Training Manual: Modules For Field Staff To Train Farmers On Tip & Gender Issues

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TRADITIONAL IRRIGATION IMPROVEMENT PROGRAMME
TRAINING MANUAL
MODULES FOR FIELD STAFF
TO TRAIN FARMERS
ON TIP & GENDER ISSUES
CONTAINS 6 MODULES, ROLE PLAYS AND PICTURES
iRC, International Wafer & SinlttiQfttftntrt

BY: EVELINE VD GRIFT P.O. Box 93190 "
TIP GENDER ADVISOR NORTHERN DISTRICTS 2509 AD The Hague, Tho Nttlwriands
SEPTEMBER 1995 202,1 -CfSTZ-
Haadquartera, P.O. Box 3941, OAR ES SALAAM telflS 1-40515/6.40592. fl«ld Office*: Same, Mwanga, Lushoto, Kllosa. Iringa. Arusha.
•fax; 051-67227,1124 Chole Road, Msasanl Peninsular
Field training on Gender Issues
CONTENTS
GENERAL GUIDELINES 2
ROLE PLAYS 7
PICTURES 15
GENDER & COMMUNICATION 1 20
GENDER AWARENESS 1 29
GENDER & WATER DISTRIBUTION 35
GENDER & COMMUNICATION 2 40
GENDER & DIVISION OF WORK AND WEALTH 2 44
GENDER & LEGAL ISSUES 52
LIBRARY IRC
PO Box 93190, 2509 AD THE HAGUE
Tel.: +31 70 30 689 80
Fax: +31 70 35 899 64
BARCODE: \
Field training on Gender Issues General guidelines
GENERAL GUIDELINES
ON TRAINING:
To reach both men and women, and to address gender issues,
following a participatory approach is crucial. In adult education
the technic of a teacher standing in front of a group and
lecturing, is not suitable. Adults have their experience and
learn more if they discover something themselves, discuss it with
others, try it out etc.
Therefore during training organized by TIP it is necessary to use

different training methods; discussion in small groups;
roleplays; pictures; games; etc. One of the effects is that more
shy participants get a more natural chance to speak, and you
often see, that groups of women and men mix, while before they
were sitting far apart.
Training is transfer of knowledge and awareness raising.

"Knowledge is power", and should be spread equally in each
society.
In all training organized by TIP make sure that men and women are
represented equally. Organize extra training for women of you see
it is necessary: that they need an extra step to catch up with
men, who in many cases have already been more exposed to training
and education.
POINTS TO REMEMBER:
1. The aim of the training should be made very clear, to avoid
confusion. In the invitation letter the subject and the aim
of the training should be mentioned. In the introduction of
the training the aim should be explained and written down, and
checked with a few participants. (Who can explain what the aim
of today is?)
2. The aim of each exercise should be linked to the overall aim

of the training. The facilitator repeats in the conclusion of
the exercise the aim of the training and how it is linked.
For instance the communication training and the exercise Who
am I? The aim of the exercise is that women realize (through
a competition game) that they have many skills and
professions, is linked to the overall aim to raise women's
self confidence and to give them a more positive self image.
Therefore in the concluding remarks can be stressed that women
have many skills and that they do have a right to talk in
meetings and that their opinion is valuable.
Field training on Gender Issues . General guidelines
3 . Always make a 'cosy' atmosphere, sit in a circle, where you
can see all participants and all can see you. Do not give them
the change to hide themselves behind each other on the second
row. For active participation of all this is very important.
4. For the gender awareness training: Link the role play of the
good example with equal gender relations with maendeleo: good
canals, well organized water distribution, get advise of
extensionists, terraced shamba, put manure and plant trees.
HOW TO USE THIS TRAINING MANUAL:

The aim of this manual is to assist in field training, have the
programme of the module, the material, the role plays etc
combined, so it can easily be used.
Most of the modules and training exercises compiled here, are

already used for some years in the varies district teams. Other
modules have been developed more recently, but have been already
trained in the field. If you need support or more experience
before you can train certain exercises in the field, please
contact one of the other teams to assist. For the legal issues
module you will probably in most cases need a resource person,
for instance from KWIECO, Moshi, mrs. Betty Minde.
Several modules contain role plays. In many cases it are short

and easy plays which can best be done by the facilitators
together with VEW's or farmers.
In other cases, for instance chapter 1 role plays of gender in
TIP, can easily be trained to village technicians or catalysts,
who can perform it in villages close to their own. In Same for
instance, the catalysts performed the role-plays with a group,
and made a tour around the WUG's. The same is valid for the role
plays in the legal issues training, also a tour by farmers can
easily be organized.
Remember that the modules can be adjusted and changed, in to any
other form, which the trainers prefer! The exercises are often
interchangeable, different combination can be made, and of course
new exercises can be added-
Most important for the trainers is to be flexible, adjust were
you think it is necessary.
Five of the six modules are meant for men and women: in the
training it is important that both are addressed. In doing real
gender training, the benefits for more equality are made clear
for men and women.
The only material that is not included in this manual are the
drawings of the gender awareness module, which are over 50
"activity" and "wealth" drawings. If you do not have them (any
more) you can contact 1 of the other teams, or the TIP
coordination office in Dar es Salaam, and ask for a new set.
HOW TO FACILITATE A GOOD MEETING:
POINTS TO REMEMBER WHEN IN FACILITATING A MEETING:
DON'T:
1. Don't dominate the discussions
2. Don't be rigid and inflexible when leading a meeting

3. Don't force your opinion on the participants
4. Don't limit participation of group members
5. Don't introduce your own agenda points as a facilitator
6. If you are the facilitator: Don't leave it to participants to
organize and lead themselves during a meeting
SrYOHTVI LAKINIHIVI
Kama darasani KatiJta aviringo
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Mkutano wa hadhara Katika mviringo
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Vikundi vya ki-holela Vikundi vidogo

HOW TO FACILITATE A GOOD MEETING:
POINTS TO REMEMBER WHEN IN FACILITATING A MEETING:
DOl
1. Set the meeting room in a participatory way
2. Participants should get the change to receive and prepare the

agenda
3. Arrive early and start on. time
4. Appoint a recorder
5. Make your opening count. Be sure to define the purpose and set
the timetable for the meeting
6. Stick to your planned agenda

7. Remain impartial
8. Balance the discussion, give participants an equal change to

talk
9. Restate the purpose and objectives periodically
10. Listen attentively to other group members
11. Summarize the group's decisions or progress at intervals

T
during the meeting : '
i
12. Diffuse hot debates

13. End with a summary of the decisions made
14. Highlight the action that should be taken by whom and when.
Jield training on Gender Issues Eole plays
ROLE PLAYS
"GENDER IN TIP SECTORS"
WHY:
To introduce the topic of gender in TIP sectors to the water
users, as the first step of awareness raising, and opening the
discussion.
The plays are aimed at mobilizing women to participate in and

ensuring their benefits of development activities (irrigation,
afforestation and soil & water conservation).
WHEN:
During implementation phase 1 (awareness raising and fulfilling
conditions).
WHO:
Because of the nature of the exercise a large group can attend,
so invite the whole water users group.
WHAT:
1 INTRODUCTION 15 min
2 PLAY BY TECHNICIANS/CATALYSTS/PERFORMERS 20 min
3 PLAY BY FARMERS 30 min
4 DISCUSSION 60 min
Field training on Gender Issues Role plays
1 INTRODUCTION ( 1 5 MIN)
Make sure the physical setting is sufficient. Ensure that as many

as possible people can comfortably look: a circle, people in
front sit etc. Also ensure women are part of circle, and can see
the performance well.
Introduce yourselves, the programme and the aim of the gathering:
a role play about gender and in afforestation (or irrigation or
soil conservation).
Explain what will happen: first a play by technicians (or
catalysts or performers), then a play by the farmers themselves,
and finally a discussion on what they have seen.
2 PLAY BY TECHNICIANS/CATALYSTS/PERFORMERS (20 MIN)

Here 6 examples of plays are given, 2 for each sector. Many
others are possible, and can be developed by team members
themselves.
3 PLAY BY FARMERS (30 MIN)

After finishing the first play, convince the farmers to also
play. Assist them were necessary, by whispering the next step in
the play. In many cases farmers play without hesitation and put
in the real situation in their area, which gives TIP the
additional change to learn something that will help project
implementation.
Sometimes it takes a while before the message of the role play

is well understood. It is possible to ask'a second and third
group of farmers to also play, you can repeat the same play
several times. You will see that new points come out when the
farmers are used to the contents and become more free to
improvise.
4 DISCUSSION (60 MIN)

The discussion afterwards is a very important part of this
awareness raising module.
Ask the farmers (men and women):
* What they have seen?
* Whether they recognize the situation?
* What can be done to improve it?
If the group is very big it is wise to split it up in to small

groups, with the same questions, and let them present it back to
the plenary meeting. You can make mixed groups, but also separate
men and women, to give women a good chance to formulate their
opinion.
8
ROLE PLAY FOR SOIL AND WATER CONSERVATION GROUP:
Participants:
1. TIP staff/technicians/land use planners.

2. Female farmers/water users.
3. Male farmers/water users.
4. Team leader or any other person necessary for your play.
Use the checklist on 'Soil & water conservation' 'land, crops
and income' to make this role play.
Adjust your play, if necessary, for the lowland.
Scene 1:
In the village a meeting is called to discuss conservation
methods. Male and female farmers are present.
The technicians only discuss with the men. Women are silent,
though sometimes show 'kidole', but that is not noticed by the
technicians.
The conclusion of the meeting is a list of names of men who want
their plots to be measured for SWC. No women are on the list,
though they do own plots: on steep slopes, and cultivate part of
the family land independently.
Scene 2:
Women discuss among themselves that they will not profit from
this development activity: the plots that will be terraced are
mainly for cash crop, and the women do not have much say about
the profit. They discuss the good and the bad sides of SWC for
women (use check list: terracing is heavy work; though it gives
more harvest, less erosion etc).
Scene 3:
One or more technician (s) have evaluated the meeting and
concluded that the land on the steep slopes (owned/cultivated by
women) is not on their list, nor are they hajppy with only men
talking and participating in swc. Therefore they have decided to
visit the women and mobilize them to participate in SWC. They
explain them different ways of SWC, that the work is not heavier
then ploughing, and can be done in groups etc.
Scene 4:
The situation after one year....
KUENDELEA NA UJAMAA KUENDELEA NA UJAMAA KUENDELEA NA UJAMAA
The focus of this scenario is on the different reasons people have for
getting involved, or not, in communal labour of some sort.
The information you have is as follows. Use this information to
develop a small dialogue/drama/role play in which the different points
of view are brought out and the reasons behind those points of view.
One of the families in a hamlet wishes to organise a Kiwili on their

shamba. They have already taken some soil and water conservation
measures on their shamba but they have been unable to take as many as
they would like. The family are sufficiently successful to feel that
their food stocks can supply the necessary food for the event. They
are not so sure that they can provide quite as much pombe as people
would like to drink but they will try their best.
Their immediate neighbours are not as successful as them and have yet
to take any soil and water conservation measures on their shamba. They
realise that 'they should have but feel the pressure of time is too
great. The male members of the household are usually away trying to
generate extra income through casual labour while the female members
of the household have much work. They would like to help their
neighbour but are worried that it will be a day without any extra
income from cash labour, only some food instead. On the other hand
they want to take part so that if they are able to organise their own
Kiwili they will be successful as they have contributed to other
peoples Kiwili.
The neighbours the other side are a more successful family who have
already covered almost all of their shamba with Fanya Juu and some
Makinga Maji Makuu. They have done this through their own efforts
(thexe are several grown up children) and by spending some money on
casual labour. They are somewhat unwilling toTjoin in the Kiwili
because they don't feel that it will benefit them,. There is nothing
left on their shamba which needs a Kiwili.
A third neighbour, who is not quite as close, is very keen on a

Kiwili. This family, who have the biggest shamba of the hamlet, have
been using their land very badly and have big problems of erosion,
rills and gullies etc. Although they are not normally very friendly to
our first family they see that by participating in the first Kiwili
they will be in a better position to call an even bigger one on their
shamba in future.
The central issue for your group to build a dialogue/drama around is

the discussion between these families concerning the request for a
Kiwili.
Please remember to regard your audience as rural people and also to

consider the physical arrangement (ie not necessarily in rows facing
you) that you might find in a rural area. You may involve your
audience in your presentation in any way you wish....
10
ROLE PLAY FOR IRRIGATION GROUP:
An irrigation programme starts in a village. The team of project
staff comes to the village to do a PRA.
Roles:
1. Irrigation technician nb 1: Is blunt in his/her performance.

Asks very direct questions, farmers feel embarrassed. He/she
does not probe the answers, excepts the first answer. For
example: 'Is there a taboo here that women should not open the
ndiva?' Woman answers: 'No'.
2. Irrigation technician nb 2: Starts his/her interviews as a
conversation and makes farmers feel comfortable. Women tell
him/her their problems concerning irrigation.
3. Female Water User nb 1 is being interviewed: answers how

according the traditional norm a woman should answer: no
problems, just except, that is how it is; Meetings and
irrigation are male issues, she does not know etc.
4. Neighbour with whom the female water user nb 1 reflects upon

the interview. Together they mention many problems they face,
but how to change? They also evaluate the interviewer; how
embarrassing to be asked those sensitive issues (in front of
men, husband?)
5. Female Water User nb 2 is being interviewed: answers freely,
how the situation really is. 'If you do not tell your problems
at the spot you go home with them', is her opinion.
6. Team leader: Is responsible for gender integration in the team

and the programme, but does not yet knc5w precisely how.
7. Any other person necessary for your play!
Scene 1:
Irrigation technician 1 interviews Female Water User 1: Use the
checklist 'water' and 'communication' to make a short interview.
Scene 2:
Female WU 1 and her neighbour reflect on the interview: she did
not dear to say anything, but this is what problems we face in
irrigation: use checklist 'water' and 'communication'(and add if
necessary).
Scene 3:
Irrigation technician 2 interviews female WU 2: a relaxed
conversation, in which the women explains many problems and gives
passible solutions: use checklist on 'water' and 'communication'.
ffcene 4:
The team sits together and discussed the research findings and
the follow up that is needed.
11
MIMI NA JIRANI MIMI NA JIRANI MIMI NA JIRANI MIMI NA JIRANI
The focus of this scenario is on how a group who share the same
secondary canal organise themselves.
The information you have is as follows. Use this information to
develop a small dialogue/drama/role play in which the different points
of view are brought out and the reasons behind those points of view.
Their are only five families who share this canal and they are fairly
equal in terms of income level etc. However, two of the families have
a large number of children and three do not. The traditional taboos
concerning women and water are no longer taken seriously in public.
However, some people, both females and males, still worry that the
taboos are true.
The two causes of conflict/debate are:
The allocation each male gives to his wife. As is common in water
users groups, the husband is given the water by the furrow committee
and it is then his right to divide it amongst the family fields as he
sees fit. An increasingly common pattern is that the cash crop shambas
(mainly under the husband's ownership) are given more than their share
of water. This makes the job of feeding the family (including the
husband1) even harder than it already is. Insufficient irrigation is
not helping the female members of each household to produce sufficient
harvests.
When a husband is away he usually allocates responsibility for opening

the gate to his shamba to his nearest neighbour. Although everyone
will say in public that this system of mutual help is working well, in
private people know that it does not. People know that when they are
away their neighbour will allocate a very smaJJl amount of water to
their shamba and their wives (quite rightly1) are' wanting to use even
this small amount on the food crops. People also know that when their
neighbour is away they will do exactly the same to him and use the
extra water on their shamba.
The central issue for your group to build a dialogue/drama around is

the debate amongst this water users group as to how the water should
be properly shared both between different shambas and within the
shambas themselves.
Please remember to regard your audience as rural people and also to
consider the physical arrangement (ie not necessarily in rows facing
you) that you might find in a rural area.. You may involve your
audience in your presentation in any way you wish....
12
ROLE PLAY FOR AFFORESTATION GROUP:
Participants:
TIP staff/technicians/forest officers

Female farmers/water users.
Male farmers/water users.
Female/male tree nursery attendants.
Team leader or any other person necessary for your play.
Use the checklist on 'afforestation' and 'women's rights'
Scene 1:
Female farmer nb 1 is at the tree nursery to ask for tree
seedlings, registers them at her husbands name. She. meets a
female attendant and they discuss: are you paid? No, ray husband
etc (use checklist 'afforestation')
The woman goes home, plants the trees on her husbands shamba,
water them for 2 years.
Scene 2:
Female farmer nb 2 is at the tree nursery to ask for tree
seedlings, registers them at her own name. Discusses with the
female tree nursery attendant: Why do you do the work and your
husbands gets paid?
The women goes home, agrees with her husband that she part of the
shamba will be hers to plant trees on. She plants the trees and
waters them for 2 years.
Scene 3:
TIP technicians) visit the tree nursery and meet the female
attendant (doing the work, who is not on the pay list), and the
2 women who have taken and planted trees.. They discuss lack of
firewood (workload), tree rights etc (use' checklist).
THE ENVIRONMENT AND DEVELOPMENT
It involves rural woman who walk further and

further to find wood for their stoves...
GJ
13
SMALL-SCALE NURSERIES OFTEN CAN BE EASILY
ESTABLISHED CLOSE TO THE AREAS AND NEEDS
OF THE FARMER. THIS HAS MANV ADVANTAGES
OVER. LARGE-SCALE, CENTRALIZED KUESEEIES
INCLUDING EASE OP TEANSPOfcTlNG SEEDLINGS
FROM THE NUGSEEIES TO THE FWSMS .
ROLE PLAY ON AFFORESTATION: HOMESTEAD NURSERIES
Participants:
1. A female farmer
2. Her husband
3. A technician (forester or village technician/catalyst)
4. Other villagers of choice!!
SCENE 1:
A woman walks home with a heavy burden of firewood on her head.
She says it becomes increasingly difficult to find firewood close
by.
Her husband comes home from work in the village nursery, and
complain that other people have not irrigated the trees, and now
his work of weeks is lost. Also he says the trees will not be
enough for everybody.
SCENE 2:
A technician comes to visit them, and they explain what their
discussion was about.
He/she asks why don't they start their own homestead nursery?
They discus the pro's and con's (for example pro's: select
species you prefer, raise the amount of trees that suits your
situation, con's: a lot of work, you need water close by etc)
They say that there is a indigenous tree species that increases

the water in the shamba, and another that gives very good timber,
is it possible to raise those? The technician explains the
benefits of traditional species.
SCENE 3:
The woman is working on the nursery, irrigating the seedlings,
and thinks aloud: 'this is really a heavy job, and am I really
going to benefit? Or do I get only the branches of the timber
trees for firewood, which still will not be sufficient! * 'I would
like a plot were I can plant trees for firewood, and maybe some
fruit trees, fruits for the children and to sell.'
She goes and discusses it with the husband and the technician.
SCENE 4:
Five years later....
14
Field training oo Gender Issues Pictures
PICTURES
WHY:
"A picture says more then a thousand words"
Pictures are a good awareness raising tool, and can be used for
many messages. Here some examples are included that can be used
to raise awareness on unequal division of work between men and
women.
WHEN:
During meetings or training. For instance if women are not
present when you want to hold a meeting in a water users group,
you can use these pictures to start the discussion on why they
did not attempt. (Too much work? No role in*^development? etc)
WHO:
For any group, you can make as many copies as you like, and
discuss in small groups, or plenary.
WHAT:
1 Show picture
2 Ask what is shown on the picture and what it means
3 Draw a conclusion and formulate solutions
15
KAZI YA MWANAMKE HAIMALIZIKI
KAMWE
IDADI YA WANAWAKE NI NUSU YA WATU WOTE DUNIANI

HUFANYA KAZI KARIBU THELUTHI MBILI YA KAZI YOTE DUNIANI
LAKINI PATO LAO NI MOJA YA KUMI YA PATO LA DUNIA
NA HUMILIKI ASIMILIA 1 YA MALI ZOTE DUNIANI
16
SIFA ZA MWANAMKE WA KIAFRIKA
1. Mnyama mwenye uzoefu mkubwa
2. Mkulima wa ardhi yote (ambayo hamiliki)
3. Kiwanda cha watoto asiomiliki
4. Mzoefu mkubwa wa kubeba maji badala ya bomba
(from: paper by hon. Maria RK Matembe, Arusha 1990)

Forum ' 8 0 . Copenhagen, 1980
18
19
Field training on Gender Issues Gender & Comunication 1
GENDER
&
COMMUNICATION 1
WHY:
To raise self confidence of women to talk in public, in meetings
and participate in decision making, through practising in
different situations.
Also the module aims at raising awareness on existing traditions
and customs that hinder women's assertiveness and participation
in formal debates and creating a more positive self image of
women.
WHEN:
During pre-agreement period, when elections are needed, or in
implementation phase 1, during awareness raising.
WHO:
About 20 women.
This module is primarily aimed at women to practise communication
in different situations, in order to gain self confidence. In
general men have less problems with speaking in public. Also if
the group is mixed the danger exist that men will dominate, women
not getting enough possibility to practise.
20
Field training on Gender Issues Gender 4 Cowunicatioa 1
WHAT:
9 am Introduction
9.45 My values
10.15 Who am I?
11.00 Role play: furrow committee meeting
11.30 Puppet play: gossiping women

12.30 Lunch
1.30 pm Skit 1 & 2
3.30 Conclusion & Evaluation
INTRODUCTION 30 MIN
After welcoming the participants and introducing yourselves and

TIP, start with explaining the aim of the training.
After that explain the programme of that day, what time lunch,
what time closing etc.
Then do a self introduction exercise with the participants:

Ball game introduction of participants: all mention
their name and for instance whether they are married
and have children; or what they did yesterday; to make
all participants at ease to contribute; the ball is
thrown to the next person, who repeats the name etc.
from his/her predecessor, and then introduces
him/herself, thus around until all the participants
had a change.
The advantage of this exercise is that the participants laugh and

become relaxed and are already used to saying something in
public.
21
Field training on Gender Issues Gender & Communication 1
2 MY V A L U E S 30 MIN
(Adapted from: 'Women working together, Suzanne Kindervatter, OEF

International)
The aim of this exercise is that the participate will discover

some of the things they like, and see that people have different
values,
Also they practise in formulating their opinion, often the

question 'what do you think about this1 is not familiar to women.
STEPS:
1. Explain that there are no right or wrong answers. We are all
different and need to respect each others differences.
2. Read the first question and ask for volunteers to answer. (If
the group is small everybody can answer).
3. Go through all (or select few) the questions the same way, it
is not necessary to write down the answers.
4. For discussion: What did you learn about yourself?
Are you used to formulating your opinion
this way? Why (not)?
5. Conclude that everybody has an opinion, that all are valuable
and interesting to listen to. The same is valid in meetings,
there is no reason to be shy to give your opinion.
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22
Field training on Gender Issues Gender £ Conaunication 1
3 WHO AM I?
(Adapted from 'Women working together1 Suzanne Kindervatter, OEF

International)
AIM:
To promote the participants self confidence in expressing
themselves, and discover the many this they are able to do.
STEPS:
1. Explain that this is a contest and that we have to split up
in 2 groups.
2. Put the flip chart on the wall, for each group 1.
3. Explain that there are many things women are able to do, that
they have many roles, and that we will list then down. The
group with the most roles wins.
4. The first group can start with mentioning 1 role (farmer,

teacher, cook, etc) The responses formalize the roles women
perform often without even knowing: for instance they sell
their products on the market, which makes them a "seller1
(Mfanya biashara) or they take care of sick children, which
makes them a 'nurse' or 'daktari') T
5. Continue until all answers are drawn from th,e group, to make
the lists as long as possible. Roles can only be put by 1
group!!
6. Point out the winning group.
7. What do they concluded themselves, looking at the list?
8. Explain that they are all winners, look at the long lists of
professions, roles they have. They are able to do so many
things!!
9. Discuss Which roles do you like most & why?
Which roles do you not like & why?
Are there roles that you would like to be or do
but that are not on the lists? How could you do
or be these things?
10. Conclude that women have many roles, even many they do not
like, but have to do. They have some influence in choosing
or changing the roles.
23
Field training on Gender Issues Gender & Communication 1
4 ROLE PLAY: FURROW COMMITTEE MEETING
Participants: about 5 men; about 5 women; 2 technicians (if

possible, not necessary).
All are present at the meeting of the furrow committee about
water distribution.
Agenda of the meeting: 1. Meeting schedule: How often should
we meet?
2. Water rotation schedule
3. Participation of women.
One women explains problems she is facing concerning water

distribution (at night, last in turn, in a rotation group with
2 men she gets water last, etc).
The other women do not say anything, but show their disapproval
for the woman who talks.
One razee is shocked about the talkative woman, and wants to hold
the meeting at the intake sight were women are not allowed to
reach.
The chairman and the secretary are prepared to listen a bit to

the woman and do not agree with the mzee, but are also rather
traditional.
Aim:
Practice talking in meetings, the role of chairman, secretary
talkative woman and mzee. To show what happens if you do or do
not talk in a meeting;
You can repeat the play 2 or 3 times, in order to let people get
used to their roles, and practise more!! Practising' is more
important then the message of the play
Evaluate: How did you feel in the different roles? What did you
see? (Shortly)
24
Field training on Gender Issues Gender & Communication
5 PUPPET PLAY: GOSSIPING WOMEN
The puppets introduce themselves (names, village) and as being

part of the meeting we just saw of the furrow committee.
They gossip about the woman who talked freely in the meeting, and
give all the reasons, traditions why she should not have talked.
Although they recognize the problems that she mentions, it still
is not proper to speak out.
They discuss the problems the woman mentioned in the meeting, and
agree that it happens and exists, but what can women do? It is
not good to talk in front of men and village leaders, women
should not be involved in cleaning the canals: it is men's
business, decent women do not give their opinion etc.
To discuss the traditions preventing women from talking in

meetings and the result if you do open your mouth. Why are women
not talking? What happens if you do not mention your problems?
What happens if you do?
Repeat: After the first performance of the puppets ask

the participants to also come and play. Repeat
this 2 or 3 times. T
Evaluate: What did you see? Do you recognise it? How can
these problems be handled?
Conclude: Women together can talk (so where lays the
communication problem?)
Traditions and customs prevent women of talking
freely.
25
Field training on Gender Issues • Gender & Communication 1
6 SKIT 1 & SKIT 2
To solve community problems women may need assistance from

authority figures, like the village chairperson, water
distributor, DED, donors, etc. Women are often hesitant to
communicate with these people, most of whom are men.
This activity provides the participants with practice in
approaching and making requests to authorities.
STEPS:
1. Divide the participants in 2 groups (if their are many not
everybody can participate, continue with the rest with
repeating the puppet play themselves) .
2. Explain and practise the skit for about 15 minutes. A skit is

a short drama or play. The players themselves create the words
and story. Encourage each group to make the skit lively and
interesting.
3. First performance in class, discuss what happened in the play,

what does it show us?
T
4. Repeat the skit 2 or 3 times. You will see, that it improves
and that people feel more comfortable in their roles. You can
also change the casting. Practising communication is very
important here!
5. Second performance in class, the same procedure as skit 1.
26
Field training on Gender Issues Gender & Comminication
SKIT 1 :
A donor visits a village to start a project. The village
government prepared a full day programme, but women are not
invited, nor part of the programme.
There is a women group, who want donor assistance for a water

storage on their plot.
Scene 1:
The women try to talk to the chairman, to get a change to talk
to the donor.
The village chairman has his own plans and does not want the
women to talk with the donor. He sends them away.
Scene 2:
The women try again, and address the DED and the donor straight
away. They get a chance to explain their proposal.
5 Participants: 2 women, 1 Chairman, 1 DED, 1 Donor
SKIT 2:
A woman wants to get an independent shamba. She wants to
cultivate a cash crop (for instance: rice), to obtain some income
for her children to go to school and for herself to start a small
project. Her husband agrees with the idea and supports her.
T
Scene 1:
The woman goes to the village government office to talk to the
chairman, secretary and a member of the village committee. She
is shy, does not explain well why she wants the plot, the village
leaders ask many questions which she can not answer, and they
accuse her of wanting to leave her husband. She leaves without
getting the plot.
Scene 2:
The women has discussed the issue thoroughly with a friend. They
have their story clear and they decide to go to the village
government together. They talk to the same people, but now they
are aware of their rights, have prepared their arguments, and
present the issue with self confidence.
The woman gets her shamba, and a registration paper.
5 Participants: 2 women, 1 village chairman, 1 village secretary,

1 member of village committee.
27
Field triining on Gender Issues Gender S Comminication 1
8 CONCLUSION & EVALUATION
Concluding questions:
What have you learned today?

What are reasons for women not to talk easily in meetings, in
public?
What will they do in the future?
What suggestions do they have?
Explain as conclusion:
Women are not free to communicate:
* If men are around

* If important people are around
* If the occasion is formal
The result is that their contribution to decision making is
limited to the informal sphere. This training is aimed to
increase their active participation in furrow committees and
decision making in general.
As causes for this problem were identified:

* Lack of self confidence of women, (thisris just my opinion,
what if nobody supports me?, they will laugh at me).
* Tradition/customs/values of the society. (Women should not
talk in front of their father in law, or their husbands; a
decent women does not give her opinion in a meeting, just
follows the advice of men etc)
* Negative self image of women (akina mama si akina mama tu?)
Evaluation:
Make a round and ask the participants to give their opinion on
today's training: What they like best? What less? How can we
improve?
After that give a piece of paper to the participants to write
down any comments (if they can not write, they leave it, or ask
help from somebody who can).
28
Field training on Gender Issues Gender k Comunication 1
GENDER
AWARENESS 1
WHY:
The aim of this module is to raise gender awareness on division
of work and wealth, and to link equal gender relation to
development.
WHEN:
During implementation phases 1.
T
WHO:
Participants are about 10 men and 10 women.
WHAT:
9 am Introduction
9.45 Exercise 1: Who does what?
11.00 Exercise 2: Who owns what?
12.00 Lunch
1 pm Role play 1: Example of unequal gender relations
2 pm Role play 2: Example of equal gender relations
3 pm Conclusion
29
Field training on Gender Issues Gender Awareness 1
1 INTRODUCTION
Aim of the training
Explain programme
Ball game (introduction of participants: all mention
their name and for instance whether they are married
and have children; or what they did yesterday; to make
all participants at ease to contribute; the ball is
thrown to the next person, who repeats the name etc.
from his/her predecessor, and then introduces
him/herself, thus around until all the participants
had a change.)
2 EXERCISE 1: WHO OWNS WHAT?
AIM:
Raise awareness about the division of labour between men and
women in that water users group.
STEPS:
1. Let the participants sit in a circle, if; the group is big,

divide them in 2 groups, both with their own, facilitator.
2. Put the picture of the 'woman1, 'both' and 'man' on the floor,
make sure that all participants can see them, that the sit in
a circle.
3. Divide the pictures of activities among the participants..
4. Let the participants put them under the picture of the man,
woman or both. It is important to stay neutral: let the
participants choose themselves, play only a facilitation role.
5. Then go slowly to each picture and discuss whether it is at
the right place, or should be moved, Who does what? If it is
done by both, ask who does the biggest percentage?
Again: it is important to stay neutral, the discussion should
be held by the farmers, only facilitate the discussion by
asking questions!!
6. Ask whether there are important activities that are missing,
if yes write them down or sketch them fast, and add them to
the other pictures that are laying on the floor.
7. Ask the participants what does this show us? How come? What
to do etc?
30
field training on Gender Issues Gender Awareness 1
3 EXERCISE 2: WHO OWNS WHAT?
1. Introduce the next exercise: "Who owns what?"

2. Put the pictures of 'woman, man and both' on the ground again,
repeat the same procedures as in the former exercise.
3. Stay impartial, let the farmers decide where to put the
pictures. Facilitate through asking questions: "If this
chicken is owned by man and woman, can the woman decide to
slaughter it, without the husbands permission? And the other
way around?"
4. Discuss: what do they conclude?
How do they compare 'Who does what1 and 'Who owns what'
What are the consequences of this situation?
How can we change it?
4 ROLE PLAY 1 & 2
1. Prepare the role plays with 4 participants. It is also

possible to do the first performance yourselves, together with
the village extension worker etc.
2. Perform the both plays in class, discussing can be held later.
Crucial to the plays is to link equal gender relations to
development. For instance because the second woman can talk
to the VEW, and goes to meetings, both husband and wife can
work on development (terraces, trees), instead of only 1
person in the family. .
3. In the play of equal gender relations make clear that husband
and wife are equal: not the wife dominating!! They cooperate
and have equal say.
4. Invite participants to also play. You will see that they
perform the real situation in their area, and put many extra
points in it!
5. Repeat the plays 2 or 3.
6. Discuss what is shown in the plays, what does it teach us,
what can we do to improve, what solutions do they have?
31
ROLE PLAY 1 : EXAMPLE OF UNEQUAL GENDER RELATIONS
MAMA Mwajuma:
10 Children
Cultivates a food crop shamba independently (spinach,
sweet potatoes)
Does not about erosion, SWC, no access to irrigation
Is not registered as water user
Does not attend meetings (her husband says it is not
necessary)
Is not aware of irrigation water schedule, plans for
maintenance, construction etc.
Has a very heavy workload, on the shamba, in the
house, to fetch water, firewood
Has hardly any say in harvest, income; only small
amounts she can sell at the market to buy sugar, sold.
BABA Mwajuma:
Is 'kali1, knows how to discipline women
Decides about everything in the house (SWC,
irrigation, harvest/income)
Does not involve mama in any decision making
Goes to all village meetings, therefore knows
irrigation schedule, plans for maintenance,
construction
SITUATION:
Baba Juma is sad about something and goes to the pub to get
drunk. He becomes very drunk, and on his way back home, falls
down and has to go to the hospital in town to get treatment. He
is gone for 2 months.
In the village construction of an intake,T terraces and tree
planting is going on. Because mama Mwajuma is never involved in
any meetings, decision making or development activities, she is
not aware of the activities that are going on. Even if she hears
she is to shy to become involved, because her husband never
allowed her.
The result is that the family does not participate in self help
of the construction, so they do not get irrigation water turn.
Also the whole village has terraces, but that family not, so
everybody plants vegetables (tomatoes, cabbage) and earns a lot
of money, but this family is behind, still cultivates on steep
slopes, with little harvest.
Further all women planted trees for firewood and timber, to
decrease their workload and earn some income, but mama Mwajuma
does not know what is going on, has to much work and is to shy
to take any decision, so also here she is not benefitting.
Baba Juma comes home and finds his family in poor health, they
had to work all (children could not go to school) and behind in
modern agriculture and development activities. They are always
sad, poor and behind in development.
32
ROLE PLAY 2 : EXAMPLE OF EQUAL GENDER RELATIONS
MAMA S o f i a :
- 3 children in good spacing
- Cultivates a shamba independently, her husband simulates her
to grow also modern crops.
- Has learned/heard about erosion and SWC
- Has an irrigation turn independently
- Is registered as water user
- Attends meetings and self help activities together with her
husband
- Is aware of irrigation water schedule, plans for
maintenance, construction etc.
- Shares heavy workload, on the shamba, in the house, to fetch
water, firewood with her husband
- Has an equal say in harvest, income; they decide when to
sell and where together, and share the income
BABA Sofia:
- Is modern, friendly character, likes to cooperate
- Decides about everything together with his wife (SWC,
irrigation, harvest/income)
- Does involve mama in any decision making
- Go together to all village meetings, therefore know
irrigation schedule, plans for maintenance, construction
SITUATION:
Baba Sofia has worked hard on his shamba, bad luck, is bitten by
a snake and has to go hospital in town to get treatment. He is
gone for 2 months.
In the village construction of an intake, terraces and tree
planting is going on. T
Because mama Sofia is involved in all meetings, decision making

or development activities, she is aware of the activities that
are going on. If she hears something new, she is interested and
becomes involved, because her husband always stimulated her..
The result is that the family does participate in self help of

the construction, so they do get irrigation water turn. The
family is the first to construct terraces and therefore mama
Sofia plants vegetables (tomatoes, cabbage, modern maize) and
earns a lot of money.
Further also mama Sofia planted trees for firewood and timber,
in her women group, to decrease their workload and earn some
income. The trees grow fast and they, expect to harvest firewood
after 1 to 2 years.
Baba Sofia comes home and finds his family in good health, the
children went to school) and the family is ahead in modern
agriculture and development activities. They plan together their
development activities for the future and live happily ever
33
field training on Gender Issues Gender Awareness 1
5 CONCLUSION & EVALUATION
Concluding questions:
What have you learned today?
What are reasons for women not to talk easily in meetings, in
public?
What will they do in the future?
What suggestions do they have?
Explain as conclusion:
The gender roles as they are defined at present are negative for
women:
* Unequal division of work (heavy workload for women).
* Unequal division of wealth (men own practically all;
traditionally including the wife).
* Unequal gender relations hinder participation of women in
development activities.
The ajja of the training is to raise awareness on the above

mentioned problems, through facil itating discussion and training.
The second aim of the training is to link 'equal gender

relations' to modern agriculture and TIP aspacts: terracing, tree
planting, good canals and well organized water distribution. At
present men sharing household tasks with their wives are ashamed
about that and say, for instance, that they have fetched wood for
repairing their house, while it is firewood. Through the role
plays in the afternoon equal gender relations are linked,with
development issues, which can be a very powerful strategy to
change something.
Evaluation:
Make a round and ask the participants to give their opinion on
today's training: What they like best? What less? How can we
improve?
After that give a piece of paper to the participants to write

down any comments (if they can not write, they leave it, or ask
help from somebody who can).
34
Field training on Gender Issues ' Gender & Hater distribution
GENDER
WATER
DISTRIBUTION
WHY:
This module presented here below concerns gender issues in water
distribution. It is meant as a tool to measure changes
(improvements) in the position of women in irrigation.
Problems are identified during PRA and training (which we hope

have improved), related to gender in water'• distribution.
The first part of thi3 module now measures and discusses the
changes, strengthens the decisions and formulates action points.
The second exercise is meant to strengthen the group, show the
benefits of cooperation.
WHEN:
During implementation phase 1 or 2, as a follow up of discussions
on gender in water distribution during PRA, meetings and other
training.
WHO:
Maximum of 15 men and 15 women.
35
Field training on Gender Issues Gender & Hater distribution
WHAT:
30 min Introduction exercise: Drawings
45 min Jump-in theatre
30 min Small group discussion

45 min Presentation of small groups
Plenary discussion on solutions
Overview of former decisions
Formulate action points
How to implement these action point?
60 min Group strengthening exercise: "Built with what you

have got"
30 min Conclusion, winding up
1 DRAWINGS:
(Adapted from 'Training for transformation1 A.Hope, S.Timmel,
C.Hodzi)
AIM:
This is an introduction exercise, it is meant to build confidence
for the more shy participants. It gives men, and women a change
to mix naturally, while in the beginning sometimes they sit
separately.
STEPS:
1. Form groups of 5 - 6 people. You can also decide to let the
whole group share all introductions.
2. Instruct them to draw a symbol of what they are, or what is
important to them. (People are often hesitant to draw at first
as they feel they are not good artists, but if you make them
realize this is not an art competition. You can, for instance,
say that it helps you to understand their lives and their
village).
3. When they have finished each person introduces her/himself and
explains the drawing they have made in the small group, or
plenary.
4. You can vary the exercise by letting the participants
interview each other about the drawing they made, and them
also introduce each other.
36
2 J U M P - I N THEATRE
AIM:
The aim of this exercise is to stimulate farmers to come up with
different scenes on what happens in their village, and how they
try to find solutions. When it is time for the farmers to 'jump-
in1 the facilitator has to stimulate people: if they whisper 'Syo
hivyo kwetu1 Nenda kuonyesha! 'mimi ningesema hivi' Ebu tuone!
etc For the people who 'freeze' it might mean that it will take
a while, before farmers take over, that does not matter, just
stay frozen, until somebody jumps in!
The scenes can be repeated as often as possible, first showing
problems, then possible solution.
SCENE 1: Played by facilitator 1 and 2

A female farmer looks at her shamba, and says it is dry, needs
irrigation
She goes to the water distributor to ask for an irrigation turn
He says: 'I already gave your husband water, so what do you come
looking for?'
Mama goes home, no water, still dry shamba
SCENE 2: Start with facilitator 1 and 2; 3 and 4 jump-in later

and take over
irrigation .
(FACILITATOR 1 AND 2 FREEZE; 3 AND 4 TAKE OVER)

He says: 'I already gave your husband water, so what do you come
looking for?1
Mama says 'I have my own plot, food for the family, so I do need
water! '
Water distributor says: 'OK, I will give you water tonight, from
saa 4 to saa 8'
Mama: 'At night is difficult for me1
He answers: 'More maneno, I already gave you water1
Mama goes home, next morning: no water, still dry shamba,
She says: Baba is on safari, I have no male children and no money
to irrigate
37
Field training on Gender Issues Gender k Hater distribution
SCENE 3: FACILITATOR 3 AND 4 START, FARMERS TAKE OVER

irrigation
(FACILITATOR 3 AND 4 FREEZE; FARMERS TAKE OVER)
SCENE 4 - ...100?
The same start, with different problems/solutions!
3 SMALL GROUP DISCUSSION

After finishing the 'jump-in theatre' the group can be split up
in 2: men and women, for discussion.
Discussion questions:
1. What have we seen?
2. How is the situation here?
3. Does it improve?
4. Did the situation change this last year?
Example that can be discussed, depending on the PRA:
* Women are not recognized as water users
* Women miss irrigation turn
:
* Women get irrigation turns at night T
* Taboo to reach the intake sight
* Female representatives, that are put on advise of TIP, are not
known to other farmers
* Women are not involved in leadership nor irrigation committee
4 PRESENTATION OF SMALL GROUPS AND PLENARY DISCUSSION
* What will we do to improve these points?

Give an overview of decisions taken by farmers during former
training, for instance:
* Discourage hindering traditions
* Women to participate in meetings and development activities
* Women try to be self confident
* Women no irrigation turn at night
* Include active women in committee
Formulate action points with group, and how to make them
effective (for instance putting in the agreement, making 2 people
per committee responsible for gender etc)
38
5 BUILD WITH WHAT YOU'VE GOT
This exercise helps a group to look at problems of co-operation and

communication. It can be great fun, (sometimes also frustrating) and good for an
evening activity.
Procedure
a. Before the exercise, the group leaders need to collect boxes of rubbish, filled
with such things as old pieces of cloth, coloured paper, pipes, tools, sticks,
stones, bottles, etc. Each box should contain about 15 or more items and
each box should be different from other boxes. You need to make one box
for every 5 or 6 participants.
b. When you begin the exercise, you explain that one of the difficulties in
development (youth groups, etc.) is putting co-operation into practice.
Rather than having an abstract discussion on co-operation, we will try to co-..•
operate.
c. Ask the participants to divide into groups of 5 or 6 people (only) and go
stand around one of the tables in the room. Then give each group a box full
of rubbish.
d. The instructions for the exercise are then given:
(1) Each group has a box of things, and the task of each group is to build
something that has meaning — it can be a symbol or something real.
(2) The group must work in silence (without words and no writing notes to
each other). They have to find other ways of communicating with each
other.
(3) They can bring 3 things from outside the box to add to their creation, if
they want to.
(4) A prize will be given to the group that builds the most creative and
clear thing. (This can be a box of biscuits or something that the winners
can share.)
(5) They have 15 minutes to complete the task.
e. After giving instructions and answering any questions, give the signal to
begin work.
f. After 15 minutes (or when it seems most groups have finished) stop the
exercise. T
g. Ask everyone to go around and look at each thing that has been built, peeing
if they can recognise what it is.
h. Then have a vote by clapping. No group can clap for its own production but
all others can clap. The group that gets the loudest clapping wins the prize.
Discussion Questions
1. What helped co-operation in your group?
2. What hindered co-operation in your group?
Were their times when you felt frustrated? Why did you feel so? What could
the group have done to help you work better in the group?
3. What have you learnt about co-operation?
4. Do these things also happen in real life? How?
5. What ways can these difficulties be overcome?
These questions 1 - 3 can be answered in the small groups. '

In the large group, each group can report back on question number a d then
the group leader can ask questions 4 and 5, putting on newsprint the points of
question number 3 and 5 only.
Time About 1 hour.
Materials Boxes full of rubbish as described at the beginning of this

exercise. One box for every 5 or 6 participants. Newsprint, tape, felt pens.
39
field training on Gender Issues Gender & Coiiunication 1
GENDER
&
COMMUNICATION 2
WHY:
This module presented here below concerns gender issues and
communication. It is meant as a tool to measure changes
(improvements) in the way women communicate and participate in
meetings and development activities

have improved), related to gender and communication.
t
The first part of this module now measures and discusses the
The second exercise is meant to strengthen the group, show the
WHEN:
During implementation phase 1 or 2, as a follow up of PRA, and
other training modules. There should be 2 to 6 months in between
the first training and this follow up.
WHO:
Maximum of 15 men and 15 women,
40
Field training on Gender Issues Gender & Conjumicatioii 2
WHAT:
30 min Introduction exercise: "The pie"
45 min Exercise: "Tulipotoka, tuliko, tuendako1
30 min Presentation of small groups

60 min Group strengthening exercise: "Ng'ombe"
1 THE PIE
(Adapted from 'Training for transformation1 A.Hope, S.Timmel,

C.Hodzi)
AIM: T
This exercise is meant as an introduction and gives the

participants a chance to think about themselves before sharing
it with the whole group.
STEPS:
1. Give each person a piece of paper and a pencil.
2. Ask each person to draw a circle, which represent their day
(you can also adjust and say it represents yesterday).
3. Ask them to think on how they spent their days: did they
travel, work on the field, wash cloths, rest, visit neighbours
etc) Make an example on a flip chart of your own day (or what
you did yesterday)
4. Invite each participant to introduce him/herself to the group,
and explain their drawing.
41
Field training on Gender Issues Gender & Connunication 2
2 TULIKOTOKA, TULIKO, TUENDAKO

This tool is meant to show changes in gender relation since the
time of our grand parents, to now, up to what we expect for our
children.
It shows that gender relations are not rigid, and that they are
constant changing. The aim is to influence these changes
positively, and formulate possible action point 'how to change'.
The group will be divided into 4 small groups:

1 women above 35 years;
1 men above 35 years;
1 group women below 35 years;
1 group men below 35 years;
Each group will answer on the following topics:
1. Meetings (Mikutano)
2. Marriage (Ndoa) (Mahari, Uchaguzi wa mchumba, Kuachana etc)
3. Gender roles in society (Mahusiano ya jamii)
Questions to answer:
How was it in the past? (specify for men and women)

How is it now? (specify for men and women)
How will it be for our children? (specify for men and women)
For example health:

Past: Traditional healers, plants as medicines,
traditional birth attendant^ (wakunga wa jadi)
etc (
Now: Combination of traditional healers and medicines and
hospitals, doctors, chemicals etc
Future: Less knowledge of traditional medicines, more focus on
chemicals and hospitals (?)
3 PRESENTATION SMALL GROUPS AND PLENARY DISCUSSION

After the small group discussion the results will be presented
plenary.
Do you agree with the presentations of other groups?
What does this show about gender relations?
What do you hope for the future?
What can we do to make those hopes come true?
Conclusion:
Traditions and customs are always changing, and so are gender
relations. We can try to influence these changes positively.
42
Field training on Gender Issues Gender i Connunication 2
4 J I G S A W COW
The aim of this exercise is to show the importance of co-operation in a group.
The animator prepares a puzzle by cutting the pictures of two cows (one white and
one black cow) into small pieces like a jigsaw puzzle.
Procedure
Divide the group into two smaller groups. Give out all the pieces of the
white cow to one group. Give the other group all the pieces of the black cow
except two, which the animator quietly steals and hides.
Explain that each piece
is a piece of meat from
the cow and each group
must put their pieces
together to make one
complete cow.
The first group will
finish quickly because
they have all the pieces.
The second group will
probably struggle for a
long time, and may call
others to help. When
they realise that some
parts are missing they
will start searching for
them.
Eventually they should find them in the pocket of the animator, and then
they can fix the cow. The animator then stops the game and asks the
following questions.
1. What were you doing during the game?
2. Why did the first group finish before the second?
3. How did the second group feel?
a. When they could not complete the cow? o
b. When they found the pieces in the animator's pocket?
4. Do you ever see anything like this happening in real life? Give examples.
5. How do others feel if one person fails to make any contribution in a meeting
or in a work project?
6. What are the results of some people contributing nothing?" O
7. What can we do to prevent this happening in our group?
Time About 1 - 11/5 hours.
Materials Two pictures of cows cut into pieces.
43
Field training on Gender Issues Gender and division of work & wealth 2
GENDER
&
DIVISION OF
WORK AND WEALTH
2
WHY:
This module presented here below concerns gender issues and
division of work and wealth. It is meant as a tool to measure
changes (improvements) in the way work and wealth is divided
among men and women in the society.
T
have improved), related to gender and communication.
The first part of this module now measures and discusses the
The second exercise is meant to strengthen the group, show, the
WHEN:
During implementation phase 1 or 2, as a follow up of PRA and
other training modules. There should be 2 to 6 months in between
the first training and this follow up.
WHO:
Maximum of 15 men and 15 women,
44
WHAT:
30 min Introduction exercise "Chapati game"
60 min Exercise: "Division of work"

Presentation of small groups
45 min Exercise "Kisa Mkasa"
60 min Group strengthening exercise: "Squares"
1 CHAPATI GAME:
AIM:
The exercise is meant as introduction, and to come into the topic
'gender roles ' .
STEPS:
1. Form groups of 2 people, by counting 1, 2, 1, 2 etc. (This
will mix men and women)
2. Inform them that they will interview their colleague, and .then
present the answers, so their colleague to the whole group.
3. Write down the questions on a flip chart:
* You name
* Profession
* 1 activity done by the opposite sex that you would not like
to do (so for men: an activity done by women that you would
not like to do)
* 1 activity done by the opposite sex that you would like
to do
You can vary the questions, make up other questions etc.
4. Give the participants 10 minutes time to interview each other
(each interview 5 min) , let them write down the answers if
necessary
5. Invite the first couple to introduce each other, and continue
like that until the everybody is introduced
45
2 DIVISION OF WORK
This tool is meant to discuss division of work between men and

women, and discuss possible changes.
Divide the group in small groups, mixed men and women.

Give the first set of pictures (men carrying firewood on his
head; women carrying firewood on her head)
Ask: "What is realistic in your area?"
Do this with the whole set of pictures
Conclusion: women have a heavy workload, show picture of a 'bad'
family: mama tired, fat baba, dirty children
Present decisions of former training
Did it improve in the last year, did men help women?
Start with second set of pictures, possible solutions (man
carries firewood on his shoulder, man brings child to the
hospital etc)
Ask whether these are possibilities, whether they can mention

other examples.
Conclusion: each men choose at least 1 thing to start this week

to help their wife.
'KISA MKASA1
Read story of baba Mkali na mama Mpole

Ask: How do you find this family?
What happened?
Does it exists here?
How can we solve it? (mention former decisions)
Read story of baba Mkarimu na mama Mdadisi
Formulate action points.
46
MAPATO NA MATUMIZI KATIKA.FAMILIA.

1. FAMILIA YA KWANZA.
Ngoja niwasimulie hadithi fupi inayohusu familia moja.

Baba wa familia hiyo anaitwa "Baba mkali" na mkewe anaitwa
"Mama mpole". Familia hii ilikuwa na watoto sita (6).
Kazi yao ilikuwa ni kilimo. Katika msimu wa kwanza,
walilima shamba lao la mahindi na maharagwe.
Walishirikiana vizuri, na walitumia juhudi kubwa,hivyo
waliweza kuvuna mavuno mazuri rano. Mahindi walipata
magunia hamsini (50), na maharagwe walivuna magunia kumi
(10).
Baba mkali aliyauza mazao hayo na alipata kiasi cha

shilingi laki tatu na nusu (350,000/=)- Mama mpole hakujua
kiasi cha fedha zilizopatikana. Lakini baba mkali alimpa
mama mpole kiasi cha shilingi elfu kumi (10,000/=) kwa
ajili ya matumizi ya nyumbani, na kununua doti moja ya
khanga. Nusu ya fedha zilizobakia alizitumia kununulia
shamba lenye miti ya miembe. Baadaye alifunga safari
kwenda kumsalimia ndugu yake Dar-es-salaam, ambako
aliziraalizia fedha zote zilizobakia. .
Kwa sababu baba mkali alikuwa ni mkali,hakumshirikisha

mkewe; na kwa sababu mama mpole alikuwa ni mpole, hakuweza
kuuliza juu ya matumizi ya fedha hizo. Mwaka uliofuata,
mama mpole alionekana kukata tamaa ya kushiriki kwenye
kilimo kwa sababu hakuridhika na matumizi ya mavuno ya
msimu uliopita.
Kwa sababu mama mpole hakuridhika, na pia fedha za matumizi

alizopewa zilikuwa ni kidogo, familia ilionekana kuwa na
afya mbaya. Msimu uliofuata, walivuna magunia machache kwa
kuwa mama mpole hakuwa na moyo wa kulima. Baba mkali naye
hakujua dukuduku la mkewe.
47
2. FAMILIA YA PI LI.
Katika kijiji fulani, kulikuwa na baba mmoja aliyekuwa
akiitwa Mkarimu, na mkewe aliitwa Mdadisi. Walikuwa na
watoto wao wanne (4).
Pia walikuwa na shamba lao dogo lililokuwa la ekari moja.
Kwa pamoja,walilitayarisha shamba lao vizuri na bila ya
kutumia pembejeo za kisasa. Walipanda maharagwe na mahindi
bila ya kutumia mbolea za kisasa wala madawa ya kuulia
wadudu.
Kwa kuwa waliweza kushirikiana vizuri katika shughuli zote
za kilimo,waliweza kuvuna magunia kumi ya mahindi, na
magunia mawili ya maharagwe.
Kwa pamoja, walijadiliana kuuza sehemu ya mavuno waliyopata
na kubakisha sehemu ya mavuno kwa ajili ya matumizi ya
fami1i a (chakula).
Jumla ya fedha walizopata zilikuwa ni shilingi elfu hamsini
na moja tu (51,000/=). Kwa pamoja walikubaliana kuweka
kiasi cha fedha hizo katika benki, na kiasi kilichobakia
kwa ajili ya kununulia nguo na matumizi mengine ya familia.
Msimu uliofuata, waliamua kuchukua kiasi fulani kutoka
benki na kununulia pembejeo za kisasa za kilimo, ikiwa ni
pamoja na mbolea za kisasa na madawa. Matokeo yake ni
kwamba, mavuno yaliongezeka sana na baada ya misimu mitatu
kwa pamoja walijadiliana na kununua mabati kwa ajili ya
kuandaa kujenga nyumba ya kisasa.
48
field training on Gender Issues Gender and division of work 4 wealth 2
4 SQUARES
This exercise helps a group to analyse some of the elements of co-operation to

look at their own behaviour when working in a group. It is a good exercise for an
evening activity. (It is best to use the exercise with people who have a similar formal
educational background. This exercise is based on geometry and some peope who
have little formal education may find the game too difficult and it could re-enforce
their feeling of 'not being educated'.)
Procedure
1. The animator begins by explaining that we want to look at what is essential
to successful group co-operation.
2. Ask the participants to form groups of five and to sit around a table. (It is
possible to have one extra person to observe each group.)
3. The animator then reads the instructions to the whole group.
Instructions: Each of you will have an envelope which has pieces of
cardboard for forming squares. When the animator gives the
signal to begin, the task of your group is to form five squares
of equal size. The task will not be completed until each
individual has before him or her a perfect square of the same
size as those in front of the other group members.
Rules
a. No member may speak. The task must be done in silence;
b. You may not take or ask for a piece from a n / other person but you can
give pieces to others.
4. Ask if there are any questions and answer them.
5. Give each group of five a set of squares in the five envelopes.
6. Ask the groups to begin work. The animator watches the tables during the
exercise to enforce the rules.
7. When the task is completed, ask each group to discuss the following
questions.
(From 'Training for transformation1 K. Hope, S. Timel, C. Hodzi)
49
a. In what way do you think each of you helped or hindered the group in
completing its task?
b. How did members feel when someone holding a key piece did not see the
solution?
c. How did members feel when someone completed a square incorrectly and
then sat back without helping the group further?
d. What feelings did they think that person had?
e. How did members feel about the person who could not see the solution as
quickly as others?
f. How are some of the things you learnt from this game true of real life and
problems you have in your own situation?
After these questions are discussed in small groups, call the whole group together
for a discussion on question number 6. Add a final question for the whole group.
g. What have we learnt about co-operation?

This question can be discussed in groups of 3's and then shared, putting up points on
newsprint.
Summary
Some points that may arise from the group can be summarised by the animator
in the following points:
a. Each person should understand the total problem.
b. Each person needs to understand how to contribute towards solving the
problem.
c. Each person needs to be aware of the potential contributions of other
members in a group. (
d. When working co-operatively in groups, we need to recognise the problems
of other people in order to help them to make their maxium contribution.
e. Groups that pay attention to helping each other work well are likely to be
more effective than groups which ignore each other.
Variation
If you have observers or if one group is having real difficulty in finishing the task,
the observer or a member from a different group can tap someone in the group
having difficulty and take their place. However, that person can refuse the 'aid' if
they do not want help.
Time About 1 — 1V2 hours.
Materials A room with enough tables and chairs. Sets of broken squares made up
for the number of participants in the group, newsprint, tape, felt pens.
(Fron: 'Training for transfornation' fc. Hope, S. Tiuel, C. Hodzi)
50
Directions for Making a Set of Broken Squares
A set consists of five envelopes containing pieces of cardboard cut

into different patterns which, when properly arranged, will form five
squares of equal size. One set should be provided for each group of five
1
p e r s o n s . . ' ' " ' ' " ' • •''•••> "•• •• 1 ;1: :
' ' -1-- •-^: :.-•:•: •••••.: o r ' ' - - . - - : . \ - — : : \ : : . / ' .•
To prepare a set, cut out five cardboard squares, each exactly 6" x
6". Place the squares in a row and mark them as below, pencilling the
letters lightly;so they can be erased. ;: ; '
f \ a N. (j /
f /
3" \
4- b \ 6"
T.3" \ C ' C e
f
I aV /
•3"->
m
m
The lines-should be so drawn that when cut out, all pieces marked
•a' will be of exactly the same size, all pieces marked 'c! of the same
size, and so on..!By using several combinations, two squares can be-,:.
formed, but only one combination will form all five squares, each 6" x
STAfter drawing the lines on the squares and labelling the sections with
letters, cut; each;square along the lines into smaller pieces to make the
parts of the puzzle- • . " • • ' ; :: ':;'::-'-\
•••>" ' M a r k each.of; five envelopes A, B, C, D, and E. Distribute the
cardboard: piece; in the five envelopes as follows:
Envelope A has pieces, i, h, e
Envelope B has pieces, a, a, a, c
Envelope C has pieces a, j
Envelope D has pieces d, f
Envelope E has pieces g, b, f, c
Erase the pencilled letter from each piece and write, instead, the
appropriate envelope letter, as Envelope A, Envelope B, etc. This will
make it easy to return the pieces to the proper envelope for subsequent
use another time.
51
Field training on Gender Issues Gender & legal issues
GENDER
&
LEGAL ISSUES
WHY:
The aim of this module is to raise knowledge on how legal issues
are related to gender. What the rights are of men and women
regarding the national and the customary law, and how these 2
relate.
WHEN:
During implementation phase 1 or 2. After longer time TIP
intervention in the area. Farmers should already be aware of .what
gender issues are, and the other modules should have been trained
first.
WHO:
In this training it is possible to invite a large group of
farmers (up to 60).
Another group is possible: train village technicians (up to 25).
In most cases it will be necessary to invite a resource person,
who knows the law very well (for example mrs. Betty Minde from
Moahi).
52
Field training on Gender Issues Gender & legal issues
WHAT:
Dav 1:
9 pm Introduction participants
9.30 Who is an African woman?
(See page 15 - 19, pictures)
10.00 Introduction Gender and legal issues 1
11.00 Case study Land Law in small groups 2
12.30 Lunch
2 pm Presentation of small groups
3.00 Discussion
3.30 Explanation Land Law
Dav 2
9 pm Case study Law of Marriage 4
10 .00 Presentation of small groups
11 .00 Discussion
11 .30 Explanation Law of Marriage 5
12 .30 Lunch
2 pm Case study Law of Inheritance

3. 00 Presentation of small groups
3. 00 Discussion
3. 30 Explanation Law of Inheritance
Dav 3:
9 pm Preparation role plays
11.00 Play 1 8
11.30 Discussion
12.30 Lunch
2 pm Play 2 9
2.30 Play 3 10
3.00 Discussion
4.00 Conclusion and Evaluation
53
Bole P I air on
EFFECTS OF U3ICTS LAHD fflTOOTTT PROPER

REGISTRATION*
According to Tit "Policy we a s s i s t s troraen to access

to land.
kuona shamba na kikarataai cha sigara chenyeraaandishik i m

araekubali kuto3 na kwenda Tcwaonyeaha eneo lonyewe.
Fanawake — TTanalina na Icuvuna.

— Katuta na miti iraepandwa.
— Kupanua shamba,
ffzee — Kuona uzalishaji uraeonêzeka f na raipango ya akina mama
inaanaa kushamiri, Akapatwa na wivu,
Asubuhi, alikwenda kTronye eneo l a kiktindi na akawakuta,

Kuanzia maimu ujao moilime tona h i l i ahamba l a mtoto
aliyeoa atafika hapa viki ijayo»
Shamba nl raali yetu kwa sababu uraetupa kwa maandiahi

rabel© ya raashahldi sasa utalichukua je ?
— Siai hatukubali,
— ITendoni popote ehamba ni Innguna atakayeingiza raiguu
hapa nitamkata mapanâ,
— Akomshauahi msee toka l i n i rawanamke akapewa shamba.
TIP Pokea Tatiao l a kikundi cha akina mama la kunvanpr1 anywa

shamba,
Elimu ya land rights tukatoa uahauri tufanye kikao
ambacho kutakmrepo na vion^jozi wa kijiî na kata.
Kutoa utaratibu va kurailiki ardhi., itaelezewa na
Technician arabapo atavaztingtirazia assessors, clan elders
¥111 - ataelezoa kuhusu n i l a na desturi zimi-vyo wa kanda-
miza-wanawake, na jinai ya kuyatatua.
54
LftW AND G Q O E R .
increased awareness on gender issues or necessity requires a deep

examination of the law. Gender refers to the relationship between
men and women; and such relationships one socially construed and
one thus subject to change. Sex on the other hand concerns the biological
differences between men and women and cannot be changed ttatnen issues concern
issues defined by the biological, role women have for instance giving
birth.
e
Msn and women have different gender roles which amm classified into
three main categories:-
a) Danestic and household tasks. Ihese are also referred to
as Reproductive tasks.
b) Looking for resources for tne household.
•Ihese are called Productive tasKs.
c) Social or Camunity tasks
Gender relations are a creation of roan and are defined by beliefs, traditions
politics etc. The underlying values are part of an idedogy in which
subordination of women is Cannon. Thus the relationships between men and
Vfcmen find expression in the law. Law written or unwritten always
Jive a reflection of the wishes of those people who have the power.
Power is men centred and the law over the years has given prcroinanC.C
to men and some tines even forgot that Women need protection.
The struggle to change gender relations is also a struggle to overhaul

the existing legal slystem.
Customary law for instance, regards wonen as iJiferior with little or no

rights at all and with no power to make decisions. Major issues of concern
to the catmunity as a whole and the family in particular are men issues.
Household issues qiwi regarded inferior belong to the domain of wonen.
Ihe majority of the population are governed by such law.
Even the modern law that is passed by Parliament mainly styled under the
British system, the interpretation reflects the customary law and practice.
Outlook. The constitution contains the saw called Bill of Rights, according
to which all people roan and wctnen alike are regarded as equal before the law.
But the very constitution recognises Qlstotnary law which does not afford
equal opportunity to all. This is the critical issue of concern hence the
struggle for change.
the overall legal environment in which gender issues are introduced is

hostile and it is the objective of this training to discover the hostile
aspects with the view to struggle for cnange.
55 •
MFANO KUHUSU ARDHI
Naziki ameolewa na bwana Elinazi. Wana watoto wanne wote chini

ya umri miaka kumi. Naziki ni mwanamke mchapakazi kijini kwake
na anafanya kazi katika shamba la mume wake ambalo lina kahawa,
ndizi na mahindi. Anafanya kazi siku nzima kuanza saa kumi na
moja asubuhi hadi saa nne za usiku, Mume wake ni mfanyabiashara
Mwanza. Hufika nyumbani kwake katika kijiji kiitwacho Heikeyu
mara moja kwa rawaka wakati wa Krismasi kwa muda wa wiki tatu tu.
Watumishi wa idara ya ushirika na wataalamu wengine wanatembelea

kijiji cha Heikeyu na wanamkuta Naziki anavuna kahawa. Wataalamu
hawa wanataka kujua kama Naziki ni mwanachama wa. chama cha
ushiriki na iwapo amewahi kuhudhuria semina mbalimbali
zilizoandaliwa kwa ajili ya wanachama wa ushirika. Semina za
kilimo'bora na umwagiliaji. Naziki anaonekana kutokuelewa na
anapatwa na bumbuazi.
Naziki i japokuwa anafanya kazi zote katika shamba la kahawa ikiwa
ni pamoja na kubeba kahawa, kupeleka katika chama cha ushirika
kuuza, hahurusiwi na mume wake kushiriki' kama mwanachama au hata
kupokea fedha za mauzo ya kahawa. Fedha zote huwekwa kwenye
akaunti ya bwana Elinazi ambaye ndiye anahesabika kama
mwanachama. Naziki amechukia hali. ya mambo ilivyo lakini yeye ni
nani kubadili mambo?
Mama mkwe wake aliwahi kumwambia mara moja kwamba ni dalili ya
mwanamke mwenye tabia mbaya kuuliza mambo ya wanaume. Naziki
anamwamini mama mkwe wake kwani anajua sifa zote nzuri na mbaya
za mwanamke. Naziki pia amemuona mama yake akipitia maishi ya
aina hiyo na alipata sifa nzuri.
Elinazi alifika Desemba kama kawaida yake lakini safari hii
anaonekana dhaifu sana. Naziki anashangaa kitu gani kimempata
mume wake? Mama mkwe naye ana wasiwasi mkubwk.Kwa ujumla familia
yote inahofia maisha ya Elinazi. Mbuzi za kutam'bikia zinachinjwa
kujaribu kuomba msamaha kwa waliotangulia kufa iwapo kuna
aliyekasirika. Hata hivyo siku moja kabla ya Krismasi Elinazi
anafariki.
Mapambano sasa yanaanza kufuatia kifo cha Elinazi. Nani atakuwa

mrithi kwani Elinazi ana mali Same, Mwanza na Moshi? Siku ya
matanga, wanawake wengine watatu wanafika, kila mmoja ana watoto
wawali, wote chini ya umri wa miaka kumi. Ukoo unasisitiza watoto
wachukuliwe na Naziki ijapokuwa maoni yake hayaulizwi.
Tuvako ni mdogo wa Elinazi. Ukoo umemchagua yeye awe mrithi na

anarithi mali, Naziki na watoto wote wa-manahemu. Tuvako ana sifa
kijiji Heikeyu ya kujua kukomesha wanawake. Naziki ambaye alizoea
kuishi peke yake bila bugudha, angalau miezi kumi na moja katika
mwaka, sasa ana mume ambaye anampiga angalau mara mbili kwa
mwezi .
Naziki anaona shida sana na anapanga kuondoka. Lakini aende wapi
na watoto wengi hivyo? Kaka zake Naziki wamesikia mpango wake na
wamemuonya asithubutu kufanya kosa kama hilo.
56
Mali yote iliyokuwa Mwanza hajawahi kuiona na hathubutu kuuliza.
Hali yake Naziki inazidi kudidimia siku hadi siku na anafanya
uamuzi wa kumwambia Paroko wa enoe lake, Paroko anamshauri asali
sana kila siku. Paroko pia anamtembelea nyumbani kwa sala.
Watoto wa Naziki hawawezi kwenda shule kwa sababu hakuna fedha.

Hata hivyo, baba yao marehemu alikuwa hana elimu lakini alikuwa
na mali. Jambo hili linamuudhi sana sana Naziki lakini afanyaje?
Shamba lake pia limegawanywa ili kuwapa nafasi watoto wa wanawake
wengine walioletwa siku ya matanga.
Ijapokuwa maisha ya Naziki yalijaa matatizo alionekana
anatabasamu kwa sababu hayo ndiyo maisha ya mwanamke wa kiafrika
na anatarajiwa ajivunie hali hiyo. Jitihada yoyote ya kuuliza
hali ya mambo ilivyo itajibiwa kwa kukumbushwa mila na desturi
za Wapare ambazo kwa karne nyingi zimedumishwa na zimeweka jamii
pamoja.
MASWALI:
1. Je, huu ni mafano halisi?
2. Je, matukio kama haya huathiri kazi zenu?
3. Unatatua vipi tatizo kama hili?
T
4. Toa mifano mingine.
5. Kwa nini wanawake hawaruhusiwi kuirithi?

6. Ni wakati gani wanaruhusiwa kurithi?
7. Ni sehemu gani ya mali za marehemu mwanamke anarushusiwa
kurithi?
8. Je, watoto nje ya ndoa wanaweza kurithi?
9. Ni nani watoto nje ya ndoa?
57
CASE STUDY
Madedo is Married to Ndekixo. They have • 4 children all below 10 years

old. Madedo is an active lady in the Village she works in the Shainba
of her husband where they grow coffee, bananas and maize. She
works all day long from 5 an\ to 10 pm. Her husband works in
Mwanza as a businessman. He cones horns during Christimass for
three weeks every year.
The cooperative officers and other extension staff visit the villages
and they find Madedo busy picking coffee. The officers wanted
.to know whether Madedo is a member of the cooperative Society and
whether she has attended any of the seminars . organized for Cooperative
members. Seminars for better farming methods including the possibility
of irrigation,Madedo looks blank as she does not understand. Madedo although
she does all the look in the coffee shamba including oa«£i»^ the
coffee to the Society for marketing, she is not allowed by the husband bo
participate either as a member or even to collect the proceeds of the sale
of coffee. The money is credited into Ndekiro's passbook within the Society.
Madedo hates the way things are but who is she to change things. Her mother
inlaw once told her it is a sign of bad woman to question things about men.
Madedo believes her mother in law who knows all the good qualities of a
Woman and bad ones. She herself has seen her mother go through the same
experience and she was happy and proved to be a woman and earned a great .
reputation for being a well behaved woman.
Ndekiro comes in December as usual and this tima he looks very weak. Madedo
wonders what has happened to her husband. The mother in law also is
worried and all family members. Goats are alU%tcx"od to consult the great
grand parents who may be annoyed - but nothing ^ day(before Christimass
Ndekiro dies. The struggle now begins, who will ^baai. Ndekiro who had
properties both in Moshi and Mwanza? t%the Matanga day three other Wonen
appear each with two children also below the age of ten. The family insists the
children must be taken by Madedo^ Whose opion is not required. Ndekiro's
younger brother Madio inherits Madedo and the children. Madio has the
reputation in the village, he can dispiine Woman. Madedo who was used to
being alone for at least 11 months in a year now has a husband who beats
her at least twice in a month. Madedo .wants to leave the Matrimonial hate but
where can she go with so many children? Her own brothers warned her never to
make the mestake of leaving the home where she belongs.
58
All the 'property' which was allegedly in Mwanza she never saw it and she
cannot ask. Her condition grows worse each day and she decides to confide
to a Parish priest. The advise she gets is that she itust pray everyday.
The priest even visits the hone sanefcUnes for prayers.
Madedo's children cannot go to school because there is no money ,
after all their father was not educated but.he had wealth. This
frustrates Madedo but what can she do? Her Shamba has also
been subdivided so as to accomodate the other children who
were brought on the matanga day.
Although Madedo's life was full of miseries she was full of

smiles because thats the life of an african Woman and one must be
proud of it! Any attempt to question the status quo, one would be
reminded of the cardinal rules of the Customary law of the tribe
which over the years have kept families closely unit together.
QUESTIONS:
1. Is this a typical experience in your field?

2. Do such experiences frustrate your Pursuits in the
field.
3. How do you takle them?

T
4. Give other examples.
59
COPYRIGHT: Betty Kinde q •
Mik M Pfmiri
SHERIA ZA ARDHI
vrrAM^TtTTTT Sheria hizi hazikuandikwa. Kila kabila Una sheria zak
1J) UTANGULIZI zinazosimamia umilikaji wa ardhi. m
Afdhim nyenzomojawapomuhimukatikamaendeieo Sheria hizi hutumikakwa ardhi yoteambayohaikuandikishwe

yabinadamu. Ardhi huhifadhi.uhafwaviumbena mimea Hii ina maana kuwa sehemu kubwa ya nchi inasimaraiw
kwakuwapachakulanamahiujimengineyo. Upatikanajiwa s h e r i a m m i l a n a d e s t u r i M aeneo y o t ^ y a
iliUlamaciLinisitura^
umiziyakekwa
Hivyoupatikanajiwa matumizi binadamunimasuala
yakekwabinadamu nimasuala M
muhimu. jHaki ya kumiliki ardhi kwa mujibu wa mila na desturiB.
makabila mengi Tanzania ni ya wanaume. Wanawaki
Sheria za nchi zimewekataratibu za kumiliki na kutumia. h u h e s a biwa kama mali nyinginezo hivyo, humilikiwa am,
ardhi. Sheria hizo kwa ujumla hazitoi haki sawa kwa watt: w a U me zaoaubaba,kaka,au ndugu zaowakiumewalibteuL
woter* hivyo kuchangiamaendeleodum^^
za makabila mengi mfano wachagga, haki ya mwananM
1.1 SHERIA ZA ARDH£ ZITUMIKAZO TANZANIA ^ ^ ardhi inayotambulika ni ile ya kutumia ardhi w a k a t i l
uhai wake tu. Matumizi hayo hata kama amefanya mastawij
Tanzania inasheria zifuatazo zinazosimamia umilikaji wa y a kudurau kama kujenga nyumba na kudtesha numea^
art u
" - . kudumunakuishi katika ardhi hiyo kwa muda mrefumsimam
! haubadiliki. Mwanarake haruhusiwi kuuza, kumrithiafc
mtoto wake au mtu.rawingine, au kutumia ardhi kap.
dhamana ya mkopo bila idhini ya mume au ndugu wa kium<
anayesimamia ardhi inayohusika. . •
Msimamo huu umezaa matatizo mengi kwa wanawake am&

wameolewa lakini hawakuzaa watoto wa kiume, na «
ambao hawajaolewa lakini wamezaa.
Kwa mijibu wa sheria ya ardhi sura ya 113 ya sheria ya
Tanzania, ardhi yote iliyokaliwa na isiyokaliwa ni mali ya
Matatizo ya:kutokuwa na uhakika wa maisha, ukosefup
umma. Mtu yeyote bila kujali ni wa jinsia gani anaruhusiwa uhuru na wanawake kutotambulika kama washiriki binaf
kuombakumiliki aidhi. Haki za kumiliki ardhi iliyoandikishwakatika vyombo vya uchumi kama vyama vya Ushirika £
hutolewakwa vipindi visivyozidi miaka 99 na hati ya umilikaji
matumizi ya ardhi ni baadhi ya matatizo yanayowaka
hutolewa. wanawakevijijini. Aidhamtazamowamilanadesturiumepitv
Hati za umilikaji zitolewazo zina masharti maalum ya nawakatikwanihauzingatii matatizoyajamiikwawakati
ustawishaji wa ardhi katika muda fulani, kawaida ni miaka J d a d i y a w a t o t Q w a n a o z a l i w a n j e y a n d o a s a s a n i k u
miwili. Ardhi isiyostawishwa katika muda uliopangwa ukilinganisha na siku za nyuma rra jamii haiwezi k'upuuz
inaweza kuchukuliwa na serikali na kugawi wa mtu mwingine. haki na usalama wa watoto hao. Kuna suala pia la hak1
Masharti haya ya ustawishaji ni kikwazo kimojawapo kikubwa watoto kwa ujumla wawe wa kike au wa kiume. Wote h
kwa wanawake walio wengi ambao kipato chao ni kidogo. ni binadamu sawambele yasheriana Katiba ya nchi inayowa
1
Wanawake wengi wanaoishi mijini huishi kama tegemezi h a l d s a w a Ubaguzi wa kijinsi?. unaoimarishwa na msim
kwa wanaume au ndugu wengine. Baadhi ya wanawake ni w a m j j a n a d e s t u r i n[ k i n y u m e c h a Katiba ya nchi ^^^ 1
wafany i biashara wadogo wadogo na pato lao hu wawezesha ^ ^ ^ M a h a k a m a k a l i k a k u t a f s i r i s h e r i a z a n c h i
kuishi siku hadi siVu tu. Hahtoshelezi kujenga nyumba. Kuna w a n a w a k e z i m e k u w a z i k i z i n g a t i a n a k u t o a u z i t 0 m k u
badhi ya wana-wake mijini ambao wana kipato pengine sawa k w a m t a z a m o w a m i l a n a d e s t U f i H a J i h U i m e c h a n g i a
na wanaume an zaidi, lakini kutokana na msimamo wenye kukatisha wanawake tamaa. Hata hivyo kuna hajaya wan-
a
mwelekeo wa mila na desturi ambazo hautambui umilikaji w e n g i z a i d i k u d a j h a k i ^ m k u i f a n y a m a h a k a m a
ardhi kwa wanawake; baadhi ya wanawake katika miji u m u h i m u w a k u b a d i u m t a z a m o w a k e
hawajishughulishi kuomba ardhi na kujenga.
4 3
60
(naaana kuwa masharti ya ustawishaji yanaruhusu hata watu (v) Mtazamo wa mila na desturi kuhusu umilikaji an
wenye kipato kidogo kuendeleza viwanja vyao kwa awarau. unamnyima mwanamke haki ya kumiliki mali. Mtazamo h
umechangiakatikakufanya wanawake wasiombe ardhi na p
I iii) Utaratibu mzima wa kuomba viwanja na kupewa una wanapoomba hutumia majina ya watoto wa kiume au kc
urasirau mrdfu ambao hukatisha tamaa kwa mwombaji yeyote. zao. hii ina maana kuwa wanawake hao hawawezi kuiun
rasimu huu ni pamoja na watu wengi kuhusika katika ugawaj ardhi hizo kama mdhamana bila idhini ya wamilikaji. Ku
E a viwanja na kuweko na waombaji wengi kuliko idadi ya haja ya wanawake na wanaume kuelimishwa kuwa katiba
viwanja. Kuweko na urasirau kumezaa hongo na upendeleo sheria za nchi zinawahusu watu wa jinsia zote kumiliki m
•cwa watu fulani wenye uwezo na au wenye kujulikana. kama ardhi aidha kumiliki mali kwa wanawa
*Wanawake wengi wanaleraewa na majukumu mengi kwa kutawahakikishia uhuru wa kutumia hiyo ardhi na uhuru •
Jriasi kwaraba ufuatiliaji wa karibu wa maorabi ya kiwanja maisha kwa ujumla.
•huwa ni tatizo kubwa kwao. Aidha tatizo la upadkanaji kw£
^wanawake katika miji mikubw4 kama Dar es Salaam, Tanga 1.2 UTOAjI WA HATI ZA KUMILIKI ARDHI VIJIJIN
sha, Mbeya, Moshi na Mwanza ni mkubwa, kwa sababu Kwa kiasi kikubwa ardhi vijijini inamilikiwa kwa rajsingi
ii ni miji ya biashara na watu wanaohitaji viwanja ni wengi. mila na desturi. Chini ya mfumo wa mila na desturi haku
"TCatika hali kama hii sualakubwa ni nani mwenye uwezo zaidi utaradbu wa kutoa had za kumiliki ardhi.
| i a mapambano haya huwashinda wanawake.
Hatahivyohuwezakutolewakwamaombimaalum. Inapobi
(iv) Wanawake wengi wenye kumiliki viwanja wana had za hivyo inafanyika. Maombi hutumwa kwa maandishi k\
E udamfupi zakumiliki ardhi. Hiiinawanyima wanawake hap Afisa Maendeleo ya Ardhi Wilaya, kupida kwa Halmashai
itumia had hizo kwa kuomba mikopo behki ambazo hudai ya Kijiji, Kadbu Kata, na Tarafa. Kazi ya Halmashauri
had ya kumiliki ardhi kama dhamana. ,
Kad atika hali halisi wanawake walio wengi hawamiliki ardhi Kijiji ni kujadili na kutoa mapendekezo yake kwa Kadbu. 1
ijini kutokana na sababu zifuatazo:- ombi lifikiriwe na kijiji ki weze kutoa mapendekezo mazuri,;
I
(i) Kuanzishwa kwa hiakazi mijini kihistoria kulifanywa
lazimakwanza mwombaji awe mmiliki halali anayetambulil
katika eneo la kijiji hicho. Baada ya maombi ngazi ya kijij
t wanaume ambao walihama vijijini kuiafuta ka/.i /.a kua jiri wa Kata na Tarafa, WUaya huchora ramani, na kutayarisha had j
biashara. Wanawake nawaioicrwaliachwavijijini. Mkuani kumiliki kwa jina la mwombaji.
Kilimanjaro wanaume-walio wengi wanaishi nakufanya ka/.i
ijini na wake na watoto wac kuachwa vijijini. Hii ililanya Utaradbu wa kusajili ardhi vijijini ni gharama kwa sabat
S anaume kupata nafasi kubwa ya kumiliki afdhi mijini. inabidi mwombaji kulipa gharama zote za kupima na kucho;
Aidha wanawake walio ongozana na wanaume zao mijini ramani yeye mwenyewe. Gharama hizi kwa mtu mmojammo
f alikuwa kama tegemezi na hii haikutoa mwanya kwa vijijini ni kubwa ukilinganisha na mijini ambako kwa kawaic
anawake hao kumiliki ardhi. Hali hii bado huijabadilika., eneo ni kubwa na linahusu watu wengi.
Ardhi vijijini humilikiwa na wanaume. Hata hivyo ardhi hi}
I i ) Masharti ya ustawishaji kama yalivyoelezwa hapo juu inawezakusajiiiwakwamajinayamumenamke. Hiiinasaid
"amechangia kiasi kikubwa katika kukatisha tamaa wanuwakc kupunguza matadzo ya wanawake kutokana na haki ya kumili
alio wengi kutaka kumiliki ardhi mijini. ardhi vijijini. Inapokuwa hivyo wanawake wanatakiv
1 kushiriki kadka maamuzi muhimu yahusuyo ardhi, kan

ata hivyo ni maoni yetu kuwa, hali hii ya woga imcku/.wa kuiuza na matumizi mbalimbali ya ardhi hiyo, aidha usajili v
t upita kiasi kwani utekelezaji wake hutegcmea kama pamoja utawahakikishia wanawake maskani ya kudun
lastawisho hayakufanyika kabisa. Kama masiawisho kinyume na hali ya sasa ya woga wa kuachika :
yameanza mfano, msingi umejengwa, ama vifaa vya ujcn/.i kufukuzwapindi mume anapofariki. Kupimwa kwa ard
Aamzamchangaaumaweyamekusanywa katika kiwanja hichu. kutaleta siyo tu matumizi mazuri zaidi ya ardhi bali pia hifad
ya mazingira na vianzio vya maji. o
1-3 MWISHO
Tamoja na matatizo yaliyotajwa hapo juu, umuhimu wa Kuna haja ya serikali kudlia mkazo suala la kupima
t iongeza uwezo wa wanawake kupata umiliki ardhi ni suala kuandikisha ardhi vijijini ili kupunguza au kuondoa makali
'ed. Kuna haja ya suala hili kupewa kipaumbele katika mila na desturi.
ajadiliano ya mara kwa mara kadka jamii ili kuharakisha na
leta fikra mpya kuhusu mtazamo uliopo kuhusu umilikaji Ni wazi kuwa kadka jidhada za kurakwamua mwanaml
J h i . Hili ni jukumu la serikali, masharika ya Umma na mwanamke mwenyewe anapaswa awe ms:tari wa mbele kati
mashirika yasiyo ya kiserikali. kuidkia mapambano haya kisheria. Bilashinikizokutoka^
wanawake wenyewe hali iliyopo itachukua muda mrefu sa
I 61 kubadilika. , ^
MIFANO SHERIA YA NDOA
Ni wakati gani mwanamke anahesahika kama mke wa ndoa ?
Mfano wa 1
Tuvako na Nakijo wana ndoa ya Kanisani na wana watoto.

Baadaye Tuvako anaishi na Klmada altwaye Saflna na wanazaa watoto
Tuvako hajampa talaka mke wake wa ndoa.
a) Tuvako aklfa je watoto wa Safina wanaweza kurithi ?
b) Tuvako anapata Kimada wa plli aitwaye Neema na anazaa naye pia.

Anamlipia Neema mahari yote kwa mila na desturi za Wapare.
Je Neema atahesabika kama mke mwenye hakl zote ?
o) Neema anajihisl kutekelazwa na mume wake. Neema amehudhuria

Semina mbalimbali zinazoaisitiza umuhimu wake wa kuplgania haki
zake. Anakuja kwa ushauri. Je Neema anaweza kumpa talaka Tuvako
na kupata hakl yake ya 50% ya mali ?
MFANO gt -
Tuvako na Nakijo wameoana kwa mujibu wa mila na desturi za Wapare

rawaka 1978.
Mwaka 1980 Tuvako allkutana na Grace Dar ea Salaam na wakaamua

kuoona Kanisani.
Je hall hll ni ya kawaida katlka eneo lako.
Je Nakijo ukimlinganiaha na Grace mwenye cheti cha ndoa ana haki

gani kisheria ?
62
'Law of M a r r i a g e '
CASE S T U D I E S
When is a woman regarded as a wife?
CASE 1:
X and Y go through a formal Christian Marriage and
have Children.
Thereafter X cohabits with Z and has 4 children with her,
% has not divorced his 1st wife.
a) X dies can Z and her children inherit?
b) X acquires yet another woman B and has children

as well.
He pays brideprice according to customary law.
Is B a wife for all purposes?
c) Z feels neglected and has been to seminars that

emphasize that she must fight for her rights and
comes to you. Can she validly divorce X and get
a 50% share?
CASE 2:
X and Y are married according to chagga Customary law.

This was in 1978.
In 1980 X meets G in Dar es Salaam, and decides to
have a church marriage with her.
IS. Xh>J>
.7
63
COPlf EIGHT: Shanshad Rehntulla
HAKI ZA WANAWAKE KATIKA SHERJA YA NDOA (jj) Kama ndoa ilifungwa baina ya mke na mume wenye dm
1
TANZANIA ya Kikristo katika kanisa, na kama wote wawili wanafu»;
dini yao, hiyo ndoa haiwezi kubadilishwa kuwa n d o a p ;
1. UTANGULIZI zaidi ya mke mmoja, hata kama ilitangulia kufungw;
kiserikali.
Ndoa ni mwanamke na mwanamume kuamua kwa ridhaa I
yao wenyewe kuishi pamoja maishani mwao. Ndoa inaweza kutenguliwa kwa sababu zifuatavyo: - •
(a) Kwa kifo cha mume au mke.
Sheria ya ndoa inaruhusu ndoa za aina mbili: (b) Kwa hukumu ya mahakama kueleza kwamba kifo
(a) Ile ya mke mmoja. mmoja wapo kinadhaniwa.
(b) Ile ya mke zaidi ya mmoja. (c) Kwa tamko la mahakama kwamba hiyo ndoa ni batill
(d) Kwa hukumu ya mahakama kutoa talaka. ^
Ndoa ya mke mmoja inamruhusu mwanamume kuoa mke •
raraoja tu kwa wakati mmoja. •
Ndoa ya zaidi ya mke mmoja ni ile ya mwanamume 2. SHERIA YA NDOA INAKATAZA NINI?
kuruhusiwa kuoa mke zaidi ya mmoja wakati ndoa yake ya •
kwanza ingaii ipo. (i) Mwanamume ambaye hajafikia umri wa miaka 18 ft
Ndoa ya aina hii iko katika sheria ya ndoa ya Kiislam na ile mwanamke ambaye hajafikia umri wa miaka 15 hawezi kuo
ya mila na desturi. ama kuolewa. Msichana ambaye hajafikisha umri wa m t t
Ndoa ya aina nyingine ye yote ile inatazamwa kuwa ni ndoa kumi na nane kabla ya kuolewa apate idhini ya baba m f t
ya mke mmoja tu na mwanamume haruhusiwi kuoa mke wa n a kama baba amefariki apate 'idhini ya mama mzazi. Ikw
pili. ikiwa ile ndoa ya kwanza ingali ipo. wazazi wote wawili wainefariki apate idhini ya mlezi wake
Kama ndoa ya mke mmoja imefungwa Tanzania inaweza Mahakama ikiridhika kwamba idhini ya yeyote m l
kubadilishwa na kuwa ndoa ya zaidi ya mke mmoja. Hali inakataliwa bila jsababu maalum basi inaweza kutoa idft
kadhalika ndoa ya zaidi ya mke mmoja inaweza yake.
kubadilishwa na kuwa ndoa ya mke mmoja kufuata m
masharti yafuatayo:- (ii) Mwanamke haruhusiwi kuolewa na babu yake, mlft
(i) Mke na mume wote wawili kutoa tamko la maandishi wake, mjomba wake, mpwa au kaka yake. Mwanamum
mbele ya Jaji au Hakimu mkazi au Hakimu wa wilaya haruhusiwi kuoa bibi yake, mtoto wake, shangazi au mam
kwamba wanataka kubadilisha aina ya ndoa yao. mdogo, mpwa au dada yake. I
1 2
(iii) Ikiwa pana undugu wa damu baina ya watu wawili h a t a - Ikiwa mwanamume mkristo anayetegemea kufunga n i l
kama huo undugu umetokana na uzazi wa nje ya ndoa basi amewahi kufunga ndoa ya Kikristo kanisani, na mke wale
hawaruhusiwi kuoana. bado yu haf na ndoa hiyo haijavunjwa.
(iv) Mwanamke kuolewa au mwanamume kuoa bila y a - Ikiwa mwanamume wa Kiislam ana mke mwingine ft
ridhaa yake. . kulinganisha hali yake ya kiuchumi ndoa ya pili italeta
taabu kwa mke wa kwanza na watoto waliokwisha zak
katika ndoa hiyo. Mrajisi wa ndoa hiyo anapopata
3. HATUA KABLA YA KUFUNGA NDOA ya kipingaraizi atawajibika kuisimamisha hiyo ndoa.
(a) Kabla ndoa haijafungwa laziriia hatua zifuatazo •

zichukuliwe.- 4. KUSAJILI NDOA •
(i) Kutoa taarifa ya siku 21 kabla ya ndoa.
(ii) Majina ya wale wanaotarajia kufunga ndoa, umri, Ndoa inaweza kufungwa Kiserikali au kwa madhehebu
majina ya wazazi wao -na mahali wanapoishi yatajwe. Kikristo au Kiislam au kufuatana na mila na desturi za §
(iii) Tamko kwamba wanaotarajia kufunga ndoa hawana wanaofunga ndoa. Ill mradi hiyo inayofungwa isajiliwe tic
uhusiano unaokatazwa kufunga ndoa kama Hivyoelezwa msajili wa ndoa.
sehemu ya pili. !
(iv) Tamko kwamba wanaofunga ndoa ni wajane au (i) Kila n doa inapofungwa lazima iwe na mash
wameachika au hawajawahi kufunga ndoa. wawili.
(v) Tamko kama ndoa inayotazamiwa kufungwa ni ya mke (") Ushahidi kwamba ndoa iliyofungwa inatokana na chfl
•mmoja au ndoa ya zaidi.ya mke mmoja. cha ndoa ambacho kinatolewa baada tu ya ndoa kufungvft
(vi) Tarehe na mahali ambapo hiyo ndoa itafungwa.
(vii) Ikiwa wanaotarajia kufunga ndoa ni'-wa" dini ya •
Kikristo na Wanatarajia kufunga ndoa kanisani, mwana- 5. HAKI ZA MWANAMKE KATIKA NDOA |
mume anapaswa kutoa tamko rasmi kwamba yeye hana
ndoa ye yote. Baada ya tangazo kutolewa mtu ye yote (i) Mwanamke aliyeolewa anayo haki sawa na mume wak<
mwenye sababu za kutosha anaweza kupinga kufungwa kwa ya kuwa na mali kama nyumba,. shamba, n.k. •
ndoa iliyotangazwa, kwa mfano:- (ii) Ikiwa ndoa ni ya zaidi ya mke mmoja basi wake w l
wana haki sawa katika hiyo ndoa na wanatambulika sawa
3 64 4 I
« e ya sheria ya ndoa na sheria yeyote lie ya nclu. uwasuluhisha mke na mume. Baraza la usuluhishi lipo kil
i™ Mwanamke ana haki ya kutoa idhini ikiwa mume Kata.
atarajia kuuza mali ya nyumbani hasa ikiwa anatarajia
f i nyumba ya familia hata kama ile nyumba imesajiliwa b) Mlalamikaji anaweza kuleta shauri mahakamani bil
jina la mume. kupata barua ya Baraza atakapb thibitisha kwamba: -
') Mwanamke ana haki ya kuendelea kuishi katika nyumba i) Amekimbiwa na mwenzie na hafahamu alipo.
< unilia iwapo mume atamkibia. ii) Mlalaxnikiwa anaishi nje ya Tanzania na uwezekano w.
kiwa mume atamkibia mke wake, mwanamke ana haki yeye kurudi Tanzania chini ya miezi sita haupo.
upewa matunzo yeye na watoto wake. iii) Mlalamikiwa alikataa kuhudhuria Baraza la usuluhisr
kLakini ikiwa mume hawezi kufanya kazi kutokana na baada ya kupata taarifa ya kuhudhuria katika Baraza.
jwa au ajali yeyote, basi mke anawajibika kumtunza iv) Mlalamikiwa yuko katika kifungo kisicho pungua miak
e wake. sita au amefungwa kifungo cha maisha.
ii) Mtu yeyote yule iwe ni mwanamume au mwanamke (v) . Mlalamikiwa ana kichaa kisichoweza kuaguliwa.
r lusiwi kumpiga au kumjeruhi mwenzie:
HATUA ZA KUCHUKULIWA IKIWA HAKUNA

MAELEWANO KATIKA NDOA
(c) Sababu zinazowezesha mahakama kuamini ya kuwa Ndo
imevunjika kiasi ambacho haiwezi kurekebishwa tena r
kama zifuatazo :-
i (i) Uzinzi uliotendwa na waJalamikiwa ikiwa kitendo hich<

iwa hakuna maelewano kati ya mke na mume na ikiwa kimefanyika zaidi ya mara moja dhidi ya mlalamika;
imefika ambapo kuishi pamoja haiwezekani basi hatua luilalamikia kitendo hicho.
E nu zifuatazo lazima zichukuliwe

ganishwa au ndoa kuvunjwa na mahakama:-
kabla ya (ii) Mlalamikiwa kufanya mapenzi kwa njia ambayo sio y
kawaida.
(iii) Ukatili dhidi ya mlaiamikaji au watoto waliozaJiwa
•Kwanza kabisa ndoa haitavunjwa na mahakama ikiwa hdani ya ndoa.
Ska miwili ya ndoa haijafikia ila tu kama itathibitishwa (iv) Mlalamikiwa kutokumjali mlalamikaji kwa makusudi.
iwa itakuwa ni taabu kubwa sana ikiwa wataendelea kuishi (v) Mlalamikiwa kumtoroka na kumtupilia mbali mlaJami
t i ya hiyo ndoa. Haitaruhusiwa, kuleta mahakamani kaji kwa muda zaidi ya miaka mitatu, na kwamb
lamishi ya kufuta ndoa kabla ya kupitia Baraza
uluhisni; na Baraza kutoa taarifa ya kuwa limeshindwj
ama imeridhika ni kwa makusudi ya mlalamikiwa.
Kutengana kwa hiari ya wote kwa muda wa miaka za mke na mume kama maisha ya pamoja walikuw
S tu.
»muda usiopungua miaka mitano.
Mlalamikiwa kuugua kichaa kisichotibika.
wanafuata hizo mila na desturi.
Mlalamikiwa kupewa adhabu ya kifungo cha maisha au Mwanamke atapoteza haki ya kulipwa matunzo ikiw.
ataolewa tena baada ya kuvunjika kwa ndoa yake y.
kwanza.
Mlalamikaji kubadili madhehebu ikiwa wote walikuwa
inafuata dini moja wakati wa kufunga ndoa. (c) Hifadhi ya watoto. ~
Mahakama iâyo uwezo wa kutoa amri nani kati ya mke n;
I HAKI ZA MWANAMKE BAADA YA
mume apewe hifadhi ya watoto.
Hivyb ina maana kwamba mwanamke anayo haki sawa n;
NDOA KUVUNJIKA mume ya kupewa hifadhi ya watoto wake baada ya ndo.
I kuvunjika. Ila. tu mahakama itatafakari yafuatayo kabl;

a ya Ndoa kuvunjika mwanamke ana haki zifuatazo:- haijatoa uamuzi ya kuwa t
nani apewe hifadhi ya watoto.
wa mali waliochuma pamoja wakati wa Ndoa. (i) Matakwa ya wazazi wa mtoto /watoto.
inapovunjika mume na mke kuachana kwa kufuata
eria iliyopo basi mke ana haki ya kugaiwa nusu ya mali (ii) Matakwa ya mtoto ikiwa amefikia umri wa kuwez.
t iichuma kwa pamoja katika ndoa yao hata kama mke

wa ni mama wa nyumbani, kwani hiyo inahesabika
i ni mchango wake katika hiyo familia yao na kuchuma
t k w a pamoja.
kujieleza mwenyewe bila ya kushawishiwa na mtu yeyot
yule.
(iii) Kufuata mila na desturi za wazazi, kama wazaz
walikuwa wanazingatia hizo mila na desturi.
Matunzo ya mke. Mara nyingi inaonekana kuwa mtoto akiwa ana umri chin
ihakama ina uwezo wa*kuamuru mume kutoa matumizi ya miaka saba (7) ni vizuri ahifadhiwe na mama yake. Hiy<
• mke wake ikiwa:- haimaanishi kwamba anapovuka miaka saba (7) basi moj
Hnekataa au amedharau kutoa matunzo. kwa moja baba ndio mwenye haki ya kuwa na hifadhi y
Amemkimbia mkewe wakati shauri linaendelea kusikilizwa mtoto huyo. Mara nyingi sana mahakama inakuwa n
tamani. (£ maoni ya kuwa sio vizuri kuruhusu mtoto kuhamishw.
igo cha matunzo ya mke kitategemea uwezo na kutoka kwa mzazi mmoja na kusnpeleka kwa mzazi wa pi!
cumu ya mke na mume na pia kufuata mila na desturi ikiwa mtoto alikwisha pata hifadhi ya mzazi mmoja
i Matunzo ya mtoto.
ti -ya sheria ya Ndoa jukumu la kutunza watoto /m._.
iron
i baba. Kwa hiyo mama kutokuwa na kazi au kipato ch
weza kuwatunza watoto isiwe ni sababu ya kumnyim
1a haki ya hifadhi ya watoto wake.
(f) Kuamua kuishi anapotaka.
Mwanamke ana haki ya kuamua kuishi anapotaka baada
ndoa kuvunjika.
P; Haki ya kutokubughudhiwa.
(g) Haki ya kuolewa tena.
Mwanamke ana haki ya kuolewa tena baada ya ndoa ya
mamke ana haki ya kuachiwa uhuru wake na kud. kuvunjika.
lakama itoe amri ya kutokubughudhiwa na mtalak
65
MIFANO - SHBRIA YA MIRATHI
Kwa nttii wanawake hawaruhusiwi k u r i t h i ?

Ni wakati ganl wanawake wanaruhuaIwa k u r i t h i ?
Ni sehetnu gani ya mail za mareherau mwanamke anarushusiwa
kurithi ?
Je watoto nje ya ndoa wanaweza kurithi ?

Ni nani watoto nje ya ndoa ?
66
RIGHT: Betty Kinde
HAKI ZA WANAWAKE KATIKA Suala la uchaguzi wa sheria huwa muhimu kunapotokea
I SHERIA YA MIRATHI TANZANIA
UTANGULIZI
utata kati ya wale wanaogombea kusimamia au kugawa
mail ya marehemu. Vinginevyo uamuzi wa sheria
hufanywa na wazee wa ukoo bila majadiUano yeyote.
ria za mirathi zina lengo la kuweka taratibu za kurithi

iaJ; na kusimamia mgawanyo wa mali za marehemu. 2.0. MGAWANYO WA MALI
I ria zitumikazo kwa sasa hivi zimegawanyika katika Mtu akifariki bila kuacha wosia matatizo mengi ya kugawa
:undi matatu kama ifuatavyo:-
(a) Sheria ya Kiserikali.
mali hujitokeza kwa wale waliokuwa wanamtegemea
marehemu huyo.
(b) Sherfa ya Mila na Desturi. Tatizo la uchaguzi wa sheria huwa kubwa zaidi. Hii ni
| (c) Sheria ya Kiislamu. pamoja na ukweli kwamba, sheria yeyote itakayochaguli-
»
wa ina upungufu wa namna fulani hasa haki za mjane na
ria ipi itumike kutegemea tamko Ja marehemu kama watoto wa kike.
, au maisha ya marehemu. Kwa mfano :-
apo marehemu ameacha wosia wa maandishi au 2.1. SHERIA YA KISERIKALI
-natamshi kwamba mirathi yake itafuata sheria ya
t sJamu, basi sheria hiyo itatumika katika kugawa

li yake.
Sheria inayotumika ni sheria ya urithi ya India ya mwaka
wa 1363* ambayo imehalalishwa na sura ya pili ya sherie
za Tanzania. Sheria hii inawahusu Wakristo na watu
wenye asili ya Kizungu.
U e ambapo hakuna wosia au tamko lolote, basi
• u m o wa maisha ya marehemu huangaiiwa katika Kwa mujibu wa sheria hiyo, mtu huhesabika kuwa hant
cuamua ni sheria ganiJtumike^Kama mfumo wake wosia iwapo hakuna matamshi au maandishi yeyott
yanayoweza kugawa mali yake.
f
iuwa na mweiekeo(,wa^rnila.*ria'desturi .basi mila
o itatumikaâtikaTkugawa^mali;yake. Mtu atahesabika hakuacha wosia kabisa iwapo: -
- (a) Hakuandika wosia.
atizo litakalojitokeza!pc.atika^fuChaguzi'; wa • sheria ipi (b) Wosia ni batili mfano haukuthibitika kisheria
f iike ni kwambaûamuziHûnafanywa bila kuzingatia

akwa ya,mwanamk$ mjaneiâu 'watoto'wa kike.
(c) Mtu aliyeandikiwa wosia amefariki kabla ya

aJiyeacha wosia huo. 2.2 SHERIA YA MILA NA DESTURI
tati mwingine marehemu huacha wosia ambao Sheria hizi zimetamkwa katika kanuni za -urithi-Tangazo la
awanywa katika sehemu tu ya mali yake. Hali hii Serikali na 436 ya 1963.
Sojitokeza, huhesabika kwamba kwa mali ambayo Sheria ya mila? na desturi hutofautiana kufuatana na
lijagawanywa hakuna wosia. makabila. na kuna tofauti kadhaa katika mgawanyo na
mujibu wa sheria iwapo mume au mke anapofariki usimamizi wake. Sheria hii haikuandikwa hivyo haijulikani
ya kuacha wosia mali inabaki na mume au mke au na ni vigumu kuifahamu kwa urahisi. Mara nyingi
! iu wa marehemu hurithi. mgawanyo chini ya sheria . hii hauzingatii haki kwa
« wanyo hufuata misingi ifuatavyo:-

mjane na ^ 3 watoto
la hakuna watoto mjane hupewa ^ 2 na wazazi na
jgu wa mume wa karibu hupewa ^2 iliyobaki.
wanawake na watoto, hasa wa kike.
Serikali imejaribu kutumia sheria ya mila na desturi pale

ambapo mtu amefariki bila kuacha wosia. Sheria hii
huzingatia makabila ambayo hurithisha upande wa kiume
(Patrilineal societies) makabila yanayorithisha upande wa
Tatoto nje ya ndoa hawarithi kama hawakuhalalishwa kike hayahusiki.
iti wa uhai wa marehemu au wosia unaowapa urithi Kwa mujibu wa sheria ya mila na desturi iliyotamkwa na
30. Serikali, mali ya marehemu hugawanywa kwa misingi
Ha hii inasisitiza umuhimu wa kulinda haki za familia ifuatayo:-
'. marehemu na wale wote waliokuwa wanamtegemea -Watoto wa kiume ndio warithi wakuu na kwa kawaida
f ihemu. mtoto wa kwanza wa kiume wa mke mkubwa hupata

ia haina ubaguzi katika mgawanyo wa mali ya watoto sehemu kubwa zaidi.
i kike na wa kiume. -Watoto wengine wa kiume hufuata katika kupata sehemu
' ,o kubwa la sheria hii ni kwamba hutumika mara ya urithi.
I he sana katika kugawa mali ya marehemu. Hii -Watoto wa kike kwa baadhi ya makabila hupata sehemu
kana na ukweli kwamba:
(a) Sheria yenyewe haifahamiki na
ndogo kushinda makundi mawili yaliyotajwa.
-Mjane hana haki ya kurithi iwapo kuna watoto.
-Mume mfiwa hawezi kurithi mali ya mke aliyekufa bila
(b) Wale ambao sheria hii imekusudiwa itumike
| hawafungwi na hii bali wanaweza kuchagua kuacha wosia, isipokuwa kama mke hakuacha watoto
sheria nyingine, mfano ile ya mila na desturi. wala ndugu.
I 67 4
I
-Watoto nje ya ndoa hawarithi kama hawakuhaialishwa wengine wanaruhusiwa kurithi kama wajukuu, babu •
wakati marehemu akiwa hai au wosia unaowapa urithi. ' bibi. •
-Iwapo marehemu hakuacha watoto au wajukuu, kaka na -Wajane wasiozidi wanne hupewa ^ 8 kama kuna watotc
dada zake watarithi. Kaka mkubwa atapata sehemu au 1/4 kama hakuna watoto. I
kubwa zaidi. Kisha kaka wengine na mwisho dada wote -Watoto wa kiume hupewa mara mbili ya watoto wa kUt
watapata sehemu ndogo kuJiko wote. -Watoto nje ya ndoa hawarithi kama hawakuhaialishwa
-Kwa mujibu wa tamko la sheria ya kimila na desturi, wakati marehemu akiwa hai au kuwepo wosia unaowMe
watoto wa kiume hurithi mali isiyoondosheka. urithi. |
Wanawake hurithi mali isiyoondosheka tu kwa matumizi -Iwapo mtu si mwislamu haruhusiwi kurithi mali ya
wakati wa maisha yao. Wanawake hawaruhusiwi kuuza •, mwislamu hata kama mtu huyo ni mke wa marehemi^
mali ya urithi. j
-Quruan inakataza kurithisha zaidi ya I/3 ya mali ya I
Kwa ujumla sheria hii imepitwa na wakati na haitilii wosia, isipokuuwa kama kuna makubaliano ya warithi
maanani haki za binadamu kama katiba ya nchi wote baada ya kifo'cha mweka wosia.
inavyosisitiza. Katiba inasisitiza usawa wa binadamu wote
na inakataza ubaguzi wa dini yeyote.
Mila na Desturi zinapingana na sheria nyingine kwa mfano wanawake kwa kuweka viwango maalum. Hata hi 1
A
Sheria ya Kiisiamu ya mirathi inajaribu kulinda haki1
sheria ya ndoa ambayo inatambua kuwa mwanamke sheria hiyo haitambui usawa katika mgao. Sheria ivy
anachangia kuzalisha mali ya familia na hivyo kumpa haki i inaleta matatizo kwa familia zenye dini tofauti.
ya kudai asilimia hamsini iwapo ndoa inavunjika. !
2.3. SHERIA YA KIISLAMU 3.0 HATUA ZA UTEUZI WA MSIMAMIZI WA I

MIRATHI HAD! FAILI LA MIRATHI KUFUNGWA*
Sheria ya Kiislamu ya kugawa na kusimamia mali ya
marehemu ni sehemu ya Quruan tukufu. j 3.1. UTEUZI •
Urithi chini ya sheria hii hutegemea uhusiano kati ya Nani ateuliwe? Mtu yeyote aliyemhusu marehemu m.
mrithi na marehemu. Haja ni uhusiano wa kutokana na anayedai kuwa mrithi wa marehemu anaweza kuteuliwa.
Ndoa au ndugu. Maombi ya msimamizi hupelekwa mahakamani na hati
-Wafuatao hawawezi kuachwa katika urithi mume, mke au kifo kuambatanishwa. Iwapo mgao utafuata sheria ya
wake, baba, mama na watoto. Kama hawapo basi ndugu na Desturi au sheria ya Kiislamu, maombi yatumwe
I
Mahakama ya Mwanzo. Kwa kibali maaJum kutoka
mahakama kuu mirathi inayosimamiwa na sheria ya Mila
na Desturi au Kiislamu inaweza kufunguliwa na mahakama
I
ya Wilaya au Mkoa.
-Ufunguzi wa mirathi hutangazwa rasmi katika gazed la

I
Serikali au gazeti jingine (Uhuru /Daily News)
-Tangazo Una nia ya kufahamisha Umma na yeyote
mwenye kipingamizi kupinga uteuzi wa mwombaji kama
I
msimamizi.
-Upingamizi iwapo upo utapokelewa na maombi
yataendelea kama kesi na uamuzi kutolewa kisha uteuzi
kufanyika.
I
-Msimamizi wa mirathi si mrithi. Msimamizi ana jukumu
la kukusanya mali ya rnarehemu na kuigawa kwa
wanaostahili.
I
-Iwapo msimamizi atakiuka wajibu wake anaweza
kuondolewa kama msimamizi na mahakama.
-Msimamizi anatakiwa katika muda atakaopangiwa na
mahakama kutoa taarifa ya jinsi alivyogawa mali ya
1
marehemu na kulipa madeni ya marehemu. Mahakama
ina wajibu wa kuridhika kama mgao umezingatia sheria.
Iwapo msimamizi ataonekana kuwa amekiuka sheria basi
I
mahakama itaamuru ugawaji ufanyike tena.
Jalada la mirathi litafungwa na mahakama baada ya
kuridhika kuwa ugawaji umefanyika inavyotakiwa na
1
sheria.
68
I
I
8
ROLE PLAY:
AIM OF THE ROLE PLAY:
.* To practice our knowledge about legal issues.
* To practice the mentioned solutions in the
discussion:
'What can TIP do on legal issues in the.field?1
CASE: Consider a group of women cultivating together since
4 years. They have made terraces, dug irrigation
canals, planted trees etc. They thought they owned the
land, but the former owner chases them from the land
and claims it as his property again.
They are visited by a TIP field worker also giving
extension/training on legal issues.
ROLES: 1. TIP field worker (irrigation technician, WID

officer etc)
2. Former wife
3. Filled in by group: for instance: girlfriend,
wazee, judge, other women, father, other
relatives etc.
ASSIGNMENT: Develop a role play of about 15 minutes.
Develop the history and story around this case,

based on the groups' field experience,
(remember: property, shamba, clan, age, etc)
Work out the legal aspects based on the

information in your file-? the lectures from
Betty, etc. and include them in your story,
remember: * registration of land,
* customary law,
* primary court assessors,
* clan elders,
* etc
You can ask assistance of Betty if you need more
ciearification on legal issues!!
Suggest possible solutions for the woman to

address.
Develop extension material (leaflets, posters,
booklets etc) for dissemination of the
information, to be used during your role play.
.69
ROLE PLAY:
* To practice our knowledge about legal issues.
discussion:
'What can TIP do on legal issues in the field?'
CASE: Consider a couple who is going to divorce. The woman
has to leave the home and go somewhere else.
She has 4 children under 10, 1 boy, 3 girls. Since 3
years the husband has a girlfriend, whom he has 2
children with. Part of the husbands's land was
registered, all of it was aquired after marriage.
The former wife is visited by a TIP field worker also
giving extension/training on legal issues.

officer etc)
2. Former wife
3. Filled in by group: for instance: girlfriend,
wazee, judge, other women, father, other
relatives etc.
Develop the history and story around this case,

(remember: property, shamba, clan, age, etc)

information in your file, the lectures from
Betty, etc. and include thejn in your story,
* customary law,'
* clan elders,
* inheritance aspects,
* 'when is a woman a wife1
* etc

clearification on legal issues!!

address .'

70
I 10
I
I ROLE PLAY:
i * To practice our knowledge about legal issues.
i discussion:
'What can TIP do on legal issues in the field?1
I CASE: Consider a woman who is a widow, who is forced by her

husbands relatives to leave the matrimonial home after
her husbands death.
I She goes to her parents with 5 children under 15, all

girls, leaving behind an illegitimate child of the
husband. This woman is visited by a TIP field worker
also giving extension/training on legal issues.

officer etc)
2. Widow
3. Filled in by group: for instance: wazee, judge,
I other women, father, other relatives etc.
Develop the history and 3tory around this case,

(remember: property, shamba, clan, age, situation
at parents etc)

information in your file, the lectures from
Betty, etc. and include them in your story,
* customary law,
* clan elders,
* inheritance aspects,
* 'when is a woman a wife'
* etc
clearification on legal issues!!

address.

71

Training Manual: Modules For Field Staff To Train Farmers On Tip & Gender Issues

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2 0 2 .

CONTAINS 6 MODULES, ROLE PLAYS AND PICTURES

iRC, International Wafer & SinlttiQfttftntrt

SEPTEMBER 1995 202,1 -CfSTZ-

Therefore during training organized by TIP it is necessary to use

Training is transfer of knowledge and awareness raising.

2. The aim of each exercise should be linked to the overall aim

HOW TO USE THIS TRAINING MANUAL:

Most of the modules and training exercises compiled here, are

Several modules contain role plays. In many cases it are short

POINTS TO REMEMBER WHEN IN FACILITATING A MEETING:

1. Don't dominate the discussions

2. Don't be rigid and inflexible when leading a meeting

Kama darasani KatiJta aviringo

Mkutano wa hadhara Katika mviringo

Vikundi vya ki-holela Vikundi vidogo

POINTS TO REMEMBER WHEN IN FACILITATING A MEETING:

2. Participants should get the change to receive and prepare the

6. Stick to your planned agenda

8. Balance the discussion, give participants an equal change to

9. Restate the purpose and objectives periodically

10. Listen attentively to other group members

11. Summarize the group's decisions or progress at intervals

12. Diffuse hot debates

The plays are aimed at mobilizing women to participate in and

3 PLAY BY FARMERS 30 min

Make sure the physical setting is sufficient. Ensure that as many

2 PLAY BY TECHNICIANS/CATALYSTS/PERFORMERS (20 MIN)

3 PLAY BY FARMERS (30 MIN)

Sometimes it takes a while before the message of the role play

4 DISCUSSION (60 MIN)

If the group is very big it is wise to split it up in to small

1. TIP staff/technicians/land use planners.

One of the families in a hamlet wishes to organise a Kiwili on their

A third neighbour, who is not quite as close, is very keen on a

The central issue for your group to build a dialogue/drama around is

Please remember to regard your audience as rural people and also to

1. Irrigation technician nb 1: Is blunt in his/her performance.

3. Female Water User nb 1 is being interviewed: answers how

4. Neighbour with whom the female water user nb 1 reflects upon

6. Team leader: Is responsible for gender integration in the team

7. Any other person necessary for your play!

When a husband is away he usually allocates responsibility for opening

The central issue for your group to build a dialogue/drama around is

TIP staff/technicians/forest officers

THE ENVIRONMENT AND DEVELOPMENT

It involves rural woman who walk further and

ROLE PLAY ON AFFORESTATION: HOMESTEAD NURSERIES

They say that there is a indigenous tree species that increases

IDADI YA WANAWAKE NI NUSU YA WATU WOTE DUNIANI

(from: paper by hon. Maria RK Matembe, Arusha 1990)

11.00 Role play: furrow committee meeting

11.30 Puppet play: gossiping women

After welcoming the participants and introducing yourselves and

Then do a self introduction exercise with the participants:

The advantage of this exercise is that the participants laugh and

(Adapted from: 'Women working together, Suzanne Kindervatter, OEF

The aim of this exercise is that the participate will discover

Also they practise in formulating their opinion, often the