aspect to produce a blended approach that would empower the moral foundation of an initiates both traditional and Christian or modern way. The hybrid system would produce a holistic person both culturally, economically and morally oriented.  As a result this would help in achieving Sustainable development Goal on decent work and Economic development. Finally acculturation theory was appropriate to demonstrate the integration of the two cultures to form a hybrid approach.

RECOMMEDATION OF THE STUDY

The study recommends that the Government with county Government in Meru through the ministry of Gender,  Culture, Arts and cultural Heritage should allocate more fund to establish more cultural centers to practice during cultural day, where the community and the youths would learn the traditional circumcision songs like kirairre and mariri that had significant teachings on the moral values and then these songs to be introduced in modern circumcision to promote moral identity among the youths of Tigania. The study also recommends that the community empowerment programs should emphasize on reviving the traditional circumcision practice that is by borrowing positive aspect like moral teachings kioro. The community would chose the elders especially from Njuri Ncheke council of elders who are well versed with information and more importantly ones with good reputation and the blended with modern circumcision to bring in the hybrid system of circumcision that fosters the initiate holistically especially on social, moral and economic sphere. This will promote cultural and moral growth from one generation to another. The county Government of Meru in collaboration with the state Department of Health and Ministry of Health need to have an inclusivity of health practitioners and traditional circumcisers to have the best approach to male circumcision that would not enhance the spread of HIV/AIDS and venereal diseases to the initiate and also will maintain the cultural teachings that promote morality of youths in Tigania community. The study also recommends for sustainable development in the society, the ministry of education and curriculum development stakholders to include traditional circumcision teachings to be blended in the education curriculum to enable the youths to have holistic phenomena and more importantly they will also be able to embrace and appreciate their own culture and identity.

REFERENCES

1. Assaad, M. (1980). Female circumcision in Egypt: social implications, current research, and prospects for change. Studies in family planning, 11(1), 3-16.
2. Bem,   (1994). Defending the lenses of gender. Psychological inquiry, 5(1), 97-101.
3. Doyle, D. (2005). Ritual male circumcision: a brief history. The Journal of the Royal College of Physicians of Edinburgh, 35(3), 279–285.
4. Earp, B., & Shaw, D. (2017). Cultural bias in American medicine: the case of infant male circumcision. Journal of Pediatric Ethics, 1(1), 8-26.
5. Kanake, J. (2007). Transformation of the traditional circumcision rite of passage for Meru boys in Kenya: A critical response to HIV/AIDS and gang formation
6. Kathuri, ,  & Pals, D. (1993). Introduction to education research. Education Media Centre, Egerton University.
7. Kimani, V. (2015). The Transformation of Circumcision and Masculinity among the Agikuyu of Kiambu, 1945-2008. Kenyatta University Institutional Repository, Nairobi, Kenya.
8. Kothari, C. (2004). Research methodology: Methods and techniques. New Age International.
9. Marck, J. (1997). Aspects of male circumcision in subequatorial African culture history. Health transition review, 337-360.
10. Morris, B. J., & Eley, C. (2011). Male circumcision: An appraisal of current instrumentation. Biomedical Engineering, University of Rijeka, Rijeka, 315-354.
11. Murphy, K. (1989). Is the relationship between cognitive ability and job performance stable over time?. Human performance, 2(3), 183-200.
12. Niang, C. &  Boiro, H. (2007). “You can also cut my finger!”: social construction of male circumcision in West Africa, a case study of Senegal and Guinea-Bissau. Reproductive  Health Matters. An international journal on sexual and reproductive health and rights (29), 22-32.
13. Parsitau, D. (2012) Agents of gendered change: empowerment, salvation and gendered transformation in urban Kenya. In Pentecostalism and Development: Churches, NGOs and Social Change in Africa (pp. 203-221). London: Palgrave Macmillan UK.
14. Njagi, M. (1998). To Investigate the Cultural Practices in Moral Education Among The Ameru People.
15. Sam, D., & Berry, J. (2010). Acculturation: When individuals and groups of different cultural backgrounds meet. Perspectives on psychological science, 5(4), 472-481.
16. Shivachi (1997) The Persistence of Traditional Customary Practices in Contemporary Societies: the Case of Female Circumcision Among the Meru of Central, Kenya (Doctoral dissertation, University of Nairobi).
17. Thomas, (2003). Politics of the womb: Women, reproduction, and the state in Kenya. University of California Press.
18. Tigania District development plan (2012)
19. Zeleza, P. (1997). A modern economic history of Africa: The nineteenth century (Vol. 1). East African Publishers.

Oral data

1. Mwongela 17^th June 2024
2. Timui 5^th July 2024
3. M’gwika 17^th July 2024
4. Nkirote 25^th June 2024
5. Kaubura 5^th July 2024
6. Kamanja 15^th June 2024
7. Kinya 20^th June 2024
8. Sarah 28^th June 2024
9. Wanyanya 17^th June 2024
10. Muriithi 3^rd July 2024
11. Mukuthuria 10^th July 2024
12. Nkiring’a 4^th July 2024