Midterm Question #2, 2019:
Watch the following TED talk:
https://www.ted.com/talks/memory_banda_a_warrior_s_cry_against_child_marriage
a. Using what we have learned about self-determination, human rights, and structural violence, conceptualize what Memory Banda's sister has endured.
b. Now using what we have learned about organizing fromVieques and community advocacy from Grodofsky and other readings about bringing about change, describe fundamental principles for profound change in unjust social conditions.
Jack Kelley
ReplyDeleteTrying to conceptualize Memory’s sister’s experience is a difficult task for me as a white male in the United States. The shear trauma of being forced into these camps is horrendous in itself and hard to imagine as someone who has rarely been forced to do anything against my will. Her being pregnant at age 11 too is hard to conceptualize. The institutions in her community are communicating to her that she is merely a sexual object, whose mission is to properly please male sexual needs and is not fully a human being who has a right to self-determine her destiny. This practice is a form of structural violence because it is something which is institutionalized, with established programs, lessons, and practices that are ingrained into her community’s culture. It is interesting but not unusual that some other women in the community are upholding the practice and demeaning Memory for not wanting to participate in the camp. But like all cultural practices and norms, they have a historical origin and are subject to change.
There is a lot of lessons to learn from the Vieques organizing as it relates to challenging the sexual oppression in Malowry. Community members in Vieques took on the U.S. military by mobilizing and organizing community members against the testing of missiles off the coast of Puerto Rico, struggling to force a demilitarization of their community. Community organizations such as the Committee of Rescue and Development of Vieques, who had been organizing around a demilitarization issues previously, operated with an overarching theory: Puerto Rico is a colony of the U.S. that has no autonomy over it’s own policies and we need independence. However, this goal in itself is a far-sighted process and proved difficult in mobilizing the people. In order to move their process forward, their use of the ten commitments of community health education (CHE) proved successful at mobilizing and organizing people into action. Women in Malowry, who see the same contradictions within their country regarding human rights for women as Memory did, can first begin to organize by bringing together all of the people who they know are on their side and agree on an overarching theory: ending sexual exploitation and gender discrimination in their country, for example. Then they must begin to meet women where they are at, especially since many women believe there is nothing wrong with this practice in itself. Drawing on other aspects of social inequality, women who have recognized other instances of gender discrimination, could be won over to the idea that these camps are oppressive. The most important aspect is fostering community, solidarity, and a class struggle to challenge the oppressive practice in order to change the cultural norm. From the Grodofsky piece regarding peace building practices, the whole community engaged in these practices must come to the table and engage is a discourse in order to move forward with structural and cultural change. This means that the men of Malowry must eventually be brought to the table and hear out the stories and demands of these women. However, I would suggest this be a strategy later used once women have built enough power to feel that they can bring the men into the fold without undermining their organizing progress. Because of the nature of sexual oppression, women are not in a position of power and must build it among themselves primarily. Relating to both articles, the use of legal documents and declarations is also useful in gaining leverage and legitimacy for the movement.
I agree with Alex thouths that it was a tragety what that girs were going througt in those camps and I can't imagine how people can be so blind. Even it is cultural or historical things. It's like nowadays traffiking for sex just it was illegal and nobady hide those fatcs.
DeleteLooking to Puerto Rico case, we had someting simmilar near our country, when Chernobyl factory were exploded.
A. Memory Banda’s sister was forced through mores/socialization to go to an initiation camp where a man would have sex with her. She became pregnant and consequently mothered several children at a young age. This is a clear example of structural violence. There is a structure in place which teaches young girls that they should go to these camps where men have sex with them. This encouragement from older women is a form of structural violence because it removes power from the young girls and places it in the hands of older men (Weigert, p. 126).
ReplyDeleteThe initiation camps themselves are also an example of structural violence because the camp is an institution which deprives young girls of self-determination. The camps perpetrate social injustice upon all girls that take part (p. 127). “The capacity to make one’s own decisions is viewed as central to full adult functioning in an individualistic society” (Healy, p. 246). Memory’s sister was deprived of her right to make her own decisions as an “adult” in that society. Because we know that objectively she was a child, perhaps this particular definition does not apply, i.e. “full adult functioning.” However, she was forced to procreate, impacting the rest of her life. She was also likely forced to go through trauma during the camps, impacting her life then and in the years to come.
Regardless of how self-determination is defined and to whom it applies, her sister has human rights. “Human rights are at one and the same time the simple and extraordinarily powerful idea that all people have rights simply because they are human…” (p. 63). This means that regardless of her age, Memory’s sister and all the girls like her should be treated according to their position as humans, first and foremost, not children, and not property. Human beings, in general, should be able to marry at the time of their choosing as adults, and should be able to live their lives without going to a sex camp merely because the societal traditions dictate that it is the right thing to do. Human rights precede tradition. Memory Banda’s sister was treated like an object and like someone whose life was subservient to men and to tradition, instead of a human being with dignity and worth. This is unconscionable.
B. One principle that is central to bringing about change according to Grodofsky, is the idea of using “rights language” rather than “the language of needs or interests” (p. 52). Grodofsky talks extensively about the need to stand up for human rights as a method of advocacy. In other words, entitlements such as food, housing, and others should be rooted in human rights first and foremost. For example, in the case of the young man sleeping in the same room as his two sisters, making it easier for him to sexually abuse them (p. 55), the issue of subpar housing was framed as a rights issue—the right to not only be free from violence, but the right to be properly housed, resulting in Habitat for Humanity being contacted to build another room. Torres (2005), in the case of the Viequesnes, also speaks of making rights front and center in the advocacy quest. The people first and foremost needed to think about how they were wronged, then reflect upon which rights were violated by the government’s actions (p. 10).
Additionally, Torres advocates for building coalitions of organizations and associations so that it is easier to advocate for rights (p. 10). Likewise, Grodofsky argues that disentitlement results in the building of coalitions of likeminded people and organizations who have been wronged. Citing Kaul, 1988 and Heenan 1997, he says: “Human rights advocacy practice…links notions of rights with the building of networks of association and a civil society that makes demands for greater equality on its government” (p. 50).
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DeleteI totally agree with you that these initiation camps is structure violence example. I also think that this camp was a huge trauma for this young girl. These camps about which Banda was talking violeted human rights especially right of self – determination. After this TED talk I was a little shocked, because in Lithuania this is totally illegal. But in my opinion, Lithuania has another problem - I sometimes notice that young girls in my country wants to grow too fast and one of the consequences is early pregnancy. Then young girls also face the same problems as young girls in Malawi – they become young mothers, but it is not because in our comunity is tradition how it is in Malawi. I‘s like young girls choice, so they have right to choose. Of course, their choice is often influenced by friends, little self-esteem. But their family members or comunity do not do psychological violence on girls who do not start sexual activity early, as Malawi experience shows. I also agree with your statement that Memory Banda‘s sister life was taken to tradition and older men‘s. In my opinion, this seriously undermines the dignity and self-esteem of girls or women.
DeleteHey,
DeleteI really like your post. I would like to spotted out on Grodofsky‘s idea of using „rights language“ rather than „the language of needs or interests“. Need to stand up for human rights as a method of advocacy. I think that, Memory Banda‘s country needs to focus on legal security based society rather than on the old tradition based state. In my opinion, human values and meaning of their norms has very different understanding in different societies. But human rights must be the same everywhere and it's very important to help them to ensure them rights. Nice job!
First of all, what Memory Band was talking about a little bit schoked me. In my country it is unusuall. For me it was interesting that in our days is a lot of talking about freedom of self-determination, freedom to choose how you want to live, or even when you want to create family. I was shocked by the fact that in Malawi girls not just self-determination right was completely taken away, but it also violates human rights. So Memory Band sister has endured human rights violation. From reading about human rights it is clear that all human beings are born free and equal in dignity and rights (Assembly, U. G. (1948)). Also it was violated this little girl self-determination right. Just her own know what is the best for her. But eleven years girl do not had opurtunity to choose. In the other hand she could refuse go to initation camp, but I think, that maybe she wasn‘t to strong the whole system and feared the possible consequences. Also Memory‘s sister in my opinion edured structured violence. From the readings about structured violence I have known what structural violence did not prevent social change, it did constrain it, making it difficult to accomplish. I completely agree with this statement. Because this situation in Malawi have been there for ages and none want to change that. In this case in Malawi is like a structure in which all young girls supposted to go to initiation camps in which man hired by the comunity sleep with young girls. Memory Band sister also had to do this and unambiguously she expierenced a huge trauma. In my opininion this trauma will have negative consequences in her future, because traumatic experience may shape the ability of individuals and groups to respond to their life decisions. I think that this Malawi tradition about girls is mass violence, because a lot of girl lifes was changed after this initiation camp. And I could just imagine what they felt.
ReplyDeleteI very respect Memory Band that she decided to change this ,,tradition‘‘ . In my opininion she used several fundamental principles changing unjust social conditions. First of all, she thought globally, but act locally. She knew that this tradition is not just in Malawi, but in others comunities too. But first of all, she started to motivate the same girls as her sister, in her comunity. Also she recognize and built on community strengths. She find out that young mothers could be one of strengths if she want to change this situation. Because just these young girls could tell your own stories to tradition leaders or them mothers what problems they face when they are mothers at such a young age. She was very brave that she started tu united these young girls and with them stood up against all Malawi structure. Also Band and others girls was foster high level community participation. For example then they are pushed them tradition leader, them tell her that child marriage is bad thing, and girls won – due to their initiative, the problem of child marriage has reached the parlament. Memory Band also thou shalt not tolerate the bad “isms.” She couldn‘t let that comunity tradition could not allow that little girls to grow up too quickly and become mothers. Also she used one three elements for peacebuilding ( by Gradofsky) - reduction of inequality. Because in Malawi in this situation was just liitle girls, not boys why in my opinion this is inequality. So why she try to change system.
In conclusions I admire to Memory‘s Band brave not to give up and change something in the comunity. I think that she is good example for all people and specialists (included social workers) not to give up and change something, that violeted human rights.
I was a little bit schoked too, when I heard Memory’s Banda’s sister’s talk. I feel sad, because I understand, that there are a lot of other unknown young girls, which have no right to choose. I totally agree with you, that it is a huge trauma of being forced to do anything against persons will or decision, especially talking about situation in Malawi, when girls become pregnant at age 11. I can’t imagine what will happened, if Lithuania cultural traditions would be the same as in Malawi is. I am proud of Memory‘s Band brave not to give up and change something in the community too, because it is necessary to change the established traditions and cruel practices that go along with common sense and human rights. In Lithuania it is illegal and entails criminal liability, Memory’s Banda’s sister’s situation in Lithuania would be defined as child sexual abuse. Listening stories like Memory’s Banda’s sister’s, I am really happy living in Lithuania, a small but safe country where mindless traditions do not stifle the lives of young girls. I agree with you that in Lithuania, young girls have a chance to avoid early pregnancies and to choose live other lifestyle, while girls in Malawi have no choice, but would want to have…
DeleteRecognition of rights is the cornerstone of freedom justice and the world of peace. And the opportunity to learn is a fundamental human right that gives you the opportunity to grow, defend your rights, and achieve greater goals. Most countries in the world have officially declared gender equality, and in practice the rights are limited by interpreting the natural responsibilities of women. Women and girls trying to get an education continue to face many obstacles - from pressure to get married and household responsibilities to discrimination in the labor market. We have to admit that there are states where human rights are mostly on paper, not in practice.
ReplyDeleteMemory Banda's life - presented situation, perfectly reflects how cultural beliefs or traditional values can often contradict human innate rights. It is important to note that in recent decades, the UN has sought to eliminate some of these practices related to female genital mutilation, childbirth, nutrition and marriage to young girls in Africa. Many African countries often face the dilemma of tackling these harmful traditional practices. Some countries rely on "local culture or tradition" to justify their inability to do so. Traditions and culture are one of human values, but they cannot violate human dignity or self-determination. A human should not be forced to decide for himself what decision to choose. In Africa (in Malawi), the sexual exploitation of young girls is turning into 'cultural violence', that can be used to justify or legitimize direct or structural violence (L. Kurtz, 2004).
In my opinion, Memory Banda has used these basic principles that change illegal social conditions (M.I.Torres,2005) : 1.) Thou shalt not tolerate the bad “isms. Responding to their situation, Memory Banda not only resisted violence but also motivated other women to talk and change their community habits. I think the public's problem is that we are silent and we are afraid to talk about the injustice of certain norms. This problem has to be solved with the courage to speak, dare to express your thoughts and dare to share. A sincere and open conversation with the victims can change its vision of the world, people and life. Dialogue with a human being truly saves lives. 2.) Foster high level community participation. Local communities are gaining an increasing role in the development process and there is a lot of talk about it, and this situation show how each participant’s contribution was important to ensure girls rights.
In Lithuania, for example, society is becoming increasingly stranger. When more communication, communication means appear, people are moving away from each other, closing in with their problems and worries. Everyone is rushing, so they try to shorten and simplify their communication as much as possible. We also lose contact with our neighbors. When living in a large home, people don't know those who are nearby. Okay, if you meet me to greet or change smiles. Lithuania needs a nation-oriented policy that strengthens community participation, as only sociality ensures people's security and freedom in the country.
I completely agree with you, I think that although we are making a progress in terms of woman’s rights, there are still a lot of obstacles as you said and we still have a looooot of work to do. Even in countries where women are presented as equal, they still get discriminated in many different ways: they get lower salaries for the same jobs as man, it is more difficult for them to get a job, there are still many stereotypical pressures of how they should look and act in certain situations… And in the other parts of the world the situation can be way worse. Memory Branda’s culture as you said contradicted human innate rights, and unfortunately there are still a lot of cultures with this kind of problem.
DeleteI really agree with you, I think it is amazing she did not accepted those horrible culture values, but she first brought those women together and teach them that they also have a choice and in the and they altogether fight for their rights and change the system. I also think that not talking about the injustices is very common and very harmful for the communities. People are afraid to speak up and also have a feeling that even if they would they wouldn’t make a change, so they are rather quiet, which is a completely wrong way of thinking.
In Slovenia we have the same situation people are always in a rush, they don’t communicate enough. As here, we also don’t know our neighbors and closing away from our problems.
Following Ewalt, Mokuau (1995) definitions of self-determination, Memory Banda’s sister can’t do own choices, decisions on her own life - to choose when to get married or choose to be educated or start work, because own person’s wishes and choices are under the parents or community decisions and traditions. Convention on the Elimination of All Forms of Discrimination against Women (1979) protect women from all forms of discrimination, inequality and other human rights violations, noting that the Universal Declaration of Human Rights (1948) affirms the principle of all human beings are born free and equal in dignity and rights and that everyone is entitled to all the rights and freedoms. The Convention on the Rights of the Child (1989) offers a vision of the child as an individual and as a member of a family and community, with rights and responsibilities appropriate to his or her age and stage of development, because people under 18 years old often need special care and protection that adults do not. According these declarations, Memory Banda’s sister’s rights as a human, child and women was violated, especially talking about early child marriage and pregnancies in early age. Gallagher (2005) noted, that international women's movement work on widening of human rights and women freedom from domestic violence, female genital mutilation, forced marriage and pregnancy, sexual slavery and rape. In this context, poore valued country need to be transformed in political and national level, trying to stop women rights violation. According Weigert (2008), structural violence in poore countries occurs in unequal rights which cover economic and global problems. Government does something what does not fit with human rights, in this case, government do very small in trying to protect young girls rights and rise them over community decisions and deep traditions.
ReplyDeleteFirst, it’s very important as a global social worker to inform and consult communities, families and young girls about human rights and especially – child/women rights, published these rights on community level. According Torres (2005), it is important to called attention to the need for policies that adequately monitor protection of human rights in the problematic country for protecting the young girl rights to live, play and learn in just social conditions. It is important not only promote human rights, but to influence changes in the federal policies, to seek changes in higher level. My as a global social workers aims is to help girls understand that they have to talk loud about their problems and feelings and know that there are laws which protect them and people who can help them. Young women need good education, more knowledge about the world, education possibilities, promoting different life practice than their mothers/grandmothers had, education builds knowledge, opens new opportunities and can help to shift norms around the value of girls in the community. Second, as a global social worker, I try to plan seminars for the whole community on this topic, health problems in young age marriage practice and education perspectives for young girls, trying to show and help understand for parents and all community, that girls under 18 years old is still children as they have to go to school and learn new things and if they give their young girls for early marriage they are going to lose a young girl like a person and wasted young girls life, let their daughters experience traumatic practice. One of the social roles of the employee is the creation of positive relationships in the community (Grodofsky 2007). Finally, in order to help young girls to avoid early marriage, I try to involve local families who can share their good practices in dealing with this problem. Sharing with all community about how to cope with this problem, other good experience can be an example, how people together with solidarity ant strength can struggle against big issues (Torres, 2005).
Totally agree that need help girls understand that they have to talk loud about their problems and feelings and know that there are laws which protect them and people who can help them and young women need more knowledge about the world, education possibilities, promoting different life practice than their mothers/grandmothers had, education builds knowledge, opens new opportunities and can help to shift norms around the value of girls in the community.
DeleteI think structural violence has been damaging young girls for many years, psychologically and emotionally traumatized and Memory Banda is a great example that the rights are given to the human being for use and she only knowing and exercising the rights granted can make them alive in the community. She has proved that it is possible to fight against traditions that violate rights, but that they need great community unity and education about human's rights.
So I think that in this case, international cooperation is also needed, other countries should help other countries to spread their country's practices where human rights are guaranteed.
Vilija, thanks for your observations, I really appreciate it !
DeleteUniversal Declaration of Human Rights, in which the first article is published:“All human beings are born free and equal in dignity and rights.
ReplyDeleteDespite the Universal Declaration of Human Rights, the Malavian community violated these human rights and did not recognize them. Probably with such social problems that are considered a norm and tradition, it is hardest to fight and there is a need for a great union of all members of the community. The girls did not know their rights and follow traditions. I think this has allowed these traditions to survive for a long time. According to Sen.A (1999):“ Freedom with regard to aspects of life that one’s choices can direct“. But girls don't know that they have another choise.
The mission of social workers and the mission of all the other people in the world is to spread the message that everyone person is free , has rights and can defend them, no matter what country they live in.
In this case, Memory Banda, used Article 19 of the Universal Human Declaration, which states:“ Everyone has the right to freedom of opinion and expression...“. Only knowing and exercising the rights granted can make people alive dignified in the community.
This form of government and tradition in the country of Malawi can be called structural violence.(Weigert, K.M. (2004-2011), Vol. [3] of Encyclopedia of Violence, Peace, & Conflict, 3 vols. Oxford: Elsevier., p.2005).
On the personal level disentitlement occurs when individuals believe that they do not deserve rights. Living in poverty, the poor oftentimes blame themselves for their impoverishment by failing to recognize systemic disentitlement. On a communal level, disentitlement occurs when communities are fragmented and unable to organize to ensure their entitlements. Fragmented communities often lack social, economic and political power necessary to influence decisions that affect their collective welfare. As such they are left without rights. Institutions contribute to disentitlement when they are inaccessible, when they construct language and cultural barriers, and when they fail to inform the public of their entitlements. Discriminatory laws and regulations and arbitrary restrictions render entire populations on the margins of society. (Grodofsky, M.M., (2007), p.49-50). According to the article I want to say that in order to avoid such dehumanization it is necessary promotion of universal social rights and empowering the marginalized population. Interdisciplinary cooperation is essential. Lawyers and social workers need to work together to promote human well-being. Communities must also be empowered and involved in decision-making. International cooperation and sharing of experience are very important too.
a)As Memory Banda described, her sister, when she reached puberty, was sent to an initiation camp, where young girls of that age were /are 'introduced' to sexuality (as it should be in the eyes of political /cultural leaders of the area and the majority of public). That basically means, that a locally hired man would have sex with the young girls, many of them ending up pregnant or with sexually transmitted diseases.
ReplyDeleteThese practices are culturally justified, which can be seen in the reactions of other community members towards Memory Banda's decision not to follow the 'tradition' of visiting the initiation camp. The pressure, put on young girls and their decisions is a symptom of the structure, which has developed in their community and deprives them, at least partly, of their right of self-determination.
Furthermore, in the case described by Memory Banda you can observe the cycle of cultural violence, structural and direct violence: The cultural violence, as already mentioned above, justifies certain practices through narratives and beliefs such as 'women are inferior to men and their major purpose in life is to give birth' or 'certain initiations are necessary to show girls their place in society and how sexuality and marriage are meant to be'. These beliefs tend to maintain a certain status of men and women and unequal power, constraining girls' legitimate life plans to a few, emphasizing marriage, childbirth and serfdom to men on expense of education and own life choices, which one can summarize as a form of structural violence. The direct violence as the horrible tip of the iceberg is then conducted especially by the men, who are hired to do the initiation camps. One of the big issues here is, that the conditions, violating women's rights are justified and it is suggested that those are part of the 'normal' way of living together in a community. Thus a moral pressure arises to 'follow the rules' and 'contribute to society' by playing one's part, also concerns to be excluded. That makes it hard to decide otherwise. (cf. Maas Weigert, 2004: p.3 ff.)
The human rights violations in this case concern in particular article I and (connected to that), article II. Articles V and XVI concering cruel treatment and underaged marriage have special importance in this case (cf. United Nations, 1948).
Max,
DeleteI definitely agree with you about this violence seen something like a normal lifestyle. I think that in this way men of Malawi just enjoy the young girls labeling the practices as a tradition and the part of culture. And this "lifestyle" continuing from probably centuries would not stop because nobody had the courage to stand against it. As a person who comes from relatively conservative cultural values and traditions, I would still go against it if it would violate any of my human rights and dignity.
Well done!
Max,
DeleteI think what you wrote about the initiation camps reinforcing the gender roles and expectations of men and women is extremely true. In many societies, American society included, women are looked at as objects or a means to a goal, that goal being family. This view definitely places, as you said, power differentials between men and women. These views encourage the unequal and dehumanizing treatment of women by the rest of society, a form of structural violence. I like that you said that the traditional aspect of the initiation camps justifies the violation of women’s rights because it is a defense that is taken in many other countries for similar treatment and it is wrong. Tradition does not mean it is okay. Tradition can be cruel, unfair, and illegitimate, and this is something that should be recognized more widely.
b) Structural violence was clearly determinant in the case of Vieques and it is also an applicable concept in the case described by Memory Banda. As stated by Maas Weigert, structural violence tends to constrain the possibility of social change, “… making it difficult to accomplish.” (Maas Weigert, 2004: p. 4), though Memory Banda made the first steps towards social justice by her decision, not to take part in the 'traditional' practices in her community. Social justice is defined as the absence of structural violence and therefore describes a condition of “...egalitarian distribution of power and resources.” (ibid.) Memory Banda knew, that she did not want to do the same thing as her sister, getting pregnant and married very early. Instead she wanted to get well educated, get a 'good job' and to contribute to her community her own way. She felt that she had the desire (and also the right of self-determination) to make life choices of her own and she also wanted to give the same opportunity to other girls of her community. So she initiated learning groups, where she and other girls were able to educate themselves and tell their stories. This was about the first step of building an association /a network to make the individual girls in the group experience, that they were not alone and also (through Memory's example) that change is possible. So eventually they stood up for themselves, went to the community leaders and demanded a change. When they experienced, that they could really achieve improvements of women's rights in their community by working together, they developed ambitions to make a change on a higher political level; through this process they created a great movement, demanding the realization of their human rights such as articles XVI (marriage) and XXVI (right to education), effectively using their right to free association and assembly in article XX to bring the issue to national parliament.
ReplyDeleteProbably without knowing, they were making that effort for social change following many of the basic rules /commitments, which Ms. Idalí Torres describes for the case of Vieques, I will mention a few here and apply them to Memory's case: Memory Banda really started, where the people were (1), where the girls were, who felt alike and desired a change. Also they fostered community participation (4) by making these learning groups, sharing their stories and also creating an educational benefit. They 'honoured their community' (3) by asking their cultural leader for the communal legal change that was necessary. Through this they effectively fought sexism (7) on legal and cultural levels and worked for social justice (10). Even more parallels can be found: Throughout the process, which Memory and her colleagues started, Empowerment and promotion of confidence of individuals and the group as such has taken place through mental support as well as education (9). Also the health education aspect is not to be neglected (6) because the 'traditions' of Memory's community have brought a lot of health risks such as early pregnancy, HIV and STD's, a political solution is imaginable. To bring this passage to an end, I would like to finish with the principle, stated by Idalí Torres in the context of Vieques community advocacy, “think globally, act locally” (8); Memory emphasizes in her talk the importance of local spreading of (inter-)nationally achieved women's rights such as national law, prohibiting underage marriage or UN human and children's rights. The laws are important to support this women liberation movement legally and the local publication is important to bring that knowledge to the people. (cf. idalí Torres, 2003: p.1 f.)
I think, over time, also the elderly people in Memory's community may have changed their minds. She might have broken with a tradition, but she has made clear, that she is really committed to do good to people and to contribute to her society, therefore she really is to be admired.
From the point of self determination I think Memory Banda’s sister has endured a high influence of group-oriented values. I think when in some communities culter is playing a big role it is relly hard for an individual to break free and act in his/hers own way. That is why many girls like Memory’s sister, were influenced by elderly women and participed in sex slavery in their community. I think it is interesting how and individual can choose the path they will take. I think a person needs to have a strong will to separate from the majority especially in conditions as were described by Memory in iniciation camps. I don’t think any of the girls including Banda’s sister wanted to go in the iniciation camp and experience the trauma. But they lack of the self-determination that on the other side Memory had it. I think Banda’s sister in her childhood was afraid of separating from the group or community, she wanted to belong somewhere and she didn’t see any other possibilty. As I read the I saw how many of the Banda’s sister human rights were violeted. I wrote some of them. “Everyone has the right to life, liberty and security of person.” (Adopted and proclaimed by General Assembly resolution 217 A (III) of 10 December 1948). I see no freedom or security when a young girl is forced to learn how to seduce a man and then be sexually abused. This is the most horrible example of violating human rights. “Marriage shall be entered into only with the free and full consent of the intending spouses.” (Adopted and proclaimed by General Assembly resolution 217 A (III) of 10 December 1948). Memory’s sister was only eleven years old when she got pregnant and untill the age of 16 she was married three times. I can’t imagine what kind of suffering she has gone through. Even though it is prohibited by law in some communities young girls are getting married against their will. I think structual violence was very present in life of Memory’s sister. The community there was preventing young girls from meeting their basic needs. Maybe the women and men who were using girls for the sex slavery were not even aware of how rooted were the customs that were harming them. I cannot understand why things like that are still happening in the world and are destroying lives of females every day. I think this is a great threat and we should all participate and do our best to take a step further and to encourage women like Memory Banda to take a stand up for themselves.
ReplyDeleteb. Now using what we have learned about organizing from Vieques and community advocacy from Grodofsky and other readings about bringing about change, describe fundamental principles for profound change in unjust social conditions.
The fundamental principles for profound change in unjust social conditions would be that health is a basic human right based on UN Declaration of Human Rights and World Health Organization definition of health as physical, mental and social well-being. Citizens organizing through formal and informal networks, they carried out fact-finding, public awareness campaigns, petitions, enlisting support, making demonstrations and also through demostration showing that every person matters. People gathering and including artists and popular figures who spread the word further in the world. It is important for people to work as individuals and as a group to accomplish their freedom as a goal. One of the fundamental principles would be empowerment of marginalized populations and the other one reminding people that they are entitled to human rights.
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ReplyDeleteThis comment has been removed by the author.
ReplyDeletea)
ReplyDeleteThe story of this Malawian girl made me sad and inspired at the same time. Sad for the violent events such as child marriage, that are still continuing in some countries and inspired for her courage and strength. The situation of child marriage in Malawi was a complete violation of human rights. Human rights Article 16 (2) states:
Marriage shall be entered into only with the free and full consent of the intending spouses. (Universal Declaration of Human Rights, 1948)
Naming it as a tradition or culture and organizing special camps for the young girls, the marriage included a lot of threat to physical as well as the girls’ psychological well-being. The sexual practice in such a young age would definitely have it negative impacts later on. As mentioned some girls even got sexually transmitted diseases such as Hiv and Aids and others.
In order to fight this violence it was needed to have some self-determination skills and basic knowledge of human rights. In the same time without education this was hardly possible. I believe this girl who stood up for her and other children’s rights had developed strong personal skills. She showed that they need to have freedom not to be pushed to do something they don’t want.
As for example very good described in the article “Self-determination from a Pacific perspective”
“Rooted in individualism, self-determination is discussed in terms of freedom of the individual to exercise self-direction and choice (Hollis, 1966) and of full development of the personality and an inner capacity for knowing what is best (Weick and Pope, 1988) Indeed, as Gans (1988) delineated, freedom from group expectations is regarded as self-reliance, a sign of strength. Seperation from the group, as contrasted with belonging to the group, is viewed as providing the security that people desire.(Schwarz, 1989) ”
Being not adults the girls were lacking self-determination and were not allowed to make their own choice.
The situation in the community they lived was an example of a structural violence.
In his 1990 article, Galtung expanded his work on direct and structural violence by introducing the con- cept of ‘cultural violence’, which he defined as ‘‘those aspects of culture, the symbolic sphere of our existence—exemplified by religion and ideology, language and art, empirical science and formal science (logic, mathematics)—that can be used to justify or legitimize direct or structural violence.’’ He conceived of three ‘super-types’ or overarching categories to make a ‘(vicious) violence triangle’ image, leading to a ‘violence strata’ image, and suggested that, generally, the causal flow is from cultural via structural to direct violence.
This story made me think of how many violence is justified just by calling it a culture. But luckily in this case the girl stood up for her rights-making the government change the law for the girls to get married at 18.
Tatevik Aghajanyan
ReplyDeleteb)
I think to achieve change in the society like this in Malawi the example of Vieques can be used, because through change were ended “the harmful military practices in the island-municipality of Vieques, Puerto Rico, while drawing attention to the intersection of human rights and social justice in the context of local and global implications
The Viequense experience was one of building an organization based on people’s experiences and strengths, educating people to increase individual and collective efficacy and power, and advocating for policy change with an assertive cohesive action.
Key to the successful international public health campaign to demilitarize Vieques was a focus on health as a fundamental human right as first articulated in the Universal Declaration of Human Rights and the World Health Organization’s definition of health as a state of complete physical, mental, and social well- being. Living in a healthy and safe environment is basic to this right. (Torres, 2005, Vol 95, No. 1 | American Journal of Public Health)
Also in achieving of social justice the positive peace should be considered.
Positive peace refers to the creation of a reality characterized by social justice, political participation, ecological balance and economic equity (Reardon, 1988). Positive peace has been associated with processes seeking to eradicate “hunger, poverty, ignorance, exploitation [and] unemployment” (Bess, 1993, p. 182). It seeks to address the social and economic conditions that hinder human development and includes the recognition of both individual and collective rights (Shivji, 1989). The concept con- structs a broad arena for proactive peace building activity. Positive peace suggests that the active pursuit for its realization requires movement towards the creation of a more socially just reality. As conditions that contribute to crime and violence are minimized within a society, the basis for the advancement of more peaceful relationships between societies is reinforced (Gil, 1998).
Overall, I would say that this case in Malawi was a result of not just one but numeral injustices. I hope that the example of this young girl will spread over in bringing change and social justice.
A)
ReplyDeleteWhen I watched the video of Memory Banda I was shocked and I need some time to think about all the topics she talked about. Memory Banda`s sister must have very difficult life with a lot of violation of human rights. I didn`t even know where to begin because I think she has a life that is hard even to imagine in our country.
First thing I want to talk about is self- determination. In our subject we learned that self-determination is a longstanding value of social work. It is the birth right of every person. It`s the capacity to recognize truth in self and others. I think that Memory`s sister was not able to self-determinate. I think that maybe she didn`t even know she has another possibility to choose or even if she knew for it she didn`t has a strength to do it. I really admire Memory because she was raised in a very cruel world but at the same time she preserved her values and fight or them.
Also, many human rights that should be provide to all the people were violated to her. She certainly was not born free and equal in dignity and rights. I am sure that she didn`t want to go to that camp, but she actually didn’t have a choice. So she also didn’t have a right to liberty. And for me, very important one that I think was violated the most for her: “No one shall be subjected to torture or to cruel, inhuman or degrading treatment or punishment.”
With their behaviour they degrade women in Malawi a lot. It is very cruel that children at 11 years must to have sex with men and have babies. But the most disturbing fact for me is that most of the people didn`t see that this is very wrong. So I think I can define this behaviour also as a structural violence.
As it`s written in article Structural violence: “Structural violence (also called indirect violence and, sometimes, institutionalized violence) is differentiated from personal violence (also called direct or behavioral) and refers to preventable harm or damage to persons (and by extension to things) where there is no actor committing the violence or where it is not practical to search for the actor(s); such violence emerges from the unequal distribution of power and resources or, in other words, is said to be built into the structure(s)..«
Problem is the way they are raised and the way they are thinking. Is the way they didn`t do anything about the direct violence. But with women like Memory we can already see positive changes and I believe that she and other strong people will fight further until they could live the life they want to.
REFERENCE LIST:
Kathleen Maas Weigert. Structural Violence. In Lester Kurtz (Editor-in-Chief), Vol. [3] of Encyclopedia of Violence, Peace, & Conflict, 3 vols. pp. [2004-2011] Oxford: Elsevier.
UN General Assembly, Universal Declaration of Human Rights, 10 December 1948, 217 A (III)
B)
ReplyDeleteGrodofsky talked about positive peace. For him definition of positive peace is the creation of a reality characterized by social justice, political participation, ecological balance and economic equity. He listed three elements of peacebuilding:
• Promoting human development
• Reduction of inequality
• Networks of independent persons
I think these three elements would help also in Memory`s society. They should empower women that are suffering and I think Memory is a good example how to empower people and how to fight for them. I see her in a role of an advocate for all women that are too weak to fight for themselves and I think this is a very important role. I think she can be inspiration for all social workers in the world because we should be advocates for all of the people who can`t fight for their rights and better life.
The thing I think it was the most important for me from the article about Human rights in Vieques were ten commitments for community health education. I see all ten commitments like a very good help to all of the social workers and people who are helping this kind of community that Memory lives in. The one I think is very important for this kind of community is to recognize and build on community strengths. I think this is very important and also on my faculty they always talk how we must empower people by finding their strengths and good things because this will help them a lot, but also help ourselves to change our point of view and not always look just from the negative side.
REFERENCE LIST:
Torres, M. (2005). Organizing, Educating, and Advocating for Health and Human Rights in Vieques Puerto Rico. American Journal of public health vol 95, No 1
a. In this very TED talk Memory Banda was talking about a serious problem in her home country Malawi – child marriage. There when girls faced puberty they were acknowledged as they were adult and sent to initiation camps where they were learnt how to sexually please a men. Young girls, including her sister got pregnant at the age 11.
ReplyDeleteWeick and Pope (1998) define self-determination as ‘’clients’ right to make their own decisions, their right to actively participate in the helping process, and their right to lead a life of their own choosing’’ Memory Banda’s sisters was highly influenced by this long culture values, and by the fact that everybody was following them. She didn’t had her own chosen values and she could not make her own decisions, because I think that she didn’t even thought that she had a choice.
She did not have innate human rights, she was forced to live her life in that way since she was a child, because of traditional and cultural beliefs and values. She didn’t have nor freedom, nor security, nor free will. ‘’Marriage shall be entered into only with the free and full consent of the intending spouses. (Universal Declaration of Human Rights, 1948)’’. She and those girls were forced to learn how to seduce a man, sexually abused and married with a child, at the age when they were practically still a child. They didn’t get only traumatized, but a lot of them also got sexually transmitted diseases like AIDS and HIV.
‘’Structural violence is differentiated from personal violence (also called direct or behavioral) and refers to preventable harm or damage to persons (and by extension to things) where there is no actor committing the violence or where it is not practical to search for the actor(s); such violence emerges from the unequal distribution of power and resources or, in other words, is said to be built into the structures.’’ Banda’s sister was in community where girls were prevented from their basic needs, and were used for sex slavery. I am deeply shocked and sad that those kind of terrible things are still happening, and I don’t understand how people and cultural beliefs can allow such violence of human rights. But now because of Memory Banda and all of the brave people who collaborated in that movement the age limit for getting married in Malawi is 18.
b. ‘’Positive peace refers to the creation of a reality characterized by social justice, political participation, ecological balance and economic equity. ‘’(Reardon, 1988).
We can connect Memory Banda’s story with what happened in Vieques, from a view of people coming together, helping each other and make a change. In Vieques the process of community organization, education, and advocacy activities ended the harmful military practices, while drawing attention to the intersection of human rights and social justice in the context of local and global implications. From a view of fundamental principals in unjust social conditions it is pointed out that health (defined as physical, mental and social well-being) is basic human right. Pro founding change starts with slow steps, starting where people are, and with connecting those people. It continues with trying to recognize and build on community strengths and encouraging high level of community participation and individual and community empowerment. As Grodofsky said (2007) one of the social roles of the employee is the creation of positive relationships in the community. Very important is also to think globally, but act locally and of course work for the social justice, work for freedom. Memory and all those women turned to their traditional leaders to explain them what is going on, what is wrong, and they were pushing and trying until they made a change, so I think it is also very important to be persistent and raise your vice, because every voice matters.
a. self-determination, human rights, and structural violence, conceptualize what Memory Banda's sister has endured.
ReplyDeleteListening Banda’s speech let me understood, that sometime we face structural violence without even noticing it, and Banda gave such as good example about human right violence - young girls getting married or pregnant just on earliest teenagers periods. Her speech also made me wonder, how those young girls have to experience, when they have to get marry, and what damaged might be done to the girls, when instead of having mother love or just simply being childish, they have to be mothers by getting pregnant because of traditions.
Let’s begin with human rights - rights of child, which protect women and other human beings of any type of violation. Girls, as in Banda’s example, has no right for education, because of traditions - they have to take care of your child or children, and this might lead to poverty, so where is a right to a personal dignity - no education, no change for well paid job so stuck and keep being depended on your husband and it sounds as closed circle - goes from generation to generation. To add more convention of child's rights says, that child cannot be taken from family unless its government order.
Second, there is no individual self-determination, because somebody already took decision instead of girl decided by herself, because of society, which blindly believes in traditions and, I would say, ‘damage’ cover under ‘traditions’ sheets, and maybe it is even comfortable to be like this for someone, because changes brings something what it is not experienced and that’s scary. I would like to use ‘positive peace’ definition,as it was mentioned in Grodofsky article (Grodofsky, 2007), as provement for change, as Banda’s example, that girls, which we talked about, would have chance to be education, changes for childhood, chance to make decision by themselves and this, what 12 article of child’s convention, says, that attention has to be paid for child’s opinion to be heard, and state parties have to protect child’s opinion, so think for yourself - how many girls at age at 11 would agree to leave family and get marry with adult man, and give birth of his children? Other example, is that delaying young girls marriages in North Africa might reduce social and economical barriers and it also proving women-schooling are valuable for improving health and well-being, higher level of self-confidence (Dworkin et al., 2016).
Conclusion of this part of questions would be, that some tradition might cover human/children/women rights violation, because people are afraid to make changes or blindly follow believes, which might be damaging, instead of choosing changes for a better future. So, empowering women, might be health mentally or physically, by having a change decided individually.
b. Fundamental principles which makes changes in humans rights it is empowering and uniting. Find motivation for changes, hope for changes and believe situation can be different it is few of most important principles. I mean to have idea about changes and believe in it. As Vieques weren’t happy about their conditions, they united to make some changes, felt empowered as Banda was; had found motivation and strength to work for changes in society. Empowerment and united society are related - we empowering each other to unite, or by uniting we get empowered, it starts with one but continues to many. Such as good example 13th January, 1991 - people empowered each other by getting united, by standing next to Television tower in Vilnius, they felt much stronger to resist to soviets, because our people wanted to make changes.
ReplyDeleteFundamental principle has to show as up critical thinking - rethink your values, to set main goals to work for. As freedom or education, well-paid job is your values so it is motivation to change, there fundamental principles is hided.
Summping up this part, I would like to tel, that fundamental principles brings you main goals to work for, fundamental principles is a values work is based on, guid lines which you follow to make changes.
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ReplyDeleteA) Banda said very inspiring language. She looks from those type of people, which not just talking, but also doing. Also, I was impressed that when she was so young, she had the courage to say no to her family, community and stand up for herself. I think, that most girls can‘t do this because at the age of eleven, the family still being an authority. Despite that fact, that there is some law, which has to protect girls from violence, many people do not know about their rights. Banda knew her rights very well and understood that it is not okay, that her sister or she may face sexual abuse. According to Stoltenborgh (2011), one of the reasons, who take a place for sexual abuse in Africa is low-resource. Also, there are the highest numbers of abuse not just between girls, but boys as well (Stoltenborgh, 2011). Furthermore, according to Beattie (2019), it is important, that sexual abuse facing children from all social classes, religious and racial groups, in all societies are hidden very well that nobody could talk or take action on this. She understood as well that every person has a right to choose what is best for him. It is really hard to go against society, do not listen to what other people say about you, think not like others and fight for your own and other girls rights. Looking through her experience, she had to face a lot of difficulties, like psychological abuse, emotional crisis because of her sister, humiliation and etc.
ReplyDeleteB) All the time it is worth to fight for your rights. As much efforts you will put in your life, you can expect some result. Banda knew that her community needs some changes and maybe she can make it a reality. She knew that using law and other people help it is possible to help girls in the whole country. According to Mahatma Gandhi “Be the change that you wish to see in the world.” You can apply this phrase to all feminist woman, who are fighting for women rights and justice. In a class we were talking about injustice between man and woman: man gets a higher salary than a woman for the same job. Women responsibilities at home are to cook for children and her husband and in social media, the woman is presented like a thing, who just gives sex to a man. Furthermore, the woman usually raising children with very little help, while a man has to bring money and etc. All those things are injust looking through women's rights, like – dignity, freedom.
Looking to the article of Puerto Rico, there was a long war with bombing for a long periond, a lot of people died and other suffered or experienced human rights violation. Vieques community accepted JAV military help, to mobilise situation. It was important that women do not feel discrimination because of her gender and to stop oppression. From the other article of Grodofsky, which deals with peace building, to achieve structural and cultural change. Unfortunately, because of the sexual oppression, women are express and to have a power. Malowry are trying to show that mens has to hear women stories and their needs that they could live better life.
First of all, I would like say that it’s terrible. This girl suffered emotionally and morally in very young age. How person who lives in democratic society it seems impossible. Forcing to marry is a violation of human rights (in particular article 16 of the Universal Declaration of human rights). People has the right to marry by your wish and when they achieve a need age. Also the Declaration recognizes a freedom of choice and the personal immunity (article 12). We live in the 21th century when people fight for equal rights and freedoms. Of course, every society, nation has your differences but changes are the inevitable part of our life. The society of this girl has a structural violence because her community suggests that it's normal but this is not so. When one person violates this is personal violence, but when society or a lot of people make so that then it's a structure. The society create barriers for realize essential right to freedom of marriage. Even the closest people, parents, suggest stand up for it.
ReplyDeletePoliticians should always consider, analyze everybody life. I understand that traditions and customs of community are important but now people live according to modern trends and concepts. Nowadays every state is performing and trying realize the main lawful institute is the human rights. The authority has to take care and establish humane norms, rules. Every person can choose your life way. We live in democratic society and we have to have opportunities to live freely; our rights must be exercised fully. Children must have possibility to study and graduate a school and college or university because now education is obligate thing for every. Such trend will help to our children be literate and educated. Government should work for society because a health, prosperous society is a great power and status in the world. We should develop! Mustn’t always reverence ancient traditions because people live in such time where everyone lives for himself.
It was nice to read your opinion, I noticed few things, I hadn't thought myself, but I agree with you. All human rights, convention is based on government work, that human rights would be just a paper, but would have actual power to work for society, to make every human-being no matter either woman or man, to have chance to be individual, feel self-confident and feel important, believe for yourself, that what education and knowledge about human rights could give. Talking about structural violence and thinking critically, I would likt to agree with you, that these girls faces a lot of pressure - either they will get marry by being underage, will be separate from familly, taking familly roles they are too young to be (example 11 y.o. Girl has to be a mother), or will go against their society norms, which will bring a lot of presure from outside - parents, society members, they also might be excluded from society.
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ReplyDeletea) “I will marry when I want.” Memory Banda reads a poem written by a 13-year-old friend: “My mother can’t force to marry/my father can’t force to marry.” At first glance, this might seem obvious, but in Banda’s country, it is a “warrior’s cry”.
ReplyDeleteFirst, listen to Memory Banda speech you could hear a lot things you wouldn’t expect. Her sister got pregnant for the first time at 11, at an “initiation camp” where “you are taught how to sexually please a man” and that culminates in a culturally-condoned sexual assault. Obviously this is structural violence. This can be defined as a concept that describes the process by which certain groups of people can be systematically harmed by being prevented from getting their basic needs (Ho,2007). Many girls end up pregnant or with sexually transmitted diseases, including AIDS. What is worse? Her sister was forced to marry the man who impregnated her, but the marriage didn’t last. Nor did the next one.
According to the article, “Self-determination from a pacific perspective” (p.168), everyone person should have own choices, decisions and wishes. Obviously, she couldn’t make own choices in life, even explore personal opportunities in life. Also, child marriage denies girls their right to make vital decisions about their bodies, well-being and future. Besides, Malawi has one of the world’s highest rates of child marriage. Early marriage not only deprives girls of education and opportunities, but also increases the risk of death or serious childbirth injuries if they have babies before their bodies are ready. Child brides are also at greater risk of domestic and sexual violence (World Health Organization).
Secondly, because she‘s born female, she can’t have pursue education. She can’t speak out if she’s a victim of violence, because her culture reminds her to be quit and silent because she was a girl. The human rights of all people must be respected. This is something that goes beyond the traditions, norms and beliefs that any community might have. Of course, traditions exist. But how can it be right that, in the name of tradition, the human rights of young girls are taken away solely because of their sex? Girls everywhere have to know that no matter where they are born they have a say about what goes on in their lives and their communities. Silence has never saved anyone.
"Silence has never saved anybody", I like that a lot! It's a very true statement and I believe the poem portrayed this sentiment well. It is always important to remember that individual breaking of the silence is a liberatory act, but it has more of an effect once one is organizing other to speak out and act against injustice as well. It is truly a case of self-determination, but self-determination has a revolutionary affect when it is applied to a class struggle, in this case for all women to have autonomy over their bodies! - Jack Kelley
DeleteThank you for your opinion Jack Kelley, I appreciate it!
Deletea) Memory Banda's sister was sexual abused in her young age without her own opportunity to choice and make own decisions. Memory Banda's sister and many other girls faced to structural violence and human rights violations in her community. This is a big problem of the community.
ReplyDeleteChild facing huge challenges because they are married as children. Isolated and with limited freedom, married girls often feel dis-empowered. They are deprived of their fundamental rights to health, education and safety. Children's are not physically or emotionally prepared to become wives and mothers. They are at greater risk of experiencing dangerous pregnancy and childbirth complications, becoming infected with HIV / AIDS and experiencing domestic violence. With little access to education and economic opportunities, they and their families are more likely to live in poverty. Communities and nations feel the impact of child marriage. Systems that undervalue the contribution and participation of girls and women limit their own possibilities for growth, stability and transformation.
The article „Self Determination from Pacific Perspective“ says that self determination has two definitions. One is concerned with self - direction - that "only the individual knows or can come to know what he or she needs in order to live and to grow fully" (Weick & Pope, 1988, p13). The second definition is that one should be free to do or be what one wants without group restrains. (Berlin, 1975; Freedberg, 1989; Gans, 1988).
If we look from the human rights perspective, child marriage harms girls’ rights to health, education, equality and a life free from violence and exploitation. These rights are enshrined in the Universal Declaration of Human Rights, the Convention on the Rights of the Child (CRC), the Convention on the Elimination of All Forms of Discrimination against Women (CEDAW), and other international and regional human rights instruments. Child marriage can sometimes be a form of slavery.
b) To end child marriage is very important to empower girls, mobilize families and communities, provide services, establish and implement laws and policies. As a global social workers we must to work directly with girls to give them the opportunity to build skills and knowledge, understand and exercise their rights and develop support networks, is an important part of our efforts to end child marriage. For change to happen, the values and norms which support the practice of child marriage need to shift. Working with families and the wider community to raise awareness of the harmful consequences of child marriage can change attitudes and reduce the acceptance among those who make the decision to marry girls as children. Increasing access to accessible, high quality and safe schooling is a critical strategy in ending child marriage and ensuring married girls have the opportunity to complete their education. Education builds knowledge, opens new opportunities and can help to shift norms around the value of girls in the community. Child protection services need to be accessible via a number of channels, including education, healthcare providers, community workers and the police.
According Grodofsky (2013), to train community social workers to promote positive peace would require an approach that envisions social workers as transformers of social relations and organizers capable of implementing transformation (Freire, 1990). This means that social work education would be less concerned with its focus on medical and psychological models and more focused on historical, political, social, economic, legal and cultural knowledge. Community social workers, trained to engage in the promotion of positive peace, would spend less time learning therapeutic techniques and more time learning about power relationships, empowerment, oppression, and training community social workers to be peace builders would require knowledge in interdisciplinary collaboration, partnership building, institutional capacity-building and fundraising.
Weick and Pope (1988) summarized self-determination as client’s right to make their own decisions, their right to actively participate in the helping process, and their right to lead a life of their own choosing. After watching the video, I realized that Memory Banda’s little sister was not self-determined. She didn’t have the right to make her own decision since it was enforced on her all because of culture. Also because she was very young at that time, she didn’t know her right to make her own decisions, to actively participate in the helping process and her right to lead a life of her own choosing. This child really went through a lot of psychological trauma because for a child as young as she was to go through that process was very bad and disheartened. An eleven year old child to become a mother and take care of a child was really a torture, since she herself was a child and how can a child of her age be taking care of another child. This little girl really endured pain and suffering. Child marriages have been going on in the world especially in the African countries which is very bad and very painful for our younger sisters. Some are even betrothed to the man even in the womb of her mother and the moment she’s born, the man starts calling her “my wife” and indeed, she will be his wife. Child marriages have been going on in the African countries especially and my country won’t be an exception because just recently, a case was reported in the Volta Region of my country, where children are being given out at the age of nine (9) years which came to the notice of the gender ministry and other feminist in the country to go and rescue the child where the child has been adopted by one of the feminist and is now enrolled in school. According to the child’s parents, the mother too was given out for marriage at the same age so it isn’t something new to them because it’s part of their culture and they cannot stop it. This happens in the three Northern regions of Ghana and the Volta region of Ghana. Memory Banda’s little sister was very young and she couldn’t make decisions of her own and she didn’t know her choice at that time unlike Memory Banda who was in her teens to make her own decisions.
ReplyDeleteHuman Rights according to the UN, 1987, connotes that, those rights which are inherent in our nature without which we cannot live as humans. Each and every human being has a right regardless of whom you are. But people abuse others of their rights because of their higher positions or because of culture and tradition. Article one (1) of the universal declaration of human rights states that, all human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards one another in spirit of brotherhood. Article three (3) also states that, everyone has the right to life, liberty and security of person and Article sixteen (16), the second part states that, marriage shall be entered into only with the free and full consent of the intending spouses. By reading these stated articles of the UDHR, Memory Banda’s little sister was abused of her right as a human being. She was being forced to marry at a tender age without her consent. This child was violated of her rights and also was been abused of her right which was very sad and awful. How can an eleven year old child go through such trauma? A child who needs to be taken care of by her parents is now a mother taking care of her child. Every right of this child was being abused all because of culture. Her right to education, freedom, liberty etc. have been abused all because of culture and tradition. Innocent children are being abused and violated of their rights each and every day because they are too young to fight for themselves and also to have knowledge about their rights as human beings.
ReplyDeleteStructural violence also called indirect violence is differentiated from personal violence and refers to preventable harm or damage to persons (and by extension to things) where there is no actor committing the violence. Relating this to Memory Banda’s little sister’s story, this little girl suffered structural violence because she was indirectly violated. An eleven year olds girl who passed through this violated act was very painful. With her situation, this could have even caused her life, since Memory Banda was saying some even contracted HIVAIDS through this this cultural act. A lot of children in many countries especially Africa, are suffering from structural violence which through this, many have lost their lives, become refugees in different countries, moved to different countries to seek greener pastures and this has even resulted in child labor and child trafficking in the world especially Africa.
Vieques and Grodofsky spoke about change in their own ways or perspectives. Vieques spoke about the public health of the people and Grodofsky spoke about peace building which all bring about change. Relating this to Memory Banda’s little sisters story, what both Vieques and Grodofsky view of change can be used. Because, if Memory Banda didn’t gather the courage to gather all the ladies in her community to fight for their rights, then this habit or cultural practice would have still been going on as Vieques assembled over 100,000 persons for largest demonstration in history of PR: affirmed the importance of every person (“Todo con Vieques”) which brought about change and social justice to the people. So with what Memory Banda did by organizing all the ladies in her community to go to the parliament in order to fight for their rights which the parliament heard their cry and passed the bill where there was change since that day so she taking that bold steps really help her and the entire community where this practice has stopped, meaning there have been change for social justice. Grodofsky defined positive change as the creation of a reality characterized by social justice, political participation, ecological balance and economic equity. Grodofsky also spoke about empowerment which in relating to Memory Banda’s story, she was empowered and knew what she want and she empowered other ladies to bring about this change that they are all enjoying now. Both Vieques and Grodofsky spoke about change in different ways which is very good.
ReplyDeleteb) Despite the fact that there are so many people advocating for gender equality, women and girls still do not have much choice when it comes to taking control of their own lives. This often comes down to cultural traditions that seem at times impossible to overcome. But Memory Banda did something, she to resist the discrimination against girls that is perpetuated by culture and enhanced by poverty. But Memory didn’t stop there. Along with a group of like-minded women, she petitioned the Malawi government to change the legal age of marriage nationwide. In her TED Talk, she describes how they sent text messages to government representatives asking for help. Their efforts paid off. The national law of legal marriage age was changed to 18 years old. But the issue is far from over. One principle that is central to bringing about change according to Grodofsky, is the idea of using “rights language” rather than “the language of needs or interests” (p. 52) and she did this.
ReplyDeleteIn my opinion, from social work perspective in social work very important use these principles: the purpose of social work is to serve people in need. If social workers serve other classes who have other purposes, they become too dishonest to be capable of either theoretical or practical development. Social work exists to help people help themselves and, there-fore, social workers should not be alarmed when people do so by organized means. Also, social work practice operates by communication, listening, and sharing experiences. Besides, social workers have to find their place among other movements for human betterment by forming and joining coalitions with clients, community groups, and like-minded colleagues from all disciplines. At least but not least is, social workers cannot consider themselves superior to their clients, as if they do not have the same problems. (Quoted inWithorn, 1986, pp. 1–2). In my opinion, in social work everyone can deal with injustice in two main ways: doing something for individuals who are affected by injustice and doing something to equalise the position of different social groups. The primary mission of the social work profession is to enhance human well-being and help meet the basic human needs of all people, with particular attention to the needs and empowerment of people who are vulnerable, oppressed, and living in poverty.
Maria Idalf Torres gives a concise list of the “Ten Commitments for Community Health Education” to help the reader conceptualize how an outsider can come into a community and effect change where necessary (Torres, 2011). This list gives a brief introduction to many components a person must consider when coming from an outside perspective and trying to insert knowledge about a topic where further education can benefit the community, while simultaneously understanding that change can only be implemented at levels where the community is ready to insert it. Of course, when considering Memory Banda’s situation and the change effecting in Vieques from the mass community organizing, there are special circumstances where change can be forced, when necessary.
ReplyDeleteOf the ten commitments written by Torres, the two that stand out the most, for me, are 8 and 9: “8. Think globally, act locally”, “9. Foster individual and community empowerment”. When change is being implemented, a person who can understand their audience but also that the audience may be a hard sell, can enter the community with the intention to work with the community, but prepared to work for the community on a global scale when unjust social conditions are too extreme. A person within that community can impose change in a similar way, as proven by Memory Banda and her passion to fight against the societal norms that were attempting to ostracize her as penance for going against them.
Additionally, Memory Banda has proven that individual empowerment can spark as significant of social change as a community movement much like the change brought about in Vieques. A social worker who is hoping to enter a community that is in dire need of changes to unjust social conditions can likely empower that change by fostering individual and community empowerment, and helping the community to ban together against the oppression they are facing. When considering these two components, there is more likelihood to spark change.
In Memory Banda’s sister’s story, it is clear that she had little to no right to self-determination. In their article, Ewalt and Mokuau (1995), define self-determination as “clients’ right to make their own decisions, their right to actively participate in the helping process, and their right to lead a life of their own choosing” (p. 168). Self-determination is a human right that should be available for all people to use. As Healy (2008) states, “human rights are not something to be earned,” rather, human rights are something that all humans should have, “simply because they are human” (p. 64). Memory’s sister, along with most of the other young girls in her community did not have the right to self-determination. They were forced to attend a camp, which had a sole purpose of teaching young girls how to sexually please men. I cannot fully imagine the trauma that these young girls were forced to endure. Their traditional leaders stripped them of their human rights, which is an example of structural violence. The community’s tradition, which is enforced by the people in power, forces the young girls to participate in traumatic sexual experiences. The way the community is structured renders the young girls powerless and without any right to self-determination.
ReplyDeleteMemory and girls that she organized together saw an opportunity to challenge the structural violence and human rights violation and they took it. One of my favorite quotes from her TED Talk was “It was a hard thing to change, but a good thing to try. So we tried.” Her human rights advocacy eventually helped change the child marriage law in Malawi, which is an accomplishment that could protect many young girls from the same trauma that Memory’s sister endured. Without human rights advocates like Memory, disentitlement wreaks havoc over people being oppressed. They believe that they do not deserve the same rights as the people in power (Grodofsky, 2007). In order for profound change to occur in unjust social conditions, communities must rally together to advocate for the rights that they deserve. As Memory discussed, it is one thing for a law to be passed but it is another for the law to be enforced. The enforcement must come from the people in the community. Only then can true change start to occur.
A.
ReplyDeleteWhile Memory Banda’s sister is a victim of FGM, she is a victim of structural violence as well. A Campbellsville University (2017) article defines structural violence as “whenever people are disadvantaged by political, legal, economic, or cultural traditions” (Campbellsville University, 2017). However, the Campbellsville (2017) article argues, “because the constant presence of structural violence is desensitizing, the structures that maintain the violence become normalized and seen as ‘the way things are’” (Campbellsville University, 2017). Due to the ingrained tradition of FGM in Memory’s nation of Malawi, the structural violence was widespread and considered a coming of age practice. In fact, Memory herself was chastised by other adults in her community for refusing to attend a traditional “initiation camp,” furthering the desensitization of this form of structural violence.
Campbellsville University. (2017). Recognizing and Addressing Structural Violence. Retrieved from https://online.campbellsville.edu/social-work/structural-violence/
B.
As discussed by Grodofsky (2007), “Marginalization and social exclusion hinder the ability of individuals and collectives to be treated as and to act as citizens” (p.48). This hinderance is evident in the tragic account of Memory Banda’s sister, as well as the nation-wide practice of initiation camps. In order to combat these harmful practices, Grodofsky (2007) recommends several fundamental principles to achieve change; “fostering the development of strong social capital and cohesive communities is integral to community development practice” (p. 52). Grodofsky (2007) adds that this development of community “includes aspects of citizenship and civic consciousness, the establishment of cooperative relationships, and the strengthening of democracy” (p. 52). These components work concurrently to aid the pursuit of change, empowering the citizens both personally and politically.
In addition, Grodofsky (2007) explores the importance of “law as a social practice,” explaining how law can be utilized as a tool for citizens (p. 51). Only when law is accessible, Grodofsky (2007) argues, is when “the law functions as a framework to debate social relationships” (p. 51). If law is inaccessible to citizens, then these crucial citizen interactions cannot occur. Grodofsky (2007) defines this view as “decentered law…an integral aspect of people’s daily lives” which “serves to empower the marginalized---those most in need of the relational aspects of law to ensure greater equality and social and economic inclusion” (p. 51). Decentered law, as Grodofsky (2007) explains, provides a fundamental political basis for change in unjust social conditions. Memory announced at the end of her speech that her and other powerful young women were able to mobilize their advocacy, likely through decentered law, in order to increase the minimum age to marry for girls and women from 15 to 18 years old. Grodofsky (2007) would argue that Memory’s activism was catalyzed by “the empowerment of disadvantaged populations, those most in need of social entitlements,” in order to “actively advocate for their rights and act as citizens by means of a human rights advocacy approach” (p. 49). In Memory’s creation of profound change, female empowerment was a critical component of her success.
Grodofsky, M. M. (2007). The Contribution of Law and Social Work to Interdisciplinary Community Development and Peace Building in the Middle East. Journal of Community Practice, 15, 45-65.
Just as Memory Banda said her opening poem “might seem odd” to her audience because it exists in a reality far from their experienced life, conceptualizing Banda’s sister’s time in the “initiation camp” is difficult because of its distance from my own privileged reality. One can imagine endless traumas endured in the camp and their impacts on her life. Whether they were experienced by her as traumas or not, the expected participation in the camp is an example of the reduction of human rights at the hands of structural violence.
ReplyDeleteCastro and Farmer (2005) define structural violence as –isms and other “social inequalities that are rooted in historical and economic processes.” As exemplified by the older women in Malawi who criticized Memory Banda, structural violence can be perpetuated by both the people who benefit from it as well as the people who are oppressed by it. Structures that target certain populations are often in violation of human rights. In this case, the historical tradition in Malawi of initiation camps which teach girls “how to sexually please a man” correlates to Article 16 of the Universal Declaration of Human Rights, which states, “(1) Men and women of full age, without any limitation due to race, nationality or religion, have the right to marry and to found a family. They are entitled to equal rights as to marriage, during marriage and at its dissolution. (2) Marriage shall be entered into only with the free and full consent of the intending spouses.” From the video, it did not seem that young girls are given full opportunity to express their lack of consent, and if they try, they must do so with an irregular self-determination at the expense of challenging their existing societal structure.
From Grodofsky, we learned that human rights advocacy includes both legal and popular action (2007). Having an organized community that shares common values is important because it serves as a tool to pressure new legislation, and to ensure the values are withheld within the community once a law is in place. Similar to the pressure organizers in Vieques put on the US government to reduce environmental destruction, Memory Banda’s ability to educate and organize local women is what made lasting legal and societal change in her community.
a. Memory Banda’s sister was forced at age 11, or younger, to attend an initiation camp that teaches girls how to “sexually please men”. As a result of attending this camp, she became pregnant at age 11, was later married twice, and now at the age of 16 has three children. The society that Memory and her sister lived in spoke about this camp in a way that normalized it. Attending this camp became socially normal and almost required as a qualification or a box to be checked off in order to be accepted into society. Memory also mentioned that older women would encourage girls to go and look at her as unaccomplished or flawed because of her refusal to attend the camp. Structural violence occurs when the structure of a society or the norms held by members of a society harm people and keep them from meeting their needs. This camp and the influence of the older women are examples of structural violence according to that definition. Going to the initiation camp leads to pregnancies and contractions of HIV/AIDS and other sexually transmitted diseases for girls whose lives have not even begun yet. The camp is also a violation of Memory’s sister’s human rights. Human beings all have the right to their bodies and the right to be treated as humans, regardless of their age. Forcing 11-year-old girls to go to a camp to be sex objects revokes those rights, leaving them vulnerable to any treatment with the defense of tradition to make it okay.
ReplyDeleteb. Grodofsky writes about using “rights language” when talking about standing up for human rights (p. 52). Rights language, according to Grodofsky, makes for stronger claims, providing more powerful statements and encouraging more action and change (p. 52). Using rights language also enforces the relational aspect of community and the idea that members of a society are connected—all lives affect others—providing more motivation to take action. Whether that motivation is selfish or not, it is needed as a means to promote rights to all. Grodofsky also mentioned empowerment as a means to changing unjust treatment. Methods of empowerment he specified were “teach[ing] communities to advocate…provid[ing] information and expertise regarding rights…provid[ing] training…[and] promot[ing] community participation” to solve common community issues (p. 54). These two modes of advocacy show the importance of a society having mutual respect for all members within their society, and in this specific case, men working with women (as Memory mentioned in her TedTalk). In order for all individuals to be protected by their rights, everyone first must acknowledge and accept that men and women have rights, and that begins with empowerment from all.
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ReplyDeleteA) Despite international agreements and national laws, marriage of girls below the age of 18 years is common worldwide and affects millions. Child marriage is a human rights violation that prevents girls from obtaining an education, enjoying optimal health, bonding with others their own age, maturing, and ultimately choosing their own life partners. Child marriage is driven by religion, poverty, gender inequality and has many effects on girls' health: increased risk for sexually transmitted diseases, death during childbirth.
ReplyDeleteThe United Nations and other international agencies have attempted to stop child marriage. Article 16 of the Universal Declaration of Human Rights (1948) states that persons must be at "full age" when married and that marriage should be entered into "freely" and with "full consent." In other words, any country that allows child marriage is committing a violation of human rights. Articles 1, 2, and 3 of the Convention of Consent to Marriage, Minimum Age for Marriage, and Registration of Marriages (1964) require that countries establish a minimum age for marriage and that all marriages be registered. Article 16 of the Convention on the Elimination of All Forms of Discrimination against Women (1979) requires minimum ages for marriage to be specified and says that child marriages are illegal. However, at the Convention on the Rights of the Child(1989), child means every human being below the age of 18 years (Article 1). In the International Conference on Population and Development (1994) stated that the minimum age of marriage should be raised and enforced, all forms of coercion and discrimination should be eliminated, marriage should be entered into with free consent and as equal partners, and the education and employment of girls should be encouraged.
In my opinion, Memory Banda’s sister marriage in young age represents a violation of virtually all human rights. Early and forced marriage undermine the dignity and freedom of human beings. Memory Banda’s sister marriage deprives her of autonomy and choice over her body and her life. She can’t do her own choises (can‘t live full childhood, go to school, be free of the violence and negative health consequences associated with child marriage, and choose—for herself and without violence or coercion—when and whom she marry.), because of the community traditions and poverty she felt the pressure by family members.
B) In order to prevent the marriage of girls below the age of 18 years, Memory Banda has played an influential role at community, national and international level. She was thinking globally, but acting locally. Memory Banda presented the problem at the local and national level. She was not only concerned with the education of sexuality and girls human rights in her community, but spoke loudly about the problem and encouraged communities in other countries that had the same problem. Also Memory Banda fosters individual and community empowerment and high level community participation. She advocated for traditional leaders to formulate by-laws that protect the girl child and at national level she advocated for the legal age of marriage to be raised from 15 to 18 years of age. This led to the law being changed to recognize 18 years as the legal age of marriage in Malawi, but Memory Banda is concerned about the enforcement of the law, because still in the community the new law is ignored. Memory Banda fights loudly for girls education and girls human rights. She trying to keep girls in school and raise awareness of their rights and to promote and advocate for the social and emotional well being of vulnerable and marginalised young women and to influence positive change in the areas of gender, human rights, HIV/AIDS and education. Memory Banda works for social justice. In pursuit of community change, Memory Banda is actively involved in organizing the welfare of the girls, including community reforms, changing social, political and economic conditions, and protecting the girls human rights.
After watching a video "Memory Branda's sister" I understood what life of women in different countries, having old and steady traditions is. Living in Europe, Lithuania, I have never been faced with children's, in particular young girls early marriage, which was described by dark skinned girl on the video. Some years ago I read a book "Desert flower", telling a very similar situation. The main character resisted her parents and escaped from Somali not wanting to get married. She gained the wrath of the family. But the wish not to be exploitated was stronger the long travel along the desert and all misfortunes in her life.
ReplyDeleteBeing a woman myself I pity hearing such stories, when young girls become mothers not having any right to choose their way in life. Not only minds also their bodies are being crippled I can clearly see violation of women's and people's rights declaration in general. For example: a woman is born free and stays equal to man. She can choose when and who to marry, and other people can't make her or influence her decisions.
Each person, a man or a woman, has the right to freedom, not depending on the country of birth, rase, language, religion or politics dominating in his home country. They have the right to study, health care and etc. Although, in many poor countries, girls are deprived of these rights because of femine and poverty. It is a pity, that some countries still keep to tradition that girls must get married at early age.
Wishing to make life conditions better in poor countries, where social inequality is very clear, some precautions should be taken on example of others countries. I should use Puerto Rico experience discussed during lectures according the article "Organizing, Educating, And Avocating for Health and Human Rights in Vieques, Puerto Rico".
The article is about American Health Association polities decision in 2000 to adress the President of the USA to stop military training in Puerto Rico. People didn't feel safe during that period because of bombarding, occupying and damaging it all togerther with natural recourses .
The experience of demilitarizing Vieques a textbook case of using community health education methods and strategies to mobilize against harmful policies. It provides a specific context for examining the use of community organization, mass media, communication, skill training, legislation, policymaking, political and educational literacy, group process and advocacy, and other methods of mobilizing community members for health-related actions. It also provides a context for examining the applicability of the 10 commitments for community health education (CHE).
The key of successful International Healthcare company was the right of Puerto Ricans to live in the safe surrounding. That military training had had straight influence on great percentage of death, breaks of cancer, and mental status of people. In 2003 the training was stopped.
This experience is a good example of how to stop poverty. If a community gets involved and unites it's powers, involves mass - media, has basics of medical knowledge, juridical literacy, as it was done trying to help Puerto Rico. A must thing is intolerance of bad "doctrine". Everyone should think globally and act locally. Rich countries should be asked to donate money, send volunteers to poor countries. Lithuania also contributes to this iniciative. During different campanies we donate to African countries, famous people go to volunteer there trying to attention of other countries and people. This iniciative involves a lot of rich countries.
Everything is in order of social correctress because everybody is worth to live full life not depending on this social status.
The hardship faced by Memory Banda’s sister and many more other girls in the community is beyond words and is really heart breaking. It is really unfortunate to know that after these many development all around the globe still people are victims of such harsh customs causing them their happiness to be paid off. Being getting pregnant at the age of 11 and being the mother of three consecutive children by age 16 is not something that can be accepted as normal at any cost. And this is not a single case of a girl, but it is something which each girl child born to that community had to go through. Clear violation of the ultimate right provided to the people for being human is very evident in this case and it is not acceptable on any terms. Human rights to live with full dignity and freedom is completed ignored by this tradition and it is shocking to know that even the women in the community has become conditioned to follow the same over generations with no objections. This structural violence which has become part of their tradition is actually against all the liberty and justice that each one deserve to enjoy. Being getting suppressed to follow the unacceptable rituals which cost their dignity for years over generations is ultimately causing the women in the society to get downgraded to a sheer property for sexual gratification alone.The women lacks respect which they deserve and is provided with the degrading of their existence as just as material to be enjoyed as for others wish. The training the girls receive in the initiation camps to please a man sexually after reaching puberty, which as became the mandate custom to be followed make it all clear about the violation of the human rights of the women in the group.
ReplyDeleteMs. Memory Banda, who with her strong self-determination act against this injustice and brought the change into practice and later into a legal necessity regarding the age for marriage from 15 to 18 shows the rising of voices against this long run injustice. Community advocacy initiation taken by the girls in the group under in the leadership of Memory Banda was a mere success as they were even able convince and bring the change in the belief system of the community leaders towards the practice and made him to declare and support them for acting against this practice. They organized the people, was successful in convincing the policy makers even with the least knowledge about the formal ways of addressing issues in front of them. The success achieved by this girls with all their limitation is all because of the way they organized together to fight against the injustice laid on them over a longer run and the determination to change it for the sake of the future generation. So the best thing that can be adopted to bring changes in such unjust social condition is to gather the people who are the victims of all generations and aware them as well as the other members in the group about the consequences and the impact of the practice they follow. Above all of these convincing and aware the person in such community with the ultimate power such as the community leader about the issue can help in getting larger support with no much effort. Popularizing such success stories of fighting these malpractices will also result in the wide spread outcome as expected as for any movement aimed at the same
a. Using what we have learned about self-determination, human rights, and structural violence, conceptualize what Memory Banda's sister has endured.
ReplyDeleteWhat an amazing journey for Banda and her sister! Banda is a revolutionary and a visionary in her own right. Her strategies help not only her own community but communities after her. For the purpose of this paper primary focus will be on Banda sister.
Banda's sister lost her basic human rights afforded to her when she had to marry at puberty. Banda;s sister lost the right of freedom of opinion and equality being risked away at the tender age of eleven. She went on to have her third child by the age of sixteen! SHe could not read or write all she knew was the marriages at the time. She lost her right to work and get a proper education. SHe could no longer think for herself and grew up not understand the importance of her own independance and voice. Her sister stated she was also married three times. Not only did the older man in the village have his way with girls as Banda's sister but each man she married ended up leaving her to raise the children on her own. No job and no type of schooling till Banda started teaching her sister. It is heartbreaking to say the least that this still goes on. What Memory Banda sister had to go through is not something that could easily be put to words. The pain and lack of understand at such a young age is a devastating trauma that can only be imagined. Yet her ordeal was real indeed. With the help of Memory Banda she will start to take control of her own life-that is self determination.
b. Now using what we have learned about organizing from Vieques and community advocacy from Grodofsky and other readings about bringing about change, describe fundamental principles for profound change in unjust social conditions.
One fundamental principal Grodofsky references to create change is positive peace. "Positive peace is refers to the creation of a reality characterized by social
justice, political participation, ecological balance and economic equity" (Grodofsky, Merav Moshe. 2007) There should be a a societal balance to effect the greatest change. Once humans understand they are on equal playing fields lends to positive outcomes.
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ReplyDeleteMemory Banda’s story is deep. What her sister experienced is a violation of human rights, represents structural violence and structural oppression, gender inequality, and sexual trauma. I don't know how her sister feels. Maybe she doesn't think that there is anything wrong because that's just what they do. Maybe she hated it the entire time. I don't know. But from an outsiders perspective, I have an issue with their traditional cultural practices. Their laws are set up to keep women at home, making babies, and pleasing a man. They fail to recognize the humanity in women/girls. In their culture, women are just objects that men can do whatever they want to them. Memory said ‘we are not just women, we are not just girls, we are extraordinary and we can do more. It is a collective work, girls cannot do it alone, men have to step up’, and she is right! It takes everyone to change reality. A key principle about change from Grodofsky would be in order to create systemic, sustainable, social change, every participant or stakeholder needs to be at the table communicating and working together. Memory said that they need more men to step up and fight with them. They are the ones that benefit from the way things are and they are the ones who can take this fight beyond what anyone thought. Memory and Vieques took very similar routes to advocate for their community and create change. Vieques was concerned about his community health. He rallied the people, fought, and won to change the harmful policies. To make a profound change there needs to be unity, Memory gathered the girls, then they collectively fought for their rights. The same goes for Vieques. Social change requires the society that you are trying to change.
ReplyDeleteThe girls baned together to push not to be married before the age of 18 and they won. They advocated, fought and changed their circumstances through the law. Not just in their community, but in others as well. For the first time, people not only listened to what they had to say but also respected their opinion. I think that it would be interesting to see how her community is doing now. With girls getting married at a later age are they more educated? Did the economy grow, expand, and/or get better/stronger? How have the mindsets of the people changed? Are there fewer children? Do the marriages last longer if they get married later? Has the rate of HIV/AIDS and STD’s gone down? Has gender equity gone up, down or remained the same? I have so many questions about the effects of changing the marriage age law. I also think that comparing the girl's mental health a few years ago to now would be interesting because they face so much sexual trauma and disrespect. Women/girls are strong and smart, they can do anything they put their mind to.
Memory Banda and her sister’s life have taken two very different paths. For Memory’s sister, at 11 years old, she was expected/forced by her community to attend an “initiation camp” that teaches pubescent girls “how to sexually please a man.” All girls in Memory’s community are traditionally expected to attend this camp, where even sometimes men from the community come to the camp to have sex with the girls there as a teaching method. Many of those girls then end up contracting STD’s or becoming pregnant. In Memory’s sister’s case, she became pregnant there, and was forced into marriage and stopping her education, at age 11. This is the harsh reality for many other girls in their community as well. On the other side, Memory did not want to fall victim to child marriage. She saw the importance of education in her community and saw child marriage as one of the biggest barriers to that. Memory started working with other girls in her community. Together, they relearned how to read and write properly, and eventually they started to empower each other to start a campaign to stop child marriage. The campaign grew bigger and bigger through joining forces with other campaign groups with international exposure. The groups went into small communities and educated communities on their efforts and experiences. Through this group, these girls were able to find their voices. They addressed the traditional leader and parents about their challenges, issues, and experiences, and upon pushing and never giving up, the law in Malawi rose the legal age of marriage from 15 to18. They did not give up after that either and are still pushing for efficient enforcement of the law and to undermine loopholes.
ReplyDeleteAs a girl, it is extremely saddening for me to imagine being in a situation where I have little to no right to make decisions regarding my future and my body. To be honest, I probably would not feel as if I was a person at all. This highlights a quote that Memory stated, “Such social injustices put girls’ lives at risk. There are so many risks attached to child marriages. Early child marriage means that the girl child’s dreams and goals are cut off, which further means that she will not have proper information to pass on to her children since she is not educated, as no education means no information. This means that the circle of poverty will be regenerated from one generation to another.” This gives me a clear example of structural violence and how it become a cycle leading to further injustices and reinforcement of it. In historical cases like Memory’s or Grodofsy’s, social change occurred due to the persistence and collaboration of many communities. This takes education, exposure, and empowerment of the people, but it has been and can be done.
Kasalika, J. (2016). Memory banda: Advocating girls' rights. The Nation Online. Retrieved from: https://mwnation.com/memory-banda-advocating-girls-rights/
DeleteBanda, M. (2015). A warrior’s cry against child marriage. TEDWomen. Retrieved from: https://www.ted.com/talks/memory_banda_a_warrior_s_cry_against_child_marriage
It is hard to fully understand and conceptualize such a devastating trauma that Memory’s sister, and thousands of women, have been forced to endure. These women have been sexualized, objectified, and are victims of male entitlement. At my organization, the Chicago Alliance Against Sexual Exploitation, we define rape culture as “the normalization of violence against women.” Their culture has normalized the violence (forced sex and the movement of their bodies unwillingly) against young women. However, due to the way that it is organized and institutionalized, through initiation camps, rituals, practices, laws (or lack thereof) etc. this is has grown from a culture of rape to pervasive structural violence. There are intentional systems in place to perpetuate male dominance, gender inequality, sexual violence, and remove the self-determination of young women. Young marriage is a violation of human rights and I would go so far as to say that it is a means of treating women as human capital in ways that mimic trafficking. The US definition of sex trafficking is the use of force fraud or coercion to obtain a sexual act. I think it’s relevant to draw those comparisons.
ReplyDeleteHealy (2008) defines self determination as “A person’s ability to make one’s own life choices and decisions” (pg. 246). These young women are not giving their consent to get married and therefore have no opportunity for self determination. To have laws that recognize children as adults prematurely is also robbing children of fundamental years of education and development. These practices are not in accordance with the UN or CEDAW’s international laws regarding human rights. While international bodies can give their advice and lend aid, Memory illustrates that one of the most difficult aspects of the problem is the ways in which generations of people, including women, keep these practices alive as a means of culture and tradition, and even as a right of passage. As Westerners, we come in with our own ideas of self determination. In order for effective change to occur, the organizing that occurs around these issues needs to be headed by people of the community.
By looking at examples from Vieques and Grodofsky we can see that community organizing, power in numbers, and growing solidarity in a cause is essential in creating change. Most importantly, all of the women in the area first need to find solidarity among each other for the movement to progress, they then can gather support from allies. Allied support is necessary but it is important for the in-group to have a strong foundation among each other before others (men or people not from the area) join the force. Memory created organized learning groups that created united support and a ripple effect through the community. Just like the example in Vieques, the efforts of the people must be strong and cohesive before they are brought to a political body for legal action. Another aspect that feels important to me that was a common in both experiences was using strengths of the community, or a “strengths based approach,” which we use frequently in social work. I also loved the way that Grodofsky emphasized using “rights language” as a means of communicating your cause instead of the language of “needs or interests.” I think the language used in campaigns and advocacy is central to the support that it garners.
Healey, Lynn M. (2008). International Social Work: Professional Action in an Interdependent
World. 3rd edition. Oxford: Oxford University Press.