A Critical Study of Socio-cultural Practices Hindering Women’s Political Participation in Kajuru Local Government Area of Kaduna State
Chapter One
Aim and Objectives of the Study
This research aims to enhance the participation of women in political leadership in Kajuru LGA of Kaduna State.
The study also has the following objectives
- To examine perceptions on male and female participation in political leadership in Kajuru LGA.
- To assess the level of women‟s participation in politics within the study
- To identify and examine some cultural practices and attitudes hindering women vying for political positions within the LGA under investigation.
- To investigate the efficiency and efficacy of existing communication strategies used for women political sensitization within the study area.
- To suggest a communication framework that could enhance effective women political participation within the area of study.
CHAPTER TWO
REVIEW OF RELATED LITERATURE
Introduction
The desire by development communicators and practitioners to change communication systems that do not work and create those that do is seen in a body of scholarly literatures that seek to understand reasons behind the failure of some specific communication methods and approaches in achieving the anticipated results especially in the area of political participation for women. Research findings and experiences of scholars on how socio-cultural attitudes and practices are constructed have gone a long way in shaping notions on how development communication campaigns should be carried out in these contemporary times to properly address issues of social transformation. Thus, this chapter would review scholars‟ ideas on relevant concepts as well as discuss literatures related to the study.
Culture and Religion
Different cultural experts define and conceptualize culture from different perspectives based on its historical evolution. For example, Worsely (1984) forwarded four ideal types of conceptualizing culture.
The elitist The Holistic
The hegemonic and The pluralist
In the first concept, culture implies superior values reserved for the dominant few. In the second, it implies a whole way of life. In the third, culture is a set of behaviors or beliefs imposed on the majority by those who rule them. The last concept recognizes that various communities in the society have distinctive codes of behavior and different value systems.
Hence, it suffices to say that, culture is that complex whole which include knowledge, beliefs, arts, morals, laws, customs, religion, roles, attitudes, hierarchies and any other practices and habits acquired by man through the processes of socialization. Culture is made up of structures, primarily institutions and practices that reflect and uphold a particular social order through the definition of certain social groups, values, expectations, meanings and patterns of behavior as natural and good while others as unnatural, bad or wrong. Apparently, in contemporary times, societies have constantly and consistently concerned themselves with decisions about what is good or bad in their cultural practices with a view to either correcting or discarding it. Eagleton (2002:2) captures this concern succinctly:
Culture has had various versions and has over the years, inherits an imposing mantle of religious authority… and it is between the two poles of negative and positive that the concept is currently pitched.
Thus, to achieve social transformation, culture and cultural practices must pass through a screening tube (no matter their religious or traditional etymology) to ensure development among race, class and communities. For culture to enhance development, it must be flexible to conform to the changing realities of the society. Udeafor (1994), strengthened this position when he argues that, “a healthy culture is essentially dynamic, whereby it is critically open to happenings around it”.
CHAPTER THREE
RESEARCH METHODOLOGY
Research Design
This research is descriptive in nature. Descriptive Research describes and interprets existing phenomenon. It attempts to investigate, establish and explain the factors behind the under-representation of women at all levels of governance, particularly in positions of power and leadership and to set the tune for better and adequate women political participation through effective communication strategies. The focus of the study is on women and other stake-holders like family heads and members, religious, cultural, traditional, political, community and youth leaders. Others are non-governmental agencies and local government departments that deal with women empowerment and development.
Owing to the nature of the data required, the qualitative research technique of inquiry is adopted. This is considered more appropriate for the study than the quantitative technique. The qualitative method can capture what people say and do and give information about the problem, causes and effects that cannot be easily expressed by numeric (Quantitative). It can also provide information on relatively complex issues such as reasons for certain attitude and practices as well as explore issues in depth to know how and why events occur, local perspectives and focus priorities (Okwori, 2006).
According to Krathwohl (1993) the main purpose of descriptive research is to describe, explain and validate findings. It emerges following creative exploration and serves to organize the findings in order to fit them with explanations and then test or validate those explanations. It is in line with this that the study begins its investigation at the level of membership selection for group discussions. Membership of each Focus Group is put at a minimum of eight and maximum of twelve people (Mody, 2002:130) Discussions would separately be carried out in four different communities systematically chosen to geographically represent the ten districts of the Local Government Area. The selected districts are; Idon and Kufana from the South axis, Kajuru and Rimau from the North axis. There were also four groups in each of the four communities.
Enumerators served respondents with carefully designed questionnaires to determine participants for the discussions. Through the use of multiple data collection tools and methods, as would be discussed later in this chapter, the study ensured the collection of sufficient and relevant data to answer the questions posed within the research. As much as possible, the researcher summarized what is important to the study by emphasizing some collected data more than others
Research Population
Kajuru Local Government Area of Kaduna State is purely an Agricultural area with a handful of its dwellers in the Federal, State and Local Government civil service. The area is widely known for the production of both cash and food crops like ginger, cereals, tubers, rice etc. Hausa and English are the official spoken languages since the area is multi-ethnic in nature. The predominant religions are Christianity, Islam and a vestige of African traditional religion. The area shares boundaries with Chikun LGA from the North axis and Kachia LGA from the South axis.
Politically, Kajuru Local Government Area consists of ten ward districts which are; Idon, Maro, Afogo, Kufana, Kajuru, Tantatu, Budha, Kasuwan Magani, Rimau and Kallah. The 2006 provisional census results put the population of Kajuru LGA at approximately 120,000 people (Population statistic record, Kaduna Ministry of Economic Planning). This figure is shared among the aforementioned ward districts thus: Idon; 12968, Maro; 13050, Afogo; 9418, Kufana; 14159, Kajuru; 10691, Tantatu; 11182,
Budha; 10384, Kasuwan Magani; 13462, Rimau; 11780 and Kallah; 12815. Although males constitute the majority, females are put at about 42% of the total poplualtion.
Kajuru Local Government Area served the purpose of this research because of its centrality. It falls within the center of the state and has nearly an equal blend of Christian and Muslim population than the rest of the Local Government Areas; so, the possibility of arriving at valid conclusions about cultural and religious practices that influence women political participation in Kaduna State in general, are achievable.
CHAPTER FOUR
DATA PRESENTATION AND ANALYSIS
Introduction
Real change may not be possible without a change in the cultural and structural formation of a society. This change, to a larger extent, could be achieved through the practice of effective communication which is a tool for conscientization and radical social action (Freire, 1970). It is against this backdrop that this study undertook a research into the relationship between communication and women political participation. The data presented in this chapter would help in evaluating the political participation level of women in Kajuru L.G.A and some socio-cultural factors that influence this participation. The chapter would also suggest a communication framework for use within Kajuru L.G.A.
CHAPTER FIVE
SUMMARY, RECOMMENDATIONS AND CONCLUSION
Introduction
This is the concluding chapter of the study. The chapter would summarize the research work by reviewing important aspects of this study. These aspects include a summary, the major findings as well as recommendations and conclusion.
Summary
From the discussion and interviews carried out with the sample frame of this study, it is apparent that, the level of women participaton in politics in Kajuru L.G.A is minimal. This is because from the inception of democracy in the L.G.A, especially since 1999, no woman had ever been elected into political position apart from the post of a women leader which is by appointment.
Some cultural practices and attitudes are strongly responsible for the inadequate participation of women in political leadership in Kajuru LGA. These practices include distorted religious teachings, cultural practice of marriage, society‟s stereotyping tradition, familial teachings and roles, educational system and African traditions and customs on rules of etiquette between men and women.
Media outlets like the Television and Radios are the major sources of information employed to address the issues of inadequate women participation in political leadership. Also, information gathered from the Education and Social Development Department of the L.G.A. showed that, other methods of information dissemination are through posters, pamphlets, billboards as well as announcement in worship places particularly Mosques and Churches. These communication strategies could not make a strong impact because of their structure and ideology.
The accessibility level of existing communication campaigns in Kajuru L.G.A. is also inadequate. There is always an indirect accessibility as most women get transformational information from more educated friends or husbands. This is capable of reducing the success of the communication campaign as the targeted population could get the information in a distorted form (Lazarsfeld et al, 1948)
The fact that information dissemination is also through announcements in churches and mosques (as shown by Education and Social Development Department of the L.G.A.) has made accessibility to development campaigns inefficient. This is because the targeted population might not be reached or those who the campaigns are meant for may only get them through middlemen called “Opinion leaders” (Lazarsfeld, 1948)
The Study Major Findings
Tradition, Belief Systems and Women political Leadership: Findings from the study indicate that some members of the various communities have clung on to some traditions and belief systems about gender roles and socio-culturally constructed activities for men and women. Some members see the woman as weaker sex and destined for less stressful tasks and since the demands of leadership is a herculean one, the woman in Kajuru LGA is said to be unfit for it. Belief about politics being a dirty game is yet another barrier discovered to be responsible for women‟s low participation in political leadership in Kajuru L.G.A. As a „fragile‟ being, a woman is said to be easily tempted into promiscuity and other misconducts.
The effect of this societal tradition and belief systems cannot be over emphasized and the way it affects women on political participation cannot be quantified. In the social influence theory, choices or decisions are said to be more difficult or simpler depending on societal perceptions about the matter at stake. (Rogers and Kincaid, 1981).
Therefore, a lot needs to be done in the field of communication to correct societal perception of female politicians as wayward and promiscuous, as it will go a long way in encouraging women‟s choices or decisions to participate in political leadership.
Religion and Women Leadership: The teachings of Religion are not in favour of women leadership. This is the position of most discussants and respondents that took part in the study. Men and women discussants were emphatic in their submission that, religion advocates the system of patriarchy in their various communities and since patriarchy puts the woman at the whims and caprices of the man, adequate political leadership for the woman is almost impossible as the man would always want to be the leader. A Muslim discussant in Kajuru community submitted:
… Just like prophet Mohammed was the leader of the Muslim Ummah and he commanded us of what Allah expects from us, so is the man in the house, his wives and children must take instructions from him. –(Adult Man :FGD on 22nd April, 2014)
Another discussant, this time a Christian in Idon community, said; Christianity has ordained the man to be the leader in the house, but in a situation where you allow the woman to lead you, then it is like disobeying commandment. – (Adult Man: FGD on 12th April,2014)
This has confirmed the view of the feminist liberation theologians about patriarchy and religion as well as the view of Weber (1964) who blamed relative backwardness of the third world on traditional values and religious institutions. Weber blames dominant religions like Islam and Christianity for teaching values and beliefs that are incompatible with modern science, technology and ideology of progress and development.
However, these views are criticized for not giving the complete picture as far as the role of religion in social transformation is concerned. Melkote and Steeves (2001) in an essay, “communication and spirituality in Development” argue that, the way Religion has been manipulated by the society to communicate hegemonic values and belief systems, the same way it could be used to communicate positive values.
The findings of this study indicate that while some discussants point to religious teachings for inadequate women political participation, some are of the opinion that an objective and positive religious teachings, free of sexist biases can go a long way in encouraging women to delve into the field of politics. In an individual in-depth interview, a religious leader, pastor Ezra captured it thus:
If our religious and traditional leaders can teach our people that women are not created to be weak or inferior to men … if they would not be selfish in saying the truth, you will see our women coming out without shame to contest and we will support them. – (interview with religious leader at Kufana on 17th March, 2014) Hence, the deployment of the right communication approaches to convey the right religious ideals and beliefs can effectively change societal perceptions about the rights of the woman to lead.
Marriage, Family and Women Political Leadership: The socio-cultural institutions of marriage and family are also discovered to impede women‟s desire for participating in politics. Women are said to be politically restricted by the culture and practice of marriage in Kajuru LGA. Marriage in the community is seen as topping the list of every woman‟s dreams and aspirations. A woman who has reached the age of marriage but is single is invariably stereotyped and gossiped about. But once she goes into marriage, the burden of childcare, home and family responsibilities make it difficult for her to delve into politics. Seder, et al (2005) describes the roles of the woman in marriage and family life as running the “double shift”, (complementing the man‟s financial short comings as well as taking care of the physical and emotional needs of the family). Hence, an appropriate communication, through education on the need for equal roles between men and women in marriage and the family, may help in encouraging women to participate in politics.
Mass Media and Political Consciousness: Findings from the study have also discovered that, mass media roles in enhancing political consciousness within the area of study have been inadequate, inefficient and ineffective. Most female discussants in the chosen communities of the LGA unveiled a situation of indirect accessibility to media messages. Media content are often passed down to women by their husbands or more literate friends in the church or community. And few women discussants who testified to having direct media messages, disclosed that, rather than addressing cultural barriers, such messages were always on children and women mortality and how women could be petty artisans (weavers, tailors, traders etc) to adequately take care of the home and community. This is what anti-patriarchal feminist theologians describe as “the perpetuation of the Statusquo” as well as Gramsci and Williams‟ argument that the ruling or powerful class conditioned the consciousness of the subordinate class to conform to its interest at the level of economy, state politics and social structures like the family, Church, Mosque, education system and mass media (Gramsci 1971; Williams, 1976)
Hence, the nature of mass-media content and the way it is employed for communication of political issues in Kajuru L.G.A. could be said to be ineffective and inadequate for women political development because of their verticality and ideology. The content, context and methods must be reviewed to ensure effectiveness.
Recommendations
The following recommendations are proffered based on the findings of this study about the factors that hinder adequate engagement of women in politics in the area under study. These factors range from a number of cultural practices, inaccessibility realities of transformation campaigns as well as application of ineffective media of message transmission. The following suggestions can mark an important beginning for an effective campaign towards sufficient engagement of women in politics.
- Introduction of Community or Rural Radio: There is the need to address accessibility problem through the introduction of Rural Radio stations. Rural Radio Station is one that is operated in the community for the community, about the community and by the community (UNESCO, 2002). This is to democratize communication and bring it closer to the door steps of community This is important because the Radio medium is identified to be cheaper, popular and convenient among African communities. Community radio is guided by some principles that allow the involvement of rural members in the control and management of the station. It also engages the community members in the design and production of programs. With its flexibilities, Rural Radio would go a long way in giving voice to women in the community as well as the opportunity to express their views and contribute their quota to community decision making and development. However, there is also the need to protect Community Radio from external onslaughts especially such that pervade the conventional Mass Media.
- Special Media Strategy: “only when media channels can mix with inter-personal channels… are you going to have the kind of development you will like?” when Schramm (1977) wrote these words, he was talking about the importance of integrating mass-media with folk media like folk theatre, puppetry, folk tales, mimes, folk dance and songs, etc. These serve as vehicles for information, persuasion and entertainment because they are part of the community‟s social structure. They are credible sources of information and have over the years proved useful in generating grassroots development and social transformation. Folk media is still present and popular among the communities of Kajuru L.G.A. Therefore, a proper and harmonious blend of mass-media with folk media can create a good atmosphere for effective mobilization of women for political participation and
- Participatory Communication Methods: These are capable of conscientizing the people and re-awakening them to the realities of some injurious practices that continue to discourage women to vie for political positions. With its knowledge and information sharing principles, messages and source related biases are avoided. All the participants express themselves in an atmosphere of understanding and cordiality. In the case of the communities in Kajuru LGA, participatory message campaign should make use of tools such as the participatory learning and action (PLA) or Theatre for development (TFD). This is because there are high degrees of participation in their processes.
- Establishment of more Effective Women Political Groups: The establishment of women political associations in the various communities of Kajuru LGA would also help to mobilize the women into a strong force to be reckoned with. These associations would serve two major purposes.
- It would be responsible for mobilizing, educating and providing leadership training or apprenticeship for women and the entire community and also ensure the resolutions of differences and proffering of solutions to the general problems of women politicians.
- Serve as a reference point to government agencies and non-governmental organizations in case information about the participation of women in politics in the community is needed for subsequent campaigns.
These political associations are however needed because the reliance on local government departments that deal with issues of women empowerment has not been very effective. Thus, these associations would play complementary roles.
- Community Gender Meetings: These are going to be like discussion fora within the communities. The fora should be open to all members of the communities and should ensure that meetings are regularly summoned to discuss issues of women inequality especially in politics. The fora should also ensure that, women and men voices on participation of women in decision-making within the communities are taken into account and deliberated upon. By so doing, some attitudes and stereotypes about women politicians would be dealt with and politics would gradually become more attractive to the womenfolk.
- Gender Education in School: There is the need for the introduction of gender related subjects in the primary and post primary This would help to address the already existing culture of gender inequality that permeates the society and has become a way of life. The younger generation would be taught to shun sex discrimination, superiority idiosyncrasies and domination.
- Gender-sensitive electoral Laws: The creation and strict implementation of electoral laws that seek to undo some bias practices or policies within political parties and electoral bodies is also very important to women political participation and leadership. This is because it might negate the idea of one sex dominating the
Conclusion
One major conclusion that could be drawn from this study is the fact that, there are inadequate and ineffective communication approaches in addressing socio-cultural practices in Kajuru Local Government Area. This is due to over-reliance on mass media and some socio-culturally constructed activities that exist in the area which are inimical to women political leadership in the L.G.A. Societal perceptions and misinformation are on the increase as people (Men & Women) view the roles of a woman from domestic perspectives. While women in some parts of Nigeria have excelled politically, any woman who engaged in politics in this part of the country is often branded as wayward and promiscuous. Hence, the reluctance to go into politics by women in this area could be ascribed to lack of proper information about the relevance of women in national development which must have helped women to record positive impacts in politics in other Nigerian communities. The lack of proper information about the dynamic nature of culture has also contributed to the adherence to negative traditions and practices that are at logger – head with women leadership agitations.
It can be concluded that Kajuru LGA‟s tradition of regarding the male as more mentally and physically capable than the female is a practice that hinders a balanced representation of women in politics. The observation of this practice has led to male and female social roles where the man is socialized into conformity with perceived “masculine” standards and the woman is expected to act in conformity with what society identifies as feminine. Thus, husbands and other family members play a vital role in determining the level of women political leadership in Kajuru LGA. Glenys Kinnock (2012) advises;
The support of the family is a key factor in creating a political situation that encourages Women‟s participation and strives to create Conditions in which domestic chores are not seen as the exclusive domain of women.
In line with Kinnock‟s call for conditions in the family that can encourage women political leadership as well as the results of this research, the study can conclude that inter-personal communication will have more impact on members of the communities if they must be mobilized to change their perceptions of how they view women leadership as well as physical and mental capabilities. Interpersonal communication, in form of meetings and discussions, whether among family and community members, plays a vital role in people‟s decision about what values are transformative and which ones are non- transformative. Therefore, development and communication planners would do well to ensure that information or transformational messages, especially on women political leadership, flow through a network of interpersonal communication among families, communities and socio-cultural institutions.
In general, it is obvious from the study that, adequate women political participation cannot be realized only through targeted projects, affirmative action and enactment of discrimination laws that seek to place women in leadership positions. Women political empowerment must not be reduced to measuring the number of women in the parliament or the ministerial cabinet. But the society must uncover the hidden biases and practices that limit women‟s ability to enjoy equal rights and opportunities as well as find the most culturally appropriate means to support women‟s capacities to drive social change in the society. The society must target a time when affirmative action or quotas for women political leadership is no longer needed because men and women participate or compete on a platform of equal opportunities and conditions. To achieve this, a deliberate and effective communication practice like the ones recommended in this study, should be adopted to ensure a gigantic “political apprenticeship training” for the wide pool of teeming young women to prepare them for future political leadership.
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