Cultural practices in Africa

Removing Gender Barriers in Healthcare Access

16DaysOfActivism, Anxiety Disorder, Child Labour, ChildNotBride, Community Development, Cultural practices in Africa, Drugs, Gender, Gender Based Violence, Gender Equality, Health, Health Communication, Men, Mental Health, Speak Wednesday, Women, Women's Rights /

Removing gender barriers to healthcare is not only a matter of equity it is a moral and practical necessity if societies are to survive and thrive. Women and girls face layered obstacles to care: constrained mobility, financial dependence, harmful social norms, and health systems that are under-resourced and sometimes discriminatory. The World Health Organization highlights that gender norms and discrimination systematically limit access to services for women and girls, reducing their ability to obtain timely information, preventive care, and lifesaving treatment (1). These barriers are compounded by grim facility gaps: recent WHO/UNICEF data show billions are treated in health settings that lack basic water, sanitation, hygiene, and reliable electricity conditions that make safe maternal care and emergency treatment precarious (2). At the same time, progress toward universal health coverage (UHC) has slowed, leaving significant groups especially women in rural and low-income communities exposed to out-of-pocket costs and unmet needs (3).

The consequences are measurable and stark. Nigeria, for example, continues to bear a disproportionate share of global maternal deaths, a reality linked to regional inequalities in access, weak infrastructure, and funding shortfalls (4). Globally, analyses of health inclusivity reveal that refugees, displaced women, women with disabilities and other marginalized groups are far more likely to be denied or excluded from care in some cases by more than twenty percentage points compared with non-marginalized groups (5). These are not abstract injustices: they translate into delayed antenatal visits, unattended deliveries, untreated complications, and endless cycles of preventable suffering. Removing gender barriers means addressing the social drivers that prevent women from seeking care as urgently as fixing the physical gaps in facilities.

Civil society organisations and local actors are essential partners in closing these gaps. The Centre for Family Health Initiative (CFHI) works at the community level to confront both practical and cultural barriers to care: we run health education and rights-awareness campaigns that equip women and families with knowledge about available services and how to claim them; we strengthen linkages between households and primary health centres through referrals and case management; we support WASH and menstrual hygiene programmes so women can access services with dignity; and we provide capacity building for community health workers and facility staff so that care is both accessible and respectful (6). Where infrastructure is missing, CFHI has partnered with donors and initiatives to deliver pragmatic solutions for example installing solar birth kits in underserved PHCs to ensure safe night-time deliveries while simultaneously training Healthcare Professionals and Community Health Extension Workers (CHEWs) to enhance their competencies in clinical care, documentation, counselling, and emergency response, ensuring that PHCs can deliver reliable and respectful services across all essential health areas

To remove gender barriers at scale, governments, donors, and health systems must act on several fronts. First, finance primary health care adequately and ensure that essential services are free or financially protected at the point of use, so women are not forced to choose between care and survival. Second, invest in facility infrastructure WASH, electricity, cold chain and privacy provisions because dignity and safety are prerequisites for access. Third, embed gender-responsive policies across health programming: mandate respectful maternity care, train providers on implicit bias and discrimination, involve women and adolescent girls in service design, and expand targeted outreach for marginalized groups. Fourth, strengthen data systems to capture gender-disaggregated indicators and unmet needs so resource allocation can follow the evidence. Finally, create accountability mechanisms community scorecards, patient charters and independent oversight so promises become measurable action.

Change requires more than policy papers; it requires citizens, health workers, NGOs and governments to demand it and to act. We call on policymakers to prioritise gender responsive UHC financing and facility upgrades, on donors to fund long-term health system strengthening rather than short-term projects, on facility managers to adopt respectful care protocols today, and on community leaders to champion women’s right to health. If we truly value half our population, we will remove the gender barriers that deny women the healthcare they are owed.

References

  1. World Health Organization. Gender and health. Available from: https://www.who.int/health-topics/gender.
  2. World Health Organization; UNICEF. Countries making unprecedented efforts but billions still lack basic services in health-care facilities — WHO-UNICEF report warns. WHO website. 24 Sep 2025. Available from: https://www.who.int/news/item/24-09-2025-countries-making-unprecedented-efforts-but-billions-still-lack-basic-services-in-health-care-facilities—who-unicef-new-report-warns.
  3. World Health Organization. Universal health coverage (UHC) fact sheet. Available from: https://www.who.int/news-room/fact-sheets/detail/universal-health-coverage-(uhc).
  4. The Guardian. ‘Difficult choices’: aid cuts threaten effort to reduce maternal deaths in Nigeria. 21 May 2025. Available from: https://www.theguardian.com/world/2025/may/21/aid-cuts-threaten-effort-reduce-maternal-deaths-nigeria.
  5. Economist Impact. Understanding health inclusivity for women. Available from: https://impact.economist.com/projects/health-inclusivity-index/inclusivity-topics/articles/understanding-health-inclusivity-for-women.
  6. Centre for Family Health Initiative (CFHI). Who we are / What we do. Available from: https://www.cfhinitiative.org.

 

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Limited Awareness and Education

16DaysOfActivism, Community Development, Cultural practices in Africa, Gender, Gender Based Violence, Gender Equality, Health, Health Communication /

Limited awareness and inadequate education remain one of the most persistent barriers to ending gender-based violence (GBV) in our communities. While conversations around rights, dignity, and safety have expanded globally, many people within local communities still lack basic knowledge of what constitutes GBV, how to recognize it, and how to seek help. GBV is often normalized through culture, silence, and misinformation, making harmful actions seem acceptable simply because “that is how it has always been done.” When people do not understand that verbal abuse, economic deprivation, physical harm, intimidation, and forced sexual relations are forms of violence, it becomes difficult to report, prevent, or advocate against them. Limited awareness means many survivors suffer silently, believing their experience is personal failure rather than an injustice.

Education goes beyond literacy; it includes exposure to accurate information, safe spaces for dialogue, and empowerment to act. In communities where cultural beliefs are deeply rooted, myths such as “a man owns his wife,” “discipline is love,” or “girls deserve blame for harassment” thrive due to the absence of counter-information. When adolescents do not receive early education about consent, bodily integrity, and respectful relationships, cycles of abuse continue from one generation to the next. Schools, households, and religious institutions hold influence, yet not all incorporate GBV-sensitive learning. Even government policies exist, but without grassroots awareness, they remain distant frameworks unknown to those who need them most.

Limited awareness also weakens community response systems. Many families do not know where to report cases, while some believe law enforcement processes are pointless. Survivors often fear stigma, shame, or retaliation, and without education, communities reinforce these fears. Knowledge is power but silence gives power to abusers. Increasing awareness has proven effective in correcting harmful norms, encouraging reporting, and improving support systems. Community-based education, particularly when delivered in local languages, builds collective accountability. When young boys understand respect and emotional responsibility, and girls recognize their worth, a foundation for prevention is strengthened.

At the Centre for Family Health Initiative (CFHI), sustained advocacy has shown that when the right information reaches people, attitudes change. Over the past year, CFHI has facilitated community dialogues on GBV, implemented school-based sensitization on healthy relationships, and organized youth-led conversations addressing harmful norms both online and offline. During commemorative events including the 16 Days of Activism and International Women’s Day CFHI has raised awareness on digital violence, safe spaces, consent, reporting pathways, and survivor-centered responses. Activities like safe-spaces campaigns, mentorship sessions, and referral support for vulnerable groups have contributed to reducing silence around violence.

As we continue observing the 16 Days of Activism, one truth stands out clearly: ignorance sustains abuse. Every community member has a responsibility to learn, speak, and act. Parents must educate their children early; faith leaders must preach protection and dignity; schools must include GBV topics in their learning process; and local authorities must provide accessible reporting platforms. No change happens when people are uninformed, but transformation begins when knowledge shifts mindsets.

The call to action is simple yet urgent: let us learn, let us teach, and let us speak out. Ending GBV will not be achieved through laws alone; it requires awareness deep enough to shift beliefs and strong enough to build a culture that protects women, girls, and all vulnerable persons. Ending GBV begins with knowledge, and knowledge shared becomes change multiplied.

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Socio-Cultural Norms and Practices A Deep-Rooted Barrier to Ending GBV

16DaysOfActivism, Child Trafficking, Community Development, Cultural practices in Africa, Gender, Gender Based Violence, Gender Equality, Health, Health Communication, Men, Men's Health, Mental Health /

Across communities, the fight against Gender-Based Violence (GBV) is often undermined not by the absence of laws or policies, but by something far more entrenched socio-cultural norms and practices. These norms act as invisible rules that govern how people think, behave, and relate to each other, shaping gender expectations from childhood into adulthood. When these expectations are rooted in inequality, they form a powerful barrier that normalizes violence against women and girls and shields perpetrators from accountability. To truly eliminate GBV, we must confront these beliefs, because they are the soil from which violence grows.

In many parts of Nigeria, men are socialized to be dominant and authoritative, while women are groomed to be submissive, tolerant, and “obedient.” These expectations directly reinforce violence. A study in Northwest Nigeria showed that domestic violence is often justified by community members as a “corrective measure,” particularly when women fail to adhere to traditional roles of respect and submission to their husbands 2. This cultural acceptance makes reporting violence extremely difficult, as survivors fear being blamed, shamed, or even punished by their own families or communities.

Deep-seated practices such as female genital mutilation (FGM), child marriage, widowhood rituals, and the payment of bride price further cement gender inequality. In Northern Nigeria, child marriage is frequently defended as a cultural or religious requirement, yet research shows it exposes girls to sexual violence, health risks, and lifelong disempowerment 3 Similarly, FGM persists in communities where it is considered a rite of passage or a marker of purity, despite its severe physical and psychological consequences. These practices reinforce the idea that a woman’s value is tied to her body and her obedience, not her autonomy or humanity 6.

Gender norms also influence how communities perceive survivors and perpetrators. In the Niger Delta, for instance, over 75% of respondents in one study believed that women provoke violence when they fail to meet cultural expectations of submission and domestic responsibility 7. This belief creates a dangerous cycle where victims are blamed and perpetrators are excused, further emboldening violence. Even in settings considered more progressive, such as universities, harmful beliefs remain widespread. Research among students at the University of Calabar revealed that many still view men as inherently superior and justified in exerting control over women through violence 4.

These norms are not just personal attitudes they have structural consequences. A multivariate analysis across different regions of Nigeria confirmed a strong correlation between cultural beliefs and the prevalence of GBV 10. They influence legal reporting, access to justice, community support systems, and even the willingness of institutions to intervene. So long cultural frameworks continue to excuse or minimize violence, GBV will persist regardless of how many laws or policies exist on paper.

To dismantle these barriers, Nigeria must invest in cultural transformation alongside policy reforms. This requires community dialogues, gender-transformative education, economic empowerment of women, and meaningful engagement with traditional and religious leaders who hold influence over cultural practices. It also means amplifying survivor voices, strengthening community accountability systems, and challenging harmful norms through storytelling, media campaigns, and grassroots activism. Socio-cultural norms are deeply rooted but they are not unchangeable. Change begins when communities recognize that culture should protect, not destroy.

 

 

References

  1. Ede V, Arinze-Umobi C. Gender Issues in Islam. Teologia. 2024.
    https://journal.walisongo.ac.id/index.php/teologia/article/view/25466
  2. Argungu AM, Safiyanu S, Abba M. Domestic Violence and Women’s Rights in Northwest Nigeria. ASJP African Journal of Arts, Humanities & Social Sciences.
    https://aspjournals.org/ajahss/index.php/ajahss/article/view/173
  3. Adeyemi S, Engwa GA. Influence of Socio-Cultural Beliefs on Gender-Based Violence in Nigeria.
    Semantics Scholar.
    https://www.semanticscholar.org/paper/Socio-Cultural-Beliefs-and-Gender-Based-Violence-Adeyemi-Engwa/3cd20061f7caa3c54b6b88ff063d5ba2272f2c6b
  4. Ibekwe J. Influence of cultural norms and stereotypes on gender-based violence among students of the University of Calabar. International Journal of Medical Students.
    https://ijms.pitt.edu/IJMS/article/view/2956
  5. Olaseni AO, Akpa OM. Socio-cultural perspectives of GBV in Nigeria. SAGE Journals.
    https://journals.sagepub.com/doi/full/10.1177/2158244020982992
  6. Ojedokun U. Religion, Culture and Violence Against Women in Nigeria. Religions Journal. 2023.
    https://www.mdpi.com/2077-1444/16/3/359
  7. Idumwonyi I, Aigbokhaevbolo O. Community Perceptions of GBV in the Niger Delta Region of Nigeria. DOAJ.
    https://doaj.org/article/670a61e4b2bc4c9fbe669857804551ab
  8. Mulbah J, et al. Cultural beliefs and GBV in Sub-Saharan Africa. BMC Public Health.
    https://bmcpublichealth.biomedcentral.com/articles/10.1186/s12889-020-09138-9
  9. Onyekwere G. Widowhood practices and socio-cultural norms reinforcing GBV in Nigeria. African Journals Online (AJOL).
    https://www.ajol.info/index.php/jsda/article/view/233564
  10. Bala RY, Idris A. Socio-Cultural Drivers of Gender-Based Violence: A Multivariate Analysis in Nigeria.
    IJMRA. https://ijmra.in/v7i5/6.php

 

 

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Validation of the 2024 VAPP Annual Implementation Report

16DaysOfActivism, Anxiety Disorder, Child Trafficking, ChildNotBride, Community Development, Cultural practices in Africa /

Representatives from government institutions, Civil Society Organizations (CSOs), Non-Governmental Organizations (NGOs), and other key stakeholders convened for the Validation of the 2024 Violence Against Persons (Prohibition) Act (VAPP) Annual Implementation Report. The validation meeting followed the submission of implementation reports from all partner organizations working across various states in Nigeria. This annual review served as a critical step in ensuring that the collective efforts to enforce the provisions of the VAPP Act are effectively monitored, measured, and reported in line with national gender and human rights priorities.

During the session, participants engaged in a rigorous process of reviewing, harmonizing, and validating submitted data to ensure accuracy, consistency, and accountability. Data validation was particularly focused on the documentation of reported cases, interventions, and outcomes achieved by different implementing partners under the year in review. The process also helped strengthen coordination among stakeholders by identifying discrepancies, aligning indicators, and updating performance records to reflect the true extent of progress made in addressing Gender-Based Violence (GBV) nationwide.

The meeting further provided a platform for sharing experiences, success stories, and best practices from the field. Participants discussed major achievements such as increased community awareness of the VAPP Act, improved case management systems, and enhanced collaboration between law enforcement agencies and service providers. However, they also highlighted existing gaps, including inadequate funding, limited data disaggregation, weak referral mechanisms in some states, and the need for continuous capacity strengthening at both state and local levels.

In conclusion, stakeholders reaffirmed their collective commitment to the effective implementation of the VAPP Act and to sustaining the momentum toward eliminating all forms of violence, particularly against women and girls. The validation exercise underscored the importance of evidence-based reporting, accountability, and multi-sectoral collaboration in achieving a violence-free society. Participants called for continuous engagement between government and non-state actors to ensure that future reports reflect not only activities and outputs but also the real impact of interventions on the lives of survivors and vulnerable populations across Nigeria.

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Systemic Barriers to Eliminating GBV in Nigeria

16DaysOfActivism, Cultural practices in Africa, Gender, Gender Based Violence, Gender Equality, International Day for the Eradication of Poverty, International Day of Rural Women, WHO /
  1. Weak Legal Frameworks and Poor Enforcement

Gender-based violence (GBV) in Nigeria is not only a symptom of individual wrongdoing it is a structural problem rooted in weak laws, uneven adoption of protections, and chronically poor enforcement. To end GBV we must look beyond individual cases and address how laws, institutions and social systems consistently fail survivors.

At the federal level, Nigeria enacted the Violence Against Persons (Prohibition) Act (VAPP), 2015, a comprehensive law criminalizing many forms of GBV. Yet the VAPP is a federal law that must be domesticated (adopted) by state legislatures to take full effect in most states. Domestication has been inconsistent and slow: as recently as 2022–2023 different trackers and reports showed wide variation across states in adoption and implementation of VAPP-style protections. The patchwork adoption means many survivors still lack access to the full.

Even where anti-GBV laws exist, legal gaps remain. Some forms of abuse most notably marital rape are still not uniformly criminalized or enforced across Nigeria. Customary and religious legal systems in many communities treat marital relations as private and beyond criminal law, which results in survivors being denied legal redress. Research and rights reports document how legal definitions, exceptions, and cultural exclusions leave key protections unenforced or unavailable to many women and girls. (Human Rights Watch)

A law on the books means little if enforcement agencies are under-resourced, untrained, or indifferent. Investigations and prosecutions for GBV face multiple obstacles: victims face hostile or dismissive police responses, evidence is poorly collected or stored, and prosecution is slow or lacking. Human rights organizations have repeatedly documented cases in which survivors are shamed, blamed, or pressured to withdraw complaints outcomes that deter reporting and allow perpetrators to act with impunity. (Human Rights Watch)

“Survivors’ experiences show how enforcement failures deepen the harm. Human Rights Watch reported that a lawyer who helped a rape survivor in Enugu was herself assaulted after filing the complaint, exposing hostile treatment by police toward survivors and their advocates. Such incidents discourage reporting and let perpetrators act with near impunity.” (Human Rights Watch, Feb 6, 2020). Human Rights Watch

Effective GBV response requires functioning social services: emergency shelters, forensic and medical support, trauma counselling, and legal aid. In Nigeria these services are often underfunded, unevenly distributed, or run by civil society with precarious support. The result: even survivors who do report rarely receive the wraparound care needed for justice and recovery. Multilateral surveys during the COVID era showed the pandemic worsened women’s safety and access to services an acute example of how weak systems fail under stress.

Official statistics dramatically undercount GBV. Survivors often do not report abuse because they distrust institutions, fear stigma, or lack knowledge of legal options. In turn, poor data collection and fragmented record-keeping between police, health services and civil society hide patterns of violence and make evidence-based policy difficult. The lack of a centralized, trusted data system contributes to weak policy responses. (Human Rights Watch)

Civil society monitoring and journalistic investigations reveal spikes in femicide and intimate partner killings, prompting activists to call for emergency measures. These tragic outcomes are the predictable endgame of weak laws, poor enforcement, and under-resourced prevention and protection systems. Public outrage reflects not only grief but the recognition that structural failures make homes and communities unsafe for many women and girls. (The Guardian)

Reports by national and international organizations converge on several priorities:

  • Full domestication of VAPP-style laws in all states and harmonization with customary/religious systems to ensure survivors’ rights everywhere. (wfd.org)
  • Clear criminalization of all forms of GBV including marital rape and other forms often excluded by law. (Human Rights Watch)
  • Police and judicial reform, including specialized GBV units, survivor-sensitive investigation protocols, and fast-track prosecution for sexual and domestic violence. (Human Rights Watch)
  • Investment in survivor services medical forensic care, psychosocial support, shelters, and legal aid with sustainable public funding and coordination with civil society. (Amnesty International)
  • Robust data systems that unify reporting from police, health facilities and NGOs to produce reliable prevalence and response metrics. (UN Women Data Hub)

Nigeria’s VAPP Act and other legal instruments are important steps, but legal texts without consistent, rights-based enforcement become symbolic rather than transformative.

 

Bibliography

  • Partners Nigeria — VAPP Tracker (domestication status across states). (partnersnigeria.org)
  • WFD: Impact of the VAPP and related laws in 12 states (2023). (wfd.org)
  • Human Rights Watch — Violence against women pervasive in Nigeria (2019). (Human Rights Watch)
  • UN Women / Measuring the Shadow Pandemic: Violence against women during COVID-19 in Nigeria (2021). (UN Women Data Hub)
  • Amnesty International — Nigeria reports on rights and GBV (2021/2023 reports). (Amnesty International)
  • The Guardian — Activists call for state of emergency over GBV in Nigeria (Feb 2025). (The Guardian)

 

TO BE CONTINUED…WATCH OUT FOR

NO 2 BARRIER

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HEALTH IMPLICATIONS OF FEMALE GENITAL MUTILATION

Cultural practices in Africa, End FGM, Female Genital Mutilation, Monday Health Burst /

Female Genital Mutilation (FGM) is a harmful traditional practice that involves altering or injuring the female genitalia for non-medical reasons.1 This practice, prevalent in many cultures around the world, has severe health implications for women and girls who undergo it. From physical to psychological consequences, FGM leaves a lasting impact on the well-being of individuals subjected to it. Some of the health implications include:

Immediate Complications: FGM can result in severe pain, bleeding, and shock immediately following the procedure. In some cases, it can even lead to death due to excessive bleeding or infections.

Long-term Health Issues: Women and girls who undergo FGM may face long-term health problems such as chronic pain, infections, urinary problems, and complications during childbirth. Scar tissue formation and damage to the reproductive organs can cause difficulties in sexual intercourse and menstruation.

Increased Risk of Infections: The practice of FGM often involves using unsterilized tools or performing the procedure in unsanitary conditions, leading to an increased risk of infections such as tetanus, HIV/AIDS, and hepatitis B and C.

Trauma and Psychological Distress: The experience of undergoing FGM can cause significant trauma and psychological distress, leading to anxiety, depression, and post-traumatic stress disorder (PTSD). The violation of bodily integrity and the associated pain can have long-lasting effects on mental well-being.

Interference with Sexual Functioning: FGM can interfere with sexual functioning and intimacy, causing pain during intercourse and reducing sexual pleasure. This can strain relationships and have negative effects on overall quality of life.

The health implications of FGM are profound and multifaceted, encompassing physical, psychological, and social dimensions. Efforts to address FGM must take a comprehensive approach, including education, advocacy, and support for affected individuals, as well as community engagement and legal reforms to eradicate this harmful practice and uphold the rights and dignity of women and girls.

Over the years, CFHI has observed the International Day of Zero Tolerance for Female Genital Mutilation as part of its own efforts to curb Female Genital Mutilation (FGM). A notable aspect of it was the celebration held at the St. Theresa Catholic church in Anurie Omanze, Idu LGA, Imo state, wherein the community was made aware of the importance of achieving zero FGM records. Over 100 participants were reached and they all pledged to join the movement.

Monday Health Burst is an initiative of CFHI to address issues of basic health concern. Join us every Monday on all our social media platforms for more episodes.

.1. World Health Organization_Female Genital Mutilation

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SPEAK WEDNESDAY

Community Development, Cultural practices in Africa, WHO, Women, Women in Leadership /

FEMALE ROLES IN ERADICATING HARMFUL CULTURAL PRACTICES

Certain cultures in different parts of the world accommodate harmful practices that encourage forms of exploitation, violence, abuse, injustice, discrimination and marginalization, committed primarily against women and children. Female Genital Mutilation (FGM), child/forced marriage, initiation rites, infanticide, male preference, honour killings, forced begging, stoning, acid attacks, bonded labour, sexual slavery, breast ironing, and nutritional taboos are harmful practices that are detrimental to the health and wellbeing of its victims.

Significant progress has been made thus far to eradicate harmful cultural practices globally, but the economic, physical and social disruptions caused by the ongoing pandemic could deter the advancement. The new United Nations Population Fund (UNFPA) projections in April 2020 predict that the COVID-19 pandemic may cause about 2 million more cases of Female Genital Mutilation and about 13 million new child marriages in the next decade because of significant delays in programmes organized to tackle harmful cultural practices and economic hardships.

Women are at the forefront raising their voices against harmful cultural practices and providing interventions to support its victims even amidst the pandemic. Stephanie Linus is an award winning Nigerian actress, filmmaker and activist passionate about women and child rights. ‘Dry’ an award winning movie produced by her exposes the evils of child marriage and the physical and psychological consequences associated with it. Through her foundation ‘Extended Hands’ she has  partnered with local and international organizations in building awareness on fistula prevention, maternal health, family planning and has provided various medical interventions to indigent girls and women suffering Vesico Vaginal Fistula (VVF) in Sokoto, Kebbi, Cross River, Oyo, and Kwara states in Nigeria. Her foundation has continued to provide more interventions to vulnerable women and girls, deflating the number of new victims of harmful traditional practices in the COVID-19 era. She was recently appointed as the UNFPA Regional Goodwill Ambassador for West and Central Africa.

It is important to note that women are the most qualified advocates to fight for the eradication of harmful traditional practices. This is because women are the highest fatalities who have experienced and survived the repercussions of these practices. Hence, more women should be encouraged to speak up and empowered to be self-reliant.

Centre for Family Health Initiative (CFHI) continues to echo the call for an end to the suffering of girls and women caused by harmful traditional practices through community outreaches, policy-oriented research, and media campaigns. CFHI has through the United States Consulate Women And Youth Empowerment (WYNE) project, mitigated the rate of female genital mutilation, child marriage, violence against women, land disinheritance, gender (Son) preference, Incest, rape and harmful widowhood practices in Ngor Okpala community, Imo State, Nigeria.  After having ten community dialogues with the community stakeholders, resolutions on these harmful practices were reached, leading to the development of a community charter that was signed by the paramount traditional ruler and representatives of the villages that make up the community. Operation-Know-Your-Right Campaign was thereafter organized through which over 735 women and 28 youths were sensitized with the right knowledge to stand against harmful cultural practices within and outside the community.

Speak Wednesday is an initiative of Centre for Family Health Initiative to stop the cycle of domestic violence by breaking the silence around gender based violence and gender bias. Join us every Wednesday on all our social media handles for more episodes.

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SPEAK WEDNESDAY

Cultural practices in Africa, Gender, Health, Hygiene, WHO, Women /

SPEAK WEDNESDAY – SEXISM

According to Wikipedia, Sexism is prejudice or discrimination based on a person’s sex or gender. Sexism can affect anyone, but it primarily affects women and girls. It has been linked to stereotypes and gender roles, and may include the belief that one sex or gender is intrinsically superior to another.

Sexism manifests in various forms and due to stigmatization from the society, women are forced to accept abuse and neglect. Some females are denied access to proper health care, good nutrition, education and legal rights which is an infringement on their basic human rights as humans. Child marriage, female genital mutilation and other traditional harmful practices, objectification, women trafficking, forced labour, and unequal school participation are other instruments of sexism.

It is pertinent to know that not just violence but other forms of sexism have devastating consequences. Some of these repercussions affect the physical and mental health of the individuals. Sexual transmitted infections, mental disorders, depression, anxiety, low birth weight and sometimes death of the fetus of teenage mothers, obstetric fistula, death of the victim, excessive bleeding, urinary tract infections, neuroses, hatred for any form of sexual relation and psychoses fall into this category.

Education is the key for women to achieve economic independence, yet, Unite Nations (UN) estimates that women make up more than two-third of the world’s 796 million illiterate people. If a nation must achieve sustainable success, education and proper sensitization is essential. According to a popular quote by African Proverb “If you educate a man, you educate an individual. But if you educate a woman, you educate a nation”.

Proper sensitization with full participation of all genders should be encouraged to end gender stereotypes and harmful cultural practices that affect women and girls. The goal is to create a balanced system for everyone.

Speak Wednesday is an initiative of Centre for Family Health Initiative to stop the cycle of domestic violence by breaking the silence around gender based violence. Join us every Wednesday on all our social media handles for more episodes.

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SPEAK WEDNESDAY

Cultural practices in Africa, Gender, Health, Hygiene, Women /
HARMFUL GENDER-BASED CULTURAL PRACTICES IN AFRICA

Africa accommodates various cultural, religious and traditional beliefs and practices that encourage discrimination, marginalization and injustice. Women and girls in Africa are mostly subjected to these harmful practices because these cultures encourage male preference and domination.

Female genital mutilation, breast ironing, early marriage, widowhood rites, girls initiation rites, trokosi, sororate, levirate, inability to access good healthcare especially during childbirth, lack of access to education and good nutrition, lip plate, milk teeth extraction, eyebrow incision are some of the harmful cultural practices melted out to women and girls in Africa. Females are groomed to fit into these stereotypes and are stigmatized when they do otherwise.

Female genital mutilation can lead to serious health complications such as infection, infertility, prolonged bleeding and complications during delivery, often leading to death. Infants of teenage mothers are likely to be still born or die in the first month of life. Pregnant and nursing mothers who suffer malnourishment are majorly victims of early marriage, who dropped out of school and may never get the opportunity to return.

Some victims of harmful cultural practices run away to break free from these practices, only to become vulnerable to sexual predators and human traffickers. They could suffer emotional and psychological damage that may lead to depression and suicide.  Other effects include pain, resentment for sex, premature birth, low birth weight, increased violence against women and girls, increased risk of contracting HIV and STIs, impaired emotional and sexual relations, social stigma and isolation.

Raising awareness on the dangers of harmful gender-based cultural practices in Nigeria is one of the effective ways to curb this silent menace. Just like Centre for Family Health Initiative, other Community Based Organizations and Non-Governmental Organizations can work with communities to source ways to end harmful practices and promote gender equality. The government should enact policies at all levels to protect women and girls, ensuring that these policies are implemented irrespective of the socioeconomic class.

Free education, skill acquisition trainings, increased access to basic health amenities, especially for the poor and vulnerable are measures that can aid the eradication of harmful practices in communities.

Speak Wednesday is an initiative of Centre for Family Health Initiative to stop the cycle of domestic violence by breaking the silence around gender based violence. Join us every Wednesday on all our social media handles for more episodes.

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