The Story of Village Palampur Class 9 Free Study Material PDF
QUALITATIVE RESEARCH DEFENCE PPT.pptx
1. Investigating Evangelical Christian leaders’ attitudes towards
child marriage practice. The case study of Wonsho woreda,
Sidama region, Ethiopia.
By
Turufat Tukura
Addis Ababa, Ethiopia.
1
3. Background of the study
(CRC,1989 & CEDAW,1979),child marriage occurs below 18 years of age and violates
human rights and conventions.
(World Bank report, 2020),700 million girls were married as children of which
250 million were married before the age of 15.
(UN Women,2016), countries lose around 2% of their domestic product (GDP)
due to the direct cost of negative health sequels of the problem.
(AU,2020 &UNICEF, 2017), in Sub-Saharan African countries the percentage of
marriage accounts for 39 % whereas in Ethiopia it is 40.
3
4. Problem statement
(Global network 2017), there is a marriage of 12 million girls before the of age 18 every
year.
(Save the Children 2022), 40 million girls aged from 15-19 are estimated in marriage or
in a union worldwide.
By 2030, it is estimated that 150 million girls will lose their childhoods due to child
marriage ( Save the Children,2022).
(UNICEF, 2018), 1 in 10 married before their 15th birthday and more than 1 in 3 young
women in Africa were married before childhood.
(AU,2017),each year 1.7 billion children are affected by some sort of violence where
child marriage is a leading.
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5. Problem statement
(UNICEF,2018), Ethiopia is the home to 15 million child brides, of which 6
million were married before the age of 15.
(Bogaleh Abea, 2007 &African network, 2016) ---- reproductive, psychological,
social, and economic consequences.
(Katherine Marshall,2018 & Aychilum Birara, 2021)----- report that religion is
one fundamental cause of child marriage practice in different contexts.
However, previous studies had limitations in addressing the attitudes of religious
leaders toward the practice. Moreover; religious leaders do not deal with the
challenges impacted on the girls’ life caused by child marriage
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6. Problem statement
Therefore, this study attempted to investigate the religious leaders’ attitudes toward
the child marriage practice in the Sidama region, Ethiopia.
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7. Research Questions
What are evangelical Christian leaders’ attitudes towards child marriage practice?
What do evangelical Christian leaders think about the causes of the child marriage
practice?
What do evangelical Christian leaders think are the challenges of child marriage?
What do evangelical Christian leaders suggest for preventing girls from the child
marriage practice?
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9. Specific objectives
To understand the attitude of evangelical's leaders towards child marriage practice.
To describe the causes of child marriage among evangelical Christians.
To explain the evangelical church leaders’ knowledge of the challenges of child
marriage.
To understand the role of evangelical church leaders to prevent child marriage practice.
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10. Rationale of study
Advocacy of women’s rights in faith-based organizations.
Contextualization of gender issues.
Contribution of indigenous knowledge and wisdom in addressing gender issues.
Engagement of faith leaders in gender equality policies.
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11. Methodology
Qualitative research approach employed: discover experience, opinion
Specific design: case study
Purposive sampling technique used: based on the roles of participants
Data collection methods: interview and focused group discussion
Data collection tools: semi-structured interview questionnaire
Type of data: primary data
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13. Profile of key informants
Respondents Age Gender Title Education Church membership
R# 1 40 M Pastor MA in theology EECMY
R# 2 36 F Evangelist MA in theology EECMY
R# 3 49 M Pastor MA in theology EFGBC
R# 4 50 M Evangelist BA in theology EFGBC
R# 5 28 F Evangelist BA in theology EKHC
R# 6 57 M Pastor MA in theology EKHC
R# 7 39 F Evangelist Diploma in theology EFGBC
R# 8 57 F Pastor MA in theology EHBC
R#9 50 M Pastor BA in theology EHBC
R# 10 55 M Priest BA theology EECMY
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14. Profile of FGDs
FGD Respondent Age Gender Position Education level Church
FGD1
P#11 45 M Church elder None EECMY
P#12 43 M Church elder None EECMY
P#13 34 M Church elder None EECMY
P#14 40 M Church elder None EECMY
P#15 38 M Church elder None EECMY
P#16 39 M Church elder None EKHC
P#17 40 F Church elder None EKHC
P#18 50 F Church elder None EKHC
P#19 41 F Church elder None EKHC
P#20 39 F Church elder None EFGBC
P#21 25 M Youth leader Grade Six EFGBC
P#22 26 M Choir leaders Grade Seven EFGBC
P#23 28 M Choir leaders Grade Five EHBC
P#24 29 M Choir leaders Grade Eight EHBC
P#25 27 M Youth leader Grade Nine EHBC
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15. Profile of FGD
FGD2
P#21 25 M Youth leader Grade Six EFGBC
P#22 26 M Choir leaders Grade Seven EFGBC
P#23 28 M Choir leaders Grade Five EHBC
P#24 29 M Choir leaders Grade Eight EHBC
P#25 27 M Youth leader Grade Nine EHBC
P#26 30 M Sunday school teacher Grade Eight EHBC
P#27 32 F Women leader None EKHC
P#28 31 F Women leader None EKHC
P#29 34 F Small group leader None EKHC
P#30 35 F Small group leader None EKHC
P#31 31 F Youth leader None EECMY
P#32 36 F Youth leader None EECMY
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19. Reliability
Instrument : FGD, interview guidelines
Instrument analysis: manual (spreadsheet)
Write up of major decision
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20. Findings
( Interview)
1. What are Evangelical Christian leaders’ attitudes towards child
marriage practice?
R#8
“I think it is harmful because early married girls suffer from different
problems. These problems happen as the consequence of physical and
psychological immaturity. These immaturities contribute to poor childcare,
poor household resource management. Consequently, these lead to conflict
and dissolution of the family”.
R#4
“Child marriage practice has a protective effect against human trafficking. If
the girls marry early, they will not migrate to urban areas and trapped by
illegal human traffickers. Girls fallen in the hands of human traffickers are
exposed to sexual exploitation”.
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21. Findings
2. What do Evangelical Christian leaders think about the
causes of the child marriage practice?
(R#4)
“When girls delay their marriage, they are labeled with
stigmatizing marks. In our community they are labelled as
‘ፈሳሽ ያለቀባት’ (‘girl with dry skin’). Girls prefer to marry
when they see physical and physiological changes on their
body”.
R#8
“The practice is also practiced due to the conflict in the
area. Families with only daughters marry off them to get
protection during instability. They believe that if they give
their daughter to strong family, they will get a security
protection”.
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22. Findings
3. What do Evangelical Christian leaders think are the challenges
of child marriage?
R#10
Child brides are prone to fistula due to undergrowth of reproductive
areas. When they face obstetric fistula, their husbands neglect them
and look for another girl. Girls with fistula are discriminated from all
social intercourse. Discrimination and stigma contribute to
psychological problems like anxiety and depression.
R#6
Child girls have a poor capability to manage their newly established
family. After marriage expectation of both young’s’ (boy and girl) is
not meet. This unmeet expectation causes disagreement that leads to
family dissolution.
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23. Findings
4. What do church leaders suggest for protecting
girls from child marriage practice?
R#4
Fistula can be prevented. If the adolescents are
instructed on contraceptive utilization, they can
delay pregnancy. If they delay pregnancy, they can
physically mature. This physical maturity prevents
obstetric fistula. Obstetric fistula spoils family and
utmost splits family.
R#3
Working with traditional leaders is important to
shift their attitudes towards prevention. Traditional
leaders have much acceptance in the community.
They are intervening into the practice like religious
leaders.
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24. Findings ( FGD)
Girls in our area marry when there is change in their bodies. We
use growth of mustache/ beard and change of voice. Whereas,
for girl’s enlargement of breast, shedding of menstrual blood
are used”. (FGD2, P#32).
Church counsel the married girl and boys how they establish
their family in the fear of Lord. For Christians marriage is holey
and highly respected that needs care to establish. Once marriage
is established interfering and dissolving it is sin. So far, we
have not seen this difficult problem of newly married boys and
girls. Family is not become strong enough in short period of
time. They should learn from problems”. (FGD2, P#27).
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25. Findings( FGD)
Speaking only child marriage prevention to poor
community and poor girls does not make any sense.
How can girls attend their education if they do not have
sanitary napkin and exercise book? If families cannot
afford for school uniform cloth, can she go to school? If
girl does not have even plastic shoes, do you think she
can go to school bare foot? Soap to wash her face, do
you think girls’ education is effective? The problem of
our community is more than talk. (FGD2. P#26).
If it harms our children, why not we prevent it. Certainly,
sometimes politicians come from woreda or region and
tell us about child marriage prevention as if they have no
idea about why the community is practicing child
marriage. Local government leaders are telling us about
the child marriage prevention, but they are not working
with local churches on the ways forward to handle
poverty of the community. (FGD2, P#24).
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27. Conclusion
Positive altitudes
Physical and psychological immaturity (R#8),
reproductive health problems (R#5), unstable marriage
(R#6), and psychological problems
Negative attitudes
Social cohesion and protection form promiscuousness
(R#4,6 FGD#1 P #1).
Causes
Affordability of their children demand (R#8), dual
serving of leaders in both religion and local tradition
(R#1), lack of awareness custom of believing in early
raising of children (R#7), influence of local tradition
(R#3), and using of changes in children body as the sign
of maturation confirmation (R#10)
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28. Conclusion
Challenges
Family dissolution, migration from rural to
urban due to economic problems, poor
childcare, and reproductive organ problem.
Suggested solutions
Dissemination of key messages of prevention,
exploiting of availability of various structures
in the churches to reach out family, and
adolescents and adults.
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29. Recommendation
Joint memorandum of understanding among
evangelicals
Regular panel discussions among evangelical
Christian leaders
Joint planning with church leaders to design a
workable strategy
Advocacy on fundamental human rights
Livelihood options for poor Christian families
Advocacy for designing of a common gender
equality guideline
Revision of counseling materials
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32. Bibliography
1. African health organization. (2020). Child marriage. https://aho.org/health-topics/child-marriag
2. Alemu, Bogalech. (2007). Early marriage in Ethiopia: Causes and health consequences. https://bibalex.org/
3. Amhara Regional Inter-Religious Council. (2021). Progress report.
4. ANPPCAN. (2016). The African Network for the Prevention and Protection against Child Abuse and Neglect; http://www.anppcan.org/
5. Au. (2017). Concept note for the high-level meeting on ending child marriage in West and Central Africa.
6. Cudd, Ann. (2006). The Paradox of Liberal Feminism: Preference Rationality, and Oppression.
7. CAMFED International. (2017). Supporting girls to learn, thrive, and lead change, https://camfed.org/
8. Baehr, Amy. (1996). “Toward a New Feminist Liberalism: Okin, Rawls, and Habermas”, Hypatia, 11(1): 49–66. Reprinted in The
Philosophy of Rawls: A Collection of Essays (Volume 3), Henry S. Richardson and Paul J. Weithman (eds.), New York: Garland
Publishing, 1999: 295–312. doi:10.1111/j.1527-2001. 1996.tb00506.
9. Crabtree, Cohen. (2008). Qualitative Research Guidelines Project. http://www.qualres.org/HomeSemi-3629.html
10. Linda, Alstott. (2004). What Parents Owe, their Children and What Society Owes Parents, New York: Oxford University Press.
11. Central Statistical Agency. (2017). Ethiopia Demographic and Health Survey. HTTPs://dhsprogram.com/publications/
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