Women in Ethiopia

Community health care workers

The total fertility rate as of 2014 is 5.23 children born/woman.[8] Although most women do not traditionally use contraception, there has been a marked increase in contraceptive use. Between 2000 and 2011, contraceptive prevalence increased from 8.2% to 28.6%.[9] As of 2010, the maternal mortality is 350 deaths/100,000 live births.[8]

The HIV/AIDS rate for both genders was estimated at 1.3% in 2012.[8] More women are infected than men, and infections among women are partly due to their often lower socioeconomic status.[10] Since sex between spouses is traditionally regarded as an obligation, the UNFPA argues that married women are at a greater risk of contracting HIV as they have less control over the frequency and nature of such relations.[10]

An Ethiopian woman preparing coffee at a traditional ceremony

An UN analysis of several international studies suggests that domestic violence against women is most prevalent in Ethiopia.[11] Sexual violence is also reportedly common.[12][13] Article 620 of the 2004 Criminal Code of Ethiopia, defines rape differently as compelled "sexual intercourse outside wedlock".[14] Article 53 of the 2000 Revised Family Code of Ethiopia also stipulates that "they [the wife and husband] shall have with one another the sexual relations normal in marriage unless these relations involve a risk of seriously prejudicing their health".[15]

This is interpreted as rendering marital rape a legally impossible concept.[16] In a 2005 WHO study, 59% of women reported lifetime sexual abuse by a partner, while one third of women reported that during the past 12 months they were physically forced to have sex against their will with their partner. This was the highest prevalence of all countries surveyed.[17]

As of 2005, 74.3% of women aged 15 – 49 years had undergone female genital mutilation (FGM).[18] The pre-marital custom is mainly endemic to Northeast Africa and parts of the Near East and has its ultimate origins in Ancient Egypt.[19][20] Although legally proscribed under Articles 565 and 566 of the 2004 Penal Code,[14] the procedure is still widely practiced, as it is deeply ingrained in the local culture. Encouraged and performed by women in the community, circumcision is primarily intended to deter promiscuity and to offer protection from assault.[21]

Bride kidnapping is practiced by certain communities in Ethiopia, mainly in the Southern Nations, Nationalities and People's Region (SNNPR). According to surveys conducted in 2003 by the National Committee on Traditional Practices in Ethiopia, the custom's prevalence rate in the SNNPR was estimated at 92 percent.[22] The 2004 Criminal Code criminalizes this practice, as well as other forms of abuse of women, such as child marriage, trafficking and sexual harassment, at Chapter III – Crimes Committed against life, person and health through harmful traditional practices (Articles 561–570) and also by other provisions (Articles 587, 597, 625, 635, 637, 648). Wife-beating is also illegal: Article 564 – Violence Against a Marriage Partner or a Person Cohabiting in an Irregular Union.[14]

The 2014 gang rape and death of Hanna Lalango, as well as several other contemporaneous high-profile sexual assaults, prompted outrage from women in Ethiopia and internationally.[23] The Yellow Movement was founded as a response to encourage women to speak out against sexual violence.[24][25]

Gender Equality and Women’s Empowerment is a controversial topic in Ethiopia. More women in Ethiopia are committed to deal with everybody in the family and village/community. In Ethiopia, about 80% of the populace lives in rural zones and women are responsible for most of the agricultural work in these communities.[27] Women are rarely perceived for their hard work, and most of the time a man figure in their lives confines their access to assets and network interest. One out of three women in Ethiopia have encountered sexual, physical, or mental viciousness, 65% of women have likewise experienced gender mutilation, and half of the young women who enroll into elementary schools ever make it to grade five.[27]

As young women get older, numerous things become less available, for example, education and scholastic support. Academic participation turns out to be progressively troublesome as it removes time from fundamental income creating activities. Undergraduate colleges in Ethiopia are composed of 35% women, and 5% are set to drop out during their first year.[27] There are 11% of women educators in Universities making them disproportionately represented in the Ethiopian Academic System. A few different ways to better help women become compelling pioneers later on is to have a holistic educational program in their beginning phases of their education. For example, learning their reading skills early on, the association Reading for Ethiopia's Achievement Developed action centers around improving reading abilities in elementary schools.[28]

In the Ethiopian language there are certain feminized slurs and idiomatic expressions that contrast women with animals. Teferra expresses that this kind of language strengthens negative generalizations and depicts gender based violence on women as though it is admissible and on occasion important. Biased language use can influence uniformity for women, despite everything it places them on a lower proficient, social, and monetary level to men. In order to comprehend this issue and step forward, it will expect individuals to know about their language use and how it tends to be destructive and how it might influence a women's prosperity.

Gendered Expectations can negatively affect women's sexual and reproduction wellbeing. Ewenat Gebrehana talks about how "the criminalization of child marriage and passage of a relatively lenient abortion law illustrates the progress made in designing legislative frameworks to improve women’s health.”[29] And tragically numerous Ethiopian families still practice arranged marriages at young ages. According to the Ethiopian Demographic And Health Survey 2016, the women's median for their first marriage is at 17 years of age and 15 years of age in the Amhara district, however it is 23 years of age for men. Society's desires for how a proper young women should behave and sociocultural standards about women sparing themselves until marriage.This signifies the many double standard guidelines related with sex and sexually transmitted diseases. Likewise, there are double standard norms related with women with socially sexually transmitted diseases not having the option to look for sexual and contraceptive wellbeing services. Health Care services are regularly not reasonable or open to ladies, this causes ladies with undesirable pregnancies or who furtively experience hazardous premature births to feel dread of judgment and the consequences of going astray from the standard.[29]

Numerous women in Ethiopia are placed into arranged marriages when they're young. Fetura Mohammed a 14 year old in the Oromo region had an organized marriage set by her dad, yet she just desired to "complete her education and have her own job before getting married."[30] Many young women are uninformed of their rights in Ethiopia with regards to harmful traditional practices because of the absence of education women get. These harmful traditional practices can extend from child marriage, female genital mutilation and polygamous marriage. As indicated by specific tribes, for example, the Oromo tribe being married after the age of 16 is viewed as a taboo and carries disgrace to the young women and the family.

Komobolcha is the home of a Local Rights Programmers where ActionAid Ethiopia a grantee of the UN Trust Fund to End Violence against women, which is sharing knowledge among women to help anticipate child marriage/arranged marriages and other unsafe traditional practices. The program additionally gives data about lawful arrangements and enables women to get sorted out into watch groups. As women structure into watch groups they start to raise their voices and protest , spread open mindfulness, network with leaders, take legal actions, and form events for an after school clubs.

When ActionAid began in 2009 there was a total of 655 women who were prepared and sorted out into 78 watch groups in 10 regions in Ethiopia. The 17 women watch groups in Kombolcha have created that system and engaged with community leaders, school clubs and law requirement offices to dispose of child marriage , and breaking down religions and traditional beliefs that help support it. Through these courses of actions some men leaders who are traditional/old-fashioned that also use to rehearse these conventional convictions are currently taking a shot at abolishing it and playing a role in change.[30]

Binyam Bogale, Mekitie Wondafrash, Tizta Tilahun, and Eshetu Girma discuss how women In Ethiopia are always in a position where their opinions are voiced by someone else or not voiced at all in regards to the use of contraceptives. Usually these issues are either made or voiced by their partners, and can affect their reproductive lives more than their partners. By fixing this issue it can affect the relevance for planning contextually appropriate family planning interventions.

Modern family planning interventions in the area should be promoted by considering empowering of women on modern contraceptive use decision making.[31] Mekitie Wondafrash, Tizta Tilahun, and Eshetu Girma come to a conclusion that in order to help empower women to make important decisions their needs to be a collective discussion addressing the issue to prevent pregnancy. According to Binyam Bogale, Mekitie Wondafrash, Tizta Tilahun, and Eshetu Girma, high level of current modern contraceptive practice with reduced urban-rural difference was found as compared to regional and national figures. Urban women had better power to make decisions on modern contraceptive than rural women.”[32]