Zeitschriftenartikel zum Thema „Social participation – Zimbabwe“

One objective of this paper is to evaluate the determinants of female non-family work in Africa. Selected labor force participation theories are tested using demographic and health survey data. The traditional kinship-oriented family organization in Africa, along with high fertility, have long been seen as factors that constrain women’s participation in the labor force, particularly in seeking formal sector employment. We use demographic and health survey data from two African countries, Ghana and Zimbabwe. Education emerges as the most important determinant of non-family work. Even if female education levels increase, single women may not gain easy entry into the informal economy managed by kinship-based social networks. A large proportion of these educated women may not find jobs if the formal economy does not expand. Results from Ghana and Zimbabwe are compared.

This article analyses the implications of a reconceptualised democratic citizenship education on universities in Africa with special emphasis on Zimbabwe. This is a qualitative research where data has been gathered through interviews and observation. Democratic citizenship education theory is used as a theory speaking to the argument. The arguments proffered in the research are that the concepts of DCE, education, and democracy that are rooted in liberal ideas of education have the potential to develop critical thinking necessary for political participation, justice, and political tolerance. The findings are that an African university education can teach students to become human with others, meaning students are taught to respect and value human dignity as dictated by Ubuntu.

The Amalima program in Matabeleland North and Matabeleland South Provinces of Zimbabwe, an intervention funded by the United States Agency for International Development (USAID) Office of Food for Peace, promoted Care Groups from 2014-2020. Care Groups are community peer- to- peer support groups that provide a platform for promoting optimal nutrition and health for pregnant and lactating women, as well as children 6-23 months of age through training sessions run by community group leaders to promote recommended maternal, infant and young child nutrition practices. A qualitative study was conducted to describe adolescent mother inclusion and participation in Care Groups, highlighting key enablers and barriers for participation. A total of 28 in-depth interviews were conducted with adolescents in Care Groups, as well as adolescents not participating in Care Groups. Focus group discussions were also held with family members of adolescents. The key enablers for Care Group participation by adolescent mothers were found to include the motivation to learn how to take care of their children, the social and interactive benefits, family support, and positive facilitator attitudes. Key barriers to participation were workload and chores at home, lack of family support, and lack of adolescent-friendly approaches amongst facilitators. Key recommendations include training facilitators on adolescent-friendly approaches and group dynamics so they can better understand and relate to adolescents.

Although there is a plethora of studies on poverty in schools, poverty in satellite schools in Zimbabwe remains a neglected phenomenon. Satellite schools are newly established temporary schools which are attached to a registered school. This paper derives from a study that focused on the social capital influences of communal farmers and land reform beneficiaries on satellite schools in the Masvingo district, Zimbabwe after the year 2000. The study drew on the capability approach by Sen (2000) and the poverty pyramid by Baulch (2011). The study was qualitative and it was positioned in the interpretive paradigm. The paper reports on one case study of communal farmers in the Masvingo district. Four semi-structured interviews and a focus group discussion with a purposive sample of ten participants were carried out in the Sambo community. Qualitative content analysis was utilized to analyse the findings and draw conclusions. The manifestations of poverty at Sambo satellite school were infrastructure challenges; physical resources allocation; a natural resource challenge; and learners’ participation in extra-curricular activities with other schools. Due to a multiplicity of manifestations of poverty, Sambo satellite school was clearly in distress. It is recommended that the Zimbabwean government provide additional funding to support satellite schools that are located in poor, environmentally challenging contexts.

This qualitative study explored how volunteers delivering social welfare to orphans and vulnerable children through a community initiative supported by donors made sense of volunteering during a period of hyperinflation in Zimbabwe. Findings confirm that volunteering in Africa is influenced by a normative value system embedded in Ubuntu. Volunteering emerged as contradictory given the contextual prevalence of the social obligation discourse rather than individual choice as embedded in the European sense of voluntarism. Volunteering masked the cost of participation, thereby potentially making poverty worse for the poor in a context without a formal welfare system.

This study looks at the uses and abuses of the National Youth Service (NYS) as a vehicle to attain national economic and social development for the youth in Zimbabwe. started in 2001, the NYS has in its short life span attracted both admirers and enemies both locally and externally. Whilst proponents of the NYS argue that it is the best way to integrate the youth fully in all aspects of the economy, in line with the dictates of the African Youth Charter, enemies have argued that the NYS has been nothing but an attempt to sacrifice developmental aspirations on the altar of political expediency. This study looks at the politics surrounding the implementation of the African Youth Charter, particularly article 15, which states that member states should institute NYS programmes to engender community participation and skills development for entry into the labour market. This paper asserts that the NYS in Zimbabwe was implemented before the adoption of the African Youth Charter in 2006 and that this has raised concern among the youth that no attempts have been made to harmonise the two. As a result, instances of the NYS being abused for partisan ends have been rife, leading to calls to rebrand the NYS in line with the provisions of the youth charter. Therefore, besides the issue of perception, this paper argues that lack of resources and discord within the unity government led to the failure by the government to fully implement the African Youth Charter in the Zimbabwean context.

Purpose The purpose of this paper is to assess the extent to which Great Zimbabwe World Heritage Site has contributed to the sustainable development of the local people who live in its vicinity. What is critically important to underscore is the value of the site to society. Design/methodology/approach The relevant data were collected through questionnaires, personal interviews and site visits. Findings The paper reveals that cultural heritage has affected sustainable development of local communities living in its vicinity in social and cultural terms. There is promotion of Shona traditions through exhibitions and selling of curios by local people at community projects such as the Shona Village and the Great Zimbabwe Nemanwa Craft Centre. The two projects also generate revenue to the local communities. However it was established that a number of benefits from the site such as employment creation are temporary and unsustainable. The main challenge for effecting sustainable development to local communities is lack of community participation. Originality/value Most researchers are arguing that sustainability of cultural heritage is much more difficult compared to natural heritage but the findings reflect that cultural heritage through Great Zimbabwe World Heritage Site could be an essential engine and valuable resource for sustainable development.

There is a tendency in which so called ‘developed’ ethnic groups, given their economic, political and social advantage placing them at the ‘center’, are the chanters of development even for the groups considered to be at the periphery. Ironically, in heritage terms, so called marginalized groups have had much of their heritage less contaminated by forces of modernity as has been the case with much of the BaTonga culture. This article explores the BaTonga culture and heritage as the Zimbabwean aquaculture from which its consumption, preservation and use can benefit other ethical groups in the country. Using results from studies by Saidi (2016a) as well as complementary studies by Mashingaidze (2013) and Ndlovu (2013), this article establishes the richness of BaTonga culture which subsequently feeds the rich Zimbabwe multicultural heritage. The article argues that heritage utilization reflects the active participation of its owners pointing to the character of the culture making heritage management a priority for any African country seeking its true identity. Further, the article argues that a rich heritage is a shared commodity regardless of ethnic-specific dichotomies in oriented communities like Zimbabwe. Given this basis, the article shows that public spaces, media and the education curriculum are expected to uphold and incorporate all aspects of heritage such as BaTonga cultural realities in order to foster tolerance, acceptance as well as visibility and ultimately cultural and economic development of all ethnic groups in nation building.

<strong>Background:</strong> There is an increasing interest in female entrepreneurship, not only to realise the potential for economic growth, but also in light of the opportunities for female expression, emancipation, agency and empowerment. Literature has found that many female entrepreneurs are profoundly affected by the traditional sociocultural context in which they operate, and that they have needed to work around patriarchal barriers in order to succeed. This study explores the ways in which they do this.<p><strong>Aim:</strong> The aim of this paper was to contribute to an understanding of how female entrepreneurs in a patriarchal African society can work within cultural constraints to achieve success within their own terms of reference.</p><p><strong>Setting:</strong> The study took place in Zimbabwe among female entrepreneurs who had recently formalised their businesses</p><p><strong>Methods:</strong> Using a qualitative interpretive research design, in-depth, face-to-face interviews were conducted with 43 African female entrepreneurs running their own businesses in the Zimbabwean cities of Harare and Bulawayo.</p><p><strong>Results:</strong> The complex interplay of macro- (national cultural characteristics), meso- (institutional and social factors), and micro- (individual identity) level factors shaped the ways in which the women dealt with the shackles of patriarchy, inequality and high power distance that had historically impeded their economic participation. Through their own agency, they mobilised their public and private identities separately, balancing the seemingly incompatible roles of home-maker vs entrepreneur.</p><p><strong>Conclusion:</strong> Zimbabwean women successfully managed the interaction between their different social roles and identities to balance domestic obligations with income generation to better the lives of their families.</p>

This study focuses on how the Baba Jukwa Facebook page has been appropriated as a potential counter hegemonic space for the circulation of public opinion during the run up till post 2013 harmonised elections in Zimbabwe. This current study wishes to explore the role played by social media in Zimbabwe in the run up to the 2013 election especially on Facebook through participation on the Baba Jukwa page. Focus will be on the nature of the discourses in the posts and how the participants on the page engaged in debates around these posts. I will also interrogate how the discourses in the posts on the Baba Jukwa Facebook page were taken up by the main stream media and how it also clashed with dominant political discourses as enshrined in government publications and web-sites. This will shed light on the impact of the page and how it enlarged the public sphere in the country as a counter hegemonic platform.

ABSTRACTGiven the important role played by lawyers in formal legal systems, the study of legal professionals can help us understand the efforts to maintain law and social order in Africa. This article examines the narratives of two Zimbabwean lawyers, Kennedy Sibanda and Honour Mkushi, about their experiences as legal professionals between 1970 and 1990, and makes three main arguments. Firstly, these narratives reveal the complex interplay between individual agency, politics and law across the two decades. Secondly, lawyers' participation in the social and political struggles of the period were informed by a set of personal and professional ethics that were grounded in concerns about the welfare of the wider communities to which they belonged. This highlights the need to avoid a default cynicism with regard to African elites and move instead towards a more nuanced understanding of the motives of such individuals and their contribution to the social, economic and political struggles of which they are a part. Lastly, these lawyers were cross-cultural brokers who were constantly involved in a two-way translation. On the one hand, they translated the concepts and stipulations of state law for their African clients; on the other, they translated their clients' grievances into the language of the law. This process of translation acted as a catalyst in the reshaping of African subjectivities and their conceptions of their relationship with the state, and enabled Africans to assert themselves as rights-bearing citizens.

This article examined attitudes, knowledge, behavior and practices of men and society on Gender bias in sports. The paper examined how the African female body was made into an object of contest between African patriarchy and the colonial system and also shows how the battle for the female body eventually extended into the sporting field. It also explored the postcolonial period and the effects on Zimbabwean society of the colonial ideals of the Victorian culture of morality. The study focused on school sports and the participation of the girl child in sports such as netball, volleyball and football. Reference was made to other sports but emphasis was given to where women were affected. It is in this case where reference to the senior women soccer team was made to provide a case study for purposes of illustration. Selected rural community and urban schools were served as case references for ethnographic accounts which provided the qualitative data used in the analysis. In terms of methodology and theoretical framework, the paper adopted the political economy of the female body as an analytical viewing point in order to examine the body of the girl child and of women in action on the sporting field in Zimbabwe. In this context, the female body is viewed as deeply contested and as a medium that functions as a site for the redirection, profusion and transvaluation of gender ideals. Using the concept of embodiment, involving demeanor, body shape and perceptions of the female body in its social context, the paper attempted to establish a connection between gender ideologies and embodied practice. The results of the study showed the prevalence of condescending attitudes towards girls and women participation in sports.

For the majority of women, university represents a time of hopefulness and opportunities such that gendered incidences questioning their academic merit poses a serious setback. Sexist humor is one such incident which communicates a message that females are irrelevant and insignificant. This article discusses the nature and perceptions of sexist humor on University campuses. The views on how students on campus perceive sexist humor are crucial for understanding students’ response and offer a clear understanding of what justifies and normalizes sexist humor. The paper analyzes how the use of language can be connected to sexism and violence. Using a mixed methodology for data collection at Great Zimbabwe University, the paper attempts to link language, sexual violence, misogyny, and sexism as well as chronicle the overall pattern of exclusion and marginalization of women in higher education settings. The findings of the paper present evidence that the institutional and intellectual cultures of educational institutions are permeated with sexual and gender dynamics that have become embedded and naturalized in popular thought. Normalization of verbal harassment contributes to muting victimized women, thus perpetuating a culture in which violence against women becomes part of the social milieu. Thus, this study concludes that while one may consider higher education institutions in Africa as safer spaces for women, these are highly contested terrains as misogyny through sexist humor, among other hindrances, has created an obstacle for women’s equal participation in higher education.

This study focuses on the factors that contribute to the low production of knowledge by women compared to men in terms of the number of research outputs and recommends ways of narrowing the gap. Literature suggests that the social construction of gender and the consequent different gender roles and responsibilities of women or men inform this social phenomenon. This is because the social construction of what it means to be a man and a woman subordinates and confines women to the private sphere and men to the public sphere. These patriarchal discourses and practices of private and public spaces shape women�s roles in society, including their participation in the production of knowledge. A cross-sectional survey in Zimbabwe, Malawi, and Kenya shows that gender indeed impacts knowledge production. The study found that women had limited access to research grants, limited exposure to higher institutions of learning, and also had limited mentorship by men as there were few women who could play the mentorship role. The study recommends full support for women researchers by providing funding, creating mentoring units, commercialising research outputs, engaging in advocacy, and crafting and implementing affirmative polices that support their work. This has a net effect of increasing the participation of women in knowledge production and in the development of national and global economies.

Abstract Cyclone Idai in Zimbabwe exposed deficiencies in the country’s disaster management system. This study uses a phenomenological case exploration of the experiences of local residents in Rusitu Valley following cyclone-induced floods that affected the area in March 2019. Through capturing narratives of participants who were recruited through chain referrals, the research intends to understand how local actors, utilizing their local-based response systems, managed to fill in the voids that characterize disaster management practice in Zimbabwe. Results show that the participation of local “heroes” and “Samaritans,” by deploying their social networks, norms, relationships, practices, and modest ingenuity, helped to speed up response times and minimize threats to lives and livelihoods. Documentation of the stories of local actors about their disaster experiences also gives a richer picture of the Cyclone Idai disaster. Although the community response system also facilitated the operation of external disaster management agencies, their premature withdrawal tended to weaken the trust and values existing in the area, and created tensions between the disaster-affected people and other villagers. Given the delays in formal responses by the government and other external relief agencies, the practices of local actors, although spontaneous and largely uncoordinated, offer rich insights into the design and development of disaster management regimes.

Background: Participation in sport is a fundamental human right [1]. Participation in sports by people living with disabilities (PWDs) presents several mental, physical social and emotional benefits. However, it has been observed that the participation of PWDs in sport and physical activity is generally less as compared to their able bodied counterparts [2] . Aim: The aim of the study was to explore the participation of PWDs in Paralympic games. Objectives: The objectives of the study were to identify the level of participation of PWD in sports, barriers that impede the participation and strategies that can be used to enhance their participation. Setting: The study explored the participation of people living with disabilities (PWD) in sport (Paralympic Games) in Gokwe south district in the Midlands province of Zimbabwe. It focused on exploring barriers that impede the effective participation of People living with disabilities (PWDs). Materials and Methods: The study adopted a mixed methods research approach utilizing the embedded (nested) mixed method design within the traditional descriptive survey design. Structured interviews and observations were used as to collect data. The research participants comprised PWDs aged 15 years and above. The random sampling method was used to select a sample of sixty PWDs. Statistical analysis: Data was integrated into frequency tables and graphs and was textually interpreted to derive meaning from it. Results: The study revealed that access to sport by people with a disability was a major challenge. Lack of awareness, Severity of disability, inadequate funding, poor transport, lack of support from significant others, lack of appreciation of the value of sport, poor and inadequate assistive devices, poor training equipment and the role of the sports trainer were found to be the major factors limiting access to sport participation by PWDs. Recommendations: It was recommended that both governmental and nongovernmental organizations should provide adequate resources for the Paralympics games. It was also recommended that both government agencies and disability rights advocates should increase awareness on the importance of participation in sport by people with disabilities.

lage savings and loan associations schemes have become one of the critical survival strategies amidst poverty, inequality and financial exclusion thus helping low income communities to ride out poverty and make their savings and to eke out a living. However, the use of scientific procedures by ordinary people when establishing such initiatives in their villages is under-reported. This study, therefore, sought to test the utility of the action research (AR) methodology in establishing a low cost village savings and loan associations scheme intervention, with a view to assessing the extent to which the scheme can improve the livelihoods of members of the scheme, and draw lessons for future interventions. The process involved planning, designing, establishing and evaluating a village savings and loan association scheme initiative involving 15 individual members (inclusive of the researcher) in ward 8 of Seke district, Zimbabwe. Results showed that creating village savings and loan associations is possible using action research, as community participation in the design, implementation and day-to-day operations of such initiatives guaranteeing ownership and control of the initiative by the host group scheme are almost natural to action research. One of the comparative advantages of using action research is that it creates spaces for ordinary people to share their experiences, reflect, and come up with context-specific solutions, as they take responsibility for their financial wellbeing, thus helping to meet their socio-economic needs and aspirations. The strength of village savings and loan associations is that they can be replicated. The study recommends that in the era of COVID-19, social distancing rules and regulations introduced to contain the virus should be observed.

Between 10% and 15% of the world's population are thought to be disabled. The 2006 United Nations Convention on the Rights of Persons with Disabilities is an example of emerging global policy architecture for human rights for disabled people. Article 24 states that disabled people should receive the support required to facilitate their effective education. In research, links between higher education access, equalities and disability are being explored by scholars of the sociology of higher education. However, with the exception of some small-scale studies from Zimbabwe, South Africa, Rwanda, Namibia, Uganda and Pakistan, literature tends to come from the global North. Yet there is a toxic correlation between disability and poverty – especially in the global South. This article is based on a review of the global literature on disability in higher education and interview findings from the project ‘Widening Participation in Higher Education in Ghana and Tanzania: developing an Equity Scorecard’, funded by the Economic and Social Research Council and the Department for International Development. A central finding was that while disability was associated with constraints, misrecognition, frustration, exclusion and even danger, students' agency, advocacy and achievement in higher education offered opportunities for transforming spoiled identities.

AbstractIn the academic debate on labour migration and urbanisation in Southern Africa the persistence of links between urban workers and people in rural areas has proved a pertinent issue. As is implied by the termlabour migration, economic forces have always been regarded as a major determinant of migratory behaviour. State-centred perspectives have dominated studies of rural–urban migration in Zimbabwe, where a restrictive legal framework regulated migration to urban centres during the colonial era in an attempt to prevent large numbers of Africans becoming permanent town dwellers. This ethnographic study of labour migrants in Harare originating from the Buhera district, however, shifts away from perspectives that reduce migratory behaviour to an effect of state intervention and/or economic forces. Such external forces are mediated by migrants’ networks that encompass both rural and urban localities. Rather than being only economically motivated, individual migrants’ participation in these networks has to be understood as an expression of a socio-cultural pattern in which rural identification and kinship ideology are of major importance. Viewing migration practices in this way—i.e. as observable outcomes of migrants’ socio-cultural dispositions—not only helps us to understand better the preferences that motivate economic behaviour but also challenges conventional perspectives in which the rural and urban are often viewed as distinct social worlds and the urbanisation process as part of a wider evolutionary development or transition towards a modern class society.

Both the Southern African Development Community (SADC) and the Association of Southeast Asian Nations (ASEAN) support regional and national integration, the protection of human rights and civil society involvement, and non-interference in member states' internal affairs. Sometimes these goals at the regional level become mutually exclusive. Human rights groups, international organizations, and Western states have criticized human rights abuses and democracy and governance shortcomings in several ASEAN states (e.g., Vietnam and Myanmar) and SADC countries (e.g., Swaziland, Madagascar, and Zimbabwe). This article addresses ASEAN and SADC's historical context and continued development related to these issues. It also evaluates the regional organizations' effectiveness in balancing o en mutually exclusive goals and concludes that existing regional organizational strength and cohesion impact the approaches used to manage conflict and external criticism and build greater social cohesion regionally and within states. SADC utilizes a “regional compliance model“ based on political criteria whereas ASEAN utilizes a “constructive engagement“ or “economic integration first“ model. SADC places greater emphasis on placing good governance, especially as it relates to human rights, at the forefront of regionalism. ASEAN sublimates human rights to regional integration through constructive engagement and greater emphases on economic relations. Two distinct models of regional integration exist.Spanish La Comunidad de Desarrollo de África Austral (SADC por sus siglas en inglés), y la Asociación de Naciones del Sudeste Asiático (ASEAN en inglés), apoyan la integración regional/continental y nacional, la protección de los derechos humanos, la participación de la sociedad civil, y la no injerencia en los asuntos internos de los estados miembros. A veces, estas metas son mutuamente excluyentes a nivel regional. Grupos de derechos humanos, organizaciones internacionales y estados occidentales han criticado las violaciones de los derechos humanos y las deficiencias en democracia y gobernabilidad en varios Estados de la ASEAN (por ejemplo, Vietnam y Myanmar) y en algunos países de la SADC (por ejemplo, Suazilandia, Madagascar y Zimbabue). En este artículo se aborda el contexto histórico de la SADC y la ASEAN y su continuo desarrollo relacionado con los temas mencionados. También se evalúa la eficacia de las organizaciones regionales, haciendo el balance entre los objetivos a menudo mutuamente excluyentes, y concluye que la existente fuerza regional de organización y cohesión impacta los enfoques utilizados para manejar el conflicto y la crítica externa, y promueve la construcción de una mayor cohesión social regionalmente y dentro de los estados. La SADC utiliza un “modelo de cumplimiento regional“ basado en criterios políticos, mientras que la ASEAN utiliza un modelo de “compromiso constructivo“ o “integración económica primero“. La SADC pone mayor énfasis en afianzar la buena gobernanza, especialmente en lo relacionado con los derechos humanos, a la vanguardia del regionalismo. La ASEAN vincula los derechos humanos a la integración regional a través de un compromiso constructivo y pone un mayor énfasis en las relaciones económicas. Dos existentes modelos diferentes de integración regional. French La Communauté de développement d'Afrique australe (SADC en anglais), aussi bien que L'Association des nations de l'Asie du SudEst (ANASE) soutiennent respectivement les principes relatifs à l'intégration régionale et nationale, à la protection des droits de l'homme, à la participation de la société civile dans l'agenda publique, ainsi qu'à la non-ingérence dans les affaires internes des Etats. Toutefois, il arrive que ces objectifs deviennent mutuellement exclusifs au niveau régional. Les organisations de défense des droits de l'homme et les gouvernements occidentaux n'ont jamais cessé de critiquer les violations des droits de l'homme, ainsi que les lacunes en matière de démocratie et de gouvernance qui prévalent dans les pays membre de l'ANASE (ex : le Viet Nam, Myanmar) et ceux de la SADC (ex : le Swaziland, Madagascar et le Zimbabwe). Cet article aborde le contexte historique dans lequel l'ANASE et la SADC ont vu le jour ainsi que la nature des enjeux qui l'ont suivi. Il évalue également d'un point de vue comparé, l'efficacité de ces organisations régionales sur la base des objectifs qu'ils se sont fixés, tout en penchant pour la conclusion selon laquelle la présence d'une force régionale influente impacte nécessairement dans la gestion des conflits, et combien la critique externe participe à la construction d'une plus grande cohésion sociale et régionale au sein des États. La SADC s'appuie un “modèle de conformité régionale» fondé sur des critères politiques, tandis que l'ANASE fait appel à un “engagement constructif“ ayant pour modèle “l'intégration économique“. La SADC accorde davantage plus d'importance à la mise en œuvre d'une bonne gouvernance, particulièrement en ce qui concerne les droits de l'homme et l'évolution vers un régionalisme plus avancé. L'ANASE sublime les droits de l'homme à l'intégration régionale par le biais d'un engagement constructif et de grandes insistances dans les relations économiques. Ce qui fait d'eux deux modèles d'intégration régionale distincts.

Internationally, the theme of territorial social responsibility, or territorial networks (CSR-oriented partnerships between local public and private partners) aimed to promote a model of sustainable economic growth, is still little noted. The movement of collective responsibility sees institutions and organisations (public and private, for profit and non-profit) participating in a form of economic development that is socially and environmentally sustainable. In these territories where deeply rooted actors are stimulated to cooperate for the responsible development of the productive system, their combined actions become an effective instrument in the sustainable government of the territory. Based on this consideration, the aim of our research is the evaluation of Italian local governmental initiatives to promote corporate social responsibility through public-private networks (specially focusing on the “Marche Region” case- study). Local governance based on the subsidiarity and the shared values of a spatial and socio-economic community can therefore be interpreted as a possible form of “managing publicly” which is focused on creating values and following the public interest, and operates through their motivations and values. This triggers a path of human governance in which participation, co-planning, and dialogue are not merely slogans but the modus operandi in actors’ processes of creating value.

The paper acknowledges the role of international, Regional and Local instruments towards the social justices system that embraces women’s participation in politics. Despite the inherent nature of the domesticated gender equality policies, Zimbabwean women still lag behind. The country has failed to reach a critical mass from 1980 to 2018. As a phenomenological study, the research adopted a qualitative paradigm to purposively profile the experiences and achievements of women who broke the ‘glass ceilings’ to participate in the masculinized political domain. The sample constituted of selected members of parliament. Importantly the study focused on women’s political lived experiences. Findings revealed that despite making it to the political realm women were faced with a masculinist culture reinforced by internal political cultures and deep seated structures that denies the acceptance of women as capable political leaders. The paper reflected on the country’s political system of incremental change and concluded that even when women have been mainstreamed into politics; men continue to defend and protect their political status quo. Men have denigrating views about women in politics as a result women find themselves playing right into the hands of patriarchal domination. Recognition and manipulation of women’s capabilities and agency were adapted into the study as normative prescriptions; this study recommended the use of these variables to articulate how, individual and collective women’s visibility in the political realm can be enhanced. The study also touches on the significant value of women’s organizations as platforms for sharing political knowledge amongst candidates as well as potential political actors. The said women’s organizations were found to be valuable for the support base they offer through lobbying, advocacy and awareness campaigns for gender sensitive policies and gender mainstreaming into politics. The importance of organizations therefore links women to their political constituencies. Lastly the study recommends attitude changes as a way of embracing female political participation.

There is now considerable interest to understand how local communities experiencing climatic risks can benefit from climate change responses. As this agenda unfolds, there is need to understand the impact of climate-related interventions from the perspective of local populations targeted by such projects. Existing assessment approaches tend to concentrate on the environmental and economic impacts of projects that minimise greenhouse gas emissions. This study assesses the social aspect of a domestic biogas project that was intended to address the twin challenges of poverty and climate change in Sogwala village, Zimbabwe. A three-tier methodological execution process was adopted, involving field reconnaissance, household survey and key informant interviews. The focus was on measuring the social dimension of the changes brought about by the project, from the experiences of participating households. With a consciousness of assessment challenges associated with community projects, social capital parameters were used to assess the project’s contribution to the social well-being of the villagers. Overall, results show that the biogas project has the potential to facilitate social development through improved trust and social networks. Despite the contested climatic benefits associated with small-scale household biogas digesters, projects of this nature can enhance community relationships and networks, upon which other development interventions can be operationalised.

IntroductionPalliative care is a clinically and cost‐effective component of cancer services in sub-Saharan Africa (SSA). Despite the significant need for palliative cancer care in SSA, coverage remains inadequate. The exploration of digital health approaches could support increases in the quality and reach of palliative cancer care services in SSA. However, there is currently a lack of any theoretical underpinning or data to understand stakeholder drivers for digital health components in this context. This project addresses this gap through engaging with key stakeholders to determine data and information needs that could be supported through digital health interventions.Methods and analysisThis is a multicountry, cross-sectional, qualitative study conducted in Nigeria, Uganda and Zimbabwe. In-depth interviews will be conducted in patients with advanced cancer (n=20), caregivers (n=15), health professionals (n=20) and policy-makers (n=10) in each of the three participating countries. Data from a total of 195 interviews will transcribed verbatim and translated into English before being imported into NVivo software for deductive framework analysis. The analysis will seek to understand the acceptability and define mechanisms of patient-level data capture and usage via digital technologies.Ethics and disseminationEthics approvals have been obtained from the Institutional Review Boards of University of Leeds (Ref: MREC 18–032), Research Council of Zimbabwe (Ref: 03507), Medical Research Council of Zimbabwe (Ref: MRCZ/A/2421), Uganda Cancer Institute (Ref: 19–2018), Uganda National Council of Science and Technology (Ref: HS325ES) and College of Medicine University of Lagos (Ref: HREC/15/04/2015). The project seeks to determine optimal mechanisms for the design and development of subsequent digital health interventions to support development, access to, and delivery of palliative cancer care in SSA. Dissemination of these findings will occur through newsletters and press releases, conference presentations, peer-reviewed journals and social media.Trial registration numberISRCTN15727711

The achievement of family well - being is an aspiration of all families including families of migrant workers, to achieve the well - being of one of the ways that the families of migrant workers with the departure of the wife work as domestic servants in various countries. The purpose of this study was to analyze social capital, economic coping, sress symptom’s husband and family subjektive well - being of women migrant workers. This research use cross sectional studies. The location was chosen purposively in Tanggeung Village, Pagermaneuh Village, Margaluyu Village, Karangtengah Village, Tanggeung District and Pasirdalam Village Kadupandak District, Cianjur, West Java, Indonesia. Seventy five families were selected purposively among the families of women migrant workers. The finding indicates that social capital is in the moderate category, the coping economy is in the moderate category, the sress symptom’s husband is in the low category and the family well-being is in the low category. Finding in this study family subjective well-being is influenced by income per capita, sress symptom’s husband and economic coping. Keywords: economic coping, family subjective well-being, social capital, stress symptom Abstrak Kesejahteraan keluarga merupakan sesuatu yang ingin dicapai seluruh keluarga, termasuk keluarga Tenaga Kerja Wanita (TKW), untuk mencapai kesejahteraan tersebut salah satu cara yang dilakukan oleh keluarga TKW adalah mengirim istri sebagai pembantu rumah tangga di berbagai negara. Tujuan dari penelitian ini adalah untuk menganalisis modal sosial, coping ekonomi, gejala stres suami, dan kesejahteraan subjektif keluarga TKW. Penelitian ini menggunakan cross sectional studies. Lokasi dipilih dengan metode purposive di Provinsi Jawa Barat, Kabupaten Cianjur, Kecamatan Tanggeung, Desa Pagermaneuh, Desa Marguluyu, Desa Karangtengah, Desa Tanggeung, Kecamatan Kadupandak, Desa Pasirdalam. Jumlah sampel sebanyak 75 keluarga TKW dengan metode purposive sampling. Penelitian ini menemukan modal sosial berada pada kategori sedang, coping ekonomi berada pada kategori sedang, gelaja stres suami berada pada kategori rendah, dan kesejahteraan subjektif berada pada kategori rendah. Penelitian ini juga menemukan kesejahteraan keluarga berpengaruh terhadap pendapatan perkapita, gelaja stres suami, dan coping ekonomi. Kata kunci : coping ekonomi, gejala stres, kesejahteraan subjektif, modal sosial. References [BPS] Badan Pusat Statistik. 2016. Data provinsi termiskin 2016. Berita Resmi Statistik [internet]. 4 Januari 2016. [diunduh 2016 September 7]; Tersedia pada: http://www.bps.go.id. [BPS] Badan Pusat Statistik Jawa Barat. 2016. 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Mediante un estudio descriptivo y correlacional, se analizó la relación entre la percepción de la calidad de la gestión administrativa del director y el grado de compromiso laboral de los docentes de algunos colegios privados de El Salvador, en un contexto donde cada año los docentes renuncian a sus trabajos y pasan a laborar al sector gubernamental. Se administraron dos instrumentos, uno para medir la percepción de la gestión administrativa del director y otro para medir el grado de compromiso de los docentes, a 87 docentes de los siete colegios de las regiones metropolitana y occidental de El Salvador. Se encontró que los docentes tienen un compromiso laboral muy bueno. De igual manera, la percepción que tienen los docentes de la gestión administrativa del director es muy buena. Al observarse la correlación entre ambas variables, se determinó que es positiva y alta. Se observó que cuánto mejor perciben los docentes la gestión administrativa del director mayor es el compromiso con su trabajo. El liderazgo del director es importante para el compromiso laboral de los docentes, por lo cual su selección y nombramiento deben ser realizados con cuidadoso análisis. Referencias Alam, S. (2017). A study on leadership styles executed by principal and academic coordinator in one of the private schools in Gilgit-Baltistan, Pakistan. Academic Research International, 8(3), 71-78. Calik, T., Sezgin, F., Kavgaci, H. y Kilinc, A. (2012). Examination of relationships between instructional leadership of school principal’s and self-efficacy of teacher and collective teacher efficacy. Educational Sciences: Theory & Practice, 12(4), 2469-2504. Chiang Vega, M., Núñez Partido, A., Martín, M. J. y Salazar Botello, M. (2010). Compromiso del trabajador hacia su organización y la relación con el clima organizacional: un análisis de género y edad. 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This paper unpacks various educational policies that have been put forward with some having been able to make long lasting impact on the Zimbabwean education sector. The past three decades, has witnessed the educational system encountering innumerable challenges whose implications on service delivery are wide and deep rooted. Consequently, the education is premised upon a centralised system. Conversely, there have been calls and the need to transform policies which had been marred by colonial connotations hence the need to introduce modern policies which are in tandem with the contemporary world. The study is qualitative in nature as it used in-depth interviews and descriptive analysis. More so, document review of existing literature, reports and research papers were analysed. Educational policies among other issues are failing to effectively respond to the social and economic needs as well as political conscientization of the heterogeneous citizenry. The study recommends that the there is need to embrace the bottom-up approach as it encourages capacity building and participation. As mutual understanding and harmonisation of schools and the head office is imperative in line with the provisions of the new Zimbabwean curriculum of 2015. Moreover, a comprehensive and judicious approach to inclusive, participatory and policy process system is paramount towards the revamping of the education sector towards improved service provision and economic development anchored on innovativeness, science, technology and engineering.

Purpose Research has demonstrated that governance of disaster risk reduction (DRR) and climate change adaptation (CCA) have evolved largely in isolation from each other – through different conceptual and institutional frameworks, response strategies and plans, at both international, national and subnational levels. As a result, the management of disaster risk through DRR and CCA is highly fragmented. The purpose of this paper is to investigate the set of actors and their location in government that create and shape governance in DRR and CCA integration within the Southern African Development Community (SADC) member states. Design/methodology/approach The study draws upon a range of data collection techniques including a comprehensive literature review relating to DRR and CCA in general and in the SADC member states, face-to-face interviews and an online survey. A mixed method research design was applied to the study with a total of 35 respondents from Botswana, Madagascar, Malawi, Namibia, South Africa, Swaziland, Tanzania, Zambia and Zimbabwe participating in the face-to-face interviews and an online survey. Findings The analysis shows that DRR and CCA are carried out by different departments, agencies and/or ministries in all but three SADC member states, namely, Mozambique, Mauritius and the Seychelles. Participants were able to highlight the different ways in which integration should unfold. In light of this, the paper proposes a normative model to integrate government organisations for DRR and CCA within SADC member states. Originality/value The implementation of the model has the potential to accelerate the integration of organisations for DRR and CCA, with the resultant improvement in the implementation of risk reduction strategies and efficient use of resources.

Indonesia is a country that has a high potential for natural disasters. Picture story book is a form of disaster management learning that can help children from an early age to prepare for a natural disaster. The aims of this study to develop story books as a disaster management learning media, to improve knowledge and skills of children and teacher about the understanding, principles, and actions of rescue when facing the natural disasters, to increase the teacher’s learning quality in disaster management. Developmental research approach is used to execute the study. A total of 48 children aged 5-6 years have to carry out pre-test and post-test. Pre-test data shows that children's knowledge about disaster management with an average of 47.92% and its improved at post-test with 76,88%. Five theme of story books involves floods, landslides, earthquakes, tsunamis, lands and forest fires is the product. 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AbstractLarge numbers of people living under authoritarian governments participate in pro-opposition politics despite sometimes significant risks. Increasing amounts of this political participation are taking place and being organized online. Do emotions play a causal role in inducing pro-opposition participation in authoritarian regimes? Can emotions that mobilize participation be spread via social media? Through an experiment carried out by an opposition party in Zimbabwe, I test whether campaign appeals to opposition supporters’ emotions affect their level of political participation in online pro-opposition discussions. I find that across two different issue areas, randomly assigned anger appeals increase participation on average by 0.4 standard deviations more than enthusiasm appeals with the same informational content. In real terms, this represents between 30% and 170% more participation in the groups assigned to the anger appeals across four different measures of participation. There is little evidence that these effects are stronger in areas with less poverty or that have historically been affected by more violence, or when coupled with messages emphasizing personal power. These results suggest that anger appeals that highlight economic grievances can be an important force for mobilizing online political participation in repressive environments.

This article draws on qualitative research that was conducted in four areas in Zimbabwe, namely, Lupane, Bulawayo, Chipinge and Mutare. The aim was to extend the use of the concept of “resilience” in relation to working with the youth and preventing violence. Through the concept of “the everyday” it analysed how the youth was surviving in an environment that had undergone nearly two decades of socio-economic and political decline, resulting in high levels of unemployment. The methods used to obtain data were focus-group discussions and individual interviews. The findings showed that the youth applied all the elements associated with resilience (e.g. adapting to the environment, absorbing the pressures that the environment posed, and employing transformative elements) in an effort to emerge in a better position despite having to contend with an environment fraught with many difficulties and risks, which included drug and substance abuse as well as being coopted to participate in violence. Gaining an understanding of the ways the youth navigated environmental, political and social factors was difficult; consequently it was problematic in such a developmental context to define resilience. Nevertheless, the study provided some insights into how young people’s decisions about violence participation were informed. Contrary to dominant current discourses that portray the youth as violent, this study showed that many young people avoided relationships that carried the risk of their being mobilised to take part in violence.

Abstract Background In Zimbabwe, repair of obstetric fistula was established as a public health intervention in 2015. The aim of this study was to assess the quality life of obstetric fistula survivors before and after surgical repair of the fistula. Methods A longitudinal, before and after cohort study was conducted using the WHOQOL-BREF tool to assess quality of life before and after surgical treatment of obstetric fistula. The tool assess general health, experience of life in general, physical health, psychological health, social and environmental health. Data were analyzed using SPSS version 16.0 for descriptive measures and significance. Results Of the 29 women who came for obstetric fistula repair at the center in November and December 2019, 26 were enrolled into the study. All participants had transvaginal fistula repair and 24 had successful repair i.e. the fistulas were closed. Two of them still had stress incontinence by the time of data collection. The post treatment mean scores, using the WHOQOL assessment tool, on physical, psychological, social, environmental and general health significantly improved from the pretreatment mean scores. There was no significant change in some facets of the quality of life domains such as financial resources, opportunities for participation in leisure activities and dependence on medicines. Conclusions This study concluded that surgical treatment of obstetric fistula improves the quality of life of survivors significantly and recommends that untreated fistula survivors be identified and linked to care and treatment.

Abstract Background In Zimbabwe, repair of obstetric fistula was established as a public health intervention in 2015. The aim of this study was to assess the quality life of obstetric fistula survivors before and after surgical repair of the fistula. Methods A longitudinal, before and after cohort study was conducted using the WHOQOL-BREF tool to assess quality of life before and after surgical treatment of obstetric fistula. The tool assess general health, experience of life in general, physical health, psychological health, social and environmental health. Data were analyzed using SPSS version 16.0 for descriptive measures and significance. Results Of the 29 women who came for obstetric fistula repair at the center in November and December 2019, 26 were enrolled into the study. All participants had transvaginal fistula repair and 24 had successful repair i.e. the fistulas were closed. Two of them still had stress incontinence by the time of data collection. The post treatment mean scores, using the WHOQOL assessment tool, on physical, psychological, social, environmental and general health significantly improved from the pretreatment mean scores. There was no significant change in some facets of the quality of life domains such as financial resources, opportunities for participation in leisure activities and dependence on medicines. Conclusions This study concluded that surgical treatment of obstetric fistula improves the quality of life of survivors significantly and recommends that untreated fistula survivors be identified and linked to care and treatment.

Background: In recent years, informal peace committees have rapidly made their mark either as precautionary or as response mechanisms to particular conflicts. Their main purpose is to prevent the eruption or escalation of nascent micro-level conflict into violent and more widespread conflicts. This article reports on aspects of a larger research project in which the researcher collaborated with local communities to create a ward-level peace committee in ward 8 of Seke district, Mashonaland East province, Zimbabwe.Objective: To test whether and under what conditions informal peace committees can effectively help to contribute to peacebuilding at local community level.Method: The study applied participatory action research to design, implement and evaluate the peace committee initiative with 15 individual members in ward 8 of Seke district. The study first conducted a 10-member focus group. Secondly, a follow-up in-depth interview on five focus group members and seven more involved in peacebuilding provided feedback on the effectiveness of informal peace committees.Results: The study showed that creating informal peace committees is possible, as community participation in the design, implementation and day-to-day operations of such initiatives guarantees their sustainability even without external funding. One of the comparative advantages of informal peace committees is that all social groups in the community have equal chances of being represented, thus helping to meet the needs and aspirations of the community at large. The study further revealed that informal peace committees are faced with a number of limitations. The major one is that they do not enjoy official recognition from government, in spite of their critical role in contributing to peace in their host communities.Conclusion: The strengths of informal peace committees are that they are self-initiated; they represent the interests of the host community and can be replicated.

This paper tells the story of two young people, Dalumuzi Happy Mhlanga from Zimbabwe and Salathiel Ntakirutimana from Burundi, to show how they have defied the lack of structured opportunities to impact on the development of their home countries and to make a mark globally. The intention is to highlight the potential of young people and to show how this might be unleashed when they are allowed to innovate and flourish. The paper begins by providing a contextual definition of youth from global and African perspectives, followed by an insight into youth participation. Their stories are then told, based on my personal interaction with them during their two years at Waterford Kamhlaba, United World College of Southern Africa in Swaziland, their activities in school, university and in their home communities, their postings on social media and interviews. The discussion identifies Dalumuzi and Salathiel as social entrepreneurs and servant leaders with an enlightened vision of community development and the empowerment of young people. They demonstrate the interrelationship between youth empowerment and sustainable national development. The paper concludes with a message for African leaders and institutions around the world that it is essential to invest creatively in young people as they can be powerful catalysts for African development.

Abstract Gender is an explanatory factor in multiple dimensions of conservation, including women's access to and participation in conservation programmes, with gender bias in wildlife research persisting globally. There is reason to believe the current global wildlife crime crisis is no exception, with a lack of critical examination of gendered roles in security for biodiversity conservation. Despite the emergence of high-profile all-women ranger units (e.g. Akashinga in Zimbabwe) there has been a lack of systematic integration of gender within biodiversity protection. Theoretical and methodological applications from criminology have become progressively more common in response to an increase in a wide range of environmental crimes with consequences for women and their communities. Here we consider the implications of the lack of knowledge of women's direct and indirect roles in wildlife security. We used the criminology and conservation literature to identify key gaps in research, and relevant and robust typologies and frameworks informed by criminology to structure future research on women as offenders, protectors (handlers, managers, guardians) and victims of wildlife crime. We argue that more intentional research into the direct and indirect roles of women in wildlife crime is needed to address wildlife crime, protect biodiversity and support social justice in response to wildlife crimes.

The study aimed to investigate the effectiveness of the community-based rehabilitation (CBR) project in Ward 20 of Chipinge in Zimbabwe and ascertain the positive district changes in the quality of life and disaster resilience of children with disability. Effectiveness involved examining the role of the parents of children with disabilities and the general community in the CBR programme, the extent to which children living with disabilities (CWDs) have been empowered to live quality life and access basic social services and evaluate whether local resources and capacities were being utilised. Data were collected through key informant interviews, document analysis and focus group discussions. The CBR model borrows heavily from rights-based approaches to development. Its practical application is problematic because of difficulties in defining issues such as participation and the ability of developing and poor communities to generate resources for these programmes. The study found that factors that hinder the effectives of CBR programmes included continuous dependence on donor funding, lack of political will by government and local authorities to commit financial resources towards CBR implementation and unreliable referral systems for access of services for children with disability. Gaps identified include establishing appropriate context-specific strategies that suit developing countries. The government and local authorities should prioritise resource allocation for marginalised groups such as people with disabilities. Civil society should not be the major and only source of funding for CBR. Extensive consultations should be made to adapt the CBR model to the socio-economic context of developing countries. The referral system for access to services for CWDs should be strengthened.

Zimbabwe has one of the highest prevalence rates on preventable child morbidity in the world. This is mainly attributable to the absence of an effective community health mobilisation structure that reaches all targeted households with correct and consistent social behaviour change interventions for better child and maternal health. To address this, a cluster randomised controlled trial was conducted to assess the effectiveness of a developed integrated community intervention approach in reducing child morbidity and improving maternal health outcomes. A total of 765 mother-child pairs (413 in the intervention and 352 in the control) from 2 districts in Mashonaland East province were recruited and followed up for 12 months. Only women with children aged 0 - 48 months at the beginning of the study were selected. Participants were selected (and recruited) through stratified random sampling from 30 villages/clusters (16 in the control and 14 in the intervention) out of the total of 43 villages in the 2 districts. The intervention arm received education on maternal and child health through an Integrated Care Model mobilisation system whereas participants in the control arm were mobilized and educated using the conventional mobilisation system. Baseline and end-line surveys were done to assess and compare baseline characteristics and secondary study outcomes. The primary outcome was child morbidity in the follow-up period of 12 months. The mean age of participating mothers was 28 years (SD = 6.8) and that of participating children was 18.2 months (SD = 4.0). The risk of child morbidity was 37.5% in the control and 22.0% in the intervention representing a relative risk of 1.7 [95% C.I (1.4-2.1)]. The incidence rate of child morbidity was 0.043 and 0.022 episodes per child year in the control and intervention arm respectively giving an incidence rate ratio of 2.0(p<0.001). This ratio meant that the chance of being a disease case in the control was double that in the intervention arm. Women in the intervention arm had statistically significant (p<0.001) higher knowledge about maternal and child health and better child care practices at the end of the study. There was strong evidence that the Integrated Care Model did not only reduce child morbidity but also improved maternal knowledge, health-seeking behaviour and care practices. Accordingly, governments in developing countries and countries in poor resource settings could strengthen their community health delivery systems by implementing this low-cost, sustainable and high-impact approach.

In order to help serve community members suffering from public library access inequity, many library institutions provide mobile library services to help them connect directly with their communities and provide strong social, educational and emotional support to those in need. Via the use of a series of in-depth one-on-one interviews with individual mobile librarians practising in different parts of the world, this article aims to examine the new and changing roles of mobile libraries and librarians – the roles they play in supporting communities that suffer from a lack of readily accessible library resources, have extreme social inequity, or have lost touch with their usual library community owing to natural disasters. Nine mobile librarians took part in this study and the countries they represent are as follows: Australia, China, Croatia, Greece, Iceland, India, Japan, the USA and Zimbabwe. The user groups of the nine participating mobile libraries included refugees, impoverished children, migrant families and disaster-affected populations, who suffered, in particular, from extreme educational and informational inequality. The interview findings from the study indicate that mobile libraries play an important role in providing resources to different disadvantaged user groups, as well as enabling those with limited access to educational facilities and reading programmes with opportunities to survive and prosper in their communities. Not only do mobile libraries provide age- and content-appropriate resources and alternative literacy programmes for their patrons, but they also create new spaces for social connection for community members who may be disparate, isolated or physically unable to venture far from home. In summary, mobile libraries have the potential to function as a ‘social equaliser’ by extending the philosophy of social equality and erasing social, economic and educational barriers through the provision of literacy and learning opportunities for community members of all ages, abilities and backgrounds.

Situated in debates on citizenship formation through higher education, this paper contributes to literature on policy processes and practices in the operationalisation of National and Strategic Studies, a citizenship education course in Zimbabwean teachers’ colleges. This is in order to evaluate the extent to which these practices and processes support the principles of human development which are linked to sustainability. This paper argues that a human development approach focusing on four values: empowerment, participation, sustainability and equity is significant in reimagining policy processes and practices that contribute towards learning for sustainable futures. Drawing on interview data of two mid-level policy stakeholders, from a qualitative research study, the results indicate that policy processes undertaken in the introduction and operationalisation of National and Strategic Studies do not reflect and uphold democratic principles contributing towards human development, social justice and hence sustainability. The contested democratic space in the broader context of the course has a bearing on the policy processes and practises adopted by policy stakeholders.

Background: Cancer is increasing in its prevalence in sub-Saharan Africa. Informal caregivers are key to supporting engagement and interaction with palliative care services, but limited literature on their role impedes development of supportive interventions. Aim: We aimed to understand the role, impact, and support of informal caregivers of patients with advanced cancer when interacting with palliative care services in Nigeria, Uganda, and Zimbabwe. Design: Secondary analysis of qualitative interview transcripts. The dataset was assessed for fit and relevance and framework approach was used. Setting/participants: Interview transcripts of informal caregivers included participants aged over 18 years of age recruited from palliative care services across participating countries. Results: A total of 48 transcripts were analyzed. Mean age was 37 (range 19–75) with equal numbers of men and women. Five themes emerged from the data: (1) caregivers are coordinators of emotional, practical, and health service matters; (2) caregiving comes at a personal social and financial cost; (3) practical and emotional support received and required; (4) experience of interacting and liaising with palliative care services; and (5) barriers and recommendations relating to the involvement of palliative care. Conclusions: The role of informal caregivers is multi-faceted, with participants reporting taking care of the majority of medical, physical, financial, and emotional needs of the care recipient, often in the face of sacrifices relating to employment, finances, and their own health and social life. Efforts to develop comprehensive cancer control plans in sub-Saharan Africa must take account of the increasing evidence of informal caregiver needs.

IntroductionThis paper explores the different meanings that individuals from diverse ethnic backgrounds associate with being authentic. It builds on previous research (Menendez 11) that found quantitative differences in terms of the meanings individuals from Eastern and Western backgrounds tend to associate with being authentic. Using qualitative analysis, it describes in more detail how individuals from these two backgrounds construct their different meanings of authenticity.Authenticity has become an overriding moral principle in contemporary Western societies and has only recently started to be contested (Feldman). From cultural products to individuals’ discourses, authenticity pervades Western culture (Lindholm; Potter; Vannini and Williams). On an individual level, the ideal of authenticity is reflected in the maxim “be true to yourself.” The social value of authenticity has a relatively recent history in the Western world of approximately 200 years (Trilling). It started to develop alongside the notion of individuality during modernity (Taylor, Sources; Trilling). The Romantic movement consolidated its cultural influence (Taylor, Sources). In the 1960s, the Hippy movement revived authenticity as a countercultural discourse, although it has progressively become mainstream through consumer culture and therapeutic discourses (Binkley).Most of the studies in the literature on authenticity as a cultural phenomenon are theoretical, conducted from a philosophical perspective (Ferrara; Guignon; Taylor, Ethics), but few of them are empirical, mostly from sociology (Erickson; Franzese, Thine; Turner, Quest; Vannini, Authenticity). Part of this dearth of empirical research on authenticity is due to the difficulties that researchers encounter in attempting to define what it means to be authentic (Franzese, Authenticity 87). Sociologists study the phenomenological experience of being true to oneself, but are less attentive to the metaphysical notion of being a “true self” (Vannini, Dead 236–37). Trying to preserve this open approach, without judging individuals on how “authentic” they are, is what makes defining authenticity difficult. For this reason, sociologists have defined being authentic in a broad sense as “an individual’s subjective sense that their behaviour, appearance, self, reflects their sense of core being. One’s sense of core being is composed of their values, beliefs, feelings, identities, self-meanings, etc.” (Franzese, Authenticity 87); this is the definition of authenticity that I use here. Besides being scarce, the sociological empirical studies on authenticity have been conducted with individuals from Western backgrounds and, thus, have privileged authenticity as a Western cultural construct. This paper tries to contribute to this field of research by: (1) contributing more empirical investigation and (2) providing cross-cultural comparison between individuals from Eastern and Western backgrounds.The literature on cross-cultural values associates Eastern societies with collective (Hofstede, Hofstede and Mirkov 95–97; 112–17) and material or survival (Inglehart and Welzel 51–57; 61–65) values, while Western societies tend to be linked to the opposite kind of values: individual, post-material or self-expression (WVS). For example, societies that score high in survival values are likely to be African (e.g., Zimbabwe) Middle Eastern (e.g., Morocco and Jordan) or Asian (e.g., Bangladesh) countries, while societies that score high in self-expression values tend to be European (e.g., Sweden) or English speaking (e.g., Australia) countries. Nevertheless, there are some exceptions, the case of Japan, for example, which tends to score high in self-expression values despite being an “Eastern” society (WVS). These differences also tend to be reflected among Eastern minorities living in Western countries (Chua and Rubenfeld). Collective values emphasise harmony in relations and prioritise the needs of the group over the individual; on the other hand, individual values emphasise self-expression. Material or survival values accentuate the satisfaction of “basic” needs, in Abraham Maslow’s terms (21), such as physiological or security needs, and imply practising thrift and delaying immediate gratification; by contrast, post-material or self-expression values stress the satisfaction of “higher” needs, such as freedom of speech, equality, or aesthetic needs.The sociologist Ralph Turner (Real) created a theoretical framework to organize individuals’ discourses around authenticity: the “impulsive” and “institutional” categories. One of Turner’s assumptions is particularly important in understanding the differences between these two categories: individuals tend to consider the self as an objective entity that, despite only existing in their minds, feels “real” to them. This can have consequences for the meanings they ascribe to certain internal subjective states, such as cognitions or emotions, which can be interpreted as indicators of their authentic selves (990–91).The institutional and impulsive categories are two different ways of understanding authenticity that present several differences (991–95). Two among them are most relevant to understand the differences that I discuss in this paper. The first one has to do with the individual’s locus of the self, whether the self is conceptualized as located “outside” or “inside” the individual. Impulsive interpretations of authenticity have an internal sense of authenticity as “being,” while institutional conceptualizations have an external sense of authenticity as “becoming.” For “impulsives,” the authentic self is something that must be searched for. Impulsives look within to discover their “true self,” which is often in opposition to society’s roles and its expectations of the individual. On the other hand, for “institutionals” authentic is achieved through external effort (Turner, Quest 155); it is something that individuals achieve through regular practice, often aligned with society’s roles and their expectations of the individual (Turner, Real 992).The second difference has to do with the management of emotions. For an institutional understanding of authenticity, individuals are true to their own authentic selves when they are in full control of their capacities and emotions. By contrast, from an impulsive point of view, individuals are true to themselves when they are spontaneous, accepting and freely expressing their emotions, often by breaking the internal or external controls that society imposes on them (Turner, Real 993).Although individuals can experience both types of authenticity, previous research on this topic (Menendez) has shown that institutional experiences tend to happen more frequently among Easterners, and impulsive experiences tend to occur more frequently among Westerners. In this paper, I show how Easterners and Westerners construct institutional and impulsive meanings of authenticity respectively; what kind of authenticity work individuals from these two backgrounds do when they conceptualize their authentic selves; how they interpret internal subjective states as expressions of who they are; and what stories they tell themselves about who they are.I suggest that these stories, although they may look purely individual, can also be social. Individuals from Western backgrounds tend to interpret impulsive experiences of authenticity as expressing their authentic selves, as they are informed by the individual and post-material values of Western societies. In contrast, individuals from Eastern backgrounds tend to interpret institutional experiences of authenticity as expressing their authentic selves, as they have been socialized in the more collective and material values of Eastern societies.Finally, and before I proceed to the analysis, I would like to acknowledge a limitation of this study. The dichotomies that I use to explain my argument, such as the Western and Eastern or the impulsive and institutional categories, can constitute a limitation for this paper because they cannot reflect nuances. They can be easily contested. For example, the division between Eastern and Western societies is often seen as ideological and Turner’s distinction between institutional and impulsive experiences of authenticity can create artificial separations between the notions of self and society or reason and passion (Solomon 173). However, these concepts have not been used for ideological or simplifying purposes, but to help explain distinguishable cultural orientations towards authenticity in the data.MethodologyI completed 20 interviews (from 50 minutes to 2 hours in length) with 20 students at La Trobe University (Australia), between September 2012 and April 2013. The 20 interviewees (9 females and 11 males), ranged from 18 to 58 years old (the median age was 24 years old). The sample was theoretically designed to cover as many diverse cultural backgrounds as possible. I asked the interviewees questions about: moments they had experienced that felt either authentic and inauthentic, what constitutes a life worth-living, and the impact their cultural backgrounds might have had on their conceptions of their true selves.The 20 interviewees were born in 13 different countries. According to the extensive dataset on cultural values, the World Values Survey (WVS), these 13 countries have different percentages of post-materialists—individuals who choose post-material instead of material values (Inglehart and Welzel 54–56). Table 1 shows the percentages of post-materialists in each of the interviewees’ countries of birth. Table 1: Percentages of post-materialists in the interviewees’ countries of birth Country % of post-materialists WVS Wave United Kingdom 22.8 2005 – 2009 Australia 20.5 2010 – 2014 United States 16.7 2010 – 2014 Israel 11.6 2000 – 2004 Finland 11.3 2005 – 2009 Greece (Turkey) 10.7 2010 – 2014 South Africa 7.7 2005 – 2009 Malaysia 5.6 2010 – 2014 Ghana 4.2 2010 – 2014 India 4 2005 – 2009 China 2.5 2010 – 2014 Egypt 1.1 2010 – 2014 Note: These data are based on the 4-item post-materialism index question (Y002) of World Values Survey (WVS). I use three different waves of data (2000–2004, 2005–2009, and 2010–2014). Greece did not have any data in World Values Survey, so its data have been estimated considering the results from Turkey, which is the most similar country in geographical and cultural terms that had data available.In my model, I consider “Western” societies as those that have more than 10% post-materialists, while “Eastern” societies have less than 10% post-materialists. As shown in Table 1 and mentioned earlier, Western countries (English speaking or European) tend to have higher percentages of post-materialists than Eastern societies (African, Asian and Middle Eastern).Thus, as Table 2 shows, the interviewees who were born in a Western society are ascribed to one group, while individuals born in an Eastern society are ascribed to another group. Although many overseas-born interviewees have lived in Australia for periods that range from 6 months to 10 years, they were ascribed to the “East” and “West” groups solely based on their country of birth. Even though these individuals may have had experiences of socialization in Australia, I assume that they have been primarily socialized in the values of their ethnic backgrounds and the countries where they were born, via their parents’ educational values or through direct experience, during the time that they lived in their countries of birth. According to my definition of authenticity, individuals’ values inform their understanding of authenticity, therefore, the values from their ethnic backgrounds can also influence their understanding of authenticity.In the first phase of the analysis, I used Grounded Theory (Charmaz), with categories directly emerging from the data, to analyse my interviewees’ stories. In the second stage, I reviewed these categories in combination with Turner’s categories of impulsive and institutional, applying them to classify the stories.Table 2: Distribution of participants between “East” and “West” West (n=11) East (n=9) Australia (n=5) China (n=2) United Kingdom (n=2) India (n=2) United States (n=1) South Korea (n=1) Greece (n=1) South Africa (n=1) Finland (n=1) Egypt (n=1) Israel (n=1) Ghana (n=1) Malaysia (n=1) ResultsAlthough I interviewed 20 participants, due to space-constraints, I illustrate my argument with only 4 interview extracts from 4 of the interviewees: 2 interviewees from Western backgrounds and 2 from Eastern backgrounds. However, these stories are representative of the trends found for the whole sample. I show how Easterners and Westerners construct their authentic selves in institutional and impulsive senses respectively through the two key characteristics that I presented in the introduction: locus of the self and management of emotions.In the first instance, Rachel (from Australia, 24 years old), a Western respondent, shows an impulsive locus of the self as “being.” Authenticity is discovered through self-acceptance of an uncomfortable emotion, like a “bad mood:”I think the times when I want to say, ‘oh, I wasn’t myself’, I usually was. My bad moods are more ‘me’. My bad moods are almost always the ‘real me’. [So you consider that your authentic self is something that is there, inside you, that you have to discover, or it is something outside yourself, that you can achieve?] I think it is something that you have to discover for yourself. I think it is different for everyone. [But would you say that it is something that is there already or it is something that you become?] No, I think it is something that is there already.On the other hand, Rani (from China, 24 years old), an Eastern respondent, interprets authenticity as “becoming;” authenticity does not pre-exist—as in the case of Rachel—but is something “external” to her idea of self. Rani becomes herself by convincing herself that she conforms to society’s ideals of physical beauty. Unlike the process of self-acceptance that Rachel described, Rani develops authentic selfhood by “lying” to herself or, as she says, “through some lies”:I have heard this sentence, like ‘you have to be yourself to others’, but I think it is really hard to do this. I think people still need some ‘acting’ things in their life. You need to act, not to say to act as another person, but sometimes like let’s say to be polite or make other people like you, you need acting. And sometimes if you are doing the ‘acting things’ a lot, you are going to believe this is true (she laughs). [Like others will believe that you are something that you are not?] I think at the beginning, maybe that’s not, but… because some people wake up every morning and say to the mirror, ‘you are very beautiful, you are the most beautiful girl in the world’, then, you will be happy and you will actually become beautiful. I think it is not like lie to yourself, but it is just being confident. Maybe at the beginning you are not going to believe that you are beautiful… like, what is this sentence? ‘Being true to yourself’, but actually doing this everyday, then that’s true, you will become, you will be confident. [So that means you can be yourself also through…] Through some lies. [So you don’t think that there is something inside you that you have to kind of discover?] No.Eastern and Western respondents also tend to interpret emotions differently. Westerners are more likely to interpret them in more impulsive terms than Easterners, who interpret them in a more institutional light. As we can see in the following extract, Sean, a Western respondent (born in Australia, but raised in England, 41 years old), feels inauthentic because he could not express his dislike of a co-worker he did not get along with:In a six months job I had before I came to Australia, I was an occupational therapist in a community. There was a girl in the administration department who was so rude. I wanted to say: ‘look darling you are so rude. It is really unpleasant talking to you. Can you just be nice? It would be just so much better and you will get more done and you will get more from me’. That’s what I should have said, but I didn’t say it. I didn’t, why? Maybe it is that sort of culture of not saying things or maybe it is me not being assertive enough. I don’t think I was being myself. Because my real self wanted to say: ‘look darling, you are not helping matters by being a complete bitch’. But I didn’t say that. I wasn’t assertive enough.In a similar type of incident, Ben, an Eastern respondent (from Ghana, 32 years old), describes an outburst he had with a co-worker who was annoying him. Unlike Sean, Ben expressed his anger to the co-worker, but he does not consider this to be a manifestation of his authentic self. For Ben, to act authentically one must control their emotions and try help others:I don’t know if that is myself or if that is not myself, but sometimes I get angry, I get upset, and I am the open type. I am the type that I can’t keep something in me, so sometimes when you make me annoyed, I just response. There is this time about this woman, in a class, that I was in Ghana. She was an older woman, a respected woman, she kept annoying me and there was one day that I couldn’t take it any longer, so I just burst up and I just… I don’t know what I said, I just… said a lot of bad things to her. The woman, she was shocked. I also felt shocked because I thought I could control myself, so that’s me… I don’t want to hide my feelings, I just want to come out with what I think when you make me annoyed, but those times, when I come out, I don’t like them, because I think it contradicts who I really am, someone who is supposed to help or care. I don’t like that aspect. You know somebody could be bossy, so he or she enjoys shouting everybody. I don’t enjoy that, but sometimes it is something that I cannot even control. Someone pushes me to the limit, and I just can’t keep that anger, and it comes out. I won’t say that is ‘me,’ I wouldn’t say that that is me. I don’t think that is a ‘true me’. [Why?] Because the true me would enjoy that experience the way I enjoy helping people instead.Unlike the two accounts from Rachel and Rani, these two last passages from Sean and Ben describe experiences of inauthenticity, where the authentic self cannot be expressed. What is important in these two passages is not their behaviour, but how they attribute their own emotions to their sense of authentic selfhood. Sean identifies his authentic self with the “impulsive” self who expresses his emotions, while Ben identifies his authentic self with the “institutional” self who is in control of his emotions. Sean feels inauthentic because he could not express his angry feelings to the co-worker, whereas Ben feels inauthentic because he could not control his outburst. Ben still hesitates about which side of himself can be attributed to his authentic self, for example, he says that he is “the open type” or that he does not want to “hide [his] feelings”, but he eventually identifies his authentic self with his institutional self.The choices that Sean and Ben make about the emotions that they attribute to their authentic selves could be motivated by their respective ethnic backgrounds. Like Rachel, Sean identifies his authentic self with a socially unacceptable emotion: anger. Consistent with his Western background, Sean’s sense of authenticity emphasizes the needs of the individual over the group and sees suppression of emotions as repressive. On the other hand, Ben reasons that since he does not enjoy being angry as much as he enjoys helping others, expressing anger is not a manifestation of authenticity. His authentic self is linked to his institutional self. Ben’s values are infused with altruism, which reflects the collective values that tend to be associated with his Eastern background. For him, suppression of emotions might not mean repression, but can foster authenticity instead.DiscussionBoth ways of interpreting authenticity, impulsive and institutional, look for self-consistency and the need to tell a coherent story to ourselves about who we are. The results section of this paper showed how Easterners and Westerners conceptualize authenticity. Easterners understand authenticity differently to Western discourses of the authentic. These alternative understandings offer viable solutions to the self-consistency problem. They present external, rather than internal, ways of conceiving the authentic self, and regulative, rather than expressive, approaches to emotions. As I mentioned earlier, Eastern societies are associated with collective and material values, while Western ones are related to individual and post-material values. These divisions in terms of values are reflected in individuals’ self-constructs. Individuals in Western societies tend to have a more independent idea of the self, whereas individuals in Eastern societies are more likely to have an interdependent one (Kitayama). An interdependent idea of the self values connectedness and conceptualizes the self in relation to others, so it can generate an institutional approach to authenticity, where the idea of the authentic self is not something that individuals search for inside themselves, but something that individuals become through their participation in social roles. This was evident in the example of Rani, whose idea of being authentic as “becoming” seemed to be an extension of her more interdependent self-construct and the need to fit in society.A regulative approach to emotions has also been associated with Easterners (Cheung and Park), on the basis of their collective values and interdependent self-constructs. For individuals from a Western background, with a more independent sense of self, as in the case of Sean, suppressing emotions tends to be seen negatively as being inauthentic, a form of repression. However, for individuals with interdependent self-constructs, this can be not only less harmful (feeling less inauthentic), but can even be beneficial because they tend to prioritize the needs of others (Le and Impett). This is evident in the example of Ben, for whom suppressing aanger does not make him feel inauthentic because he identifies his authentic self with the self that is in control of his emotions and helps others. This understanding of authenticity is aligned with the collective values of his ethnic background.In sum, ideas of authenticity seem to vary culturally according to the repertoires and values systems that inform them. 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