In a high-level panel discussion that brought together stakeholders to commemorate the Zero Tolerance on Female Genital Mutilation in Uganda was held on 10th February 2021at Imperial Royale Hotel in Kampala. the theme was ‘No Time for Global Inaction: Unite, Fund and Act to End Female Genital Mutilation’. It was argued that the Alternative Rite of Passage is a viable option to FGM as proposed by the Sabiny elders. Madam Jessica Kusuro (member of the Sabiny cultural association) argues that, FGM is rooted in the strong cultural norms and attitudes and should change. The Sabiny social structure is such that power and authority belongs to the men. "The elders know that power and authority rests in men, so there is need for the men to get out of the norm of asserting authority on the culture because factors that originally used to drive FGM are not anymore". New driving factors now exist (economic). The FGM analysis study report was conducted in 7 FGM practicing districts in Uganda reveals astounding statistics. Some progress has been in reducing the FGM prevalence from 1.4% in 2006 to 0.3% in 2016. However, age at circumcision varied but was lowest in Karamoja 14.5 years) and in Kween was 19 years and Bukwo and Kapchorwa is 17 Years. It is evident that mothers (35%) had the strongest influence on the girls to undergo FGM. On the other hand high prevalence rates are accompanied by high awareness rates. Meaning that, being aware of dangers of FGM does not help these women decide not to go through circumcision. Also support for FGM abandonment is stronger in presence of perceived gains in terms of education and increased government investments in the region. Regarding opinions on FGM in eastern Uganda, 72% would encourage relatives /community members against cutting. This varied from 90.5% in Amudat, 89% in Kween, Nakapiripirit 71.9%, Kapchorwa 71% and 58% in Moroto. It is interesting to note that previous approaches to tackling FGM have been criticized since they came with negative attitudes and demonized the Sabiny culture as ‘bad and wrong’ and yet this is a culture they have grown in and groomed into. There is need to change the approach and attitudes. It is important to help the Sabiny appreciate that their culture and this needs to meet the changing and evolving demands of the society counts. The use of the existing resources within the communities (elders, surgeons, mothers etc) to sensitize them and promote dialogue is critical and sustainable; other than having ‘outsiders’ coming into their communities to criticize their culture. The Sabiny Alternative Rites of Passage will therefore focus on building social skills i.e. confidence building and assertiveness among girls and women and not demonise the Sabiny culture. It was noted that bringing the mentorship that was done traditionally; improving and blending it with what is relevant today is key. Madam Jessica argued that the young Sabiny ought to also learn the history and culture of the Sabiny so that the question of identity is not on ‘cutting’ but on what they are as a people regarding skills and ideology. This will build patriotism too. It was highlighted that new drivers for FGM are emerging in the society especially economic livelihoods and this needs to be tackled. Much as Uganda is confident in its existing policy and legal framework on FGM elimination; implementation remains a challenge especially regional cross border FGM that is happening across the porous borders of Kenya and Uganda, These existing regional initiatives and policy/legal frameworks developed need to be integrated into the country programming and resourcing. This will help adduce evidence on our progress in terms of implementation of the legal frameworks on FGM vis avi the reality because the cultural leaders and communities being engaged don’t seem to appreciate the execution of the existing FGM Act but will insist on the culture. Therefore, having more strategic initiatives at the border points in order to move forward remains a priority.