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Kenya has more than 40 ethnic groups, each having
some distinct differences in their beliefs and engagement
with issues of sexuality issues. However, there
still exists some commonalities that cut across
the entire country.
Sex Outside Marriage
This is conceptualised in this report as compromising
of premarital, post marital, and ‘sex outside
marriage’ for the already married.
Pre-Marital Sex
It is the common belief that a lot of young Kenyans
are engaging in premarital sex. However, the fact
that there may be much sexual activity amongst unmarried
people has not changed society’s attitude
towards this behaviour. It is still viewed as immoral.
Religion plays a major role in sustaining the moral
attitudes and total condemnation of pre-marital
sex. This total condemnation of premarital sex is
not always supported by comprehensive sexuality
education programs.
At this point, it might be appropriate to define
sexuality education as discussed at the Cairo Sexuality
Institute. World Health Organisation (WHO) has come
up with a working definition of Comprehensive Sexuality
Education as ‘a planned process of education
that fosters the acquisition of factual information,
the formation of positive attitudes, beliefs and
values, as well as the development of skills to
cope with the biological, psychological, socio-cultural
and spiritual aspects of human sexuality’.
The main goal of sexuality education is the promotion
of sexual health by providing learners with opportunities
to:
- Develop a positive and factual view of sexuality.
- Acquire the information and skills they need
to take care of their sexual health, including
preventing HIV and AIDS.
- Respect and value themselves and others, and
- Acquire the skills needed to make healthy decisions
about their sexual health and behavior.
Currently most of the sexuality education programs
available in Kenya seem to focus only on the moral
aspects. Many religious organizations seem to feel
that they have a responsibility to take charge of
the sexuality education programmes. The prevailing
attitude also seems to be that adults should impart
this education to young people.
All through the 1990’s and into the 21st
century, the country witnessed several debates that
came up when sex education was suggested for primary
school students. Religious bodies felt that anything
called sex education would encourage immorality
among the youth. Our problem with this kind of approach
is that it does not take into consideration all
the aspects of sexuality education listed above.
When sexuality education is comprehensive and not
only focusing on the sexual act and its immorality,
it is more likely to have much more lasting and
positive impact on people’s attitudes and
behaviors; not only in adolescence but throughout
the lifespan.
The participants at the sexuality institute in
Cairo agreed that comprehensive sexuality education
is one of the ways that African countries can begin
to tackle problems of unintended pregnancies, HIV
and AIDS and other STIs and indeed promote sexual
health amongst their populations. The Institute
acknowledged that these achievements would best
be achieved if sexual rights are factored into the
information package. These rights include all persons,
young and old, married or single, male or female
and of whatever sexual orientation.
It was agreed that sexuality education in Kenya
is sometimes hampered by the many religious denominations
that preach against it. There seems to be a lack
of understanding about what sexuality education
entails with many religious leaders and their followers
feeling that it would promote immorality.
Unfortunately, dissemination of these religion-generated
messages is not usually well coordinated; thus they
seem to fall on deaf ears, since young people continue
to engage in premarital sex. This is evidenced by
the large numbers of unintended pregnancies, many
of which get terminated in backstreet clinics; the
high rates of HIV infections amongst the 15 –
24 year olds, and an increasing number of girls
dropping out of schools due to these unintended
pregnancies.
Sex Outside Marriage
The common belief in Kenya is that it is mostly
married men who have sex outside marriage, whereas
married women are generally viewed as remaining
faithful to their marriage vows. Sex outside marriage
by men is generally tolerated as long as they do
not get caught. In the case of women, this is seen
as totally unacceptable and no one sympathises with
a woman who seeks any sexual pleasure outside of
her marital bed. Much wife battering is associated
with men suspecting that their wives have been unfaithful.
However, it was noted that among the Luo people,
there is a silent or subtle permission granted to
wives, whose husbands work away from home, to have
a ‘friend’ who looks after her in his
absence. This ‘friend’ has permission
to look after the woman’s needs; including
sexual needs. This practice may be dying out now,
especially with the HIV and AIDS challenge. Among
the Kikuyu people, it was also mentioned that in
the past, a man would allow visitor- friends who
are his peers have sexual intercourse with his wives.
However, these privileges were not to be enjoyed
without the knowledge and permission of the husband.
An area that requires much research is married
women who are engaged in extramarital sex. This
is an area also characterised by great silence many
women tend to keep their sexual relationships very
secret. Radio call-in shows have recently revealed
that extramarital affairs by women may not be as
isolated as is commonly believed.
Sex After Marriage
Those who fall into this category are widows, widowers
and divorced or separated people. Again the common
belief is that men cannot survive without sex, and
usually when they no longer live with their marriage
partners they are expected to find another one to
satisfy their needs. The situation is different
for women who are generally expected to stay without
sex. This is especially worse for older widows whose
adult children seem resent their mothers getting
married; especially to younger men.
The case of Wambui Otieno, a 69-year-old Kenyan
widow who married a 28-year-old man was cited as
an example of the extent to which the Kenyan society
refuses to accept that older women have sexual needs.
This marriage was much publicised by the media and
this generated much public debate and reactions.
Many people reacted with a lot of anger and disgust
against the woman. She was accused of going against
African culture. Sadly, the mother of the young
man died of a heart attack the day after the wedding.
It was believed that the shock may have aggravated
an existing heart condition. Generally older women
tend to be viewed as asexual.
Homosexuality
Homosexuality remains a taboo subject in Kenya and,
although some men are recognised as homosexuals,
lesbianism is hardly acknowledged. Homosexuality
is illegal in Kenya, but in recent years some articles
have been published in the local newspapers about
the lives of men and women living in homosexual
relationships.
However, this is an area surrounded by even more
stigma and silence. Even those who give interviews
to the press do not disclose their true identities
for fear of societal hatred and anger. In Kenya,
homosexuality is suppressed as an alternative expression
of sexuality identity because of the isolation and
conspiracy of silence that surrounds the issue.
All the religions in Kenya actively condemn homosexuality.
Recently, Kenya’s draft constitution was rejected
by religious leaders on the basis that it was encouraging
homosexuality by not actively condemning it.
Masturbation
This is another area shrouded in silence. However,
it is expected that men and boys can and do masturbate.
Girls and women are not even expected to think about
it; and are not expected to masturbate. Thus, this
is not an issue that would normally be discussed
in the public domain.
FGM ( and FGC)
Female Genital Mutilation (FGM) and Female Genital
Cutting (FGC) were common amongst several communities
in Kenya. The common perception is that the practice
has reduced since it has been made illegal. However,
research continues to show that the practice is
still prevalent in some communities.
The reasons given for the practice of FGM and FGC
vary from community to community and may include
the following: initiation of girls into womanhood;
the fact that the shedding of blood is viewed as
a blessing that paves the way for a young woman
to be able to bear children; a mark of belonging
to a certain community – for example among
the Kalenjin, if a woman from another community
desires to marry into the Kalenjin community, she
would be ‘cut ‘ as a mark of ‘belonging’;
to reduce the sexual urge in women so that they
would remain faithful to their husbands.
Currently, there are groups that organise initiation
ceremonies without the ‘cut’ for girls
and these forums are used for sex education. One
of the participants, Susan Chebet, runs such a program
among the Kalenjin people under the auspices of
her community-based organisation - Tumndo Ne
Leel Support Group (TNLSG).
Conclusion
As a group, we felt that there is need
for more education about sexual rights and a need
to counter the morality discourse prevalent in Kenya.
The working definition of sexual rights available
on the website of WHO reads in part: ‘to embrace
certain human rights that are already recognized
in national laws, international human rights documents
and other consensus documents. The responsible exercise
of human rights requires that all persons respect
the rights of others’. These include the right
of all persons to be:
• Free of coercion
• Discrimination and violence
• Respect for bodily integrity
• Choice of partner
• Enter into marriage only with the full and
free consent of both persons;
• Decide whether or not, and when to have
children
• Pursue a satisfying, safe and pleasurable
sexual life.
As Kenyans we felt that with a rights approach
to sexuality education, then all people will be
empowered to make informed decisions that they will
find most suitable to their different situations,
cultural, spiritual and political contexts.
Footnote
1 This report was compiled by
Dr. Nyokabi Kamau, Susan Chebet, Jane Godia and
Bilhah Om'mbango Hagembe, Kenyan participants
who attended the ARSRC’s Sexuality Institute
which took place in Cairo, Egypt November 2006.
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