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This [HPV vaccination] is a study. They [the government] want to know who will be the victims in the future. [N2 (Somali mother)] Teachers can provide and discuss culturally appropriate information targeting the double sexual standard in schools. It is also recommended to take the cultural stigma on sexual matters into account and extend the HPV vaccination to an older age, as suggested earlier [ 33]. Furthermore, daughters and mothers discuss and exchange information on the HPV vaccination with each other, whereby the mothers’ opinions on the HPV vaccination are often decisive. Daughters tend to accept the views of their mother and their peers, and mothers tend to accept the views of their Somali peers. Malik S. A qualitative study into the perceptions of Dutch Turkish and Dutch Moroccan mothers on HPV vaccination for their 12 years old daughters, Master thesis. Amsterdam: Department of Medical Humanities, VU University Amsterdam; 2012.

Gele A, Kumar B, Hjelde K, Sundby J. Attitudes toward female circumcision among Somali immigrants in Oslo: A qualitative study. Int J Womens Health. 2012;4:7–17. The Somali women in the study had not been aware of possible susceptibility to HPV through partners, even though they had been aware of a cultural double sexual standard, as also found in a study among Turkish and Moroccan mothers [ 33]. Also, cancer is perceived as a sensitive topic by the women [ 14]. The Somali mothers particularly attribute cervical cancer to metaphysical beliefs such as fate and God’s will [ 37]. However, the Islamic faith also plays the role of a cue to action: some participants state that their religion supports preventive care and/or medicine to improve health.Somali women have a hard life in their country. To this day, there are no actresses or models in this country. If the women want to become them, they must run away from their country. Participation in Human Papillomavirus (HPV) vaccination and Papanicolaou Screening (Pap smears) is low among ethnic minorities in the Netherlands and hardly any information is available about the cervical cancer prevention methods of Somali women living in the diaspora. This qualitative study, based on the Health Belief Model (HBM) and an intersectionality-based framework, explores the perceptions of Somali women living in the Netherlands regarding measures to prevent cervical cancer. Methods

The following list contains dating platforms the best suitable for finding Somali hot girls for dating and marriage. Some women suspect that the government is aware of the vaccine’s side effects, yet deliberately uses it on participants to research new vaccines. The young Somali women think that negative information might be concealed by the CIb and in their interviews questioned the government’s cultural norms with regard to sex: Nearly half of the Somali girls were born in the Netherlands (8 out of 14), the other girls were younger than the age of 5 at the time of migration to the Netherlands. Most of the young Somali women are highly educated (10 out of 14). All the girls had received childhood vaccinations, while only one out of the eight invited girls received the HPV vaccination. Five girls did not receive an invitation because they were turning 17 in 2009 and at that time did not belong to the target age range of 13–16. One girl could not recall the invitation.

Waris Dirie (born in 1965) is a fashion model, writer, and public figure of Somali origin. Waris Dirie became the first femme to publicly condemn the practice of female circumcision, was appointed a special UN ambassador and established a Fund to fight against FGM (Female Genital Mutilation). Jawahir Ahmed Olden A. Somali refugees in London: Oral culture in a western information environment. Libri. 1999;49(4):212–24. You do not know what the future consequence of the vaccine will be and what will happen to my child. I have never received vaccination and I am completely healthy. I do not want to be a guinea pig who will undergo experiments. [N 2 (Somali mother)] Another major barrier is related to language. The Somali mothers from the second migration wave are often not fluent in Dutch, while Somali girls have access to Dutch language and culture through school. Hence, some young Somali women have to translate information about the HPV vaccination to their mothers, which daughters then sometimes perceive as a barrier. As a consequence, they have not always informed their mothers. Although the goal for HPV vaccination coverage was set at 70 % [ 4], less than half of invited girls born between 1993–1996 (45 %) showed up to receive all three injections during the campaign of 2009, when the vaccination program started [ 2]. Also in 2013, the vaccination coverage remained low: slightly more than half of the girls born in 1997 (56 %) and 1998 (58 %) received the three injections [ 5].

This study has some limitations. First, discussion within natural existing groups may have inhibited truthful disclosure. However, the women in this study generally have felt safe to discuss sensitive topics within their already established group of cultural peers. Besides, according to the organizations who helped recruit interviewees, the women would not have accepted a structured focus group. Wong LP. HPV information needs, educational messages and channel of delivery preferences: Views from developing country with multiethnic populations. Vaccine. 2009;27(9):1410–5.

Department of Medical Humanities, VU University Medical Centre, EMGO+ Institute of Health and Care Research, School of Medical Sciences, Amsterdam, The Netherlands You can hardly find Somalian women in bars and cafes if you venture to go to Somalia to find a wife there. This country is not a touristic place and not the best place to go. Hammarström A, Johansson K, Annandale E, Ahlgren C, Aléx L, Christianson M, et al. Central gender theoretical concepts in health research: the state of the art. J Epidemiol Community Health. 2014;68:185–90. This study explores the perceptions of Somali women in the Netherlands about the prevention of cervical cancer. Based on the HBM and intersectionality, the girls’ and the mothers’ perceptions have been distinguished in the following themes, in which gender and culture play particular roles: (1) Somali women and preventive healthcare; (2) Knowledge, language, and negotiating decisions; and (3) Sexual standards, culture, and religion. This idea of eternal shame instills fear in young Somali women and mothers. The mothers use social control and education on Islamic norms as ways to promote chastity among daughters and to prevent stigma. With the cultural double sexual standard on the virginity of girls, the HPV vaccination is not considered necessary. Yet, some girls criticize it by expressing their discontent with the Somali cultural norm that stigmatizes girls who are sexually active before marriage.