Empowering African Grandmothers as Social Change Agents: Optimizing a Cultural Resource

Prevention of violence against women and girls: a new chapter

While the practice of female genital mutilation (FGM) has been abandoned in western countries, it remains common in many African countries from Senegal to Somalia, in the Middle East, in some parts of South-East Asia and even among immigrant communities in Europe, North America and Australia. Previous studies in Burkina Faso reported a high prevalence (77%) of FGM among 15 to 49 years old women and described the commitment of the government of Burkina Faso to end this practice. Little is known about the effect of this effort on the trend of FGM in the country. This study examined whether the prevalence of FGM changed overtime and identified the factors associated with this practice. Data from the 2010 multistage household survey of 15 to 49 years old Burkinabe women were analyzed. Simple frequency and logistic regression were used to meet the study objectives. Of the 3,289 women who participated in the survey, 68.1% had undergone FGM. Among those who had a daughter (n = 2258), 18.7% had a circumcised daughter. Young age [15 to 24 years (odd ratio (OR): 0.26. 95% confidence interval (CI) 0.21 to 0.31) or 25 to 34 years (OR 0.59, 95%CI 0.48 to 0.72)], ethnicity [Gourmatche ethnic group (OR: 0.48, 95%CI 0.31 to 0.73)], religion [Muslim (OR: 1.53, 95%CI 1.09 to 2.14)], and social support from community leaders (OR: 1.37, 95%CI 1.07 to 1.75) were significantly associated with the FGM among women in Burkina Faso. Although, FGM is associated with serious health risks, its prevalence remains unacceptably high in Burkina Faso. Social marketing interventions targeting community social norms, raising the community awareness about FGM, and empowering women to make informed decisions for their daughters are needed in order to end this deeply rooted tradition. Key words: Female genital mutilation, prevalence, predictors, social norms, Burkina Faso.

ObjectiveDetermine the effectiveness of the Communities Care programme (CCP) on change in harmful social norms associated with gender-based violence (GBV) and confidence in provision of services with residents in intervention...

Child marriage, female genital mutilation and cutting, and corporal punishment of children are three examples of harmful social practices that are underpinned by strong social norms. The enduring nature of these practices underscores the formidable challenge of altering deeply ingrained cultural and social norms. Changing these norms to promote the abandonment of such practices has been pursued through various means. These include the adoption of international conventions and the implementation of laws aimed at eradicating harmful practices. Additionally, efforts have involved mobilizing social movements and fostering localized community consensus to challenge and reshape these deeply ingrained norms. This chapter draws upon a growing body of scholarly research on social norm change, which serves as a foundation for understanding the complexities and nuances of addressing these issues. It is important to recognize that despite the presence of formal and informal systems and services dedicated to child protection, these violations of children’s rights persist as harmful social norms, often with few successful examples of effective approaches to change them.

This research was conducted to prove the extent of changes in social norms among young people in a small town. The case study are the two cities: Indramayu and Cirebon. It aims to analyze the things that cause a change in norms of the youth association. The method is survey and observation, with quantitative data collected by questionnaire. The samples in this study were 300 respondents using quota sampling; i.e., 150 respondents drawn from high school in Indramayu, and the rests were taken from Cirebon. The analysis was done by scoring techniques. Based on the results there are changes in social norms among the youths. For about 91 percent in Indramayu male and female respondents have dated at least once. Meanwhile in Cirebon, the pattern shows only 80 percent. There is also evidence that 53 percent young men and women in Indramayu have ever been kissed, and 29 percent for case in Cirebon. One of the causes of the change in norms is the globalization involving technology improvement, especially spreading of internet. The survey revealed that the most dominant in influencing the youngster relationship such as kissing, hugging, holding hands and even sexual intercourse is porn video. Approximately at56 percent or 167 people of the 300 respondents get the motivation after watching it.
 

Female genital mutilation (FGM) is a complex harmful traditional practice associated with prevalent social norms. Yet, there is a lack of social norms focused conceptual and measurement frameworks to assess the impact of social and behavior change communication-based interventions towards ending the practice of FGM. This manuscript describes the development of an evidence-based macro framework to measure FGM behavior and social norms change over time. ACT is an acronym for the different sections of the framework: 1) Assess What People Know, Feel, and Do; 2) Ascertain Normative Factors; 3) Consider the Context, Especially Gender and Power; 4) Collect Information on Social Networks and Support; 5) Track Individual and Social Change Over Time; and 6) Triangulate All Data Analysis. ACT takes a social-ecological perspective to change and was constructed using various social norms theories, both in general and specific to FGM. Subsequently, meetings were held with social norms and FGM field experts across the world to further refine the framework. The ACT framework includes a menu of constructs, indicators, methods, and tools that can be adapted according to available resources, the local context, and research limitations. Both qualitative and participatory quantitative methods are described. Descriptions of the steps necessary to measure social norms change with regard to FGM through monitoring and evaluation are included. The ACT framework allows for change to be directly linked to the communication approaches used by interventions through attribution and contribution using indicators to measure outputs, short-term outcomes, and exposure. Triangulation is built into the ACT framework to facilitate validation, enrichment, and holistic interpretation of data, as well as creating a feedback loop. ACT is currently being validated in two countries in Africa in which FGM is practiced to different extents. Next steps are discussed.

Ending child marriage: ensuring healthy futures for girls

Cultural practices such as Female Genital Mutilation, early child marriages and patriarchy have been on the rise in West Pokot despite interventions by government and non-state actors over the years. These outdated cultural practices have hindered the progress of girls academically. It is vital to educate the girl-child in society. However, teenage pregnancy gets girls at the wrong time when they are still in schools and this affects their education very much and eventually ends up ruining their future. This paper looks at how various cultural practices have affected girl child education in West Pokot County, Kenya. The study was conducted in Central Pokot Sub County primary schools targeting 12 headteachers and 120 teachers. The respondents were selected through purposive and simple random sampling. Data was collected using questionnaires and interview schedules. Data collected were analysed using percentages and frequencies. The results of the study showed that the status of girl-child education was low. Cultural factors like; early marriages, female genital mutilation, child labour, widowhood practices and taboos influenced girl-child education. The study found out those cultural factors in the study area affected girl-child education negatively as it slowed down their transition, academic performance and also the acquisition of knowledge required at the basic education level. The study recommends that the government should take legal action against parents who take their girl-children for FGM and early marriages; there is a need for awareness on the importance of girl child education, provision of scholarships for girls at basic and tertiary level and introduction of guidance and counselling sessions in schools.

Female Genital Mutilation (FGM) and child marriage (CM) are some of the worst harmful practices rampant in Ethiopia. Population Media Center-Ethiopia (PMC-E), in partnership with UNICEF and UNFPA, have been broadcasting radio talk shows (RTS) in select regions of the country to address these issues. The main objective of this study was to establish the popularity and relevance of these shows in addressing the issue of FGM and CM. Specific objectives were establishing respondent awareness of the shows, analyzing the knowledge gained from the issues raised in the shows, establishing the convenience of RTS broadcasting times to listeners, and offering suggestions for improvement. The study used a cross-sectional population-based household survey design in which men and women aged 15 – 49 years were interviewed in two phases. A total of 860 respondents in Phase I and 741 in Phase II were interviewed using questionnaires. Data was analyzed descriptively. Findings show that the reach of RTS was not good, attributable to lack of access to radio, mobile phone, or/and lack of electricity or time to listen to the shows. The content, time and presenter skills and creativity were convenient to listeners and the popular topics discussed were FGM, CM, and gender equality. There was a significant difference between people who listened to the shows and those who didn’t in regard to understanding FGM and CM issues. The study recommends government of Ethiopia subsidize the cost of radios purchased by people in target areas as well as promote the use of alternative media to present topics discussed in the RTS.

The Afar region, one of the hot spots of female genital mutilation (FGM) in Ethiopia and the Horn of Africa, has attracted several international and local anti-FGM campaigns including the longitudinal global UNFPA-UNICEF joint initiative. The region is often praised as a showcase for the acclaimed social norm change brought by intervention projects. Religious leaders and traditional birth attendants (TBAs) were among the key local actors targeted as agents of change and norm mediators. The declaration passed by the religious leaders outlawing FGM, and the numerous community public declarations made all applauded the success in social norm change. Such accounts are often in tune with a narrative of linear progress of norms whereby global norms of gender equality successfully diffuse to local settings. The discourse pronouncing the diffusion of global norms often overshadows the norm contestations and resistance happening at the grassroots level. Based on an ethnographic study conducted in the Afar region, this contribution examines the different aspects of norm contestation and resistance happening at the grassroots level throwing light onto the resurgence of FGM in the region where the practice continued beyond the observational gaze of the government and other stakeholders. Furthermore, the article discusses the discursive strategies that the local community adopted ranging from performative compliance, negotiation for a milder form of the practice to devising alternative ways and platforms for performing FGM. The article critically reflects on the direct and subtle forms of resistance, the framing of the debate and the interplay of several factors that undermined the efficiency of the interventions.

British Journal of Midwifery • August 2014 • Vol 22, No 8 On 22 July, the Government and UNICEF, held the first Girl Summit aimed at mobilising efforts at home and abroad to end female genital mutilation (FGM) and child, early and forced marriage (CEFM) within a generation. The effects of FGM in the UK are wider reaching than we previously thought. Following a report by City University London and human rights organisation Equality Now (2014), it is now believed that more than 135 000 women and girls in the UK are FGM survivors—more than twice the previous estimate (NHS Choices, 2013). Furthermore, it is estimated that about 60 000 girls aged 0–14 years old were born in England and Wales to mothers who had undergone FGM. Prime Minister, David Cameron called on the global community to help. He said that ‘Britain doesn’t have any special magic’ to stop these practices alone— so global action is needed. During the summit, the Government announced new action and funding to protect millions of girls from these atrocities. £1.4 million is to be spent on an FGM Prevention Programme, in partnership with NHS England, to help care for survivors and safeguard those at risk. Theresa May, Home Secretary, announced that a special unit will be set up in England to tackle FGM as part of a wide-ranging package of reforms to stop the practice in the UK (Topping, 2014). The laws around FGM will become strengthened; parents will be held responsible if their child is a victim of the practice and new legislation was announced that will mean they can be prosecuted if they fail to prevent their daughter being cut. May also announced that there will be a consultation to make it mandatory for professionals to report FGM. It is amazing that this is not already the case. Much of the battle to end these practices lies in increasing cultural understanding and knowledge of FGM and CEFM; that is why the Girl Summit has taken to social media to help raise the profile and ask people to pledge support. So far, over 10 000 people have pledged via Twitter and Facebook, including celebrities such as actor and writer Stephen Fry and model Christy Turlington, and the message has reached more than 950 million people through these networks—such is the power and reach of social media. Despite all the focus from high-profile celebrities and politicians, FGM won’t be eradicated unless resources are put into the professionals on the ground. Midwives are often the first health professional that women who have undergone FGM see, they therefore have an important role in its detection and prevention. It’s all well and good having a summit, but it won’t mean a thing if midwives aren’t supported with the time, resources and training to help end these abhorent practices in this generation. BJM

Female genital cutting (FGC) causes permanent harm to women and the girl child. It is a threat to women's bodily integrity and a violation of their fundamental human rights. Nigerians still engage in this high-risk behaviour even though it is on the decline. The objective of the study was to determine the prevalence of mother-to-daughter FGC and associated factors. A sample of 10,568 women who reported mother-to-daughter FGC from the 2018 Nigeria demographic and health survey were analysed. The prevalence of this outcome variable was estimated using percentages. The multivariable binary logit model was used to examine its associated factors. The weighted prevalence of mother-to-daughter FGC was 15.0%. Women having secondary or tertiary education had 27% reduction in the odds of mother-to-daughter FGC when compared with those with no formal education or primary. Non-poor women had 28% reduction in the odds of mother-to-daughter FGC when compared with poor women. Older women had higher odds of mother-to-daughter FGC when compared with mothers aged 15-19 years. Islamic women had 2.80 times higher odds of mother-to-daughter FGC when compared with Christian women. Those who are covered by health insurance had 51% reduction in the odds of mother-to-daughter FGC when compared with uninsured women. Ever-married women and those employed had higher odds of mother-to-daughter FGC when compared with single and unemployed women. Respondents who watch television or use the internet had 27% and 61% reduction in the odds of mother-to-daughter FGC when compared with those who do not watch television or use the internet, respectively. The practice of mother-to-daughter FGC still persists in Nigeria. There is a need to implement multifaceted interventions such as educational programmes targeting women of low socio-economic status. Mother-to-daughter FGC can be addressed through empowerment.

BackgroundGlobally, an estimated two million women have undergone Female Genital Mutilation (FGM), and approximately four percent of women who have been circumcised live in Ghana. In the Bawku Municipality and Pusiga District, sixty one percent of women have undergone the procedure. This study therefore aimed at identifying the factors that sustain the practice of FGM despite its illegality, in the Bawku Municipality and the Pusiga District.MethodThis study used a descriptive qualitative design based on grounded theory. We used purposive sampling to identify and recruit community stakeholders, and then used the snowball sampling to identify, recruit, and interview circumcised women. We then used community stakeholders to identify two types of focus group participants: men and women of reproductive age and older men and women from the community. In-depth interviews and focus group discussions were conducted and qualitative analysis undertaken to develop a conceptual framework for understanding both the roots and the drivers of FGM.ResultsHistorical traditions and religious rites preserve FGM and ensure its continuity, and older women and peers are a source of support for the practice through the pressure they exert. The easy movement of women across borders (to where FGM is still practice) helps to perpetuate the practice, as does the belief that FGM will preserve virginity and reduce promiscuity. In addition, male dominance and lack of female autonomy ensures continuation of the practice.ConclusionFemale Genital Mutilation continues to persist despite its illegality because of social pressure on women/girls to conform to social norms, peer acceptance, fear of criticism and religious reasons. Implementing interventions targeting border towns, religious leaders and their followers, older men and women and younger men and women will help eradicate the practice.

The Missing Women of Sande: A Necessary Exercise in Museum Decolonization

2. Alternative rite of passage: A new way to end FGM