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Abstract：
In 2018, 22 teachers and four government officers started a six-month development process, designed to integrate a gender-equity lens into sex education in Eastern Province, Zambia. The initiative was funded by the Dutch Government. In this article, I explore the emancipatory potential and limits of this gender transformative approach. Civil society privileges the empowerment of women\'s and girls\' voices through participatory methods. This situated women-led \'encounter of change\' between men and women addressed the \'harmful practices\' of Chewa initiation, transcending patriarchal opposition in the process. Using an applied anthropological lens, I explore what enabled this contingent change in narrative among teachers, but I also question the coloniality inherent in efforts to transform the gender and sexuality of others through the ubiquity of voice.
Mu chaka ca 2018, aphunzitsi makumi awiri ndi awiri ndi amai anai akulu-akulu amuboma adayambitsa ndondomeko ya chitukuko ya miyezi isanu ndi umodzi yokonzedwa kuti aphatikize ku maphunziro po linganiza nchito pakati pa amuna ndi akazi kuti ikhale ngati mandala amaphunziro kwa amuna kapena akazi kundela la laku m’mawa kwa dziko la Zambia. Nchitoyi idathandizidwa ndi boma la chi Dutch. Poyankha Connelly ndi Messerschmidt anapempha kuti apange kafuku-fuku pa zokhuza kugwirizana pakati pa bungwe la azimai ndi malingaliro ya mphamvu za amuna. Mu nkhaniyi ndikufufuza momasulira ndi kuika malire pofuna kuthetsa nchito za chi badwidwe pakati pa amuna ndi akazi. Mabungwe osiyana-siyana amapereka mwai wopititsa patsogolo mau a zimai ndi atsikana kudzera mu njira yotengako mbali pa kupanga chisankho ngati chida coyenelera. Ici chidapangitsa bungwe la zimai kukhala ndi manso mphenya pa nchito ya chibadwidwe ya amuna kapena akazi, kunena pa miyambo yoipa ya a Chewa, mopitiliza kutsutsa chikhalidwe cosayenera cotengera kumakolo awo pa nthawiyi. Pogwiritsa nchito mandala a chikhalidwe ca umunthu, ndina fufuza zomwe zidzetsa sintho lotengera polankhulana ndi aziphunzitsi, koma ndi nakayikiranso za makhalidwe otengera kwa atsamunda pofuna kusintha nchito za chibadwidwe ca amuna kapena akazi kudzera mu mau onenedwa mu makwao. Mau afungulo: chitukuko pa kusiya chikhalidwe ca atsamunda ndi kugonjera makhalidwe abwino, nchito za chibadwidwe ca amuna kapena akazi ndi chitukuko, kukula kwa mphamvu ya amuna,bungwe la azimai, maphunziro a amuna kapena akazi ku Zambia.
Integrating critical thinking on gender and power within sexuality education has been praised for its ability to reduce unwanted pregnancies and sexually transmitted infections, including HIV. The Dutch government has been investing in this ‘gender transformative approach’ by strengthening the capacity of 64 schools in Zambia. I draw on findings of a multi-sited ethnography on the experiences of 22 male and female teachers and government officials in Zambia, who underwent training in this approach from 2018 to 2019. Female teachers and government workers utilized this training to critique and change harmful initiation rites of the Chewa peoples. However, this attempt at norm change was hindered by the ‘fluidity of patriarchy,’ which refers to the ability of powerful men to adapt to outside interventions. In this case, they undermined the project. Labeling this resistance simply as ‘dealing with opposition’, as Western NGOs have started doing recently, overlooks the ways in which traditions are reimagined and reinvented to sustain patriarchy and gender inequality. In this article, I critique the way Western programs listen to the voices of the young people they aim to support. Due to NGO jargon and a focus on evidence and effectiveness, these voices often go unheard. I urge policymakers and practitioners to ask self-critical questions about who gets to set the research agenda, whose voices are prioritized, and (ironically) how their own masculinist leadership norms and neoliberal practices may embody expressions of coloniality and patriarchy.
Mu chaka ca 2018, aphunzitsi makumi awiri ndi awiri ndi amai anai akulu-akulu amuboma adayambitsa ndondomeko ya chitukuko ya miyezi isanu ndi umodzi yokonzedwa kuti aphatikize ku maphunziro po linganiza nchito pakati pa amuna ndi akazi kuti ikhale ngati mandala amaphunziro kwa amuna kapena akazi kundela la laku m’mawa kwa dziko la Zambia. Nchitoyi idathandizidwa ndi boma la chi Dutch. Poyankha Connelly ndi Messerschmidt anapempha kuti apange kafuku-fuku pa zokhuza kugwirizana pakati pa bungwe la azimai ndi malingaliro ya mphamvu za amuna. Mu nkhaniyi ndikufufuza momasulira ndi kuika malire pofuna kuthetsa nchito za chi badwidwe pakati pa amuna ndi akazi. Mabungwe osiyana-siyana amapereka mwai wopititsa patsogolo mau a zimai ndi atsikana kudzera mu njira yotengako mbali pa kupanga chisankho ngati chida coyenelera. Ici chidapangitsa bungwe la zimai kukhala ndi manso mphenya pa nchito ya chibadwidwe ya amuna kapena akazi, kunena pa miyambo yoipa ya a Chewa, mopitiliza kutsutsa chikhalidwe cosayenera cotengera kumakolo awo pa nthawiyi. Pogwiritsa nchito mandala a chikhalidwe ca umunthu, ndina fufuza zomwe zidzetsa sintho lotengera polankhulana ndi aziphunzitsi, koma ndi nakayikiranso za makhalidwe otengera kwa atsamunda pofuna kusintha nchito za chibadwidwe ca amuna kapena akazi kudzera mu mau onenedwa mu makwao. Mau afungulo: chitukuko pa kusiya chikhalidwe ca atsamunda ndi kugonjera makhalidwe abwino, nchito za chibadwidwe ca amuna kapena akazi ndi chitukuko, kukula kwa mphamvu ya amuna,bungwe la azimai, maphunziro a amuna kapena akazi ku Zambia.
Integrating critical thinking on gender and power within sexuality education has been praised for its ability to reduce unwanted pregnancies and sexually transmitted infections, including HIV. The Dutch government has been investing in this ‘gender transformative approach’ by strengthening the capacity of 64 schools in Zambia. I draw on findings of a multi-sited ethnography on the experiences of 22 male and female teachers and government officials in Zambia, who underwent training in this approach from 2018 to 2019. Female teachers and government workers utilized this training to critique and change harmful initiation rites of the Chewa peoples. However, this attempt at norm change was hindered by the ‘fluidity of patriarchy,’ which refers to the ability of powerful men to adapt to outside interventions. In this case, they undermined the project. Labeling this resistance simply as ‘dealing with opposition’, as Western NGOs have started doing recently, overlooks the ways in which traditions are reimagined and reinvented to sustain patriarchy and gender inequality. In this article, I critique the way Western programs listen to the voices of the young people they aim to support. Due to NGO jargon and a focus on evidence and effectiveness, these voices often go unheard. I urge policymakers and practitioners to ask self-critical questions about who gets to set the research agenda, whose voices are prioritized, and (ironically) how their own masculinist leadership norms and neoliberal practices may embody expressions of coloniality and patriarchy.
摘要：
2018年，22名教师和4名政府官员开始了为期6个月的发展进程，旨在将性别平等视角纳入东部省的性教育，赞比亚。该倡议由荷兰政府资助。在这篇文章中,我探讨了这种性别变革方法的解放潜力和局限性。民间社会通过参与式方法赋予妇女和女孩权力。这个位于女性主导的“男性和女性之间的变革相遇”解决了Chewa入会的“有害做法”，在这个过程中超越了父权制的反对。用人类学的视角，我探索是什么使教师之间的叙事发生了这种偶然的变化，但我也质疑通过无处不在的声音来改变他人的性别和性的努力所固有的殖民主义。
Muchakaca2018,aphunzitsimakumiawirindiawirindiawirindiamaianaiakulu-akuluamubomaadayambitsandondomekoyachitukoyamiyeziisanundiumodziyezoyokedwumaakamakwaNchitoyiidathandizidwandibomalachi荷兰语。PoyankhaConnellyndiMesserschmidtanapemphakutiapangekafuku-fukupazokhuzakugwirizanapakatipabungwelaazimaindimalingaliroyamphamvuzaamuna.Munkhaniyindikufuzamomasulirandikuikamalirepofunakuikanchitozachibadwidwepakatipaamunandiakazi。Mabungweosiyana-siyanaamaperekamwaiwaiwopititsapatsogolomauazimaindiatsikanakudzeramunjirayotengakombalipakupangachisankhongatichidacoyenelera.Icichidapangitsabungwelazimaikukhalandimansomphenyapanchitoyachibdweyaamunakapenaakazi,kunenapamiyamboyoipayaaChewa,mopitilizakutsutsachikhalidwecosayeneracotengerakumakoloawopanthawyi.Pogwiritsanchitomandalaachikhalidwecaumunthu,ndinafufuzazomwezidzetsasintholotengerapolankhulanandiaziphunzitsi，komandindinakayikiransozamakhalidweotengerakwaatsamundakusinthanchitozachibdwidwecaamunakapenaakazikudzeramumauonenedwamumakwao.Mauafungulo:chitukukopakusiyachikhalidwecaatsamundandikugonjeramakhalidweabwino,Nchitozachibadwidwecaamunakapenaakazindichitukuko,kukulakwamphamvuyaamuna,Bungwelaazimai,maphunziroaamunakapenaakaziku赞比亚。
在性教育中整合对性别和权力的批判性思考因其减少意外怀孕和性传播感染的能力而受到赞誉。包括艾滋病毒。荷兰政府一直在通过加强赞比亚64所学校的能力，对这种“性别变革方法”进行投资。我借鉴了赞比亚22名男女教师和政府官员的经验，他们从2018年到2019年接受了这种方法的培训。女教师和政府工作人员利用这一培训来批评和改变切瓦人民的有害启动仪式。然而,这种改变规范的尝试受到“父权制的流动性”的阻碍，这是指有权势的人适应外界干预的能力。在这种情况下,他们破坏了项目。将这种抵抗简单地标记为“与反对派打交道”，正如西方非政府组织最近开始做的那样，忽视了传统被重新想象和改造以维持父权制和性别不平等的方式。在这篇文章中,我批评西方节目倾听他们想要支持的年轻人的声音的方式。由于非政府组织的行话和对证据和有效性的关注，这些声音常常听不到。我敦促决策者和从业者提出自我批评的问题，即谁来制定研究议程，谁的声音被优先考虑，以及（具有讽刺意味的是）他们自己的男性主义领导规范和新自由主义实践如何体现殖民主义和父权制的表现。
Muchakaca2018,aphunzitsimakumiawirindiawirindiawirindiamaianaiakulu-akuluamubomaadayambitsandondomekoyachitukoyamiyeziisanundiumodziyezoyokedwumaakamakwaNchitoyiidathandizidwandibomalachi荷兰语。PoyankhaConnellyndiMesserschmidtanapemphakutiapangekafuku-fukupazokhuzakugwirizanapakatipabungwelaazimaindimalingaliroyamphamvuzaamuna.Munkhaniyindikufuzamomasulirandikuikamalirepofunakuikanchitozachibadwidwepakatipaamunandiakazi。Mabungweosiyana-siyanaamaperekamwaiwaiwopititsapatsogolomauazimaindiatsikanakudzeramunjirayotengakombalipakupangachisankhongatichidacoyenelera.Icichidapangitsabungwelazimaikukhalandimansomphenyapanchitoyachibdweyaamunakapenaakazi,kunenapamiyamboyoipayaaChewa,mopitilizakutsutsachikhalidwecosayeneracotengerakumakoloawopanthawyi.Pogwiritsanchitomandalaachikhalidwecaumunthu,ndinafufuzazomwezidzetsasintholotengerapolankhulanandiaziphunzitsi，komandindinakayikiransozamakhalidweotengerakwaatsamundakusinthanchitozachibdwidwecaamunakapenaakazikudzeramumauonenedwamumakwao.Mauafungulo:chitukukopakusiyachikhalidwecaatsamundandikugonjeramakhalidweabwino,Nchitozachibadwidwecaamunakapenaakazindichitukuko,kukulakwamphamvuyaamuna,Bungwelaazimai,maphunziroaamunakapenaakaziku赞比亚。
在性教育中整合对性别和权力的批判性思考因其减少意外怀孕和性传播感染的能力而受到赞誉。包括艾滋病毒。荷兰政府一直在通过加强赞比亚64所学校的能力，对这种“性别变革方法”进行投资。我借鉴了赞比亚22名男女教师和政府官员的经验，他们从2018年到2019年接受了这种方法的培训。女教师和政府工作人员利用这一培训来批评和改变切瓦人民的有害启动仪式。然而,这种改变规范的尝试受到“父权制的流动性”的阻碍，这是指有权势的人适应外界干预的能力。在这种情况下,他们破坏了项目。将这种抵抗简单地标记为“与反对派打交道”，正如西方非政府组织最近开始做的那样，忽视了传统被重新想象和改造以维持父权制和性别不平等的方式。在这篇文章中,我批评西方节目倾听他们想要支持的年轻人的声音的方式。由于非政府组织的行话和对证据和有效性的关注，这些声音常常听不到。我敦促决策者和从业者提出自我批评的问题，即谁来制定研究议程，谁的声音被优先考虑，以及（具有讽刺意味的是）他们自己的男性主义领导规范和新自由主义实践如何体现殖民主义和父权制的表现。
