1.To provide a forum for the exchange of ideas for groups and individuals working with women in Sub Saharan Africa and for International Development academic staff and students.

2.To bring together the people from the African Diaspora and the local community to look at ways to address the policy and practice around promoting development by investing in women.

3.To examine the barriers to social, political and economic involvement of women in Civil Society

4.To explore Women4Resources’ emerging role in supporting a network of small grassroots groups of Diaspora and local women.

Background to the seminar

Welsh Assembly Government supports a Wales for Africa programme aimed at poverty reduction in Sub Saharan Africa through the Millennium Development Goals. These are all relevant to women but in particular goal 3, ‘women’s equality and empowerment’ and goal *** ‘improve maternal health’ (see Wales for Africa Health Links)

W4R and many groups have been active in working with The Gold Star Communities Initiative, linking communities such as Swansea SA1 with Rockhill, Paynesville, Liberia. (see also SMIDOS work and directory)

African Charter, 1981 on Human and Peoples’ Rights “the state shall ensure the elimination of every discrimination against women “

Summary of points made in discussion groups

The Value of focussing on Women linking Wales and Africa

In Sub- Saharan Africa, contemporary debates as to the efficacy of ‘a new gendered science' within time and space, where women enjoy social ascendancy seems to have been displaced by men. That is femininity empowerment in 'crisis', increasingly inspires researchers and stakeholders of diverse fields, thus, experts and practitioners of feminist orientations. Recognising the seductive notion of 'this' analysis and shifts in many women's epistemological locations, that is, their standpoints, this paper considers whether there is any cerebration of gender debate, in investing in women's work. The concerns also include role of women in creating wealth, capacity building and integration of women towards accelerated growth and development.

Drawing on pro-feminists and feminist analysis, informed by the debate, the paper sets tone to examine: the 'place' of women and the 'case' of Ghana; Impact assessment of women in Ghana; and Challenges of women in Sub-Saharan Africa. The paper which is discursive, presents a case study in the Ghanaian context. However, issues raised epitomize situational analysis of what happens in Sub-Saharan Africa, which is believed to have cultural homogeneity.

In spite of the fact that, women in Ghana are potentially endowed with knowledge, skills, attitudes and experience, their social identity pose several arguments as to why they appear not to have equal rights and adequate representations in education and public life as their male counterparts. What seems to be the central problem is the cultural position, believed to be the patriarchal system which has great influence on education and human development. It is imperative to say that, the patriarchal system is a national norm which describes individual’s social identity. By this practice in Ghana, the individual is guided by code of ethics based on rights and responsibilities of members of society. It is important to mention that, these rights and responsibilities are traditional values ascribed to males and females, which also become traits and characteristics of members.

In order to widen the scope of understanding of the system, what seems to be characteristics of the people is the nature and the extent at which the patriarchal system affect the total personality of the individual as well as the Ghanaian society. A growing concern is how inequality as a result of the patriarchal values becomes recurring situation. In a sense, ascribed inequality in education, human development and public life contribute to male domination in Ghana. This, Nukunya (2002) describes ‘typically’ as due to cultural homogeneity. Consequently, it has been realised that, the emerging phenomenon of modernisation, basically on policy frameworks in education and development have been threatened by mixed -cultural feelings, referring to the extent at which patriarchy as national norm affect national policy. Indeed, this growing concern of inequality as a result of patriarchal values appear to conflict with national policy. To be precise, policy frameworks used in this context are modernisation paradigms.

It must be understood that, the national education system is a major component of modernisation in Ghana. The understanding of modernisation in the Ghanaian context refers to modifying society from the agrarian condition to a secular, industrial, science and technology world, where the individual becomes increasingly important through education and access to equal opportunity as governed according to policy. That is, people, by moral, rational and legal standards are in 'principle', treated as equals, with same political, economic, social and civic rights. This meaning, according to the codes and practices of the people appears to be a controversial issue since it is rather attempting to deconstruct male domination and consequently trying to spell out social ascendancy of women in the domain of equal opportunity and equal rights for all members of society. The meaning according to the dictates of patriarchal ideology might be serious ‘threat’ and 'betrayal' of cultural values. This is because of how society attaches great importance to 'tradition'. The big question here is, whether this notion in the cultural context is constructive or destructive in this post-industrial era where the need for structural changes, thus, modernisation is required.
Further explanation offered for the understanding of modernisation is: the continuing human development towards capacity building in order to achieve greater effectiveness, efficiency, and sustainability of national interests, goals and aspirations. That is, emphasising on the contributions, the struggle for equality, thus, to show social integration of society in all aspects of gender relations, to seeking egalitarian change that can help promote equal opportunity in a ' practical sense'. Thus, the definition is not only seen as conceptualising modernisation but emphasising national agenda for change, equity, and equal rights, for creation of wealth and good standard of living. This, also requires pooling of resources by all members of society, thus, not a situation of one 'factor' dominating, and as 'superior' and the other as 'subordinate' in terms of production and creation of wealth.

The emphasis also throws more light on types of 'inequality' within the following familiar settings in Ghana. These are areas in education, human development, politics, religion, trade and commerce including public life. Precisely, some major examples are 1.Inequality of respect and recognition, to describe category of 'individuals' who are superior to others in terms of educational attainment and life-long education. For what might appear in describing this pervasive way of inequality may be due to perceptions of most members of society, thus, their 'choice' for boys education, which also implies opportunity cost and competitive advantages in education and development. 2. Value attached to legitimisation of rights and responsibilities where males are recognised as more important in education and as seen as 'ascribed leaders' in public life, and females referred to reproductive capacity and domesticity. This aspect of inequality provides questions to major roles certain category of gender can execute according societal values. The issue of models and practices of these cultural values may also question whether such stereo-types are significant in 'our' bid to harnessing the human resource potential.

The fact remains that, this aspect of inequality, thus as a major characteristics of the patriarchal system is embedded in family units, ethnicity, communities and at the national level. In describing the mode of practice, the method identified about the system is the concentric approach, which implies that the elements mentioned have similar characteristics, which strongly influence policy, precisely against girl-child education. Its serious implications on education and human development perhaps will be lack of commitment in promoting girl-child education among stakeholders of education.3. Inequality as characteristics of the patriarchal system not only seem to create enormous gulf in power sharing and productivity but also appear to be exaggeration and bias of achievements of 'others' in education and public life, for example denial of most potential women when it comes to leadership positions, and thus seem like relegating women to the background.

A heredity characteristics, referring to biological determinism, that is a situation whereby values and expectations are ascribed to the male child with the legitimate right to have access to available resources in support of his education or practical training, with the hope to reciprocate this help to parents at old age. Whether reciprocity at old age requires only male contributions is not the 'case' but the right to ownership and the political dimension associated with male power. The reciprocal effect also questions whether the underlying assumption put the role of women into consideration since according to most parents in Ghana; female support at old age is more beneficial and rewarding. The obliteration of women in this sense rather considers their social identity as subordinates to men, and indeed having equal opportunity as a missing link to rights and ownership of property. It also addresses the issue whether government policies are not part of value systems. This questions the extent of social integration, thus blending policy with societal values. The spatial distance is also an indication of various dichotomies which exist in policy initiatives and traditional values, considered as conflict situations between tradition and modernisation. In the presentation, this issue is also considered as 'critical incident'. The argument is as to whether adequate support for male education is ascribed to biologically- fixed identities and destinies of men. This leads the discussion to the 'place ' of women.

The 'Place' of Women and the Case of Ghana

It is evidenced that, post-structuralism and post-industrialism in Europe realised the effectiveness of gender-sensitive challenges, which served as great landmarks in the history of women's liberation in the early 1960's ( Crouch, 1999). The actors whose 'voice' made several contributions to generate new scientific approach in feminism are mostly feminist scholars and pro-feminists. The voice expressed by many actors here implies several challenges which confronted feminist in their struggle for 'new gendered science', thus, gender equality and equal opportunity for both males and females towards capacity building. Having achieved this goal, the traditional constraints, thus, the patriarchal ideology has just become 'casual phenomena'.

The new wave in Europe moved ahead tremendously and equal opportunity has become impetus for its structural changes. Today, this shift has led to the advancement and accelerated development in Europe, thus having vibrant and sustainable economies. Comparatively, this draws sharp contrast between Africa and Europe. That is, equal opportunity places this high class society, thus Western Europe as well developed society while Africa still maintains a 'third world category', perhaps due to inequality which has become permanent feature of African societies. While meritocracy is achieved in Western Europe for example, Africa has been characterised by 'traditional agrarian’ system. In short, inability to break barrier of the patriarchal system appears to aggravate the underdevelopment situation, and hence the presence of fragile economies.

The patriarchal system in Africa corroborates Dworkin (1981) assertion about the way the 'ideology' exaggerates differences between sexes of which men are always placed as dominant group at the detriment of women when it comes to shared responsibilities and productivity. A situation like this is not likely to promote egalitarianism, thus equal opportunity but rather a recipe to subsistence way of living and thus, ascribed inequality. That is, social identities in relation to production of goods and services remain static and these perhaps might be the cause and relative effects of abject poverty, poor health and high illiteracy rate especially in Sub-Saharan Africa. It can be seen that, feminist activities though have a global impact, its spill over effect seem very little in Ghana judging from the level of education and human development which appear to be influenced by the patriarchal ideology.

Notwithstanding the exponential effects of the patriarchal system, women in Ghana including feminist scholars have made positive strides in their quest to achieving equal opportunity. Some of the major activists were pro- feminist whose ‘voice’ though were radical, were considered as legitimate. Just to mention some few examples of powerful 'voices' are : 'Emancipation of women in Ghana ( Dolphyne,2005 ); 'Gender training in Ghana' ( Tsikata, 2001) ;and a Compendium of Gender and the Ghanaian family' ( Ardayfio-Schandorf, 2004). In support of the various actors are reactionary and revolutionary movements like: Women in Development (WID); Federation of Women Lawyers (FIDA); 31st December Women's movement; National Council of Women and Development (NCWD); The ANGLOO, thus women's nationalist movement; various associations at local and national levels and finally the emergence of NGO’s and foreign partners. Interestingly, 'the voice of the people' has achieved significant impact in diverse fields and programmes.

Impact Assessment of Women-The African Challenge

Empirical evidence shows that, most females in the country’s public universities excel in various disciplines. According to GSS (2008) report, females have been topping in most of the subjects. My experience at the University of Cape Coast, Ghana, as lecturer also confirms that, females on programmes exhibit greater knowledge and skills. Similarly, their intellectual attainments are either average or above average. Surprisingly, they are among the topmost class in terms of grading and aggregation of results. At the University of Cape Coast, female population constitutes about 27 per cent (Vice-Chancellor's Report, 2009) and this figure reflects the limited number of females in other tertiary and non-tertiary institution too.

Recently, (2001-2009) Wesley Girls High School in the Cape Coast Metropolitan area has either been topping or presenting the best GCE exams results (WAEC, 2009) in Ghana. This evidence dispels the notion that, men are more academically sound than women as perceived by many stakeholders of education. In a situation of inadequate support for the female counterpart jeopardises her chances of adjusting to society since, it appears, opportunities opened to them are limited. Hence, the concomitant effects are: poverty, employment, low output and poor health on the part of individuals and society as a whole. It seems what appears like 'preference' in education and development is a 'canker' which needs immediate attention.

Incorporating women’s experiences in Ghana or Africa provides insights in to newly synthesised gender-sensitive knowledge, power and authority, thereby deconstructing gender-biased status quo which for the past has retarded growth and development of women. In short, it has broken the myth which perhaps brands women aspirants as 'witches'. Today, women's efforts as means of investment and empowerment, most especially at the labour front are very encouraging. Women perform to the fullest capacity as efficient and effective role-players in Ghana. Indications are that, there are women lawyers; administrators, scientists including all category of workers at the labour front. Ironically, the big question for redress here is what methods and strategies can be adopted to have large number of women in the system to fully contribute their quota towards development and growth of 'our' society. Contrary to this view of limited number of professionals in public sector participation, there is about 70 per cent of female agricultural labour in Ghana, mainly in food production. It is now realised that, efforts put in by women in almost all sectors of public life are yielding dividends.

Ghana Statistical Survey (2006) hits that, in spite of immense contributions made by women in co-operatives, associations and cottage industries, government support in terms of ready markets, silos, credit facilities and subsidies have been woefully inadequate. The concentration seems to be on men who engage in large and small scale farming like cocoa, coffee and oil palm plantations. Agriculture however, is generally characterised by subsistence .It is obvious to say that, Ghana as agricultural country perhaps needs to regulate its form of production and marketing strategies. Lack of uniformity and diversification of agriculture contribute to women's 'woes'. It appears government has attached more importance to cash crops at the expense of food crop production which has no guaranteed prices. Of cause, this shows inefficiency in price determination, referring to priority areas of government. The fact also remains that, income differential levels determine one's social status and obviously, women among the low income earners become the most affected, especially those from the rural areas. This is really, 'occupational hazard' which impedes the investment drive of women in the agricultural sector. It also questions what scientific methods in agriculture the government and perhaps NGO’s are adopting to remedy the situation.

Generally, it is difficult to define who is average income earner and below average. GSS (2007) Economic index report states that, about 70 per cent of Ghanaians, mostly women, fall below the poverty line, which is likely to affect GDP growth, and standard of living. Indeed, this phenomenon by gender standards renders most Sub-Saharan countries as 'HIPC', thus Highly Indebted Poor Countries whose per capita income is less than $500.00 .The African challenge in investing in women requires a boost for women in the agricultural sector, which remains as the 'back bone' of the country's economy. Perhaps, the policy on agriculture needs to be re-examined according to the needs of society. That is, the 'traditional' method giving way to modern scientific approach including the needed motivation for women , for example, as done to women in politics, administration, trade and commerce.

An emerging phenomenon is that, there are women legislators, ministers, opinion leaders and others with key government positions. Some of the chronicles in ‘Women and Development' in Ghana are: 1.The first female vice-chancellor, Professor Naana Opoku Agyemang (V. C's report, 2008); 2. First female speaker of parliament, Mrs Joyce Bamford-Addo (GOG,2008) 3.First female Attorney General,Mrs. Betty Mould-Iddrissu Mould, (GOG,2009); 4 . First female Chief Justice, Georgina Wood (GOG, 2007) ; and 5.First female Inspector General of Police, Mrs Elizabeth Mills Robertson (Daily Graphic,14 January,2009). To confirm this assertion, President John Agyekum Kufour once conferred on the Chief Justice that, 'your appointment is a testimony to my feminist credentials and my strong believe that, women are capable (if not capable) than men in any field of endeavour' (Daily Graphic, June 18, 2007). The anticipation is how to bridge this enormous gap.

It is now known that, investing in women is very lucrative, creates self sufficiency, harnessing the human resource potential, creating of wealth and enhancing democracy. It also appears, 'male power' in 'this' context, precisely what the president re-echoed has been depoliticised. This indeed is a success story but to what extent female representation in public life is yet another 'story'. Particularly, the issue looks at equity (affirmative action) and equality and not the proportionate trend, thus 'male domination. The gendered science can also be seen as positive sign where women's epistemological orientations merge with ontological assumptions in establishing social reality. That is, identifying the relationship that exists in 'subjective truth' (women’s standpoints) and 'objective truth' (impact assessments based on scientific evidence). A major challenge is the limited number of women towards participatory democracy which perhaps, will weaken decision-making. The fundamental human rights of women though sounds quiet legitimate, showing 'women's ascendancy' it can be seen that the significant differences in gender representations, thus, a few women placed at the 'top' or sensitive positions appear like ' privileges', which implies that, women are at disadvantaged end. This situation also affects female-house holds.

According to (GSS,2009), the increasing incident of female-headed house holds in both rural and urban areas in Ghana indicate that, women are taking responsibilities on more roles in additions to their traditional roles. This also means that, conjugal roles of women have changed over time. The likelihood of economic pressures, social issues like divorce, separation and broken homes might contribute to these social problems. The phenomenon is not against men's conjugal roles in supporting the family but circumstances leading to structural transformations which address specific roles of women as inevitable. That is, women supplement house hold incomes, as well as provide their own personal needs. Also, they are primarily responsible for all social reproductive activities including child care (Tsikata, 2002). To add, women in Sub-Saharan Africa are responsible for the nuclear family, as well as the extended family too. This considerable variation shows that women play vital roles in both the family and the community. That is, their services are indispensable. What described as 'ascribed subordinates' to men by traditional ethics might have serious implications on roles and conflicts at home and society at large, thus, a typical example as domestic violence. Having this 'role' as paradigm shift, there still exist high illiteracy rate among women, this indeed is the influence of the patriarchal system.

In quantifiable terms, the activities women perform either equate that of the men or exceed it. This generates another debate into the issue of 'male superiority’ which sounds paradoxical in economic terms considering the immeasurable roles played by women in the Ghanaian society. What looks questionable is the majority of women having low level of education, coupled with low income levels despite the heavy task they perform. Another paradox? Probably, these problems are the causes of abject poverty leading to maternal morbidity, high infantile mortality rate, poor health and low life expectancy among women. This concludes that, the aforementioned factors remain as social menace on the investment climate.

Concerns indicate that, several laws to boost women's development, been passed against harmful effects of gendered- biased practices. Some major ones include: the Equal Opportunity Act (PNDC Law 111, GOV. 1985); the Criminal Code, (Act 1998, 564) outlawing religious bondage with Ghana as signatory to the convention on Elimination of All forms of Discrimination against Women and Children (CEDAW). In Ghana, this law particularly has some families, religious and some ethnic groups finding it difficult to understand magnitude of the problem. That is, observing the law becomes a big problem, since they perceive, it is usurpation of human rights. A few examples are: 1. the Trokosi system, thus a form of slavery and social injustice meted out to girls, to atone for sins committed by their ancestors in certain parts of the Ewe land in Ghana. 2. Female Gentile Mutilation (FGM) among some religious sects that deform women and 3. Absolute refusal of blood donations by certain religious organisations. All these contribute to religious and doctrinal influences on human development and productivity. Cornia (1998) describes this as deleterious impact on vulnerable groups but could also consider it as factors militating against growth and development. The practice also reveals weaknesses in the policy frameworks. Another big question is, how do these settlements or areas promote investment, and hence the 'future' of women. This indeed appears to be a form of victimisation and 'complete abuse' of fundamental human rights which requires effective policy framework, radical and liberal approaches to solving the problem.

The African Challenge: Suggested Techniques and Strategies

In offering suggestions to the discursive issues raised, 'Investing in Women Works: the African Challenge', must be seen as cultural element of great significance. This is because of the tremendous changes women have brought in to knowledge -based economies including the creation of wealth. Having provided much insights relating to the Ghanaian situation, and perhaps situations in Sub-Saharan African societies, the following techniques and strategies have been suggested in two folds to complement efforts and challenges of women which lie ahead.

The first part is adapted ECA 10 proposed strategic activities. These are:
1. Including gender perspective in national accounts and other data.
2. Making national budgets gender-sensitive.
3. Expanding Women's opportunities for entrepreneurship through the promotion of enabling environment.
4. Promoting Women’s access to ownership of land.
5. Ensuring access for women in Information Technology (IT).
6. Promoting affirmative action to ensure Women's access to decision-making positions in political arena.
7. Ensuring gender-sensitivity and awareness.
8. Instituting women-centred, community- based Social Insurance Schemes.
9. Drawing up strategies and taking action for the implementation of the Convention for the Elimination of Discrimination against Women (CEDAW), 1981 convention.
10. Creating Mechanisms for the systematic participation of Women in all peace processes at the national, regional and sub-regional levels.

The part two is researcher-based suggestions. These include:
1. Curriculum review, incorporating gender-science into the conventional system, from basic to tertiary levels of education for greater impact and sustainability of the programme.
2. Enforcing Equal Opportunity Act as Universal Declaration through liberal but compulsory (radical) means, as done to the 'Free Compulsory Universal Basic Education in Ghana' (GOG, FCUBE, 1994) (Education Policy).
3. Adopting methods and strategies for deeper understanding of Women's work through Trade Fairs and Exhibitions and Resource centres at local, national and international levels.
4. Sensitisation and Advocacy of gender-sensitive issues as part of grass root participation through the agents of socialisation, notably: the school; religious organisations, the community, NGO’s and the mass media.
5. Adopting a framework by considering gender science as value system at both formal and informal sectors of society and conceptualising it as national policy.

References

Ardayfio-Schandorf, E. (2004) Bridges of Development-A compendium of Gender and the Ghanaian Family. Accra: Woeli Publishing Services.

Cornia, G.( 1998) Adjustment With a Human Face. Vols. 1 & 2. Oxford: Clarendon Press.

Crouch, E.( 1999) Social Change in Western Europe. New York. Oxford Universities Press Inc.

Daily Graphic, ( September,14, 2009) President's Inaugural Address. Accra: Graphic Company Ltd.

Daily Graphic, ( June,18, 2007 ) 'Presidential Address', Appointment of First Female Justice in Ghana. Accra: Graphic Company Ltd.

Dolphyne, F.A. (2005) The Emancipation of Women- An African Perspective. Accra: Ghana Universities Press.

Dworkin , S.( 1981) Pornography: Men Possessing Women. New York: Perigee Books.

Ghana Statistical Survey (2007) Ghana Living Standards. Survey Report on the Third Round. Accra: Ghana Statistical Service

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GOG (Daily Graphic, January 21,2009) Appointment of Ministers, Republic of Ghana.

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GOG (Daily Graphic,June 18, 2007) 'Presidential Address', Appointment of First Female Justice in Ghana. Accra:Graphic Company Ltd.

GOG (1985) Constitution of Ghana. PNDC, Law 111,Republic of Ghana.

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Nukunya, G.K.,( 2002 ) Tradition and Change: An Introduction to Sociology ( 2nd ed.) Accra: Ghana Universities Press.

Tsikata ,D (2001) Gender Training in Ghana. Accra: Woeli Publishing Services

Tsikata,E ( 2002) ' Women's Political Organisations, 1951-1987',In Hausen, E,& Ninsin, K.A, (eds.) The State, Development and Politics in Ghana. CODESRIA, London pp.73-93.

The Vice-Chancellor's Report (2006) 36th Congregation, University of Cape Coast, Cape Coast,Ghana. University of Cape Coast Press.

The Vice-Chancellors Report (2008) 38th Congregation, University of Cape Coast, Ghana. University of Cape Coast Press.

The West African Examinations Council (2009) Senior Secondary School Certificate .Accra: Ghana.

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“My name is Margaret Sabugo and I live in a small village in Mpwapwa District in Central Tanzania. I am a farmer. We have 4 acres of land where we grow maize, millet, groundnuts and cassava. In a good year we can harvest enough crops to last us about 6 months; but we live in a very dry area so when the rains fail we may only have enough harvest for one or two months, sometimes nothing at all. So I have to have other ways of getting money to feed my family. I have a small business baking and selling doughnuts up in the villages in the hills, where people cannot easily get to town to buy things in the market. Every other day I walk 5 km to market and buy flour, oil and sugar for baking. That evening, after working in the fields and looking after the home and family – fetching water, firewood, cooking food and so on – I prepare the dough and leave it to rise over night. I usually get to bed about 11 pm or midnight. Early the next morning, around 4.30 am, while the family is still sleeping, I start baking the doughnuts on my small charcoal burner. Then I make tea and maize porridge for my husband and the children, send my eldest child to school and leave the others to feed themselves and play around the village where other women can watch out for them. Then I load up my doughnut carrier, put it on my head and set off to climb into the hills. I climb and climb, visiting farms and villages until all my doughnuts are sold. In the villages people don’t use money very much so I barter my doughnuts for maize and vegetables, which grow well in the hills where there is much more rainfall and irrigation from streams that run all the year round.

I return home about 1pm, prepare more food for the family and then go into town to sell the bartered goods for cash. Some of this money will pay for the next day’s baking, some for our family’s needs. Occasionally I buy plastic bowls, buckets, mugs or cloth to take back up to the hill villages to barter, especially if people up there have expressed an interest. It is far for them to walk to market and back so this is a good way for them to sell some of their crops without having to transport them and a way to get the things they need by people like me bringing things to barter. (She laughs) I do the walking and carrying for them! I do this trip three times a week. This is a good business but I can’t carry very much at a time and I don’t often have enough income to buy these extra things to sell. The income helps us to buy food and clothes, charcoal, kerosene for the lamp, soap – things like that. But I can’t make much profit this way, not enough for school fees or uniform, or a bed for my children, or tin roofing sheets. If I could just have enough money to buy the ingredients in bulk – to buy a 20kg sack of flour instead of just 5kg at a time, for example – I could make a much better profit. Buying in bulk works out cheaper but I don’t know where to get that first bit of capital. Once I got started I know that my business could grow because I would have more profit and then I could buy more things like mugs and bowls, or cloth to sell – this would be more profitable than doughnuts. Cloth would be the best because I could carry so much more on my head! But I don’t know how to get started, how to get this first lot of extra money to start the wheel turning.”

Margaret is typical of millions of women living in rural Tanzania and other parts of Africa – resourceful, dedicated and so hard-working. Limited by lack of education and opportunity, they are determined to try and give their children a better chance in life but it is very hard to do and sadly this is not a problem that will die out with this generation of parents.

“My name is Mwendwa; I am 15 years old. I went to primary school for 4 years but then I left because my family are poor farmers and can’t afford to pay for school uniform, shoes and exercise books. I help my mother working at home and on the farm. I also earn some money collecting firewood or grass to sell in town. When people are building a house I earn money carrying water from the village tap for them to use to make the mud bricks. I can carry 20 loads of water a day, but only one load of firewood as it is very heavy and I have to climb into the hills to find the wood because so many trees have been cut down. I don’t have enough education for a different job – this will be my life, like my mother’s.”

Lack of capital, lack of education and skills, not enough land and a difficult climate – are these the reasons why these women and millions like them remain so poor? Over the last few years I have spent time in rural Tanzania learning about people’s lives – people living at subsistence level, on $1 a day or less - and talking with them about development issues. This presentation is constructed from edited extracts from my interviews and notes. Over the time I came to know the women of Margaret’s village particularly well and one day they gathered together to tell me more about their lives:

Margaret: “I am not going to pretend or hide the truth. My life is very difficult. I never know how to get enough food for my children, how to send them to school and so on. I can’t rely on my husband. If he gets some money he doesn’t give it to me. Often he spends it on drink or I don’t know what. It is up to me to provide everything we need. I make doughnuts to sell (5 kilos of flour a day) that way I get a small amount of money but my life is really a struggle and my husband isn’t much help.”

Grace: “I was an only child and was treated like an egg. Life was very good for me. But when I got married everything changed. I had 11 children. My husband took all the money and left me to cope alone. I used to earn some money selling pots but I had to give it to my husband. He put it on the table with his own money and said, look, I will look after it for you. One day all the money, mine and his, was gone and he came accusing me of stealing it. He was very angry and clearly he had taken it and spent it himself. If I had a business and could earn some money I would keep it myself. I wouldn’t let him touch it, whatever he said or tried to do.”

Egra: “Men expect you to keep having babies but they don’t think how you are going to feed them or clothe them. I spend all my time thinking and thinking how I can get some money to start a business so I can have money for my children. I want my children to go to school but how can I possibly afford secondary school fees for them. Even the basics now are impossible. If only I had some money to get started, I would work so hard to make my business pay. If I could borrow money I would work hard and pay it back. I worry all the time.”

Maria: “I was going to only have three children but you (pointing at the older women in the group), my mother and my aunts, are to blame. You don’t support me against my husband. Now I have broken my limit and have five children and there is still pressure to have more. And my husband has another family and sometimes he stays away for weeks and he is not even thinking about how to feed or clothe our children. He cannot support one family let alone two! Everything depends on me. But he doesn’t allow me to have a job or start a business. He is like a lot of men, he thinks that if I go into town to have a job I will start seeing other men. They are jealous so they make us stay at home but we can’t earn any money staying at home, so how are we to look after our children, send them to school or anything? The culture is the problem – it is all on the side of men and makes so many problems for women and for their families. The tradition needs to change to give women more freedom so they can get jobs and also so they can say something to stop their men going with other women.”

I was amazed by the courage and openness of these women and honoured that they would share so much with me. Later I asked some of the women’s leaders and others in the town about the problem of the culture and how it affects development:

Anna: “The men in this country are very cruel. They cannot think about their families. They get their salary, they put it in the pocket, they have some drinks – some beers or liquor – they go home. The women all the time, they go to fetch water, they work in the fields, they go to fetch vegetables from the allotment, they go to cut some firewood, they sell it in the market, they get money and buy some flour for cooking, and so on, and so on…they have a very hard life.”

Lina: “ The culture does hold back development, especially for families. The owner of the house is the man and everything belongs to the man. If the wife does anything it is for the man - that is the culture. The wives don’t seem to have money. Even if they do business, the man takes the money.”

Pendo: “When I think about a woman I think of someone who doesn’t have money, someone who doesn’t have the right to choose, someone who does everything for everyone, all the jobs, but someone who cannot even decide anything, her husband is making all the decisions – you must do this and this and this!”

Mvili (a male teacher): “A lot of women are mistreated by their husbands or by their parents. I think they believe that women should be mistreated. Women work hard in the farms but get very little. Their husbands beat them like animals – they don’t know their rights; they just accept it. Sometimes even the mothers mistreat their daughters. They send their daughters to clean and fetch water and cook, even though their sons are just sitting around resting and playing. It seems they believe that women are born to be mistreated. They have been ingrained with a bad situation.”

Sajigwa (a male headteacher): “Parents will come and demand to take their daughter out of school. Sometimes they want her to help work at home, but often they want to marry her off so they can collect the bride-price or settle a dispute with another family. Many in the villages don’t value education especially for their girls. Also many schoolgirls are forced, or seduced, into prostitution – sometimes with boys, but often with teachers who promise to give them good marks. Sometimes girls do this just to get food, or to get protection.”

Mvili: Yes, of course, most of the work is done by women. Many of the men drink beer, they marry more than one woman, they get so many children that the man is king in the family. The woman needs to work and prepare food for him even though he remains without a job and does nothing. Most of the people are farmers, so they get something from the harvest which they sell and all the money will be in the pocket of the man. They might buy a new cloth for the wife to wear, a little food or some shoes for the children, but a lot of the money will be used in alcohol and smoking. If the men around here stopped drinking and using the money on themselves, things would be better for the families overall. It is a great reason for poverty, the behaviour of the men. If the men changed their behaviour and used the money with their wives and children there would be a better standard of living. Some families do this and you can see the difference – the children go to school, they have a nice house, a bed, bed-sheets, shoes. But others, they think that the man has lost power and the wife has taken his power, even sometimes with witchcraft. Sometimes the mother-in-law will say that the wife has drugged her son and taken all his power away. People say that the husband looks like a woman and is not a man any more. So there is a force preventing people from developing, but they don’t know that by doing so they are preventing development. They just think that it is a traditional way of life and so must be right.”

Can this culture ever change?

Lina is an accountant who left her husband, a university professor, because he used to beat her, had other women and spent his money on drinking: “When women start working together in groups, exchanging ideas and supporting each other, they start understanding that we women can stand on our own; they start realising that their husbands have to understand that the women can stand on their own for the betterment of the family. Even some of the men are beginning to see the benefits. Education has a very big role in changing women as well as men, but also working together, learning from each other, solidarity and also seeing the example of families that are working and planning together and getting a better life. When I say education I mean including the surroundings, classes alone cannot change a person – some people go to school and even university but their behaviour is still like the people in the villages. They keep the money, have several wives, get drunk, beat their wives, they don’t live like an educated person. What helps a person to change is the surroundings.”

Mussa is a development worker, this is what he says:
“It is a problem that is interwoven with other problems. By not having education it causes people to not work well; when they do not cultivate well they do not have enough to eat; when they do not have enough food they get malnutrition, and then they cannot work well so they have no money! In order to break out of this vicious circle, it is not easy. But there is another problem. In this area it is tradition that when you greet someone you say ‘what are you eating?’ and the person replies mentioning very inferior food – ‘ugali na mlenda’ – maize porridge and weeds. Now, from talking that I am poor, they think probably they were born to be poor, and they think being poor is not a problem, it is God-given. For instance, if somebody keeps saying they will kill themselves, it builds something in the mind and maybe he may harm himself. Similarly, if people keep saying, I am poor and the new generation is always told that they are poor and ill, this creates a mentality of people being lazy, extending hands and saying poor me, waiting for somebody to come and assist them. This area is full of opportunity, you need not sit and just say that we are poor or ill. There is a big problem of water here, but tradition and culture and attitudes can be an even bigger problem.

Mussa, Lina, Anna and others are working to change the culture and people’s attitudes. Sajigwa is running counselling and discussion groups in his school to empower girls and change the cultural attitudes of the boys. He also gets former girl students to come back and talk about their successes to encourage the girls in school. A group of students in another school are running an after-school club where girls and boys can support each other in their studies and home problems, get health education, sexual advice and be protected from getting caught up in prostitution, drinking and drugs. The Mothers’ Union and other development NGO’s work with village women like Margaret, Egra and Maria, to help build skills and income-generating businesses, using group solidarity to increase women’s confidence and financial independence. Some women have had small loans to buy chickens or piglets to raise for profit. Margaret has a syndicate with 2 other women, whereby they each put in 25p each week and one person uses the whole 75p to fund something she could never afford on her own. The next week it is someone else’s turn to take the money and so it goes round. It is a way of saving money in a situation where it is impossible to save. Even Maria’s husband has been affected by seeing what can be possible and has begun to play his part in ensuring that his children get a good education and have a better life than he and his wives. It is an uphill struggle and lack of money to fund the initiatives is always a problem. But there are a lot of ideas and commitment.

In 2005 Mpwapwa District held its first ever Women’s Day Event. Here are some brief extracts from the speeches:

“What is the pride of being a woman? – The pride of a woman is to be the source of development for her community! The aim of this day is to be proud about women’s activities, about being women, and to show the power of women and to show that we can do something for development and also for the whole of Tanzania…”

“The mother is a very important person in the family, in the community – if she can get some training she can explain about diseases and show how to prevent them; she can show the family how to do things, how to farm better, many things; she can make sure her daughters go to school and get skills; she can work together with other women, share ideas and skills, start a business, start a new life together, and together they can put the money in a bank account so it is safe and not wasted – there is great strength in the group…”

“Women are the key-post of development. As President Nyerere said: ‘When you educate one woman you educate the whole family; when you educate the whole family, you educate the whole nation.’ ”

In Tanzania the rallying call for the women’s movement is:
Men think we can’t but we can!

Their slogan is: “Women’s development is like a car without wheels – we are all aboard and ready to go, we just need the wheels to get started!”