The Plight of Women in South Sudan: Unannounced Fight Against Physical Violence and Rights Violations

On Tuesdays May 21, 2013, I read about Joyce Fernando who was ruthlessly slayed by her husband Amos Cleto in the town of Wau, in Bahr el Ghazal state.  According to Sudan tribune, she was raped, her arms seriously broken by Amos before he murdered her and then thrown her body away only to be later recovered.

 Making this particular case worse is the fact Mr. Amos was not a typical villager. Mr. Cleto is a doctor—although, it is not clear what kind of doctor which begs the question. If people who are considered educated and presumably understand the value of life are somehow stuck in the medieval mindset, then, there is seriously something wrong with how men treat women across South Sudan and far beyond.  Such brutal murder of Joyce Fernando coupled with wide spread of domestic violence and other violations of women rights in South Sudan have no place in modern society. Instead, they require individuals, societies and institutions to rethink how we treat women in South Sudan.

For so long, cultures, customs and traditions have been used as reasons to oppress women. Women of South Sudan especially among the Dinka have suffered for so long. In some communities, men have developed special expectations of women e.g.  Women expected to be submissive to men, never question men authorities or a daughter being forced to marry against her will. All these negative practices and/or social expectations in the name of culture have robbed women of South Sudan of their humanity. Because of this, women have become accustomed to social life dictated by social institutions engineered only to favor men at the expense of women.

Well, time has changed and so should cultures and traditions especially ones that don’t respect human rights and human dignity like physical violence (beating of women & forced marriage) and other forms of women rights violations like treating girls  as commodities to be  sold( to be married off in exchange of dowries or money). Of course, I am not attacking South Sudanese cultures. Our cultures are beautiful and are integral and irreplaceable aspects of what makes our communities, societies and South Sudan unique. However, we should not continue to abuse these beautiful cultures in a way that deprives other humans of their dignity. It would be a terrible mistake to continue treating women as slaves or second class citizens—especially at the time when a nation building requires all South Sudanese to utilize its full human potentials.

Hence, the question becomes, how long would it take to start treating women with dignity? And how can we combat the problem of domestic violence against women in South Sudan? Personally, I am fearful, if we don’t fight this battle now, it might fester around and becomes a fabric of the new republic. Therefore, we need to face it right on now in order to build an inclusive Republic of South Sudan that treats its citizens equally.

Of course, this will start with re-examining cultural barriers which have been at the center of this problem.  Of course, I am not advocating of a total abandoning of South Sudanese cultures. I am talking of aspects of cultures that don’t make any social and traditional sense like men beating up their wives or killing them just because they don’t agree with them or forcing underage girls to marry old men against their will. These are aspects of cultures that breed indignities and inequalities.

Instead of hanging on to these ill –aspects of cultures, people and communities across South Sudan need to promote only traditions and customs that empower women, promote humanity, equality and dignity of all genders. Of course, this would require radical approach given cultural rigidity that has built up over time. This is where education, advocacy and or social awareness would be helpful in changing the present paradigm especially among the older generation that sees cultural transformation with suspicion or threat to their societal standing. 

In order to transform old ways of thinking and improve women conditions; several things have to occur simultaneously.  First, individuals have to be open and willing to have serious and honest dialogue among ourselves in communities about human equality and dignity. Whether you are a mother, father, son, daughter, aunt and or grandparent, this dialogue has to start at every family dinner table. Each person in every family has to rise up and challenge his or her family to view each other whether female or a male as equals and deserving equal respect, dignity and opportunities.

 Of course, you don’t have to bully your family members to change their negative perspectives about women. You have to give convincing reasons explaining why men views of women don’t conform to universal human rights. For instance, a son who his father mistreats his mother and/or sister needs to voice such concern to let his dad to let him know how such mistreatments or abuses is negatively affecting the entire family.

 If reasoning with such person failed—especially in cases where male figure repeatedly committed a physical or violence against female member of the family—a family member should show courage to confront perpetuator and demanded he change and/or stop mistreatment any family member in the future.   People are prone to listening to their loved ones. Meaning, if a son expresses his disapproval of the way his dad treats female members of the family. It is possible dad or whoever perpetuates such abuses may listen and respect the family wish of a free violent family. If this family dinner strategy is replicated across South Sudan, there is a good chance that we can reverse the systemic violent trajectory in our country by ushering in an era of mutual equality and respect in every family across South Sudan.

Second, it does make sense to initiate education programs that empower women to overcome this generational inequality. Currently, there are very limited or no educational programs that deal with human rights issues across the country which is a complete tragic for a country that is emerging out the war. If women conditions are to improve, then, primary, secondary schools, colleges and universities have to develop curricula that are inclusive and human rights emphasized –especially on how to address domestic violence. These educational programs must contain components and/or means that empower and/or educate women to realize that their current position in the society is not okay and has to improve or change.

The reason being, the present social and cultural institutions that have been built up over time made women believed that physical violence against women is part of their daily life. As a result, most women especially ones who have not gone to school have settled for a mediocre life surrounded by domestic violence and deprivation of educational opportunities. By creating a national educational system that puts emphasis on respect for human rights, young girls would learn their individual rights and developed their own ways to challenge cultural status quo that have oppressed them for generation.

The hope is, as more young women are exposed to their rights; they would be more willing to stand up to abusive men who committed such gross violations against them. Not only that, as young women become more informed, they would learn what kinds of community resources like school authorities and/or school counselors who they can report their abusers  to for investigations and prosecutions. Such programs have worked well in the developed world where thousands of men are now sitting behind bars because someone reported their abuser to the right authorities. There is no reason why it shouldn’t be experimented with in South Sudan.

Third, educated men in and outside South Sudan have special responsibility. In every household in South Sudan, there is at least a male figure that is informed or educated on women issues and how to address them. Think about it how much change we can make if every male in every household treats his female relatives with dignity and respect by not subjecting women to physical abuses. What if educated men become the leaders of the anti-violent movement that advocates respect and dignity of all people?

 What if every educated man stops seeing women as investment banks, but, instead, one sees his sister and/or daughter first as a loving independent human who is deserving of a mutual respect?    It’s my belief that when men begin to see women in this light, chances are, we can be in a position to challenge the dowry-thirsty- mentality which has been an incentive that drives forced marriages for younger girls in some communities.  As a result, no girl or a daughter would be beaten or subjected to physical abuses.

 Furthermore, another way men could help especially educated men is by taking personal initiative to refrain from marrying younger girls who are not of legal age. There is no excuse why educated men who understand physical, social and emotional consequences (trauma) of forced marriage on young girls. Not that I am fitted to vilify my colleagues in the western world who despite their immense education and human rights knowledge  regarding women rights still  find the courage to go back to South Sudan to marry underage girls contrary to everything they learned in school. Sometimes, I wonder when educated South Sudanese in diaspora will realize that they are enabling unacceptable practice unworthy of social and national responsibility expected of them. 

Whatever people’s rationales are, down deep in these men hearts, they know what they need to do—and that is to stop marrying underage girls. If men educated men especially those who reside in the western countries ceased marrying underage girls, this would set a moral tone that those who lacked modern perspective of women could replicate across the country. In addition, such action would result into few younger girls forced to be marry. As a, result, this would translate into less or few domestic violence and/or fewer younger girls dying due to birth complications related to child birth.

 More importantly, younger girls would be empowered to make their own choices when it comes to when and/or who to get marry to and should they choose to marry at younger then, at least they would know what they are getting themselves into. Furthermore, younger girls would feel liberated to dream big about their education and career opportunities for the first time across the country.

Fourth, citizens who are interested in seeing social progress among women of South Sudan have to reach out to churches and other places of worshipping to enlist their support. These religious organs have moral authority and resources that could be used in the fight against women abuses and other rights violations in South Sudan. of course, this would require a broad networking and advocacy among churches, civic organizations, and national media to work together in promoting women rights—as well as providing other educational programs aimed at improving women conditions.

It is paramount that worshippers and concerned citizens work with churches in every boma, district, and at state level to initiate church programs that promote equality, dignity and rights for women. Think about it, if every church goer becomes a messenger of human equality of all persons— it would mean that in every church going family; there will be less physical abuse or sexual violation against its female member. Not only that, I believe that empowering churches and their affiliates to act as watchdogs  gives them the  moral and legal authority  to report alleged physical abuses and other rights violation against women directly to boma and district authorities for further investigation and prosecution.

Fifth, I admitted that I have not read the current South Sudan’s interim constitution. Meaning, I am not aware of provisions pertaining to women rights protection. However, whether South Sudan Constitution contains provisions that address physical and/or domestic violence against women or not, still, one thing is clear, South Sudan’s constitution doesn’t worth the pages it is printed on especially when it comes to women rights protections —because the constitution has been violated over and over again to the point that it is irrelevant.

If indeed people are serious about securing women rights in South Sudan, then, there is a greater need for uniform and comprehensive national’s laws that prohibited gross violations like forced marriage, underage marriage, and physical abuse against women of all ages. If at all there are constitutional provisions within the South Sudan Constitution, then, the government must invoke these provisions to crackdown and prosecute those who abuse women.

Whether there are existing constitutional provisions that empower and protect women against domestic violence or not, the government shoulders the sole responsibility to ensure that these laws clearly defined what constitutes physical violence, domestic abuse and/or grave human indignities against women. That being said, these laws shouldn’t deprive ethnic groups of their rights to cherish dignified aspects of the gender roles and expectations in each respective ethnic group or state—for some of these cultural heritages  and customs are what make South Sudan unique and are worthy of being passed on from one generation to the other. Furthermore, these laws should unambiguously define remedies and punishments in a way that facilitates easy and uniform enforcements and assessments among the respective bomas, payams, counties, and states among many others.

 Of course, this will be a collaborative endeavor and would require people, societies, governments, and concerned organizations to establish domestic violence safe heavens or shelters to house potential victims pending investigations at every boma, payam, state and at federal level.  Furthermore, whatever domestic violent laws enacted, they must be laws that require men who abuse and/or commit other gross violations against women to undergo domestic violent prevention workshop before their wives or the victims  be allowed to return home. While at the same time, all concerned parties must educate women especially ones who live in the village on how to identify and anonymously report violence to authorities. Doing so, would empower and encourage women to speak up knowing that their identities are protected from their potential victimizers.

While respecting individuals’ privacy, there must be sense of a constant awareness and steadfastness to confront all forms of human abuses – especially that of women who can’t speak for themselves. Not only that, those who called them educated and/or enlightened must refrain from knowingly commit women rights abuse e.g. not engaging in wedding underage girls or depriving women of educational opportunities for such injustices have no place in the 21^st century South Sudan. For those who knowingly abuse women and/or deprive women from pursuing their interests, they must be punished to the fullest of the law irrespective of their positions in the society. Only then will men in particular begin to fear the law and only then, will they learn to respect the rights of women.

In conclusion, it is undeniable that South Sudanese cultures are sources of pride and dignity. However, generational and cultural mistakes have been made at the expense of women. Unlike other countries in the world where cultures have evolved, South Sudan communities have weathered cultural evolution. This sounds great for those who advocate malevolent society, but, this has been a tragic for progressives who like to see a more open society where both men and women enjoy the same rights and/or cultural privileges.

Given recent political transformation in South Sudan, it is fitting that people, communities and or ethnic groups nurture a culture that promotes humanity. By so doing, this would strengthen the democratic developments across South Sudan in a manner that protects equality, respect and dignity of persons in all aspects of the society. Furthermore, South Sudan cannot be developed without full participation of women—for they make 51% or more of the South Sudan population. For that reason alone, South Sudan policymakers should not ignore the importance of promoting policies that protect women rights and/or interests.

 Finally, women especially those who are informed and/or educated should find courage and call to social activism to challenge malevolent prejudices against women. Without women participation in social activism, the fight for woman rights in South Sudan may not get easily won given the status quo or malevolence that plagued our communities. Therefore, whether you are a son or a daughter, a mother or a father, uncle or aunt, wife or husband and a feminist or a chauvinist, let join hands to transform and charter a new direction for human rights of all persons in our country.

About the author: Phillip Manyok is a former Lost Boy of Sudan and a SPLA veteran. He holds PhD in Metaphysical Science, Master of Art International Relations and Conflict Resolution, Bachelor and Master of Metaphysical Science, Bachelor of Science in Political Science, Associate of Arts and he is currently a PhD candidate studying conflict Analysis at Nova Southeastern University.