Gender & Development Training Toolkit
Copyright © World Vision International
- Gender and Development (GAD) Training Toolkit - PDF view
- Acknowledgements, Foreword, Preface
- Introduction
- Why Gender and Development?
- World Vision’s Response: Gender and Development Training
- Linking the Gender Training Toolkit to World Vision’s Integrated Focus: Christian, Child-Centred and Community-Based
- Linking the Gender Training Toolkit to World Vision’s Programming Tracks: Transformational Development, Humanitarian & Emergency Affairs (HEA) and Advocacy
- Linking the Gender Training Toolkit to LEAP
- Audience for the Gender Training Toolkit
- Core Curriculum in the Gender Training Toolkit
- 10 Easy Steps for Preparing Your Training Session
- Gender Training Toolkit: Objectives
- Gender training toolkit components
- Core Curriculum in the Gender Training Toolkit
- 10 Easy Steps for Preparing Your Training Session
- Helpful Hints for Facilitators
- Core Curriculum: Descriptions of Modules and Sessions
- Training Design for the Gender Training Toolkit
- Why Gender and Development(GAD) Is Important to Our Work
- Why Gender and Development(GAD) Is Important to Our Work
- World Vision Mission Statement, Core Values and GAD Policy
- Gender and Biblical Reflection
- Gender and Biblical Reflection
- 1. From Genesis to Galatians
- 2. Incarnational Power: The Magnificent
- 3. Jesus Challenges the Gender Dynamic
- 4. Gender Imagery in The New Testament
- 5. Scripture Search in the Community: Using a Gender Lens
- Gender and Development Concepts
- Gender and Development Concepts
- 1. Sex and Gender Roles
- 2. The Road from WID to GAD: Key Differences for Gender and Development
- 3. Practical Gender Needs and Strategic Gender Needs
- 4. Women's Triple Role: Productive, Reproductive and Community Work
- Gender Analysis Tools
Gender and Development (GAD) Training Toolkit - PDF view
This is a preview of the first 30 pages of the toolkit. To view the entire PDF, download the attached file on the left.
Acknowledgements, Foreword, Preface
Acknowledgements
I would like to express my deep appreciation to the Gender Training Toolkit Core Working Group for their invaluable input and commitment and to all those who contributed to the research and writing of this Toolkit. The Core Group was comprised of Barbara Frost, Victor Madziakapita, Dilsy Arbutante, Grace Hukom, Clare Seddon, Joyce Jackson, Assan Golowa, Karoline Davis, Albana Dino, Edward Mubiru, Natalia Buratti, Ruthi Hoffman, Annastacia Olembo, Remedios Geraldes, Julienne Mata, Joven Opon, Reynor Imperial and Jerry Gabriel.
I am extremely grateful to Barbara Frost who designed the curriculum and the facilitators’ guide, and who worked closely with me and contributed significantly to the development of this Toolkit. I would also like
to thank Patricia Morris and Kebokile Dengu-Zvobgo for their invaluable advice, input and comments on earlier drafts of various modules and sections; and to Jessica Simpson, who contributed to the research and documentation of this Toolkit on earlier drafts of the first edition of this Toolkit.
Fatuma Hashi
Director, Gender and Development
World Vision International
Foreword
Our Christian foundations and witness, and our learning from World Vision’s journey in development lead us to acknowledge our responsibility to fully embrace, model and apply the very best practices in Gender and Development in all our work.
This requires that we actively identify and disseminate that learning so we waste no time in sharing our best with those we are called to serve. The following second edition of the Gender and Development (GAD) Training Toolkit encompasses decades of deep field experience, learning from others and our own journey in ever better appreciating the roles and gifts that women and girls, men and boys bring to sustainable development and human transformation. It represents yet another milestone in codifying the insight and progress we have made since World Vision declared its commitment to women in development (WID) in the early 1980s.
I encourage all of us to reflect on the theological grounding for transformed gender dynamics and to better understand, model and apply GAD learning in all our work and witness.
I want to thank Fatuma Hashi, the Partnership’s leader for Gender and Development, for her initiative in leading this second edition, and all those whose field experience, effort and support contributed to the content and production of this toolkit.
David Young
Senior Vice President Integrated Ministry and Strategy
World Vision International
Preface
World Vision, an international Christian NGO with a commitment to transformational development, recognises gender and development (GAD) as an essential and critical component of its ministry. As a widely referenced social transformation theory, gender and development focuses not on the needs of women and girl children in isolation, but on gender relationships among men and women, boys and girls in the context of their families and communities. In this, GAD theory shares much in common with Christian ideas of reconciliation, justice, and the notion of being co-stewards of God’s resources and co-heirs of God’s grace.
For more than half a century, World Vision has accumulated experience in working with children and families around the world to build hope, to provide sustainable access to food and clean water, to promote MED and provide education and basic health necessities for a better future, and more. Through its work with communities, World Vision has learned that women and girls are often the most marginalized and discriminated against within a given population. Nevertheless, these women and girls hold the keys to the future for their entire communities. If women are literate, their children will be too; if girls are protected and well cared for, boys will be too. Additionally, when women are encouraged in leadership and responsibilities, this new power for transformation inevitably benefits men in their communities as well.
And so, for more than a decade, World Vision staff has been accumulating knowledge and experience in gender training and capacity building. In 1992, the World Vision International Board adopted a “women in development” policy for the entire partnership. In 1997, a gender-focused leadership position was created to implement and support this policy. This policy was revised to reflect the GAD approach in 1999.
The aim of this Gender Training Toolkit is the systematic integration of gender equality sensitivity, awareness and analysis into World Vision ministry in every area of its work. Gender equity not only affects the outcome and effectiveness of World Vision programs and projects, but it is also a vehicle toward the achievement of a transformed social relations and values within World Vision staff and in the communities where the organisation works. Most importantly, the Gender Training Toolkit gives World Vision staff a holistic understanding of key biblical passages related to gender equity.
World Vision staff members in many regions are being trained to use internationally recognised GAD tools such as the Harvard Analytical Framework. However, experience has demonstrated the value of translating some theoretical principles into lay language, as well as a need to contextualise these frameworks and address World Vision’s unique ministry. Production of this Toolkit is our attempt to respond to staff needs on the ground and to specific requests for World Vision to produce a user-friendly gender training resource that is in alignment to LEAP.
As emphasized in the introduction, the integration of gender equality analysis and principles within each phase of the LEAP Cycle is an important goal in this second edtion of the Gender Training Toolkit. Key GAD concepts support sound conceptualization and rigorous program design within Assessment, Design, Implementation, Monitoring and Evaluation and Reflection. Ensuring that Transformational Development Indicators and TD approaches integrate GAD principles, concepts and analysis at each step in a transformational development process is an integral part of the training sessions in this Toolkit. A particular focus on the use of gender analysis tools in Module 4 directly supports the five domains of change as presented in the Transformational Development framework.
The Gender Training Toolkit is designed as a resource for staff with training and facilitation skills to use in the training of new trainers and local and regional leaders. Staff can use the Toolkit’s contents and exercises in workshops or small group sessions. Such sessions are particularly encouraged for staff who conceptualise, design, oversee, implement, evaluate and promote area development programmes. Participants in gender training workshops may come from diverse organisational units and levels in the organisation’s hierarchy. There is something for everyone in this Toolkit, because it is designed to relate to specific and regular practices in the organisation’s daily work.
This second edition of the Gender Training Toolkit consists of eight modules, with more than 30 individual training sessions. The first module introduces participants to World Vision’s policy, mission statement and history regarding GAD. The second module discusses, explores and links gender relations with biblical reflection. The third and fourth modules define and discuss WID and GAD theoretical concepts, introduce gender analysis frameworks/tools and present gender-sensitive indicators. In any community or ADP, specific sectors (health, education, MED, HIV/AIDS) face unique challenges. This is also true as these sectors integrate GAD into their work. In Module Five, the curriculum integrates specific sector needs through use of the gender analysis tools presented in Module Four. Thus, participants are able to assess GAD needs in their sectors and actively address those needs. As this training is focused on transformed gender relations, Module Six participants use their gender lens – developed in Modules 1-5 – to examine their attitudes towards children and how they can contribute to the sustained well-being of children in the communities in which they work. Modules Seven and Eight are dedicated to Advocacy and HEA to ensure that participants examine the integration of these programming tracks with GAD principles, concepts and analysis.
This second edition of the Gender Training Toolkit is a resource for the World Vision Partnership, as well as for any sister agencies who may wish to adapt from these pages. It is my hope that as these ideas are implemented, they will empower our visionary and hard-working staff and contribute to equitable transformations in communities throughout the regions and nations where we work.
Fatuma Hashi
Director, Gender and Development
World Vision International
Introduction
Why Gender and Development?
Of 1.3 billion global citizens living in poverty, a large percentage are women. While statisticians, theoreticians, multi-lateral organisations, NGOs and academics study this phenomenon, the women themselves – whose daily lives form the tapestry of this reality – have little time or strength for abstract debates regarding their condition. But these women know its many faces: the 18-hour day, the high risk of maternal death, the constant and consistent discrimination, the stretching of dollar-a-day incomes to feed and clothe their families, the bartering of their existence to survive one more day.
It has been said, “Women hold up half the sky.” For millions of women locked in poverty, responsibility for their families’ and communities’ well-being does not end just because they encounter unequal access to resources in health, nutrition, education and economic structures. In their ongoing responsibility, the women themselves, their families and their entire communities pay a steep price for constraints and injustices encountered in attempting to provide for basic human needs.
Men and women, girls and boys all have a role in working to transform this picture, so that both genders thrive in partnership and in living productive lives. This is the challenge addressed in the Gender Training Toolkit.
The road to transformed gender relations Historically, as agencies pioneered development efforts, they overlooked the importance of transformed gender relations and failed to recognise the contributions of both genders. Those designing projects and programmes were often unaware of the impact of the development process on the daily lives of the women and men, boys and girls in the communities in which their organisations worked. When this issue was identified, development researchers began documenting women’s and men’s contributions as well as constraints. The importance of working towards transformed gender relations emerged as a key competency.
Further, both grassroots and academic research began to demonstrate how gender interactions impact the development process. GAD (Gender and Development) became the internationally recognised term for a progressive approach to development that emphasises transformed gender relations and intentionally includes perspectives and experiences of women, men, girls and boys. GAD focuses on ways to ensure that unequal relationships do not prevent equitable and sustainable development. The development research demonstrates that development programmes, policies and projects affect women, men, boys and girls differently and that GAD programmes provide long-lasting effective transformation of communities only when women and men in the communities engage as co-decision makers.
When they hear words such as “gender equity” or “gender issues”, most people immediately assume this is “women’s stuff”. It is important that we recognise that gender is about relations—between men and women, women and women, also between men and men and boys and girls. It is about who we are as men and women and how we are developing all our potential given by God regardless of our sex.
Comment By Luis Armenta, Director of Communications, WV Mexico in Volume I, Issue 2 of La Esperanza
Christian organisations have a great responsibility to provide leadership in this arena. The highest standards for justice, equity, human dignity and transformed relationships embedded in our faith continually challenge us to improve our efforts and illumine the path for others. As Christians, we believe that female and male are created equally in the image of God. Jesus’ life and works underscored this reality, as he challenged constraints and cultural restrictions women faced in New Testament times in order to honour and empower both men and women. He continues to do so today.
World Vision’s Response: Gender and Development Training
World Vision’s Gender Training Toolkit is a comprehensive response to the global challenge of implementing a GAD focus in World Vision’s work. The Toolkit reflects World Vision’s ethos, core values and policy. After decades of intentional work and effort amongst the organisation’s leadership and staff, women and men in World Vision ADPs (Area Development Programmes) are also beginning to share burdens, ideas and decisions.
While many gender training materials developed by other NGOs are available to development practitioners, the World Vision Gender Training Toolkit is a response to specific issues and challenges faced by field staff, especially in the context of a Christian NGO, in daily work. Sessions provided here focus on pragmatic uses of these tools and concepts for World Vision staff at all levels, and adapt several internationally recognised tools.
Linking the Gender Training Toolkit to World Vision’s Integrated Focus: Christian, Child-Centred and Community-Based
Module 2 presents theological grounding for Gender and Development and encourages participants to reflect on Christian perspectives in this development arena. Module 6 looks at roles of both girls and boys as agents of transformation, and helps development workers ensure that they are modelling healthy gender relations in their work as well as enabling full participation by children. Throughout the sessions in this Toolkit, participants are encouraged to ground what they are learning in the context of communities in which they work. Further, gender analysis tools and principles are designed to be shared with communities in each phase of the LEAP cycle.
“Now, with this knowledge, we will go back to our offices and share it with others. We hope that God will use us to help others understand the impor- tance of gender integration in our work. Understanding in depth the concept of [gender] equity is important to engage in meaningful dialogue with community groups. Eventually, we will work togeth- er to bring about change in the commu- nities, promoting transformed relation- ships for the well-being of children.”
Participant in Gender Training in Larnaca, Cyprus, for development practitioners in MEER. From La Esperanza. article by Maia Woodward, Regional Communications Officer, MEERO, and Albana Dino, Program Quality Specialist, MEERO.
Linking the Gender Training Toolkit to World Vision’s Programming Tracks: Transformational Development, Humanitarian & Emergency Affairs (HEA) and Advocacy
Ensuring that Transformational Development Indicators and TD approaches integrate GAD principles, concepts and analysis at each step in a transformational development process is an essential element of this Toolkit. Participants examine their own programmes in light of lessons learned in each session. Particular focus on use of gender analysis tools in Module 4 directly supports the Five Domains of Change as presented in the Transformational Development framework.
Modules dedicated to Advocacy and Humanitarian & Emergency Affairs (HEA) ensure that participants will examine integration of these programming tracks with Gender and Development principles, concepts and analysis. Exercises require thoughtful integration of GAD into ongoing work, and ask for thorough preparation by participants who are experts in this field as well as participants who hold responsibility for ensuring a balanced development programme in the field.
Linking the Gender Training Toolkit to LEAP
World Vision’s design, monitoring and evaluation (DME) is called LEAP. In English, the acronym stands for Learning through Evaluation with Accountability and Planning. This framework is the result of a comprehensive Partnership process to achieve a common DME approach.
LEAP promotes quality, accountability and professionalism in programming with communities. LEAP implementation builds competence and confidence, and models systematic prospective learning.1
Integration of Gender and Development analysis and principles within each phase of the LEAP Cycle is an important goal in the Gender Training Toolkit. Key GAD concepts support sound conceptualisation and rigorous programme design within Assessment, Design, Implementation, Monitoring and Evaluation and Reflection.
Audience for the Gender Training Toolkit
Facilitators for World Vision’s gender training workshops can use these Gender Training Toolkit sessions to meet Gender and Development training needs of staff in every country, at every level.
- ADP staff will learn to use a wide variety of gender analysis tools for project assessment, design, implementation, monitoring and evaluation, reflection, and transition/re-design.
- Management staff will focus on learning GAD concepts and reflect on the theological grounding for transformed gender dynamics.
- Staff working in specific sectors such as health, HIV/AIDS, microenterprise development (MED) and education will find sessions that address implications of gender-sensitive programme design in their sector.
- Staff dedicated to Humanitarian & Emergency Affairs (HEA), Children in Ministry, and Advocacy will find frameworks and content customised for their particular needs.
Training sessions in the Toolkit include approaches, activities and materials for increasing World Vision staff expertise in gender and development issues in a participatory learning environment. Participants discuss obstacles and challenges and are encouraged to develop innovative strategies to address these. Their experience with LEAP, Transformational Development, sectors and programming tracks informs discussions and enhances integration of GAD with World Vision’s ongoing development work.
Core Curriculum in the Gender Training Toolkit
Curriculum for this training Toolkit addresses the complexities and challenges of holistically integrating Gender and Development. Module 1 presents World Vision’s organisational journey in Gender and Development. This provides both rationale and support for staff as they create space and priority for GAD work. Because theological grounding is essential for all development work in the context of a Christian NGO’s agenda and worldview, Module 2 invites participants to reflect on Jesus’ response to gender dynamics in his life and work. Familiar passages are revisited with a gender lens. This module encourages spiritual insights, motivation and endurance as staff pursue transformed gender dynamics. Module 3 covers essential GAD concepts and the importance of transformed gender relations to sustainable development.
As staff recognise GAD’s importance to their work through participation in the first three modules, they’ll need tools to implement GAD in Area Development Programmes and project work. Linking GAD concepts and foundational principles to the LEAP Cycle through Gender Analysis Tools introduced in Module 4 addresses this need. Additionally, the facilitator has opportunity to revisit concepts and insights gained in the first three modules throughout each session, integrating them into daily practise.
In any community or ADP, specific sectors (health, education, MED, HIV/AIDS) face unique challenges. This is also true as these sectors integrate GAD into their work. In Module 5, the Toolkit curriculum addresses specific sector needs through use of Gender Analysis Tools presented in Module 4. Participants are able to assess GAD needs in their sectors and actively address those needs.
A comprehensive description of each module and each session is included later in this Introduction. Additionally, training design samples are presented to demonstrate the Toolkit’s flexibility, enabling facilitators to respond to diverse staff needs and time constraints. However, it is important to note that facilitators should become familiar with all of the material in the Gender Training Toolkit. A strong foundation built in the first three modules, together with tools and sectors addressed in Modules 4 through 8, provide essential background for making training design decisions.
10 Easy Steps for Preparing Your Training Session
Step 1
Review examples of training designs in this Introduction.
Step 2
Identify specific training needs of the group you will lead. Establish time available for workshops or sessions.
Step 3
Identify modules and sessions corresponding to current training needs and allotted time.
Step 4
Review Facilitation Guidelines for sessions you choose. Note links in the guidelines to appropriate handouts and activities, then locate the handouts and activities you will need. Familiarise yourself with the links to LEAP in the sessions you have chosen.
Step 5
If desired, photocopy Facilitation Guidelines, handouts and activity materials. Prepare your customised training guide for the workshop.
Step 6
Make any further preparations for the sessions you will be using, as noted in the Facilitation Guidelines. Prepare icebreakers; review strategies.
Step 7
Consider including experienced participants as part of the facilitation and presentation team, if appropriate. Prepare these participants before the session
Step 8
For quick daily feedback or evaluation, simply ask participants to respond to one or two questions about the day. Make appropriate adjustments as needed the following day.
Step 9
Include time for written and spoken evaluation at the end of the workshop.
Step 10
After the workshop, save your customised training guide for the workshop, along with your notes, lessons learned, and ideas for further use. If you receive a request for that particular workshop format again, your session is ready to go.
Gender Training Toolkit: Objectives
This Gender and Development (GAD) Training Toolkit represents a dynamic and living process, encompassing decades of experience while creating space for discussion, adaptation and development of tools, new insights and future research in GAD. As we are all a part of this process, your investment in study and use of this Toolkit for training is an integral part of its ultimate success.
Overall Objectives
- Link GAD concepts to the organisation’s core values, mission statement and GAD Policy.
- Gain theological and scriptural insights related to GAD
- Apply GAD concepts and Gender Analysis Tools to Transformational Development in each of TD’s Five Domains of Change.
- Well-being of girls, boys, families and communities
- Empowerment of all girls and boys as agents of transformation
- Restored relationships
- Interdependent and empowered communities
- Transformed systems and structures
- Apply Gender Analysis to each phase of the LEAP Cycle.
- Integrate gender analysis into all programming tracks and sectors.
Gender training toolkit components
Core Curriculum in the Gender Training Toolkit
Curriculum for this training Toolkit addresses the complexities and challenges of holistically integrating Gender and Development. Module 1 presents World Vision’s organisational journey in Gender and Development. This provides both rationale and support for staff as they create space and priority for GAD work. Because theological grounding is essential for all development work in the context of a Christian NGO’s agenda and worldview, Module 2 invites participants to reflect on Jesus’ response to gender dynamics in his life and work. Familiar passages are revisited with a gender lens. This module encourages spiritual insights, motivation and endurance as staff pursue transformed gender dynamics. Module 3 covers essential GAD concepts and the importance of transformed gender relations to sustainable development.
As staff recognise GAD’s importance to their work through participation in the first three modules, they’ll need tools to implement GAD in Area Development Programmes and project work. Linking GAD concepts and foundational principles to the LEAP Cycle through Gender Analysis Tools introduced in Module 4 addresses this need. Additionally, the facilitator has opportunity to revisit concepts and insights gained in the first three modules throughout each session, integrating them into daily practise.
In any community or ADP, specific sectors (health, education, MED, HIV/AIDS) face unique challenges. This is also true as these sectors integrate GAD into their work. In Module 5, the Toolkit curriculum addresses specific sector needs through use of Gender Analysis Tools presented in Module 4. Participants are able to assess GAD needs in their sectors and actively address those needs.
A comprehensive description of each module and each session is included later in this Introduction. Additionally, training design samples are presented to demonstrate the Toolkit’s flexibility, enabling facilitators to respond to diverse staff needs and time constraints. However, it is important to note that facilitators should become familiar with all of the material in the Gender Training Toolkit. A strong foundation built in the first three modules, together with tools and sectors addressed in Modules 4 through 8, provide essential background for making training design decisions.
10 Easy Steps for Preparing Your Training Session
Step 1
Review examples of training designs in this Introduction.
Step 2
Identify specific training needs of the group you will lead. Establish time available for workshops or sessions.
Step 3
Identify modules and sessions corresponding to current training needs and allotted time.
Step 4
Review Facilitation Guidelines for sessions you choose. Note links in the guidelines to appropriate handouts and activities, then locate the handouts and activities you will need. Familiarise yourself with the links to LEAP in the sessions you have chosen.
Step 5
If desired, photocopy Facilitation Guidelines, handouts and activity materials. Prepare your customised training guide for the workshop.
Step 6
Make any further preparations for the sessions you will be using, as noted in the Facilitation Guidelines. Prepare icebreakers; review strategies.
Step 7
Consider including experienced participants as part of the facilitation and presentation team, if appropriate. Prepare these participants before the session
Step 8
For quick daily feedback or evaluation, simply ask participants to respond to one or two questions about the day. Make appropriate adjustments as needed the following day.
Step 9
Include time for written and spoken evaluation at the end of the workshop.
Step 10
After the workshop, save your customised training guide for the workshop, along with your notes, lessons learned, and ideas for further use. If you receive a request for that particular workshop format again, your session is ready to go.
Helpful Hints for Facilitators
- Work together with LEAP or DME practitioners.
Remember that your expertise is in gender and it’s important to partner, particularly in Module 4, with a facilitator whose expertise is in LEAP/ DME. The facilitator you partner with should be very familiar with the material presented in Modules 1-3, and can then give participants a solid foundation in the integration of GAD tools with LEAP. You may also want to team up with sector and programming track specialists for sessions in Modules 5 – 8.
- Relax!
One challenge of facilitation is that you are working with a live and always unpredictable group of participants. You can never know with complete accuracy how a particular exercise or discussion is going to unfold with a given group. What if a discussion falls completely flat? What if you go over the time limit and have to revise the schedule? What if one participant becomes unexpectedly hostile and changes the group dynamic? What if a participant asks a question you can’t answer? Shouldn’t a “good” facilitator be able to ensure that every workshop goes flawlessly
Don’t worry! These unpredictable aspects of workshops contain the very seeds of growth and authenticity. Participants may learn very little from a completely flawless workshop except that sometimes they do go perfectly. For the most part, staff in your workshop will face these same challenges as they implement gender training. They need to be prepared to think on their feet and possess the confidence to deal with whatever happens. Watching you use your own experience to work with a difficult situation or group is the best “classroom” they could have
- Recognise Your Strengths, Strengthen Your Weaknesses
Every facilitator brings a unique set of strengths and weaknesses to these sessions. At the beginning, work from your strengths (leading a discussion, sharing content, directing a role-play, or even something simple like setting the right tone for a coffee break). However, be aware of areas in which you need more experience or support, and ensure that you have extra resources and practise in those areas.
- Experience Counts
Few professional skills depend so much upon experience as training or facilitating. Every workshop increases one’s ability to respond quickly and effectively to group dynamics. As a facilitator, gaining experience is extremely important.
- Modeling
As a facilitator, you do not have to know all the answers. What you do have to know is how to help workshop participants find resources or build a network that will help them find answers. This is a process you can model at every opportunity.
- The Instant Replay
After a workshop, “instant replay” is a helpful tool to examine group dynamics and improve facilitation skills. You do not have to videotape the workshop to replay and evaluate it. Just develop and improve your skill in active reflection on the dynamics of the workshop. With practise, you should be able to sit back and “watch yourself” interact with the group by recalling events and discussions after the workshop is over. What would you do differently next time? Make a plan to incorporate these improvements, and write down any notes you may need as reminders.
- Colleagues Count
As you facilitate, do not forget to nurture collegial relationships. You now have another set of professional colleagues to discuss the challenges and joys of facilitating GAD workshops. Send books, websites, new networking contacts, and new ideas for the workshops. Check in frequently to see how they are doing. Expect ideas, books, articles and project documents back from them as well.
- Training Portfolio
A great way for all trainers and facilitators to track their growing experience in training and facilitation is to maintain an active portfolio of workshops they lead. Evaluation notes, participant names, content covered, as well as exercises used and enhanced, can all be a part of this portfolio. Additionally, when you go to visit or follow up on staff participants’ progress, viewing the training portfolio is a great lead-in to discussions about their growth and experience.
A facilitator — is a nurturer, an advocate and a role model.
A facilitator — contributes his or her experiences, perceptions and concerns on issues covered in the workshop.
A facilitator — always checks his or her value systems.
A facilitator — remembers that workshop participants may have different opinions on the subject.
Non-verbal Facilitation Skills
- Make eye contact with everyone in your workshop group. Focus attention on every participant. Don’t favour some over others.
- Move around the room, as you speak in a slow, calm way.
- React to what workshop participants say by nodding, smiling. In short, let them know you’re listening.
Verbal Facilitation Skills
- Formulate your questions to encourage candid responses and open discussion.
- Use open-ended questions such as: “What do you think about…?”, “Why…?”, “How…?”
- After one workshop participant makes a statement, ask the others if they agree.
- Encourage workshop participants to talk. Participants should talk more than you and any other facilitators do.
- Encourage workshop participants to answer each other’s questions. In that way, everyone can learn to listen and to show respect for each other’s responses.
- Ask workshop participants to paraphrase or repeat something in their own words to check whether they understand a particular concept. You should also paraphrase important points made by workshop participants, both to reinforce their statement and ensure that you have understood them accurately.
- Regularly summarise the discussion. Ask workshop participants whether they disagree with anything, and help them to draw conclusions.
Facilitation Reminders
- Be Respectful. Facilitators need to model respectful behaviour. It is crucial to be sensitive to workshop participants’ individual differences and perspectives, as well as any discomfort participants may experience in discussing an emotional or personal topic.
- Be Non-Judgmental. Don’t reinforce stereotypes. Keep the group’s focus on facts and solutions.
- Establish Safety and Ground Rules. Ask participants what they need from you and from each other in order to feel safe while talking about sensitive issues. If a discussion becomes heated, remind participants that they are always to disagree respectfully, without resorting to name calling or insults. Another way to create a safe space for workshop participants is to set up a “question box” in which participants can anonymously pose questions that might be difficult to raise in front of peers. You can then read aloud and answer questions without referring to individuals.
- Honour Diversity. While dividing participants for small group exercises, aim to create heterogeneous groups that mix participants by age, race, ethnic background, departmental unit, and position in the organisation.
- Exercise Humility. Don’t feel that you have to be the world’s foremost expert on gender issues. If you don’t know something, admit it. If a workshop participant raises a difficult question, ask whether anyone else has an answer. Or, if the question is important, state, “My current understanding is that… but I’ll look into this further.” Or say, “That is an excellent question. To be frank, I don’t have the answer, but I’ll find out for you.”
THE FACILITATOR’S ROLE: WHAT IT IS AND ISN’T
IS | ISN'T |
Positive |
Cynical |
Optimistic | Holding hands |
Tough | Solving problems |
In control |
Negative |
Motivating | Timid |
Supporting |
Sarcastic |
Leader | Superior |
Entertaining with a purpose | On an ego trip |
Inspiring | Giving magic answers |
Happy | Lecturer/teacher |
Raising awareness | Rigid |
Confident | Boring |
Clear | Know-it-all |
Organised | Counselling service |
Approachable | Distant |
Core Curriculum: Descriptions of Modules and Sessions
Gender and Development, as an essential component of the development process, is continually refined whenever women and men engage in the challenge of transformation in communities. This Toolkit’s curriculum integrates specific concerns raised by development practitioners in the daily work of World Vision and partnering organisations. As such, it incorporates biblical reflection intended to exercise the “soul” of a Christian development organisation, as well as internationally recognised GAD practises, concepts and tools increasingly required of all development professionals.
The sequential nature of the Toolkit’s modules reflects the difficult and essential work of personal and corporate change that is expected as part of this training. The curriculum intends to be transformational, not only in communities where staff work and live, but likewise in organisational and leadership cultures, in staff families and in relationships with colleagues, recognising that we are all in need of transformational development. Each session builds a foundation for participants that will both motivate and support this transformational process. Further, skills participants acquire as they use Gender Analysis Tools and Gender Indicators prepare them to work effectively in Area Development Programmes towards outcomes that are long-term and multi-generational, for the holistic benefit of women and men, girls and boys.
Module 1
Why Gender and Development Is Important to Our Work
In this module, Gender and Development (GAD) is linked to World Vision’s Core Values, Mission Statement and policies. Participants explore connections between the organisation’s daily work and gender issues, gender concerns, gender concepts and gender analysis. This engagement lays the groundwork for in-depth gender training in Modules 2-5.
- World Vision’s Mission Statement, Core Values and GAD Policy
During this session, the facilitator presents an overview of the mission statement, core values and gender policy as well as a historical overview of key individuals, events and initiatives in Gender and Development as a critical element in World Vision’s journey. Group discussion centres on implications for transformational development in Area Development Programmes and initial assessment of the relationship between policy and current reality.
Module 2
Gender and Biblical Reflection
For an NGO whose identity, history and core values are Christian, biblical and theological grounding are essential to determining priorities, strategies and response at every level of our daily work. This is particularly true of Gender and Development. World Vision affirms that Scripture is to be interpreted holistically and thematically, and also distinguishes between inspiration and interpretation. Inspiration relates to the divine impulse and recognises the whole canon of Scripture as the Word of God. Interpretation is our human activity as we seek to discern revealed truth in harmony with the totality of Scripture and under the guidance of the Holy Spirit.
To be truly biblical, followers of Jesus must continually examine their faith and practise under the searchlight of Scripture. In humility, we acknowledge that Christians throughout history have erred in interpretation at various times and have had to rely on the grace of God in resubmitting to the authority of Scripture in light of new understanding. Just as we now recognise that Copernicus was correct despite condemnation by church authorities, and just as Jesus had to rebuke Nicodemus, his own disciples and religious leaders of his day for not understanding Scripture accurately, so we followers of Jesus today need to be humbly willing to re-examine our assumptions regarding God’s words to us about gender relations and reconciliation.
Module 2 explores central biblical passages, concepts and imagery related to gender dynamics. Activities allow staff to reflect on what the Bible says about gender relations, discrimination, women, injustice and cultural issues in gender relations. The actual historical context of the life of women in the New Testament illumines Jesus’ response to harmful traditions and cultural constraints faced by women at that time.
Jesus’ own transformation of gender dynamics – the cultural and religious norms during New Testament times – is presented as our deepest motivation to work for justice, empowerment and transformed gender dynamics in the 21st century. This module can also be used as devotional material or as a one-day in- depth study on gender and the Bible.
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- From Genesis to Galatians
New insights are encouraged during small group discussion and reflection as participants re- examine key theological concepts in Genesis with a gender lens. Additionally, participants examine concepts of gender equality, diversity, unity and complementarity in light of Genesis 1:26-28 and Galatians 3:26-28. - Incarnational Power: The Magnificat
A dramatic reading of The Magnificat highlights the poetry, socio/political/historical realities and implications of this passage for gender equality. Participants work in pairs or small groups to explore how The Magnificat speaks to God’s order and point of view regarding gender dynamics and social structures. Further questions address intergenerational implications for nurture and support of girl children’s potential, along with consequences of this provision or lack for whole communities. - Jesus Challenges the Gender Dynamic
A thorough grounding in the “gender dynamics” that Jesus lived and modelled is essential for any Christian understanding of gender. In this session, participants are introduced to historical and textual evidence of constraints women faced in New Testament times. Participants work in small groups to prepare and present a narrated role-play of two biblical stories: The Samaritan Woman, and Mary and Martha. Narrative and dramatic role- play help participants examine ways in which Jesus engaged with harmful traditional and cultural patterns. - Gender Imagery in the New Testament Participants examine familiar passages and imagery in the New Testament with a gender lens. Discussion and activities heighten awareness of “gender mainstreaming” throughout the New Testament and the challenge this raises for all Christians working with GAD.
- Scripture Search in the Community: Using a Gender Lens
This session outlines Scripture Search methodology and its effectiveness in introducing and developing gender equity. Participants use role-play to explore practical and powerful ways in which Scripture can be applied to resolve a gender conflict.
- From Genesis to Galatians
Module 3
Gender and Development Concepts
Module 3 builds on the importance of gender to World Vision’s work in sustainable development and on the importance of understanding a community’s theological perceptions of gender dynamics (Modules 1 and 2).
Activities encourage increased awareness of historical dimensions of gender dynamics and the urgency and scope of current work in GAD. Participants learn essential concepts of Gender and Development, including the difference between sex and gender, the importance of understanding gender roles, the shift from “Women in Development” to “Gender and Development” (WID to GAD), empowerment and women’s triple roles in work (reproductive, productive and community), as well as practical versus strategic gender needs.
Most importantly, these concepts are linked to participants’specificengagementsinAreaDevelopment Programmes (ADPs) and communities.
Session Descriptions
- Sex and Gender Roles
This session explores gender roles in light of participants’ own experiences and cultural conditioning, as well as the concept of gender roles in GAD work. Distinguishing between “sex” and “gender” further clarifies the difference between aspects of our lives that are socially conditioned and those that are gender-related biological imperatives. - The Road from WID to GAD: Key Definitions for Gender and Development
Following the road from WID to GAD illumines reasons that gender dynamics have such a profound effect on the well-being of women and men, boys and girls. Presentations focus on differences in WID and GAD approaches as development practitioners work with communities in problem analysis, as well as definitions of goals, solutions and strategies. - Practical Gender Needs and Strategic Gender Needs
This essential GAD concept is presented and discussed with the entire group participating. Using a worksheet to identify Practical Gender Needs (PGNs) and Strategic Gender Needs (SGNs), participants then work individually with a list of needs to determine which would be categorised as strategic and which categorised as practical. Because this GAD concept is expressed in technical language, the session closes with participants’ construction of natural language (community language) expressions of these needs. - Women’s Triple Role: Productive, Reproductive and Community Work
After distinguishing between these three categories of work, participants in small groups develop a matrix to analyse types of work present in their communities. Both gender needs (strategic or practical) and types of work are considered. The session closes with a discussion of the value of consistent technical definitions for GAD concepts. Additionally, there is an emphasis on recognising these concepts when expressed differently by ADP and community members.
Module 4
Gender Analysis Tools
Gender Analysis, for development practitioners at all levels, includes integration of sound GAD practises into every phase of the LEAP Cycle. Module 4 includes specific and internationally recognised Gender Analysis Tools that assist development practitioners in this process.
An opening session introduces Gender Analysis and demonstrates how tools are used in the LEAP Cycle. Sessions include the Harvard Analytical Framework, the Gender Analysis Matrix, The 24-Hour Day, the Equality and Empowerment Framework (EEF/formerly WEEF), and basic concepts in the Participatory Learning Approach (PLA). Each tool is presented with opportunities to practise key components of Gender Analysis in both the training setting and a community or Area Development Programme (ADP) setting. Finally, a session on Transformational Development gender-sensitive indicators assists participants in programme design and integrating use of the tools into daily work.
- An Introduction to Gender Analysis Tools
The what, why, who, when and how of Gender Analysis Tools is the focus of this session. What is Gender Analysis? Why conduct Gender Analysis? Who conducts Gender Analysis? When is the best time to conduct Gender Analysis? How is Gender Analysis conducted? What tools are available?
Additionally, this session presents a paradigm of how key components interact in Gender Analysis. These key components include gender roles, gender division of labour, access, power relations and gender needs. Participants learn how these components interact and practise recognising the dynamics as expressed in the daily language of their communities.
This session also links Gender Analysis Tools with the LEAP Cycle. A matrix identifies specific tools with their appropriate use in each phase of the LEAP Cycle. - Introduction to the Harvard Analytical Framework
A brief presentation of the four elements of the Harvard Analytical Framework is the focus of this session. Subsequent sessions detail each of the four elements, but this introduction presents the framework as an integrated whole. The intent is to prepare participants to examine the framework in depth. - The Harvard Analytical Framework: Activity Profile
A plenary group presentation of the Activity Profile opens this session. After review of the three kinds of work (reproductive, productive and community), a skit/role-play offers both skit participants and observers an opportunity to experience being on the receiving end of an Activity Profile, as well as opportunity to examine their own attitudes towards different kinds of work. Group discussion focuses on appropriate methodologies for gathering information using an Activity Profile and appropriate use of the tool in each phase of the LEAP Cycle. - The Harvard Analytical Framework: Access and Control Profile
Plenary group presentation of components and essential definitions of the Access and Control Profile prepares participants for a hands-on practise session with another member of the group. Using an interview process, they administer the Access and Control Profile. Time is allotted during the session to clarify definitions and categories. Particular sensitivities – required when eliciting this kind of information in a community – are discussed, as well as management strategies required to master use of this tool in the midst of a busy work schedule. Participants also examine effective use of this tool in each phase of the LEAP Cycle. - The Harvard Analytical Framework: Analysis of Factors Influencing Activities, Access and Control
Using project documents from their own work, participants use this tool to analyse external factors that influence the success of Transformational Development practise. Discussion centres on essential strategies to ensure sound development design practises can influence external factors to have a positive effect on the life of the project. Use of this tool in organising data and analysing GAD constraints and opportunities in each phase of the LEAP Cycle is also a focus of this session. - The Harvard Analytical Framework: Project Cycle Analysis
Participants apply LEAP Project Cycle Analysis questions to project documents to determine whether gender-appropriate questions or Gender Analysis was used in initial project identification, design, monitoring and implementation. One element of small group reflection centres on the importance of sound management strategies to successful achievement of long-term Transformational Development that includes gender equity and justice. - The Harvard Analytical Framework: Project Application Session
After a community practicum in which participants experience first-hand how to use the Harvard Analytical Framework, they engage in small group work, plan a presentation of their findings and lessons learned in the community, and share this information in a plenary session. Participants are encouraged, in their community practicum, to determine how linking Gender Analysis to each phase of the LEAP Cycle will enhance the effectiveness of GAD programming. - The Gender Analysis Matrix
After working with the Harvard Analytical Framework, participants are introduced to the Gender Analysis Matrix. Small group work and plenary group discussion give participants opportunity to work with the matrix directly and to implement its use in specific and appropriate development scenarios. Participants also examine how dynamic use of this tool can support empowerment goals and transformed gender relations in communities. - Empowerment: Goals, Definitions and Classifications
Empowerment is examined within a specific paradigm, distinguishing power as “power over”, “power to”, “power with” and “power within”. Participants evaluate essential gender dynamics associated with their work in development programmes. As empowerment is an important World Vision choice for sustainable development work, a clear understanding of goals, definitions and classifications of empowerment is crucial to sound programming. - Equality and Empowerment Framework (EEF)
Presentation of the Equality and Empowerment Framework leads participants to further integration of GAD concepts and Gender Analysis Tools, increasing their range of options as they work in sustainable development. This opportunity to become acquainted with a widely used framework and to examine it in light of Transformational Development principles broadens awareness of resources adaptable for various contexts and enhances programming expertise across the LEAP Cycle. - Participatory Learning Approach and Gender Analysis
Most participants will be familiar with PLA. This session is designed to link their expertise and experience to Gender Analysis. Content includes working with timelines, family lines, trends analysis and participatory resource mapping. Questions and engagement in PLA are linked with the Harvard Analytical Framework to encourage integration of Gender Analysis Tools where appropriate. The session encourages using PLA in each phase of the LEAP Cycle to lead to transformed gender relations. - The 24-Hour Day
Staff can practise and master this effective and simple tool by interviewing each other in pairs or small groups. They then analyse data gathered and review the types of work (reproductive, productive and community) in light of GAD. Roles of women and men, boys and girls are illumined and used throughout each phase of the LEAP Cycle. - Gender-Sensitive Indicators: An Overview
Differences between qualitative and quantitative indicators are defined in this session. After a presentation of the Canadian International Development Agency’s (CIDA) Guide to Gender- Sensitive Indicators, participants engage in a case-study approach to use of these indicators. Participants integrate and apply what they have learned in previous sessions and also examine how sound gender analysis can be reflected in World Vision’s Transformational Development Indicators (TDIs) and ultimately support transformed gender relations in the community between men and women, girls and boys.
Module 5
Multi-Sectoral Gender Awareness: Women as Peacemakers, Health, HIV and AIDS, MED, Education
Module 5 focuses on issues and available tools that enhance gender awareness in specific development sectors. Sessions are dedicated to gender issues and available tools for Women as Peacemakers, Health, HIV and AIDS, MED and Education. Each highlights the importance of Gender Analysis Tools in programme design and implementation. Participants review what they have learned in previous modules and reinforce these learnings as they analyse the relevance of specific tools and the importance of Gender Analysis to specific sectors.
Session Descriptions
- Women as Peacemakers
When armed conflict disrupts daily life in a community, women are both at risk in the conflict itself and of high value in reconciling the conflict. This session focuses on women’s dual strength and vulnerability in armed conflict scenarios and highlights particular strategies and efforts required to meet the needs of both genders. - Gender Analysis and Health
To assess the complex interactions of factors that promote health and well-being in communities and Area Development Programmes (ADPs), this session utilises the Equality and Empowerment Framework (EEF, formerly WEEF) to analyse empowerment in addressing health issues in programme design, implementation and evaluation. Small-group questions allow participants to study this interaction of factors affecting health and well-being through the lens of an individual woman’s life in the community. - Gender Analysis and HIV and AIDS HIV/AIDS is of increasing significance and concern for many countries already overburdened with economic and development challenges. In this session, participants examine rights and responsibilities of both genders in addressing HIV/ AIDS. Existing factors that increase vulnerability are analysed through use of the Harvard Analytical Framework.
- Gender Analysis and Micro-enterprise Development (MED)
Economic viability for both genders is crucial in every community. This session examines needs and circumstances of women and men as they work towards this goal. Discussion of uses of Gender Analysis Tools in MED programme design and implementation allows staff to analyse interactions of factors that influence the success of MED projects. - Gender Analysis and Education
Gender issues specifically related to both formal and non-formal education are integrated into presentations and discussions in this session. Small group work focuses on effective strategies to ensure both genders equal access to education. Cultural and economic factors are examined through use of The 24-Hour Day. Participants consider how current practises and norms affect time and resources available for education.
Module 6
Girls and Boys as Agents of Change
World Vision’s central focus on the sustained well- being of children as a key development goal makes this module on children – girls and boys – essential. How do we protect children? How do we encourage their authentic participation? How do we transform their role in the community? How do we help adults in a community see children’s value and encourage development of their potential? How do we ensure that both girls and boys experience gender equity and build healthy models of transformed gender relations in their daily behaviour – both now and in the future?
This module addresses these questions through presentations of important content in the areas of protection and participation, healthy gender modelling, and children’s rights. Participants examine this content in light of phases of the LEAP Cycle and in programmes in which they are working. As this training focuses on transformed gender relations, participants use their gender lens – developed in Modules 1-5 – to examine attitudes towards children and how they can contribute to sustained well-being of children in communities in which they work.
- Empowering Girls and Boys – What difference does it make?
This session focuses on empowerment of girls and boys and links that empowerment to the sustained well-being of children. Discussions, role-plays focused on transforming ways community members interact with children, and a choral reading of the Convention on the Rights of the Child (CRC) – contribute to participants’ understanding. - Key Concepts, Types, Methods and Guidelines for Full Participation of Girls and Boys
This session helps participants understand key concepts for effective participation by boys and girls. Group members also examine types of participation usually found in communities, and how these relate to each phase of the LEAP Cycle. Additionally, group members work with diverse participation methodologies appropriate for eliciting participation of girls and boys. - Using Gender Analysis Tools with Girls and Boys
In this session, participants re-visit experience with Gender Analysis Tools to learn appropriate ways to use these amongst children to gather information in highly participatory ways. World Vision believes children can be agents of transformational change. Participants examine this expectation in light of what they have learned in this module.
Module 7
Gender and Advocacy
Almost all development initiatives focused on transformed gender relations involve some level of advocacy for the women and men, boys and girls involved. In this module, participants become familiar with World Vision’s definitions, priorities and categories of advocacy. This session also introduces international conventions as a standard and guideline for improving conditions for both genders. Participants look at issues and concerns when embarking on advocacy work, and appropriate responses. Finally, participants look at dynamic challenges faced by World Vision colleagues in advocacy to examine how to match the right advocacy response to issues in their own work.
- GAD and Advocacy in World Vision – An Introduction
Participants are introduced to World Vision definitions and priorities in advocacy. They discuss their own experiences in advocacy and identify common issues and concerns and how to overcome resistance, amongst themselves or ADP staff members and amongst the communities in which they work. Presentation of international conventions which World Vision adheres to ensures that participants recognise their responsibility to uphold these conventions in their development work. - World Vision’s Categories of Advocacy Practise – Link to Gender Advocacy
In this session, World Vision’s categories of advocacy practise are presented to participants with specific examples of usage and possible outcomes. Participants then utilise an Advocacy Category matrix to reflect on advocacy issues in their own programmes and how advocacy initiatives can effectively address these.
Module 8
Gender and Humanitarian & Emergency Affairs (HEA)
Gender sensitivity in HEA programming responses to relief and emergency scenarios is essential to the successful implementation of HEA. Once development practitioners and HEA experts are involved in a response, there is little time to integrate GAD knowledge and insights. For this reason, thoughtful consideration of the demands of Gender Analysis within a relief and emergency modality needs to be incorporated into HEA plans in a pre- response timeframe.
Much of the material in this module is adapted from Elaine Enarson’s work with World Vision staff during the recent tsunami in Asia and other HEA scenarios around the globe. Checklists cover considerations for practitioners before, during and after a relief scenario. Participants discuss these in small groups and present findings and observations in plenary. They examine their own experiences in relief responses and consider what contributions Gender Analysis can make. Finally, participants are introduced to CIDA’s (Canadian International Development Agency) Capabilities and Vulnerabilities Framework as a way of organising a gender-sensitive response. Exposure to this framework also ensures that participants are familiar with an internationally recognised and widely used framework.
- Introduction to Gender and HEA
A background reading by Elaine Enarson offers participants and facilitators an in-depth look at how to think about GAD in emergency scenarios and how this focus can lead to sustainable development. Insights from World Vision HEA experience contribute to understanding how concepts of Reproductive, Productive and Community work transfer to Gender Analysis in post-disaster scenarios. - Gender Considerations in HEA Programming and Planning
This session focuses on sound GAD practises in both rapid response mode and in post- disaster development planning. Participants are introduced to these practises through presentation and handouts of checklists for every development area. Using these checklists, they work in small groups to evaluate past experience in HEA and what they can do differently next time. - The Capacities and Vulnerabilities Framework
CIDA’s Capacities and Vulnerabilities Framework gives relief workers another tool to work flexibly within emergency or refugee scenarios. Knowledge of and aptitude in using this tool is especially important in partnering with other agencies who may be using CIDA’s framework to plan their response
Training Design for the Gender Training Toolkit
Gender training facilitators have to address time constraints while accommodating specific staff requests and needs. This Toolkit has been designed with these constraints and training needs in mind. Each session is self-contained, yet can be combined in a variety of ways. However, facilitators’ own clear understanding of why they are choosing specific training sessions is essential.
Modules 1-3 provide participants with conceptual and theological frameworks they need to appropriately integrate Gender Analysis Tools, gender-sensitive indicators, and GAD sectoral recommendations that follow in the later modules. It is highly recommended that you start with these first three modules. If some participants already are familiar with this background, they can be utilised as co-facilitators or leaders in small group work and/or encouraged to deepen their own understanding of the basics.
In Module 4, several Gender Analysis Tools are presented. While facilitators may be tempted to present only the tools they know well or tools requested by staff, it is recommended that facilitators present as many of the tools as possible. Each will increase staff effectiveness and flexibility as they work with specific programming challenges in ADPs. Additionally, many of these tools are used by partner organisations. Working knowledge of the standard gender training tools will enhance staff effectiveness with their partners.
Gender-sensitive indicators – Session 4.13 – will enable participants to meet requirements to measure and evaluate the effectiveness of GAD in their development projects. This is also an important session to include for management, who will be empowered to ask important questions as they evaluate current and potential projects.
Module 5, although specifically focused on sectoral interventions, gives gender co-ordinators and ADP managers tools and perspectives they need to effectively integrate diverse strands of project design, implementation, monitoring and evaluation.
Modules 6 and 7, focused on Children in Ministry and Advocacy, present important World Vision perspectives in these particular areas and round off participants’ expertise in GAD. By the time the participants reach sessions in these modules, the exercises will also help them integrate concepts, principles and analysis they have learned from Modules 1-4 in their daily work.
Additionally, all offices and ADPs need to be prepared before emergency or relief efforts are required, as part of disaster mitigation training. In Module 8, learning to integrate GAD into every aspect of planning will ensure that staff are well-equipped to meet needs in what is always a difficult and chaotic situation.
This Toolkit’s flexibility makes the facilitators’ role vitally important. We invite training designers and facilitators to take what is offered here and make it work for the unique needs of their staff. Training design scenarios on the following pages illustrate some examples, which may be instructive for combining sessions to address specific training goals.
Training Design Sample for a Five-Day Workshop:
MONDAY |
TUESDAY |
WEDNESDAY |
THURSDAY |
FRIDAY |
Session 1.1 |
Regional Perspectives on Gender/ Integrating Gender and LEAP |
Session 4.4 |
Session 4.13 |
Session 6.1 |
Session 2.1 |
Session 3.1 |
Session 4.5 |
Session 6.2 |
Session 7.1 |
Session 2.2 |
Session 3.3 |
Session 4.6 |
Community Practicum |
Session 8.1 |
LUNCH |
LUNCH |
LUNCH |
LUNCH |
LUNCH |
Session 2.3 |
Session 3.4 |
Session 4.8 |
Community Practicum |
Session 6.3 |
Session 2.4 |
Session 4.9 and 4.10 |
Session 4.12 |
Community Practicum |
Session 7.2 |
Session 2.5 |
Session 4.1 - 4.3 |
Session 4.11 |
Community Practicum |
Next Steps in Implementation and Continuous Learning |
Training Design Sample for a Five-Month Process with One Workshop per Month:
JANUARY |
FEBRUARY |
MARCH |
APRIL |
MAY |
Session 1.1 |
Integrating Gender and LEAP |
Session 4.4 |
Session 4.13 |
Session 6.1 |
Session 2.1 |
Session 3.1 |
Session 4.5 |
Session 6.2 |
Session 7.1 |
Session 2.2 |
Session 3.2 |
Session 4.6 |
Community Practicum |
Session 8.1 |
LUNCH |
LUNCH |
LUNCH |
LUNCH |
LUNCH |
Session 2.3 |
Session 3.4 |
Session 4.8 |
Community Practicum |
Session 6.3 |
Session 2.4 |
Session 4.9 and 4.10 |
Session 4.12 |
Community Practicum |
Session 7.2 |
Session 2.5 |
Session 4.1 - 4.3 |
Session 4.11 |
Community Practicum |
Next Steps in Impmetation and Continuous Learning |
Training Design Sample: Biblical Basis of Gender Equity
- In some cases, you may want to offer a devotional series using sessions from Module 2. Below is an example of how this might work for a one-day retreat.
- You could also do one devotional dedicated to GAD each month or each week.
- However you incorporate this, it is important that you include Module 1.1 to ensure that participants recognise the importance of GAD to the big picture of organisational goals and mission.
- You should also ensure that you have enough time for each session so that participants may take full advantage of potential for reflection and growth.
AM |
AM |
AM |
LUNCH |
AM |
AM |
AM |
Session 1.1 |
Session 2.1 |
Session 2.2 |
|
Session 2.3 |
Session 2.4 |
Session 2.5 |
World Vision’s Gender History, Policy and Work |
From Genesis to Galatians |
Incarnational Power: The Magnificat |
|
Jesus Challenges the Gender Dynamic |
Jesus Challenging Gender Roles/ Gender Images in the NT |
Scripture Search in the Community: Using Gender Lens |
Training Design Sample: HIV/AIDS and Health Sector Workshop:
MONDAY |
TUESDAY |
WEDNESDAY |
Session 1.1 World Vision’s Gender History, Policy and Work |
Session 3.4 Strategic Gender Needs and Practical Gender Needs |
Session 5.5 Gender Analysis and Health |
Session 2.1 From Genesis to Galatians |
Session 4.9 Empowerment: Goals, Definitions and Classifications |
Session 5.5 Gender Analysis and Health |
Sessions 2.3 & 2.4 Jesus Challenging Gender Roles/ Gender Images in the NT |
Sessions 4.1, 4.2 and 4.3 Introduction to Gender Analysis Tools; Introduction to the Harvard Analytical Framework; and Harvard Analytical Framework: Activity Profile |
Session 5.5 Gender Analysis and Health |
LUNCH |
LUNCH |
LUNCH |
Session 3.1
Sex and Gender/ Gender Roles |
Session 4.4 Harvard Analytical Framework: Access and Control Profile |
Session 5.7 HIV/AIDS |
Session 3.2 WID to GAD |
Session 4.5 Harvard Analytical Framework: Analysis of Factors Influencing… |
Session 5.7 HIV/AIDS |
Session 3.3 Women’s Triple Role |
Session 4.5 Harvard Analytical Framework: Analysis of Factors Influencing… |
Next Steps in Implementation and Continuous Learning |
Training Design Sample: Focus on Children (five days or five months):
DAY 1 OR MONTH 1 |
DAY 2 OR MONTH 2 |
DAY 3 OR MONTH 3 |
DAY 4 OR MONTH 4 |
DAY 5 OR MONTH 5 |
Session 1.1 |
Integrating Gender and LEAP with Children |
Session 4.4 |
Session 4.13 |
Reflection on Working with Children |
Session 2.1 |
Session 3.1 |
Session 4.5 |
Session 6.3 |
Session 7.1 |
Session 2.2 |
Session 3.2 |
Session 4.6 |
Community Practicum |
Session 8.1 |
LUNCH |
LUNCH |
LUNCH |
LUNCH |
LUNCH |
Session 2.3 |
Session 3.3 |
Session 4.8 |
Community Practicum |
Session 7.2 |
Session 6.1 |
Session 4.9 and 4.10 |
Session 4.12 |
Community Practicum |
Session 7.3 |
Session 6.2 |
Session 4.1 - 4.3 |
Session 4.11 |
Community Practicum |
Next Steps in Implementation and Continuous Learning |
Training design sample: Focus on advocacy (five days or five months):
DAY 1 OR MONTH 1 |
DAY 2 OR MONTH 2 |
DAY 3 OR MONTH 3 |
DAY 4 OR MONTH 4 |
DAY 5 OR MONTH 5 |
Session 1.1 |
Integrating Gender and LEAP with advocacy |
Session 4.4 |
Session 4.13 |
Reflection on workingwith children |
Session 2.1 |
Session 3.1 |
Session 4.5 |
|
Session 7.1 |
Session 2.2 |
Session 3.2 |
Session 4.6 |
Community Practicum |
Session 8.1 |
LUNCH |
LUNCH |
LUNCH |
LUNCH |
LUNCH |
Session 2.3 |
Session 3.3 and 3.4 |
Session 4.8 |
Community Practicum |
Next steps: integration of advocacy into gender programmes |
Session 7.1 |
Session 4.9and 4.10 |
Session 4.12 |
Community Practicum |
Next steps: integration of advocacy into gender programmes |
Session 7.2 |
Session 4.1 - 4.3 |
Session 4.11 |
Community Practicum |
Next steps: integration of advocacy into gender programmes |
Training design sample: Focus on HEA (five days or five months):
DAY 1 OR MONTH 1 |
DAY 2 OR MONTH 2 |
DAY 3 OR MONTH 3 |
DAY 4 OR MONTH 4 |
DAY 5 OR MONTH 5 |
Session 1.1 |
Integrating Gender and LEAP with HEA |
Session 4.4 |
Session 4.13 |
Reflection on workingwith HEA |
Session 2.1 |
Session 3.1 |
Session 4.5 |
Session 4.13 |
Session 6.1 |
Session 2.2 |
Session 3.2 |
Session 4.6 |
Community Practicum |
Session 6.2 |
LUNCH |
LUNCH |
LUNCH |
LUNCH |
LUNCH |
Session 2.3 |
Session 3.3 and 3.4 |
Session 4.8 |
Community Practicum |
Next steps: integration of HEA into gender programmes |
Session 8.1 |
Session 4.9 and 4.10 |
Session 4.12 |
Community Practicum |
Next steps: integration of HEA into gender programmes |
Session 8.2 |
Session 4.1 - 4.3 |
Session 4.11 |
Community Practicum |
Next steps: integration of HEA into gender programmes |
Why Gender and Development(GAD) Is Important to Our Work
Why Gender and Development(GAD) Is Important to Our Work
WHY GENDER AND DEVELOPMENT (GAD) IS IMPORTANT TO OUR WORK
In this module, Gender and Development (GAD) is linked to World Vision’s Core Values, Mission Statement and policies. Participants explore connections between the organisation’s daily work and gender issues, gender concerns, gender concepts and gender analysis. This engagement lays the groundwork for in-depth gender training in Modules 2-5.
Session 1.1 World Vision’s Mission Statement, Core Values and GAD Policy During this session, the facilitator presents an overview of the mission statement, core values and gender policy, as well as a historical overview of key individuals, events and initiatives in Gender and Development as a critical element in World Vision’s journey. Group discussion centres on implications for Transformational Development in Area Development Programmes (ADPs) and an initial assessment of the relationship between policy and current reality.
WORLD VISION’S MISSION STATEMENT, CORE VALUES AND GAD POLICY
Objectives
- Understand the link between the organisation’s mission statement, core values and GAD
- Know World Vision’s GAD policy
- Learn the history of gender in the particular context of World Vision
- Address questions and issues that staff may encounter in supporting implementation of this policy
(Estimated Session Time: Just over 2 hours)
Session Flow and Description
Introduction - 20 minutes
- Have participants share their name, position and a brief description of one instance when they were alerted to the importance of gender awareness in their work.
- Share session objectives with participants.
- Elicit participants’ expectations for this gender training experience
Plenary Group Presentation of World Vision Mission Statement and Core Values - 20 minutes
Discussion Questions
Handout 1.1a, World Vision Mission Statement
- Why does an organisation have a mission statement?
- Why is the mission statement important as an organisation continues its journey?
- Why is gender awareness essential in carrying out this mission?
Handout 1.1b, World Vision Core Values
- In what ways are you aware of the organisation’s core values as you do your daily work?
- How do these values impact internal and external relationships in the organisation?
- Why are they important for GAD?
Handout 1.1c, Vicious Cycle to Virtuous Cycle
- How is the gender lens affected by World Vision’s Mission Statement and Core Values?
- How can this help us develop a deeper understanding of the reality in which men and women live?
Small Group Discussion - 20 minutes
Activity 1.1a, Matrix of Core Values and Mission Statement
Assignment: Explore potential development scenarios that can transform the vicious cycle (real world) into the virtuous cycle (transformed world).
Plenary Group Debriefing – Matrix of Core Values and Mission Statement Discussion - 20 minutes
Drawing from your experience and small group discussion, articulate two or three reasons you believe development interventions can lead to or support a Transformational Development process in the community.
Plenary Group - 20 minutes
Discussion Questions
Handout 1.1d, World Vision’s Gender Activities: A Brief History
- In what ways does the Gender and Development journey within the organisation mirror the journey to transformed relationships?
Handout 1.1e, World Vision Policy on Gender and Development
- Policy is a statement about what is expected of colleagues working in this organisation. Why did World Vision develop a specific GAD policy?
- How does the GAD policy affect the organisation’s management?
- How does GAD policy impact work in Area Development Programmes?
Small Groups – Gender Co-ordinators and GAD policy - 20 minutes
Discussion Questions
- Why is it important for Gender Co-ordinators to have a good working knowledge of the history, mission statement and policy of the organisation?
- What specific challenges have you encountered or do you expect to encounter as you support implementation of this policy?
- What is your role in implementing GAD policy?
Post-Session Assignment: Becoming a Gender Equity Witness - 5 minutes
- Research the organisation’s history in gender- related issues and projects in your region or country. What gender issues do women face? What gender issues do men face? Are transformed gender relations being addressed?
- Set up a file for GAD policy where it can be easily accessed and make copies for colleagues.
Materials
Handouts and Activities
- Handout 1.1a, World Vision Mission Statement
- Handout 1.1b, World Vision Core Values
- Handout 1.1c, Diagram of Link between Mission Statement, Core Values and GAD
- Handout 1.1d, World Vision’s Gender Activities: A Brief History
- Handout 1.1e, World Vision Policy on Gender and Development
- Activity 1.1a, Matrix of Core Values and Mission Statement
Facilitator Preparation
- Study World Vision’s Mission Statement, Core Values, GAD policy and GAD history.
- Make copies of Handouts 1.1a-e.
- Make copies of Activity 1.1a for participants.
- Review all discussion questions.
- Prepare presentations based on Handouts 1.1a-e.
- Prepare copies of discussion questions and assignments for small group work.
World Vision Mission Statement, Core Values and GAD Policy
1.1 World Vision Mission Statement, Core Values and GAD Policy
Since the early 1980s, World Vision has grown increasingly aware of the importance and necessity of integrating gender mainstreaming into its daily work and ministry. As emphasised in its core documents and vision statement, World Vision is concerned with the well-being of children and with promoting justice. The work of Gender and Development aligns completely with these values as discussed in the following.
World Vision Mission Statement
WORLD VISION is an international partnership of Christians whose mission is to follow our Lord and Saviour Jesus Christ in working with the poor and oppressed to promote human transformation, seek justice and bear witness to the good news of the kingdom of God.
We pursue this mission through integrated, holistic commitment to:
Transformational Development that is community-based and sustainable, focused especially on the needs of children;
Emergency Relief that assists people afflicted by conflict or disaster;
Promotion of Justice that seeks to change unjust structures affecting the poor among whom we work;
Strategic Initiatives that serve the church in the fulfilment of its mission;
Public Awareness that leads to informed understanding, giving, involvement and prayer;
Witness to Jesus Christ by life, deed, word and sign that encourages people to respond to the gospel.
World Vision’s Core Values
WE ARE CHRISTIAN
We acknowledge one God; Father, Son and Holy Spirit. In Jesus Christ the love, mercy and grace of God are made known to us and to all people. From this overflowing abundance of God’s love we find our call to ministry.
We proclaim together, “Jesus lived, died, and rose again. Jesus is Lord.” We desire him to be central in our individual and corporate life.
We seek to follow him—in his identification with the poor, the powerless, the afflicted, the oppressed, the marginalised; in his special concern for children; in his respect for the dignity bestowed by God on women equally with men; in his challenge to unjust attitudes and systems; in his call to share resources with each other; in his love for all people without discrimination or conditions; in his offer of new life through faith in him. From him we derive our holistic understanding of the gospel of the kingdom of God, which forms the basis of our response to human need.
We hear his call to servanthood and see the example of his life. We commit ourselves to a servant spirit permeating the organisation. We know this means facing honestly our own pride, sin and failure.
We bear witness to the redemption offered only through faith in Jesus Christ. The staff we engage are equipped by belief and practise to bear this witness. We will maintain our identity as Christian, while being sensitive to the diverse contexts in which we express that identity.
WE ARE COMMITTED TO THE POOR
We are called to serve the neediest people of the earth; to relieve their suffering and to promote the transformation of their condition of life.
We stand in solidarity in a common search for justice. We seek to understand the situation of the poor and work alongside them towards fullness of life. We share our discovery of eternal hope in Jesus Christ.
We seek to facilitate an engagement between the poor and the affluent that opens both to transformation. We respect the poor as active participants, not passive recipients, in this relationship. They are people from whom others may learn and receive, as well as give. The need for transformation is common to all. Together we share a quest for justice, peace, reconciliation and healing in a broken world.
WE VALUE PEOPLE
We regard all people as created and loved by God. We give priority to people before money, structure, systems and other institutional machinery. We act in ways that respect the dignity, uniqueness and intrinsic worth of every person—the poor, the donors, our staff and their families, boards and volunteers. We celebrate the richness of diversity in human personality, culture and contribution.
We practise a participative, open, enabling style in working relationships. We encourage the professional, personal and spiritual development of our staff.
WE ARE STEWARDS
The resources at our disposal are not our own. They are a sacred trust from God through donors on behalf of the poor. We are faithful to the purpose for which those resources are given and manage them in a manner that brings maximum benefit to the poor.
We speak and act honestly. We are open and factual in our dealings with donor constituencies, project communities, governments, the public at large and with each other. We endeavour to convey a public image conforming to reality. We strive for consistency between what we say and what we do.
We demand of ourselves high standards of professional competence and accept the need to be accountable through appropriate structures for achieving these standards. We share our experience and knowledge with others where it can assist them.
We are stewards of God’s creation. We care for the earth and act in ways that will restore and protect the environment. We ensure that our development activities are ecologically sound.
WE ARE PARTNERS
We are members of an international World Vision Partnership that transcends legal, structural and cultural boundaries. We accept the obligations of joint participation, shared goals and mutual accountability that true partnership requires. We affirm our interdependence and our willingness to yield autonomy as necessary for the common good. We commit ourselves to know, understand and love each other.
We are partners with the poor and with donors in a shared ministry. We affirm and promote unity in the body of Christ. We pursue relationship with all churches and desire mutual participation in ministry.
We seek to contribute to the holistic mission of the church.
We maintain a co-operative stance and a spirit of openness towards other humanitarian organisations. We are willing to receive and consider honest opinions from others about our work.
WE ARE RESPONSIVE
We are responsive to life-threatening emergencies where our involvement is needed and appropriate. We are willing to take intelligent risks and act quickly. We do this from a foundation of experience and sensitivity to what the situation requires. We also recognise that even in the midst of crisis, the destitute have a contribution to make from their experience.
We are responsive in a different sense where deep-seated and often complex economic and social deprivation calls for sustainable, long-term development. We maintain the commitments necessary for this to occur.
We are responsive to new and unusual opportunities. We encourage innovation, creativity and flexibility. We maintain an attitude of learning, reflection and discovery in order to grow in understanding and skill.
OUR COMMITMENT
We recognise that values cannot be legislated; they must be lived. No document can substitute for the attitudes, decisions and actions that make up the fabric of our life and work.
Therefore, we covenant with each other, before God, to do our utmost individually and as corporate entities within the World Vision Partnership to uphold these core values, to honour them in our decisions, to express them in our relationships and to act consistently with them wherever World Vision is at work.
Real World – A Vicious Cycle
- Two-thirds of the world’s illiterates are women.
- In 22 African and 9 Asian countries, school enrolment ratios for girls are less than 80% of boys.
- Girls are 1.5 to 3 times as likely to be sexually abused as boys.
- More than 100 million girls and women have undergone female genital mutilation (FGM).
- Only 10% of parliamentarians worldwide are women.
Transformed World – A Virtuous Cycle
- Affirmation of both men and women as created in the image of God
- Gender equality and equity
- Justice, peace, reconciliation and healing
- Transformed relationships between women and men, girls and boys
- Development projects that equally benefit women and men, girls and boys
Matrix of Core Values and Mission Statement
What do our core values and mission statement mean for GAD?
Real World Situation |
Core Values | Gender Lens | Impact |
|
Mission Statement
|
|
|
3 Only those sections in World Vision’s Mission Statement and Core Values that are relevant to GAD are mentioned.
World Vision’s Gender Activities: A Brief History
1970s - 1980s
1979 Dr. Graciela Esparza was Program Director for Ecuador and later Acting Region Director for Latin America.
1982 Dr. Annette Fortin became Field Director for Guatemala.
1985 WV Delegation sent to Nairobi conference, which adopted “Forward Looking Strategies for the Advancement of Women.”
Reverend Dr. Roberta Hestenes became Chair of the WVI Board.
1986 WV commission formed to assess the situation of women within the organisation.
1988 Conference on Women in Development held in Accra, Ghana.
Africa Region drafted Women in Development regional strategy.
1989 WVI Triennial Council formed a Women’s Commission.
1990s
1992 Joan Levett became the first woman VP at the PO; she was in charge of Ministry and Partnership Support Services.
1992 WVI Policy on Women in Development and Leadership adopted by WVI Board.
1992 WV Girl Child Initiative adopted.
1994 WVI Africa Region Gender and Development Director position created.
1995 WV delegation sent to UN World Conference on Women in Beijing, China.
1997 WVI Gender and Development Director position created.
1999 WVI Gender and Development Policy adopted by the Board, based on revisions to the previous Policy on Women in Development and Leadership.
Since 2000
2000 Dr. Radha Paul became the first women VP of the Partnership People Division.
WV delegation sent to UN General Assembly Special Session on Beijing + 5 in New York, including four girls from
WV ADP communities in the Philippines, Uganda, Colombia and Guatemala.
WVI Diversity Management Director position created and new policy on Diversity adopted by the Board.
2001 WVI Gender Network formed, comprised of more than 50 WV staff globally.
2003 Dee Giannamore, Kathy Currie, Caryn Ryan and Corina Villacorta were appointed as VPs for Audit and Crisis Management, Children in Ministry, Finance, Latin America and the Caribbean Region, respectively.
44 per cent of the Pathways to Leadership MBA program are women.
WV held the first Partnership forum on Advancing Women in Leadership in Bangkok, Thailand. This was attended by both men and women leaders to celebrate the contribution of women in leadership.
2005 Gender Training Toolkit published to enhance WV capacity in gender analysis and main streaming gender programming.
2005 WV Partnership receives the “Mildred Robbins Leet Award for the Advancement of Women”, for the Partnership’s work in gender equity mainstreaming and publica- tion of the Gender Training Toolkit.
2007 Partnership Women in Leadership meeting held in Singapore.
The Gender Network Team
For the past few years, the Gender and Development (GAD) Office has been engaged in a series of initiatives to draw attention of various Partnership representatives to the importance of mainstreaming gender within World Vision ministry. One significant achievement is the formation of the Gender Network Team, consisting of representatives from World Vision entities who have actively promoted gender mainstreaming in World Vision ministry.
As World Vision acknowledges gender issues as a key factor in promoting the justice and human rights principles emphasised in World Vision Core Values, and as need increases for more effective network and information-sharing amongst World Vision entities, it is deemed necessary to establish a Partnership- wide Gender Network Team to provide leadership in co-ordinating gender mainstreaming within World Vision ministry. The Gender Network Team commits itself to:
- Support establishment of appropriate mechanisms that would facilitate gender mainstreaming efforts within World Vision ministry.
- Promote transformation and empowerment of both men and women at organisational and community levels.
- Assist communities in their strategies of moving from the “vicious cycles” of poverty to a “virtuous cycle” of community-based sustainable development.
The team is made up of four issue-based groups that focus on the following areas of concern:
- Christian Foundation
- Provision and Participation
- Prevention and Protection of Human Rights
- Research and Documentation
World Vision Policy on Gender and Development
PREFACE
Whereas
Our biblical and theological stance values the equal worth and dignity of women and men; and
Our core values state that we value people, emphasise partnership, seek justice, and are committed to the poor; and
Our development goals include the transformation and empowerment of people oppressed by poverty, and
We recognise the crucial role of women in the care and nurture of children; and
We are aware and sympathetic to the ongoing global concerns for and national commitments to promoting the importance of women, their rights and their roles in development.
POLICY
The World Vision Partnership shall implement policies, programmes and projects that:
- Strengthen the partnership between men and women in their shared responsibilities in the home, the workplace, the church, the community and the nation.
- Increase our sensitivity to understand and overcome the lack of equity in the relationship between women and men, girls and boys, with particular concern for women’s and girls’ unjust subordination, exploitation and oppression.
- Increase women’s capacity to improve their own and their family’s social, cultural, economic, spiritual and political condition and increase women’s access to, and control over, resources, including land.
- Address women’s and girls’ needs, including spiritual, physical and mental health, literacy, education, vocational training and information.
- Ensure that women and girls participate actively in the design, implementation, and evaluation of activities supported by World Vision.
- Take action through advocacy and programming to ensure respect for and protection of women’s and girls’ rights in situations of war/conflict, natural disasters and domestic violence and abuse.
- Develop strategic alliances and participate actively in international dialogues on gender issues.
Gender and Biblical Reflection
Gender and Biblical Reflection
For an NGO whose identity, history and core values are Christian, a biblical and theologically sound grounding is essential in determining priority, strategy and response at every level of our daily work, particularly regarding Gender and Development. World Vision affirms that Scripture is to be interpreted holistically and thematically, and also distinguishes between inspiration and interpretation. Inspiration relates to the divine impulse and recognises the whole canon of Scripture as the Word of God. Interpretation is our human activity as we seek to discern revealed truth in harmony with the totality of Scripture and under the guidance of the Holy Spirit.
To be truly biblical, followers of Jesus must continually examine their faith and practise under the searchlight of Scripture. In humility, we acknowledge that Christians through history have erred in interpretation at various times and have had to rely on the grace of God in resubmitting to the authority of Scripture in light of new understanding. Just as we now recognise that Copernicus was correct despite condemnation by church authorities, and just as Jesus had to rebuke
Nicodemus, his own disciples and religious leaders of his day for not understanding Scripture accurately, so we followers of Jesus today need to be humbly willing to re-examine our assumptions regarding God’s words to us about gender relations and reconciliation.
Module 2 explores central biblical passages, concepts and imagery related to gender dynamics. Activities allow staff to reflect on what the Bible says about gender relations, discrimination, women, injustice and cultural issues in gender relations. Actual historical context of the life of women in the New Testament illumines Jesus’ response to harmful traditions and cultural constraints faced by women at that time.
Jesus’ own transformation of gender dynamics – the cultural and religious norms during New Testament times – is presented as our deepest motivation to work for justice, empowerment and transformed gender dynamics in the 21st century. This module can also be used as devotional material or as a one-day, in- depth study on gender and the Bible.
SESSION DESCRIPTIONS
- From Genesis to Galatians
New insights are encouraged during small group discussion and reflection as participants re-examine key theological concepts in Genesis with a gender lens. Additionally, participants examine gender equality, diversity, unity and complementarity in light of Genesis 1:26-28 and Galatians 3:26-28. - Incarnational Power: The Magnificat
A dramatic reading of the Magnificat highlights the poetry, socio/political/historical realities and implications of this passage for gender equality. Participants work in pairs or small groups to explore how the Magnificat speaks to God’s order and point of view regarding gender dynamics and social structure. Further questions address intergenerational implications for nurture and support of girl children’s potential and consequences of this provision or lack for whole communities. - Jesus Challenges the Gender Dynamic
A thorough grounding in the gender dynamics that Jesus lived and modeled is essential for any Christian understanding of gender. In this session, participants are introduced to the historical and textual evidence of constraints women faced in New Testament times. Participants work in small groups to prepare and present a narrated role-play of two biblical stories: The Samaritan Woman, and Mary and Martha. Narrative and dramatic role-play help participants examine ways in which Jesus engaged with harmful traditional and cultural patterns. - Gender Imagery in the New Testament
In this session, participants examine familiar passages and imagery in the New Testament with a gender lens. Discussion and activities heighten awareness of “gender mainstreaming” throughout the New Testament and the challenge this raises for all Christians working with GAD. - Scripture Search in the Community: Using a Gender Lens
This session outlines Scripture search methodology and its effectiveness in introducing and developing gender equity. Participants use role-play to explore practical and powerful ways in which Scripture can be applied to resolve conflicts in gender dynamics.
1. From Genesis to Galatians
Objectives
- Reflect on the creation story in Genesis through a gender lens
- Examine the key passage of Galatians 3:26-28 in light of our faith and gender dynamics
- Assist participants in the integration of scriptural principles in all aspects of World Vision’s work
(Estimated Session Time: 1 hour and 30 minutes)
Session Flow and Description
Introduction - 10 minutes
- Present objectives to participants.
- Have Genesis 1:26-28 on a transparency or on sheets of paper for each participant.
- Ask as many participants as time allows to stand and read Genesis 1:26-28 aloud to the group. Intonations and emphasis will vary from reader to reader. You want participants to listen to this very familiar passage with diverse intonations as well as with both male and female voices.
Small Groups: Genesis 1:26-28, Activity 2.1a, Genesis and Gender - 20 minutes
Divide into groups that each include both men and women.
Discussion Questions
- Genesis 1:26-28 is a familiar passage. How has it affected your life as a Christian?
- How has it affected you as a member of your particular gender?
Plenary Group: Examining Genesis 1:26-28 - 30 minutes
Activity 2.1a, Genesis and Gender
Small Group Discussion: Galatians 3:28 - 15 minutes
Activity 2.1b, Gender Transformation in the New Testament
- Read the passage aloud before groups’ discussions begin.
- Ask participants to read the passage to one another again as they begin their discussion.
Discussion Questions
- How does this passage challenge each of us, every day, in every interaction?
- What promises are contained within this passage?
- Who was Paul talking to then? Who is he talking to now? Why does this passage translate across genders, millenniums and cultures? How does this passage speak to diversity? How are we all “equal”?
Plenary Group: Equality, Complementarity, Unity and Diversity - 10 minutes
Handout 2.1a
Discussion Questions
- Put these four concepts on a flip chart in a “table” format. Ask participants to give concrete examples from their workplace of each.
- How do the passages from Genesis reflect God’s original intention for equality, diversity, unity and complementarity between genders? Give examples of these from your own lives as Christian.
- How does Paul address these concepts in Galatians 3:26-28?
- How do these concepts inform our own development objectives for transformed gender relations and intentional focus on both women and men, boys and girls?
Post-Session Assignment: Becoming a Gender Equity Witness - 5 minutes
- Set up a section in your library or office for articles and theological reflections on gender.
- If you keep a prayer journal or a personal journal, set up a section for questions, prayers or biblical insights on gender and theology.
Materials
Handouts and Activities
- Handout 2.1a, Equality, Complementarity, Unity and Diversity
- Activity 2.1a, Genesis and Gender
- Activity 2.1b, Gender Transformation in the New Testament
Facilitator Preparation
- Create transparencies of Genesis 1:26-28 and Galatians 3:28.
- Make copies of Handout 2.1a and Activity 2.1a and Activity 2.1b for participants.
- Consult other texts or theologians if you have questions.
- Practise discussion questions with colleagues and reflect on possible responses.
- Create a flip chart of equality, complementarity, unity and diversity to use in the plenary session.
- Prepare copies of discussion questions and assignments for small group work.
Genesis and Gender
The Creation
Genesis 1 and 2 reflect God’s ideal intention for the world and for all people: male and female together as created in the image of God. Male and female both were to work co-operatively together to care for the rest of creation.
In Genesis 1, we read: 26Then God said, “Let us make humankind in our image, according to our likeness; and let them have dominion over the fish of the sea, and over the birds of the air, and over the cattle, and over all the wild animals of the earth, and over every creeping thing that creeps upon the earth.” 27So God created humankind in his image; in the image of God he created them; male and female he created them. 28God blessed them, and God said to them, “Be fruitful and multiply, and fill the earth and subdue it; and have dominion over the fish of the sea and over the birds of the air and over every living thing that moves upon the earth.”
The Bible teaches that both man and woman were created in God’s image, had a direct relationship with God, and jointly shared the responsibilities of bearing and rearing children and having dominion over the created order (Gen. 1:26-28). In Gen. 1:26-31, the word sometimes traditionally translated “man” should be interpreted as a human being (as in “mankind”), and the Hebrew “adam” as a generic and gender-neutral term. “Adam” becomes gender- specific when it is used as a proper name. When God said, “Let us make man in our image”, the intended gender neutrality is emphasised in verse 27, “male and female he created them”. Thus men and women are to be co-stewards and share God-created potential.
In Genesis 2 we read: 7Then the LORD God formed man from the dust of the ground, and breathed into his nostrils the breath of life; and the man became a living being. 8And the LORD God planted a garden in Eden, in the east; and there he put the man whom he had formed. 9Out of the ground the LORD God made to grow every tree that is pleasant to the sight and good for food, the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil. 15Then the LORD God took the man and put him in the garden of Eden to till it and keep it. 16And the LORD God commanded the man, “You may freely eat of every tree of the garden; 17but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die. 18Then the LORD God said, “It is not good that the man should be alone; I will make him a helper as his partner.” 21So the LORD God caused a deep sleep to fall upon the man, and he slept; then he took one of his ribs and closed up its place with flesh. 22 And the rib that the LORD God had taken from the man he made into a woman and brought her to the man.
Mary Evans, in her book Woman in the Bible, points out in Genesis 1-2 that “the distinction between the sexes is there from the very beginning, inherent in the idea of Man; the creation of mankind as male and female is an integral part of God’s decision to make Man…Sexual distinction in creation therefore is quite clear. Nevertheless in this account there is no distinction between male and female in their creation as in the image of God or as having dominion over all the earth. No hint of subordination of one sex to the other can be found here. The blessing and commission of verse 28 in no way excludes or limits the female part of Man.”
Gilbert Bilezikian provides a more detailed reasoning for the equality of man and woman in Genesis 1-2. Just as both man and woman bear the image of God, both are assigned responsibility of stewardship for the earth, without any reference to differentiation on the basis of gender. He argues, “The text gives no hint of a division of responsibilities or of a distinction of rank in their administration of the natural realm. They are both equally entitled by God to act as His vice-regents for the rulership of the earth. The lack of any restrictions or of any qualifications in their participation in the task implies roles of equality for man and woman.”
The Temptation and Fall
In Genesis 3:1-6 we read: Now the serpent was more crafty than any wild animal that the LORD God had made. He said to the woman, “Did God say, ‘You shall not eat from any tree in the garden?’” The woman said to the serpent, “We may eat of the fruit of the trees in the garden; but God said, ‘You shall not eat of the fruit of the tree that is in the middle of the garden, nor shall you touch it, or you shall die.’” But the serpent said to the woman, “You will not die; for God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil.” So when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of its fruit and ate; and she also gave some to her husband, who was with her, and he ate.
The Bible teaches that man and woman were co- participants in the Fall: Adam was no less culpable than Eve (Gen. 3:6; Rom. 5:12-21; I Cor. 15:21-22).
The Bible also teaches that rulership by Adam over Eve resulted from the Fall and was, therefore, not a part of the original created order. Genesis 3:16 is a prediction of the effects of the Fall, rather than a prescription of God’s ideal order.
Evans states, “It is not the relation as such that is destroyed, but rather its perfection. Man and woman are still complementary but no longer perfectly so. Life outside of Eden must be lived with all the conflicts and tensions that were the inevitable result of Man’s disobedience to God.”
Gender Transformation in the New Testament
No more let sins and sorrows grow, Nor thorns infest the ground;
He comes to make His blessings flow Far as the curse is found.– Isaac Watts, “Joy to the World”
Redemption
The Bible teaches that Jesus Christ came to redeem women as well as men. Through faith in Christ, we all become children of God, one in Christ and heirs to the blessings of salvation without reference to racial, social or gender distinctives (John 1:12-13; Rom. 8:14-17; 2 Cor. 5:17; Gal. 3:26-28).
Galatians 3:28 “There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus.”
In Galatians 3:28, Paul challenges us to reflect on how we relate to each other when we identify ourselves as followers of Jesus. On this subject, Gilbert Bilezikian provides a detailed exposition of Galatians 3:28: “When males and females identify with Christ by faith, their spiritual allegiance takes precedence over their maleness and femaleness. Because of their commonality in that one area of life which is of supreme importance to them, they are united in Christ. Their sense of personal worth shifts from their maleness or femaleness to the unity they share in Christ. They still remain male and female, but such distinctions become immaterial to their equal participation in the life of the church.” He says the lesson to be learned from this passage is that the practise of sex discrimination is irrelevant and sinful in the church.”7
Important Texts
- The Bible teaches that both women and men are called to develop their spiritual gifts and to use them as stewards of the grace of God (1 Peter 4:10-11).
- Both men and women are divinely gifted and empowered to minister to the whole body of Christ, under his authority (Acts 1:14, 18:26, 21:9; Rom. 16:1-7, 12-13, 15; Phil. 4:2-3; Col. 4:15; see also Mark 15:40-41, 16:1-7; Luke 8:1-3; John 20:17-18; compare also Old Testament examples: Judges 4:4-14, 5:7; 2 Chron. 34:22-28; Prov. 31:30-31; Micah 6:4).
- The Bible teaches that, in the New Testament economy, women as well as men exercise prophetic, priestly and royal functions (Acts 2:17-18, 21:9; 1 Cor. 11:5; 1 Peter 2:9-10; Rev. 1:6, 5:10).
- The Bible defines “head of the household” as a function of leadership. Leadership is consistently represented throughout Scripture as empowerment of others for service, rather than as the exercise of power over others (Matt. 20:25-28, 23:8; Mark 10:42-45; John 13:13-17; Gal. 5:13; 1 Peter 5:2-3).
Equality, Complementarity, Unity and Diversity
Equality – Men and women are of equal value in the sight of God. The Bible teaches that woman and man were created for full and equal partnership. The word “helper” (ezer), used to designate woman in Genesis 2:18, is also used in describing God in most instances of Old Testament usage (eg,, 1 Sam. 7:12; Ps. 121:1-2). Consequently the word conveys no implication whatsoever of female subordination or inferiority.
Diversity – The diversity between men and women is expressed biologically, emotionally and psychologically. However, these differences do not presuppose or imply superiority or inferiority.
Unity – Male and female together represent the image of God. The Bible teaches that the forming of woman from man demonstrates the fundamental unity and equality of human beings (Gen. 2:21-23). In Genesis 2:18, 20, in some versions, the word “suitable” or “fit” (kenegdo) denotes equality and adequacy.
Complementarity – Men and women need each other.
2. Incarnational Power: The Magnificent
Objectives
- Reflect on the perspective of Mary, the young girl who became one of the most influential women in the biblical narrative at a pivotal moment in human history
- Prepare participants to engage in meaningful theological dialogue on this passage
(Estimated Session Time: 1 hour)
Session Flow and Description
Introduction - 10 minutes
- Present objectives of the session.
- Ask each participant to share one personal quality Mary must have possessed to successfully carry out the mission assigned to her. Each participant should identify a different quality.
Plenary Group Presentation: Activity 2.2a - 20 minutes
- Prepare two participants before the session to do a dramatic reading. Choose a man to read the background section. Choose a woman to read the Magnificat from Luke.
- Begin with the woman outside the room as the man reads the background. When he is finished, the woman will enter the room and read (or recite, if it is memorised) the Magnificat.
- After the presentation, ask the group to share any new insights about Mary’s role and character. Does the Magnificat reflect qualities to add to the list generated at the beginning of the session?
Plenary Group: Small Group Debriefing - 15 minutes
“Implications of the Magnificat” (Handout 2.2a)
- Gather input briefly from the pairs or small groups.
- Incorporate insights from the group and review essential theological themes found on Handout 2.2a
Post-Session Assignment: Becoming A Gender Equity Witness - 5 minutes
Memorise the Magnificat
Materials
Handouts and Activities
- Activity 2.2a, Dramatic Reading of Mary’s Magnificat
- Handout 2.2a, Implications of the Magnificat
Facilitator Preparation
- Prepare two participants to do the dramatic reading.
- Make copies of Activity 2.2a and Handout
2.2a for participants.
- If available, review theological commentaries on this text.
- If time permits, memorise the Magnificat.
- Prepare copies of discussion questions and assignments for small group work.
Facilitator Preparation
- Prepare two participants to do the dramatic reading.
- Make copies of Activity 2.2a and Handout
2.2a for participants.
- If available, review theological commentaries on this text.
- If time permits, memorise the Magnificat.
- Prepare copies of discussion questions and assignments for small group work.
Plenary Group Presentation: Activity 2.2a
- Prepare two participants before the session to do a dramatic reading. Choose a man to read the background section. Choose a woman to read the Magnificat from Luke.
- Begin with the woman outside the room as the man reads the background. When he is finished, the woman will enter the room and read (or recite, if it is memorised) the Magnificat.
- After the presentation, ask the group to share any new insights about Mary’s role and character. Does the Magnificat reflect qualities to add to the list generated at the beginning of the session?
15 minutes
Small Groups or Pairs
“The Magnificat and Gender” Discussion Questions
- How does the Magnificat speak to God’s order and point of view on gender dynamics? On social structure?
Incarnational Power: The Magnificat
Dramatic Reading of Mary’s Magnificat
Background
Mary and Joseph lived during a time when girls were engaged to be married as early as 12 years old, so Mary most likely was in her early teens. Both she and Joseph were in for big trouble, as their cultural and religious traditions observed Deuteronomy 22:23-24(a) and the law regarded an engaged girl who was pregnant to be promiscuous: “If there is a young woman, a virgin already engaged to be married, and a man meets her in the town and lies with her, you shall bring both of them to the gate of that town and stone them to death.”
In light of this, Mary’s faith in God is indeed dramatic as she accepts the responsibility of being the mother of the Messiah. Joseph also demonstrated great faith in accepting the risk of this extraordinary situation, which was not of his choosing. There were gender issues! Both genders were challenged to see their lives and their realities in a new light. As you listen to this poem, keep in mind that Mary is a girl child in a male-dominated society. She is a rural girl, poor and pregnant under very “suspicious” circumstances. Keep Joseph’s enlightened role in mind as well.
The Magnificat
Luke 1:46-55: 46 And Mary said, “My soul magnifies the Lord, 47and my spirit rejoices in God my Saviour, 48for he has looked with favour on the lowliness of his servant. Surely, from now on all generations will call me blessed; 49for the Mighty One has done great things for me, and holy is his name. 50His mercy is for those who fear him from generation to generation. 51He has shown strength with his arm; he has scattered the proud in the thoughts of their hearts. 52He has brought down the powerful from their thrones, and lifted up the lowly; 53he has filled the hungry with good things, and sent the rich away empty. 54He has helped his servant Israel, in remembrance of his mercy, 55according to the promise he made to our ancestors, to Abraham and to his descendants for ever.”
Implications of the Magnificat
…For men’s and women’s equality
Both men and women can accept responsibility and take necessary risks. Men and women are on an equal level, morally (in God’s eyes) if not societally (in man’s eyes). The poor, the non-ruler and the hungry all have a God-given and intrinsic opportunity to live life fully. All have an equal place in the kingdom of God.
…For the equality of boys and girls
The Magnificat speaks directly to opportunities for girls, and Mary reminds us in this passage that the opportunity extended to her was to all generations. Mary was a young girl when God chose her for this role. In many societies, girls are still discriminated against. In some cases, girl children face the risk of being aborted before they are born. In many cultures, girl children are often considered a burden while boy children are considered a blessing.
…God’s order - Mary’s witness in the Magnificat
God shows a special concern for those who are humble, discriminated against and poor. He desires mercy and will magnify and uplift the humble. In places where men are the rulers and women are treated unjustly, God wants to change this order. By choosing Mary, God demonstrated the value and dignity of a poor peasant girl.
3. Jesus Challenges the Gender Dynamic
Objectives
- Reflect on the role of women during Jesus’ ministry
- Prepare participants to engage in meaningful discussion with other training participants, staff and community members on how key scriptural passages relate to gender
- Examine implications of Jesus’ encounters with culture and tradition in the New Testament through a gender lens
- Explore key stories from the New Testament through role-plays
(Estimated Session Time: 2 hours and 10 minutes)
Session Flow and Description
Introduction - 15 minutes
Plenary Group Presentation - 20 minutes
Handout 2.3a, The Context of Women in New Testament Times
Include:
- Exclusion from public life
- Separation of genders
- Marriage dynamics
- Roles and responsibilities
- Worship restrictions
Discussion Question
- Which of these constraints or attitudes still affect women in your country or region?
- Describe their impact.
Dramatisation Preparation - 15 minutes
Activity 2.3a, Dramatisation: Jesus and the Samaritan Woman, and Activity 2.3b, Dramatisation: Jesus, Mary and Martha
Group Instructions
Ask groups to prepare a role-play of the encounter.
- Give group #1 the background information and Scripture text for Jesus’ encounter with the Samaritan woman.
- Give Group #2 the background information and Scripture text for Jesus’ encounter with Mary and Martha.
- If the two groups are too large, divide participants into four groups and allow more than one group to present each story.
- The groups will need to include a narrator to present the background context for the audience before the role-play begins.
- The groups will need to assign a discussion leader to draw out implications for gender equality and insights into Jesus’ life and ministry after the role-play. This discussion leader can review the implications on the handout and ensure that all implications are covered.
Role-Play Presentations - 20 minutes
Plenary: Jesus’ Encounters with Women and Their Implications - 15 minutes
Discussion Questions
- Think about a time when you actively or mistakenly blocked someone’s future possibility or potential (either gender). What were the underlying reasons?
- In the world’s eyes, what were the implications for Jesus’ own life regarding his encounters with women and the marginalised in his society?
Dramatisation: Group Dynamics in Jesus’ Life - 20 minutes
- Read Mark 7:1-13 to the plenary group. Who are the “players” in this story?
- List them on a flip chart as they are identified.
- Divide the group in half, and designate one individual in each group to be the “director”. All members of each group should take a role in the story.
- Have each group create a two- to three-minute skit in which the dynamics and story of this passage are acted out. They may want to include extra dialogue, for example, Pharisees whispering in the background to illustrate what the Pharisees were thinking about Jesus. Jesus’ words should not be altered.
Plenary Group Presentation - 20 minutes
Ask the two groups to share their skits.
Discussion Questions
- Describe the experience of playing the role of a Pharisee both before and after Jesus spoke.
- How did it feel to speak Jesus’ lines?
- What does this passage say to us today about the original intent of God’s law and the temptation to misuse God’s law to enforce or expand personal power at others’ expense?
Post-Session Assignment - Becoming a Gender Equity Witness - 5 minutes
- Track your own gender encounters for a few days.
- At the end of each day, reflect on which encounters possessed transformative potential and why.
Materials
Handouts and Activities
- Handout 2.3a, The Context of Women in New Testament Times
- Activity 2.3a, Dramatisation: Jesus and the Samaritan Woman
- Activity 2.3b, Dramatisation: Jesus, Mary and Martha
Facilitator Preparation
- Create a presentation based on Handout 2.3a.
- Makes copies of Handout 2.3a and Activities 2.3a and 2.3b for participants.
- Study Mark 7:1-13. You may be called upon to help the small groups with ideas as they prepare.
- Ensure that a flip chart is available to you for this session.
- Prepare copies of discussion questions and assignments for small group work.
The Context of Women in New Testament Times
To understand Jesus’ treatment of women and how he challenged cultural norms, it is helpful to understand the context of his day. Donald Kraybill describes what he calls “the female box” Hebrew women were put into:
Women were excluded from public life. When walking outside the house, they covered themselves with two veils to conceal their identity.… A woman could be divorced for talking to a man on the street. Women were to stay inside. Public life belonged to men.
Young girls were engaged around twelve years of age and married a year later. A father could sell his daughter into slavery or force her to marry anyone of his choice before she was twelve. After this age she couldn’t be married against her will. The father of the bride received a considerable gift of money from his new son-in-law. Because of this, daughters were considered a source of cheap labour and profit.
In the house, the woman was confined to domestic chores. She was virtually a slave to her husband, washing his face, hands, and feet. Considered the same as a Gentile slave, a wife was obligated to obey her husband as she would a master. If death threatened, the husband’s life must be saved first. Under Jewish law, the husband alone had the right to divorce.
The wife’s most important function was making male babies. The absence of children was considered divine punishment. There was joy in the home at the birth of a boy. Sorrow greeted a baby girl. A daily prayer repeated by men intoned, “Blessed be God that hath not made me a woman.” A woman was subject to most of the taboos in the Torah. Girls could not study the Holy Law – the Torah. Women couldn’t approach the Holy of Holies in the temple. They couldn’t go beyond a special outer court designated for women. During their monthly purification from menstruation they were excluded from even the outer court.
Women were forbidden to teach. They couldn’t pronounce the benediction after a meal. They couldn’t serve as witnesses in court, for they were generally considered liars.
Culture is the mechanism we develop to cope with the world around us. When culture develops outside God’s rule, it reflects man’s sinfulness more than the intentions of God’s creation. As Kraybill noted:
“… Jesus knowingly overturns social custom when he allows women to follow him in public. His treatment of women implies he views them as equal with men before God. The prominence of women in the Gospels as well as Jesus’ interaction with them confirms his irreverence for sexual boxes. He doesn’t hesitate to violate social norms to elevate women to a new dignity and a higher status.”
Women were accepted into the ranks of discipleship, often travelling with Jesus and supporting him financially (Mark 15:40-41; Luke 8:1-3).
In Galatians 3:26-28, Paul’s manifesto stresses equality among people: “There is no longer Jew or Greek, there is no longer slave or free, there is no longer male or female; for all of you are one in Christ Jesus [emphasis added].”
Dramatisation: Jesus and the Samaritan Woman
Group Instructions
- Ask one person to be the narrator and read the background for your audience before the skit begins.
- Ask another group member to lead a discussion at the end of the skit to elicit implications for gender equity from the story. This discussion leader will listen to what the group says and read additional implications of this story listed on this handout if not already mentioned by the group.
- Now, work together to prepare a dramatisation of this story. Everyone should take a role. Remember that there were neighbours, onlookers and community members in this story as the Samaritan woman returns to her village.
- Think about how they would have responded and what they would have said.
- Do not change words spoken by Jesus and the Samaritan woman.
Background
Women usually drew water at the end of the day, rather than in the heat of midday, as this woman did (verse 6 says it’s the “sixth hour”). Biblical scholars have pointed out the hour she chose to draw water, suggesting that perhaps the woman was trying to avoid other women, who would have ostracised her because of her five husbands (verse 18). She was also a Samaritan, whom Jews considered half-breeds. She was an outcast, a morally suspicious woman from a despised ethnic group, and it was socially unacceptable for Jesus to speak with her. In fact, Jewish religious leaders would rarely speak with any woman in public. Yet she is the first person to whom Jesus reveals his identity as the Messiah.
Story
John 4:7-10, 25-30: 7A Samaritan woman came to draw water, and Jesus said to her, “Give me a drink.” (his disciples had gone to the city to buy food.) 9The Samaritan woman said to him, “How is it that you, a Jew, ask a drink of me, a woman of Samaria?” (Jews do not share things in common with Samaritans.) 10Jesus answered her, “If you knew the gift of God, and who it is that is saying to you, ‘Give me a drink,’ you would have asked him, and he would have given you living water…25The woman said to him, “I know that Messiah is coming” (who is called Christ). “When he comes, he will proclaim all things to us.” 26Jesus said to her, “I am he, the one who is speaking to you.” 27Just then his disciples came. They were astonished that he was speaking with a woman, but no one said, “What do you want?” or, “Why are you speaking with her?” 28Then the woman left her water-jar and went back to the city. She said to the people, 29“Come and see a man who told me everything I have ever done! He cannot be the Messiah, can he?” 30They left the city and were on their way to him.
Implications of this story
Jesus’ values radically differed from those of his day, when women were considered to be second-class and inferior in the best of circumstances. Jesus saw this woman as valuable and significant. After conversing with her, he tells her he is the Messiah. This reflects the pattern of his Incarnation, turning existing powers and structures of the time upside down.12
Jesus was not born to a high-class family. He was born to a poor peasant girl and her fiancÈ, who though skilled in woodworking was forced to flee with her and the baby as refugees in the early years of Jesus’ childhood. Later, in his ministry years, Jesus did not focus on rich and important members of society. Instead, he associated with outcasts: tax collectors, prostitutes and other “sinners.” He has harsh words for Pharisees and religious leaders who use their power to unjustly burden the people they are supposed to serve and lead. Jesus continually broke social norms by paying attention to those on the margins of society.
Clearly, women did not have a very high status in this culture. Jesus is making a statement not only about gender, but also about race and justice. He crosses the boundaries of gender, racial and economic distinctions and shows that all people are worthy of dignity and respect.
12 Donald B. Kraybill, The Upside-Down Kingdom (Scottdale, Pa.: Herald Press, 1990).
Dramatisation: Jesus, Mary and Martha
Group Instructions
- Ask one person to be the narrator and read the background for your audience before the skit begins.
- Ask another group member to lead a discussion at the end of the skit to elicit implications for gender equity from the story. This discussion leader will listen to what the group says and read any additional implications of this story listed on this handout if not already mentioned by the group.
- Now, work together to prepare a dramatisation of this story. Everyone should take a role. Remember that there may have been neighbours, onlookers and community members entering the house to see and speak with Jesus. Perhaps that is why Martha was so busy and stressed in the kitchen.
- Think about how different people would have responded and what they would have said.
- Do not change words spoken by Jesus, Mary and Martha.
Background
In the time and culture in which Jesus lived, only men were instructed about God and theology. Just as Jesus took time to discuss spiritual matters with the Samaritan woman, so he also took time to talk to Mary (and to Martha, to the degree she took time to listen…).
Story
Luke 10:38-42: Now as they [Jesus and his disciples] went on their way, he entered a certain village, where a woman named Martha welcomed him into her home. She had a sister named Mary, who sat at the Lord’s feet and listened to what he was saying. But Martha was distracted by her many tasks; so she came to him and asked, “Lord, do you not care that my sister has left me to do all the work by myself? Tell her then to help me.” But the Lord answered her, “Martha, Martha, you are worried and distracted by many things; there is need of only one thing. Mary has chosen the better part, which will not be taken away from her.”
Implications of this story: Jesus challenges prescribed roles.
The culture in which this story takes place is one that required women to serve men who lived in and visited their homes. Martha was busy with all the duties she was struggling to fulfil. She was doing what was expected of her as a woman. Mary, on the other hand, was doing what was forbidden to her as a woman. She was sitting at Jesus’ feet and listening to his teachings. Jesus did not rebuke Mary for this, but instead commended her, saying that she had chosen “what is better”. Mary’s choice is radically different from the typical role prescribed for Jewish women at that time. Jesus’ response was radically different from the typical male response to her choice at that time.
4. Gender Imagery in The New Testament
Objectives
- Explore the New Testament with a gender lens
- Prepare to lead meaningful discussion with training participants, staff and community members on scriptural passages related to gender
(Estimated Session Time: 1 hour)
Session Flow and Description
Introduction - 10 minutes
Individual Work: Activity 2.4a, Jesus challenging Gender roles - 20 minutes
- Give participants the list of gender distinctives in Jesus’ ministry.
- Ask them to read the list and the Scripture passages, choose three or four, and reflect on why Jesus used each particular image and way of life to illustrate his parable or teaching.
- Ask participants to make notes and be prepared to share in the plenary session.
Plenary Group: Gender Imagery - 30 minutes
Bring out the rich potential in the imagery and Jesus’ lifestyle by having participants share insights from their individual work.
Discussion Questions
- Who was Jesus talking to in the passage?
- Who is he talking to now?
- Why do these images and lifestyle choices translate across genders, millenniums and cultures?
- What do they tell us about some sources of Jesus’ education?
- How does the fact that Jesus, a man, who spoke the way he did, challenge us to transform gender relations and intentionally focus on enlightenment for both genders?
Materials
Handouts
- Handout 2.4a, Reflection by Dorothy Sayers
- Activity 2.4a, Jesus Challenging Gender Roles
Facilitator Preparation
- Make copies of Handout 2.4a for participants.
- Make copies of Activity 2.4a.
- Prepare copies of discussion questions and assignments for small group work.
- Review all Scripture passages used in this session and record your observations and insights.
Reflection by Dorothy Sayers
Dorothy Sayers, a Christian author, wrote:
Perhaps it is no wonder that women were first at the Cradle and last at the Cross. They had never known a man like this Man – there never has been such another. A prophet and teacher who never nagged at them, never flattered or coaxed or patronised; who never made arch jokes about them, never treated them as either, “The women, God help us!” or “The ladies, God bless them”; who rebuked without querulousness and praised without condescension; who took their questions and arguments seriously; who never mapped out their sphere for them, never urged them to be feminine or jeered at them for being female; who had no axe to grind and no uneasy male dignity to defend; who took them as he found them and was completely unselfconscious. There is no act, no sermon, no parable in the whole Gospel that borrows its pungency from female perversity; nobody could possibly guess from the words and deeds of Jesus that there was anything “funny” about woman’s nature.
14 Dorothy Sayers was a Christian scholar, novelist and thinker. She is counted amongst the “Oxford Christians,” most notably including C.S. Lewis, Charles Williams and J.R.R. Tolkien. Her essay, “Are Women Human?,” on women’s rights and role in a male-oriented society, was published after her death in 1978, under the same title by Intervarsity Press, Downers Grove, Ill.
Jesus Challenging Gender Roles
Please take a moment to reflect on the following gender distinctives in Jesus’ life and what they mean to you as a man or as a woman working today in community development. Make notes and be prepared to share your thoughts and insights in the plenary session.
The following references15 offer important passages for further study and reflection. Here are some questions to think about as you consider these examples: Which stories about Jesus illustrate his concern for women? How did he challenge the roles society expected women to fulfil? How does Jesus’ example differ from the way we see women treated today in various cultures and places?
Scripture Reference
Scripture Reference |
Your Observations and Insights |
Jesus was touched by a woman with an issue of blood. Instead of rebuking her, he welcomed her, despite Jewish law that said she was unclean
(Matt. 9:20-22; Mark 5:24-34; Luke 8:42-48). |
|
Women travelled with Jesus and supported him financially
(Mark 15:40-41; Luke 8:1-3). |
|
All four Gospels record a prostitute having the honour of anointing Jesus at a Pharisee luncheon
(Matt. 26:6-13; Mark 14:3-9; Luke 7:37-39; John 12:1-8). |
|
Jesus’ teachings and parables included things familiar to women, such as wedding feasts, childbirth, yeast, sewing and grinding corn
(Matt. 9:16; 13:33; 22:2-14; Luke 17:35). He even used feminine imagery to describe God (Luke 15:8-10). |
|
Jesus’ teachings were meant to appeal to both men and women. He often emphasised a point by telling two similar stories, or using two images, one with a man and one with a woman
(Matt. 24:39-41; 24:45-51 and 25:1-13; Luke 11:5-9; 11:29-32; 17:34-36 and 18:1-8). |
|
Jesus’ female followers were the ones who stayed with him during his crucifixion
(Mark 15:40-41). |
|
Jesus’ female followers were the first ones to arrive at the empty tomb
(Matt. 28:1; Mark 16:1-2; Luke 24:1-12; John 20:1-9). |
|
Jesus taught women about the kingdom of God, despite cultural constraints that provided only men with religious education. Jesus had women followers in a time when women were not supposed to be in public unless on a domestic errand, much less in public in the company of men unrelated to them. Women ended up being Jesus’ most loyal followers, staying with him during his crucifixion after all his male disciples left. Women were the first to witness his resurrection, in a culture that did not value women’s testimony.
(See Scripture references listed on the preceding pages.) |
|
5. Scripture Search in the Community: Using a Gender Lens
Objectives
- Prepare participants to use Scripture Search methodology
- Prepare participants to do their part to integrate scriptural principles into all of World Vision’s work
- Develop the discipline of studying Scripture with a gender lens
(Estimated Session Time: 1 hour and 20 minutes)
Session Flow and Description
Introduction - 10 minutes
Plenary Group Presentation - 15 minutes
Handout 2.5a, Using Scripture Search in the Community
- Include
- The origin of Scripture Search
- The two steps of Scripture Search
Small Groups: Using Scripture Search - 30 minutes
Give small groups copies of Handout 2.5a and Activity 2.5a
Instructions for Activity 2.5a: Present a role-play situation in which Scripture Search and Galatians 3:26-28 resolve a conflict.
Plenary Group Debriefing - 20 minutes
Discussion Questions
- What advantages developed from bringing the conflict into an opportunity for biblical reflection?
- What differences are there between a sermon on Galatians 3:26-28 and the Scripture Search methodology?
- Why is a reflective and open process effective in conflict scenarios?
- In this setting, you were given a prescribed amount of time to work this through. How long do you think the process might take in an actual conflict situation? Why?
Post-Session Assignment: Becoming a Gender Equity Witness - 5 minutes
- Begin to gather specific Scripture passages you may want to use in a Scripture Search process.
- Use Scripture Search in your office devotionals. Bring in the gender lens and assist participants to see Jesus’ role in gender dynamics.
Materials
Handouts and Activities
- Handout 2.5a, Using Scripture Search in the Community
- Activity 2.5a, Resolving Conflicts with Scripture Search Methodology: A Role-Play
Facilitator Preparation
- Make copies of Handout 2.5a and Activity 2.5a.
- Reflect on discussion questions and the Scripture Search role-play.
- Create a presentation based on Handout 2.5a.
- Prepare copies of discussion questions and assignments for small group work.
Using Scripture Search in the Community
World Vision Philippines developed the Scripture Search methodology as a tool for assisting communities in integrating Scripture into the Transformational Development process.
The Scripture Search use of the Bible in Transformational Development assumes the Bible is more than a source of rules or a conceptual framework. This methodology recognises a creative encounter with God found in the Bible and the story God has chosen to tell us there.
The Scripture Search process extends the traditional use and scope of the Bible in the following ways:
Traditional use of the Bible |
Scripture Search use of the Bible |
Primarily addressed to individuals |
Primarily addressed to the community |
Primarily about spiritual things |
Addresses all spheres of life, including the spiritual |
Primarily about the world to come |
Primarily about this world, and by extension, the world to come |
Primarily written from the divine point of view |
Primarily written from the divine point of view, but includes the view of the “least of these” |
Assumptions of the Scripture Search methodology
- God is already at work in the community.
- Members of the community have accumulated a great deal of wisdom in all arenas of life, including spiritual perspectives.
- The community is responsible for its own spiritual pilgrimage.
- People in the community are capable of making their own application of spiritual truth to their local situation.
- Local churches of all denominations have the primary responsibility for contributing to the spiritual well-being of the community, and hence Scripture Search is non-proselytising.
Scripture Search is undertaken as part of an action- reflection-action process by which a community guides its own development. The same community group that is organising and carrying out other development activities can utilise Scripture Search.
Within this learning cycle, the Bible is used to illumine the past and guide the future. Scripture becomes a resource for the community’s ongoing dialogue regarding commitments, values, beliefs and traditions of the community, all of which affect possibilities of the development programme in positive or negative ways. Scripture Search is not something isolated and relegated to the “religious” sphere of life, but part of a community’s holistic and normal development process.
Scripture Search involves a simple two-step process
- First, a facilitator comes to a community meeting prepared with a Scripture reading, usually a story or a parable, for use during a time of reflection and experience-sharing. Selection of the passage is based on issues the community is facing. The story or verses are handled like a case study, with open-ended questions. Preaching or teaching from the text is discouraged.
- Second, it is up to participants themselves to determine the relevance of the text in their lives, in light of issues with which the group is struggling. Facilitators use a variety of non-directive methods to encourage wide participation and to draw out insights. Three questions tend to be used in most settings:
- What are similarities between what is happening in this text and your experience now? (This encourages contextualisation.)
- What light does this text and the experience of the people in it shed on your experience today? (This leads to prayerful reflection.)
- What do you think you should do about these insights as a group and personally? (This leads to actualisation and results in a contribution to new plans that trigger the next action-reflection- action process.)
Resolving Conflicts with Scripture Search Methodology
A Role-Play
Instructions
Within your group, assign the following roles:
- Community facilitator
- Head of the Water Committee (Man)
- Head of the Education Committee (Woman)
- Community members
Situation
- You are reaching the last part of an intensive evaluation process for a significant development project. Everyone is overworked and tired at this point.
- When scheduling the final meetings, a conflict erupted between the Head of the Water Committee (man) and the Head of the Education Committee (woman). When she states that it is impossible for her to attend meetings in the evening, he brings up all of the accommodations to the women’s schedules throughout the project. Enough is enough. When are needs of the men considered?
- She states that the needs of men are automatically considered and that the particular emphasis on women’s needs is simply a corrective.
- He quits.
- As they are both Christians, they finally agree to come together with community leaders for a study of Scripture and prayer.
The community facilitator chooses Galatians 3:26-28, and other members of the group are carefully chosen to help work this through.
Walk through the process of using Galatians 3:26-28 with Scripture Search methodology to help resolve this.
Gender and Development Concepts
Gender and Development Concepts
Module 3 builds on the importance of gender to World Vision’s work in sustainable development and on the importance of understanding a community’s theological perceptions of gender dynamics (Modules 1 and 2).
In this module, activities encourage increased awareness of historical dimensions of gender dynamics and the urgency and scope of current work in GAD. Participants learn essential concepts of Gender and Development, including the difference between “sex” and “gender”, the importance of understanding gender roles, the shift from “Women in Development” to “Gender and Development” (WID to GAD), empowerment and women’s triple workload (three types of work: reproductive, productive and community), as well as practical versus strategic gender needs.
Most importantly, these concepts are linked to participants’ engagement in Area Development Programmes (ADPs) and communities.
Session Descriptions
1. Sex and Gender Roles
This session explores gender roles in light of participants’ own experience and cultural conditioning, as well as the importance of gender roles in GAD work. Distinguishing between “sex” and “gender” further clarifies the difference between aspects of our lives that are socially conditioned and those that are gender-related biological imperatives.
2. The Road from WID to GAD: Key Definitions for Gender and Development
Following the road from WID to GAD illumines reasons that gender dynamics have such a profound effect on the well-being of women and men, boys and girls. Presentations focus on differences in the WID and GAD approaches as development practitioners work with a community in problem analysis, as well as definitions of goals, solutions and strategies.
3. Practical Gender Needs and Strategic Gender Needs
This essential concept in GAD training is presented and discussed with the entire group participating. Using a worksheet to identify Practical Gender Needs (PGNs) and Strategic Gender Needs (SGNs), participants then work individually with a list of needs to determine which would be categorised as strategic and which categorised as practical. Because this concept is expressed in technical language, the session closes with participants’ construction of natural language (community language) expressions of these needs.
4. Women’s Triple Role: Productive, Reproductive and Community Work
After distinguishing between these three categories of work, participants work in small groups to develop a matrix analysing types of work present in their communities. Both gender needs (strategic or practical) and types of work are considered.
The session closes with discussion of the value of consistent technical definitions for GAD, as well as emphasis on recognising these concepts when expressed differently by ADP and community members.
1. Sex and Gender Roles
Objectives
- Clearly differentiate between “sex” and “gender” as used in GAD
- Explore cultural conditioning regarding gender roles
- Prepare participants to explain the difference between “sex” and “gender” to colleagues and community members in GAD scenarios
- Examine development experiences in which gender roles are transformed
(Estimated Session Time: 1 hour and 30 minutes)
Session Flow and Description
Introduction - 10 minutes
Plenary Group Presentation - 15 minutes
Handout 3.1a, Sex and Gender Roles
Include
- The difference between “sex” and “gender”
- Typical gender roles in communities
- Socially conditioned roles vs. biological roles
Small Groups: Differentiating Between Gender and Sex Roles - 15 minutes
Small Group Discussion Questions
- How have gender roles in your family and community evolved over time?
- Are your gender roles the same as your mother’s or father’s?
- Do you see changes in gender roles for children under the age of 12?
- If so, what is causing these changes?
- What do you see as implications of changes in gender roles?
Plenary Group - 15 minutes
Ask the small groups to share insights from their discussions.
Plenary Group: Seeing the Difference Between Gender and Sex Roles - 20 minutes
Handout 3.1b and Activity 3.1a
- Present Handout 3.1b.
- Present Activity 3.1a and ask group members to respond.
Discussion Questions
- Why is this distinction important for GAD?
- How has confusion between these two concepts contributed to gender inequality?
Small Group Discussion – Handout 3.1c
Divide the group into three or four small groups. Have them take turns reading the stories presented in Handout 3.1c and discuss implications. Why did a specific focus on gender roles affect the outcome? How did it impact the outcome?
Post-Session Assignment: Becoming a Gender Equity Witness - 5 minutes
- Reflect on gender roles in your own life.
- Which things that you customarily do are linked to gender roles?
- What would happen – where would the dynamic shift – if you changed or stopped filling that role? What resistance would you encounter?
- How does an intentional focus on the roles of women and men, girls and boys lead to transformed gender relations?
Materials
Handouts and Activities
- Handout 3.1a, Sex and Gender Roles
- Handout 3.1b, Contrasting Sex and Gender Roles
- Handout 3.1c, Gender roles in Motion – 3 stories
- Activity 3.1a, Sex or Gender?
Facilitator Preparation
- Make copies of Handout 3.1a, Handout 3.1b, Handout 3.1c and Activity 3.1a.
- Reflect on discussion questions – particularly your own conditioning regarding gender roles during your childhood and how those roles have changed during the course of your life. What brought the changes?
- Create a presentation based on Handouts 3.1a and 3.1b.
- Prepare copies of discussion questions and assignments for small group work.
- If possible, have a flip chart available to record responses to the “role” question posed in the introduction to this session.
Sex and Gender Roles
Sex and Gender
GAD theory proposes to transform gender relations so that women and men benefit equally from development projects. The concept that gender roles are socially determined and can, therefore, be changed is central to this goal.
To avoid confusion, the term “sex” is defined to mean the biological differences between men and women. “Gender” refers to the social relationships between men and women that vary from one society to another and at different points in history. Gender roles, therefore, are learned from the time of birth and are reinforced by parents, teachers, peers and society. These gender roles are based on the way a society is organised and also vary by age, class, and ethnic group.
Gender Roles
Division of labour in societies illustrates both biological and gender differences. Men are often responsible for activities that require their physical strength, such as house building. Because only women can bear children, many societies use this biological role as the basis on which to allocate other roles. Such related roles often include caring for children and domestic chores.
According to current development theory, most communities recognise three distinct types of work: reproduction, production and community management. A survey of this widely used theory and the part gender roles play in each type of work is included in Session 3.4. In brief, this theory identifies reproductive roles as all tasks related to the household. Production includes tasks or work done for pay, in cash or in kind. Community management roles include activities such as organising a religious festival or participating in community groups and politics.
In differentiating between “sex” and “gender”, it is useful to explore different cultural perspectives on gender roles to see how these are socially conditioned. “Socially conditioned” need not imply that no natural differences exist between men and women. There are differences, and these are open for discussion. Nevertheless in many societies, roles considered innate and natural to one gender or the other often are actually culturally determined.
An interesting example of the difference between particular European and African concepts of gender roles: colonial British culture considered women weaker than men, both physically and intellectually. Women were thought to be fragile and, therefore, were not permitted strenuous activity, such as working in fields. When the British colonised the Port of Natal in South Africa, they were in need of men to work on their sugar cane farms. But Natal was made up of mostly Zulus, who had developed different gender roles. In Zulu culture, as in many African cultures, women do the agricultural work. The British colonialists could not persuade the Zulu men to work on their farms, and their cultural ideas about women engaging in strenuous physical activity would not permit them to have women work in the fields. So the British brought over men from India to work in the sugar cane fields, and now the population of the city of Durban in Natal is more than a quarter Indian. The British considered women too weak for agricultural work, and Zulu men considered themselves too “manly” to work in the fields. Different assumptions about women’s “natural qualities” led to different gender roles.
In the mid-1800s, early in what is now called the “women’s movement”, American culture considered women to be “morally superior” to men. Just as men were thought to have greater physical capacity, women were thought to possess greater moral capacity. Because women were assumed to be morally upright (unless considered “corrupted”), the presence of women among men was thought to “civilise” otherwise unruly men. Arguments for granting women’s rights were sometimes based on this moral superiority, to bring moderation and peace to politics and public discourse. These ideas no longer hold sway over most Americans, which illustrates how gender roles change over time even within the same culture.
Contrasting Sex and Gender Roles
SEX | GENDER |
Biological | Socially constructed set of roles and responsibilities |
Born with | Not born with |
Natural | Learned |
Universal | Cultural |
Cannot be changed | Can be changed |
No variation from culture to culture or time to time | Variation from culture to culture and time to time |
No variation from culture to culture or time to time | Variation from culture to culture and time to time |
Example: Only women can give birth |
Example: Women prove able to do traditionally male jobs as well as men |
Women Construction Site Workers:
The Power of Photographs in Empowerment
Karoline Davis
Historically, women have been employed as unskilled workers in construction sites in India. In New Delhi, during 1997, the following story illumined both the reality the women face and the potential for change.
At a resettlement colony, female migrant labourers and construction site workers were hired and paid as unskilled workers. Men hired as “skilled labourers” got free time during their working hours for smoking breaks, and the “unskilled” women were expected to take over the men’s responsibilities while they were on break. Photos of women performing these skilled jobs were taken by a development worker in a local NGO and became the seed for a positive spiral of change.
This is how it happened. The female workers of a women’s association approached an NGO for funds to build drainage for their community. As women’s wages are always less than wages men receive, women frequently don’t realise their full potential. In this case, the proposal they submitted included wages for men’s skilled labour. The development worker who took the photos of the women doing skilled jobs was reviewing the proposal, recognised what was happening and asked them to revise the proposal and include a “women only” team to do the drainage job. The women lacked confidence and felt it would be impossible for them to construct the drainage without the skilled labour of men. This is where the photos came back into the story! The development worker showed the pictures of women doing the skilled labour and insisted again on a “women only” proposal.
She gave the women 15 days to decide what they were going to do. To her surprise, she heard nothing for 13 days. It took them a full 14 days to gain the confidence to submit a new proposal. Were they successful? Yes! Thirteen years later, the Indira Nagar resettlement colony still has the benefit of a drainage system built by this “women only” construction crew.
Changing roles in post-disaster scenarios
More recently, gender-focused programming significantly affected Muslim women’s roles in Indonesia. Patricio Cuevas-Parra, World Vision’s Humanitarian Protection, Peacebuilding and Advocacy Manager, reported, “In the months after the tsunami, you would find few women in training or community meetings. Most people, including community leaders and local NGO workers, said integrating women in these activities was a waste of time and money because they could not influence their own communities. They added that NGOs could not change the local culture of the male- dominated society. Some months later there has been noticeable change. Women are participating actively in different stages of the humanitarian response. In workshops there are equal numbers of men and women. In communities, women are taking active roles, and in many cases they are the first to express their opinions and discuss the problems that they face.
Sex or Gender?
Mark each of the following statements as true of SEX (S) or GENDER (G).
Women can become pregnant; men can impregnate. | |
Childcare is the responsibility of women; men should be concerned with other work. | |
Women do the majority of agricultural work in African countries. | |
Women usually are paid less than men for the same work. | |
Women can breast-feed babies; men can bottle-feed babies. |
2. The Road from WID to GAD: Key Differences for Gender and Development
Objectives
- Articulate the difference between WID (Women in Development) and GAD (Gender and Development)
- Present historical dynamics that led from WID to GAD
- Explore implications of this change in a Transformational Development process
- Understand the difference between gender equity and gender equality
- Learn key definitions related to Gender and Development
(Estimated Session Time: 1 hour and 40 minutes)
Session Flow and Description - 15 minutes
Introduction
Plenary Group Presentation - 25 minutes
Handout 3.2a, The Road from WID to GAD
Include:
- Reasons for Change from WID to GAD
- Historical Process
- Emergence of WID
- Deficiencies noted in development projects
- Legal equality and social equality in WID and GAD
- Social realities women face
Discussion Question
- What examples of both WID and GAD have you participated in during your work with ADPs and communities?
Small Group Discussion - 20 minutes
Activity 3.2a, Basic Differences Between WID and GAD
Discussion Questions
- What are the links between WID and GAD?
- Would GAD have emerged without WID? Why or why not?
- If the new focus is on both genders and gender dynamics, why is there still a need for intentional and consistent focus on women’s needs and particular challenges?
- How do we maintain a healthy balance between an intentional focus on women and girls to achieve gender equity and an equally intentional focus on men and boys to achieve transformed gender relations?
- Do most of your colleagues understand the difference between WID and GAD? Can you explain it in your own words?
Plenary Group Presentation - 15 minutes
Handout 3.2b, Essential Gender and Development Definitions
Include definitions of:
- Gender inequality
- Gender equality
- Gender equity
- Gender-sensitive
- Gender analysis
- Gender integration
- Gender mainstreaming
Pairs or small groups - 10 minutes
Ask pairs or small groups to list three examples of gender equity and three examples of gender equality to share with the group.
Plenary Group Presentation - 10 minutes
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Close this session with examples from the small groups. In each case, determine whether the example has the appropriate focus and make any modifications if necessary.
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Use each of the GAD definitions in a sentence. Ask participants for an additional sentence using each definition.
Post-Session Assignment: Becoming a Gender Equity Witness - 5 minutes
- Find colleagues in other organisations involved in GAD.
- Meet with them and establish a collegial and/ or mentoring relationship. Ask them how the change from WID to GAD has affected their work? Has it led to transformed gender relations?
Materials
Handouts and Activities
- Handout 3.2a, The Road from WID to GAD
- Handout 3.2b, Essential Gender and Development Definitions
- Activity 3.2a, Basic Differences Between WID and GAD
Facilitator Preparation
- Talk to someone who worked in this field when WID was transitioning to GAD. Gather historical anecdotes and examples to share with the group.
- Reflect on the discussion questions – be prepared with your own examples of gender equity and gender equality.
- Prepare appropriate sentences for each definition. These should demonstrate a clear meaning of each of the words or concepts.
- Make copies of Handout 3.2a, Handout 3.2b and Activity 3.2a for all participants.
- Create a presentation based on Handouts 3.2a and 3.2b.
- Prepare copies of discussion questions and assignments for small group work.
The Road from WID to GAD
Women in Development Theory and Approach
One result of the world’s attention to women’s issues in the 1970s was emergence of an approach to social change called “Women in Development” (WID). The theory was based on new evidence that development affected women differently than men, and often harmed women instead of benefiting them. Development workers proposed that women were an untapped resource, able to contribute to economic development if allowed into the process. This new theory attempted to take women into account when planning programmes, and generated many projects focused specifically on women.
As WID became a part of mainstream development theory and practise, several criticisms arose. One pointed out that when women were integrated into pre-existing development projects, social structures that reinforced their inequalities were never challenged. The approach also focused more on women’s productive work, without considering their additional social and reproductive responsibilities.
So a project might offer women a chance to start a small business enterprise, but with their burden of household chores, they did not have free time available to become involved.
Proponents of WID argued for legal reforms abolishing all discriminatory laws and policies. Women must be accorded legal equality with men, according to WID, and it was believed that once this even and level playing field was created or established, women would be able to assume positions of equality. Levelling the playing field meant that women must be accorded equal access with men to education, employment, credit and other resources. The WID approach facilitated identification of inequalities in the content of laws and is, thereby, one of the drivers of legal reform in recent decades.
The main weakness of the WID approach proved to be its assumption that if legal equality exists, factual equality will follow. In fact, formal or legal equality did not of itself yield social or factual equality. Another difficulty in the WID approach was that it took little or no account of women’s special needs – focusing on frameworks rather than on mechanisms of implementation and practicalities of daily life. Employing the WID approach left women’s lived realities in social, legal and cultural contexts unexplored. Bereft of women’s actual needs, expectations and experiences, exclusive employment of the WID approach left the great diversities of societies, women and customs unexplored.21
Gender and Development Theory and Approach
The “Gender and Development” approach (GAD) emerged as a response to WID deficiencies.
GAD looks at development dynamically – at the relationship between men and women – rather than maintaining a narrower focus on women. GAD examines how relationships and structures at both household and community levels affect women and men differently.
For example, a project might be intended to increase girls’ educational levels in a particular area.
If regional culture places a low value on girls, in holistic terms, and expects them to marry at an early age, these educational efforts may fail until or unless the community comes to consider education for girls to be essential. Informed by the GAD approach, a project’s strategy may adapt to include a focus on changing cultural attitudes through educating parents about the benefits of sending their daughters to school. Rather than focusing solely on girls involved in the project, as WID would, GAD takes into account family members’ attitudes and the broader community’s cultural practises.
GAD views women as change agents, not merely recipients of development
GAD attempts to address inequality as a by- product of the gender construct. Based on the definition of gender as socially constructed, and, therefore, able to be socially de-constructed,
GAD proposes to influence society to change its attitudes towards women through massive structural changes that benefit both men and women. GAD links the relations of production to the relations of reproduction, taking particular challenges and responsibilities of women’s lives into account.22
21 Kebokile Dengu-Zvobgo, et al., Inheritance in Zimbabwe: Law, Customs and Practice (Harare, Zimbabwe: Women and Law in Southern Africa Research Trust, 1994), pp.17-18.
22 Dengu-Zvobgo, et al., Inheritance in Zimbabwe, pp. 20-21.
Projects based on a GAD approach involve encouraging women to bring about positive change for the entire community through women’s organisations and activism. GAD puts less emphasis on legislating for gender equality and more emphasis on empowering women themselves to work to change and transform structures that contributed to their subordination.23
“Development is viewed as a complex process involving the social, economic, political and cultural betterment of individuals and of society itself. Betterment in this sense means the ability of the society and its members to meet the physical, emotional and creative needs of the population at a historically acceptable level. In examining the impact of economic development (planned or unplanned) on any particular society or group within a society, proponents of the Gender and Development approach ask the question: who benefits, who loses, what trade-offs have been made, and what is the resultant balance of rights and obligations, power and privilege between men and women, and between given social groups.”
Basic Differences Between WID and GAD
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Women in Development (WID) |
Gender and Development (GAD) |
Focus |
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Problem |
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Goal |
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Solution |
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Strategies |
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Essential Gender and Development Definitions
Gender equity is the process of being fair to women and men in distribution of resources and benefits. This involves recognition of inequality and requires measures to work towards equality of women and men. Gender Analysis is necessary for gender equity.
Gender equality is a Transformational Development goal. It is understood to mean that women and men enjoy the same status on political, social, economic and cultural levels. It exists when women and men have equal rights, opportunities and status.
Gender equity is the process that leads to gender equality.
DEFINITION OF TERMS
GENDER
Socially learned roles and responsibilities assigned to women and men in a given culture and the societal structures that support these roles.
GENDER EQUALITY
A Transformational Development goal. It is understood to mean that women and men enjoy the same status on political, social, economic and cultural levels. It exists when women and men have equal rights, opportunities and status.
GENDER EQUITY
The condition of fairness in relations between women and men, leading to a situation in which each has equal status, rights, levels of responsibility and access to power and resources.
GENDER-SENSITIVE
Being aware of differences between women’s and men’s needs, roles, responsibilities and constraints.
GENDER ANALYSIS
An organised approach for considering gender issues through the entire process of programme or organisational development. The purpose of GenderAnalysis is to ensure that development projects and programmes fully incorporate roles, needs and participation of women and men. Gender Analysis requires separating data and information by sex (known as disaggregated data) and understanding how labour, roles, needs and participation are divided and valued according to sex (whether one is a man or a woman). Gender Analysis is done at all stages of development projects.
GENDER INTEGRATION
Gender integration is an organic process, akin to a living tree. At the root of the process is political will. An organisation with strong political will, like a tree with strong roots, can support three vital branches: technical capacity, accountability, and a positive organisational culture. Integrating gender into an organisation’s activities and structures has both external and internal implications. Externally, gender integration fosters participation of and benefits to women and men in an organisation’s initiatives or services. Internally, gender integration promotes women’s leadership and equality in an organisation’s own policies and structures.
GENDER MAINSTREAMING
Mainstreaming a gender perspective is the process of assessing implications for women and men of any planned action, including legislation, policies or programmes, in all areas and at all levels. It refers to a strategy for making women’s and men’s concerns and experiences an integral dimension of design and implementation, monitoring and evaluating policies and programmes in all political, economic and societal spheres so that women can benefit equally and inequality is not perpetuated. The ultimate goal is to achieve gender equality.
3. Practical Gender Needs and Strategic Gender Needs
Objectives
- Develop clear understanding of theoretical differences between these terms as used in GAD
- Identify particular gender needs as practical or strategic
- Relate practical gender needs and strategic gender needs to challenges of project identification, design, monitoring, implementation and evaluation
(Estimated Session Time: 1 hour)
Session Flow and Description 10 minutes
Introduction - 10 minutes
Plenary Group Presentation - 20 minutes
Handout 3.3a, Practical Gender Needs and Strategic Gender Needs
Include:
- Differences between practical gender needs (PGNs) and strategic gender needs (SGNs)
- Addressing PGNs and SGNs
Discussion Questions
- Why is this distinction important for Gender Analysis?
- How is identification of strategic gender needs more closely linked to GAD than to WID?
Individual Exercise - 10 minutes
Examine the list of gender needs generated at the beginning of the session on the flip chart. Identify needs as PGN or SGN. Be prepared to explain why. If no SGNs were identified, list some.
Plenary Group Discussion - 15 minutes
Go over the list and ask for volunteers to identify each as a PGN or an SGN based on their individual exercises.
Discussion Questions
- What is the importance of SGNs? PGNs?
- In your own words, define the difference between SGNs and PGNs.
- Define the difference between SGNs and PGNs in a non-formal way that a community member might use to distinguish between the two.
- Are projects in your area more focused on SGNs or PGNs? Why?
- Identify one project you are familiar with that is specifically addressing SGNs/PGNs.
- If a project is addressing PGNs only, do you see a future path towards SGNs?
- How does recognising the difference between PGNs and SGNs contribute to transformed gender relations between women and men, girls and boys?
Post-Session Assignment: Becoming a Gender Equity Witness - 5 minutes
- Examine gender needs in your own family or community.
- Which are PGNs and which are SGNs?
- What kind of restructuring will be necessary to adequately respond to these needs?
Handouts
- Handout 3.3a, Practical Gender Needs and Strategic Gender Needs
Facilitator Preparation
- Be prepared with your own list of PGNs and SGNs to share with the group or stimulate discussion.
- Ensure you have a flip chart to work with.
- Have paper available for participants for the individual exercise with PGNs and SGNs.
- Prepare copies of discussion questions and assignments for individual and small group work.
- Make copies of Handout 3.3a for all participants.
- Create a presentation based on Handout 3.3a.
Practical Gender Needs and Strategic Gender Needs
Practical Gender Needs (PGNs | Strategic Gender Needs (SGNs) |
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Addressing PGNs | Addressing SGNs |
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4. Women's Triple Role: Productive, Reproductive and Community Work
Objectives
- Define the three kinds of work referred to in GAD
- Link women’s triple role to practical gender needs and strategic gender needs
- Examine how this division of labour interacts with community dynamics
- Prepare participants to use this new understanding to inform project identification, objectives and design in communities where they work
(Estimated Session Time: 1 hour and 20 minutes)
Session Flow and Description
Introduction - 10 minutes
Plenary Group Presentation - 20 minutes
Handout 3.4a, The Three Types of Work Include characteristics and examples of:
- Productive work
- Reproductive work
- Community work
Discussion Question
- Why is this distinction important for GAD?
- How does intentional focus on the three types of work lead to transformed gender relations?
Present Activity 3.4a, Women’s Triple Role and Practical and Strategic Gender Needs
- Using an overhead transparency of this activity, analyse which roles and needs each job listed on the flip chart addresses.
Small Group Work - 20 minutes
Activity 3.4b, Gender Roles and Needs in Your Community
- Give each group the blank matrix. Groups will define and categorise gender roles and needs, as well as types of work in their communities.
- Ask group members to work together on this matrix. If they are from several different communities, the list can be differentiated by community.
Plenary Group Debriefing - 20 minutes
Importance of clear definitions in Gender Analysis and GAD
Discussion Questions
- What issues arose when your group categorised specific roles and types of work? Was everyone always in agreement? Why or why not?
- What role do common definitions for these basic categories play in working on GAD?
- What is the value in these shared definitions and in recognising “what people mean” even if they do not use the same terms? Will community members always use these terms when articulating what they do?
- Why is recognising all types of work important for GAD?
Individual Work - 5 minutes
Create a worksheet for yourself that allows you to analyse types of work you do during the next week.
Post-Session Assignment: Becoming a Gender Equity Witness - 5 minutes
- Use the worksheet you created in the training session and record all work you do during the next week.
- Identify your work as productive, reproductive, or community-based.
- Analyse your data at the end of the week.
- What percentage of your working time is spent in each category?
- Ask a member of the opposite gender in your household to do the same exercise. Discuss and analyse the results.
Materials
Handouts and Activities
- Handout 3.4a, The Three Types of Work
- Activity 3.4a, Women’s Triple Role and Practical and Strategic Gender Needs
- Activity 3.4b, Gender Roles and Needs in Your Community
Facilitator Preparation
- Analyse your own time for 24 hours and determine which activities are productive, reproductive, and community management.
- Create the plenary presentation.
- Make a transparency of Activity 3.4a and copies of Handout 3.4a and Activity 3.4b.
- Have paper available for participants to create individual worksheets to analyse how they spend their time in the coming week.
The Three Types of Work
Productive Work
Productive work involves producing goods and services for consumption and trade (farming, fishing, employment and self-employment). When people are asked what they do, their response most often relates to productive work, especially work that is paid or which generates income. Both women and men can be involved in productive activities, but for the most part, functions and responsibilities will differ according to the gender division of labour.
Women’s productive work is often less visible and less valued than men’s.
Reproductive Work
Reproductive work involves care and maintenance of the household and its memb rs – including bearing and caring for children, food preparation, water and fuel collection, shopping, housekeeping, and family health care. Reproductive work is crucial to human survival, yet is seldom considered “real work”. In poor communities, reproductive work is for the most part manual – labour-intensive and time- consuming. It is almost always the responsibility of women and girls.
Community Work
Community work involves the collective organisation of social events and services: ceremonies and celebrations, community improvement activities, participation in groups and organisations, local political activities, and so on. This type of work is seldom considered in economic analyses of communities. However, it involves considerable volunteer time and is important for the spiritual and cultural development of communities and as a vehicle for community organisation and self- determination. Both women and men engage in community activities, although a gender division of labour also prevails here.
Women, men, boys and girls are likely to be involved in all three areas of work. In many societies, however, women do almost all of the reproductive and much of the productive work. Any intervention in one area will affect the other areas. Women’s workload can prevent them from participating in development projects. When they do participate, extra time spent farming, producing, training or meeting means less time for other tasks, such as childcare or food preparation.
Women’s Triple Role and Practical and Strategic Gender Needs
Activity: Go through the following chart and analyse as a group the roles and needs each intervention addresses. Mark whether the intervention addresses any of women’s roles (reproductive, productive, community managing) or needs (practical gender needs or strategic gender needs). Each intervention may include one role or need, or all of them. Debate the answers and refer to the handout.
Intervention
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P |
R |
CM |
PG |
SGN |
a) Skills training for women: |
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a) A new creche/nursery: In the community In the mother’s workplace In the father’s workplace |
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b) Housing ownership: In the man’s name In the woman’s name |
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c) Health clinic in a community where women work during the day: Open in the morning Open in the afternoon/evening |
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P=productive CM=community managing PGN=practical gender need R=reproductive SGN=strategic gender need
Gender Roles and Needs in Your Community
This activity asks you to list specific roles and needs of women and girls in your community. This intentional focus is important as we are examining roles that have been invisible or unexamined for a long time. Understanding their roles will facilitate discussion and changed behaviours that can lead to transformed gender relations.
Consider these examples:
Women’s productive roles in your community may include raising vegetables to sell for profit. If project strategies to aid women include agricultural training or the building of market stalls, keep in mind ways to reduce the already heavy burden of the women’s workload.
Practical gender needs may include a need for a water source closer to the village. Project strategies to address this need might include a new well.
The last row asks you to think about strategies that address both practical and strategic needs. An example might include creation of a health clinic and training of women as nurses, which would meet both a practical need for health care and a strategic need for education and employment opportunities. The project column may include past, present or future ideas.
Gender roles and needs |
Gender roles and needs in your community |
Project strategies to address these roles and needs |
Productive |
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Reproductive |
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Community Managing |
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Practical Gender Needs |
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Strategic Gender Needs |
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Practical and Strategic Gender Needs |
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Gender Analysis Tools
An Introduction to Gender Analysis Tools
World Vision’s design, monitoring and evaluation (DME) approach is called LEAP. In English, the acronym stands for Learning through Evaluation with Accountability and Planning. The LEAP framework is the result of a comprehensive Partnership process to achieve a common DME approach.
LEAP promotes quality, accountability and professionalism in programming with communities. Its implementation builds competence and confidence, and models systematic prospective learning.
LEAP reflects World Vision’s evolving understanding and ethos of transformation for both communities with whom we work and for ourselves as an organisation that facilitates change.
LEAP describes basic organisational tasks that must be undertaken if we are to live and model a true learning culture. It seeks to re-orient World Vision’s purpose for programme monitoring and evaluation towards balancing the learning/accountability nexus and describes the need for formal reflective practise in our work.
LEAP also provides a consistent framework to measure a programme’s contribution to organisational and national objectives and, in the process, to help the organisation be accountable for that contribution. It also helps us to identify and reproduce best practises, and to learn how contributions can be sustained or even multiplied.
Gender Analysis, for development practitioners at all levels, includes integration of sound GAD practises into every phase of the LEAP Cycle. Module 4 includes specific and internationally recognised Gender Analysis Tools that assist development practitioners in this process.
The opening session in this module introduces the concept of Gender Analysis, and demonstrates how specific tools are used throughout the LEAP Cycle. Sessions covering the Harvard Analytical Framework, the Gender Analysis Matrix, The
24-Hour Day, the Equality and Empowerment Framework (EEF) and basic concepts in the Participatory Learning Approach (PLA) include opportunities to practise key components of Gender Analysis within both a training setting and a community or Area Development Programme
(ADP) setting. Finally, a session on Transformational Development gender-sensitive indicators assists participants in programme design and integrating use of the tools into their daily work.
Session Descriptions
An Introduction to Gender Analysis Tools
The what, why, who, when and how of Gender Analysis Tools is the focus of this session. What is Gender Analysis? Why conduct Gender Analysis? Who conducts Gender Analysis? When is the best time to conduct Gender Analysis? How is Gender Analysis conducted? What tools are available?
Additionally, this session presents a paradigm of how key components interact in Gender Analysis. These key components include gender roles, gender divisions of labour, access, power relations and gender needs. Participants learn how these components interact and practise recognising these dynamics as expressed in the daily language of their communities.
This session also introduces how Gender Analysis Tools are utilised throughout the LEAP Cycle.
A matrix links Gender Analysis Tools with their appropriate usage in each phase of the LEAP Cycle.
Introduction to the Harvard Analytical Framework
A brief presentation covers the four elements of the Harvard Analytical Framework. Subsequent sessions detail each of the four elements, but this session presents the framework as an integrated whole.
The intent is to prepare participants to examine the framework in depth.
The Harvard Analytical Framework: Activity Profile
A plenary group presentation of the Activity Profile opens this session. After review of the three kinds of work (reproductive, productive and community), a skit/role-play then offers both skit participants and observers an opportunity to experience being on the receiving end of an Activity Profile, as well as opportunity to examine their own attitudes towards different kinds of work. Group discussion focuses on appropriate methodologies for gathering information using an Activity Profile, and appropriate use of the tool in each phase of the LEAP Cycle.
The Harvard Analytical Framework: Access and Control Profile
Plenary group presentation of components and essential definitions of the Access and Control Profile prepare participants for a hands-on practise session with another member of the group. Using an interview process, they administer the Access and Control Profile. Time is allotted to clarify definitions and categories. Particular sensitivities – required when eliciting this kind of information within a community – are discussed, as well as management strategies required to master use of this tool in the midst of a busy work schedule.
Participants also examine effective use of this tool in each phase of the LEAP Cycle.
The Harvard Analytical Framework: Analysis of Factors Influencing Activities, Access and Control
Using project documents from their own work, participants apply this tool to analyse external factors likely to influence the success of Transformational Development practise. Discussion centres on essential strategies to ensure sound development design practises, managing external factors to encourage positive influence through the life of the project. Use of this tool in organising data and analysing GAD constraints and opportunities in each phase of the LEAP Cycle is also a focus of this session.
The Harvard Analytical Framework: Project Cycle Analysis
Participants apply LEAP Project Cycle Analysis questions to project documents, to determine whether gender-appropriate questions or Gender Analysis were used in initial project identification, design, monitoring and implementation. One element of small group reflection centres on sound management strategies for successful achievement of long-term Transformational Development, including gender equity and justice.
The Harvard Analytical Framework: Project Application Session
After a community practicum in which participants experience first-hand how to use the Harvard Analytical Framework, they engage in small group work, plan a presentation of their findings and lessons learned in the community, and share this information in a plenary session. Participants are encouraged, in their community practicum, to determine how linking Gender Analysis to each phase of the LEAP Cycle will enhance effectiveness of GAD programming.
The Gender Analysis Matrix
After working with the Harvard Analytical Framework, participants are introduced to the Gender Analysis Matrix. Small group work and plenary discussion give participants opportunity to work with the matrix directly, and to implement its use in specific and appropriate development scenarios. Participants also examine how use of this tool can support empowerment goals and transformed gender relations in communities.
Empowerment: Goals, Definitions and Classifications
Empowerment is examined within a specific paradigm, distinguishing power as “power over”, “power to”, “power with” and “power within”. Participants evaluate essential gender dynamics associated with their work. As empowerment is an important World Vision choice for sustainable development work, a clear understanding of goals, definitions and classifications of empowerment is crucial to sound programming.
Equality and Empowerment Framework (EEF)
Presentation of the Equality and Empowerment Framework leads participants to further integration of GAD concepts and Gender Analysis Tools, increasing their range of options as they work in sustainable development. This opportunity to become acquainted with a widely used framework and to examine it in light of Transformational Development principles broadens awareness of resources adaptable for various contexts and enhances programming expertise across the LEAP Cycle.
Participatory Learning Approach and Gender Analysis
Most participants will be familiar with PLA. This session links expertise and experience in PLA with Gender Analysis. Content includes timelines, family lines, trends analysis and participatory resource mapping. Questions and engagement with PLA is linked to the Harvard Analytical Framework, encouraging integration of Gender Analysis Tools where appropriate. Ways PLA can be used in each phase of the LEAP Cycle to lead towards transformed gender relations is also discussed.
The 24-Hour Day
Staff can practise and master this effective and simple tool by interviewing each other in pairs or small groups. They then analyse data gathered, and review types of work (reproductive, productive and community) in light of GAD. Roles of women and men, boys and girls are illumined and considered in each phase of the LEAP Cycle.
Gender-Sensitive Indicators: An Overview
Differences between qualitative and quantitative indicators are defined here. After a presentation of the Canadian International Development Agency’s (CIDA) Guide to Gender-Sensitive Indicators, participants engage in a case study utilising these indicators. In this process, participants integrate and apply what they have learned in previous sessions. Participants also examine how sound Gender Analysis is reflected in World Vision’s Transformational Development Indicators (TDIs) and ultimately supports transformed gender relations between men and women, girls and boys.