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Freeing the imagination: innovations in CLTS facilitation in 3

by HERBERT KUDZANAI CHIMHOWA

Introduction facilitators in and my two In Zimbabwe, Community-Led Total Sani- colleagues (Samuel and Track) assisted in tation (CLTS) was first introduced in facilitating the training. Five villages were November 2008 by Plan Zimbabwe in triggered as part of the training. After the . At that time, Zimbabwe training, I led the team of trained facilita- was experiencing a serious cholera tors to trigger other villages in the district, outbreak. This made it even more impor- mostly those affected by cholera. tant that villages end open defecation to In December 2008, CLTS was intro- prevent faeces contaminating water duced in which resulted in three supplies. Since then, a total of 237 villages villages being triggered. To date Plan have now been triggered. Over 52% are Zimbabwe has introduced CLTS in four now open defecation free (ODF). In many districts: , Chiredzi, Kwekwe and of the triggered villages, we have observed Mutoko. behaviour change, reflected by the number My field experience with CLTS trigger- of latrines that are being constructed, a ing in all the four districts has highlighted decrease in open defecation and a drastic the fact that success largely depends on decrease in diarrhoea diseases: a feat good quality facilitator training and the confirmed by clinic and school statistics. availability of passionate CLTS champions CLTS was introduced following a Train or facilitators. The principles and tools set the Trainer workshop facilitated by Kamal out in the CLTS Handbook give general Kar in Chisamba, Zambia in July the same guidelines for the triggering process (Kar year. Samuel Rukuni (Plan Zimbabwe with Chambers, 2008). But they need to be Habitat Advisor), Track Murauzi (now applied with a high degree of flexibility Programme Unit Manager, Chiredzi) and depending on the social, cultural and reli- I attended the training. As the district focal gious context. Beyond good training, facil- person, I then organised for the training of itators also need to be able to ‘free their 66 61 l Herbert Kudzanai Chimhowa

imaginative mind’ and be flexible and vary the defecation areas used by the commu- the tools they use. It is important to inno- nity are identified through this process. vate with new tools and to consider which In the villages, people know who goes tools are appropriate in a given context. where for defecation. But they do not Several innovations have been devel- discuss this amongst themselves. In some oped and added to the CLTS approach by cases, even those with toilets prefer defe- facilitators and communities during the cating in the bush arguing that there is process of triggering. These innovations fresh air (and therefore less smell) and less have proved very effective at both igniting likelihood of someone else wanting to use communities to stop open defecation and the same place at the same time. This building the confidence of facilitators. They common preference for open defecation have now become part of the repertoire of can be traced to childhood times when all the CLTS team members of Plan parents used to simply pull down our pants Zimbabwe and its key partners. In this and ask us to go into the field to shit. article I give an overview of some of these During the defecation area mapping, I innovations. ask each participant to turn to his/her neighbour and ask one another, ‘Neighbour Whose shit is this? where did you shit today?’ This is our During a ‘walk of shame’ to the bush, version of a common approach used by communities often try to apportion blame charismatic preachers, and one that most for who shits in the open between men and church-going communities will identify women. When a large fresh shit is found, I with. If each one asks his/her neighbour usually start by asking the assembled then eventually everyone participates. This community members, ‘Whose shit is this? tool is particularly handy for me when Is this from a male or it is from a female?’ there is no clear ground surface to draw a This is a question that communities village map and all its features. When only would want to avoid if they can. However, the boundary of the village has been drawn, at a time when they least expect it, I ask this I ask the village people to position them- question. selves where their homestead is located on Arguments follow, with men saying that the map. Whilst the community members it must be a woman’s shit because it is so are standing, or seated, in the case of the big, and with women saying the opposite. elderly, ill or disabled, they can discuss their Additional theories can also be raised to shitting places with their neighbours. determine the source of the shit, such as: Participants can then take turns to share ‘Women defecate facing the home and men with the rest of the community where their face the opposite way.’ In addition, some neighbours went to shit on that particular would use the urine deposited next to the day. This leads to much embarrassed shit as proof. ‘If it’s a woman there is a deep laughter and contributes to igniting a sense small hole created next to the shit.’ of shame. During one triggering session a By prolonging the discussion in the woman even admitted, ‘This morning my open defecation area, this adds to the time two children, my husband who is seated that the villagers spend looking at a pile of there [a village head] and myself defecated shit, inevitably creating a deeper sense of in the open and I can go and show you if shame and disgust. you want. The shit shows we ate a lot of shumha [a wild fruit].’ Neighbour, where did you shit today? I use this particular triggering innovation Body viewing during mapping. It helps to prepare the Viewing the bodies of departed ones is a villagers for the ‘walk of shame’, since all common practice during funerals in Freeing the imagination: innovations in CLTS facilitation in Zimbabwe 67 Photo: Evans Chiduku, Plan Mutare Programme Plan Mutare Evans Chiduku, Photo: A woman who has just finished vomiting during a triggering session using ‘Whose shit is this?’.

Zimbabwe. This tool is highly effective in facilitator then tells communities that s/he communities where there has been a recent is sorry about the loss of life and asks them outbreak of cholera and many people have to explain the burial processes in full. If lost loved ones. someone has died of cholera, communities The facilitator begins by asking the will emphasise that no ‘body viewing’ was community if any of their members have allowed during the burial process. Instead, died of cholera. If there are such cases, the the body was wrapped in a plastic bag to 68 61 l Herbert Kudzanai Chimhowa

prevent transmission of cholera. In addi- tion, as the community will explain, shaking hands and serving meals is usually discouraged during such burials. The victim is usually buried on the very same day that they died and the whole process is strictly supervised by government health inspectors. The facilitator then asks a member of the community to explain the process of defecating in the open. Either a community member or a facilitator will demonstrate this whole process by acting it out. Gener- ally, the person explains that s/he walks to a bushy area where there is adequate privacy, makes a U-turn to face the direc-

tion that s/he came from and then pulls Plan Mutoko Programme Khulekani Nkomo, Photo: their pants down to shit. (Apparently the A natural leader prepares to take the ‘spirit of the dead back home’. U-turn tendency has been accommodated by almost all toilet designs!). After defe- cating, the person cleans him/herself using Bringing the spirit of the dead back home any available material, while holding it In Zimbabwe, once a deceased person has with their right hand (except for the left- been buried, people will conduct a memo- handed). After looking at the cleaning rial service. The Christians usually conduct material, they throw it away. Then they it within six months but certainly after a turn their head backwards to look at the month, while those who follow the African shit, whilst still standing with their legs Traditional Religion will wait for at least a apart – and I always remark this is ‘some year. Some families will do both. A tradi- stylish body viewing’. Finally, they pull up tional memorial service is only done for their pants before going back. adults. Until the service has been The facilitator ends by asking, ‘Is either conducted, the living spouse (if any) is not of the two scenarios (meaning not viewing allowed to remarry. The children of the the body of a loved one before burial or deceased are also discouraged from marry- viewing one’s own shit) a painful experi- ing and may get fined if they do. ence?’ Normally, the community members The traditional memorial service lasts a say that it is extremely painful not to be whole night and involves people drinking allowed to view the body of a deceased loved beer, singing and dancing. Families brew a one before burial. The facilitator then poses special traditional beer for the occasion. the question of whether looking at shit after Towards sunset on the day of the occasion, defecating in the open can be avoided and a few family members and neighbours visit what this would mean. The fact is that if one the deceased’s grave with beer in a clay pot uses a latrine there is no way one can view and perform rituals before returning back the shit. But the pleasure of viewing the shit singing. They call this ‘kudzora mudzimu after OD is an experience that community mumusha’ which means ‘bringing the members would gladly give up if it meant spirit of the dead back home’. that their loved ones stopped dying of There is a parallel here with the tran- cholera. That way, when they do pass on, sect walk or the ‘walk of shame’. This is their bodies can be viewed by the commu- when facilitators insist on being taken on nity during the funeral. a transect walk to the open defecation Freeing the imagination: innovations in CLTS facilitation in Zimbabwe 69 areas to look for fresh shit in order to Community response: Most materials will shame and disgust the villagers. Often, decay. some community members, for one reason Facilitator: All of them? or another, decide to stay behind and not Community response: Usually sticks are take part in the walk. When fresh shit is picked up by unsuspecting women as they found and after some discussion, I ask the fetch firewood. They are then taken home. villagers whether those who remained (At this point of the exercise, women will behind are experiencing the same feelings show a sense of disgust). as they are right now? If not, what should Facilitator: Do the women not also use the we do to make them feel the same? I sticks for roasting meat and green mealies encourage those who are on the walk to for the men? carry fresh shit back to the others, saying This is powerful tool in areas where they are ‘taking the spirit back home’. They there are forests and the use of sticks, both will sing some of the composed songs for anal cleansing and for meal preparation mentioned below (see Box 1) while carry- is prevalent. ing the shit to the meeting place. This highlights the similarities between the Human/animal sanitation and hygiene walk of shame and the memorial service. practices A further link is that shit in the open is also During the triggering session, when associated with death. communities have realised that they are eating their own shit, I assist them to go a Fetching firewood step further with an analysis to illustrate In trying to instil a sense of shame and the inappropriateness of open defecation. disgust the facilitator asks communities I ask the community to name three or four to list the materials that they use to clean animals, analyse their sanitation and themselves after defecating in the open. hygiene habits and compare them with Alternatively, this exercise can also be those of humans. Do any of the listed combined with ‘body viewing’ during the animals eat their own shit? The point is to discussion of what a person does during illustrate that no animal, under normal the process of open defecation. The ‘fetch- circumstances, will eat its own shit. I ing firewood’ discussion might go like remind them of one of their own sustain- this: able agricultural practices. To protect Facilitator: What are some of the materi- plants from being eaten by animals such as als that we use to clean ourselves after defe- cattle, goats or chicken, communal farmers cating? who do not have the resources to fence off Community response: Maize cobs, leaves, or protect their small fruit trees, usually paper... and sticks. mix dung and droppings in water and Facilitator: What are the advantages of spray the plants. The animals will not eat these different cleaning materials, and the plants because of their own shit sprayed what will happen to each of the materials on the leaves. This tool makes clear that after they have been used? only humans eat their shit. Community response: Leaves, maize cobs and paper are soft and handy. Using a stick Your wife is known limits the chances of one getting shit on This one is particularly interesting and I your hands but there is a danger of bruising enjoy using it always. It is an innovation by your passage or anus if the stick is not Mr Shepherd T Muchapondwa, a Senior smooth enough. Environmental Health Officer in Mutoko Facilitator: What happens to all these District. Using this tool, I tell the commu- materials after use? nity that on my way to the meeting, I met a 70 61 l Herbert Kudzanai Chimhowa Photo: Gilbert Kambeta, Plan Mutoko Programme Gilbert Kambeta, Photo: Photo: Njere Chikaka, Plan Mutare Programme Plan Mutare Chikaka, Njere Photo: A natural leader demonstrates the use of a stick to Ignition moment: a woman is visibly angry with the clean oneself after open defecation. realities of open defecation.

man who claims to ‘know’ all the women and medicine for diarrhoea, dysentery and from the village. Locally, ‘knowing a other OD related diseases. It is challenging woman’ means having been intimate with because they do not seek treatment at her. Since no man would want his woman clinics and hospitals and would not know to be seen naked by another man, this the medical costs or expenses. In addition, message shocks the men. I then ask the such costs are irrelevant to them and the villagers how it is possible that the man got tool can also offend them. After realising to know all the women in the village, and it this, I decided not to talk about treatment becomes clear that the women were seen but focus the discussion on managing situ- defecating in the open. This encourages the ations that give rise to the need for treat- men to ‘protect their women’ by construct- ment, such as poor hygiene and open ing latrines. This is important because in defecation. I now use a verse from the Bible many societies, women are not able to that encourages good hygiene and open construct a latrine without the permission defecation. of their husband and it is difficult for them Deuteronomy 23:12-14 teaches about to ask their husbands to construct one. This cleanliness in the camp. It reads: tool is effective in persuading the men to take action. Designate a place outside the camp where you can go to relieve yourself. As part of your equipment have something Uncleanliness in the camp – a teaching to dig with, and when you relieve your- from the Bible self, dig a hole and cover up your excre- Christian communities dominated by ment… Your camp must be holy so that certain Apostolic sects which do not believe He [your Lord] must not see among you in scientific or modern medicine initially anything indecent and turn away from presented challenges when triggering using you… the ‘Calculation of Medical Expenses’ tool. Using this tool, families are asked to calcu- Popular songs late how much they spend for treatment During triggering, we encourage commu- Freeing the imagination: innovations in CLTS facilitation in Zimbabwe 71

nities to develop songs based on popular Box 1: Popular songs about shit, shitting, traditional and religious tunes. This and open defecation builds on the role of music in African culture – most cultures have songs which These are two examples of songs sung to the tune of religious songs: are used for rebuking or mocking as well as encouraging behaviour change. These ‘When you feel like defecating don’t defecate songs can be a powerful tool for naming anywhere’ and shaming. Facilitators and natural (Kana manzwa dozvi rauya musazomamire pese pese). leaders have composed several songs This is an innovation by Ignatious Mangoti, a talented and experienced CLTS facilitator and about shit, shitting and open defecation health promotion officer. (see Box 1). ‘You are the witch shit, you have killed relatives, it Conclusion is you and no one else who has killed relatives.’ These innovations are not only a result of (Ndiwe muroyi ndiwe dhodhi ndiwe wapedza hama, ndiwe muroyi hakuna mumwe ndiwe quality facilitator training. The passion and wapedza hama). creativity of the facilitators also contributed to the development of new triggering tools. And these are two other popular songs facilitators During training, I advised facilitators that use during triggering: triggering simply aims to create a sense of ‘The fly and the shit fell in love and reproduced shame, fear and disgust and that this could cholera.’ be achieved through any other tool other, (Nhunzi nedhodhi zvakadanana zvikazvara cholera). and not just those we had discussed. I This song was composed by Pedzisai Sigauke, a encouraged them to be creative by taking project coordinator for a local NGO in Mutoko advantage of their understanding of the District. local languages and some of the common ‘Murewa you are a champion, you shit big shit.’ practices, norms and values within (Murewa makaoma, makaoma murewa munoita communities. I highlighted that most of hombe). the tools discussed in the CLTS Handbook This is usually sung when a big heap of raw shit is focused on common practices and the real- found or when shit calculation reveals the large quantities produced in the village. (Murewa is an ities of OD. However, in some cases some ancestor’s totem). of the tools were not as effective on their own – hence the need for facilitators to come up with their own creations, as long tools is strongly encouraged so that they are as they did not end up ‘teaching, preaching adapted to a specific context. In this way, or prescribing’ (from the video, ‘No shit new and relevant tools can be developed to please!’).2 In all this, we need to be cultur- assist communities to do their own analysis ally insensitive during facilitation. Ever and collectively realise the dangers of OD. It since the training, it has been our practice is good practice to share new tools with other to hold briefing meetings before and after CLTS practitioners in other communities triggering sessions to share plans and expe- and countries. It makes the triggering riences including new tools developed. process exciting and helps build confidence These meetings assist in ensuring success- among the practitioners. Innovations should ful triggering is achieved on the first also look at post triggering, verification, attempt by sharpening triggering skills, certification and celebration of ODF status. since good quality facilitation is very Finally, in his video, ‘No shit, please!’ important to successful triggering. Kamal Kar advises, ‘The journey towards an I need to emphasise that flexibility with Open Defecation Free world is long but

2 Watch online: www.cultureunplugged.com/play/556/No-Shit-Please- 72 61 l Herbert Kudzanai Chimhowa

worth taking’. My experience is that the journey is exciting and I encourage you to join CLTS practitioners and ODF commu- nities who have embarked on the journey.

CONTACT DETAILS Herbert Kudzanai Chimhowa Country CLTS Coordinator Plan Zimbabwe 7 Lezard Avenue Milton Park, Zimbabwe Tel: +263 4 791601-4 Mobile +263 912 355 106/+263 712 943 534 Skype Name: hkchimhowa Email: herbert.chimhowa@plan- international.org

REFERENCES Kar, K. with R. Chambers (2008) Handbook on Community-Led Total Sanitation. Plan: UK and Institute of Development Studies (IDS): Brighton, UK. Online: http://tinyurl.com/CLTShandbook. Full URL: www.communityledtotalsanitation.org/resource/handbook- community-led-total-sanitation Kar, K., and K. Pasteur (2005) ‘Subsidy or self-respect? Community- led total sanitation. An update on recent developments.’ IDS Working Paper 257, including reprint of IDS Working Paper 184. Institute of Development Studies: Brighton, UK. Online: http://tinyurl.com/IDS-WP-257 Full URL: www.communityledtotalsanitation.org/sites/communityledtotalsa nitation.org/files/wp257_0.pdf Kar, K. (2005) Practical Guide to Triggering Community-Led Total Sanitation (CLTS). Institute of Development Studies: Brighton, UK. Online: http://tinyurl.com/CLTStriggerguide Full URL: www.communityledtotalsanitation.org/sites/communityledtotal sanitation.org/files/Guidelines_for_triggering_CLTS_0.pdf