GENDER REPONSIVE BUDGETING CONCEPTS

 

Empowerment: The process of building capacities of women and men, boys and girls to exercise control over their own lives. Gives ability to an individual to gain self-confidence and take control of one’s life. It involves giving power to enable someone do something for him/herself, for example, the provision of education and training are some of the ways of achieving empowerment. It is also a process of providing people with an environment that can enable them to develop critical thinking skills and re-activate their minds to re-organize perceptions about themselves and the environment in which they live.

Focus Group Discussions (FGDs): are discussions taking place in small groups usually selected to provide specialized input to data collection, or to develop an idea or subject in depth for later use in interviews, surveys or a large group discussion. Focus groups are often used to define people’s concerns before designing and conducting a survey to quantify their concerns. In the IMBC process, focus groups can be an effective means to identify and understand the special needs of diverse groups, such as the very poor, PLWHA, elderly, peasants, agricultural workers, mothers of young children, youth or villages within a larger community.

 

Gender Analysis: is the process of analysing information disaggregated by gender in order to ensure that developmental benefits and community resources are effectively and equitably targeted to both women and men, and to successfully anticipate and avoid any negative impacts developmental projects may have on women or on gender relations.

 

Gender and Development (GAD): Gender and development refers to the strategy that ensures that developmental activities provide equal opportunities for both women and men. The main goal is to change or redress the inequalities between women and men for sustainable development.

 

Gender and Sex Roles: these are roles that are associated with the sex of a person. These are socially determined and can be changed. They are also culturally defined roles and responsibilities to which men and women are socialized to conform to.

 

Gender and Sex: The term gender refers to the culturally and socially determined characteristics, values, norms, roles, attitudes and beliefs attributed to women and men through socially constructed identities. Gender relationships differ from one social setting to another and can change from time to time. Sex refers to the universal biological differences between women and men – a difference that we are born with.

 

Gender aware:  means recognizing or being aware of the existence of gender and gender differences in society; recognizing that men and women are positioned differently, they have different experiences, different needs, different strengths and skills, and that these need to be considered while planning anything.

 

Gender balance: refers to the number of women versus men employed by agencies in various field and sectors. The presence of a greater number of women than men in an activity does not imply or lead to gender sensitive programming. Nor does it imply that all men are insensitive to gender issues. There is no doubt, however that a more equitable  balance of women and women at all levels in the workplace or in program delivery can create a greater  possibility to discuss and address the differential impact of policies and programs on women and men.

 

Gender Bias: Gender bias occurs when there are gender disparities and differential treatments given to people on the basis of their sex.

 

Gender Blind: This is a conscious or unconscious way of doing or saying things without recognizing or considering differences in position, needs and feelings based on gender. It is not recognized that men and women are positioned differently, have different experiences, different needs, strengths and skills, and that these need to be considered while planning anything.

 

Gender Concern: Concern about disparities which arise from different situations due to gender/status particularly in situations where those that affected do not recognize it as a problem or talk about it.

 

Gender Discrimination: Gender discrimination occurs when one sex is treated either better or worse than the other on the basis of sex.

 

Gender Division of Labour: Gender division of labour refers to the classification and allocation of tasks for women and men in managing domestic and community activities. Gender division of labour inflicts gender stereotyping.

 

Gender Equality: Gender equality refers to equal and fair treatment of women and men members of a community in the provision and access to goods and services required to meet their social needs. It includes fair treatment before the law, the undeniable right to life by each member of the community and equal opportunities to meet basic needs and improve their livelihoods.

 

Gender Equity: Equity is synonymous with fair opportunity in access to social and economic services for both women and men

 

Gender Gap: refers to the quantitative or qualitative difference between women and men in terms of access to social services and control of resources. It is a measure of gender inequality on any socio-economic indicator e.g. literacy levels, income.

 

Gender Issue: a situation when inequality and differences exist between men, women, boys and girls purely on the basis of sex. When a grievance is felt by one sex that their needs are not being met (unfair treatment).

 

Gender Mainstreaming: refers to a commitment to ensure that women’s as well as men’s concerns and experiences are integral to the design, implementation, monitoring and evaluation of all legislation, policies and programs so that women and men benefit equally and inequality is not perpetuated. The ultimate goal is to achieve gender equality. Gender mainstreaming is integral to all developmental decisions and interventions; it concerns the staffing, procedures and culture of development organizations as well as their programs; and it forms part of the responsibility of all staff.

 

Gender neutral: means the existing inequalities, roles and definitions are not considered.

 

Gender Oppression: Gender oppression is a result of imbalance of power between women and men. Gender oppression occurs when one sex is treated in cruel, harsh manner or made to feel uncomfortable or unhappy in socio-economic and political life.

 

Gender Relations: This refers to how men and women relate to each other, resulting in manifestations of gender based power especially in decision making in critical household family matters. This comes from the roles that women and men play in society and the impact of their interactions. For instance, the family provides a good example of how gender relations operate in relation to HIV and AIDS. Most often, men are at liberty to go for HTC and even go on to take ARVs without their spouses knowing while women have to let their spouses know. In some cases marriages have broken down where the wife is HIV positive and rarely in cases where the husband is HIV positive.

 

Gender Responsive Budget Analysis:  determines how and to what extent the state policy affects diverse groups of men and women as service consumers, infrastructure users, and taxpayers. It creates a foundation for implementation of the principle of equal opportunities for women and men in all spheres and enables a sustainable development of the society. It also considers the disaggregated data on women and men.

 

Gender Responsive Budgeting (GRB): is a tool that aims at integrating gender perspectives in the budgeting process. It should be viewed as an influential element of managerial activities related to development of budgets of different levels, which provides important information to specialists making decisions about allocation of budget funds.

 

Gender Sensitive Budget: a gender sensitive budget is the one that: a) ensures that the needs and interests of women and men from different social groups are addressed; b) is not a separate budget for either women or men. Instead, it brings gender awareness into the policies and budgets of government and other agencies; c) is not about 50% male: 50% female because women and men have different situations, interests and needs. In particular situations women may need more attention than men. For instance, women have extra reproductive health needs because of their childbearing role; d) combines technical knowledge for equitable policymaking with advocacy and organising to engage with powerful interests and institutions; e) recognises the ways in which (mainly) women contribute to the society and economy with their unpaid labour in bearing, rearing and caring for the people in a country.

 

Gender sensitive: means being aware and taking action against existing gender discrimination and inequalities.

 

Gender stereotyping: Gender stereotyping is a way of thinking along socially constructed gender identities that persists in people’s attitudes and practices and is also often reflected in policies and laws of a country or community. Simply put, it is an overgeneralization about the characteristics of an entire group based on gender. Gender stereotypes can have both positive and negative connotations.

 

Violence: violence refers to any act, omission or conduct by means of which physical, sexual or mental suffering is inflicted directly or indirectly, through threat, coercion, or any other means on any person with the purpose of intimidating, punishing, humiliating, maintaining sex stereotyped roles, undermining the security of a person, self-respect or diminishing physical or mental capacities.

 

Gender Based Violence (GBV): physical, mental and emotional abuse inflicted by one sex upon another based mainly on the assumption that the person inflicting the abuse has the right to do so according to socially and is culturally accepted practices and norms.  Examples are a husband correcting a wife or harmful practices such as female genital mutilation to subdue female sexual urge and keep them faithful to their husbands.  In most cases it means violence that is directed against women or that affects women disproportionately.

 

Gender/sex disaggregated data: Gender/sex disaggregated data is provided by sex (men/women; girls/boys) for identifying and highlighting the differences between women and men in all aspects of life.

 

Gender: refers to the culturally and socially determined characteristics, values, norms, roles, attitudes and beliefs attributed to women and men through a socially and culturally constructed identity of women and men in a society. It is an important variable in learning about women and men’s socially constructed options and challenges to handle neoliberalism.

 

Ice Breaker: a brief activity designed to relax, energize and mentally prepare people in meetings. Ice breakers should be social and enjoyable. The best ice breakers stimulate thinking that will help focus the participants on the topic of the meeting, and promote interaction with each other (not the facilitator). Ice breakers should be simple and should not become the main activity of the meeting. An ice breaker is used as part of an introduction whereby participants get familiarized to one another.

 

Intensive Movement Building Cycle (IMBC): refers to an animation methodology within the transformative feminist theory and ideology that involves a combination of participatory action research with grassroots activist groups, establishment and support for local knowledge centres and investigative journalism (IJ). IJ links grassroots activists, through their knowledge centres, with local press journalists. Knowledge centres are hubs for grassroots information sharing, reflection, capacity strengthening, and collective organizing and demanding accountability for social change- an important mechanism for vertical and horizontal linkages and the transformative feminist movement at grassroots level. They have proven vital in the process of engaging with policy and budget processes, the creation of a new Constitution, and demanding more accountability of elected and appointed leaders in both local and central government. Moreover, knowledge centres prepare and implement action plans to address locally identified challenges. The District Gender Festival is the climax of the IMBC at the district level whereby there is sharing among grassroots communities and LGAs. IMBC process also links grassroots communities at national level. Specifically, there are several feedback sessions whereby IMBC findings are presented to parlimentarians, Ministries, media, and CSOs as part of policy engagement to push for gender responsive policies and allocation of resources. Finally, it is important to note that all stages of IMBC are geared at facilitating the process of learning and sharing among various actors such as KCs, LGAs and others. The climax at national level is the Gender Festival.

 

Key Informant Interviews: are conversations with a purpose, but without the constraints of a formal structure. Animators record details of conversations or discussions that they have in the community or elsewhere. Key informant interviews are conducted with carefully selected persons who have key roles in the society/community that is being studied or facilitated to undertake participatory development activities. Key Informant interviews allow for the expression of diverse views that an animator may not have anticipated. They help to build animator’s detailed understanding of the community or a specific situation.

 

Neoliberalism: refers to a strand of capitalism, officially established in late 1970s, ideally embedded on maximization of entrepreneurial freedoms through private property rights, individual liberty, unencumbered markets, free trade and minimum government’s role which unfortunately leads to massive dispossession of the majority of population of their cultural and material wealth. Neoliberal crisis tendencies emanate from emphasis on endless accumulation inherent in neoliberalism leading to increasing levels of poverty and inequality, loss  of human dignities, reduction of social services for the poor, replacing community with individual freedom (Individualism) and overemphasis on personal responsibility.  Neoliberal context promotes government withdrawal from sustainable development strategies with unfettered free markets and trade, expanding and complex marketing system, political pluralism, low taxes for the rich, globalization and commodification to the disadvantage of vulnerable people including women.

 

Oppression: Use of power to maintain an unjust system. This may exist at the level of state, village or household. Women’s oppression refers to male domination used for the suppression of women. Oppression of women at household level is one of the factors fuelling HIV transmission.

 

Participant Observation: here the animator shares the life and activities of the people in the community. By staying in the community, an animator can experience and observe many activities such as preparing food, caring for the family, and income-producing or self-sustaining work and socializing. Participant observation can help the animator develop a stronger understanding of the community, while developing relationships that can help facilitate the process

 

Patriarchy: The ideology of male precedence and domination. It also refers to a situation characterised by current and historic unequal power relations between women and men whereby women are systematically disadvantaged and oppressed. It can also refer to a social system in which men are regarded as the authority within the family and society, and in which power and possessions are passed on from father to son

 

Role playing: refers to a situation whereby community members role play in a discussion or meeting in order to share their experiences and facilitate a better understanding of an issue or situation in the community. To facilitate a role play, an animator creates a scenario and a list of people (characters) involved in it. Then some community members are asked to act out the scenario, based on the characters that have been assigned to them. The role play can be presented in a fishbowl, in which the role play is performed at the centre of a circle so everyone can see. At the conclusion of the role play, community members can comment on what they observed and share ideas about how to deal with the issue or situation. Role plays can also be used to prepare for a future event, such as a meeting with an official or potential partner.

 

Rural Area: a rural area, as understood in the Tanzanian context, refers to villages and small towns/nearby urban centres in which primary production takes place and where populations are found in varying densities. These areas are characterised by a wide range of farm and non-farm activities related to primary and secondary processing, marketing and services.   Social services such as access to water, sanitation, transport, education, health and medical services are generally poorer than in the main urban centres. 

 

Socialization: A systematic and deliberate process through which men and women, boys and girls learn roles, responsibilities, expectations, attributes and attitudes in their society. This process has implications for the personality, position and condition of a person in society.  Negative socialization results in women being oppressed. For example, masculinity implies that it is acceptable for men to have multiple sexual partners. This behaviour is a key driver for HIV transmission.

 

Training: involves presenting a new concept, skill or activity, with examples and/or short practice exercises.

 

Transformative Feminism (TF): is one of the feminists schools of thought  that focuses on linking struggles of women and men with all major forms of exploitation, oppression, human rights violations and discriminations, including male domination, class exploitation, imperial domination, compradorialism, corruption, authoritarianism and dictatorship, racism, ethnicism, fundamentalism, traditionalism, and discrimination on the basis of disability, HIV, age and gender identity. Transformative feminism seeks to build an alternative world based on participatory democracy in economics, politics, culture and ideology.

 

Visioning and dream mapping: Communities working on community development plans should be thinking in broad terms about what they want to accomplish in several areas. Visioning and dream mapping can help the community define their view of the future, several years from now. Step 1: Assemble the community and prepare the room by mounting information gathered in Stage 1 on the walls. Include the community map, access to resources, the institutional diagram and other information gathered that reveals where the community is now and what it may want to change or improve. Step 2: Review key points from the information display and discuss where the community is now. Then brainstorm how the community would like to describe itself in several years. Record and group the ideas. Step 3: Draft a description of the community several years from now. If the community has drawn a community map, it may record its vision of the future on a “dream map,” which should be kept with its community map for future analysis and planning. Step 4: Review the other information that has been collected to see whether anything should be added. Visioning and dream mapping can alternatively be done as the final analytical activity before starting the process of prioritizing projects.

 

Dhana za Jinsia: JINSI na JINSIA (SEX AND GENDER)

 

Dhana ya 1:  Jinsi na Jinsia

Jinsi: Kwa kawaida, binadamu huzaliwa na jinsi ya kike au kiume. Jinsi hizi ni tofauti za   kibaologia tu. Tofauti hizi za kibaologia hazina tabaka na hazihusiana na nani kati ya mwanamke au mwanaume ni wa hali ya juu zaidi ya mwenzake. Hali ya kuzaliwa ke au me (biologia) haibadiliki. Hali hii ina majukumu yake (kama mfano, mwanamke hubeba mimba na kunyonyesha na mwanamume hutunga mimba)

 

Jinsia: Ni dhana ambayo hutumika katika kuelezea mahusiano ya kijamii yaliyojengeka kati ya mwanaume na mwanamke. Dhana hii hutumika kuelezea tafsiri ya kijamii kuhusu maana ya kuwa mwanamke au mwanaume, ikiwa inatoa utofauti katika thamani ya utu wao, stahiki na haki zao pamoja na nafasi zao kama vile: wajibu au kazi, madaraka, maamuzi, umiliki wa rasilimali n.k. Hivyo basi, dhana hii mara nyingi hutumika katika kutoa tafsiri ambayo inaelezea mahusiano yanayooundwa na jamii, na ambayo huwa nje ya tofauti za kibaolojia kati yao. Tafsri hii ya kijamii ambayo mara nyingi huimarishwa na mifumo ya kidini, kielimu na kisera/bajeti, inaashiria kumbebesha mwanamke wajibu mkubwa katika kuzalisha na kuendeleza kizazi na nguvu kazi ya jamii husika na kumnyima haki sawa na hasa usawa wa kufikia na kumiliki huduma za kijamii, raslimali za nchi, kufaidi matunda ya jasho lao pamoja na ushiriki ulio imara katika maamuzi yanayogusa maisha ya jamii kutoka ngazi ya familia, kitaifa na kimataifa. Vilevile   wakati mwingine kuondoa utu na thamani ya maisha yao kwa njia ya kuhalalisha au kuendeleza vitendo vya ukatili na udhalilishaji dhidi yao. Kwa kuwa mahusiano haya yamesababisha pengo la kijinsia yamejengwa na wanajamii (wa kiume na wa kike) yanaweza kubadilishwa na kuleta usawa wa kijinsia yenye tija katika jamii (WFT: Kitita cha Mafunzo ya Rushwa ya Ngono).

KITINI CHA UENDESHAJI WA URAGHIBISHI

 

MTANDAO WA JINSIA (TGNP}

KITINI CHA UENDESHAJI WA URAGHIBISHI

GUIDELINE FOR CONDUCTING PARTICIPATORY ACTION RESEARCH (PAR)

 SEHEMU YA KWANZA.

Maana ya urgahbishi.

Uraghbishi hutegemea imani kubwa kuhusu uwezo na uelewa wa watu. Uraghbishi unajengwa katika mtazamo alionao mraghbishi juu ya watu wengine kwa kuwaona na kuamini kwamba wana maarifa ya kutosha, uelewa kuhusu hali zao na uwezo hivyo wanahitaji kuchokozwa waweze kutafakari zaidi, kuchambua na kuchukua hatua. Mraghbishi anawawezesha watu kujifahamu wenyewe na kujiamini kwamba wanao uwezo mkubwa na ‘raghba’ yao hutokana na hali ya kujifahamu na kujiamini.

 

Misingi ya uraghbishi na sifa za mraghbishi.

§  Kiu ya haki kwa wote, hasa wale ambao wamenyanyaswa, au kukandamizwa au kunyonywa au kupuuzwa au kusahauliwa na kutengewa na mfumo

§  Imani kwamba binadamu wote wana uzoefu na ubunifu wao na hamu ya kuona kwamba uwezo na ubunifu huu unapewa uzito unaostahili

§  Kupenda kutumia ushiriki wa hali ya juu

§  Uwezo wa kuwachokoza watu ili waweze kuchambua hali halisi inayowakabili na mbinu za kuibadili hadi wachuke hatua wenyewe

§  Uwezo wa kuwasiliana na watu na kuwawezesha kama mwenzao

§  Uwezo wa kujenga muafaka na maisha na kazi ya wale anaofanya kazi nao

§  Uwezo wa kukabili hali ya migogoro na hata ugomvi

 

Aina za uraghbishi.

Kwa kuzingatia kwamba uraghbishi kweli ni mchakato kuliko tendo, yafaa kukumbuka kwamba shughuli nyingine zinaweza kutumia falsafa na mbinu za uraghbishi, lakini si uraghbishi kamili.

 

Uraghbishi kamili (mraghbishi wa ndani)

Katika uraghbishi kamili, mtu (mtumishi wa ugani, mwanaharakati, au mgeni yeyote anaenda kuishi katika jamii ambapo anataka kufanya uraghbishi. Huu ni uraghbishi kamili kwa sababu unapotembelea jamii, au hata kuendesha mafunzo huwezi kuelewa hali halisi ya jamii na wanajamii kwa muda mfupi hivyo. Aidha, inachukua muda kwa jamii kumwelewa mraghbishi, kumpima na kumwamini ili wajisikie huru kujadiliana naye.

Uraghbishi wa kutembelea (mraghbishi wan je).

Hapo mwanaharakati, mtumishi wa ugani au mgeni yeyote anaingia na kutoka katika jamii, mara nyingi kwa sababu hana muda. Hivyo hakai pale bali anaenda mara kwa mara (na mara nyingine anaishi karibu pia). Huu si uraghbishi kamili na kwa sababu mtu hana muda wa kutosha kuelewa na kueleweka, ni rahisi sana kurudia tena mbinu za uhamasishaji na kutoa ushauri bila kuelewa kwa undani. Au kwa sababu muda ni mfupi, ni rahisi kufikia kwenye maelezo badala ya maulizo, hasa kama mraghbishi hana subira.

Uraghbishi wa mafunzo/warsha

Huu nao hauwezi kuitwa uraghbishi kamili lakini mwezeshaji anaweza kutumia mbinu shirikishi na za kiraghbishi zaidi katika kuendesha warsha. Hivyo daima hataanza na mihadhara n.k. bali atajaribu kuwachokoza washiriki waseme walicho nacho wao na kujenga juu ya wanavyoona wao.

Katika uraghbishi wa aina zote, lengo kuu ni kuwahuisha, kuwazindua watu waweze kushika usukani wa maendeleo yao na maisha yao, waweze kuchambua na kuelewa kwa undani.

 

Hatua za uraghbishi.

Ili uraghbishi uweze kutimia kwa ukamilifu, inatakiwa hatua kuu tatu muhimu lazima zipitiwe. Hatua hizi zinamwezesha mraghbishi na wanajamii kuyapitia kwa makini masuala yote muhimu yanayojadiliwa kiundani kwa lengo la kuyaelewa na pia kuyapatia ufumbuzi. Hatua hizi zinafahamika kama U3 (U Tatu) ambapo ni:

 

Upimaji (Utambuzi/Uibuaji) -------------------- Uchambuzi------------ Utekelezaji

 

Lengo la uraghbishi huwa linatimia vema pale ambapo mambo yaliyoibuliwa yanaweza kuchukuliwa hatua. Wakati wa uraghbishi wanajamii wataweza kufahamu masuala kadhaa, kisha kuyachambua lakin pia watataka kucukua hatua kukabiliana na hali kadhaa. Hii ni muhimu kwa sababu inazingatia uwezo wa jamii kuleta mabadiliko na maendeleo badala ya kusubiri kufanyiwa kila kitu.

 

Upimaji:         Hali ikoje?

Uchambuzi.  Mambo gani yanasababisha hali hii?

Utekelezaji:  Hatua zinazochukuliwa kwa misingi ya upimaji na uchambuzi.

 

Upimaji

Mbinu za kuibua: Jambo la kwanza kwa mraghbishi ni kujua wanajamii wako wapi kimtazamo na kiufahamu. Hali yao ikoje, maisha wanayaonaje? kwanini wanafanya wanavyofanya, ndoto zao ni zipi, je ndoto zao zinatimilizwa na maisha wanayoishi sasa? Zinakwamishwa na nini? Katika kuibua tunaweza pia kujua mtazamo ya wanajamii na uelewa wao kuhusu masuala husika. Hivyo ni bora kutumia mbinu shirikishi zinazoibua na wakati huohuo kuongeza uchambuzi.

 

Uchambuzi

Hatua ya pili ni kuchambua yale yote yaliyojitokeza katika hatu ya kwanza. Hata tunahitaji kujua zaidi kuhusu hali na masuala husika. Mathalani mara nyingi tunapata sababu zilizo wazi, kwa mfabo tunaweza kuambiwa sababu ya wasichana wadogo kupata mimba kwenye jamii inatokana na ‘tamaa’ ama mkundi rika yanayopotosha. Lakini waraghbishi hatukomei hapo. Tunataka kuuliza zaidi na kuwaongoza wanajamii kuchambua sababu hizi za wazi ili kupata sababu za ndani na za kina, na ia kuchambua sababu za kimfumo. Vivyo hivyo, bila kuwa na dhana ya uchambuzi kijinsia inawezekana masuala ya jinsia hayataonekana.

 

Utekelezaji

Katika hali ya kawaida, kila mtu anatambua tatizo, analichambua kisha anachukua hatua. Utekelezaji utafanyika kulingana na upimaji na uchambuzi sahihi. Kuendeleza duara hili la u- tatu. Baada ya kuchukua hatua, inabidi kutambua au kupima na kuchambua tena kama hatua zilizochukuliwa zimetatua tatizo, au kubadili tatizo au kushindwa kabisa kukabili tatizo lenyewe.

 

Hata hivyo, ili U- Tatu ifanikiwe, lazima kila hatua ichukuliwe kwa usahihi.

 

Lakini hii ni duara kwa sababu baada ya kuchukua hatua, inabidi kupima na kuchambua matokeo ya hatua ili kuweza kuchukua hatua nyingine tena.

 

 

 

 

 

SEHEMU YA PILI.

 

Hatua muhimu za uraghbishi:

Mraghibishi anatakiwa kufuata hatua zifuatazo wakati anapoanza kutekeleza majukumu yake ya kiuraghibishi. Hatua pia zinahusisha mbinu anazotakiwa kutumia anapokuwa katika jamii.

 

Kujitambulisha

Mraghibishi anatakiwa kujitambulisha kwa uongozi wa jamii kabla hata ya kuanza kazi na makundi ambayo yatashiriki katika uraghbishi. Hatua muhimu inahusu kuripoti katika ofisi ya Halmashauri, kisha ofisi ya Kata ama ofisi ya kijiji husika na kukutana na viongozi akiwemo Mtendaji kata/kijiji, mwenyekiti wa kijiji/kitongoji ama ni muhimu kukutana na viongozi wote wa serikali ya kijiji.

 

Mraghbishi anajitambulisha na kuelezea kuhusu malengo ya shughuli yake na namna atakavyofanya kazi katika jamii.

 

Ni vema kuwaomba wenyeviti wa serikali za mitaa/vitongoji kukupatia makundi ya watu watakaoshiriki katika katika kazi ya uraghbishi. Kwa kuwa inaweza kuwa vigumu kuita mkutano mmoja wa kikijiji na watu wote. Mraghibishi anaweza kuomba ruhusa ya kupita mitaani/kijiji akiambatana na mwenyeji ambaye ni kiongozi wa eneo hilo. Huko ataweza kuwaomba wale walio tayari ili kukaa pamoja naye katika kikundi chenye watu kati ya sita na kumi na mbili.

 

Ni vema kuendelea kuwaomba wale walio tayari kukutana nao siku inayofuata ikiwa hamkuweza kumaliza mazoezi yote ya uraghbishi katika siku ya kwanza.

 

Ugawaji wa makundi

§  Vijana wa kike – miaka 15 – 24

§  Vijana wa kiume – miaka 15 – 24

§  Wanawake watu wazima

§  Wanaume watu wazima

§  Watu wenye ulemavu

§  Viongozi wa serikali ya kijiji

 

Unaweza kupanga makundi kulingana na mahitaji ya uraghbishi, kwa mfano:

§  Vijana wa kike – miaka 13 – 17

§  Vijana wa kiume – miaka 13 – 17

§  Vijana wa kike – miaka 18 – 24

§  Vijana wa kiume – miaka 18 – 24

Baada ya kuwapata waeleze madhumuni ya mazoezi ya uraghbishi mnayokwenda kuyafanya na hakikisha wanaelewa dhamira yako na jinsi wao watakavyonufaika na masuala yatakayoibuliwa.

 

Kila kikundi kitafanya mazoezi kama yalivyoainishwa kulingana na utaratibu wao. Kwa mfano kuna mazoezi maalum kwa kikundi cha vijana na mazoezi maalum kwa vikundi vya watu wazima. Japokuwa makundi haya yanaweza kutumia mbinu zote lakini ni muhimu kuangalia muktadha na utayari wa makundi hayo kabla ya kujaribu ama kutumia mbinu hizi.

 

Kabla ya kuanza waombe wanajamii kupanga muda gani ni mzuri kwao kwa ajili ya kufanya kazi hii. Wekeni makubaliano kuhusu muda na jinsi mtakavyoifanya. Waambie kwamba ‘hili ni zoezi la hiyari kwa ajili ya maendeleo ya jamii yao, hivyo kila mmoja ana nafasi ya kuamua kama atapenda kushiriki au lah’

 

Baada ya kupitia mazoezi yote kwa pamoja. Waambie kwamba watahitajika kwa ajili ya kufanya mrejesho katika kikao kitakachohusisha viongozi wa kijamii.

 

Katika kila kundi mraghbishi awaongoze wanakikundi kuchagua kiongozi wao. Kiongozi atakabidhiwa fimbo kama ishara ya kuwaongoza wengine na si kuwatawala. Kwa kuwa yeye ndiye amekubalika miongoni mwa wengine, atakuwa na jukumu la kuhakikisha kuwa mjadala unafuata taratibu na kila mmoja anapata nafasi ya kuchangia. Haitakuwa tena kazi ya mraghbishi kuwaamsha wanajamii wachangie bali anatakiwa kuwa na jicho la kuona nani anaweza kuchangia huku akiwasiliana na kiongozi.

 

 

MBINU ZA URAGHBISHI. UPIMAJI.

Zoezi la kwanza: NANI MWENYE NGUVU (Power Walk)

Zoezi hili litumike kwanza ili kutambua watu wenye uwezo ama wenye nguvu na uhusiano wao na makundi mbalimbali katika jamii na kuchambua kwa nini wengine wako mbele na wengine wanabaki nyuma. HATUA hii ni muhimu katika kuibua mambo ya msingi kama ya kuanza kuyachambua. Zoezi hili linaweza kuwa na mantiki zaidi iwapo wanajamii kwa pamoja wakiwemo viongozi wao pia wanaweza kushiriki ili kutambua hali halisi ya jamii yao. Wachache kulingana na namna mraghbishi atakavyopanga wanaweza kushiriki moja kwa moja na wengine wakibaki kwa ajili ya mjadala.

 

Hatua za mraghbishi:

·         Tafuta eneo la wazi lenye nafasi ya kutosha kwa watu kupiga hatua mbele angalao hatua ishirini.

·         Mgawie kila mwanajamii karatasi yenye mhusika mmoja.

·         Wahusika wawe mchanganyiko wa watu wenye uwezo, viongozi wa kijamii, watu wenye ushawishi na hata wananchi wa kawaida (diwani, mtendaji kata/kijiji, mwalimu mkuu, mfanyabiashara wa mazao n.k.) na wale wasio na uwezo (mtoto yatima wa kike na kiume, mfanyakazi wa baa, kijana wa kijiweni, msichana wa kazi wa mtendaji, msichana mwenye mtoto, n.k.) na wengine wa uwezo wa kati.

·         Wapange katika mstari mmoja wakitazame mbele mahali uliposimama.

·         Kisha waambie kwamba utasoma kauli moja baada ya nyingine. Kama jibu la mhusika ni ndiyo atapiga hatua moja kwenda mbele. Kama ni hapana na haimhusu basi atabaki palepale.

·         Zoezi litaendelea namna hiyo mpaka masuala yote ambayo yameandaliwa na mraghibishi yawe yameshasomwa yote.

·         Baada ya kumaliza kusoma na wakati tayari watu kadhaa watakuwa wamepiga, anza kuwauliza wale walio mbele wajitaje wao ni wakina nani.

·         Wahoji mmoja mmoja kulingana na uwakilishi wao. Wageukie walio nyuma na kuwaomba nao waeleze ni wakina nani.

 

Unaweza kutumia maswali haya kiujumla.

·         Kwa wale waliopo mbele, mlijisikiaje wakati mnapiga hatua zaidi ya wengine?

·         Je mlifurahi kuona wengine wakiwakaribia? Kwanini?

·         Kuna wakati wowote uligeuka nyuma kuwatazama wengine? Ulijisikiaje?

·         Kwa waliobaki nyuma; ulijisikiaje ulipoona wengine wanasonga mbele na wewe unazidi kuachwa?

·         Hali hii inalingana vipi na maisha halisi ya kijiji/kitongoji ama jamii yenu?

·         Nani anaachwa nyuma? Kwanini?

·         Ikiwa hali hii inatokea, tunaweza kuizungumziaje?

 

Mifano ya wahusika:

·         Mtendaji kata.

·         Mtendaji wa kijiji.

·         Mwenyekiti wa kijiji.

·         Mwalimu mkuu.

·         Daktari wa zahanati ya kijiji.

·         Mgambo wa kijiji.

·         Mfanyabiashara wa mazao.

·         Bibi mlezi wa yatima.

·         Msichana yatima umri wa miaka 14.

·         Mvulana yatima umri wa miaka 17.

·         Msichana mfanyakazi wa baa.

·         Mtoto wa Mtendaji kata.

·         Kijana wa kijiweni.

·         Mkulima mwanaume

·         Mama mjane mwenye watoto 6.

·         Mfanyabashara wa madini.

·         Mfugaji ndugu wa mbunge.

·         Kijana dereva wa bodaboda.

·         Mganga wa jadi.

·         Kibarua wa mashambani.

 

Mifano ya kauli

·         Nina umri wa zaidi ya miaka 30.

·         Napata angalao milo mitatu kwa siku.

·         Ninaweza kupata mkopo.

·         Sijawahi na sio rahisi kunyanyaswa kijinsia.

·         Naweza kumudu gharama katika hospitali binafsi.

·         Sina haja ya kutafuta maji.

·         Ninaweza kwenda sekondari au nimekwenda sekondari.

·         Nina mradi wa uchumi.

·         Wakija wageni maarufu kijiji napata nafasi ya kukutana nao.

·         Ninaongea kwenye mikutano ya kijiji.

·         Nashiriki katika vikao vya bajeti ya kijiji.

·         Nina uwezo wa kulipa ada ya shule.

·         Nina uwezo wa kumiliki radio na kupata taarifa mbalimbali.

·         Ninaweza kukutana na mbunge kila ninapohitaji.

 

Katika mjadala unaweza pia kuibua masuala ya kiraghbishi mliyolenga kuyatazama, mathalani masuala kuhusu mila, desturi kwa kuangalia ni nani kati ya wahusika mliowaona ambao wana nguvu na ushawishi. Vilevile inaweza kuwa masuala kuhusu maji, rasilimali, jinsia na hata ukatili wa kijinsia.

 

Zoezi la pili: UCHORAJI WA RAMANI

Baada ya kumaliza zoezi la kwanza la kuchambua watu wenye nguvu na namna utofauti wake unavyoathiri mahusiano katika jamii, mraghbishi ataanza kukaa na wanajamii kwa ajili ya zoezi la kutambua hali halisi ya jamii, kuhusu masuala yanayohitaji kufanyiwa uraghbishi mathalani mila na desturi zinazochochea ukatili kijinsia na nafasi ya mwanamke katika jamii. Uchoraji wa ramani pia utatoa mwanga mzuri wa kujua jamii ianzie wapi katika kutafuta suluhu ya matatizo yao na pia itakuwa ni chanzo cha kuweza kukusanya taarifa ndani ya kijiji na kuzitafutia ufumbuzi kwa kushirikiana. Katika ramani wanajamii wataweza kuainisha ni mazingira gani yanasababisha ama kuchochea vitendo vya ukatili kijinsia, wapi matukio haya yanatokea, nani anahusika na pia ni aina gani ya vitendo vya ukatili vinavyofahamika kwa wanajamii halikadhalika mila na desturi zilizopo.

 

Vilevile uchoraji wa ramani unawezesha kutambua mifumo mbalimbali ya kijamii inayoweza kutumika kushughulikia masuala ya mila na ukatili wa kijinsia. Wanajamii wanatakiwa kuchora ramani kwa kuonyesha mifumo na miundombinu muhimu kama majengo ya serikali, ya kijamii, nyumba za ibada, kituo cha polisi, ofisi ya asasi isiyo ya kiserikali nk.

 

Hatua za mraghbishi:

·         Tafuta eneo lenye kufaa kwa ajili ya kuchora ramani ya kijiji.

·         Wanaweza kuchora ramani chini kwenye udongo iwapo hakuna karatasi kubwa na kalamu kwa ajili ya kufanya hivyo.

·         Waambie wanajamii wachore ramani ya kijiji/kitongoji chao kwa kuonyesha mipaka ya kijiji na maeneo muhimu kama vile, barabara ‘kuu’, ofisi za serikali ya kijiji, shule, zahanati, soko, mto, kituo cha polisi nk.

·         Pia waonyeshe mahali ambapo vijana wanakutana ama hupenda kushinda kwa kuyawekea alama maeneo hayo. Wanaweza kutumia alama fulani kuonyesha mahali ambapo vijana hukutana; alama kama vile jani ama kokwa ya tunda nk.

·         Vilevile waonyeshe ni mahali gani ambapo mikutano ya kijiji ama mikutano kwa ajili ya kufanya maamuzi huwa inafanyika. Wakati wa kuonyesha waseme pia iwapo vijana wanahudhuria katika maeneo hayo ama wanashiriki vipi?

·         Wataonyesha pia mahali na huduma tofauti za kijamii zinapopatikana.

 

Mraghbishi anaweza kutumia maswali haya kuchokoza zaidi.

·         Kwa upande wa maeneo hatarishi:

o   Je ni maeneo gani ya hatari zaidi katika jamii?

o   Ni hatari zipi zinapatikana maeneo hayo?

o   Nani yupo kwenye hatari zaii katika maeneo hayo? Wanawake? Wanaume? Vijana wa kike/kiume?

o   Nani anasababisha hatari hizo?

 

·         Kwa upande wa huduma:

o   Ni huduma gani zinapatikana katika jamii?

o   Wanawake wanapata huduma zipi?

o   Vijana wa kike na wa kiume wanapata huduma hizi?

o   Nani anatoa huduma na kwa kiwango gani? Km. afya, elimu, ulinzi, ushiriki nk.

 

·         Kwa upande wa ulinzi:

o   Kuna mifumo gani katika jamii ambayo inamhakikishia mwanamke, msichana ama kijana/wanaume ulinzi dhidi ya ukatili kijinsia?

o   Nani anasimamia mifumo hiyo? Kwa kiasi gani?

o   Mifumo inaaminika? Kwa kiwango gani?

o   Changamoto zipi zinapatikana katika masuala ya ulinzi dhidi ya vitendo vya ukatili kijinsia?

 

·         Kwa upande wa utawala bora:

o   Wanasemaje kuhusu uwajibikaji wa viongozi?

o   Wanaheshimu mawazo ya wananchi?

o   Kuna uwazi? Kwa kiasi gani?

o   Kuna njia gani za kuwawajibisha viongozi wanapokiuka misingi ya utawala bora?

o   Njia hizo zinafanya kazi? Kwa kiasi gani?

 

Tanbihi:

Si lazima mraghbishi afanye yote bali kwa yale muhimu ambayo yanahitajika kwa kutegemea muktadha. Mazoezi hayapaswi kuwa marefu sana kiasi cha kuchukua muda na kuwachosha wanajamii. Vinginevyo kama kuna mjadala mkali basi mraghbishi anaweza kuendelea kwa dakika kadhaa. Muda mzuri zaidi kwa kila zoezi ni dakika arobaini ama saa moja.

 

Zoezi la tatu: MSTARI WA KALENDA (Timeline).

Hii ni mbinu kwa ajili ya kuibua kutoka katika kundi la watu wazima. Mraghbishi ahakikishe kuwa anapata kundi la watu wazima ambao wameishi katika jamii ama kijiji husika kwa muda wa kutosha kuelewa kiundani ‘historia’ ya mahali hapo. Bila shaka watakuwa wameshuhudia mabadiliko mengi katika mifumo ya maisha, uhusiano, mila na tamaduni za mahali hapo.

 

Lengo ni kuwachokoza ili waweze kuorodhesha hali halisi ya jamii yao kwa sasa kulinganisha na zamani. Mwishoni wataweza kuona ni wapi mambo yalibadilika na sababu za mabadiliko hayo.

 

Hatua za mraghbishi:

·         Waulize wanajamii ni kwa muda gani wameishi katika eneo/kijiji ama jamii hii.

·         Wanaweza kutoa mifano mmoja mmoja na utagundua kuwa pengine idadi kubwa wameishi mahali hapa kwa zaidi ya miaka 20 ama 30 nk.

·         Sasa waambie kwamba utataka kujua historia ya mahali hapa katika masuala yanayohusu uhusiano wao katika jamii na hapa mtaibua namna mila na desturi zilivyobadilika ama kutekelezwa.

·         Waambie kwamba hamtaweza kuangalia kila kitu kuhusu historia bali mambo fulani machache ili nawe ujifunze kutoka katika masimulizi yao.

 

·         Sasa waombe wachore mstari mmoja mnyoofu chini ya ardhi. Wataanza na kuweka tarehe (mwaka) ya mwanzo wanayotaka kuanza nayo km. 1973 mwanzo wa mstari. Kisha wataanza kuorodhesha matukio kadhaa yaliyojitokeza tangu wakati huo hadi kufikia sasa.

(matukio yawe yanayohusu namna uhusiano katika jamii ulivyobadilika, matukio gani yaliathiri mila na desturi zao nk)

·         Wahimize waendelee kuchora na kukukumbuka, kwa mfano ‘Vita ya Kagera’, ‘Kipindi ambacho jamii yao ilikubwa na ukame, njaa, magonjwa, vifo nk na kwamba haya yote yalibadili vipi desturi zao na kuathiri mila zao kwa namna gani.’

 

Baada ya kumaliza unaweza kupitia mstari wao na kuuliza maswali:

·         Mabadiliko haya yaliathiri vipi uhusiano kati ya wanajamii?

·         Kulikuwa na mila ama taratibu gani za kumlinda mwanamke ama kijana dhidi ya ukatili wa kijinsia?

·         Ni mila zipi zilitelekezwa? Nani alizitelekeza? Kwanini?

·         Je ni vijana ama wazee ndio walioacha mila hizi?

·         Ni wakati gani vitendo vya ukatili kijinsia vilionekana kushamiri? Kwanini?

·         Kulikuwa na utaratibu gani wa kushughulikia masuala ya ukatili kijinsia?

 

UCHAMBUZI:

 

Hatua ya pili baada ya UPIMAJI (uibuaji) ni UCHAMBUZI. Hapa mraghibishi atawaongoza wanajamii kuweza kuchambua na kujua sababu za kina kwa masuala ambayo yaliibuliwa katika hatua iliyopita ili kupata kiini cha jambo na kuweza kulishughulikia.

Zoezi la kwanza: UPANGAJI WA VIPAUMBELE 1 (Ranking)

Kupiga kura.

Zoezi hili linaweza kutumika kama zoezi la mwanzo la kujenga msingi kwa ajili ya kupata mambo ya muhimu kabisa. Itampa nafasi kila mwanajamii kupiga kura na kutaja jambo moja ambalo yeye anaamini kuwa ndilo la msingi zaidi linalohitaji kushughulikiwa kutokana na athari zake kwa jamii. Baada ya kuwa wanajamii wote wameorodhesha mambo yaliyotokana na sehemu ya kwanza ya uraghbishi, wakumbushe kuwa mtaanza kufanya tathmini ya kila mmoja. Itakuwa rahisi kwao kuyataja kwa sababu watakuwa wameshaanza kuyaibua kwenye mstari wa kalenda, na uchoraji wa ramani.

 

Hapa wanajamii watapiga kura ili kupata jambo moja la mwisho kwa kila mmoja ambalo ndilo litawekwa katika orodha ya upangaji mawe. Inategemewa kwamba kwa kuwa mawazo ya wanajamii yatatofautiana basi yale ambayo yamebaki kwa kila mmoja yatajumuishwa kati hatua inayofuata.

 

Hatua za mraghbishi:

·         Waambie wanajamii wafikiria kuhusu mila na desturi ambazo wanazifahamu na ambazo hutekelezwa mara kwa mara katika jamii.

·         Kisha wagawie kila mmoja vikaratasi vitano.

·         Kila mmoja aandike aina tano za mila na desturi katika vipande vidogo vya karatasi (ikiwa wote wanaweza kuandika). Ama wanaweza kutumia vijiti na alama tofauti.

·         Baada ya kila mmoja kuwa na vikaratasi vitano ambapo kila kimoja kimeandikwa aina ya ukatili kijinsia, sasa waambie kuwa watapaswa kufanya maamuzi magumu.

·         Waambie kuwa kila mmoja ajifikirie kwamba yupo ndani ya mtumbwi na anasafiri majini akiwa na masuala hayo matano anayotaka kuyashughulikia.

·         Lakini kwa kuwa hali ya bahari imechafuka, analazimika kuondoa baadhi ya mizigo na kuitosa baharini ili kupunguza uzito wa chombo. Hapo utamtaka kila mmoja kuondoa karatasi moja yenye aina mojawapo ya mila na desturi ambayo anahisi haina athari sana kulinganisha na nyingine.

·         Endelea kuwaambia wapunguze karatasi moja kila mara na kubaki na zile ambazo wanaona ni lazima kufika nazo pwani ili ziweze kushughulikiwa. Wataendelea  kupunguza mpaka pale watakapobaki na karatasi moja tu. Hii itamaanisha kuwa kila mmoja amebaki na suala moja ama aina moja ya mila na desturi ambayo inamkera zaidi.

·         Watake kila mmoja asome ya kwake na kisha ziandike.

·         Pitia orodha pamoja na wafahamishe kwamba haya ndio masuala ama aina za mila ambazo zina umuhimu sana kushughulikiwa. Km kurithi wajane, ukeketaji, utakasaji wa wajane wanapofiwa na waume zao, jando na unyago yenye mafunzo yasiyofaa kwa watoto, marufuku kutojadili masuala ya ukatili kijinsia, nk.

·         Yachukue masuala hayo kwa ajili ya zoezi linalofuata.

 

Zoezi la pili: UPANGAJI WA VIPAUMBELE 2

Upangaji wa mawe.

Hii ni mbinu inayotumika kwa ajili ya kuchagua mambo ambayo yana athari zaidi ya mengine katika jamii husika kutokana na mitazamo wa wanajamii. Orodha hiyo ya vitendo vya ukatili kijinsia itaweza kutokana na zoezi lililopita. Ikiwa masuala ni mengi mnaweza kupiga kura na kupata masuala matano ama sita tu ambayo itakuwa rahisi kuyapitia.

 

Hatua za mraghbishi:

·         Kwa kushirikiana na wanajamii, anza kutaja masuala yote yaliyoorodheshwa kutoka katika hatua ya kwanza ya uibuaji.

·         Waonyeshe jinsi ya kupanga mawe. Angalia mfano hapa chini

·         Baada ya kupata orodha, waambie kwamba sasa watapiga kura ili kujua athari za kila jambo na kuangalia ni nani anaathirika zaidi.

·         Wakusanye mawe madogo ishirini kwa ajili ya kuyapanga. Kisha wachore jedwali na

kuweka chumba cha kwanza ‘masuala’, halafu ‘wanaume’ na mwisho ‘wanawake’

·         Waorodheshe masuala yote kisha waanze kugawa mawe kwa kutoa idadi kubwa kwa yale yaliyo na uzito zaidi. Kama wanaona suala la kurithi wajane linahitaji uzito zaidi wanaweza kuweka mawe matano au sita, kisha kama suala la ukeketaji linafuata wanaweka mawe matatu au manne na kuzidi kufanya hivyo kwa kila jambo.

·         Waambie kwamba wanaruhusiwa kubadilisha ikiwa wamefika mwisho na hawaridhiki.

Mfano wa jedwali

Masuala	Wanawake	Wanaume
kurithi wajane	5	3
marufuku kutojadili masuala ya ukatili kijinsia	2	5
jando na unyago yenye mafunzo yasiyofaa kwa watoto	3	6
utakasaji wa wajane wanapofiwa na waume zao	4	3
ukeketaji	6	3

 

Angalizo: Epuka kumpa kila mwanajamii mawe kadhaa ili apige kura kwenye jambo analoona ni muhimu sana. Japo kwa kufanya hivi kazi itaisha haraka lakini hakutakuwa na mjadala. Wakati wa kupanga mawe wanajamii wanatakiwa kujadili, kubishana na kukubaliana. Wakati wanafanya hivi watatoa hoja ambazo ndizo msingi wa zoezi.

Hapa hoja nyingi zitaibuka na mraghbishi ataweza kuendelea kuchokoza na kuandika yatokanayo na mjadala.

 

Zoezi la tatu: MADUARA YA UCHAMBUZI (Venn Diagram).

Zoezi hili linalenga katika kuchambua namna masuala mbalimbali mathalani ya mila, desturi, ukatili kijinsia yanavyomuathiri hususani mwanamke. Mraghbishi atawachoza wanajamii ili waweze kujadili na kueleza ni nani anayeathiriwa zaidi na mila na desturi zilizotajwa. Katika makundi yatakayotajwa inaweza kujitokezwa kwamba wanawake ana vijana hasa wasichana ndio waathirika zaidi wa mila na desturi zinazotajwa. Mraghbishi ataandaa kadi za duara zenye ukubwa tofauti kulingana na orodha ya masuala ama mila na desturi zilizoorodheshwa.

 

Hatua za mraghbishi:

§  Waulize wanajamii ni mila na desturi zipi zinazotekelezwa kwa kiasi kikubwa. Kisha ile ambao inatekelezwa kwa kiasi kikubwa itapewa duara kubwa na kuandikwa humo. Hii itafuatiwa na mila ama desturi ambayo haitekelezwi sana kwa kupewa duara ndogo mpaka kufikia ile ndogo zaidi kwa mila na desturi ambazo hazitokei mara kwa mara.

§  Waambie washiriki wazunguke wakisimama kwenye duara.

§  Mwombe kiongozi aweke duara moja ndogo ambayo inamwakilisha mwanamke/mwanajamii katikati.

§  Kisha mpe mwanajamii yeyote katika kundi aweke kadi mojawapo jirani na ilipo kadi ya mwanamke. Anaweza kuweka kadi hii karibu kabisa ama mbali zaidi.

§  Bila kujali ukubwa wa kadi, kwa kadiri inavyokuwa karibu inamaanisha kwamba jambo hilo lina athari kubwa zaidi.

§  Na kwa kadiri kadi inavyokuwa mbali inamaanisha jambo hilo halina athari sana. Kwa mfano, kurithi wajane si mila inayotekelezwa kwa kiasi kikubwa hivyo ni kadi ndogo lakini inapotokea athari zake huwa ni kubwa sana. Kwa vyovyote kadi hii italetwa karibu zaidi na ilipo kadi inayomwakilisha mwanamke/mwanajamii.

§  Waruhusu wanajamii wapange kadi huku wakijadili sababu za wao kufanya hivyo, wakibishana na kueleza zaidi mpaka watakaporidhika.

 

UTEKELEZAJI.

 

Sehemu hii inahusu mbinu mbalimbali za kutumia kwa ajili ya kuweka mikakati kuhusu yale ambayo tayari makundi yamepitia. Utekelezaji utafanyika katika mkutano wa mrejesho ambapo makundi yote yatakutana pamoja na uongozi wa kijiji.

 

Mara baada ya mazoezi ya uraghbishi kwa kila kikundi, panga kuhusu mkutano wa mrejesho kwenye ngazi ya kijiji. Kila kikundi kitajiandaa kufanya mrejesho wa yale waliyoyajadili, kuyaibua

na kuyachambua. Ikiwa washiriki ni wengi basi kila kikundi kitachagua wawakilishi wawili wa kuhudhuria mrejesho wa kijiji.

 

Zoezi la kwanza: NDOTO ZETU

Baada ya kila kikundi kufanya mrejesho wake, waraghbishi wataandika yale yote ambayo yameonekana kupewa kipaumbele. Hapa lazima kuangalia ni masuala gani ambayo yanajirudia kutoka katika vikundi vyote.

 

Kwa kutegemea na muda na nafasi, inaweza kufanyika kwa kutumia makundi manne ambapo viongozi wa kijamii wanaweza kuchanganyika katika vikundi vya wanaume au kama ni viongozi wanawake katika kikundi cha wanawake na pia vijana wa kiume na wa kike.

 

Hatua za mraghibishi:

·         Waombe wanajamii wachore mstari mrefu unaojulikana kama ‘mstari wa maisha’.

Wanaweza kuugawa mstari huo katika sehemu tatu kuanzia wakati walipo sasa.

·         Sehemu ya kwanza

·         Sasa mpaka miaka mitano ijayo

·         Sehemu ya pili:

·         Miaka mitano hadi kumi

·         Sehemu ya tatu

·         Miaka kumi hadi kumi na tano/ishirini

·         Katika kila sehemu waambie wanajamii wawe huru kuchora ndoto zao kwa kuzingatia masuala yale yaliyoibuliwa katika mijadala ya vikundi na katika mrejesho.

o   Ni jamii ipi wanayoitaka katika kipindi fulani cha maisha? Wanaweza kutafuta

kauli mbiu wakati wa kuchora, km. ‘Jamii yetu bila mila kandamizi.’

o   Mabadiliko gani wanayotarajia kuyaona?

o   Aina gani ya mahusiano ambayo wangependa kuyaona baina ya wanawake, wanaume, vijana wa kiume na wa kike pamoja na watoto.

o   Mifumo gani ya ulinzi dhidi ya ukatili wa kijinsia kwa kuangalia mila na desturi zinazoweza kuongeza ulinzi.

 

·         Wanafanya hivi kwa kuchora lakini wasisitize kwamba uchoraji wao uwe na uhalisia kulingana na hali na matarajio ya jamii yao.

·         Mwishoni fanya mjadala ili kujua

o   Wanatarajia kufanya nini ili kutimiza ndoto zao?

o   Nani anaweza kufanya nini?

o   Mkakati gani wanajiwekea?

Zoezi la pili: UCHAMBUZI WA MAJUKUMU

Baada ya kuchora ndoto zote, waraghibishi wataandika kile ambacho jamii inatarajia. Hapa pia wasisahau kuhusu masuala yaliyoibuka katika mrejesho kama sehemu ya mambo muhimu yanayotakiwa kutekelezwa.

 

Hatua za mraghbishi:

Waambie wanajamii kuwa wanatakiwa kuorodhesha watu wote waliopo kwenye jamii kulingana na vyeo na majukumu yao, kwa mfano:

·         Mwenyekiti wa kijiji.

·         Mtendaji.

·         Mwenyekiti wa ulinzi na usalama.

·         Diwani.

·         Wazee wa mila.

·         Ngariba.

·         Muuguzi

·         Nyakanga/kungwi.

·         Mzee maarufu

·         Mtaalamu wa afya.

·         Asasi inayofanya kazi kijijini nk.

 

Wanajamii watachora jedwali lifuatalo na kuweka kila mmoja na nafasi yake. Kwanza wataandika jina/cheo cha mhusika katika sehemu ya jedwali inayoonyesha mhusika, halafu wataangalia kuhusu ndoto zilizopo na masuala yaliyopendekezwa kufanyika na kisha watasema kuhusu nini anapaswa kufanya ili kufikia ndoto hiyo. Katika sehemu moja wanaweza kuwa watu zaidi ya mmoja. Mwishoni watatoa alama kulingana na uwezo wake. Kwa mfano namba 1 itamaanisha uwezo mdogo na namba 10 itamaanisha uwezo mkubwa kabisa.

 

Angalia mfano

Mhusika	Suala/ndoto husika	Wajibu wake kufikia ndoto	Uwezo wake
Mtendaji	Kuunda kamati ya ulinzi na usalama	Kuweka mipango ya wananchi	10
		Kuitisha mkutano wa kijiji kujadili masuala ya ukatili wa kijinsia
Mwenyekiti wa ulinzi na usalama	Kukomesha vitendo vya ukatili	Kurudisha ulinzi shirikishi   Kuhakikisha kuwa kamati ya ulinzi	10

		inafuatilia matukio yote ya ukatili na kuyaripoti
Mzee wa mila	Kuondoa mila zote kandamizi	Kuitisha kikao cha wanamila, mangariba na makungwi ili kuajdili mila kandamizi nk.	8

 

Baada ya kufanya hivi, makundi yatapitia na kukubaliana kwa pamoja. Ikiwa muda hautoshi waraghibishi watapitia na kuweka majumuisho pamoja na kisha kurudisha nakala kwa uongozi wa kijiji kwa ajili ya utekelezaji.

 

Wakati wa mkutano wa mrejesho kijijini, wanajamii watachagua timu ya wawakilishi kwa ajili ya mrejesho kwnye ngazi ya halmashauri. Wawakilishi watapata nafasi ya kukaa na waraghbishi na kuandaa mrejesho wo kwa kuangalia masuala wanayotaka kuongea na viongozi wa serikali ambayo yanahitaji kushughulikiwa na pia wanaeleza kuhusu hatua wanazopanga kuchukua.

 

Wakati wa mrejesho wa Halmashauri, waraghbishi (wanajamii) wataomba kukutana na Mkurugenzi wa Halmashauri pamoja na wakuu wa idara husika.