This House believes men are the key to family planning in Uganda

By including men in family planning programs and the decisions made concerning family structures equality is enabled. The decisions made, and responsibilities, concerning the ‘family’ are no longer solely the burden of the woman. Men are provided with a voice, and therefore responsibility and obligation to act upon caring for the family. 

By introducing men into family planning a platform is provided enabling negotiations on the family to be discussed between man and woman. Men are key actors in decisions made; therefore their inclusion is fundamental. This also means that the man is also much more likely to take on other responsibilities in terms of caring for the family or doing things the woman would have done in the past like collecting medicine (Wasswa, 2012).

Whether gender equality in family planning creates wider gender equality is questionable. Does gender equality emerge by including men in family planning, previously a predominantly female domain (the reproductive sphere), without changing gender structure? For example, what has actually changed? Presumably if the men wanted a say in how many or few children they had before they would have been listened to. Another question is whether the negotiation decisions, and outcomes, equal?

Gender equality requires changing what gender means; and how women, men, and sexuality are experienced. Can we talk about gender equality when socially constructed gender roles remain prevalent? Moreover is there a spillover effect? If there is not then women are simply ceding control over one area without a gain elsewhere; hardly good for equality. Gender equality is a right; therefore universal and it should count everywhere not just in the reproductive sphere.

By including men in family planning the ideas, and misconceptions, of what happens when women use family planning can be changed.  Gender-based violence is a key concern that can be reduced by involving men in family planning decisions. If they buy into having fewer children then they are less likely to object to using contraception and condoms – something that has other potential benefits such as preventing STDs. The United Nations Development Fund for Women has found that one in four women is abused during pregnancy, teaching men about reproductive health and family planning can prevent this from happening.(International Women’s Health Program)

Although evidence is limited the MAP (Men As Partners) program in South Africa showcases the positive effect of including men. The intervention is changing men’s attitude and behaviors[1].

[1] See further readings: Peacock and Levack, 2007; Engender Health, 2014.

Does it really work? Efforts to include men is claimed to have failed in several districts across Uganda. Men remain skeptical of letting women use family planning; believing the planning the number of children a woman has is unnatural. Therefore women are vulnerable to abuse if such programs are used[1].

[1] See further readings: Nangonzi, 2013

By including men fast action can be taken to control the size, and growth, of families. The patriarchal power structures mean men have a key voice in household decisions. Therefore the involvement of men in family planning is enabling perceptions of what the family should be to change. The cost of raising a family is realized, and intervening methods are being used to have fewer children. Family planning means planning how one can cope with having a child – mentally, emotionally, financially, and physically, and sensitizing couples as to what kind of life standard they want. With the young generation of Ugandans a new culture of a smaller family can emerge[1].

Men often have limited knowledge about family planning so it is necessary that they are included in learning and the transfer of knowledge (Kaida et al, 2005). When both partners are knowledgeable and involved family planning is far more likely to become a reality.

[1] Wasswa, 2012.
 

The idea of family planning is wrong; and it reflects the unequal power structures operating in society. Within African cultures families are polygamous, extended, and far from the ‘normal’ neutral family structure. Therefore by enforcing family planning we are failing to understand what the family is across Africa.

Family planning is simply seeking to limit choice about the structure of the family. Just including man and wife rather than any more extended family is itself encouraging a certain structure that not all Africans agree with or desire for their family.

By including men in family planning programs and the decisions made concerning family structures equality is enabled. The decisions made, and responsibilities, concerning the ‘family’ are no longer solely the burden of the woman. Men are provided with a voice, and therefore responsibility and obligation to act upon caring for the family. 

By introducing men into family planning a platform is provided enabling negotiations on the family to be discussed between man and woman. Men are key actors in decisions made; therefore their inclusion is fundamental. This also means that the man is also much more likely to take on other responsibilities in terms of caring for the family or doing things the woman would have done in the past like collecting medicine (Wasswa, 2012).

Whether gender equality in family planning creates wider gender equality is questionable. Does gender equality emerge by including men in family planning, previously a predominantly female domain (the reproductive sphere), without changing gender structure? For example, what has actually changed? Presumably if the men wanted a say in how many or few children they had before they would have been listened to. Another question is whether the negotiation decisions, and outcomes, equal?

Gender equality requires changing what gender means; and how women, men, and sexuality are experienced. Can we talk about gender equality when socially constructed gender roles remain prevalent? Moreover is there a spillover effect? If there is not then women are simply ceding control over one area without a gain elsewhere; hardly good for equality. Gender equality is a right; therefore universal and it should count everywhere not just in the reproductive sphere.

By including men in family planning the ideas, and misconceptions, of what happens when women use family planning can be changed.  Gender-based violence is a key concern that can be reduced by involving men in family planning decisions. If they buy into having fewer children then they are less likely to object to using contraception and condoms – something that has other potential benefits such as preventing STDs. The United Nations Development Fund for Women has found that one in four women is abused during pregnancy, teaching men about reproductive health and family planning can prevent this from happening.(International Women’s Health Program)

Although evidence is limited the MAP (Men As Partners) program in South Africa showcases the positive effect of including men. The intervention is changing men’s attitude and behaviors[1].

[1] See further readings: Peacock and Levack, 2007; Engender Health, 2014.

Does it really work? Efforts to include men is claimed to have failed in several districts across Uganda. Men remain skeptical of letting women use family planning; believing the planning the number of children a woman has is unnatural. Therefore women are vulnerable to abuse if such programs are used[1].

[1] See further readings: Nangonzi, 2013

By including men fast action can be taken to control the size, and growth, of families. The patriarchal power structures mean men have a key voice in household decisions. Therefore the involvement of men in family planning is enabling perceptions of what the family should be to change. The cost of raising a family is realized, and intervening methods are being used to have fewer children. Family planning means planning how one can cope with having a child – mentally, emotionally, financially, and physically, and sensitizing couples as to what kind of life standard they want. With the young generation of Ugandans a new culture of a smaller family can emerge[1].

Men often have limited knowledge about family planning so it is necessary that they are included in learning and the transfer of knowledge (Kaida et al, 2005). When both partners are knowledgeable and involved family planning is far more likely to become a reality.

[1] Wasswa, 2012.
 

The idea of family planning is wrong; and it reflects the unequal power structures operating in society. Within African cultures families are polygamous, extended, and far from the ‘normal’ neutral family structure. Therefore by enforcing family planning we are failing to understand what the family is across Africa.

Family planning is simply seeking to limit choice about the structure of the family. Just including man and wife rather than any more extended family is itself encouraging a certain structure that not all Africans agree with or desire for their family.

The idea of family planning involves controlling, and suppressing, sexuality. Sex becomes understood as purely a source for reproduction, and women and men in Africa (or Uganda) requiring control.

Additionally the ‘normal’ relationship is identified between man and women. Freedom to express sexuality is repressed by understanding sexuality as heterosexual. The idea of the family is maintained as a heterosexual reality

By including men in family planning programs a new respect emerges towards sex and what men expect women to do. By being made aware of the reproductive costs and demands men are able to respect the bodies and choices of women. Women no longer become passive, but recognized and respected as having their own sexual desires, preferences, and constrains. Family planning does not suppress sexuality, if anything through encouraging the use of contraception and condoms encourages it. 

Decisions on how big, or small, a family should be; and how it should be structured are not solely the decisions of husband and wife, or man and woman. Extended family members play a key role. For example, research carried out in Nigeria by Smith (2004) indicates decisions remain influenced by cultural norms and pressures.  The pressure for a high fertility, amongst Igbo-speaking Nigerians, is shown to be a paradoxical factor of patron-clientalism and the culture of ‘people power’. High fertility and subsequent kinship networks enable state legibility, resource access, and the continuation of ‘tradition’. Elder family members aim to maintain traditions. A crucial distinction therefore emerges, as it is not simply a rational choice when it comes to family planning but rather influenced by political-economy factors and wider family demands. Therefore including men in Uganda does not necessarily allow an understanding of what role the wider family plays. Decisions on family planning are not simple, or always open for discussion. 

When it comes to family planning the extended family has little power over intra-household decisions. Extended family members will not be attending clinic meetings, collecting contraception, or engaging in intimate action. The power in family planning returns to man and wife. Additionally, the inclusion of men into family planning will change ideas of reproduction for all. If men are included at all levels ideas will change, and overtime pressures will change. As all men and women learn about family planning they will become much more sympathetic to it within their extended family.

We should not be focusing on including men, but rather alternative essentials such as funding, resource distribution, and awareness. For example President’s Museveni’s recent commitment to raise government funding for family planning from 3.3 million to 5 million is vital[1]. Further, by improving the supply and distribution of contraception, into the health service sector, President Museveni has drawn attention to the financial constraints in family planning.

[1] Advance Family Planning, 2014.

Reducing the cost of family planning; making more contraceptive resources and materials available around the clock; and distributing commodities to hospitals does not ensure access. There is no point increasing funding for programs that will not get used due to a lack of popularity or continued ideas of family planning and management. Improving the ‘alternative essentials’ can only work if those using reproductive resources are supported and in a patriarchal society this means needing the involvement of both men and women.