The mother of two was now struggling to make ends meet at home as the sole bread winner. She says as the country was grappling with cushioning it’s citizens from the deadly virus, she was cushioning her home from disarray, as her husband had abandoned them when he could not support the family economically.
Getting into Kayole, an informal settlement within Nairobi, is not a walk in the park. The place is a beehive of activities, as everyone busies themselves with the hustle and bustle of eking a living. At the Masimba junction, we meet Raphaela Wangari, busy tidying up her shop. She has just received a new stock of eggs to add to what she had. Minutes later, her general store, commonly referred to as a duka, is a swam of activities as clients line up to buy basic commodities found at her shop.
We meet Neema* (not her real name) in the informal settlements of Kawangware where she has been living for six months since her husband of 10 years beat her and threw her out in the cold in the wee hours of the night with her two children.
“For the last 10 years I have been married to him, there has never been peace in our home. Occasionally, we would fight even on the slightest provocation,” she says, adding that everything changed when she lost her job; her husband threw her and her two young children out in the cold, and she was left to fend for her children with no income in sight.
Sadly Neema* is not the only one facing domestic violence: her experience mirrors that of many women and girls who are increasingly being trapped with their abusers at home.
With the raging cases of COVID-19 pushing households into economic slumps, women and girls “locked” with their abusers are also finding it difficult to seek safety away from violence marred homes- cutting them off from their supportive networks and resources that could help them.
Like Neema, Kadija ( not her real name) is also another survivor of domestic violence from the informal settlements of Kibera. It has only been a month since she left the shelter where she had sought refuge after receiving constant abuse from her husband that only worsened during the pandemic.
“I am unemployed and depended on my husband. Because of the pandemic, he received a pay cut and we could barely afford to pay for food and rents. Many times we would fight even over minor things. I feared for my life and that of my children,” says 29-year-old Kadija who is now separated with the husband.
As the pandemic keeps raging on, CREAW’s owned hotline-0800720186 has been a buzz with women and girls making frantic calls to report violations and seek legal and referral services. On average, the hotline receives 90 cases in a month, this compared to 20 cases during the same time last year. Similarly, the rising incidences of violence against women and girls have been further affirmed by the data from the National gender based violence (GBV) hotline 1195, indicating a 55 percent surge with women accounting for nearly 70 percent of those cases.
With the pandemic disrupting access to essential support services to survivors of GBV, CREAW, with the support from UNDP Kenya, adapted its intervention in the community during the pandemic to ensure that women and girls- survivors, especially those living in the informal settlements of Nairobi receive the much needed support to heal and build resilience beyond the pandemic.
This includes, free legal information and representation, psychosocial support to help survivors heal from their traumatic experiences. In-addition, CREAW also integrated the survivors to the existing livelihood cash reliefs intervention supported by the European Union in Kenya and shelter services as they reorganise their lives.
his appeal raises novel questions of law on whether vicarious liability can be attributed to the appellant, the Teachers Service Commission (TSC) who at the material time had employed Astorikoh Henry Amkoah, (3rd respondent hereinafter referred to as “teacher”) for alleged acts of sexual abuse against the students hereinafter referred to as “WJ” and “LN”).
By Grace Katee
For 12 years Margaret Sepengo was a renowned female circumciser in the remote village of Leparwa tucked in the north of Isiolo County.
In 2015 she abandoned the cut all thanks to the sensitization efforts by CREAW auspiced under the Tunza Mama Na Mtoto project aimed at empowering communities to abandon retrogressive cultural practices such as Female Genital Mutilation (FMG) that inhibits on maternal and newborn health.
With the support from UKAid through Christian Aid, the project that is in its third year of implementation adopted a community mobilization approach dubbed SASA! (Start, Awareness, Support, Action),to educate and inspire communities to take actions for social change.
Margaret was lucky to be among those who were capacity built on maternal health issues and how they can use the knowledge to advocate against FGM, early marriages, teen pregnancies and gender based violence all of which are rooted deep in culture and the leading causes of maternal and newborn motilities and morbidities in the larger Isiolo County.
“It is the trainings that enabled me shun the practice and engage in alternative source of livelihood,” says Margaret who is now a respected community activist who is using the SASA! model to change perceptions and attitudes of her community towards FGM.
Female Genital Mutilation as she puts it, used to be the cornerstone of livelihoods for many households but the situation has changed. When she learned the art of the cut, her only motivation was to eke a living.
“I used to admire an elderly neighbour who used to circumcise girls and would earn a lot of money. Being a third wife and an only breadwinner in the family, I learnt the art and would make Sh1000 from each girl. The prices would go up to Sh2500 during high season and sometimes poor families will offer their goats or cattle,” she says.
“With the sustained community dialogues targeting the council of elders, men and women, the community has opted abandoned the age-old tradition,” she adds.
In her quest to have the elders lift the ban on the curse placed on any man who marries uncircumcised girl, Margaret reach out to the Masaai Morans to have the elders allow them to marry uncut women. The elders agreed to their quest and held a public forum to ‘break the curse.’ The forum held in Laikipia brought together the young and elderly from Masaai, Turkana and Samburu communities. This was a great step towards eradicating FGM.
“During the exchange visit between reformed circumcisers from Isiolo and Kajiado, I learnt the different initiative that my counterparts were using to have the elders to create a by-in with the elders who are the custodian of culture. I came back and embarked on the same. My efforts bore fruits,” explains the mother of four.
“Among pastoralist communities, uncircumcised girls were doomed to be a bad omen and outcasts. The blessings symbolized an end to the cut among the communities,” she says, adding, “ This was a step to ensuring that women and girls would now be free from early marriages and complications experienced during childbirth associated to FGM. “
Aside from her proactive activism in her community, she has enrolled herself into adult education program now in level three. She explains that like many girls in her community, she was married off to an elderly man at the age of 14 and was not able to ascend through to high school.
“If we give girls the opportunity to go to school, we will be able to break the cultural barriers and make healthy decisions for their reproductive health and that of their families and children,” she says.
By Christine Ogutu
Thursday afternoon, the weather is chilly and the usually busy Githongo pitch has no sight of any young ones kicking around the ball in the pitch or athletes working out as in the usual. In the surroundings, the densely constructed shelters are slowly shifting the small rural town of Githongo to an urbanized community center.
Looking on to the vast field in the left corner is the Githongo Chiefs Offices. Outside, a group of women and men are seen chit chatting. Their starched and well-pressed brown khaki uniform brings their steadfastness to the fore; their threaded shoulders mark them out as protectors and defenders of the larger community as their call of duty bestows them.
The uniformed women and men are Chiefs from Imenti Central, Meru County who came together to establish the 14 members Utawala Chiefs Group with an aim to better provide coordinated response to GBV matters in their localities. Today, they are having their usual biweekly meetings to discuss the emerging issues in the community.
At the location level in Kenya’s administrative system, Chiefs are charged with mandate to maintain order within their jurisdiction. For the Utawala group, the work in the community goes over and above their call of duty. They derive passion from a violence free society where women and girls live in dignity, are better protected and able to move freely and thrive and thus their continued conversations and coordinated response to the ills that bedevils their community.
For more than two years now, they have been working together, raising their voices and driving conversations through Chiefs’ Barazas to educate their communities on the ills of GBV and the channels of reporting.
“I was privileged to be part of the Chiefs’ training that taught them on how to handle and support survivors when they report violations,” says Faith Kagwiria, a Chief at Kathurune West Location and also a member of the Utawala Chiefs.
As the first respondent when an incident occurs, it is paramount that Chiefs like Faith are well vast with the roles and responsibilities they play in regards to the various matters reported thus, CREAW through the Haki Yetu Jukumu Letu initiative came in handy to build their capacity to enable them to effectively support survivors and respond to the needs of the locals.
The initiative now in its third year of implementation and supported by the Embassy of Netherlands in Kenya equips Chiefs among other duty bearers with the knowledge on GBV related laws, how to document and report matters as well as how to set up community structures that promotes safe spaces in the community.
“Not a day goes, without widows flocking my office puzzled, confused and bewildered when their in-laws take away their matrimonial lands,” narrates Phyllis Mungatia who is the Chairperson of the Utawala Chiefs.
She says the inequalities when it comes to access and control of matrimonial land particularly in the agricultural rich region of Meru disenfranchises women.
It is such that draws the Utawala group to work with a unity of purpose. Their work in the community is slowly gaining momentum with the continued conversations, the community is slowly opening up and speaking out on matters such as incest that were shelved at family level.
“Apart from the weekly chief barazas, we also conduct targeted dialogues with men, women and in schools,” explains Stella Kinoti.
She goes on to say that they have also consistently taught the village elders and area managers on how to tackle GBV noting that it takes both individual and community actions to create a ideal community for all. The Nyumba Kumi clusters have also come in handy to map out cases like female genital mutilation and child neglect.
But as Lucy Magiri puts it, their success has not been without the challenges. Sometimes they are forced to flee their homes or handle cases under cover for fear of their lives. Nonetheless, together, they affirm that their actions are just a starting point to lasting change in the community. They are positive that with their collective efforts, their neighbourhoods will violence free.