Source: Gender Links
"My mother forced me into early marriage. She did it so my husband could help her with salt and sugar. During the marriage, my husband frequently beat me. My mother always said I had to get used to that pain because that's what marriage means," recalls 15-year-old Lucy.*

Lucy's husband not only abused her, but also forced her into agricultural labour. "My husband was forcing me to do work on farms to raise money for the family. Every day I spent the whole day at the farm working," laments Lucy.

Lucy's experience not only highlights the widespread cases of child marriage in Malawi, but also the on-going problem of child labour. These two practices are, in some cases mutually reinforcing and disempower women and girls in similar ways, by denying children an education and creating a vicious cycle of inequality.

In Malawi 60% of girls aged between 13 and 18 are married. The Mpherembe district in Mzimba has the highest number of child labour and child marriage cases.

This has recently prompted officials from the Zima Social Welfare Office to hold this year's Day of African Child commemoration in the Mpherembe.

"We have chosen Mpherembe because the area registers high cases of child labour and abuse through early marriages. We want to eliminate all harmful practices once and for all," explained Social Welfare Officer Zindaba Lungu.

Joyce Mkandawire, Communications Advisor at Girls Empowerment Network - Malawi (GENET), agrees that there is a link between child marriage and child labour.

"Girls who are in early marriages can't make their own decisions so they listen and do whatever the husband orders them to do. They are forced to do work ... and employers pay them little money on the basis that they are children," explains Mkandawire.

Child labour and child marriage are practices prevalent across the SADC region and beyond. Girls throughout SADC remain vulnerable to harmful cultural attitudes and practices that leave them at risk to violence and sexual exploitation, with no say over their bodies and futures.

According to the latest International Labour Organisation's Global Report, in Southern and Eastern Africa, 36% of all children between the ages of five and 14 years old are involved in child labour, with most working in domestic and agricultural sectors. This is the highest proportion of children involved in child labour in the world.

The report shows a decrease in girls involved in child labour but these is an increase in boys. Although boys are at a greater risk of hazardous forms of child labour, girls are most vulnerable to unpaid, domestic labour and commercial sexual exploitation. These are forms of child labour that happen behind closed doors, making them less easy to monitor and regulate.

Anti-Child Labour Programme Coordinator for Activists Networking Against the Exploitation of Children (ANEX), Doreen Gaura, says there is a great link between child marriages, child labour and child trafficking, especially in cases of forced marriages.

Gaura explains that in the Eastern Cape in South Africa the manipulation of a practice called Ukuthwala, where families are selling their daughters, as young as 12-years-old, to men often much older than the girls.

These men remove the girls from their homes, often physically and sexually exploit them and force them to perform domestic work or labour outside the home.

"The reality of girl child labourers is very reflective of the reality of women workers as they are more likely to be paid less or not paid at all. Due to long existing harmful gender stereotypes in communities ... girls are likely to fall into domestic work, usually isolated in households so they face a high risk of abuse, and generally limited access to educational opportunities," says Gaura.

In Malawi, NGOs are intensifying efforts to protect girls, with many focusing on sensitising families, so parents do not view the girl child as a commodity but instead prioritise her education.

GENET is working with chiefs in the Chiradzulu district and Youth Net and Counselling (YONECO) has established seven resource centres where girls have access to information and support.

Malawi's NGO Gender Coordinating Network (NGOGCN) has a permanent Child Rights Committee. "We are working with communities to ensure that girls are not entering into early marriages and exposed to child labour. We want girls to be in school," explains Emma Kaliya, NGOGCN Chairperson.

As we commemorate International Day Against Child Labour, we must remember that gender inequality perpetuates child marriage and child labour among girls. In turn, these practices worsen gender inequality by exploiting girls and robbing them of an education.

Malawi and other SADC states must pay due attention to the SADC Code of conduct on Child Labour and align legislation the age of marriage with other instruments such as the SADC Gender and development Protocol and the United Nations Convention on the Rights of Children (UNCRC) which defines a child as anybody below the age of 18.

We will only achieve women's emancipation and gender equality when societies no longer force girls into marriage and labour, but instead educate, economically empower and afford girls the rights over their bodies and futures.

*Not her real name.

Dyson Mthawanji is a third year Journalism student at Malawi Polytechnic, a constituent college of University of Malawi. This article is part of the Gender Links Opinion and Commentary Service that provides fresh views on everyday news.

 

When she was nine years old, Jane Meriwas, a Samburu from the Kipsing Plains in Kenya’s Rift Valley region, was considered of no use by her father. After all, nine of his goats had been eaten by hyenas under her watch.

But there was a chance that she could still redeem herself by being a second, third or fourth wife to an old man and earn her father more goats than the ones the hyenas had devoured.

“I went to school by chance. Having proven to be a poor herder, my father dumped me in school to bide my time till a suitable suitor came along,” Meriwas tells IPS.

“Of course school meant sitting under a tree. This cost my father nothing; a Catholic priest took care of the expenses,” she adds.

“Among the pastoralist community, ours was an unusual family,” Meriwas says of the family she was born into. Her parents only had two children – both of them girls. “But my father never married a second wife, even when my mother died.”

“The change is slow, but is happening.” -- Lolonju Lerukati

The Samburu are closely related to, but distinct from, the Maasai tribe of Kenya. While the Samburu account for only 1.6 percent of the country’s entire population of 41.6 million people, they have gained notoriety for their firm grasp on a long list of harmful cultural practices performed on girls, which include crude forms of abortion.

Lolonju Lerukati, a Samburu activist who speaks out against Female Genital Mutilation (FGM) in pastoralist communities, tells IPS: “The Samburu girl child has cried for help for far too long, and in keeping with this year’s theme (of the Day of the African Child, Jun. 16) to eliminate harmful cultural practices that affect children, society must heed her cry.”

Lerukati says that it is unfortunate that in this day and age, a girl born into the Samburu community has little chance, if any, of escaping FGM, an early marriage, crude forms of abortion, and multiple births before her 18th birthday, or of acquiring an education.

At the age of 12, Meriwas did not escape FGM; after all, the Samburu’s FGM practice rate is 100 percent, according to the most recent Kenya Health and Demographic Survey (KHDS). This is despite the fact that the Prohibition of Female Genital Mutilation Act of 2010 outlaws FGM in Kenya.

But attending school saved Meriwas from an early marriage. Upon completing college, rather than seek employment, she went back to her community to create awareness against the Samburu’s harmful cultural practices, and has been speaking out against the ills meted out on girls in her community for the last 10 years.

She has a reputation as a local rights activist and has started the Samburu Women for Education and Environment Development Organisation, which pays for the education of a handful of girls rescued from early marriages and FGM.

Lerukati says that Meriwas’ strength, resilience and bravery in the face of strong resistance from the community is leading to a change of heart among some.

The rite of passage known as beading is a cultural practice performed only among the Samburu. And thanks to Meriwas’ efforts, the practice is changing.

Traditionally, a Moran or warrior buys about 10 kilos of beads, which are made into necklaces for a girl he is interested in. Upon wearing the necklaces, the girl, who is usually between nine and 15 years old, is considered “beaded” and the Moran’s girlfriend.

Meriwas speaks about the effects of beading. “Since sex between the young girl and the Moran is usually unprotected, the girl gets pregnant at some point,” she says.

But, she adds, the pregnancy will be terminated at all costs, because sex between the Moran and the girl, though permitted by culture, is considered incestuous because they are both from the same clan. So the baby is not allowed to live.

There are possible dangerous outcomes when a young girl falls pregnant.

“The older women lure the girl into the forest once they suspect she is pregnant. They press her stomach until she bleeds and the foetus comes out,” says Meriwas.

If this fails, the girl, upon delivery, is forced to poison her newborn. If she refuses, then the child is to be left in the forest to be eaten by hyenas, or is given to a non–Samburu, often in the neighbouring Turkana community.

Lerukati adds: “Many deaths have resulted from this exercise. But no one in the community will speak about it.”

Due to Meriwas’ efforts, the community is opening up to the possibility of an alternative rite of passage for girls.

“Rather than have the Moran ‘beading’ the girl, women are slowly taking up the role. This means that the girl can wear her beads without being at the beck and call of a Moran,” Meriwas explains.

Lerukati adds: “The change is slow, but is happening. The practice of beading was little-known beyond the Samburu community. But Meriwas has blown the whistle at great risk to herself, and even her life.”

FGM activists such as Grace Gakii who are working in pastoralist communities say there is something to celebrate on the Day of the African Child. “There is a prominent decline of FGM among younger women aged 15 to 19 years.”

“I attribute this to a combination of factors. The push for the pastoralist girl child to attend school is definitely a contributing factor. But it is those people like Meriwas who have experienced harmful traditions who are bringing real change,” Gakii tells IPS.

According to KDHS, the overall prevalence of FGM in Kenya has gone down from 38 percent in 1998 to 32 percent in 2003, and to 27 percent in 2008, among women between the ages of 15 and 19.

“People like Meriwas understand this culture and have learnt to change it from within,” she adds.

- See more at: http://www.ipsnews.net/2013/06/the-girl-who-couldnt-herd-goats-now-saves-lives/#sthash.OVG5jVMj.dpuf

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