Abwenzi A Ana (AAA) Program Social Behavioural Change (SBC) Formative Analysis Study Ntcheu District

Save the Children International (SCI) is implementing a follow-on sponsorship program in Ntcheu District after successfully transitioning from Zomba District1. The sponsorship program Abwenzi A Ana (AAA) is implemented in four Traditional Authorities (TAs) of Kwataine, Makwangwala, Njolomole, and Champiti in Ntcheu District. The program will address barriers and drivers associated with girls experiencing sexual violence and exploitation in relation to child, early, forced marriage and unions (CEFMU), teenage pregnancy, migration and child trafficking.
This formative analysis has ascertained behaviours, norms and practices that makes girls at risk of sexual violence and exploitation at individual, household and community level. It has unearthed structural and emerging drivers for sexual violence and exploitation. The findings and insights of this formative analysis, have informed the strategic thrusts of the Social Behaviour Change (SBC) plan for the Abwenzi A Ana (AAA) Program.
Methodology: This formative analysis was qualitative skewed and done via ethnographic research. It centered on UNHCR’s 2018 PRICE (Participatory Research for Children Engagement)2 Approach that used storytelling to gather information from children and parents through Focus Group Discussions (FGDs) with 449 participants (111 girls, 112 boys, 116 women, and 110 men) and 56 key informants at community, district, and national level.
Key Findings and Insights
Social barriers and drivers that put girls at risk of sexual violence and exploitation

Girls living with stepfathers or not staying with biological parents are most likely to have limited support towards their education when in upper primary school and onwards. Making them opt for sexual relationships to meet their basic school needs- This puts them at risk of early/unplanned pregnancies.

• In some households, all family members (inclusive of children) are told to contribute to family meals etc and in a quest to bring their contribution, girls are forced to get sexual partners to support them.

• Perceived prestige on the part of parents that think having married girls is a symbol of proper upbringing.

• Cases of sexual violence and exploitation not being reported when perpetrators are stepfathers, and close family members.

• Unfriendly school environment to girls that have given birth and returned to school. They are subjected to discriminatory names such as “SIM 1”, “Ntchembele”, “Mai a Mwana” making them changing schools or dropping out altogether.

• Low access to Adolescent Sexual Reproductive Health Services (ASRH) as a result of policy barriers and non-responsive service delivery to youth and adolescents.

Economical drivers and barriers that put girls at risk of sexual violence and exploitation
• Economic gains of marriage to parents and traditional leaders through “chigula manda”- An amount paid by the groom to the family and village chief.

• Families view and perceive girls as economic footprints for their families once they get married. The expectation is that the husband will support the family economically or some of the siblings will be staying with the couple.

• Girls that cannot participate in the labor market let alone get married become victims of economic trafficking within the district (at the district centre) or in other areas such as Lilongwe, Mangochi, Zomba, Blantyre as well as in neighboring countries such as Mozambique and Zambia.

• Household and childcare responsibilities and roles are placed on women and to balance these with other agricultural chores, women solicit the support of girls to take care of younger siblings.

Cultural drivers and barriers that put girls at risk of sexual violence and exploitation
• Despite many community members knowing the definition of a child as someone less than 18 years, this understanding changes once girls are initiated. They are viewed as grown up, mature and capable of making their own decisions and fending for themselves.

• After reaching puberty, girls are coerced by community members, peers and in some cases family members to have sexual intercourse in what is called “kusasa fumbi”

• Men wanting a big family unit to be accorded Village Headman (VH) status thereby forcing girls to get married early or sometimes forced to do so.

Families conceal child marriages by taking in the young couple to stay with them and when they reach the legal age thereafter letting them to live on their own.

• Families planning to marry off girls once they are pregnant. Whereby they even drop the girl at the family of the person that has impregnated her.

• Lack of community led agency (comprised of teachers, child protection, social workers, health personnel) to provide guidance to girls and safeguard them from CEFMU. This leaves most of them vulnerable.

Policy and Regulatory Framework
• Mismatch between community/area level planning on interventions to address CEFMU with the national prevailing policies at hand.
• Advocacy efforts are driven by CSOs and not much child led and community led advocacy to address CEFMU

Pyramid of Influencers
• The pyramid of influencers for change (in order of impact) to protect girls from CEFMU and sexual violence and exploitation ranks: family members, traditional and faith leaders, school and school level structures, CPWs and community level duty bearers, and district level duty bearers and decision makers.