Background
The United Nations has prioritized the achievement of gender equality and women’s empowerment as one of the main ways of ensuring the sustainable development goals [
1]. The latest United Nations’ Development Programme report stated that the gender equality index in sub-Saharan Africa (SSA) was low [
2], potentially heightening unequal gender norms [
3]. Both women and men receive societal messaging in early life and internalize unequal gender norms that dictate how women and men are supposed to behave [
4]. For instance, women may have limited abilities to negotiate safer sex with male partners [
5]. This attitude may be supported by a belief that considers women who carry condoms in their bags as ‘promiscuous’, pitting pregnancy and HIV prevention against social standards of women and sexuality [
6‐
8].
Conversely, having unprotected sex with several partners and using violence against women might be common expectations for men, suggesting that men may drive HIV in sub-Saharan Africa [
9,
10]. Despite a growing recognition that changing inequitable gender norms is key to successful HIV prevention, most studies are mainly focused on women, perceived as facing negative consequences to their health as a result of socio-economic and cultural disadvantages [
10,
11]. However, research reveals that gender equality is not possible without a meaningful men’s engagement as partners in the processes and African countries that seriously seek to engage men in challenging social norms in relation to gender inequality tend to perform better in health [
12]. For instance, a South African study examined how men responded to change towards gender equality and found that positive changes in gender beliefs and practices amongst men were correlated with improved health outcomes, such as increased condom use and HIV testing [
10]. These results are consistent with studies arguing that gender transformative programmes can engage men as change agents [
13].
Despite some ambivalence and resistance [
9], research suggests that African men can learn to be positive about gender equality and actively support it in family and community life [
14‐
16]. Research has also shown that integrating women and men as active partners in health interventions could be a useful strategy to transform gender inequalities [
16,
17]. In solidarity with women, men can be mobilized to endorse gender equality and this might be based on their respective desire for mutual respect and healthy lives [
18]. Studies that examined gender equitable men (GEM) domains found evidence supporting that gender equitable attitudes can be a protective factor against sexually transmitted infections (STIs) and HIV. For instance, men with equitable attitudes were more likely to report healthy intimate relationships in which they discuss and use condom with partners [
19], suggesting the importance to focus interventions already in young age to promote gender equity [
20].
Churches are an integral part of social life in many African societies where they have wide networks and provide nearly 70% of health services and mainly to the most marginalized people [
21]. Churches also promote moral norms among youths and may have unparalleled advantages over other sectors on addressing inequitable attitudes that may start in adolescence and may continue in adulthood in the absence of spaces for critically reflection on gender [
22]. Specifically, churches may challenge and change norms of gender inequality informed by the church beliefs, teaching and practices in deprived urban areas where church leaders may continue to be seen as trusted figures among church youths [
23].
For instance, a study conducted in Zambia showed the way some men exhibited harmful norms of masculinities of having sex with multiple partners, perpetrating violence against partners and drinking heavily [
24]. When they were taught Christian norms of sexuality, 20% of men in the study population adopted new patterns of behaviours in becoming faithful, sticking to their partners and stopping abusive alcohol consumption [
24]. Research indicates that Bible studies may have opened up safe spaces where hegemonic norms of masculinities were discussed and challenged and alternative masculinities were suggested [
25,
26]. In spite of this, gender inequality remains deeply entrenched in many African churches where scriptures may be used to justify men as the dominant partners and women as subservient to the desire of men [
24]. Hence engaging churches to address gender inequality may entail challenges, but with careful alignment as well as concerted actions, much can be gained.
While DRC is a country with vast natural resources, most Congolese live in abject poverty attributable to political instability, resource mismanagement, and armed conflict. DRC ranked both at the bottom of the Gender Equality Index (144th out of 148 countries) (Davis L, Fabbri P, Muthaka AI. Democratic Republic of Congo – DRC: Gender Country Profile. Commissionned by the Swedish embassy in collaboration with DFID, the European Union Delegation and the Embassy of Canada in Kinshasa, Unpublished) and Human Development Index (176th out of 188) [
27]. DRC did not achieve the Third Millennium Development Goal regarding gender equality (Rapport national Objectifs Millénnaires du Développement (OMD): Evaluation des progrès accomplis par la République Démocratique du Congo dans la réalisation des objectifs du millénaire en 2012, unpublished), making DRC one of the world’s most challenging countries for women to live in [
28]. The International Men and Gender Equality Survey (IMAGES) conducted a study in DRC in 2011, with participants 18–59 years old. It found that both Congolese women and men endorsed inequitable gender norms, viewing women as responsible for completing household chores and men as heads of the households [
28].
The distribution of the population according to the religious affiliations in DRC is: Catholic (31%); Protestant (30%); other Christian Churches (34%); indigenous religions (3%); and Muslims (2%) [
29]. The Ecumenical HIV and AIDS Initiative and Advocacy (EHAIA) have sought to equip Congolese churches with support to promote equitable relationships but research on gender norms among church goers is lacking in DRC [
30]. In an attempt to fill parts of this knowledge gap, our study aimed at assessing attitudes related to gender equitable norms and its determinants among young, church-going women and men in Kinshasa, DRC.
Results
Table
1 presents the sociodemographic characteristics of 580 participants, where 29.5% of women and 55.3% of men were 18–19 years old. Nearly half (49.4%) of the women and 65.4% of the men were single. About 16.8% of women and 9.3% of men surveyed had finished primary school. Similarly, 46.3% of women and 33.6% of men held a secondary school level. Finally, 37.7 and 29.8% of women and men surveyed, respectively, had a university degree. Most of the participants (87.9% of women and 91.7% of men) belonged to the Salvation Army and the rest belonged to the Église du Christ au Congo. In the group of participants, 87.6% of women and 77.1% of men reported that they attended the church services regularly. Most participants (65.9% of women and 75% of men) reported the head of their household (their parents) as the main source of their income. Almost one-third (29.5%) of women and close to one-fourth (22.4%) of men stated that they were employed. Around one-fifth of both women (17.8%) and men (20%) scored low in the gender equitable attitudes questionnaire, though a larger percentage of women scored higher than men (47.2% versus 17.9%).
Table 1
Sociodemographic characteristics, attitudes towards gender equality, and Gender Equitable Men Scale Scores of young, church-going women and men in Kinshasa, Democratic Republic of Congo
Age groups |
18–20 | 86 (29.5) | 160 (55.3) |
21–22 | 69 (23.7) | 67 (23.1) |
23–24 | 136 (46.7) | 62 (21.4) |
Civil status |
Married/cohabiting | 85 (29.2) | 64 (22.1) |
Single | 144 (49.4) | 189 (65.4) |
Separated | 62 (21.3) | 36 (12.4) |
Highest grade |
Primary school | 46 (16.8) | 27 (9.3) |
Secondary school | 155 (49.4) | 163 (56.4) |
University | 89 (30.6) | 99 (34.2) |
Place of residence |
Bumbu | 46 (15.9) | 105 (36.4) |
Masina | 134 (46.3) | 97 (33.6) |
Camp Luka | 109 (37.7) | 86 (29.8) |
Church belonging |
Salvation Army | 256 (87.9) | 265 (91.7) |
Église du Christ au Congo | 35 (12) | 24 (8.3) |
Main source of income |
Respondents themselves | 99 (34) | 72 (24.9) |
Heads of households | 192 (65.9) | 217 (75) |
Labour status |
Unemployed | 103 (35.4) | 133 (46) |
Students | 100 (34.3) | 91 (31.4) |
Employed | 86 (30.2) | 65 (22.4) |
Attitudes to gender equality |
Low | 50 (17.1) | 58 (20) |
Medium | 121 (41.5) | 179 (61.9) |
High | 120 (41.2) | 52 (17.9) |
GEM |
Low | 162 (55.6) | 112 (38.7) |
Moderate | 122 (41.9) | 87 (30.1) |
High | 7 (4.2) | 90 (31.3) |
The next section summarises the views expressed by the participants by domains of the GEM scale (Table
2). More women (55.6%) than men (38.7%) had low scores on the GEM scale. Overall, the GEM domains related to gender and domestic chores, violence and sexual relationships were statistically significant among both women and men, whereas domains related to masculinities, sexual and reproductive health were not statistically significant. For example, 71.4% of women and 66% of men suggested that a woman’s most important role is to care for her home and cook for her family. Additionally, approximately half of women and men agreed that, to be a man, a man needs to be tough. In the same vein, 83.4% of women and 82.7% of men concurred with the idea that they would be outraged if their partners asked them to use a condom. The views about the GEM domains related to violence and sexual relationships, however, differed more between women and men. For instance, 70.7% of women vs. 50.8% of men disagreed that a woman should tolerate violence in order to keep the family together. The majority of the women (68.3%) and half (50.8%) of the men agreed that men need more sex than women do.
Table 2
Scores of the Gender-Equitable Men Scale for young, church-going women and men
Survey statements | Responses | N (%) | N (%) | |
Gender and domestic chores |
A woman’s most important role is to take care of her home and cook for her family | Totally agree | 208 (71.4) | 191 (66) | |
Partially agree | 58 (19.9) | 49 (16.9) | |
Disagree | 25 (8.5) | 49 (16.9) | 0.01 |
Changing diapers, giving a bath, and feeding kids is the mother’s responsibility | Totally agree | 186 (63.9) | 185 (64.) | |
Partially agree | 85 (29.2) | 53 (18.3) | |
Disagree | 20 (6.8) | 51 (17.6) | < 0.05 |
A man should have the final word about decisions in his home | Totally agree | 206 (70.7) | 242 (83.7) | |
Partially agree | 58 (19.9) | 29 (10) | |
Disagree | 27 (9.2) | 18 (6.2) | < 0.05 |
Violence against women |
A woman should tolerate violence in order to keep the family together | Totally agree | 48 (16.4) | 109 (37.5) | |
Partially agree | 37 (12.7) | 60 (20.7) | |
Disagree | 206 (70.7) | 147 (50.8) | < 0.05 |
There are times when a woman deserves to be beaten | Totally agree | 79 (27.1) | 147 (50.8) | |
Partially agree | 122 (41.9) | 85 (29.4) | |
Disagree | 90 (30.3) | 57 (19.7) | < 0.05 |
Sexual relationships |
Men need more sex than women do | Totally agree | 199 (68.3) | 147 (50.8) | |
Partially agree | 60 (20.6) | 93 (32.1) | |
Disagree | 32 (11) | 49 (19.8) | < 0.05 |
Men are always ready to have sex | Totally agree | 175 (60.1) | 131 (45.3) | |
Partially agree | 64 (21.9) | 96 (33.2) | |
Disagree | 52 (17.8) | 62 (21.4) | < 0.05 |
Masculinities |
To be a man, you need to be tough | Totally agree | 154 (52.9) | 145 (50.1) | |
Partially agree | 80 (27.4) | 85 (29.4) | |
Disagree | 57 (19.5) | 59 (20.4) | 0.79 |
If someone insults me, I will defend my reputation, with force if I have to | Totally agree | 182 (62.5) | 116 (40.2) | |
Partially agree | 47 (16.1) | 91 (31.6) | |
Disagree | 62 (21.3) | 82 (28.1) | < 0.05 |
I would never have a gay friend | Totally agree | 187 (64.2) | 166 (57.4) | |
Partially agree | 34 (11.6) | 53 (18.3) | |
Disagree | 70 (24.6) | 70 (24.2) | 0.06 |
Sexual and reproductive health |
I would be outraged if my partner asked me to use a condom | Totally agree | 156 (50.6) | 137 (47.4) | |
Partially disagree | 62 (21.3) | 87 (30.1) | |
Disagree | 73 (25) | 65 (22.4) | < 0.05 |
A man and a woman should decide together if they want to have children | Totally agree | 244 (83.8) | 239 (82.7) | |
Partially agree | 26 (8.9) | 28 (9.6) | |
Disagree | 21 (7.2) | 22 (7.6) | 0.93 |
It is a woman’s responsibility to avoid getting pregnant | Totally agree | 128 (43.9) | 119 (49.1) | |
Partially agree | 128 (43.9) | 87 (30.1) | |
Disagree | 35 (12) | 83 (28.7) | < 0.05 |
Men don’t talk about sex, they just do it | Totally agree | 170 (58.4) | 119 (41.1) | |
Partially agree | 57 (19.5) | 87 (30.1) | |
Disagree | 64 (21.9) | 83 (28.7) | < 0.05 |
Men should be embarrassed if they are unable to get an erection | Totally agree | 119 (40.8) | 153 (52.9) | |
Partially agree | 96 (32.9) | 68 (23.5) | |
Disagree | 76 (26.1) | 68 (23.5) | < 0.05 |
The results of the logistic regression of factors associated with high GEM scale scores among young, church-going women and men is presented in Table
3. In the crude analysis, several factors such as being educated, being single and separated, place of residence and having supportive attitudes towards gender equality were significantly related to a higher GEM scale score for both women and men. However, job status and source of income were only significantly associated with a high GEM scale score among women. In the multivariate regression model, young, church-going men but not women who lived in Camp Luka and Masina had greater odds of having high GEM scores. For education, a higher GEM scale score was found among young, church-going women and men (although not significant for the latter) with secondary education and higher, compared with those having a primary level education. In addition, being a student as well as being unemployed were found to be positively associated with a high GEM scale score only among women. A strong association between attitudes to gender equality and the GEM scale score was found in both women and men. For instance, women with medium equity (AOR = 8.67; 95% CI = 3.60–20.89) and high equity (AOR = 4.00; 95% CI = 1.63–9.81) supported attitudes towards gender equality. This was similar for men with medium equity (AOR = 2.56; 95% CI = 1.30–5.04) and those with high equity (AOR = 7.09; 95% CI = 2.81–17.89).
Table 3
Factors related to a high Gender-Equitable Men Scale reported by young, church-going women and men: logistic regression analysis with crude and adjusted odds ratios (OR) and their 95% confidence intervals (CI)
Age |
23–24 | 1 | – | 1 | – |
21–22 | 1.13 (0.63–2.02) | – | 0.56 (0.28–1.12) | – |
18–20 | 1.26 (0.73–2.17) | – | 1.02 (0.57–1.84) | – |
Education |
Primary school | 1 | – | 1 | 1 |
Secondary school | 1.61 (0.80–3.23) | 1.35 (0.60–3.00) | 3.04 (1.22–7.58) | 2.65 (0.99–7.11) |
University | 2.21 (1.05–4.65) | 3.14 (1.28–7.67) | 3.43 (1.33–8.84) | 2.54 (0.90–7.16) |
Place of residence |
Bumbu | 1 | 1 | 1 | 1 |
Camp Luka | 0.34 (0.17–0.70) | 0.95 (0.44–2.05) | 2.53 (1.41–4.56) | 2.27 (1.18–4.38) |
Masina | 0.79 (0.40–1.55) | 0.53 (0.23–1.21) | 3.10 (1.75–5.52) | 3.29 (1.73–6.25) |
Civil status |
Married | 1 | 1 | 1 | 1 |
Single | 2.15 (1.23–3.75) | 2.15 (1.11–4.17) | 2.75 (1.51–5.02) | 3.20 (1.64–6.25) |
Separated | 1.21 (0.61–2.40) | 1.93 (0.83–4.50) | 2.75 (1.18–6.39) | 3.54 (1.36–9.21) |
Job status |
Employed | 1 | 1 | 1 | – |
Students | 0.52 (0.34–0.71) | 2.69 (1.44–5.01) | 0.89 (0.68–1.16) | – |
Unemployed | 2.69 (1.44–5.01) | 1.57 (1.05–2.34) | 1.05 (0.78–1.40) | |
Church belonging |
Salvation Army | 1 | – | 1 |
–
|
Église du Christ au Congo | 0.53 (0.25–1.14) | – | 0.69 (0.30–1.60) |
–
|
Main sources of income |
Themselves | 1 | – | 1 | – |
Heads of household | 2.00 (1.20–3.31) | 1.23 (0.61–2.45) | 1.46 (0.85–2.50) | – |
Attitudes to gender equality |
Low equity | 1 | 1 | 1 | 1 |
Medium equity | 6.75 (3.08–14.80) | 8.67 (3.60–20.89) | 2.00 (1.07–3.76) | 2.56 (1.30–5.04) |
High equity | 2.23 (1.01–4.90) | 4.00 (1.63–9.81) | 9.33 (3.84–22.63) | 7.09 (2.81–17.89) |
Conclusion
Although most research on gender equity attitudes focuses on men, our study findings suggest that both young women and men had high levels of gender inequitable norms. Hence, our study may have acted as a spotlight, revealing many harmful gender norms that may prevail in the churches and in the society at large. For instance, more women than men were likely to agree on these inequitable attitudes, which highlights how gender inequality is ingrained in both genders and hampers progress of equality. Therefore, churches need to work with both women and men to challenge expectations and harmful norms regarding femininities and masculinities. Overall, the reason why women supported most of the inequitable GEM statements requires further investigation. There is an opening for churches to join hands and use their positions as social institutions that establish and enforce social norms to respond to this challenge.
Women and men with more education, single, and with supportive attitudes for more gender equality had high GEM scale scores. The association between higher educational levels and equitable norms seems to reinforce the importance of education. The church can encourage education, assist youths who have to leave school for income-generating activities, and provide different educational opportunities, especially those that integrate promotion of gender equity. The churches also need to reach young women and men with messages and role models that promote healthy, non-violent and gender equitable lifestyles among church youths.
Implications for practice
Our study findings indicate the importance of the churches in developing policies and programmes that address gender inequality with particular focus on young people.
1.
Churches need to acknowledge the critical responsibilities that women and men can have as key partners in strengthening the response to gender equality and ensure that church staffs, policies and programmes seek to facilitate and advocate for their meaningful involvement.
2.
Churches should create, support, and reinforce gender equitable norms, as well as foster alliances with other stakeholders working towards a more gender-equitable future.
3.
The focus of church-youth interventions can be broadened to achieve gender-equitable attitudes and practices not just at the individual and family levels but to exercise a wider influence also on community and institutional levels across DRC.