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9781991201560

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Tensions within culture and religion unmask the structural inequalities that affect sexuality choices. Inasmuch as religion shapes peoples' morality, we argue that young people ought to be served with life skills for navigating normative teachings on sexuality. Sexual violation of girls is too often rationalised, and perpetrators need to face stern punishments within a legal framework. Governments, in partnership with other sectors, ought to stem the tide of sexual abuse. Stakeholders in society ought to embrace age-appropriate sexuality education to enhance informed ethical decisions regarding sexuality, especially as appertains to provision of knowledge on reproductive health. Shared human values and attitudes form a solid bedrock in the search for global ethic and sexual ethics that respect the intrinsic worth of each and every human person. Telesia K. Musili Lecturer, Department of Philosophy and Religious Studies, University of Nairobi Mary W. Kihuha Adjunct Lecturer, Faculty of Theology, St. Paul's University, Limuru In Nigeria, religion is an instrument of female oppression and marginalisation, despite the fact that many of the religious beliefs and traditions are derived or inseparable from cultural beliefs, such that the problem may lie with the culture as much, if not more, than with the religion. Religion has influenced relationships between men and women for centuries and has entrenched male domination into the social structure of society, thus helping to reinforce patriarchy. Many of the practices portrayed as part of culture or religion, such as the notion of monogamy, with its attendant female subordination and domestication, are gender-specific and impinge on human rights. They preserve patriarchy at the expense of women's rights. Abiola Akiyode-Afolabi Lecturer, Department of Public Law, Faculty of Law, University of Lagos Indigenous Shona people are characterised by collective identity, based on their indigenous cultural values and traditions. However, indigenous youth have been losing their cultural identity as a result of the influence of Zimbabwean law. Knowing the supremacy of Zimbabwean law, the elder generation in indigenous communities is at pains in matters of socialising the younger ones in line with African values and norms for fear of breaking the law. This has paved the way for young people to be engrossed in Western value systems, which are more inclined to the values protected by the Zimbabwean law at the expense of their own traditional cultural identity. Bernard Pindukai Humbe Lecturer, Department of Philosophy and Religious Studies, Great Zimbabwe University Narratives of the African parents, thus, paint a picture of a distressing process of investigation of alleged violence and placement of children, especially when parents are reluctant to authorise foster care for their children. When the social workers take away children and place them in foster care, parents are baffled as to what exactly could have led to such extreme measures by the authorities, while they remain convinced that everything at home was going on smoothly. This sense of bafflement afflicts African parents in Sweden, who feel that neither their children nor the social services are listening to them and that their children are no longer theirs. Anne Kubai Associate Professor of World Christianity and Interreligious, Soedertoern University, Sweden Ezekia Mtetwa Researcher, Department of Archaeology and Ancient History, Uppsala University

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