RELIGION & SEXUALITY: A report on faith-based responses to children’s Comprehensive Sexuality Education and Information

CONTENTS

1 Executive Summary 4

2 Introduction 5 2.1 Background to the study 5 2.2 Objectives of the study 6 2.3 Study methodology 7 2.4 Study limitations 9

3 FINDINGS 10 3.1 Religious leaders and CSE&I in east and southern Africa: An Overview 10 3.1.1 Overview of Comprehensive Sexuality Education and Information 15 3.1.2 Religious Leaders’ Support for Comprehensive Sexuality Education and Information 16 3.1.3 Religious Leaders’ Challenges with CSE&I 18 3.2 Religious Leaders’ Awareness of the Situation of Children in their Countries, with special reference to Children living with HIV 20 3.2.1 Strengths of Faith Communities in Facilitating CSE for Children in east and southern Africa 24 3.2.2 Challenges of Faith Communities in Facilitating CSE for Children in east and southern Africa 26 3.3 Opportunities and Threats to Religious Leaders and CSE&I in east and southern Africa 28 3.3.1 Opportunities 28 3.3.2 Threats 29 3.4 Conclusion and Recommendations 30

4 Appendixes 37 4.1. Bibliography/References 38 4.2. Stakeholder Interview Guide 39 4.3 Focus Group Discussion Guide 42

1 Acknowledgements

This research on multi-faith perspectives on comprehensive sexuality education and information was commissioned by Save the Children International in partnership with International Network of Religious Leaders Living with or Personally Affected by HIV and AIDS (INERELA+).

Save the Children International and INERELA+ would like to thank professors Ezra Chitando and Bonginkosi Moyo-Bango, who conducted the research work. Special thanks are extended to the religious leaders and INERELA+ country partners who participated and supported the research process. We are particularly grateful to the community members who were consulted through this research process. Special thanks to Save the Children International and INERELA+, staff for the technical support and guidance throughout the research.

The Swedish International Development Cooperation Agency (SIDA) provided Financial Support for the research.

Artdirection & Design & Infographics by PR/NS www.prinsdesign.co.za

Illustrations by Chenette Swanepoel

2 ABBREVIATIONS AND ACRONYMS

ABC Abstinence, Be faithful and Use a condom AICs African Independent/Indigenous/Initiated/Instituted Churches CSE & I Comprehensive Sexuality Education and Information FGD Focus Group Discussion INERELA+ The International Network of Religious Leaders Living with or Personally Affected by HIV and AIDS NGOs Non-Governmental Organisations SAVE S-safer practices; A-access to treatment, V-HIV related voluntary testing and Counselling and E-empowerment through education and advocacy. SCI Save the Children International SRHE Sexual Reproductive Health Education SSDDIM stigma, shame, denial, discrimination, inaction and misaction PoA Process Orientated Approach KIIs key Informant Interviews UNFPA United Nations Population Fund

3 1. Executive Summary

The study on religious leaders and Comprehensive Study participants shared some of the prominent texts Sexuality Education and Information (CSE & I) that address the theme of CSE & I. The study observed in east and southern Africa was carried out in that some religious leaders were using knowledge May and June 2015. The study sought to and skills from their INERELA+ training to reach • Establish the views of theologians in various out to children and youth. In addition, it noted that communities of faith on CSE & I the religious leaders were willing to undergo further • Establish the current trends in CSE & I training to enhance their knowledge and skills of CSE & within faith communities in the region I in order to interact with children more effectively. In • Undertake a comparative analysis of how different particular, they indicated the need for further training communities of faith are responding to CSE & I in relation to working with children living with HIV. • Provide evidence of children’s access to CSE & I within religious settings Having analysed the opportunities and threats, the • Provide recommendations on how study makes a number of recommendations relating religious leaders could enhance CSE & I to religious leaders’ engagement with CSE & I. to children within faith communities These include: • The need to scale up training to While some of the set objectives could not be met empower more religious leaders due to explained factors, the study established that • Furthering reflections on how to religious leaders are strategically placed to play a handle children’s sessions key role in ensuring that children receive CSE & I. • Furthering engagement on the availability of condoms in faith settings The study established that faith communities have • Highlighting the issue of children living with HIV many positive characteristics that could be utilised • Collaborating with other organisations to roll out CSE & I for children. While some have focusing on CSE & I undertaken steps to ensure that children receive • Investing in the inter-faith approach CSE & I within families and religious settings, • Considering hosting a founding conference much more remains to be accomplished. Faith on CSE & I with theological institutions and communities should promote CS & I to children contribute towards the emergence of a theology because the have the following qualities: of children’s sexuality in the context of CSE & I A long history of engagement with issues of human sexuality • Ownership of health and education facilities • The trust that most religious leaders enjoy in communities • Existing structures • The potential to use the sacred texts creatively to support CSE & I

4 SECTION 2

2. INTRODUCTION

2.1 Background to the study

As the world is rapidly becoming more complex, (INERELA+) is an organisation that is devoted to with many children maturing earlier and being empowering religious leaders living with or affected exposed to competing sources of information, the by HIV and AIDS to provide effective responses. need for Comprehensive Sexuality Education and Established in 2002 as an African initiative, it has Information (CSE & I) has become urgent. There grown phenomenally and now represents one of the is a growing need to ensure that children are most visible religious responses to HIV and AIDS. It equipped with the necessary knowledge, skills and emerged out of the conviction that silence was not an information regarding their sexuality in order for option and that religious leaders could play a critical them to be in a better position to navigate the role in stemming the tide of HIV and AIDS.1 An present and the future. In this quest, families, schools awareness of the inadequacy of the widely accepted and religious institutions have key roles to play. ABC (“Abstain, Be faithful and Condomise”) approach Religious institutions are well placed to to HIV prevention led to INERELA+ developing the influence positive developments in relation to SAVE prevention methodology. SAVE is an acronym CSE & I for children in Africa because they are for S- safer practices; A- access to treatment, V- HIV found in most communities and wield a lot of related voluntary testing and Counselling and influence. Consequently, organisations that E- empowerment through education and advocacy. work with religious leaders can play a major The SAVE prevention methodology serves to mitigate role in rolling out CSE & I on the continent. stigma, shame, denial, discrimination, inaction and misaction (SSDDIM) around HIV and AIDS, which have The International Network of Religious Leaders been identified as the key factors in the spread of HIV. Living with or Personally Affected by HIV and AIDS In partnership with Save the Children International,

Religious leaders are using the SAVE methodology to help those living with and affected by HIV and AIDS.

1. See for example, Gideon Byamugisha and Glen Williams, eds., Positive Voices: Religious leaders living with or personally affected by HIV and AIDS. Called to Care 1. Oxford: Strategies for Hope, 2005. 5 INERELA+ undertook a Pan-African Comprehensive 2.2 Objectives of the study Sexuality Education and Information (CSE & I) project. This is consistent with INERELA+’s commitment The objectives of the study in the to gender justice, human rights and sexual and religious setting were to: reproductive health rights (SRHR).2 This emerged from a) Conduct research with theologians the conviction that religious leaders are strategically from different faith and belief systems placed to empower children with CSE & I, particularly b) Document the current trends of CSE & I in the wake of HIV and AIDS in east and southern provided in faith communities Africa. In a study on churches and sexuality education c) Provide comparative analysis of various in KwaZulu-Natal, South Africa, Elisabet Erickson faith leaders and congregations on CSE & I writes that, “It is recognised that religious leaders have d) Provide empirical evidence of children’s a unique authority that plays a central role in providing access to CSE & I in faith settings moral and ethical guidance within their communities.”3 e) Provide recommendations on how to integrate and cater for specific sensitive issues both in Whereas discourses of secrecy, shame and silence cultural and religious context of the have tended to characterise approaches to sex faith communities5 and sexuality in Africa, CSE & I seeks to mobilise religious leaders to “catch them young” by equipping In order to address the objectives of children with knowledge and skills and a positive the study, a research was designed to view of sexuality and sex. The project aims to: answer the following questions: a) To what extent are religious leaders • Improving children’s knowledge, attitudes, in particular countries aware of the practices and behaviour through sharing situation of children in their countries? information on SRHE (Sexual and b) What are the attitudes of religious Reproductive Health Education) as a strategy leaders towards CSE & I? to combat the impact of HIV and Aids c) What are religious leaders and institutions • Reducing stigma and discrimination while doing to address human sexuality in general building the resilience of children4 and children’s sexuality in particular? d) Are religious leaders aware of the Resilience implies that children are able to cope in children living with HIV and if so, how the face of major challenges and multiple negative are they addressing their sexuality? forces, including HIV and AIDS. It suggests that using e) What are the strengths and weaknesses the knowledge and information attained from CSE & I of religious leaders and institutions communicated by religious leaders, children in east and in addressing human sexuality in general southern Africa exercise agency to survive, overcome and children’s sexuality particular? and thrive in their respective contexts. Critically, the f) How have different faith communities children become actively involved in addressing the responded to CSE & I? issues that they face in their own lives and cease to be g) To what extent have children viewed as disinterested, unknowledgeable bystanders. accessed CSE & I in faith settings?

Cognisant of the importance of the religious leaders to the rolling out of CSE & I, INERELA+ commissioned this study.

2+4+5. See TORs for this study. 3. Elisabet Erikkson, ‘Christian Communities and Prevention of HIV among Youth in KwaZulu-Natal, South Africa.’ Acta Universitatis Upsaliensis. Digital Comprehensive Summaries of 6 Uppsala Dissertations from the Faculty of Medicine 684. 69 pp, 2011, 17.

2.3 Study methodology

2.3.1 How the study was carried out region. Religious leaders were the overwhelming majority. These included those who had attended The qualitative study was carried out in May and CSE & I training by INERELA+ and those who had June 2015. It was conducted on a regional level and not yet taken part in the training. Respondents involved extensive literature review, key informants were selected on the basis of their participation in interviews and focus group discussions (FGDs) in CSE & I training, regular interest and participation South Africa, Swaziland, Malawi, Zambia, Zimbabwe, in HIV and AIDS,human sexuality and other related Tanzania, Kenya and Ethiopia. Among people consulted training, as well as their identification with a specific during the study were religious leaders, theologians, community of faith. Lists of respondents are given educators, NGO practitioners, women, men and in Appendices 5.2 and 5.3 at the end of this report. youth representing religious organisations. A total Data collection tools included KII documents and of 163 people took part in the FGDs and 25 Key a FGD guide. The tools designed and used are Informant Interviews (KIIs) were held across the provided at the end of this report as appendices.

COUNTRY NO. OF PARTICIPANTS CHRISTIAN MUSLIM MALE FEMALE

KENYA 24 23 I 9 15

MALAWI 21 16 5 18 3

SOUTH AFRICA 25 25 0 22 3

ZAMBIA 25 24 1 15 10

TANZANIA 17 12 5 10 2

SWAZILAND 16 16 0 11 5

ETHIOPIA 10 10 0 9 1

ZIMBABWE 25 25 0 17 8

TOTAL 163 151 12 116 47

7 Ethiopia

Kenya

Tanzania

Zambia Malawi

Zimbabwe

Swaziland

South Africa

Countries where the research was conducted.

8 2.4 Study limitations

The study was conducted with minimum challenges. One challenge was the time allocated to the study, Finally, given the generally given the vast geographical area that had to be divisive nature of the theme covered. Conducting research in different countries in east and southern Africa posed a major logistical of homosexuality, especially in challenge, although the INERELA+ international Africa, the study minimised and national offices mitigated this challenge through effective coordination. In particular, it was not raising this question with most possible to attend to objective (d) and research study participants. This was question (f) above. This relates to establishing children’s access to CSE & I, as it was recognised a limitation, as INERELA+ that research with children in the different countries has demonstrated considerable required considerable protocols to be observed.6 The study utilised the perspectives of religious courage and creativity in leaders, parents, guardians and some teachers reflecting on homosexuality with to approximate the extent to which children are accessing CSE & I, although this did not substitute religious leaders in Africa. the need to interact with the children themselves. Although objective (c) and research question (f) above called for a comparative approach to how different religious communities have responded to CSE & I, this aspect was difficult to pursue as most respondents identified as Christians. While some respondents from other religious communities participated in the study, they were in the minority. However, respondents from other religious communities, were able to articulate what the other communities of faith were doing in addressing CSE & I for children in their respective countries. Malawi and Tanzania registered the most significant number of participants from the Muslim community (five Muslims and 16 Christians and five Muslims and 12 Christians respectively) in all the review meetings.

Finally, given the generally divisive nature of the theme of homosexuality, especially in Africa, the study minimised raising this question with most study participants. This was a limitation, as INERELA+ has demonstrated considerable courage and creativity in reflecting on homosexuality with religious leaders in Africa. They have held inter-faith dialogue sessions that have promoted mutual learning. Some research participants in some countries were concerned that references to homosexuality in discussions would make them vulnerable to the authorities.7 Countries where the research was conducted. Reflecting on religious leaders’ attitudes towards children and homosexuality would have been a useful indicator of their appreciation of sexual diversity. However, this study contends that this theme can be explored in detail in a separate study.

6. M. A. Powell, R. Fitzgerald, N. J. Taylor, and A. Graham, “International Literature Review: Ethical Issues in Undertaking Research with Children and Young People (Literature Review for Childwatch Research Network).” 7. Outside South Africa, most African countries criminalise homosexuality. 9 3. FINDINGS

3.1 Religious leaders and Comprehensive Sexuality Education Kenya & Information in east and southern Africa: An Overview

John S. Mbiti famously remarked that “Africans are Tanzania notoriously religious.”8 Whereas he made this point with reference to African Traditional Religions, it has remained true in the contemporary context. Africans continue to patronise one of many religions on the continent, including Christianity, Islam, the Baha’i Swaziland Faith, Hinduism and others. Due to historical factors, Christianity and Islam have emerged as the dominant religions, attracting the allegiance of millions of Africans. These religions, particularly Christianity, are characterised For example, in Swaziland, by internal variations. In contemporary Christianity, one Kenya and Tanzania, they encounters the historical mainline/traditional churches, African Independent/Indigenous/Initiated/Instituted maintained that religious Churches (AICs) and the younger prophetic Pentecostal leaders wield a lot of Churches. These various expressions of Christianity are dominated by religious leaders who provide authority and influence. guides to belief and action. In particular, these religious leaders are critical players in shaping moral and ethical viewpoints. They are strategic in terms of suggesting what is right, wrong, and acceptable or an abomination to their followers. Alongside leaders of other faith communities, they are vested with power, authority and influence. Their pronouncements regarding sex and sexuality, for example, have been quite influential.9 The Zulus of South Africa have a saying about their king: “Umlomo ongathethi manga” interpreted as “the mouth that doesn’t lie”- meaning everything the king says is true. This same belief is held about religious leaders - their pronouncements tend to be taken as gospel truth.

This study established that religious leaders are central to shaping opinions on the acceptability of CSE & I in east and southern Africa. Most respondents indicated that religious leaders were at the heart of defining whether and to what extent children can access CSE & I10. Alongside politicians and educators, religious leaders were identified as critical power brokers in communities and nations. In the Zimbabwean FGD, for example, participants constantly referred to the idea that religious leaders had greater gravitas and credibility than politicians.11 To buttress this, research participants in other countries reiterated the importance of religious leaders to children’s sexuality education. For example, in Swaziland, Kenya and Tanzania, they maintained that religious leaders wield a lot of authority and influence. They emphasised the point that it is religious leaders who are best placed to influence the acceptance of CSE & I in the region.

8. John S. Mbiti, African Religions and Philosophy. London: Heinemann, 1969. 10 9. Ezra Chitando and Peter Nickles, ed., What’s faith got to do with it? A global multifaith discussion on HIV responses. Johannesburg: INERELA, 2012. 10. FGD Ethiopia. 11. FGD Zimbabwe. “It will be difficult, if not impossible, to roll out CSE & I without the “buy in” from religious leaders. These are the most strategic gate- keepers who must be brought on board if projects such as the Pan-African project are to succeed. Once religious leaders are convinced about the merits of the initiative, they will be well motivated to promote it.”

Remark by a CSE & I ‘Champion,’ Zimbabwe. Contemporary Christinity: historical mainline/traditional churches, African Independent/Indigenous/Initiated/ Instituted Churches (AICs), younger prophetic Pentecostal Churches Islam Baha’i Faith Hinduism African Traditional Religions Others

Religions identified though the research.

11 A step towards breaking the stigma towards HIV and AIDS is an open-mind towards sexual diversity. This allows for a culture of transparency and honesty and not one of shame and guilt.

Religious leaders are central to the process of ensuring The training of religious leaders in east and southern that children have access to life-saving knowledge. Africa on the key aspects of CSE & I by INERELA+ There was unanimity across the different countries has had a notable impact in alerting them to the that religious leaders could not afford to ignore issues urgency of the task at hand. Across different countries, of human sexuality in a region that has been the religious leaders acknowledged that INERELA+ had most affected by HIV and AIDS. Some participants highlighted the need to take children’s sexuality who had had access to the recent UNAIDS report seriously. Furthermore, INERELA+ facilitated on the state of the epidemic expressed concern workshops on theology and sexual diversity. These that adolescents were succumbing to HIV and AIDS workshops had broached the contentious issue more than any other age group. The report, “All In to of sexual diversity and how the different religions #EndAdolescentAIDS” makes the following observation: approached the theme of homosexuality, including how to respond to children’s sexual orientation and Aids-related deaths among adolescents today reflect gender identity.13 In their training of religious leaders HIV infections in children from at least a decade ago. in different countries, INERELA+ facilitators had Many children slipped out of care and treatment challenged religious leaders to recognise the need programmes, were lost to follow-up or were never to appreciate the complexity of human sexuality diagnosed. The majority of the 2.1 [19-2.3] million and to engage in the search for more information adolescents living with HIV in 2013 were the result in order to become more effective counsellors. of mother-to-child transmission, and many do not Themes covered in the workshops included the know their status. They enter early adolescence theological basis for engaging in sexuality education, with limited opportunities for early detection or the anatomy, sex and pleasure and prevention of referral to treatment programmes, and they are the spread of sexually-transmitted diseases (STIs). falling ill and dying preventable deaths. Of the total number of adolescents living with HIV globally The study established that INERELA+ was well in 2013, 83% resided in sub-Saharan Africa.12 placed to address children’s sexuality as it was

12. All In#EndAdolescentAIDS,3. http://allintoendadolescentAIDS.org, accessed 14/06/2015. 13. See INERELA+ workshop reports on Theology and Sexual Diversity, for 2013-2015 12 closely associated with the Save the Children International process oriented approach.14 This gave Barriers to it a comparative advantage to extend the discussion to CSE & I. Indeed, in some instances (for example religious in Swaziland and Malawi), participants were well- versed with the SCI PoA methodology but indicated that they needed to appreciate the finer details of leaders’ CSE & I more. The interface between these two mutually supportive approaches, especially in relation effective to children’s sexuality, holds a lot of promise for the mobilisation of religious leaders in addressing human sexuality in all its complexity. INERELA+ trainings have teaching sought to alert religious leaders of their responsibility to use the resources at their disposal to ensure that on human children are empowered to come to terms with physical and emotional changes. This is in direct response to the consistent thread across the countries sexuality: that there are many factors that prevent religious leaders from responding effectively to human sexuality in general, and children’s sexuality in particular.

Whereas it has been generally expressed that Language religious leaders tend to be opposed to rights-based approaches, arguing that there are fixed “divine standards” that must be upheld, the study found that respondents across the different countries Education were convinced that children had inalienable rights to information, quality health-care services and full knowledge of their bodies. For example, the FGD in Malawi was unanimous that children had the right to information relating to their sexuality Doctrines so as to be able to make informed decisions about their future.15 Participants declared, “Every child has the right to accurate and up to date information on their sexuality.” The emphasis on a rights-based approach adopted by INERELA+ has been able Perceptions to navigate the challenges that are brought about by some conservative religious leaders. The study observed that INERELA+ embraced and utilised an effective approach of working with religious leaders Traditions by identifying pre-existing theological ideas and paradigms that promote a rights-based approach to human sexuality. The rights-based approach adopted by INERELA seeks to equip religious leaders with skills, knowledge and information to work with individuals and communities from diverse backgrounds, sexual orientations and gender identities. The INERELA+ director and one of the leading SCI PoA Toolkit facilitators, Rev Phumzile Mabizela, emphasised the need for church leaders to adopt a “sex-positive theology.”16 Such a theology seeks to overcome the negative attitude towards sex and sexuality that has tended to characterise the religious approach. Thus:

14. See for example, John Blevins and Emmy Corey, “Valuing Every Human Life: How Faith-based Organizations Can Support Key Populations with HIV Prevention, Treatment, and Support Services,” Emory Rollins School of Public Health, Interfaith Health Programme, Hubert Department of Global Health, December 2013, 27-29. 15. Malawi FGD 13 16. See for example, Phumzile Mabizela, Workshop Notes, Harare, April 2015.

“Christianity has generally maintained a dualistic separation between body and spirit, which has had many wide-ranging effects. One of these effects has been the traditional perception that sexuality is a matter of carnal, earthly, and therefore, sinful experience (at least outside of the traditional heterosexual marriage). Within this dualistic perspective, sexuality has often been equated with the activity of genital sex. However, the literature of sexual theology or embodiment theology has challenged this traditional perception and has suggested that sexuality is much more of an integral and holistic part of the human experience than the activity of genital sex. It is the source of our capacity for relationship, for emotional and erotic connection, for intimacy, for passion, and for transcendence”.17

The majority of study participants said that INERELA+ was responsible for their increased awareness of the need to address children’s sexuality with their However, increased awareness of the need to address children’s the literature of sexuality in a holistic way. For example, participants in Swaziland acknowledged the sterling work done sexual theology by a religious leader openly living with HIV. Due to or embodiment theology her openness about her HIV status a lot of young people have been drawn to her and she has started has challenged CSE & I programmes that address their specific this needs as adolescents living with HIV.18 Other groups also mentioned some religious leaders who were actively involved in addressing CSE & I for children. traditional perception INERELA+ has sought to empower religious and has suggested that leaders with knowledge, information and skills to sexuality is much more of an pass on to children in the region in a format that is age appropriate and therefore understandable integral and holistic part by the intended recipients. This has enabled of the human experience many religious leaders in the different countries to develop confidence to address the issue of than the activity children’s sexuality. However, as the report will of genital sex. highlight below, some notable challenges remain.

17. Martha J. Horn et al., “Sexuality and Spirituality: The Embodied Spirituality Scale,” Theology and Sexuality 12(1), 2005, 81. 18. Swaziland FGD 14 3.1.1. Overview of Comprehensive Where sexuality education has Sexuality Education and Information been offered, the emphasis has CSE & I has emerged as a key approach to equipping been on negative aspects children with life-saving knowledge, information and skills. Although there are many informative definitions of the concept, there is a growing awareness that early access to sexuality education and information will empower children to make the right choices later in life. The major contention is that if children access such as sexual violence, information relating to sexuality that is consistent with their age and maturity, they will be better prepared to unwanted pregnancy, face challenges relating to sexuality later in life. UNFPA defines “comprehensive sexuality education” as:

…a rights-based and gender-focused approach to sexuality education, whether in school or out of school. CSE is curriculum-based education that aims to equip children and young people with the knowledge, skills, attitudes and values that will enable them to develop a positive view of their sexuality, in the context of their emotional and social development.19

What is critical to note is that CSE & I does not limit and HIV and other sexually sexuality education to abstinence only. It contends transmitted infections. This that effective sexuality education for children and young people must necessarily be broader. It “offers emphasis results in children the full range of possibilities for young people to being unprepared for future practice safer sex. It also entails addressing issues such as “gender, sexual and reproductive health and rights, healthy sexual decision- HIV and AIDS (including information about services making. A balance between and clinics), sexual citizenship, pleasure, violence, diversity and relationships.”20 The group in Ethiopia the positive wrestled with the various technical definitions of CSE & I. Eventually, they coined their own definition:

“comprehensive sexuality education and information provides young people with the knowledge, skills and attitude to make informed decisions about their sexuality and life. Sexuality education helps children and the youth become equipped with the knowledge and skills to make responsible choice and decision of their life.”21 As the study highlights below, some of the dimensions have generated debate and and negative aspects controversy, especially among religious leaders.

of sex and sexuality should be created when talking to children…

SCI Guide for Master Facilitators_English.pdf

19. UNFPA Operational Guidance for CSE –Final WEB Version.pdf. 20. IPPF, “From Evidence to Action: Advocating for Comprehensive Sexuality Education,” 3. 21. Ethiopia FGD. 15 3.1.2 Religious Leaders’ Support for Comprehensive Sexuality Education and Information

Across all the countries, study participants defended the need for religious leaders to provide CSE & I. In particular, Christians appealed to the Bible to support the responsibility of religious leaders to champion CSE & I. They also argued that churches and families had the responsibility to ensure that children and young people accessed CSE & I. Some of the recurrent passages that were cited include:

Proverbs 5: 1-10 because the sun hath looked upon me: my Warning Against Adultery mother’s children were angry with me; they made me the keeper of the vineyards; but 5 My son, pay attention to my wisdom, mine own vineyard have I not kept. turn your ear to my words of insight, 7 Tell me, O thou whom my soul loveth, where 2 that you may maintain discretion thou feedest, where thou makest thy flock to and your lips may preserve knowledge. rest at noon: for why should I be as one that 3 For the lips of the adulterous woman drip honey, turneth aside by the flocks of thy companions? and her speech is smoother than oil; 8 If thou know not, O thou fairest among women, 4 but in the end she is bitter as gall, go thy way forth by the footsteps of the flock, sharp as a double-edged sword. and feed thy kids beside the shepherds’ tents. 5 Her feet go down to death; 9 I have compared thee, O my love, to a her steps lead straight to the grave. company of horses in Pharaoh’s chariots. 6 She gives no thought to the way of life; 10 Thy cheeks are comely with rows of her paths wander aimlessly, but jewels, thy neck with chains of gold. she does not know it. 11 We will make thee borders of 7 Now then, my sons, listen to me; gold with studs of silver. do not turn aside from what I say. 12 While the king sitteth at his table, my 8 Keep to a path far from her, spikenard sendeth forth the smell thereof. do not go near the door of her house, 13 A bundle of myrrh is my wellbeloved unto 9 lest you lose your honor to others me; he shall lie all night betwixt my breasts. and your dignity[a] to one who is cruel, 14 My beloved is unto me as a cluster of 10 lest strangers feast on your wealth camphire in the vineyards of Engedi. and your toil enrich the house of another 15 Behold, thou art fair, my love; behold, thou art fair; thou hast doves’ eyes. Song of Songs Chapter 1 16 Behold, thou art fair, my beloved, yea, pleasant: also our bed is green. The song of songs, which is Solomon’s. 17 The beams of our house are 2 Let him kiss me with the kisses of his cedar, and our rafters of fir. mouth: for thy love is better than wine. 3 Because of the savour of thy good Leviticus 18 ointments thy name is as ointment poured Mark 10:14 forth, therefore do the virgins love thee. 14 But when Jesus saw it, He was greatly 4 Draw me, we will run after thee: the king displeased and said to them, “Let the little hath brought me into his chambers: we will be children come to Me, and do not forbid glad and rejoice in thee, we will remember thy them; for of such is the kingdom of God. love more than wine: the upright love thee. 5 I am black, but comely, O ye daughters Galatians 5: 19 of Jerusalem, as the tents of Kedar, as Now the works of the flesh are evident, which are: the curtains of Solomon. adultery,[a] fornication, uncleanness, lewdness. 6 Look not upon me, because I am black,

16 Trust in a marriage is key to preventing HIV transmission. Religious leaders advocate pre- marital counselling for couples.

Religious leaders felt confident that their engagement it was clear that there are biblical, theological and with CSE & I was based on a legitimate scriptural pastoral grounds for religious leaders to take the foundation and consistent with their mandate. It was lead in providing CSE & I for children and youth. clear, however, that most of the cited texts tended to be moralistic in terms of “giving the children a Other participants provided historical justification firm spiritual foundation so that they may not be lost for the churches’ participation in CSE & I. They to the world.” However, other participants, such as maintained that across the centuries, it is churches those who emphasised Jesus’ invitation to children, that have provided spiritual guidance to children and maintained that Jesus took children seriously and that young people on a wide range of issues, including contemporary religious leaders needed to follow his providing sexuality education. Therefore, the church example. The group in Kenya maintained that it was had the responsibility of continuing this ministry of vital for children to access CSE & I and for religious teaching. Furthermore, participants from Swaziland (in leaders to talk about sex and sexuality openly.22 concurrence with others) maintained that churches were providing counselling to young adults and Some interview participants, many of whom were offer in particular pre-marital counselling to couples. theologians, proceeded to provide practical and pastoral Sexuality education featured prominently in such justification for their contribution to CSE & I. They argued counselling, participants mentioned. It was generally that since children were already being bombarded expressed that CSE & I was largely consistent with information on sex and sexuality by the secular with the ongoing activities of religious leaders and media, it was incumbent upon religious leaders to step institutions and was not being experienced as a in and provide “the right sexuality education.” Others burden or an “add on.” Study participants from also suggested that in order to remain relevant, Zimbabwe, Zambia and Tanzania noted that their church leaders had a pastoral obligation to provide governments had demonstrated commitment to CSE the most relevant and up to date information relating & I through integrating it into the school curricula. to sex and sexuality for young people. From both They regarded their participation as religious leaders the group discussions and key informant interviews, as complementary to the government efforts.

22. Kenya FGD.

17 3.1.3 Religious Leaders’ Challenges with Comprehensive Sexuality Education and Information

Despite the widespread support for religious leaders’ There was the contention participation in CSE & I, the study established that that it is not always possible some religious leaders have challenges with some aspects of CSE & I across the region. This emerged to ensure that information mainly from those who had not yet benefited from relating to sexuality was the INERELA+ training. Some participants from Zimbabwe, Malawi, Zambia and Swaziland expressed “age appropriate,” hence the contention that children need to be protected the danger was real that from “information overload” as they may not have the wherewithal to process the information. There children might be exposed was the contention that it is not always possible to to more data than they ensure that information relating to sexuality was “age appropriate,” hence the danger was real that could handle or process. children might be exposed to more data than they could handle or process. Religious leaders who had undergone training were better placed to handle this aspect, as they had received the necessary guidance on how to deal with emotional maturity.

One dominant strand was what the study calls “the puritanical strand,” that discourages religious leaders from participating in CSE & I for children. From the group discussions, this argument follows two related lines. First, it was argued that children were “pure” and had to be protected from ideologies and teachings that could excite them to experiment sexually. Second, religious leaders were framed as “holy” and hence could not be seen “contaminating” themselves with issues relating to sex and sexuality. i Although these positions were contested within the different groups, they had some followers. In particular, they were expressed by religious leaders who had not yet undergone CSE & I training. As the study will highlight below, such conservative theological positions pose a threat to the successful mobilisation of religious leaders to address CSE & I for children.

The influence of culture on religious leaders emerged as one major factor influencing discomfort with CSE & I. As the study will elaborate below when examin- ing the challenges, most of the groups argued that African culture laid down clear rules and procedures relating to who can speak about sex and sexuality, and to whom. Study participants contended that there were some special office bearers who could conduct sexuality education within particular ritual settings. Consequently, it was out of place for religious lead- ers to attempt to utilise the pulpit to address CSE & I to congregations that were composed of older and

2. Committee on the Rights of the Child 2012 Day of General Discussion Outline for participants: “The rights of all children in the context of international migration”, available at http://www2.ohchr.org/english/bodies/crc/docs/discussion2012/ReportDGDChildrenAndMigration2012.pdf. 18 3. Ibid. younger people, men and women and some rela- tives who were not expected to face the theme of sex and sexuality together. However, religious leaders who had undergone CSE & I training with INERELA+ were not intimidated by culture, but had generated creative ways of addressing children’s sexuality. Some respondents also felt that the whole theme of CSE & I might be too closely tied to discourses on ho- mosexuality. Especially in Ethiopia and Kenya, it was felt that this connection ran the risk of derailing religious leaders’ effectiveness when addressing human sexual- ity. In other contexts, such as Zimbabwe, the issue of CSE & I and homosexuality emerged in the context of discussing whether children had rights to sexual orientation and gender identity. Overall, it was clear that INERELA+ will need to continue to reflect on how to approach the issue of homosexuality in contexts where the law was experienced as a constraining factor. INERELA+ has the experience of referring to homo- sexuality in sensitisation workshops when it addresses ... there appeared to the theme of sexual diversity and participants them- selves are the ones who acknowledge the reality of ho- be some consensus on mosexuality in their communities. INERELA+ will need the issue of religious to continue to be highly sensitive and creative in ensur- ing that the theme of homosexuality does not become leaders and condoms, what the condom was to the HIV and AIDS discourse in namely that religious the early phase: a highly divisive issue that could derail progress. There is need to demonstrate that the issue leaders could not invest of CSE & I is much broader than any one single issue. in “condom bashing” or

There appeared to be some consensus on the issue of nor could they use the religious leaders and condoms (namely, that religious pulpit to glorify them ... leaders could not invest in “condom bashing” (nor could they use the pulpit to glorify them) and that condoms had a role to play in the prevention of HIV and other STIs). The theme of availability of condoms at churches/ mosques and church-owned premises remained controversial. Most of the religious leaders across the region adopted a middle of the road position: while they could refer young people to providers of SRHR services, they could not distribute condoms at church facilities. In most countries (particularly South Africa), this debate extended to whether government schools should avail condoms to young people. Across the region, the next question was, if this principle were to be upheld, what was the most appropriate age at which children could access condoms? These issues remained contentious and brought out some interesting/ surprising agreements across the ordained/lay, wo/ man, age and other divides. Some participants who would have shared positions on earlier questions took up different positions in relation to this issue.

2. Committee on the Rights of the Child 2012 Day of General Discussion Outline for participants: “The rights of all children in the context of international migration”, available at http://www2.ohchr.org/english/bodies/crc/docs/discussion2012/ReportDGDChildrenAndMigration2012.pdf. 3. Ibid. 19 More and more, children are being exposed to sexual and illicit content through online channels. This has spurred on religious leaders to do something about it. 3.2 Religious Leaders’ Awareness of the Situation of Children in their Countries, with special reference to Children living with HIV

The study established that religious leaders were acutely aware of the general situation of children in their respective countries. Across the different countries, participants provided detailed information Most study participants regarding the living conditions of children and the contended that the media disparity between the socially expected age of sexual debut and the real age at which most children tended to communicate “wrong” first have sex. INERELA+ training has contributed messages about sexuality, towards the religious leaders’ realism, as most participants demonstrated awareness that children particularly by celebrating are having sex much earlier. For example, the group men who have multiple sexual in Zambia drew attention to the factors that have contributed to children having sex earlier, including partners. In addition, the some cultural practices.23 The influence of the ease with which most children media was also noted across the different countries. Most study participants contended that the media can access sexual content on tended to communicate “wrong” messages about television, social media and sexuality, particularly by celebrating men who have multiple sexual partners. In addition, the ease with internet based sites was seen which most children can access sexual content on as an issue of great concern television, social media and internet based sites was

23. Zambia FGD.

20 seen as an issue of great concern and that religious censure themselves by behaving contrary to the ‘laws’ leaders had the role of educating the young about of the church or the mosque (Tanzania). The Kenya sexuality issues so that they can be equipped with the group indicated that some religious leaders undertake ‘correct’ lens with which to view all other content. exorcism, believing that spiritual attacks are behind girls falling pregnancy.25 There was debate in most of The religious leaders also demonstrated awareness the discussions, with the gender bias coming to the of the overall socio-economic and political contexts fore, since in many instances the boy responsible for in which children in east and southern Africa are the pregnancy was not sanctioned. Religious leaders growing up. Study participants made reference to the (especially those who have undergone training) noted impact of poverty on children’s health and well-being, this disparity, but it is clear that more work needs as well as to the children’s chances in life. They drew to be done to address the whole idea of church attention to the impact of AIDS, acknowledging that discipline as some participants argued that it was many children are growing up in households headed more punitive than supportive. Furthermore, all the by youth and children. They were also alive to the groups drew attention to the impact of pregnancy challenges posed by many children dropping out on the girls’ education plus the added impact of this of school due to various factors including poverty, on the future of the unborn child. Although some teenage pregnancies, drug and alcohol abuse. This countries such as South Africa have progressive was reported across all the countries. This aspect policies in this regard, girls who fall pregnant tend is important as the vulnerability of girls and young to miss out on education. A report from Tanzania women increases when they drop out of school. expresses a general pattern in the region:

Education confers higher knowledge about HIV and Across the board – schools, lacking guidance from the sexual and reproductive health and rights and leads Ministry of Education – fail to provide their students to better health outcomes for women and adolescent with comprehensive sexuality education. Many girls…It lowers exposure to gender-based violence students report that they do not have the information and increases women’s and girl’s chances of being they need to prevent pregnancy. Adolescent girls financially secure and independent. Compared with also experience overt discrimination and denial of girls who have at least 6 years of schooling, girls services from health care providers, on the basis with education are twice as likely to acquire HIV of their age and marital status, when they attempt and do not seek help in cases of intimate partner to seek sexual and reproductive health services violence, which can increase the risk of HIV infection from information from health care facilities.26 by 50%, according to a South African study.24 The abuse of children emerged as a consistent One of the most striking aspects of the study factor across the countries. The group in Zambia was that religious leaders showed that they were reported that some close male relatives in particular conscious of the challenges that the girl child faces. were responsible for abusing children. The Malawi This is contrary to the widespread critique that group indicated the challenge of “child brides,” religious leaders are “gender blind.” Across the with many girls marrying at 13. The Zimbabwe different countries, study participants acknowledged group indicated that some AICs were promoting that patriarchal structures favour the boy child child marriage, by marrying off their girl children and that in most instances, if a choice had to be to much older men. Similarly in Malawi, the made between keeping the boy or girl child in prevalence of child- marriages was pointed out, school, the boy child would be kept in school. This despite government efforts to curb the practice. was based on the patriarchal interpretation of the boy child as one who continued the family lineage, On 2 July 2015 the following was while the girl child would be married and move to reported in Malawi’s Nyasa Times: another family. Religious leaders were aware of the disadvantages that girl children faced and maintained Senior Chief Inkosi Kachindamoto annulled over that faith-based organisations were contributing 300 marriages, thereby applying the country’s towards improving the welfare of the girl child. new laws regarding child marriage. In April, President Peter Mutharika signed into a law a Across the region, religious leaders confirmed that girls ban on child marriage, setting the minimum age who fall pregnant are censured at church or in effect requirement for marriage in the country at 18.

24. UNAIDSand the African Union, “Empower Young Women and Adolescent Girls: Fast-Tracking the End of the AIDSEpidemic in Africa, 2015, 21. 25. Kenya FGD. 26. Center for Reproductive Rights, “Forced Out: Mandatory Pregnancy Testing and the Expulsion of Pregnant Girls in Tanzania,” 14. 21 “I have terminated 330 marriages of which 175 were girl-wives and 155 were boy-fathers, I wanted them It is striking that although to go to school and that has worked,” she told Nyasa Times, “I don’t want youthful marriages, they must we are aware of the impact go to school…no child should be found loitering at of HIV and AIDS on our home or doing household chores during school time.

communities, we have not Malawi has one of the highest incidents of child taken time to reflect on marriage in the world with 1 in 2 girls getting married before the age of 18. The practice is closely linked to children living with HIV poverty where, in the rural areas, girls are married and the challenges they off to improve their families’ financial situations.27

face in relation to sex and The Kenya group drew attention to the abuse of sexuality. It is an issue the boy child, a dimension that most other groups overlooked. However, the group in Swaziland noted that is “bubbling under.” that some boy children dropped out of school due I now realise that we have to alcohol and drug abuse whilst in Tanzania many answer the clarion call to join the masses of street to bring it on to the table. children.28 Participants in other countries were also aware of the various economic, social and cultural Key Informant Interview, Zimbabwe factors that prevented girl children from enjoying their full rights. The Zambia FGD drew attention to the differing challenges of disabled children who according to them ‘mature more quickly’ and as such become sexually active at a very young age.

Religious leaders in the region maintained that pornography is a major challenge, as children have easy access through the selling of cheap pornographic videos in most urban centres, increased access to the internet and circulation through mobile phones. Most children from 10 years old have access to a cell phone, mostly smart phones, which allow them easy entry onto the internet to view ‘forbidden’ sexual content of which they have a natural curiosity. In addition, it was acknowledged that the living conditions in many urban areas expose children to sex from very early on in life. In many instances, families live in crowded conditions and adults often have sex in the presence of children, under the false hope that children would not see or hear them. However, children are perceptive and end up experimenting with sex from an early age. The group in South Africa questioned the payment of the social grants, suggesting that some children were falling pregnant at 12 in order to access financial support from the government.29 Religious leaders, as key stakeholders can play a crucial role in the Mmoho Campaign that seeks to reduce the occurrence of unplanned teenage pregnancies in South Africa.30 Instead of the commonly recognised censure that pregnant teens receive from their faith communities, participation in the Mmoho

27. Malawian chief annuls 300 child marriages, send kids to school http://thisisafrica.me/malawian-chief-annuls-300-child-marriage-send-kids-to-school/ Accessed on 3 July 2015 28. See the reports of the specific FGDs. 22 29. South Africa FGD. 30. http://www.may28.org/mmoho-planning-teens-bright-futures-south-africas-new-approach-to-preventing-unplanned-teen-pregnancies/ Campaign by religious leaders may lead to reduced For most adolescence number of pregnancies as well as teens who receive the required support when they do fall pregnant. and young people, this period of their lives The study, however, established that most religious leaders were not sufficiently attuned to the reality is a time of enormous of children living with HIV, including adolescents who were becoming sexually active. For example, vibrancy, the Ethiopia group conceded, “But when we see the role we are contributing in addressing children living with HIV, still much has to be done and researched discovery, to fill the gap of faith communities especially in reaching children living with HIV in the context of innovation comprehensive sexuality education and information. and hope. Comparing with what should be done, faith communities are not doing or helping HIV infected children in the context of comprehensive sexuality education and information. Because of that we should work towards providing young people friendly health services comprising sexuality and reproductive health services in collaboration with professional expertise in the area.”31

Adolescence is a very critical period in a person’s life. The challenges (and thrills) of adolescence have been described as follows:

For most adolescence and young people, this period of their lives is a time of enormous vibrancy, discovery, innovation and hope. Adolescence is also the time when puberty takes place, when many young people initiate their first romantic and sexual relationships, when risk-taking is heightened and ‘fitting in’ with peers becomes very important. It can also be a challenging time for young people who are becoming aware of their sexual and reproductive rights and needs, and who rely on their families, peers, schools and health service providers for affirmation, advice, information and skills to navigate the sometimes difficult transition to adulthood.32

31. Ethiopia FGD. 32. UNESCO, “Young People Today. Time to Act Now: Why adolescents and young people need comprehensive sexuality education and sexual and reproductive health services in eastern and southern Africa,” 2013, 8. 23 3.2.1 Strengths of Faith Communities in Facilitating Comprehensive Sexuality Education for Children in east and southern Africa

The study observed that there were a number of communities are well placed to support children’s factors that enabled faith communities to facilitate quest for sexuality education in the region. CSE & I for children in the region. It also established that trainings by INERELA+ had empowered many Second, study participants made reference to sacred religious leaders across the region to work with texts, especially the Bible and the Quran, as spiritual children to access CSE & I. Participants in the different resources that directed communities of faith to countries highlighted various areas of strength. In provide CSE & I to children in the region. Many this section, the study collates these perceived participants maintained that faith-based organisations areas of strength and outlines them. First, study had a spiritual mandate to ensure that children have participants identified the impressive resources that access to relevant, life-saving knowledge. The group faith communities have as critical to their provision in South Africa indicated that the Bible could be of CSE & I. These resources are physical and human. deployed to support children’s right to information.33 In terms of physical resources, participants drew This theme was reiterated in other settings. In addition, attention to the faith community premises (churches, it was emphasised that the Quran also enjoined the mosques, synagogues, etc), as well as the premises community of believers to seek knowledge. There is of institutions owned by faith institutions, such as no fundamental conflict between Islam and science schools. Human resources include the religious leaders and technology, theologians argued. Although themselves and members of faith communities who some religious leaders had deployed the sacred are in the health and education professions. Study texts to promote stigma and discrimination, the participants were unanimous that faith institutions same texts could be utilised to promote life. This were well placed to provide CSE & I to children in confirms the argument by Gerald West, a leading the region. The constant refrain was that faith-based scholar on sacred texts, especially the Bible,` that organisations were not utilizing their physical and sacred texts have “redemptive windows” that can human resources maximally. Religious leaders who be utilised to achieved progress in society.34 had participated in INERELA+ training demonstrated their willingness to change this by utilising the Third, faith communities have a ready-made audience physical and human resources to roll out CSE & I to and following. The group in Kenya highlighted the fact children. This included using the premises owned that religious leaders already have children and youth by their specific religion, as well as inviting specialists among their members.35 This point was reiterated by to address some topics on children’s sexuality. other groups, drawing attention to the long history of the faith communities’ work with different age groups. The study established that there were religious leaders Although most study participants acknowledged who have proceeded to provide CSE & I training to that most religious leaders had not been effective children in different denominations. In Swaziland, in addressing CSE & I, they recognised the potential for instance, once the need for comprehensive that faith communities had in this regard. Faith sexuality education had been identified some religious communities enjoyed the membership of children and leaders created ‘spaces’ within already existing youth youth, who were available for training. This aspect programmes to address pressing issues and questions of having children and youth among the members of around sexuality. ‘Slumber parties’ held separately faith communities implies that they do not have to for both girls and boys by religious leaders were an engage “mobilisers” in order to attract children and example of such ‘spaces’. Respondents who filled youth for CSE & I. They only have to ensure that their in questionnaires in different countries indicated current approaches are upgraded to include CSE & I. that after training by INERELA+, they have gone ahead to provide CSE & I to children, utilising the Fourth, the study established that religious leaders premises offered by their organisations. Others are regarded as trustworthy and respectable have utilised the services of health and education members of the community. Participants maintained professionals in their religious groups to facilitate that despite the occasional scandals that break out, the trainings. This confirms the contention that faith religious leaders continue to be regarded as credible

33. South Africa FGD. 34. Gerald West in Religion and HIV and AIDS. 24 35. Kenya FGD. There is often a lack of resources for the offering of HIV and AIDS-related services. Churches can offer many, such as the use of space.

community leaders. Therefore, they are strategically Many participants maintained placed to provide CSE & I to children and youth. They also held in high esteem by governments that faith-based organisations and NGOs. Investing in religious leaders to roll had a spiritual mandate to ensure out CSE & I training to children and youth is a worthwhile undertaking, study participants argued. that children have access to relevant, life-saving knowledge. Fifth, study participants maintained that since faith communities are characterised by people from diverse professional backgrounds, religious leaders are able to access information from a multiplicity of expert sources. If they actively seek knowledge and information on CSE & I, they are likely to acquire it, making them very effective trainers. Participants from various countries indicated that religious leaders could be informed by experts from the fields of medicine, education, psychology, justice, finance and others. This would empower them to appreciate the intricacies relating to CSE & I for children.

25 A Religious leader walks the talk and undergoes Voluntary Counselling and Testing (VCT).

3.2.2 Challenges of Faith Communities in Facilitating Comprehensive Sexuality Education for Children in east and southern Africa

Despite the strengths of faith communities in addressing CSE & I for children and young people addressing CSE & I, the study identified a number effectively. The dominant theology was that sex and of weaknesses. It must be reiterated, however, that sexuality belonged to the realm of “sinful and dirty” those religious leaders who have undergone CSE & I practices (except within heterosexual marriages). Such training with INERELA+ demonstrated a willingness an approach did not equip faith communities with to confront and undermine the challenges identified the right attitude towards addressing human sexuality herein. First, the question of the credibility of religious in a balanced and realistic manner. The Kenya group leaders emerged as a major concern. Participants reported that the major thinking is that, “the Church from the different countries indicated that cases of majors in all things spiritual, not carnal, emotional or religious leaders abusing children had given a bad physical.”36 This prevents religious leaders from actively name to faith communities. The net effect was that seeking knowledge and information on CSE & I. some families hesitated to have their children in the company of religious leaders. There was need Third, study participants identified lack of adequate for religious leaders to work hard to recover the knowledge and information, and skills, on CSE & I as a trust that had been lost, participants argued. major limitation. The returns from the questionnaires indicated that many participants were keen to initiate Second, faith communities were regarded as having training for CSE & I for children and young people, but a generally conservative (or even moralistic) attitude did not feel adequately empowered to do so. This was towards sex and sexuality. This prevented them from identified as a major limitation, across all the countries

36. Kenya FGD.

26 in the region. The training of religious leaders currently Again, religious leaders does not include serious engagement with the issues of sex and sexuality, rendering them ill-prepared to who have undergone tackle the theme after their graduation. When most training on CSE & I African theologians address the theme of sex and sexuality, they do so from a very conservative angle.37 for children were aware CSE & I training for religious leaders by INERELA+ of the importance of has gone some way in addressing this challenge. Key informant interviews indicated that those religious ensuring that children leaders who had been trained in CSE & I possessed accessed age-appropriate higher levels of knowledge and information. information on sexuality Fourth, cultural issues regarding sex and sexuality and that this had the also came to the fore. It was reported that in most African cultures, it is taboo to openly talk about effect of empowering sex and sexuality especially to children. There are the children to make particular spaces and platforms for doing so. As a result, many religious leaders were hesitant to informed decisions address the issue of CSE & I to children and young in the present people. Out of what they saw as respect to African culture, many religious leaders did not focus on sex and in the future. and sexuality during events that brought together men and women, boys and girls and other mixed groups. However, in most instances, this also meant that they did not address children on sex and sexuality, age even when the children were by themselves. The 5? age religious leaders also claimed that their discomfort with conversations about sexuality also stem from their never having experienced similar education 11? from their parents or their religious leaders as youth. However, those leaders who have been trained had demonstrated remarkable creativity and courage to take up the challenge. They were mobilising children and youth to special sessions, utilising sport and arts events to address children on CSE & I. age Fifth, there was a general suspicion that CSE & I would 15? motivate children and young people to engage in sex. Although this could be linked to lack of knowledge age and information on CSE & I, it emerges from religious 17? communities’ approach towards children and youth. The dominant religious view is that children and youth must be “protected” from harmful knowledge and information. The “theology of children” that continues to operate in faith communities in the region does not appear to recognise that children do have agency and must be supported in their quest to shape their age lives.38 Again, religious leaders who have undergone training on CSE & I for children were aware of the 9? importance of ensuring that children accessed age- appropriate information on sexuality and that this had the effect of empowering the children to make informed decisions in the present and in the future.

37. See for example, S. O. Abogunrin, ed., Biblical View of Sex and Sexuality from an African Perspective. Ibadan: NABIS, 2006. 38. Kenneth Mtata, “African Personhood and Child Theology,” 2015. 27 3.3 Opportunities and Threats to Religious Leaders and Comprehensive Sexuality Education and Information in east and southern Africa

The study established that there were opportunities and threats to religious leaders’ engagement with CSE & I.

3.3.1. Opportunities

• Many religious leaders are yet to be trained • Presence of other players in the field

• There is a big cry for training on CSE & I • There are other faith-based organisations across the different countries. Some of the that are also addressing the theme of religious leaders who received training are human sexuality. There is an opportunity for encountering new challenges and require collaboration with such organisations. further training. • General shift in society/openness to debate • Enthusiasm of religious leaders to learn • In most countries, there is already debate on • Religious leaders expressed eagerness to CSE & I and there is general openness. This participate in further training. Consequently, provides a valuable window of opportunity there are many religious leaders who are to address this theme as the levels of willing to engage in training. resistance are no longer as high as they were, for example, a decade ago. • Recognition of INERELA/SAVE/Sexuality • Potential to contribute to children’s theology • Religious leaders demonstrated appreciable of sexuality levels of recognition and trust when INERELA+ was mentioned. There is therefore, • There is very little material on children’s need to build on this to provide additional theology of sexuality in African religious training on CSE & I. circles. INERELA+ could make an important intervention in this regard. • Different religions keen to address sexuality • Scope for a founding Workshop/Conference • Although Christian leaders were in the on Religion and CSE & I in the region majority, participants from other religions expressed their willingness to participate in • INERELA+ could convene a highly trainings that would enhance their capacities to strategic workshop/conference on religion address human sexuality in their communities and CSE & I in eastern and southern more effectively. Africa, in collaboration with theological institutions/universities in the region.

28 3.3.2 Threats

The study identified the following threats:

• Homosexuality legislation • INERELA+ needs to demonstrate that it is different by utilising the country chapters • In most African countries, homosexuality is more consistently. criminalised. This makes some religious leaders wary/hesitant to address the theme in a direct • Changing funding terrain way. • In general, funding for trainings is going down. • Sensitivity of working with children INERELA+ must address this challenge creatively as it rolls out CSE & I. • Working with children requires special knowledge and skills. There is need for • Dominance of Christianity effective training approaches to ensure that religious leaders are adequately equipped to • Although Christianity is the dominant religion undertake the tasks expected of them. in east and southern Africa, there must be a more deliberate effort to include religious • Workshop fatigue leaders from other religions during the trainings. In particular, traditional leaders such • There is a general tiredness relating to as chiefs and headmen and Muslim leaders participation in workshops (particularly on must be included. HIV). There is need for resource persons to be creative. • Resistance from conservative religious leaders

• Frustrated religious leaders who don’t feel • Although there is a general openness supported enough regarding sexuality in communities, conservative religious leaders continue • Some religious leaders expressed the to resist such developments. frustration that different faith-based organisations conduct training, but do not undertake effective follow-up and support.

29 3.4 Conclusion and Recommendations

3.4.1 Conclusion

INERELA+ training on CSE & I for religious leaders By extending the training to represents a highly significant and worthwhile reach more religious leaders intervention. Cognisant of the critical role of religious leaders in the region, the initiative has empowered and collaborating with many religious leaders to empower children with like-minded faith-based the relevant knowledge, skills and information to address their sexuality. The training has enabled organisations, INERELA+ religious leaders to challenge assumptions and will contribute significantly myths that are associated with CSE & I. On the other hand, those religious leaders who have towards the emergence of not yet been trained expressed keen interest to empowered, knowledgeable undergo training on CSE & I for children. This and resilient children. represents a valuable opportunity to INERELA+ This study has highlighted some key issues that require further reflection (see recommendations below). In summary, issues relating to empowering religious leaders to address the sexuality of children living with HIV, engaging in inter-faith collaboration and interpreting the sacred texts more dynamically have emerged as significant themes. The study noted that younger religious leaders and women leaders seemed to have greater degrees of openness to CSE & I (comparatively speaking), although most study participants were eager to acquire further knowledge, information on skills. What was clear, however, was that the CSE & I training is a strategic and valuable intervention that has a very direct impact on east and southern Africa. By extending the training to reach more religious leaders and collaborating with like-minded faith-based organisations, INERELA+ will contribute significantly towards the emergence of empowered, knowledgeable and resilient children.

30 3.4.2 Recommendations

Scale up training Further reflections on how to handle children’s sessions There is need for INERELA+ to undertake more training on CSE& I for religious Religious leaders expressed some levels of leaders as many participants expressed their inadequacies to handle children’s sessions. There is willingness to engage in further training. need for INERELA+ to engage in further reflections on how to equip religious leaders with additional knowledge and skills to handle children’s sessions in order to ensure that the focus on the material being age-specific is met. Also, this will enable religious leaders to understand emotional maturity.

Further engagement with the issue Avail existing training of the availability of condoms manuals/generate new ones within faith-based settings There is need for more resource material on CSE The study noted that there is considerable resistance & I to be availed to religious leaders in order for towards the availability of condoms within premises them to continue to enhance their knowledge owned by religious organisations. Many study partici- base. Resources permitting, some of the material pants felt more comfortable with referring young people could be translated into local languages. to health centres in order for them to access condoms. INERELA+ needs to undertake further reflections on the availability of condoms in religious settings.

31 Work with women and Invest in ‘Champions’ younger religious leaders INERELA+ needs to offer greater support to Women and younger religious leaders demonstrated individuals and congregations that have shown higher levels of enthusiasm and willingness to commitment towards CSE & I. These could serve to popularise CSE & I. It might be strategic to motivate other religious leaders to participate more invest more in this category of participants. effectively in promoting children’s access to CSE & I.

Facilitate exposure visits to Highlight the significance of motivate religious leaders children living with HIV (without the accompanying stigma) Religious leaders must be encouraged and supported to visit ‘Champions’ who are promoting CSE & I trainings must pay particular attention CSE & I for children in the different countries. towards empowering religious leaders to engage with children living with HIV in their communities of faith. Currently, the awareness levels are low.

32 Collaborate with like- Utilise the media effectively minded organisations in to ensure accurate and rolling out CSE & I effective communication

There are other faith-based organisations that are INERELA+ and religious institutions must engaged in addressing human sexuality issues within utilise the media to communicate accurate religious communities. INERELA+ might consider information on sexuality to children. This partnering with such organisations in addressing CSE will counter the harmful messages that some & I for children among religious leaders in the region. children are getting from other sources.

Interact with theological Consider holding a regional institutions in curriculum workshop/conference on CSE transformation & I (including educationists)

Most religious leaders did not receive CSE & I In order to ensure that CSE & I is appreciated, training during their formative years at theological INERELA+ can consider facilitating a institutions. In order to ensure that graduates of regional workshop or conference on CSE & theological institutions and universities in the region I where senior religious leaders, theologians are better equipped to address this theme, INERELA+ and educationists are sensitised. needs to influence curriculum transformation.

33 Develop manual on children’s Enhancing the interfaith theology of sexuality As part of dimension the quest to initiate debate and INERELA+ needs to ensure reflections on CSE & I, INERELA+ that religious leaders from could develop a manual on other communities of faith children’s theology of sexuality. participate in CSE & I trainings.

This could promote further research and This will promote mutual learning and contribute publications on this theme, thereby ensuring that towards greater awareness of CSE & I for children. various stakeholders contribute to the cause.

34 Making use of social media, applications and mobile and Internet-based communication to share positive messages about sex and sexuality

Talking about sex and sexuality has never been seen as a plus to their use. It is this shroud of ano- considered easy and in some cultures is considered a nymity that lends itself to the discussion of previously taboo. Despite the fact that we live in a society that taboo topics such as sex and sexuality. If Facebook uses sex to sell everything from lipstick to laptops, the was a country it would probably be the third largest youth are rarely afforded opportunities to discuss sex in the world after China and India and faith communi- in an open, honest way. Despite the fact that there ties cannot afford not to be part of this ‘country’ and have been negative effects and risky behaviours like to influence it. The church has an amazing opportu- “sexting,” cyber bullying, and the use of social media nity to use Internet-based media to spread positive for hooking up, millions of youth use the Internet. The messages that counter the sometimes irresponsible anonymity offered by most of these media is often mainstream media messaging about sex and sexuality.

35 4. APPENDICES

4.1. Bibliography/References

4.2. Stakeholder Interview Guide

4.3. Focus Group Discussion Guide

36 4.1. Bibliography/References

Abogunrin S. O. , ed., Biblical View of Sex and Sexuality from an African Perspective. Ibadan: NABIS, 2006.

Blevins, John and Emmy Corey, “Valuing Every Human Life: How Faith-based Organizations Can Support Key Populations with HIV Prevention, Treatment, and Support Services,” Emory Rollins School of Public Health, Interfaith Health Programme, Hubert Department, 2014.

Byamugisha, Gideon and Glen Williams, eds., Positive Voices: Religious leaders living with or personally affected by HIV and AIDS. Called to Care 1. Oxford: Strategies for Hope, 2005.

Center for Reproductive Rights, “Forced Out: Mandatory Pregnancy Testing and the Expulsion of Pregnant Girls in Tanzania,” pdf.

Chitando, Ezra and Peter Nickles, ed., What’s faith got to do with it? A global multifaith discussion on HIV responses. Johannesburg: INERELA, 2012.

Erikkson, Elisabet. ‘Christian Communities and Prevention of HIV among Youth in KwaZulu-Natal, South Africa.’ Acta Universitatis Upsaliensis. Digital Comprehensive Summaries of Uppsala Dissertations from the Faculty of Medicine 684. 69 pp, 2011.

Horn, Martha J. Horn et al., “Sexuality and Spirituality: The Embodied Spirituality Scale,” Theology and Sexuality 12(1), 2005.

Mbiti, John S. African Religions and Philosophy. London: Heinemann, 1969.

Mtata, Kenneth. “Child Theology,” unpublished manuscript, 2015.

Powell, M. A., R. Fitzgerald, N. J. Taylor, and A. Graham, “International Literature Review: Ethical Issues in Undertaking Research with Children and Young People (Literature Review for Childwatch Research Network).” Lismore: Southern Cross University, Centre for Children and Young People/ Dunedin: University of Ottago, Centre for Research on Children and Families, 2012.

UNAIDSand the African Union, “Empower Young Women and Adolescent Girls: Fast-Tracking the End of the AIDSEpidemic in Africa, 2015.

UNESCO, “Young People Today. Time to Act Now: Why adolescents and young people need comprehensive sexuality education and sexual and reproductive health services in Eastern and Southern Africa,” 2013.

West, Gerald, “Sacred texts, particularly the Bible and the Quran,” in B. Haddad, ed., Religion and HIV and AIDS: Charting the Terrain. Pietermaritzburg: UKZN Press, 2011.

37 4. 2. Stakeholder Interview Guide

Research on Multi-Faith perspectives on Comprehensive Sexuality Education and Information

Questionnaire for Stakeholders

Please tell us about yourself and your organisation

Your name Your email address Your phone number

Gender Female [ ] Male [ ]

Which country are based in?

The name of your organisation, religion or group:

Your job title or role in your organisation, religion or group:

How would you describe your organisation? [ ] Church [ ] Mosque [ ] Temple [ ] Other Government ministry or department [ ] National NGO [ ] International NGO [ ] Network of people living with HIV [ ] Youth organisation [ ] National AIDSCouncil [ ] UN agency [ ] NGO network or consortium [ ] Community-based organisation [ ] Theological institution/religious studies department within a university [ ] Interfaith network or forum [ ] Other (please specify)

38 39 Is your organisation faith-based, ecumenical or inter-faith? [ ] Christian [ ] Muslim [ ] Jewish [ ] Hindu [ ] Buddhist [ ] Interfiath [ ] No – my organisation is secular, not faith-based [ ] Other (please specify)

Your Organisation’s participation in the INERELA Comprehensive Sexuality Education and Information Initiative Did you or others in your organisation participate in training or workshops on Comprehensive Sexuality Education and Information facilitated by INERELA? [ ] Yes [ ] No If No, please tell us how you have interacted with the Comprehensive Sexuality Education and Information initiative facilitated by INERELA

The Impact of Comprehensive Sexuality Education and Information Training Have you facilitated trainings or workshops on Comprehensive Sexuality Education and Information? [ ] Yes [ ] No If you have not facilitated the trainings, please tell us why you have not facilitated the trainings.

If you have facilitated trainings or workshops on Comprehensive Sexuality Education and Information, where were these held? [ ] urban area [ ] rural area [ ] mining area [ ] Other (please specify). Have you been able to use the training you received to pass on information to others?

Have you used the following resources? [ ] Making it Personal Guide [ ] Making it Mainstream Toolkit

Please tell us how many people (approximately) you have forwarded the information onto Approximate number of people in total you have reached [ ] Approximate number of children you have reached [ ] Approximate number of men you have reached [ ] Approximate number of women you have reached [ ]

40 Is there an identifiable group or community of children whom you have reached with Comprehensive Sexuality Education and Information? Where may they be encountered?

Have you or your faith community addressed children living with HIV in the context of Comprehensive Sexuality Education and Information? Yes [ ] No [ ] Explain the successes and the challenges.

In your opinion, is your faith community providing effective Comprehensive Sexuality Education and Information? [ ] Yes [ ] No In either case, indicate why you think your response is appropriate.

From your experience, what are some of the main barriers to the provision of Comprehensive Sexuality Education and Information in your faith community?

From your experience, what are some of the factors that would facilitate your faith community to provide Comprehensive Sexuality Education and Information?

What impact would you like the Comprehensive Sexuality Education and Information initiative make in the lives of children?

41 4.2 Focus Group Discussion Guide

FOCUS GROUP QUESTIONS COMPREHENSIVE SEXUALITY EDUCATION AND INFORMATION

The researcher will steer the discussion around the following areas:

1. What is the situation of children in general in this country? (Name country)?

Probing question: Do girl children complete their schooling? Probing question: Which cultural practices take place? eg. FGM / Child Marriages?

2. What is the situation of children in this country in relation to sex, sexuality and HIV?

Probing question: What is the expected sexual debut age and the actual sexual debut age? Probing question: Do children understand the difference between sex and sexuality? Probing question: Is HIV increasing or decreasing among young people? Why?

3. What has been the response of the different faith communities in relation to children, sex and HIV?

Probing question: How do faith leaders respond to teenage pregnancy? Probing question: How do faith leaders respond to issues of family planning? Probing question: Are condoms distributed at churches or made accessible?

4. What are some of the barriers that the faith communities face in addressing children and Comprehensive Sexuality Education and Information?

Probing question: What is CSE& I? Probing question: Why is it important or NOT important to educate children on CSE& I? Probing question: Which biblical /Quran verses are advancing or condemning CSE & I?

5. What are some of the strengths AND weaknesses of the faith communities in addressing children and Comprehensive Sexuality Education and Information?

Probing question: What have faith communities done successfully to address children on CSE & I? Probing question: Can you give examples of successful CSE & I initiatives by faith communities that you know? (Most Significant Change) Probing question: What have faith communities failed to do to address children on CSE & I?

6. Have faith communities addressed children living with HIV in the context of Comprehensive Sexuality Education and Information?

Probing question: Why is it important for faith communities to address children living with HIV in the context of CSE & I? Probing question: Do you regard CSE & I as a basic human right? Why/not?

42 7. Have some faith communities been more effective than others in addressing children and Comprehensive Sexuality Education and Information? Why?

Probing question: How would you rate the performance of the different faith communities that are addressing CSE & I in your community? Probing question: What are the factors that facilitate the effectiveness of a faith community in addressing CSEI & I?

8. What is your experience of Comprehensive Sexuality Education and Information relating to implementing, monitoring and evaluating the programme? (****Unsure if this should be a general question, or it must be reserved for implementers?)

Probing question: In your opinion, has the programme included all children, that is, including those who are often marginalised (girls, disability, outside heterosexuality, remote rural areas)? Probing question: Does the CSE & I initiative facilitate the participation of children in decision-making? Probing question: How is the CSE & I programme monitored and does it respond to new issues that come up?

9. Identify key issues that need to be addressed in relation to faith communities, children and Comprehensive Sexuality Education and Information.

Probing question: What do faith communities need to do to effectively address children on CSE & I? Probing question: What are the resources that faith communities can utilise to address children on CSE & E?

10. Any other comments on the Comprehensive Sexuality Education and Information training?

Probing question: Would you recommend others (relatives, friends, workmates, members of your faith community, etc) to undertake CSE & I training? Why/not?

43 44

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