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by Frederick Clarkson, first published in the WomensENews commentator on February 24, 2010
A religious think tank has issued a manifesto about breaking the silence in religious communities about a host of sexuality issues. It hasn’t stirred much media attention, but Frederick Clarkson thinks it could be revolutionary.
(WOMENSENEWS)–The Religious Institute has just issued a 46-page report on the state of sexuality in religious communities and a manifesto that seeks to transform the status quo.
Goals include improved pastoral care of marital relationships, domestic abuse and infertility, and training for prospective clergy in sexuality-related matters.
The institute calls for religious leaders to provide lifelong age-appropriate education for youth and adults and to become more effective advocates for comprehensive sexuality education and sexual and reproductive health in society.
Clergy are often first responders in matters of domestic violence and potential (and actual) suicides by young people struggling with sexual identity. The Religious Institute points out that these first responders have usually received little to no training for the job.
A singular strength of the document is that it offers an uncompromised progressive vision that does not conform to recent fashions in seeking “common ground” with conservative
evangelicals and Catholics.
Particularly striking in this regard is its call for a society in which there is full access to reproductive health care, including abortion, marriage equality and full inclusion of gay, lesbian, bisexual and transgender people in the life of religious communities.
Since it was announced two weeks ago, the report, “Sexuality and Religion 2020: Goals for the Next Decade,” has generated little media attention beyond a few regional newspapers and online news sites.
Sometimes, this is the quiet way revolutions begin.
by Abraham Simatupang, Indonesia. First published in Gender and Religious Education.
The more children you have the luckier you will be
My parents are from the Batak ethnic group, a sub-ethnic group in the north Sumatera province. My father is the fourth of thirteen children. My mother has eight siblings, though three of them died in infancy. To have a big family was not unusual in Sumatra at that time. Lots of children meant a great help for the family. According to the Batak’-tradition or “adat”, the more children you have the luckier you will be.
I am the eldest of four children, and was born in 1960. At that time, the political and economical situation was not stable in Indonesia. My mother told me that stable was curt and expensive. Most of the people could not afford it. However, since my mother worked as a pharmaceutical assistance in the Health Department of Indonesian Air Force, she got rations of baby formula from her office. My father was still a university student when they got married. In the beginning of their marriage my mother was the breadwinner. After he had finished his study, he started his career as a junior lecturer at the University of Indonesia. Hence, both worked to support the family. I learned that my mother took a significant role in nurturing the family and being a good host. We lived in a small house in the capital city of Jakarta. I remember those times when we hosted our extended families and relatives from the village who wished to move to the city. It was not unusual to have many guests and share our house with many people. They helped us with housework, while they were studying or looking for employment.
In my childhood gender role was not clearly differentiated. My brother and I were given the same tasks as the girls. Dish-washing and house cleaning were not unusual for me. Sometimes I helped pumping the water from our well. My parents often told me to look after my brother and sisters, especially on the way to school. Before I went home from school, I had to assure that my sisters and brother have already gone home. If not, we would go home together by foot or by becak, a tricycle with driver. At that time, as the big brother I learned to take responsibility for my siblings.
We went to Sunday school in a protestant church nearby our house. I was always fascinated of the characters of the Bible’s heroes, like Abraham, Jacob, Joseph, David, Deborah, Elijah, Ruth, Esther, Peter and Paul, told by our Sunday school teachers and the way they were called by God, men and women, to accomplish difficult tasks. In the majority of cases they had to make sacrifices. I learned that God calls anybody, regardless of which gender, to be God’s messenger and to be God’s partner for completing God’s plans.
Today women have more chances
Indonesia is an agricultural country. Like other agricultural countries, Indonesia has strong traditions where gender-related role allocation is very strongly differentiated. For example women were responsible for children while men took care of provision of food and shelter.
But, nowadays, since people are more open to influences from the outside, values change and gender-related issues or gender-role in society are no longer easy to define. To some extent, this gives benefits to female members, because they have more opportunities to fulfill their dreams as individuals. They can pursue higher education or career if they want. Many women work to earn money, not only for themselves but also for their families.
We even had a woman as president and a number of women are leaders in provincial or regional government. A higher quota of women, up to 30% of the members of totally 550 of the national parliament, has recently been discussed extensively.
The fight for gender justice, however, is not fully realized. Certain groups, who have their own principles, try to slow down this process. They still require traditional custom like arranged marriages and imposing curfew for women in certain areas.
The Civil Society Unit of the High Commissioner for Human Rights is moderating an on-line discussion on Women and Human Rights, focusing on issues of accountability and access to justice.
The discussion started on 1 February and will end on 28 February. Sub-themes are:
- National legal frameworks challenges, trends and best practices with respect to legal protection of women’s human rights (Week 1);
-Accountability challenges, trends and best practices with respect to ensuring accountability for violations of human rights of women, including violence against women (Week 2);
-Access to justice challenges, trends and best practices with respect to womens access to justice (Week 3);
-Summary, wrap-up and observations (Week 4).
Each week starts with a short introduction to the theme to trigger and encourage a constructive and fruitful on-line discussion, to be summarized and analyzed in order to contribute to the Beijing +15 review. The discussion is part of a series of United Nations online discussions dedicated to the fifteen-year review of the implementation of the Beijing Declaration and Platform for Action (1995) and the outcomes of the twenty-third special session of the General Assembly (2000); and is coordinated by WomenWatch, an inter-agency project of the United Nations Inter-agency Network on Women and Gender Equality.
by Samuel Nyampong, Ghana. First publisched in Gender and Religious Education.
Women get children and are not able to think
The traditional perception of females in Ghana up to the latter part of the 20th century was that females could not undertake arduous tasks and were better suited for child ‘producing’ and domestic, trading and farm work. Intellectual and professional developments were the preserve of men. A Ghanaian proverb explains it better: “Obea to tuo a etwere obarima dan mu” (When a woman is able to acquire a gun, it is the man who keeps it in his room).
A research on Position of Women in Ghanaian Society has confirmed that women in premodern Ghanaian society were seen as bearers of children, retailers of fish, and farmers. Given the male dominance in traditional society, some economic anthropologists have explained a female’s ability to reproduce as the most important means by which women ensured social and economic security for themselves, especially if they bore male children.
This ingrained perception about females gave justification for fathers to give their daughters to early marriage so they (fathers) would reap the benefit of receiving a dowry in the form of drinks, cash, cattle and other material goods prescribed by Ghanaian traditional customs. Early unprepared marriage has plunged many girls and women into difficulties which have entangled and imprisoned them with no hope of emancipation. Today the Constitution of Ghana guarantees equal rights for males and females.
The International Violence against Women Act (IVAWA), a landmark legislation on ending violence against women, has been introduced in the United States Congress. The bill, if passed, will impact millions of women and girls worldwide by including solutions to address violence against women and girls in US foreign assistance programmes.
This is your chance to have a say— Sign the IVAWA petition and urge the US Congress to pass this bill; let your friends and networks know that they can help by adding their names here.
The IVAWA would translate into increased US investment in local women’s groups and programmes that promote women’s access to economic opportunity and education, address violence against women and girls in humanitarian situations, improve legal accountability and aim at changing public attitudes towards the issue. Listen to the voices of women on the ground about why IVAWA matters to them.
UNIFEM Goodwill Ambassador and Say NO Spokesperson, Nicole Kidman applauded the efforts that have gone into the drafting of IVAWA and emphasized, “The IVAWA, when passed, will be a beacon, lighting the way forward in other countries. I urge you to say NO to violence against women by supporting the IVAWA. Partners of Say NO have given us new tools and ways that each of you can have a say – sign the IVAWA petition today.”