So, three times a week, and sometimes more, women from the Abu Shouk and Al Salaam camps head out on four-hour treks to scavenge for fuel. If they don't come upon any trees, the women resort to clawing through the hard-packed earth to reach bits of root that they can burn instead.
But hard work is only part of their problem. Looming larger for these women is the constant threat to their safety: By venturing even a short distance outside of the camps they could face harassment, sexual assault, or even death. Since early 2003, conflict has wracked this region, forcing more than 2 million people from their homes. Many of them have sought shelter in camps like Abu Shouk and Al Salaam. But the demands of daily living—the need for wood, for jobs, for food—often require them to leave the safety of those camps.
Now, Oxfam America, together with the Sudanese Agency for Environment and Development Service (SAEDS), has launched a $132,000 program that will help thousands of displaced women stay safer in this volatile place. The agency is providing 4, 200 households with fuel-efficient stoves that, in many cases, will completely remove the need for women to hunt for wood. Two thousand of the stoves are kerosene-fueled; another 2,000 are efficient wood-burning stoves; and 200 of them use gas. The project will benefit about 25,200 people.
Women were excited about getting the stoves, said Sahar Ali, an Oxfam America program officer, who paid a monitoring visit to Abu Shouk in late January.
"Traditionally, the provision of firewood and fuel for cooking has been the responsibility of women," said Ali, in a report she filed after the visit. "There are few other sources of cooking fuel available to them."
But with the introduction of kerosene and gas, they now have other options. And the small round stoves that burn wood efficiently—as opposed to open fires—means women will need to make fewer of the dangerous scavenging trips.
Still, convincing women that gas is a smart way to cook has taken some doing, said Ali. They worried about its hazards.
"This is the first time for them using gas, and most of the houses are made from wood," said Ali. "If it burns, it burns all the camp. They said we prefer kerosene—not the gas."
The hesitancy about gas notwithstanding, the new stoves are bringing another important benefit to the region, too: some relief for the environment.
"North Darfur is mostly desert, and the few trees that provided a nearby source of cooking fuel when the camps were first created more than two years ago are all gone," said Ali in her report.
It's a trend that Ibrahim Suliman, a program coordinator for SAEDS, has watched for the past four decades as it's crept across the region.
"When I was a child, most of Darfur was covered in forest—even North Darfur," said Suliman, a native of Dar el Salaam, a small village about 30 miles south of El Fasher. But in the last 30 years, those trees and grasses have given way to desert. Why?
"Because of overgrazing," said Suliman. "Because there is no planning for animal breeding. And the firewood for cooking. And for houses—people build their houses from wood. And charcoal traders."
But with the introduction of the stoves, some of that degradation can be slowed since less wood will be needed for cooking. Suliman has even convinced his mother to switch to kerosene.
"She's very happy. It's clean," he said.
SAEDS is taking its concern for the environment a step further: It has launched a replanting project in Dar es Salaam and plans to begin a similar effort around the camps.
"Our philosophy is to restock the forest and all these things will be improved," said Suliman. "If we try to stop cutting trees and every year we try to plant many new trees, within four to five years we will be able to restock a big amount of trees. And we'll be able to at least make the environment more attractive than before and people can find grasses for their animals and be able to cultivate again. It might take a long time, but we have to start."
In Dar el Salaam, thanks to SAEDS, about 4,500 new saplings are now growing.
"In five to 10 years, I'm sure it will be green," said Suliman.
Near El Fasher, trees might also grow again. Oxfam's project with SAEDS calls for the planting of 10,000 seedlings around the camps. Families who have recently received the fuel-efficient stoves will be mobilized to do the planting.
]]>Mamadou Diedhiou, the school's director, takes the high enrollment as a compliment. "Our school district has one of the highest levels of attendance in the country," he says proudly. "And we are building schools all the time."
Four of Diedhiou's teachers have been using the Oxfam-funded GRA-REDEP peace education curriculum for the last three years, and others are learning about it and integrating it into their classes also. The teachers are seeing a real difference in the behavior of the students at Basembo Diandy: fewer fights, more tolerance, and more engagement with the faculty on school issues. The students understand what it is to be a citizen, says Pathé Diatta, one of the teachers. "When we used to raise the flag here most students weren't interested,"" he said in the school library. "But after we taught them about citizenship, they attend the flag raising every morning."
Citizens enjoy certain rights, and this is a key lesson taught in Professor Djibril Faye's class, held in one of the concrete block buildings, where there is a charcoal outline of the African continent on the back wall. The students, roughly 40 kids between 10 and 15, can name their basic rights: the right to live in peace, the right to medical care, the right to food.
And then the big one comes up: the right to an education. The discussion revolves around why some families don't let their girls go to school, just the boys. Many students don't understand the issue completely. When asked for reasons why a father might not allow a daughter to attend school, some think it might be because there is no money for clothing, transportation, or school fees.
But that is not it. Professor Faye wants them to discover the gender dimension of this human rights issue—a basic injustice based on the roles society imposes on females. "Maybe the father wants his daughter to work around the house, so when she gets married she will know what to do," one boy suggests. The unfairness comes out clearly to the students. Now they see why girls might be more likely to be kept home from school—a violation of their right to an education.
Seynabou Sène, a slim 13-year-old student, took the lesson to heart. "Girls need to go to school," she said after the class. "If my father told me I could not go to school, I would force him to take me so I can have a better future. I want to be a teacher."
]]>Tato Boru, 48 and the mother of five children, is a peacemaker. She leads the Moyale area women's peace council which Oxfam's local partner, the Research Center for Civic and Human Rights Education (RCCHE), helped to found.
Here, near the Kenyan border, many people make their living as herders. Droughts plague the region, and their consequences—shriveled pasture and water sources sucked dry—are particularly severe for families of herders and their animals who depend on those resources for survival. Tension over shortages can trigger disputes, as can concern about land demarcation lines drawn by the government. Add guns to the mix, and conflicts quickly turn lethal. Over the years, fighting in the area around Moyale has taken many lives.
One of several similar committees, the council Boru heads advocates for peaceful coexistence among the different ethnic groups in the region and helps mediate between them when conflicts start to simmer. There are also councils for young adults and village elders.
Giving an example of how her group works, Boru told about a recent dispute that erupted when a group of Somalis settled in a nearby village predominantly occupied by Gabra.
"There was a stone attack and there were a few gun shots, but no one was hurt. We felt it was time for our intervention," she said. "We went...and told them that land is the gift of God and we all can share it."
Accompanied by members from the other two councils, the women urged the sparring groups not to resort to violence, but to engage in discussions first, and if that didn't work, to take the matter to court. In the heat of disputes like this, council members try to visit the troubled village at least once a week. As things cool down, they cut back their visits to once a month.
Raising awareness is one of the key objectives of the peace council, and something its members take on regularly in both formal and informal settings. Occasionally, the women will ask community officials to organize a gathering of local people at which the council will then make a presentation. Other times, community events, such as weddings, can serve as an opportunity for peace teachings.
Peace initiatives like these are helping women reclaim a degree of authority that was once theirs—an authority that gun-fueled violence has severely eroded. With RCCHE's help, women are now speaking out about the suffering armed conflicts shower on their families. They are finding a voice and sharing their burdens of loss and sadness.
"Before this, we weren't in a position to disclose our feeling about conflict. We simply suffered with it. But now, we've got a chance to speak on peace and work on it. Our awareness and participation bring change," said Boru.
"In the late '90s, there was an awakening to the value of traditional conflict resolution methods," said Muthoni Muriu, Oxfam America's director of regional programs. "That's when the role of women in peace building really came on stage."
It's a role that is rightfully theirs: Women bear the brunt of hardship when violence rips through a community, leaving husbands dead, homes in ashes, livestock looted.
"They lose fathers, brothers, and sons," said Boru, seated on a low stool in the cocoon-like quiet of her tukul. "They take care of the wounded, the children, the animals. Even if they don't die, they have to shoulder so many of the burdens...the horror."
There is acknowledgement among men in this patriarchal culture that women bring something unique to peace work.
"They are better than men," said Boru Roba, a man and the leader of a peace committee for elders.
"Women can play both a fueling role and a cooling role in conflict," added another man, Galma Roba, a representative for traditional leaders. "If men get initiated for conflict and women interject, the men might change their minds."
Highlighting the awful consequences of conflict—the death, the destruction—against the broad benefits of peace is at the core of the women's strategy. It's an argument few can refute.
"When we try to sensitize them on the importance of peace, there is no man who opposes us," said Mako Dalecha, a mother of five children and a member of the peace council. "Peace—and rain—are the basis for life in our area."
]]>The 25th anniversary of the AIDS epidemic has come and gone, and after all the UN meetings, the hand wringing, and the finger pointing, there remains one key element that has received little press: In the epicenter of the AIDS epidemic—in southern Africa, home to one of every three people in the world living with HIV—it is women like Leona, in Mozambique, who are shouldering a disproportionate burden of the disease.
The problem here is lack of respect for women's rights. In some places in southern Africa women are prohibited by law from owning or inheriting property, and so have few financial assets. This limits their independence, putting them at risk financially, emotionally, and sexually. It is not surprising that more than half of the world's HIV-infected women, more than nine million of them, live in southern Africa, according to the UNAIDS report released in November 2006. With little power to negotiate their sexual activity, females in some areas of southern Africa now represent three quarters of HIV and AIDS infected people aged 15 to 24. When people say AIDS has become a "feminized" epidemic, this is what they mean. In 2004, UN Secretary General Kofi Annan appointed a task force to study the problem. The experts urgently recommended the development of non-discriminatory laws and policies designed to help women protect their rights and reduce their vulnerability.
The countries of southern Africa lack adequate resources (not to mention a vaccine and access to drugs) to care for the millions with HIV and AIDS. Yet unlike the scientific barriers to ending the epidemic, it is well within our power to support women's rights—an essential means to cutting down the number of women infected and affected by HIV and AIDS.
Creating equal rights for women in Africa, like everywhere else, is a challenge. Last May, I saw it for myself. Within an hour of my arrival in South Africa, I heard on the radio that the African National Congress's Deputy President Jacob Zuma was acquitted of charges that he had raped an HIV-positive woman, the daughter of an ANC comrade.
Violence against women is endemic in South Africa, where a woman is raped every 26 seconds. But women's rights experts I met said that the Zuma trial itself said a lot about the country's attitude toward women. There was intense scrutiny of the victim's sexual past, while Zuma's was not considered. Zuma, a potential presidential candidate, arrived at the courthouse in a motorcade with body guards and enjoyed vocal supporters in the streets as he proudly invoked his Zulu culture to explain why he'd had unprotected sex with the woman. By contrast, attempting to ensure her safety and preserve her privacy, the accuser crept into the court through the back door. The discrepancy in power and access to justice was remarkable, especially since the country was just celebrating the 10th anniversary of its progressive constitution, which has very clear provisions guaranteeing equality for men and women before the law.
But for every Zuma trial, there is progress too. The day I encountered Leona in Mozambique, she met with a legal advisor at a women's rights organization in Maputo to learn how to defend her right to stay in her house. Accustomed to claiming a dead relative's assets, her in-laws did not realize that Mozambique had a new Family Law that protects the right of widows to inherit property. "He never had another wife," Leona said, "so no matter what his relatives say, I have the right to inherit the house and things."
In addition to changing laws, proponents of women's right also need to work with cultural leaders to help encourage long-term changes in customs and traditions that discriminate against women. Women themselves are taking this on, sometimes at great personal risk. Cecilia Reis, an elderly traditional healer and guardian of culture and tradition in her community, told me that she is committed to teaching women about their rights under Mozambique's new Family Law to counter the exploitative customs that put them in danger of poverty and abuse. "You have to stand up, face men eye to eye," she told me. "This is the only way for them to see the power of women."
In one of the most notable successes of legal reform in the region, a coalition of five women rights and development organizations in Mozambique, funded by Oxfam America, researched and advocated forthe new Family Law. They showed what strong organizations and committed women can do with the right kind of assistance.
Governments, the UN, international NGOs, and other donors need to expand their horizons in the fight against HIV and AIDS, and address the gender dimension of the crisis. We all have a responsibility to ensure that women like Cecilia have the support they need to create solutions to their own problems. For the most heavily infected and affected part of the world, it is an essential component in the fight against AIDS and the fight for our future.
]]>Although 83.3 percent of the population considers rape to be a crime, 16.7 percent still denies it. This is an alarmingly high percentage which is then reflected in the high rate of rapes. In its 2005 report on crimes (through November), the Attorney General's office reported 2,296 registered cases of rape, sexual aggression and statutory rape. 40.2 percent of the people polled affirm that the place where these types of crimes most often take place is within the home—a place believed to be among the safest for women, boys and girls—and that the person who most often commits the crime is the step father (58.3 percent).
If the previous information sounds alarming, the panorama gets even worse. Seventy percent of those polled believe that the National Civilian Police (PNC) shows little interest in the rape cases that are presented to them, and 20 percent think the PNC could care less. At the same time, the PNC is one of the agencies where people most often go to denounce an act of violence. This was shown by another study done by the Human Rights Ombudswoman's office, which was also supported by Oxfam America.
This study, in addition to asking about the treatment that women receive in the different institutions of the State, also investigated the situation of gender violence within these very institutions. As well as a high rate of sexual harassment, there is a high degree of discrimination in the way women are treated and in opportunities that exist for them. Furthermore, the study reveals salary inequality between men and women. It highlights that although most of the women have a university degree, they usually don't denounce sexual harassment for fear of losing their job or other acts of revenge. Harassers operate with an alarming degree of impunity. In only 3 percent of the cases where harassment was denounced were the perpetrators fired or transferred.
The Human Rights Ombudswoman's Office convened many public functionaries from the aforementioned offices in order to share the results and said they would follow up.
]]>But first, they sing and dance, accompanied by whistles and drums. The entire neighborhood arrives to see what is happening. They sing songs of solidarity, and the power of women to overcome poverty and illiteracy, and about a new law in Mozambique they are using to redefine their entire society, one family at a time.
The Mozambique Family Law, promulgated in 2004 is designed to bring women's rights under law in line with international standards. Thanks to this new law, women now have a chance to inherit and own financial assets such as cash and property, and have a job that earns wages—without the permission of a husband or male family member.
And the Family Law recognizes customary marriages registered with local government—an important distinction in places like Jorge Dimitrov where couples can't always afford formal marriage ceremonies. Now, women living with a husband for more than a year have the right to a share of family assets if the marriage breaks up.
However, some people in Hulene and the greater Jorge Dimitrov area are basically unaware of the new law, and live by customs and traditions that are at odds with it. The problems this creates are most obvious in cases of domestic violence and other family conflicts.
"We see a lot of problems with couples," said Hilario Muthembe, an activist in Hulene. "Maybe the husband has an illness, and says his wife is a witch and wishes him to be dead."
And when families consult local traditional leaders or healers, the matter can be resolved based on traditions and local customs that favor those with the most power: men. The activists in Hulene said this opens up the possibility of domestic violence, and an abrupt "divorce" leaving a woman and her children on the street with no means of support.
Encouraging local leaders to respect women's rights under the Family Law is the mission of MULEIDE, Oxfam America's partner in Mozambique. The organization has trained more than 400 legal advisors in three provinces who work with traditional healers, the main custodians of local culture in neighborhoods like Bario Hulene.
Their mission is to make sure that women understand their new rights, and that traditional healers help protect them. "We want the illiterate grassroots women of Mozambique to know that there is a legal instrument that can help overcome decades of suffering," said Rafa Machava, executive director of MULEIDE. "So we need to engage everyone to balance their customs with the new law."
Traditional healers are the key to the strategy, as they advise local elites and families, and can be the ones to help create the long-term shift in culture that will promote respect for women's rights. Noemia Fernando, one of MULEIDE's trained legal advisors in Bario Hulene, said it is essential for her and the other activists in the community to enlist traditional healers to help women. "Traditional healers have the power to treat them, get the problem resolved, and unify the family," she said. "That is why we need them with us, they can help us do our work." Fernando and her MULEIDE colleagues explained the new law to the traditional healers in Hulene, and some healers are now helping them explain the new law to their clients, and develop non-violent solutions to conflicts.
Fatima Coelho, a traditional healer for three years, got her training on the new Family Law in 2005. And she is using her training to help ensure that women's rights are respected in her work. Coelho said it is a real challenge to help couples avoid violence. "I'm trying to teach that it is better to sit down and talk instead of beating each other—this is not the way to build up a family. This is the strongest value I gained from my training with MULEIDE in 2005, it is the best way to address these family issues."
Cecilia Reis, an elderly woman active as a healer since 1962, has been an ardent promoter of women's rights and has been working with MULEIDE since 1994. She is at the leading edge of creating a new culture of respect for women in Mozambique. Her comments show her commitment, her realistic outlook, and her aspirations. And at the root of her dedication are her own personal commitment and the training she got from MULEIDE, which is critical to her work as a spiritual advisor.
"Women and men should be equal. Women have to open their eyes and claim their rights. These issues will not change overnight—we have to fight, and get our men to [understand], because they are very difficult and don't want to change. But we still have to stand up, look them in the eye and say to them, "we have to share, because the Family Law says we have equal rights."
"There is no one who will chase me away from my house, not even my husband, he knows that I have my own rights. This is what we are trying to teach our women. But some are not open minded, and they are dependent on their husbands, sometimes they accept being beaten all the time, and sometimes they die of domestic violence, because they have nowhere to go.
"And they don't even know that there are lawyers at MULEIDE, and at the courts, who can defend them. We have lost many members of our community to domestic violence.
"But what can we do? We are a poor country, so we have to work hard. The few of us who are able to do this work, we have to stand up and work strongly."
]]>But proverbs can evolve over time and no longer be accepted as true. As communities become more educated, they may update their perspective. In one village in Oromiya, future proverbs may reflect the wisdom of educating women and the changes in communities when this occurs.
Like many places, Southwest Shewa in Oromiya has a history of practices that harm women. Traditional culture here often oppresses women, whether involving female circumcision (genital mutilation), early marriage, abduction, battery, or the inheritance of a wife upon the death of her husband.
What is called "culture" often reflects matters of convenience. The abduction of women for marriage has increased as the economy has declined, since husbands no longer want to pay for weddings and dowries. Inheriting a wife from a dead relative is another way of keeping land in the family. An economy of subjugation serves to control women who do most of the work in a household. And female circumcision is thought to dampen a woman's sexual desires, making her calmer, less willful and uncontrollable, less likely to "break everything." Some of these practices, especially female circumcision, are perpetuated by women themselves, concerned that their daughters will be unmarriageable unless they follow established tradition.
Yet one village in Southwest Shewa is starting to change such practices. Oxfam America, through a partner organization, the Oromo Self-Reliance Association (OSRA), began the reeducation process in Adaa Berga district eight months ago. Women and men in the communities are learning about women’s rights and initiating their own changes to harmful practices. This training is coupled with a livelihoods project, the establishment of a cereal bank run by women. The cereal bank, where grain is stored to be sold when prices are high, empowers women by providing them with some economic security and supplementary income. Women must take the civic education course as a condition of joining the women's cooperative. That powerful combination makes both the education and the cooperative more effective.
The Oxfam-supported women-run cooperative has named itself Qubse, which means "hope for the future." The women on the committee have all attended OSRA trainings, enabling them to become advocates in their own communities. But "hope for the future" is not limited to economic growth through the cereal bank. It means realizing the dream of a better life for each woman and her neighbor, a life of rights and respect for themselves and future generations.
The education has been an eye-opening experience for many people in the community. For some, the lessons have come late in life, but the whole community stands to benefit—especially the girls.
Mulu Gofta, a 45-year-old mother of four, is clear about what she hopes for the future. "One thing the good life means to me is educating your children. You support your daughters in education. First they will help me, then they will help the community, and in a few years they will help our people."
It is a sentiment that is echoed by others, most notably by 46-year-old Abebu Kebebe. For nearly a decade, Abebu has struggled as head of her household, a single mother widowed and left with nine children. Like many others in the community, she speaks of educating her daughter, saying, "That is the good life. That is the good hope for me. Also, this will be helping my neighbors and being an example."
Several years ago, Abebu forced one daughter into marriage at age 11. Her daughter left school, where she was in 4th grade. Now, after attending the OSRA training funded by Oxfam, Abebu has changed her outlook on early marriage and other traditional practices.
She says: "Now that I've had training on harmful practices—early marriage, female circumcision, abduction—I really regret doing what I did to my children. I married [them] off before I learned. Had I the chance again, I would not do it." Within months, Abebu has changed her opinions on the treatment of women, becoming an advocate for change. "I don't only stop at regretting what I have done," she says. "I share what I have learned with my neighbors, with relatives. I'm doing my best."
Abebu’s voice rings out proudly. She has met more than her share of hardships and is not afraid of change that will ease life for future generations of women. Her face framed in a black headscarf, she sits regally among the women, respected and liked by the community. Her shoes are unlaced and made of plastic, her skin is prematurely aged by the sun, and a life of labor stretches behind her. Ahead of her is a future that she can watch taking shape in other women in her own village. She is fearless, sharing her knowledge and teaching from her own experience—her own regrets.
It is through such discussion and sharing of information that what once was an oddity can become accepted. Twenty-five-year-old Meseret Nugussie, herself circumcised, speaks passionately about what she has learned and how she will apply her knowledge: "I know the problems now of circumcision. I have two girls and I will make sure it does not happen to them."
For Meseret's daughters, it is not too late. Major change in this village happens one daughter at a time.
Abebu now views her 8-year-old daughter Tiya differently than her previous children. With Tiya there is another chance, a hope for the future—Qubse. Abebu is now a different woman than a year ago, as she vows, "I will educate her until my last breath leaves." Perhaps one day that will be the village’s new proverb.
]]>His words were spoken at a gathering to mark the beginning of a new collaboration to expand efforts to improve the situation of women's rights as a precondition to overcome the deadly HIV/AIDS epidemic ravaging the sub-region. Oxfam America's Southern Africa program kicked off the new program area with a convening of key organizations in the region culminating in the press event on Constitution Hill.
The HIV/AIDS crisis is the most significant obstacle to development in southern Africa. Recent studies by UNAIDS and a special task force appointed by the UN Secretary General studying women, girls, and HIV/AIDS in southern Africa show some staggering statistics: 30 percent of the world's people living with HIV/AIDS (about 11.4 million) are in nine countries that contain only two percent of the entire earth's population. Women and girls are sharing a disproportionate burden of infection and death from the insidious disease. The task force study estimates that three quarters of the young people 15 to 24 years old in Zimbabwe, South Africa, and Zambia that are currently living with HIV/AIDS are young girls and women.
These reports acknowledge one key reason women and girls are so vulnerable: their legal rights are not respected. Unequal laws on divorce and inheritance, as well as weak domestic violence legislation are leaving women vulnerable to abuse and poverty in an insecure environment. In some cases, women are considered legal minors, and are not allowed to make important decisions about their own lives, even if their husbands die.
Infected women, and those simply affected by the crisis, are missing out on employment and education opportunities as they fall ill or have to care for sick family members. Societal tolerance of sexual violence and harmful traditions frequently prevent women from controlling their sexual activity and discourage legal recourse in abuse cases.
Beyond wasting the potential of women in southern Africa, the resulting social dislocation, heavy health care and burial costs, and shortened life spans from the HIV/AIDS epidemic threaten the future for an entire generation. "We have crossed the threshold between the potential impact on women's development," said Mark Heywood, Director of the Aids Law Project of South Africa, speaking at a two-day conference sponsored by Oxfam America. "We are clearly experiencing the epidemic's impact on women's rights, which is a crucial aspect of what HIV/AIDS is doing to society."
Oxfam America has concentrated resources in the area of legal reform in Zimbabwe and Mozambique over the last eight years. Grant funds have supported research, advocacy, and popular campaigns designed to improve the legal framework to support women's rights in family laws, land ownership, domestic violence, and other key areas that directly affect women's welfare and livelihoods.
The new program area titled "HIV/AIDS Policy, Law and Women's Rights Partnership Program" builds off of the legal reform work in ways designed to help reduce the vulnerability of women to the disease, and eventually eradicate it. "Oxfam America must have a strong HIV/AIDS program in southern Africa,"" explained Regional Director Julio de Sousa. "In concentrating on these essential human rights issues, we will further women's rights and contribute to the fight against the epidemic."
Staff in Oxfam America's office in southern Africa consulted with a wide range of organizations with expertise in the areas of women's rights and the HIV/AIDS crisis. Together they developed a program that will include grants to organizations working on strengthening laws and policies designed to promote respect for women's rights, and challenging the social norms and values that condone violence against women and girls and contribute to their lower social status. Of equal importance will be looking at ways to improve the social support services essential for assisting women, including law enforcement, access to health care, and counseling.
The expanded program focus is building on fruitful collaborations with women's rights coalitions in Zimbabwe, Mozambique, and constructing similar partnerships in South Africa and Namibia.
At the press event in Johannesburg, Justice Van Westhuizen challenged Oxfam America and its partners in this new program area to think big, to even dream. "We must be able to dream—because without dreams we will not exist." As one of the framers of South Africa's constitution, considered one of the world's most progressive, he was well aware of the power of a dream, as South Africa enters its 10th year under majority rule.
Equality for women and a stronger southern African society free of HIV/AIDS is still in the future, but the ideas are coming into place to make it a reality. As South Africa has shown, a dream is just the start of big things.
]]>The new Family Law that took effect in 2005 addresses a common injustice: when a husband dies, tradition says his house and fields go to his brother or parents, which can leave his wife and children without a home or an income.
But passing a law in a distant capital won?t change traditional practices like this--Mozambique is a vast country of 19.5 million in 10 provinces, speaking six languages. Teaching all citizens about the new law, and building respect for it in places governed primarily by local cultures and traditions, is a serious challenge.
After funding a coalition of five organizations to get the law passed, Oxfam is now supporting a grassroots campaign to make the Family Law a reality. The coalition is using workshops, radio programs, and outreach to local leaders to get the message about the law out to all sectors of society. Last year their training sessions included 50 judges, 180 grassroots activists, and 45 radio journalists from every province.
Traditions don't change overnight, but the effort is making progress. As one local activist in Mukudo put it, "People now know that women have rights to their land. It is one of the ways new laws are changing the community," said Jonah Dzanza, a 26-year-old farmer.
]]>But then the Family Law coalition, five groups funded by Oxfam America that helped create and promote the new law, turned to the next phase of their mission: To ensure the new law is understood by a diverse population in a vast country of 19.5 million in 10 provinces, speaking six languages (with 16 dialects).
The new Family Law contains a number of revolutionary concepts for a country like Mozambique, which is struggling to emerge from poverty, conflict, colonization, and illiteracy.
A complete overhaul of marriage laws: The new law recognizes customary or non-formal traditional marriages, and allows widows to inherit land and other property. It also raises the minimum age of marriage for girls to 18, which will help encourage the next generation of females to gain secondary education. Women now have the right to seek divorce in the case of domestic violence or infidelity, and to create and enforce prenuptial agreements.
Redefining the status of women in society: Putting women on an even footing with men is essential for fighting poverty, in any country. "The old law increased poverty for women," said Maria Orlanda, secretary general of the Mozambique Women Lawyers' Association in Maputo. "They depended on husbands for assets and there was no way for them to accumulate wealth of any kind." Under the new Family Law, men are no longer the de facto head of a household. This authority is now shared with women, who also have the right to work outside the home without the permission of a husband or male relative, and to buy, own, and manage property or other financial assets.
"You have to understand the problems of grassroots people to really help them," says Rafa Machava, executive direct or Muleide, a women's rights and development organization that is part of the Family Law coalition in Mozambique. With funding from Oxfam America, Muleide is reaching out to people—particularly traditional leaders—in small communities, training them and promoting the new law in ways that do not create conflict with their concepts of family life, and the role of women in society.
Muleide targets traditional leaders as the key for real change in communities. "They are the voice that is trusted," Machava says, "and they open doors for you, as respected people in the community."
One of Muleide's central missions is to provide assistance to women who are in danger of domestic violence. "Many perpetrators of violence claim that there is a traditional basis for the conflict in their household, based on their beliefs," Machava said. "A man may say his wife is a witch, or has been cursed by ancestors, because she can't have children. Or the wife may say that the husband did not pay enough lobola, a dowry or bride price, and this makes her unable to have children. And if for any reason a child dies, you can have these sorts of conflicts. A wife can be sent back to her family, and they will consult a traditional healer for a solution."
Muleide's activists work with the traditional healers. "Our activists ask the healer to tell the couple about the new Family Law," Machava said. "We teach them in their local language, because they don't speak Portuguese, so that there will be no conflict between the advice from a traditional healer and the law. This is a way of showing that domestic problems can be resolved without violence, and people can learn that they can seek legal help from Muleide and other organizations." The organization trained 250 traditional healers in Maputo province in 2005.
Working with a traditional healer trained in the new Family Law helps people resolve problems based on traditions with which they are comfortable, while at the same time learning to respect the new law and avoid solutions that violate women's rights. This added expertise in the new law is of great interest to traditional healers, says Machava. "They openly say they work with Muleide because it brings them more customers," she said.
]]>The domestic violence bill is an attempt to thrust domestic violence out from behind closed doors and into the public realm, a difficult task in Zimbabwe and other African countries where many people do not consider women equal to men, and view abuse of women in the household to be a private matter. According to the Zimbabwe Women Lawyers Association (ZWLA), one of every four women in the country suffers some form of abuse in her lifetime, and sixty percent of murder cases are related to domestic violence.
Some notable and progressive features of the proposed domestic violence bill:
The Women's Coalition includes three Oxfam America partners: the Zimbabwe Women Lawyers Association, the Women in Politics Support Unit (WiPSU), and the Musasa Project. In previous years Oxfam America also funded the work of three other coalition members, the Association of Women's Clubs, Zimbabwe Adult Learners Association, and the Federation of African Media Women's Association.
If the bill is signed as expected it will conclude nearly six years of work. The Coalition's first efforts in 1999 were to educate women about a proposed constitution to replace one negotiated at the end of the liberation war in 1982. Critics of the draft constitution said it discriminated against women based on customary law. The Women's Coalition led a public education campaign that contributed to a defeat of the proposed constitution in a referendum in 2000.
The Women's Coalition then turned its attention to legislation to help improve the situation of women in Zimbabwe, and began researching and actually drafting a new domestic violence bill. It was first proposed to the Minister of Justice in 2001. In 2004 the Women's Coalition submitted a petition to the Minister with 10,000 signatures. In 2005 the effort gained momentum as Joyce Mujuru was named vice president, and the government established a new Ministry of Women's Affairs, and appointed another woman, Oppha Muchinguri, to this highly placed position. Both were supporters of the domestic violence bill.
The Women's Coalition did encounter some political resistance. First, it had to get approval from a special committee for legislature in the president's cabinet before the bill could be introduced to Parliament.
Emilia Muchawa, director of ZWLA, attended the cabinet committee meeting, and said that there were concerns about the articles that outlaw some traditional practices. "There were seven ministers, only one was a woman," she said. "They talked it over and one said, 'if this goes through, I would be arrested.' They could not look at it objectively. We asked them to separate their public role from their private life." Although the cabinet committee was not enthusiastic, Muchawa said they did feel a sense of responsibility. "They knew that they would have to step out of their personal life and answer for their constituency," she said.
After the cabinet approved the legislation in May of 2006, the Women's Coalition then had to find a way to promote the bill in Parliament, where only 24 of the 150 seats are held by women. The bill successfully passed in the House of Assembly in July. However in debates in the Senate in October, more resistance emerged as one member of Parliament, Timothy Mubhawu, said the bill would degrade the status of men and stated flatly, "Women are not equal to men."
Women's Coalition members protested the next day outside Parliament, and officials of Mubhawu's party, the Movement for Democratic Change (MDC), disavowed his statements and suspended him from party membership. The bill passed the Senate and is now awaiting the president's signature. "I am sure he has a positive interest in signing the bill," Muchawa said.
When it becomes law, Zimbabwe's domestic violence bill will be the latest in a series of important legislative reforms that are helping women claim and defend their rights in southern Africa. It follows two important laws in neighboring Mozambique: the 1997 Land Law, and the 2004 Family Law, both of which help women gain legal title to and inherit land, an essential asset for a secure livelihood in a country dependent on agriculture. The Family Law also established clear laws for divorce, rights for women to hold jobs, and a minimum age for marriage. Oxfam America funded leading members of a coalition of women's organizations in Mozambique that researched, proposed, and promoted these laws.
As in Mozambique, Oxfam America's partners working together in Zimbabwe played important roles in the development, drafting, and lobbying of the domestic violence bill. "Oxfam America was the first organization to invest in the Women's Coalition," Muchawa said, noting that having the Coalition in place helped the work on the domestic violence bill get started. "We had a structure around which we could coalesce on this issue," she said.
Having a variety of groups in the Coalition helped it in three important areas. The first was ensuring the legitimacy of the bill they proposed. "They took the bill out to the public, and made sure there was adequate consultation," said Margaret Samuriwo, Oxfam America's senior program officer in southern Africa. "They also educated women in Parliament, so they understood the bill and could support it. Women in both the ZANU-PF and MDC parties in Parliament worked together to garner enough support." Lastly, Oxfam support for research, which documented the extent of domestic violence in the country and its toll on women, also proved crucial in this advocacy campaign. Having the facts and figures at hand helped members of the Women's Coalition make their case in Parliament and in the media.
]]>In any society, developing or not, women are likely to be poorer, less educated, and less empowered than men. Oxfam recognizes women should be valued equally and enabled to reach their potential. What’s more, research has shown that when women earn income, they are more likely than men to spend it on family welfare. And when women are educated, they make decisions that benefit their families and influence their communities.
In the pages that follow, you'll read about how Oxfam is targeting the laws in Mozambique and the gender violence in El Salvador that severely disadvantage women. You'll also learn how Oxfam is equipping women to mediate peace in West Africa and to grow the income of their families. In every case, when it comes to empowering women, men are an equal part of the equation. Oxfam is striving to shape societies that not only permit women to be contributors, but societies that recognize that if they don't seize upon what women can offer, they are failing to leverage one of their most valuable assets.
]]>