Gender & Development Training Toolkit

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Gender and Development (GAD) Training Toolkit - PDF view

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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

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.

Introduction

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.

Introduction

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.

Introduction

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.

Introduction

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.

Introduction

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.

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.

Introduction

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.

Introduction

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.

Introduction

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

Introduction

Gender training toolkit components

gender-training-tookit-page-0015.jpg

Introduction

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.

Introduction

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.

Introduction

Helpful Hints for Facilitators

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
Verbal Facilitation Skills
Facilitation Reminders

 

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

Introduction

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.

  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 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.

    1. 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.
    2. 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.
    3. 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.
    4. 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.
    5. 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.

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
  1. 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.
  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 WID and GAD approaches as development practitioners work with communities in problem analysis, as well as definitions of goals, solutions and strategies.
  3. 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.
  4. 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.

  1. 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.

  2. 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.

  3. 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.

  4. 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.

  5. 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.

  6. 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.

  7. 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.

  8. 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.

  9. 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.

  10. 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.

  11. 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.

  12. 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.

  13. 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
  1. 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.
  2. 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.
  3. 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.
  4. 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.
  5. 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.

  1. 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.
  2. 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.
  3. 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.

  1. 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.
  2. 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.

  1. 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.
  2. 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.
  3. 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

Introduction

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
(MONTH 1)

FEBRUARY
(MONTH 2)

MARCH
(MONTH 3)

APRIL
(MONTH 4)

MAY
(MONTH 5)

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

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

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

(Estimated Session Time: Just over 2 hours)

Session Flow and Description 

Introduction - 20 minutes

Plenary Group Presentation of World Vision Mission Statement and Core Values - 20 minutes

Discussion Questions
Handout 1.1a, World Vision Mission Statement

Handout 1.1b, World Vision Core Values

Handout 1.1c, Vicious Cycle to Virtuous Cycle

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

Handout 1.1e, World Vision Policy on Gender and Development

Small Groups – Gender Co-ordinators and GAD policy - 20 minutes

Discussion Questions

Post-Session Assignment: Becoming a Gender Equity Witness - 5 minutes

Materials

Handouts and Activities

Facilitator Preparation

Why Gender and Development(GAD) Is Important to Our 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

Transformed World – A Virtuous Cycle

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
  • 35% of pregnant women in the developing world receive no health care at all.
  • Nearly half a million women die each year from pregnancy-related causes, 99% of them in developing countries.
  • HIV/AIDS
  • Africa’s maternal mortality rate is 870 deaths per 100,000 live births.
  • Rape is used as an instrument of war and genocide.
  • Women and girls face discrimination in education, health, employment and decision making. They lack access to and control over resources that could make their communities better.
  • From birth, girl children face risks such as female infanticide, early marriage, human trafficking, forced prostitution, FGM, and discrimination.
  • Structures can oppress women, denying them rights such as the right to own land, to inherit, or access resources.
  • We seek to follow him (Jesus) 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 value people.
  • We regard all people as created and loved by God…
  • We celebrate the richness of diversity in human personality, culture and contribution.

Mission Statement


  • Transformational Development that is community-based and sustainable, focused especially on the needs of children.
  • Promotion of Justice that seeks to change unjust structures affecting the poor or access to resources.
  • Witness to Jesus Christ
  • Gender-sensitive analysis
  • Gender-focused special projects (health, education, FGM, early marriage, infanticide)
  • Education and awareness-raising of biblical reflections on justice and gender relations
  • Empowering women to work to change and transform structures that contribute to gender inequality
  • Focus on understanding links between Christian witness, gender equity and cultural issues
  • Appropriate strategies of bringing biblical reflection to bear on gender concerns
  • Gender-focused programmes and projects for the well- being of children, including alleviation of poverty
  • Focus on changing cultural attitudes through education of parents and community leaders
  • Analysis of programmes on unjust structures
  • Promoting civic education and human rights (CRC, CEDAW)
  • Influence to change society’s attitudes towards women and girls through massive structural changes benefiting both men and women
  • Increasing number of trained birth attendants
  • Improving health care
  • Significantly reducing maternal mortality
  • Eliminating FGM, trafficking of women and girls, infanticide and early marriage practises
  • Integrating gender concerns into the HOPE Initiative and Christian Witness strategy
  • Changing unjust attitudes and systems
  • More awareness and understanding that link Christian witness and gender concerns
  • Improving gender relations and justice
  • Transforming gender relationships and transforming communities
  • Equal empowering of both boys and girls
  • Increasing efforts in advocating for changing unjust structures and institutions affecting women and girls
  • Empowering women and girls

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:

The team is made up of four issue-based groups that focus on the following areas of concern:

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:

  1. Strengthen the partnership between men and women in their shared responsibilities in the home, the workplace, the church, the community and the nation.
  2. 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.
  3. 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.
  4. Address women’s and girls’ needs, including spiritual, physical and mental health, literacy, education, vocational training and information.
  5. Ensure that women and girls participate actively in the design, implementation, and evaluation of activities supported by World Vision.
  6. 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.
  7. Develop strategic alliances and participate actively in international dialogues on gender issues.

Gender and Biblical Reflection

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

  1. 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.
  2. 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.
  3. 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.
  4. 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.
  5. 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.
Gender and Biblical Reflection

1. From Genesis to Galatians

Objectives

(Estimated Session Time: 1 hour and 30 minutes)

Session Flow and Description
Introduction - 10 minutes
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

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

Discussion Questions

Plenary Group: Equality, Complementarity, Unity and Diversity - 10 minutes

Handout 2.1a

Discussion Questions

Post-Session Assignment: Becoming a Gender Equity Witness - 5 minutes

Materials
Handouts and Activities

Facilitator Preparation

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

  1. 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).
  2. 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).
  3. 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).
  4. 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.

Gender and Biblical Reflection

2. Incarnational Power: The Magnificent

Objectives

(Estimated Session Time: 1 hour)

Session Flow and Description

Introduction - 10 minutes
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)

Post-Session Assignment: Becoming A Gender Equity Witness - 5 minutes

Memorise the Magnificat

Materials

Handouts and Activities

Facilitator Preparation

2.2a for participants.

Facilitator Preparation

2.2a for participants.

Plenary Group Presentation: Activity 2.2a

15 minutes

Small Groups or Pairs

“The Magnificat and Gender” Discussion Questions

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.

Gender and Biblical Reflection

3. Jesus Challenges the Gender Dynamic

Objectives

(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:

Discussion Question

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.

Role-Play Presentations - 20 minutes

Plenary: Jesus’ Encounters with Women and Their Implications - 15 minutes

Discussion Questions

Dramatisation: Group Dynamics in Jesus’ Life - 20 minutes

Plenary Group Presentation - 20 minutes

Ask the two groups to share their skits.

Discussion Questions

Post-Session Assignment - Becoming a Gender Equity Witness - 5 minutes

Materials

Handouts and Activities

Facilitator Preparation

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

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

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.

Gender and Biblical Reflection

4. Gender Imagery in The New Testament

Objectives

(Estimated Session Time: 1 hour)

Session Flow and Description 

Introduction - 10 minutes
Individual Work: Activity 2.4a, Jesus challenging Gender roles - 20 minutes
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

Materials

Handouts

Facilitator Preparation

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.)


Gender and Biblical Reflection

5. Scripture Search in the Community: Using a Gender Lens

Objectives

(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

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

Post-Session Assignment: Becoming a Gender Equity Witness - 5 minutes

Materials

Handouts and Activities

Facilitator Preparation

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 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

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

  1. 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.
  2. 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:

Resolving Conflicts with Scripture Search Methodology

A Role-Play

Instructions

Within your group, assign the following roles:

Situation

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

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.

Gender and Development Concepts

1. Sex and Gender Roles

Objectives

(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

 

Small Groups: Differentiating Between Gender and Sex Roles - 15 minutes

Small Group Discussion Questions

 
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

Discussion Questions

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
 
Materials

Handouts and Activities

 
Facilitator Preparation

 

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.

Gender and Development Concepts

2. The Road from WID to GAD: Key Differences for Gender and Development

Objectives

(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:

Discussion Question

Small Group Discussion - 20 minutes

Activity 3.2a, Basic Differences Between WID and GAD

Discussion Questions

Plenary Group Presentation - 15 minutes

Handout 3.2b, Essential Gender and Development Definitions

Include definitions of:

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

  • 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.

  • 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

Materials

Handouts and Activities

Facilitator Preparation

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


Women in Development

(WID)


Gender and Development

(GAD)


Focus
  • Women
  • Relations between women and men


Problem
  • The exclusion of women (half of productive resources) from the development process
  • Unequal relations of power (rich and poor, women and men) that prevent equitable development and women’s full participation


Goal
  • More efficient, effective development
  • Equitable, sustainable development with women and men as decision makers


Solution
  • Integrate women into the existing development process
  • Empower the disadvantaged and women
  • Transform unequal relations


Strategies
  • Women’s projects
  • Women’s components
  • Integrated projects
  • Increasing productivity among women
  • Increasing income for women
  • Increasing ability of women to look after the household
  • Identifying/addressing practical needs determined by women and men to improve their condition
  • At the same time, addressing women’s strategic interests
  • Addressing strategic interests of the poor through people-centered development

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.

Gender and Development Concepts

3. Practical Gender Needs and Strategic Gender Needs

Objectives

(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:

Discussion Questions

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

Post-Session Assignment: Becoming a Gender Equity Witness - 5 minutes
Handouts

Facilitator Preparation

Practical Gender Needs and Strategic Gender Needs
Practical Gender Needs (PGNs Strategic Gender Needs (SGNs)
  • PGNs are needs women identify in their socially accepted roles in society. PGNs do not challenge gender divisions of labour or women’s subordinate position in society, although arising out of them. PGNs are a response to immediate perceived necessity, defined within a specific context. They are practical in nature and often are concerned with inadequacies in living conditions, such as water provision, health care and employment.
  • SGNs are needs women identify because of their subordinate position to men in their society. SGNs vary according to particular contexts. They relate to gender divisions of labour, power and control, and may include such issues as legal rights, domestic violence, equal wages, and health care. Meeting SGNs helps women achieve greater equality. It also alters existing roles and, therefore, challenges women’s subordinate positions.
  • Tend to be immediate, short term
  • Tend to be long term
  • Unique to particular women
  • Common to almost all women
  • Relate to daily needs: food, housing, income, healthy children, etc.
  • Relate to disadvantaged position: subordination, lack of resources and education, vulnerability to poverty and violence, etc.
  • Easily identifiable by women
  • Neither basis of disadvantage nor potential for change is necessarily easily identifiable by women
  • Can be addressed by provision of specific inputs: food, hand pumps, clinic, etc.
  • Can be addressed by consciousness raising, increasing self-confidence, education, strengthening women’s organisations, political mobilisation, etc.

Addressing PGNs Addressing SGNs
  • Tends to involve women as beneficiaries and perhaps as participants
  • Involves women as agents of change or enables women to become agents of change
  • Can improve the condition of women’s lives
  • Can improve the position of women in society
  • Generally does not alter traditional roles and relationships
  • Can empower women and transform relationships

Gender and Development Concepts

4. Women's Triple Role: Productive, Reproductive and Community Work

Objectives

(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:

Discussion Question

Present Activity 3.4a, Women’s Triple Role and Practical and Strategic Gender Needs

 
Small Group Work - 20 minutes

Activity 3.4b, Gender Roles and Needs in Your Community

Plenary Group Debriefing - 20 minutes

Importance of clear definitions in Gender Analysis and GAD

Discussion Questions


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

 

Materials

Handouts and Activities

Facilitator Preparation

 

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

P

R

CM

PG

SGN


  • Employment

a) Skills training for women:
Making cakes for the family Making dresses for sale Carpentry







  • Basic Services

a) A new creche/nursery:

In the community

In the mother’s workplace In the father’s workplace






b) Housing ownership:

In the man’s name

In the woman’s name







c) Health clinic in a community where women work during the day:

Open in the morning

Open in the afternoon/evening






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





Reproductive




Community Managing



Practical Gender Needs



Strategic Gender Needs



Practical and Strategic Gender Needs



Gender Analysis Tools

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.

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.