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Client experience of rape victims accessing governmental post-rape services in South Africa
Institute of Development Studies UK, 2017The absence of feedback mechanisms through which rape victims can hold government accountable for the quality of post-rape service delivery informed the rationale for the intervention discussed in this report. The study aims to better understand the experiences of rape victims accessing governmental post-rape services in South Africa.DocumentGiving voice to clients of post-rape services: building and piloting a feedback mechanism in Tshwane
Institute of Development Studies UK, 2017This practice paper reflects on the development of an appropriate and confidential feedback mechanism for users of post-rape services at Thuthuzela Care Centres / Rape Crisis Centres in Tshwane, South Africa.DocumentFeasibility and acceptability of a mobile phone intervention to improve post-rape service delivery in South Africa
Institute of Development Studies UK, 2017Mobile health (mHealth) interventions – in which mobile phones are used to advance positive health outcomes – have only recently been applied to addressing broader questions of health governance.DocumentGender and urbanisation in Nigeria
Mediterranean Journal of Social Sciences, 2014Urban studies has only recently begun to incorporate feminist perspectives, and in doing so reflects on the working not just of political economy, but also patriarchy.DocumentThe politics of negotiating gender equity in Bangladesh
Effective States and Inclusive Development Research Centre, 2017In Bangladesh there is a paradox when it comes to securing gender-inclusive development outcomes. Since 1991, women have occupied the highest political office and women’s presence is increasing, due to the existence of gender quotas. Women’s movement actors have a long history of mobilisation for women’s rights and securing progressive changes.DocumentGender victimization: a study of widowhood practices among Ogu people of Lagos
SAGE, 2014Badagry was the first community to receive the Christian religion in Nigeria, yet its coming into early contact with the missionaries has not translated into Ogu people acquiring a healthier understanding of fair play in the context of widowhood practices.DocumentLocal power-sharing institutions and inter-religious violence in Nigeria
Journal of Peace Research, 2015News reports of clashes between Muslims and Christians in countries such as Nigeria are increasingly common, yet clashes occur in some communities but not others. Under what conditions does religious identity become the fault line of communal violence?DocumentGender exclusion: a study of Oro cult among Awori of Ojo, Lagos, Nigeria
The Journal of International Social Research, 2015Oro is the name of an extra-judicial resource that is used by the Yoruba people of south west Nigeria for ensuring peace. Hailing from pre-colonial times and re-emerging 56 years ago, Oro cult members once controlled administration of the land, and presently represent a potent device of social control in their various communities.DocumentFrom vulnerability to empowerment: faith-based aid organizations, secular aid organizations and the well-being of rural widows in Abia State, Nigeria.
University of Leicester, 2016Widows in Nigeria, particularly in rural areas, can often be subject to discrimination, retribution, and exploitation. In efforts to overcome the impact of this harmful cultural practice, humanitarian aid organisations and development initiatives have begun to focus on the empowerment of rural widows.DocumentWomen and Political Participation in the 2015 general elections: fault lines and mainstreaming exclusion
Independent National Electoral Commission, 2015Why, given previous gains, did women’s representation in elective politics in Nigeria dwindle in the 2015 General Elections? What were the fault lines and countervailing factors affecting women's political exclusion? These are the questions this paper by Maryam Omolara Quadri Ph.D. seeks to answer.Pages