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• Document

  Client experience of rape victims accessing governmental post-rape services in South Africa

  Institute of Development Studies UK, 2017

  The 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.
• Document

  Giving voice to clients of post-rape services: building and piloting a feedback mechanism in Tshwane

  Institute of Development Studies UK, 2017

  This 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.
• Document

  Feasibility and acceptability of a mobile phone intervention to improve post-rape service delivery in South Africa

  Institute of Development Studies UK, 2017

  Mobile 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.
• Document

  Gender roles and opportunities for women in urban environments

  Applied Knowledge Services, 2016

  Women are becoming the majority in urban areas, and many more people now live in female-headed households, representing a significant shift in gender roles and relations. This GSDRC helpdesk research report examines the literature to tell us about different gender roles and opportunities for women in urban environments, compared to rural.
• Document

  Gender and urbanisation in Nigeria

  Mediterranean Journal of Social Sciences, 2014

  Urban 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.
• Document

  The politics of negotiating gender equity in Bangladesh

  Effective States and Inclusive Development Research Centre, 2017

  In 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.
• Document

  Gender victimization: a study of widowhood practices among Ogu people of Lagos

  SAGE, 2014

  Badagry 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.
• Document

  Effects of gender based discriminatory practices on poverty reduction and women empowerment in Ngor-Okpala area of Imo State, Nigeria.

  International Journal of Development and Emerging Economics, 2015

  In south-western Nigeria, a number of traditional and social beliefs and norms work to inhibit women's participation in agricultural activities. As in many places throughout Africa, there has traditionally been a strict gendered division of labour in agriculture, with many communities regarding women as being responsible for crops marked for family consumption.
• Document

  ‘Woman, but not human’: widowhood practices and human rights violations in Nigeria

  Civilistica, 2013

  Across the world gender inequality remains the norm, and women have continued to encounter discriminatory practices as a result of religious and cultural practices. This article examines a particular example present across Africa: harmful widowhood practices justified by superstitious beliefs and culturally-derived expectations.
• Document

  Local power-sharing institutions and inter-religious violence in Nigeria

  Journal of Peace Research, 2015

  News 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?

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