Saleema Toolkit "English"

The Saleema Communication InitiativeSaleema communication is all about girls and the women they will become. Since the Saleema Initiative started large-scale activities in 2009, the ideal of keeping girls saleema has spread throughout Sudan, and also created interest in neighbouring countries such as Somalia and Egypt. The Saleema model of positive communication is Sudan’s gift to building the best future for girls and women everywhere.

The values at the heart of the Saleema Initiative are:

• Making the best of the health God gave us, in both body and mind. • Upbringing according to the best values of our culture.• Belief that God created girls and women in the best and safest way to fulfil their future marriage

and child-bearing roles.

The National Council for Child Welfare (NCCW) started the Saleema Initiative to help partner organisations communicate effectively with families and communities about the importance of keeping their daughters saleema in every way.

The Saleema Initiative works through three main types of activities:• Conducting multi-media public awareness campaigns that create widespread recognition of the

words, symbols and ideas used to promote the Saleema values.• Reaching families with Saleema communication through relevant institutions that serve the public,

for example, maternity hospitals. • Providing organisations working at community level with communication strategies and tools for

face-to-face communication based on best practice methods.

The ideal of Saleema includes many different aspects of a girl’s physical and social development. The resources contained in this toolkit have a special focus on a fundamental part of a Saleema upbringing: leaving them as God made them, without the harmful changes made by genital cutting. The toolkit is designed to make communicating with families and communities about keeping girls saleema easier, more organised, and more effective.

Who is the Saleema Communication Toolkit for?This toolkit is for people who are working with communities to protect girls from all types of genital cutting and would like to use some of the communication approaches, materials and activities developed through the Saleema Initiative. Many of NCCW’s partners in Saleema already have considerable experience of this work, in some cases stretching back through decades. In keeping with the overall Saleema approach, the purpose of the toolkit is to build on the strengths of existing communication programmes, not to replace them entirely.

Any group or organisation can use the Saleema tools as part of a programme of communication about female genital cutting. Whether your group is just starting outreach activities or already has considerable community experience, it is useful to think about how the Saleema communication activities you carry out fit into the wider picture of communication about female genital cutting that has been happening in different ways throughout our society for many years. To this end, Part One of this handbook provides background information on important characteristics of communication about female genital cutting in Sudan, specific factors that shaped the Saleema framework, and key features of Saleema communication.

THE SALEEMA COMMUNICATION INITIATIVE2

THE SALEEMA COMMUNICATION INITIATIVE 3

What’s in the toolkit?Communication tools help to make communicating easier, more organised and more effective. Sometimes when we talk about communication tools we mean material objects, like posters, printed discussion guidelines, activity guides, a recorded announcement, or a billboard. But concepts and ideas can also be used strategically as tools for communication. For example, the term "saleema" itself is a tool for changing the parameters of discussions about female genital cutting.

PART ONE: The Saleema Communication Framework

. 1 Introduction

. 2 Background

. 3 Development of the Saleema Communication Initiative

. 4 Core visual tools

. 5 Benefits of keeping girls saleema

. 6 Saleema communication values

. 7 Saleema messages and message style

. 8 Saleema strategies

PART TWO: Tools for face-to-face communication

Introduction

. 9 Activity guide 1: Saleema Pledge Commitments (including the Taga)

. 10 Activity guide 2: How to plan and conduct structured dialogue sessions for Saleema

. 11 Activity guide 3: Introducing Saleema

. 12 Activity guide 4: Discovering others' views

. 13 Activity guide 5: Shared marriage values

PART THREE: Additional resources

. 14 Sufara’a Saleema

. 15 Working with religious leaders

. 16 Saleema style book: Elements of visual identity


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PART ONE


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“The custom of cutting girls has been with us for a long time in Sudan. All of us alive today grew up with it. No one can say they have not been affected by it. Most of us have experienced it in our own families. Even those whose families kept their daughters saleema can be said to have grown up with cutting through their experience of being different from the majority. The custom goes back before the time of our grandparents and although people tell different stories about it, no one really knows how it started. But everyone knows that our ancestors did not always cut their daughters. There was a time when the mothers and daughters of Sudan were left saleema throughout their lives.

The custom of cutting had a beginning, and it has an ending too. We began to see the change some time ago. It comes from improvements in education, especially female education; it comes from the commitment of community organisations that have been persistent in raising the issue for discussion; it comes from the accumulated weight of our collective experience. Now more and more families are joining together in their ideas about what is good for their daughters and for the whole society. The time of Saleema is coming again.”

- Nafisa Ahmed Elamin, eminent women’s movement leader


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1. IntroductionThe Saleema commitmentMaking the best of the health God gave us, in both body and mind.

Saleema is about making commitments. Small commitments and big commitments that add up to a better society. The commitment of families and whole communities to keeping their daughters saleema has many parts to it. At its heart is a promise to protect and cherish girls as God made them: healthy, whole, unharmed, complete. Therefore the Saleema commitment begins with a pledge to protect girls from physical harm, starting with the life-long harm caused by female genital cutting. This is the foundation of a Saleema upbringing, but Saleema is not just about physical well-being. Girls’ psychological, mental, and social development should also be nurtured and protected so that they can grow up to be women who fulfil all the best potential God has given them, throughout their lives. These different aspects of ‘being saleema’ grow together like two vines and can never be entirely separated. While the Saleema Communication Initiative makes special reference to protecting girls from genital cutting, in broader terms Saleema is as much concerned with healthy minds as with healthy bodies.

2. BackgroundCommunication about female genital cutting in Sudan Communication about female genital cutting is nothing new in Sudan. Within families and communities it is as old as the practice itself. At the national level, public discourse on female genital cutting goes back at least as far as the 1940s and has accelerated greatly in the past 35 years.

While the Saleema Initiative is national in reach the focus is always firmly on communication with and within families and communities. Understanding the spoken discourse on female genital cutting in a particular community -- what kind of conversations are already taking place among the people, who participates in, opts out of, or is excluded from those conversations, and what are the main points of reference -- is essential groundwork for effective engagement. Thus Saleema communication starts not with a call to speak out but with a call to first ask and to listen.

Who talks to who about female genital cutting within families and communities? What do they say and how do they say it? Whose voices are privileged and whose are muted or disregarded? Who is silent and why? What ideas or beliefs do people commonly refer to in their talk? What are the areas of disagreement? What is never talked about? What fears are expressed and what wishes? What are people thinking but not saying? What do people think other people are thinking but not saying? What are the common words people use when talking about female genital cutting? These are important questions not only for programme planners but for community members themselves to raise and reflect on.

An unwritten rule In most of our communities the cutting of girls has been an unwritten rule for longer than anyone can remember. However it first came about, cutting came to be seen as normal and expected for girls and women. Various reasons are given for it, most of them linked to marriage: cleanliness that is seen as both physical hygiene and moral purity, maintenance of health, religious observance, sexual attractiveness, enhancement of men’s sexual pleasure, curtailment of women’s sexual desire (chastity and sexual fidelity). In a community where cutting is normal, families tend to expect that other families are cutting their daughters, and they feel that they are also expected to cut their own daughters. Historically, girls and women known or believed to be uncut were stigmatized with the insult of ghalfa, gossiped about, and rumoured to be unacceptable as wives; other parents expected that the same would happen to their own daughters if they did not cut them. A related concern that is less frequently mentioned is a fear that unmarried daughters, if not cut, might be so overpowered by natural sexual feelings that they might bring shame on the family through illicit sexual activity.

In the academic discipline of sociology this type of unwritten rule about a social behaviour is known as a social norm. Like other societal rules norms change over time. During the time they are most widely in force, however, people often feel that the norm has always been part of the culture and that it will always be there in future.

Social norms include rules that are openly broadcast and freely discussed, such as the custom of new mothers staying in the home for 40 days after delivering, as well as rules that are rarely discussed openly but that people learn about by watching how others behave, by ‘listening in', by observing non-verbal communication and by piecing together indirect clues. So norms for a specific type of social behaviour also have norms for how that behaviour should be communicated about. This is important information for anyone designing a programme of communication that aims to engage people in reflecting on and re-evaluating an important social norm.

Communicating effectively on a sensitive issue requires good groundwork and careful attention to the community’s established communication norms. The way people talk about an issue often changes and evolves as they reflect on their experiences and respond to new ideas. It is important to understand existing communication norms and dynamics and to engage with people in ways that they are comfortable with. Otherwise you may be seen as deek al’idda (a“cock among the utensils”), charging in and trampling over things with a great clatter, oblivious to the havoc you wreak .

Norms for a specific type of social behaviour also have norms for how that behaviour should be communicated about.

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8 THE SALEEMA COMMUNICATION INITIATIVE


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A Disjointed ConversationFemale genital cutting fits the pattern of a norm that is generally not communicated about publicly. Within our families and communities communication about the practice has tended to be fragmented and shrouded by a sense of secrecy and embarrassment. It is common that most of the talk about female genital cutting happens between women. Women talk about the practice with other women for a variety of purposes but often rely mainly on indirect references and tacit understandings. Although successful married life is the main rationale for female genital cutting, many husbands and wives have never discussed the issue directly. Women often say it is required by men as husbands, while men often say it is ‘women’s business’ and that women are the ones insisting on it. Mothers and grandmothers preparing girls to be cut do not provide the girls with realistic descriptions of what is about to happen but rather speak in euphemisms focussed on promised benefits. Girls at the age of first cutting are a muted group in communication on the practice; this is unlikely to change given that the age of cutting in most of our communities is very young. In many cases a wife’s only communication with her husband about her plan to have their daughter cut may be her request for money to pay for it: she is grown now, I need money for the midwife, the henna and the feast.

The sense that female genital cutting is not a fit subject for open discussion can make it hard for people to get a clear understanding of the full impact cutting has on their lives. Creating conditions for new kinds of discussions through which new understandings may emerge is a key strategy for Saleema communication.

A parallel discourseGrowth of public communication on female genital cutting

Compared with the muted and circumspect way that families and communities tend to communicate about female genital cutting, Sudan’s public discourse on female genital cutting, as it has developed over the past 35 years, is highly outspoken. ‘Breaking the public silence’ on female genital cutting has been a specific aim and a significant achievement of national- and state- level discourses. In the process new communication norms have been established. Critical discussion of female genital cutting, as the Arabic khitan, has gained acceptance as the frequent subject of public lectures, newspaper articles and opinion pieces, radio and TV programming, theatrical performances, scholarly publications, religious exegesis, public debates, and parliamentary presentations. Three important achievements of this activist-driven discourse have been that:

• There is a greater common understanding among people of the health risks. • Important religious experts have clarified that female genital cutting is not required by religion.• Laws have been passed in several states that make it a crime to carry out female genital cutting.

Increasing numbers of people have publicly stated their decision to not have their daughters cut. These pioneers have often taken the decision together with their whole extended families. For many people, however, it is not enough just to know the health risks or that female genital cutting is not required by religion or that it might be illegal. They weigh the risks of cutting against the risk of social rejection for their daughters and feel trapped. For many people, the key to change lies in many other people changing too.

For many people it is not enough just to know the health risks or that female genital cutting is not required by religion or that it might be illegal. They weigh the risks of cutting against the risk of social rejection for their daughters and feel trapped. For many people, the key to change lies in many other people changing too.

3. Development of the Saleema InitiativeAgainst this general background, many partner organisations shared their ideas, research findings, and experiences from the field to help NCCW develop the Saleema Communication Initiative. A number of observations greatly influenced the way Saleema communication strategies and tools were developed. These fall roughly into two groups: signs of positive change, and challenges to change. Understanding these formative influences helps to clarify the aims and methods of Saleema communication.

Signs of positive change

Most people in Sudan are aware of female genital cutting as a contested practice or an unsettled social question

“Are other people thinking about it the way I’m thinking about it?”

“I don’t know who to listen to. It’s confusing.”

“Is it good or is it bad?”

"Which way is thisissue going?"

“Why are some people in a hurry to change? We must understand this issue better.”

“Why are some people dragging their feet? They are holding back the whole society.”

Rules relevant to Saleema Various types of rules are important in people’s thinking about keeping girls saleema in communities where cutting girls is still seen as a normal practice.

Norms

Having a sense that cutting girls is a group rule can prevent families from keeping their daughters saleema even when they would prefer to. That the perceived ‘rule of cutting’ is unwritten does not make it any less powerful. What matters is the sense of enforcement: the feeling that the girl herself and the family as a whole will suffer ridicule, embarrassment, and diminished marriage opportunities if the rule is not followed. For those who have not known other saleema girls and women, fear of people’s reactions may be compounded by uneasiness about the unknown: Will she in fact be clean? Will her behaviour be good?

Religious rules

Although keeping girls saleema is assuredly allowed by religion, some people have understood female genital cutting as a rule relevant to religion. This idea is changing due to clarification by prominent religious authorities that cutting girls is not a religious requirement. Increasing numbers of religious leaders offer this clarification to their followers, with many going further to specifically support keeping girls saleema as more consistent with religion. Several have issued fatwas against cutting girls. See pages 154 -164 for more information on the role of religious leaders in Saleema communication.

Legislation

Since 2008 five states, South Kordofan, Gedaref, Red Sea, South Darfur and West Darfur, have passed laws banning the practice of cutting girls. Several other states are currently developing similar laws. These include North Kordofan, Northern state, North Darfur and Blue Nile. The development of written laws by state legislatures is a clear and positive sign of how opinion among law-makers has shifted against continuation of female genital cutting; however, the gap between state legislation and community practice is very wide. Enforcement of the new laws is not feasible when cutting, which generally occurs in the privacy of homes and not in public spaces, is still widely viewed as normal and required. To date there is no federal law that prohibits the cutting of girls’ genitals.

Since the Saleema Initiative identifies community dialogue and discussion as the starting point for change, these new laws are best viewed as an important parallel development. Having such laws in place is not likely in itself to change the cutting norm. When the norm does shift at community level, however, these laws will become important tools for accelerating change. At the point when pressure for further legal changes and enforcement comes overwhelmingly from communities then legal developments will become part of the Saleema Communication Framework.

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3. Development of the Saleema InitiativeAgainst this general background, many partner organisations shared their ideas, research findings, and experiences from the field to help NCCW develop the Saleema Communication Initiative. A number of observations greatly influenced the way Saleema communication strategies and tools were developed. These fall roughly into two groups: signs of positive change, and challenges to change. Understanding these formative influences helps to clarify the aims and methods of Saleema communication.

Signs of positive change

Most people in Sudan are aware of female genital cutting as a contested practice or an unsettled social question

“Are other people thinking about it the way I’m thinking about it?”

“I don’t know who to listen to. It’s confusing.”

“Is it good or is it bad?”

"Which way is thisissue going?"

“Why are some people in a hurry to change? We must understand this issue better.”

“Why are some people dragging their feet? They are holding back the whole society.”


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The majority of people share an understanding that the custom of female genital cutting causes health problems for women.

"Aspirin, baby powder and medicine for my wife’s women troubles, again..."

"I am ashamed of going back to the doctor with these repeated abcesses.".

"No, I am sorry, she can’t join us. She is at the clinic again…yes, same old problem…"

"It is fistula, she will have to have an operation."

"Is this an infection again?"

"Why do we do this to ourselves?"

People are increasingly aware that female genital cutting is one of the causes of infertility; awareness is already high that cutting makes childbirth more difficult and dangerous for both mothers and babies.

"Up to now she has no children, the doctors says there is a problem."

"After going through this I will never cut my daughters."

“My wife lost so much blood, she nearly died.”

"We have lost our daughter, and our grandson too."

"It is her third caesarean"

"This custom is killing us."

"The baby didn’t survive."

"We are thinking of trying IVF."

“My niece is still in labour, since last night.”


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Many parents experience the decision of whether or not to cut a daughter as a dilemma.

"What if we cut her and then by the time she grows up it is no longer required?"

"How can we even be sure if it is required now?"

"Let us spare her all these problems, we will keep her the way she is."

"But if we don’t do it, will it cause her problems in future?"

Many people express that they feel trapped by social expectations about cutting girls; they wish there was no pressure to cut their daughters and openly express "I’d leave her the way she is if the others would also leave their daughters as they were created”.

"If only we didn’t have to do this."“I’d leave this habit if the others would also leave it.”

“I wish they’d keep their daughters the way they are so we could too.”

“I wouldn’t do it to my daughters if it wasn’t for my mother.”

“I’d change if she’d change.”

“Do you think they’d change if we changed first?”


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People frequently express uncertainty about the real intentions and actions of others with respect to cutting their daughters.

“I heard that

they didn’t actually cut their daughters, they only called the

midwife to pretend so that the grandmother

would be satisfied.”

“You mean

they don’t want others to

know?”“She said that

he said that she said they would not cut their girls but I

heard it was already done.”

In several areas of Sudan, whole communities have joined together in a decision that they will no longer cut girls.

We are strong in our decision because we decided together.


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Supporting the trend of positive change

Three key Saleema Initiative strategies support and accelerate positive signs of change:

From individual to group decisionMany of the signs of change noted above highlight the interdependency of people’s decision-making. From the outset, the Saleema Initiative set out to find ways to encourage and support group decision-making.

Making change visibleIt is important for people to know that other people are also thinking about female genital cutting in new ways and that many are taking the decision not to cut their daughters. Making change visible thus became one of the key aims of the Saleema Initiative.

Sparking new conversationsAlthough many people express the desire to know what other people are really thinking about the issue, the old patterns of communication about cutting girls mean people often rely on guesswork or make decisions based on inaccurate information. The Saleema Initiative thus set out to encourage new types of conversations about the practice.


Challenges to change

As well as numerous signs of positive change in the way that people are thinking about female genital cutting, NCCW’s partners reported a number of challenges consistently encountered in their work at community level.

Key challenges• Anxieties about possible negative consequences of leaving girls saleema (sometimes expressed as the loss of

perceived benefits of female genital cutting) persist among people who have no direct experience of leaving girls saleema in their families and communities .

• Stigma put on uncut girls and women is pervasive and embedded in language, making it difficult to even refer to them in a way that is not prejudicial (the insult of ghalfa).

• Debates about different types of cutting (typology) often side-track communication aimed at ending female genital cutting.

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While awareness of the problems caused by female genital cutting is generally high, in many quarters cutting girls is also, importantly, seen as a solution to deep-seated anxieties about the female body and about female sexual fidelity (‘benefits of female genital cutting’); these concerns are sometimes expressed in relation to family reputation.

"I don’t want

to destroy our daughter’s health, but if I

don’t cut her will she grow up to destroy our family’s

reputation? Maybe she will not be able to

control herself."

"It is said that when

a woman has been cut sexual relations are bad and painful for her, and that is a problem in marriage. It is my plan to marry a woman who has

not been cut."

"But I have also

heard it said that if she is not cut then she will not be

sexually satisfied and will go

astray."

"This custom is

causing us too many problems, but if we do

not purify our daughters will they be clean? I do not want to leave them in an

unclean condition."


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The deep-rooted stigmatization of uncut girls and women is a complex and significant barrier to wide-scale change

The language commonly used to talk about the custom reinforces stigma against girls and women who have not been cut. There was no generally accepted term for people’s positive choice to protect their daughters from the harm caused by cutting.

"Whatever part of Sudan you grew up in, everybody has heard the stories that are told about brides who were rejected when their new husbands found out that they had not been purified."

"I didn’t want to have my daughter cut, but in the end I did it because can’t stand the idea that others might look at her as someone who is unclean and lacking morals."

"My wife and I decided to protect our girls from all that is bad about cutting, but it is not something we discuss outside the family. As they have grown older we have become more worried about people finding out because of all the gossip people make about girls who are not cut."

"We didn’t cut her at first, but she came home crying that she wanted to be purified like the other girls. Her schoolmates were calling her horrible names."

"No, no, we didn’t purify her, it’s a very harmful custom. We just, you know… she is just, you know…"

"So you just left her like that?"


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Debates about the different types of female genital cutting (typography) exist at every level and undermine efforts to promote abandonment of the practise

In addition to issues noted in communities, a review of the ways that communication programmes were working to meet the most significant challenges revealed a need to strengthen some of the commonly used strategies and tools. The shortcomings that were identified in established communication tools and approaches formed an additional set of challenges that needed to be overcome. These are discussed on the next pages in terms of three key shifts in communication strategies and methods.

"I suffered so much giving birth, I do not want to bring these problems on to my daughters also."

"‘Sunna’ type does not interfere much with childbirth, I think this is the best type for your daughters."

"There are some types that are sinful and others that are good in the eyes of God."


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SHIFT ONE:From negative to positiveThe first and most striking communication shortcoming was the prominence of overly negative messaging that was often adversarial in nature. Whereas the custom of cutting girls is embedded in a field of positive values including ideas about social cohesion, beauty, attraction, cleanliness and moral purity, public communication aimed at ending female genital cutting had focussed very strongly on negative events, images, and values: mutilation, pain, suffering, deprivation of rights, violence, death. This powerful negativity served to shock and warn people of the harms associated with cutting girls and women, but failed to provide the majority with a convincing positive alternative to aspire to. The clear message to families and communities was ‘do not cut your daughters,’ but the picture of the alternative was relatively undeveloped. If they were not to be purified, what would they be? Impure? The unspeakable insult of ghalfa? It was clear that more attention should be focussed on the benefits, to girls themselves and to the whole society, of keeping them the way God made them, complete and unharmed.

What’s wrong with attacking a harmful practice?

Good question! Sometimes a powerful negative message can be just what’s needed to open people’s eyes and make them see a problem in new light. But communication tactics that focus too strongly on problems without enough emphasis on exploring acceptable solutions can result in people feeling that they are in a double-bind: a situation of disempowerment in which they have no good options and the best that they can do is to choose the ‘least bad’ option. Given such a choice it is not surprising many people feel more comfortable sticking to what is already familiar to them, even if they are now more aware of risks attached to it. In this situation many people simply tune out the negative messages rather than suffer the stress of repeatedly confronting distressing information about which they feel they can do nothing.

Disproportionate attention to some of the most dramatically negative consequences of female genital cutting also leads communicators into the trap of focussing on rare events, for example, the death of a child arising from cutting. The problem with focussing too much on such a rare event is that it does not reflect most people’s experience. After all, most of us know dozens if not hundreds of young girls who have been cut, but only a few people have personally known a girl who died from being cut. The rareness of the event leads people to look for explanations in the circumstances of the cutting rather than the fact of cutting itself. For example, in the case of a child who died because of cutting people may question the skill of the midwife / cutter, the way the family looked after the girl in the home after she was cut, the type of cut that was done. These are all things families can take control over, therefore mitigating the perceived risks without actually needing to discontinue the custom of cutting girls' genitals.

Finally, an attack or critique based on a perspective that does not reflect insiders’ understanding of the issue is unlikely to engage people’s hearts. At best it will feel irrelevant; at worst it can make people feel misrepresented, under attack, and defensive. As an example, consider the depiction of midwives. Most families tend to regard the midwife as a helper, an expert in the care of female bodies, a skilled attendant at the arrival of new life, someone the women in the family turn to for a wide range of care services. In negative communication aimed at ending female genital cutting, however, the midwife has often been presented as a villain who seems to revel in the harm she inflicts on innocent girl children. The huge gap between these two perspectives becomes a credibility gap for the communication facilitators.

Negative messages should be used carefully and sparingly. Thought should always be given to all the different ways a negative message might affect communication participants, including unintended impacts that could be counter-productive. The issue of timing is important. The child’s death that is dismissed as a freak event by community members who do not feel highly involved in the issue of ending female genital cutting can become a rallying point for change in the same community once opinion has shifted.

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SHIFT TWO:From outside expertise to people’s personal experienceWhose expertise should take centre stage in communication on female genital cutting?

Historically, most organised communication on the issue has derived from national discourses on female genital cutting that, although largely disconnected from family and community level discourses, still serve as the main model for community outreach programming. Development of communication content has relied heavily on sources of expertise from outside the community of people who practise the custom, for example, bio-medical doctors, or human rights experts. This is reflected in the wide use of lecture-based communication activities through which trained facilitators, often dynamic activists for social change, deliver prepared information and perspectives. While the expertise offered in this way is in many instances welcomed by community members, if it fails to resonate with what people know through their own experience the new learning is likely to be compartmentalized and therefore have little impact on future behaviour (we all know people who can describe in detail the harmful effects of cutting girls and then continue to cut their daughters!). As with any other social norms issue, the most effective communication activities are likely to be those that offer people opportunities to reflect in new ways on their own experience and come to a new understanding of it in light of new information. The new insights people gain by sharing their personal experiences and perspectives with each other often have more power to transform their understanding than new information that comes from outside sources.

The new insights people gain by sharing their personal experiences and perspectives with each other often have more power to transform their understanding than new information that comes from outside sources.


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SHIFT THREE:From communication products to communication processesFinally, it was noted that communication campaigns on female genital cutting sometimes lacked a clear vision of how communication could bring about change. Many of our early campaigns were based on a widely shared assumption that if people knew the harms caused by female genital cutting they would stop doing it. The information on harm itself, how it was shaped, packaged, and presented, was often the centrepiece of the communication programme. The first problem with this approach is that it wrongly assumes that most of our people are not already aware of significant harms caused by the practice. Secondly, the idea that information about the harmful effects of cutting on its own will spur change does not pay enough attention to perceptions of benefit that persist despite the harmful consequences, or to the powerful social barriers faced by people contemplating change. Indeed, it is abundantly clear that for many if not most people the risks of change – whether viewed as a potential loss of benefits or as rejection by other people -- have often been perceived as greater than the risks of continuing to cut their daughters, even when they are reluctant to do so.

Many people plainly state that they are not comfortable putting their daughters in a position that is different from others. Partners working with communities need to work in ways that effectively and naturally link individual change and group change. What is called for at this stage is not the production of a more convincing argument; what is called for is the orchestration of communication processes through which people whose decisions are ultimately interdependent come to understand the issue and each other’s views on it better, and to share more common ground. To do this requires a longer-term framework for communication programmes that take participant’s perspectives seriously and focus on developing better understanding of the community’s own resources for positive change.


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The concept of SaleemaAs a focus on the positive solution, the concept of Saleema provides a powerful platform for responding to these challenges by recalling people to the beauty and goodness of God’s creation and reminding them that girls and women were formed as they were for the purpose of procreation. Because the concept of Saleema is a broad one, relevant to ideas about upbringing and moral character as well as bodily integrity, it also offers a standpoint for engaging with community concerns about appropriate sexual behaviour. In the Saleema framework, good behaviour is the result of good upbringing according to the best values of our culture and cannot be imposed by the cutting of flesh. The idea of damaging something that is in a saleema condition strongly suggests violation and provides solid footing for a human rights perspective that resonates with our communities. The concept of Saleema as a positive value and ideal is deeply embedded in the life of our communities and universally understood; it is not a new idea or something people find difficult to understand. Developing shared meanings of ‘saleema’ in relation to the call to let every girl grow up saleema is a basic step in Saleema communication, one that helps to unify the understanding of participating groups. Finally, the concept of Saleema clarifies that there is no acceptable type of cutting for girls. There is no possibility of making a ‘small cut’ and leaving a girl to be ‘a little bit saleema’; Saleema is an absolute value to be upheld wholeheartedly, without room for doubts or equivocation.

Saleema is an absolute value to be upheld whole-heartedly without room for doubts or equivocation


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Saleema communication...

1. Makes change visible

2. Promotes communication processes that raise the voices of ordinary people affected by the practise and encourage new types of conversations

3. Uses and promotes terminologies that reflect the positive benefits of keeping girls uncut

4. Focusses on the strengths of our culture for achieving positive change

5. Promotes group decision-making


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4. Core visual toolsThe Saleema Colours and the Taga

The Saleema Colours

A powerful visual can make a statement without the need for any words, like the sight of a crowd of people bedecked in the Saleema Colours. Even someone who has no previous knowledge about the Saleema movement will be struck by the distinctive colours and design, and is bound to speculate that the people wearing them have something in common. These days the bright Saleema Colours, with their swirling design pattern, are widely recognized in many different parts of Sudan as a symbol of the commitment to keeping girls saleema. Wearing or displaying the Saleema Colours is a way of saying that you are part of the Saleema movement. As a tool for making the Saleema commitment visible, the Saleema Colours are always used in print materials and multimedia campaigns. Cloth materials in the Saleema Colours are also sometimes available for use in community Saleema Taga pledge commitment signing celebrations. Part three of this handbook includes a Saleema style book with guidelines on how to use the Saleema Colours and technical guidance for designers to ensure that the colours themselves and the design pattern are always reproduced consistently.


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The Saleema Taga

Along with the Saleema Colours, the Taga is another tool for Saleema communication that has a strong visual impact. The Saleema Taga is reserved for a community or group’s firm commitment to keeping their girls saleema. Following a series of community discussion and dialogue activities that culminates in a group decision to keep girls saleema, community members sign their names or make their marks on a full-size Taga to publicize their decision. The signed Taga, with the Saleema Taga pledge written on it, is then displayed publicly to spread the word and invite more people to join the decision. A full size Taga – 10 or more metres of cloth – covered with signatures makes a strong visual impact. The size of it alone communicates scale. A person signing it knows that he or she is joining a large crowd of other people committed to keeping girls saleema.

On a different scale, the use of Saleema Pledge Commitments signed (on paper) by smaller groups of people provides a visual reminder of action steps that group members have identified and committed to.


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5. Benefits of keeping girls saleemaSafer motherhood – Women’s natural bodies were designed for healthy reproduction and childbirth. Intact muscles and undamaged flesh stretch to meet the demands of childbirth and return to a normal shape after the baby is born. The process of labour and delivery is generally shorter for saleema women. Babies of saleema mothers have a better chance of surviving birth than babies of mothers who have undergone genital cutting. When a mother is not saleema her risk of dying during childbirth is higher due to complications during labour and delivery. A mother’s body cannot function normally when muscles have been damaged by cutting and healthy flesh has become tough and scarred. This leads to long and painful labour that can threaten the life of both the mother and the baby. Saleema mothers have a much lower risk of serious bleeding during childbirth.

Cleaner body – Women’s natural genitalia is easy to keep clean. The body has a natural system for cleaning itself during menstruation and at other times. This is damaged by cutting, and normal body secretions can become trapped and remain in unnatural pockets, causing discomfort and other problems. Urination is easily controlled when all muscles are intact, but cutting girls and women often leads to problems controlling urination, including the very serious problem of fistula. Uncontrollable leakage of urine, whether serious as in fistula or minor as experienced at some time by most women who have been cut, causes embarrassment and often restricts women’s physical activity. In severe cases it often leads to social isolation.

Healthier body - Women who have not been cut experience fewer infections, fewer wounds, abrasions and abscesses.

“When I look at my daughters I feel happy because they are part of a new generation of girls that will not suffer as we mothers have suffered. I am not afraid of the way God made them. They are perfect the way they are.”

“How I came to believe in the goodness of keeping girls saleema? It was when my wife delivered our first child.

We arrived at the hospital at the same time as another family and I was waiting together with the father of that family. After a few hours a nurse brought the news that his child was born. When his wife was discharged with the baby she came out walking and she was looking strong. Our son was not even born up to then and I asked the nurse why my wife was taking so much longer to deliver. I was afraid that something was wrong. Then the nurse said, the other man’s wife, she is saleema. She is fit for giving birth. But my wife, she is not saleema, that is why the delivery will take long time and my wife was suffering some complications. Finally when my son was born it was a long time after that my wife was allowed to be discharged, and she did not come out walking, she came out being pushed in a wheelchair. That day my eyes were opened. I saw that this was not the way things should be”.

“I have got four daughters and the last three are all saleema, although the first one was cut like me myself. My daughters who are saleema have a natural cleanness and purity, they do not suffer so many small infections like those of us who were cut. They are fresh and clean. People sometimes talk about the really serious problems that cutting girls can cause, like when a girl dies, or has fistula, or when a woman dies in childbirth. But most of us don’t complain a lot about the common problems, the ones we live with every day, because it feels too personal. For example, I can’t lift something heavy without leaking a bit of urine every time. It is a small thing, perhaps, but it affects the quality of my life a lot. I am aware that it is a problem for my firstborn daughter too. I am happy that my younger daughters will not suffer the embarrassment and feelings of shame caused by this lack of cleanness.”


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Better fertility – The infections that are more common in women who have had female genital cutting also lead to fertility problems.

“I have got two wives, the first one is saleema and the second one is not. They are both women of good character, but the one who is not saleema, she has suffered so many health problems. Normal marriage relations are something painful for her. Even getting pregnant was difficult, even delivering the babies. These things that are meant to be natural. Seeing the difference between my two wives I have no doubt that it is better for all girls and women to be left saleema. Both my wives they are convinced that all our daughters must be kept saleema, it is the right decision.”

Feeling of psychological comfort - There is a feeling of comfort that comes from being complete and never having experienced the physical and psychological shock and trauma that every woman who was cut as a child remembers and is affected by throughout her whole life.

“My daughters and I share a very close relationship. I know that they have complete trust in me because I have never tricked them or done any harmful thing to them. That’s important to me because like most women my age I remember the shock of losing trust in my parents. It happened when I was so young but I remember it like yesterday: the day that I was cut. The physical pain was terrible, of course, but much worse than that was the total confusion that came from knowing that my parents had allowed this thing to be done to me. As an adult I can understand that parents of their generation thought they were doing the right thing, even if it caused so much suffering. But as a child there was only shock and confusion, the feeling of being betrayed.

I was never free with my parents again in the same way after that. Some part of me always remained guarded. When my husband and I agreed with our other relatives to keep all our daughters saleema I felt that a terrible burden had been taken off me. I will never have to do to my daughters what was done to me. I will keep their trust. They will never experience that terrible shock of betrayal by their parents”.

Happier marriages – Happier intimate marital sexual relations

“I grew up saleema, which was unusual for someone of my generation. I have always been happy to feel whole, complete, but before getting married sometimes I used to worry about what my husband would think. You hear so many things from other women about what men expect. But my husband never complained about our intimate sexual relationship. In fact, he thinks, "she is great”.


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Benefits of keeping girls saleema from a medical point of viewThe questions and answers below highlight several of the benefits of keeping girls saleema. They are excerpted from the booklet Questions and Answers on Saleema from a Religious and Medical Point of View, published by NCCW (2014).

The full text of the booklet contains seven additional medical questions articulated by NCCW and the Ministry of Endowment and Guidance and answered by Professor Nasr Abdullah Nasr, member of the Society of Gynecologists and Obstetricians.

Q. Which is the easier and what is the difference between cleaning and purifying the external genitals of the uncircumcised (saleema) female and circumcised one?

A. It is easier to clean and purify the external genitals of the saleema (uncircumcised) female because water easily reaches and cleanses the external genitals, but in case of the circumcised one cleaning and purifying cannot be done thoroughly as some parts are hidden due to jointing and sewing.

Q. Does leaving the clitoris intact (without female genital cutting) affect the sexual behaviour of the girl and how?

A. The clitoris plays an essential role to feel concupiscence during sexual intercourses. This is a guaranteed right by Islam to the man and the woman so as to enjoy the marital life. The clitoris has this role in the marital life due to the existence of a neural network around clitoris beside a heavy blood circulation at the same position.

Q. What is the relation between leaving the external genitals without female genital cutting and the performance of the woman’s monthly cycle?

A. When the external genitals are complete then the menstrual blood flows naturally and nothing remains to harm the girl. In the case of female genital cutting, particularly when cutting or joining the labia minor and the labia major, some of menstrual blood accumulates inside the vagina after the end of the days of the blood cycle and such state forms a suitable environment for bacteria growth. This creates conditions for infection for the circumcised girl. In addition there will be secreted material having an unpleasant smell in the next days of the blood cycle.

Q. What is the role of the genitals affected by cutting with regard to sexual appetite (concupiscence)? Does female genital cutting minimize, balance or increase the appetite, and how does this happen?

A. The genitals most affected by female genital cutting include the clitoris, the labia minor and the labia major. The clitoris plays an essential role in sexual appetite, and when parts of the organ have been cut through female genital cutting it causes a turmoil in the sexual appetite. Such organs are sensitive because they are composed of a quantity of nerves and blood vessels.

All should know a fact which is not understood by a lot of people that the feeling of genitals remains to a lesser degree even in the state of the worst female genital cutting because some of these organs that are cut and joined still preserve a part of the nerves and blood vessels.

Q. Some people say that delivery is something natural and it can occur without assistance if the woman is saleema. How is that?

A. In any delivery there should always be another party to assist the woman in dealing with any complications that could arise, whether the woman is saleema or circumcised. In the case of a woman with female genital cutting, especially if the type includes cutting and joining/sewing of the labia minor and the labia major, without a person beside her for assistance bad consequences will occur immediately and may lead to her death later. The woman may end up being handicapped, or she may develop the medical problem called fistula, or nasoor. But in uncomplicated deliveries (with no special medical risks) a woman who is saleema (without female genital cutting) may deliver without the need for assistance and no harm will happen to her or to her baby. This is because in a saleema woman the vaginal opening has not been subjected to any amendment that caused a tightness obstructing the exit of baby’s head. By contrast, when a woman has been cut the head of the foetus will not be able to pass through the vaginal opening without surgery.


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6. Saleema communication values Positive Personal Patient Understanding

Clear and Simple Spiritual Confident Visible Everywhere

Saleema communication is more than the use of special colours and a new way to use words. Saleema communication has a particular style based on commitment to a special set of communication values. Adopting these values changes how we communicate. For facilitators working directly with communities it can require some practice, especially if you enjoy a good argument!

PositiveSaleema communication is about solutions: first and foremost it is positive. Saleema infuses positive values, ideas and emotions into communication about female genital cutting in ways that both add new direction to the discourse and amplify existing positive trends. The most obvious example of the positive focus of Saleema communication is the promotion of a positive concept and name for uncut girls and women.

What’s important about being positive? People receive positive and negative messages in different ways depending on a number of factors. There is no single formula for which type of message is more effective at what step in a change process. However, there is evidence that too much negative messaging turns off people’s interest. This may especially be the case when negative messaging comes at a stage where people do not feel deeply involved with the perspective behind the message. Even where involvement is high, negative messages that cause people worry or alarm without offering them an alternative that feels attainable are more likely to result in despair and resignation than positive action.

Whereas negative messaging can result in people ‘disconnecting’ from the communication process, communication tools that use strongly positive concepts and appealing role models invite people to connect through a desire to affiliate. People’s recall of positive messages is generally better than for negative messages. This is particularly the case if those negative messages made them feel bad about themselves or worried that something bad might happen to them. But negative messaging does have a role in communication when it is properly staged. For example, there is some evidence that messages about negative outcomes may have most impact when people are exposed to reminders about them very close to the time they must make a decision. The impact of well-timed negative messaging is of course far more likely when there is a clear positive choice to be made.

Saleema is about positive solutions. In the Saleema framework, communication with a negative focus is best restricted to information on the harmful effects of female genital cutting (e.g. health risks, psychosocial injury). Since a wealth of communication materials and activity guides already exist to raise awareness of the harmful effects of cutting girls the Saleema Initiative does not produce anything of that sort. In addition to spreading the use of new positive language and raising awareness of the health and social benefits of keeping girls saleema, Saleema aims to foreground the cultural strengths that make change possible and to make people feel good about their own and their communities’ ability to change for the good.

Saleema communication affirms parental love and care. Saleema communication is grounded in the positive recognition that families love their daughters and want to do what’s best for them. A family’s earlier decision to

Omar’s Story

“My brothers and sisters and I all decided together, back in the 1980s, that when we had children of our own we would never cut the girls. And when I got married Amal also agreed, so all of our daughters, we did not cut them. But at that time it wasn’t something we could speak about. Sometimes neighbours or distant relatives used to ask, ‘this girl is growing, have you… you know?’ And I used to just look down and say, ‘No, no, we don’t agree with that thing, we didn’t do it to her.’ That was all we could say in those days. But now if someone asks about our youngest daughter I can look at them and say ‘We kept all our daughters as saleema.’ And when I say that I feel happy - I feel great.”


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cut a girl would have had the same motivation as the decision they take now to keep her saleema: their sense of what is best for her now and in future.

Saleema communication affirms the importance of social unity. Our people have a lot of cultural capital when it comes to social unity. The feeling of belonging, of being a member of a harmonious group, is valued for itself, not only to avoid conflict or social sanction. The custom of female genital cutting, now often seen as a source of division within families and communities, itself was once viewed as a unifying force for community identity. The same factors that supported keeping cutting as a norm, such as people’s reluctance to stand apart from the group or to disturb the balance of the group, also support the shift to keeping girls saleema.

Saleema communication promotes inclusive dialogue in which the perspectives of all community members are listened to respectfully and with positive regard.

Saleema communicates a positive message visually as well as in words, using beautiful colours and attractive images, holding up a positive mirror on the culture.

PersonalSaleema communication materials speak in the voices of ordinary people, telling their personal stories. It is part of the shift away from outside expertise to focus on ordinary people’s own personal experiences and perspectives. Mothers and fathers who have taken the decision to keep their daughters saleema and all the different paths that led them there; sisters who have experienced being different from each other; grandparents who have seen and celebrated the change in their community; new parents making the Born Saleema pledge for their first child, a tiny baby girl. The expertise these ordinary people have gained through their own experiences offers valuable models to others contemplating change. ‘Keeping it personal’ in Saleema communication means speaking in your own voice, about your own personal experiences. Thus when a doctor tells her story she speaks as a mother or as a daughter or as a grandmother or a sister or as all of these roles, not as a medical expert with no apparent personal involvement in the issue. When a famous singer or leader speaks as an ambassador for Saleema he speaks about his own life experience and of the process of decision-making in his own family. Saleema mass media materials are also designed to echo and reflect common dilemmas and the solutions embraced by everyday people. All the stories used in Saleema radio and TV spots as well as the quotations that appear as messages on Saleema posters and other print materials are drawn from interviews and discussions with ordinary people talking about their own lives.

Amira’s story

“As a doctor I know that every part of the human body was designed for a purpose, none more so than a woman’s reproductive parts. As a woman myself I have lived with many problems due to being cut, especially when giving birth. My husband is a doctor too and he was the first one to say that we must leave our daughters saleema. Still, there were times when it wasn’t easy for us to feel strong in our decision.

My mother didn’t understand and she put a lot of pressure on me. I thought about lying to her but she is very tough – she could even inspect the girls herself. So I had to tell her the truth and put up with a lot of arguments and complaints. I have always tried to be a good daughter and it hurt me to feel that I was disappointing her. For several years there were problems in the family because of this disagreement, especially when my younger sister also decided to leave her daughters saleema and my mother blamed me. I was even afraid to leave my girls with their grandmother at school holidays.

To tell you the truth, there was a time when I almost decided to cut them just to improve relations with my mother. But then my husband said ‘You have a duty to your mother and a duty to our daughters, too.’ He said cutting the girls was not the solution. It was my father who helped the situation. Before this he always used to say issues like this were ‘women’s business’ and he refused to get involved. But because of the problem between me and my mother he opened a discussion with his brothers and all their sons, and this led to a family meeting. My mother was surprised to hear almost everyone saying that they wanted to leave their daughters saleema, especially the most respected women.

That was years ago. My daughters are grown and the eldest is married now. My mother is very old but she still has an active mind. Recently there was a famous singer talking on the radio about the Saleema movement and I was happy when I heard my mother telling my youngest daughter ‘Why do they make a big fuss? It is nothing new. We decided a long time ago'.


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PatientThe Saleema Communication Initiative is designed as a long-running undertaking. Change takes time. The slow time of perceptions shifting, of group and individual processes of reflection and re-evaluation, of negotiation within individual relationships and within larger social groups, of set-backs and leaps forward. It is not a case of simply presenting a winning argument. Change takes time to organise. It takes time to reach effective scale. Exposing people to the same simple incontestable message repeated over long periods of time is often more effective in re-orientating their perspective than one very persuasively constructed comprehensive argument. Progress is not linear, it is sometimes circular, doubling back, regressing, surging ahead again. Some ideas have the most impact when they’ve been around so long they seem obvious to everyone. Other ideas jolt people into immediate action. Repetition over a long time frame can signal stagnation or strategic choice. Although substantial change, when it comes, may appear to be very rapid the groundwork for it has very often taken a long time to lay.

UnderstandingSaleema communication starts from a position of empathy with families for the difficult choices they have faced in relation to the custom of female genital cutting. This is reflected in Saleema communication materials through a commitment to exploring challenges and barriers to change, and raising the voices of people who have succeeded in overcoming them. Saleema is always with the community, not against it, and respectful of its sensitivities.

Clear and simpleWhen it comes to discussion of female genital cutting, Saleema is clear and simple: it means no damage, no cutting of any type. Perfect, as created by God.

Saleema is an absolute value: you cannot keep your daughter ‘a little bit saleema’.

To debates about ‘sunna’ compared with ‘pharonic’ and so on there is one clear and simple answer to make: we want our girls to be saleema. Nothing further needs to be said.

Spiritual Saleema asserts respect for God’s creation: it’s a core value of the society and at the very heart of the Saleema Initiative. Saleema engages the participation of like-minded religious leaders and finds new ways to amplify and spread their teachings that female genital cutting is not required by any religion.

“I used to spend so much time arguing with people who promoted the idea that female genital cutting is good. There are always one or two people in any audience who are there just to start a debate and they will argue constantly and spoil the whole meeting. The worst was when they started talking about ‘sunna’ cut and saying it is good, it is only 'pharonic' that is bad. Then the whole group would break out discussing and arguing about different types of cutting and the meeting would end that way. Now when that happens I just let them have their say, and then I give my answer: we want our girls to be saleema. That answer changes everything. I no longer waste my energy arguing with people who are not ready to join the change.”

- NGO worker


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Confident If Saleema was a lady she would have an air of quiet confidence about her: she is sure of herself and her beliefs. She takes time to explain but she does not stoop to argue. She avoids the pitfall of debates, knowing that they can only end with winners and losers, dividing people instead of bringing them together. She is tolerant of those who speak against her but she does not waste her energy trying to convince them. They will change in their own time, and there are so many others who are interested in engaging in new thinking now. Her tone of confidence and her steady optimism gives them courage.


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Visible The Saleema change is already happening all around us. More people, individually and as members of communities, develop confidence to join the change as it becomes more visible in the society around them. Making change visible is one of the most important Saleema Initiative strategies and a key aim of Saleema’s main communication tools: the Saleema Colours and the Saleema Taga. Wearing or displaying the Saleema Colours allows individuals and whole communities to communicate their commitment in a way that is bold, colourful, fun and also suitably discreet. Anyone who supports the shift to keeping girls saleema is entitled to wear the colours; it is not a direct reference to the condition of any specific girl’s or woman’s body. It is a statement of commitment to a Saleema future for their own family and the larger society. By signing their names on the Taga people put their commitment on record for others to see. The thousands upon thousands of names filling the length of a Taga demonstrate to others who are still considering the change that they and their families will be part of a very large movement of people.

EverywhereThe concept of bringing up our girls and honouring our women as Saleemat is a big idea, a big house, a far-reaching social transformation. It is an ideal already embedded deep in our culture that we now challenge ourselves to attain, not as individuals acting alone but in family groups and whole communities. To support this improvement effectively we need to work at a big scale. No one should be left out. Every group engaged at community level, every activity conducted, should be seen in relation to the larger society. Certain foundational goals are best achieved through working at the largest possible scale, like making strategic use of mass media as a powerful tool for spreading and promoting the use of new terminologies.


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7. Saleema messages and message style

What should we expect from a message? The idea that organised communication is about sending and receiving messages is a basic one that is often over-simplified. In the Sender-Message-Receiver model of communication, the facilitator of an organised communication activity is usually identified as the 'sender' while the community members are seen as 'receivers.'

Simple, right? Well, it would be simple if this was the only time and place communication on this issue had ever happened or will ever happen for these people, if this message was the only ‘message’ on the issue, if this facilitator was the only ‘sender’ and these were the only ‘receivers,’ if the subject of the communication was something with no connection to the receivers personal lives. This is definitely not the case when we communicate about issues related to female genital cutting.

A community participant receives any message a speaker sends through organised communication about the issue of cutting girls through the filter of a much wider field: of values held, of a lifetime of things said and heard, implied or tacitly understood, about female genital cutting. This larger and long-lasting communication includes all the things a receiver has ever heard and said and observed and surmised in relation to cutting, within their families and close personal relationships, in the larger community, and through channels such as mass media, both in the past and on a continuing basis. In Sudan today it is a dynamic, wide-ranging, field of messages made up of many different voices and perspectives. It includes ideas and voices that support and reinforce each other as well as those that conflict with and contradict each other. Any message ‘sent’ through one particular material or activity becomes part of this broader field of ideas and is interpreted by receivers according to how it fits with their established knowledge, opinions and experiences. An effective message succeeds in engaging the receiver’s broader field of ideas, affirming a preference or prejudice, throwing a belief into new light, casting a shadow of doubt on a received idea, sparking a new insight. An ineffective message is quickly disregarded.

All messages are not equal: messages sent by some senders automatically have more power than others based on the sender’s relationship to the receiver. A message that confirms a receiver’s existing belief tends to have more power than one that conflicts with it. A simple message repeated over time is likely to have more impact than a complex message delivered on one occasion.


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The Saleema Initiative has a message style that is simple, distinctive, and personal. In visual materials message texts and images are designed to intrigue, to catch attention and to resonate on a deep level with the personal experience of community members.

Saleema communication sticks to a few key messages and makes extensive use of indirect and non-directive messaging. It has been said that Saleema messages are not aimed like arrows straight at targets but rather wafted like perfumes that catch people’s attention unawares. Repetition of key Saleema values and ideas staged over a long time frame is an important strategy. An element of mystery is sometimes deliberately included through the use of intriguing hooks that pique people’s curiosity and draw them into a process of interpretation. Since most people are more accustomed to direct, unambiguous messages, it is not uncommon to hear people reacting with some confusion at their first exposure to Saleema communication messages: What is this about? What is the message here?

What is the rationale for such a message style? Why not just tell people, and tell them only once, what you want them to do?

These questions are not infrequently raised, especially in relation to the aim of ending female genital cutting. Here it is useful to recall that decades of exposure to messages telling people not to cut their daughters had little impact on family practice. The point is not to tell people what to do; the point is to engage people in reflection and new ways of thinking that allow them to reach new understandings of their own experience (as individuals, as members of families and communities) in relation to the ideal of Saleema. Saleema’s indirect messages invite people to construct relevant meanings based on their own life experiences; the focus is on the step-by-step actions that draw people into processes of reflection and values clarification aimed at generating a new consensus.

On the most immediate level, all Saleema materials ask audiences to make connections: between words and images, between colours and patterns, between words and pictures and emotions, between the contents of a poster or sticker or radio spot and their own personal life experiences.

Rather than a list of key messages, it is useful to think of Saleema communication as creating a message field. In style, Saleema messages echo and reflect perspectives and experiences that are common in our communities. Most Saleema messages have one of two general types of content. The first are the Saleema basic messages that reinforce the idea that keeping girls saleema is a positive decision made by increasing numbers of families. A second general group of messages are those that draw on real-life stories to explore specific challenges and the responding strengths of individuals and communities that have joined the Saleema movement. Examples of the second type of messages can be found in the ‘Saleema Because…’ series.

Saleema field of basic messagesExpressed as simple statements, the Saleema field of basic messages would include the following ideas:

• (the condition of being) saleema is good.

• (the condition of being) saleema is beautiful.

• (the condition of being) saleema is clean and pure.

• (the condition of being) saleema is healthy.

• (the condition of being) saleema is a marriageable condition

• (the condition of being) saleema is God’s intention.

• (the condition of being) saleema is a cause of happiness and joy.

• (the concept of ) saleema is integral to our culture.


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• The idea of keeping girls saleema is growing / spreading.

• These colours / symbols mean the subject is related to keeping girls saleema.

• (In communication about Saleema) the voices, experiences and perspectives of ordinary people are important.

• (Communication about) Saleema is about making the right decision for girls and women.

• (Communication about) Saleema is about making a commitment together with others.

• (Communication about) Saleema is about social harmony, unity, family and cultural identity.

• (Communication about) Saleema is everywhere.

• (Communication about) Saleema is about moral fibre and the importance of character (both in terms of social upbringing and having the courage to change / make the right decision).

• (Communication about) Saleema is about what is best in our culture(s)

Saleema communication does not include reference to female genital cutting in its main field of messages, a fact that has perplexed some observers. On the most basic level the reason for this is that Saleema communication is not about cutting. Saleema is ultimately not even about not cutting. Saleema is about the perfect way God made girls and women. It is what belongs in the gap felt in public discourses about female genital cutting: an appealing and safe alternative to cutting girls. To attempt to develop and build up the idea of Saleema with constant reference to cutting would be to tie it to a different and conflicting message field and weight it with old baggage. This is not to say that communication tools that focus on the harm caused by female genital cutting should not use the Saleema terminology – not at all. But the whole Saleema package, the branding so to speak, should not be mixed helter-skelter with communication components that are harm-focussed.

As people begin to understand that Saleema communication is about what is best in our culture, the early expectation that Saleema should send direct messages about the harm caused by female genital cutting begins to fall away. In place of the old assumptions comes an understanding that the style of Saleema is to invite self-reflection, asking people to measure their own personal and community outlooks and actions with a Saleema yardstick and trusting them to make important connections on their own. Such important connections crucially include, but are not limited to, the custom of female genital cutting. The opportunity to explore different aspects of what it could mean to keep a girl saleema and to come up with personal or group interpretations is an important part of Saleema communication. There is no definitive set of Saleema characteristics – different groups emphasize different aspects.

Pre-testing of Saleema Initiative tools has repeatedly confirmed that the great majority of community communication participants make a connection with female genital cutting on their own. Sometimes the connection is made immediately. At other times the connection is expressed tentatively at first but rapidly grows in certainty as discussion develops within a group. This linkage is all the more powerful for people having made it on their own, and often leads to communication participants ‘owning’ and sharing with other participants information and experiences relevant to the risks of female genital cutting. Informal peer-to-peer communication of this type, observed repeatedly in the process of pre-testing Saleema communication tools, is a thousand times more powerful than any direct message we could send. A common example is when members of a group of women participants begin talking about their own personal experiences of health problems arising from having been cut, leading others who have had the same problem to realize that their problem is common among their peers - they are not alone. A direct message stating that female genital cutting commonly causes health problems does not have the same personal impact.

Why doesn’t Saleema communication talk about cutting girls? On the most basic level the reason is that Saleema communication is not about cutting. Saleema is ultimately not even about not cutting. Saleema is about the perfect way God made girls and women.


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The Saleema style book section of this toolkit contains important guidance on when and how to use Saleema messages and symbols in relation to communication programmes that contain a significant focus on the harm caused by female genital cutting.

The Saleema strapline, or ground message, used throughout Saleema communication is, with its clear call to action, the most direct and explicit Saleema message:

Every girl is born saleema, let every girl grow up saleema

But what does it mean to let a girl grow up saleema? The audience is invited to actively engage with the question. The aim is not to deliver a prescriptive message but to stimulate people to make interpretations that resonate with their experience, to arrive at new understandings of their own lives.

This Saleema poster from 2010 contains the ground message and also sends a lot of supporting messages through the visuals. In an indirect but very clear way, it creates connections between the presence of families and especially of girls and women, the word 'saleema', the colours and pattern of the Saleema design, and the idea of beauty. A sense that something of importance to the whole society is happening is conveyed by the diverse crowd of people moving in the background. Their unity of purpose (everyone is moving in the same direction) and the positive mood conveyed suggest social harmony. The figures in silhouette provide visual interest, throwing the contrasting Saleema Colours into sharp relief; they also add an element of mystery that intrigues people and causes them to ask ‘What is this all about? What is the difference between the colourful figures and the silhouettes? What is the message here?’ The main message text, which is drawn from a real-life interview with a mother who has committed to keeping her younger daughters saleema, alerts people to the fact that Saleema communication is associated with a choice or decision: ‘Saleema…because I am strong in my decision’.

How do we know that the poster does all of these things? Like all other Saleema Initiative communication tools it was carefully pre-tested at community level in different parts of the country before mass production. Saleema pre-tests are designed to explore all the associations people make with the words and images, how involved they feel in the scenes and ideas represented, and the interpretations they make of them.

Have a look at the Saleema field ofbasic messages listed on pp 37-38. How many of those messages is this poster sending?

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'Golden Rules' for developing Saleema messagesMany of NCCW’s partners in Saleema have asked for guidelines on developing messages for Saleema communication, both for face-to-face communication in communities and to be used in materials.

Face-to-face communication for Saleema emphasizes discussion and dialogue processes that support participants in talking about their own experiences and perspectives; messages to support these processes focus on creating a respectful and comfortable group environment in which people talk freely and listen with the aim of understanding. These can be found in the guidance provided in relevant activity guides. In addition, reviewing the Saleema communication values (pp 31-35) is always good preparation for activity facilitators.

The guidelines presented below were developed for partners that want to produce Saleema messages for print or other materials.

. 1 Start by reviewing the Saleema communication values (pp 31-35); messages you develop should always be consistent with these values.

. 2 Keep it positive: Saleema messages aim to encourage and inspire people. This includes visuals as well as texts.

. 3 Contribute to the strategic repetition of Saleema basic messages by including them in your materials – it’s important! The more obvious these messages come to seem the more progress we make. Check the list of Saleema basic messages (pp 38-37) to see how many you can include. Remember that visuals can send messages (both planned and accidental!) even without words.

. 4 Do not include negative messages. At times you may have important reasons for sending a negative message; in this case, do not include Saleema messages / branding.

. 5 Always include the Saleema strapline (use exact wording: ‘Every girl is born saleema, let every girl grow up saleema’).

. 6 Any message you develop to use in addition to the strapline should clearly reflect and promote the values at the heart of the Saleema Initiative:

• Making the best of the health God gave us, in both body and mind. • Upbringing according to the best values of our culture.• Belief that God created girls and women in the best and safest way to fulfil their future marriage and

child-bearing roles .

. 7 Talk in the voices of ordinary people. Personal testimony is a powerful tool. People exposed to the message should have a sense of who is speaking, and that they speak from their own experience. This is part of the commitment to put ordinary people’s experiences at the centre of Saleema communication.

. 8 Show, don’t tell. For example, if you want to develop a message that will inspire grandmothers to open discussions with their married daughters about keeping their granddaughters saleema, model the action through a person or character’s experience, as in this example from radio:

“A long time ago I used to say of course all my granddaughters must be prepared for adult life in the same way I prepared their mothers. I insisted on it to all my daughters when their first girls reached the right age. But these days we grandmothers would rather see our granddaughters among those who are being kept saleema – in fact, I insist on it. Now that my granddaughter, Sara is nearly reaching ‘that age,’ I need to make sure my daughter Magda knows my opinion: Sara should be kept like the others that are growing up saleema.”


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. 9 Use simple Sudanese Arabic and colloquial speech that is understood all over the country.

. 10 Reflect the interdependency of people’s decision-making about keeping girls saleema; avoid depicting people who make the Saleema commitment as renegades who act alone.

. 11 Use the Saleema Colours designs correctly (see style book section, pp 166-174).

. 12 For messages related to the Saleema Pledge Commitments tool always include an appropriate commitment text. This can be part of a person’s speech, for example:

(Man's voice, speaking positively) "When I joined others at the mosque in making a commitment to talk with my wife about keeping our daughters saleema I never imagined how much I would learn” .

Review the Saleema Pledge Commitments guidelines (pp 52-60) for further information.

. 13 Review draft materials carefully. Always ask: What messages are we actually sending with this?

. 14 Pre-test all draft materials with community members to understand what messages your material is sending, and revise accordingly. While colleagues and technical experts have a role to play in reviewing draft materials, it is the interpretations and perspectives of community members that matter most.

Messages used in Saleema communication materials sometimes contain ‘hooks’ designed to catch attention and invite people to actively interpret meanings that are not directly spelled out. The Saleema strapline itself is an example of a message that contains such a hook: it draws people into the act of interpreting what 'saleema' means in relation to girls being born and growing up.

Another example can be found in the radio message in rule 13 above, reproduced here:

(man's voice, speaking positively) "When I joined others at the mosque in making a commitment to talk with my wife about keeping our daughters saleema I never imagined how much I would learn”

The man's speech conveys three important things:

• The mosque / religion is relevant to keeping girls saleema.• Some men are joining together on the issue of Saleema.• Talk between husbands and wives is relevant to keeping girls saleema.

It also contains an intriguing ‘hook’ with the statement “I never imagined how much I would learn.” Someone exposed to this message can only speculate about what the man learned; there is not enough information to know for sure. The only clue given is that it was a positive experience for him. The hook is designed to invite speculation; it does not provide an answer. A message of this type requires rigorous and extensive pre-testing to understand how people respond to it; the main point is to ensure that the hook is indeed intriguing and does not contradict or interfere with any Saleema basic messages. If time or other resources are too short to allow for adequate pre-testing it is best to stick with spreading the Saleema basic messages.



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8. Saleema strategies

The Saleema Initiative works through three main activities to put its values and communication principles into action.

Mass media campaignsMulti-media public awareness campaigns are used to reach as many people as possible with the Saleema message. These large-scale mass media campaigns started in 2010 (a small-scale test campaign was run in 2008) and to date have included the ‘Saleema Because…’ campaign and the Saleema Colours / Sufara'a Saleema campaign. Other Saleema communication campaigns that are more focussed on specific populations may also include a mass media component. An example of this is the use of billboards and rickshaws branded with the Saleema Colours in the ‘Born Saleema’ communication programme discussed further below. In addition to integrated multi-media campaigns, mass media activities for Saleema include stand-alone media tools such as long-running serialized radio dramas, one-off animated audio-visual spots and songs.

Saleema communication uses mass media to create widespread recognition of the Saleema terminology and symbols in a field of messages that broadcast and affirm the Saleema values. This is to develop and position the concept of Saleema as an important framework for communication at community level. Language is dynamic and changes constantly under new influences. Mass media, used strategically, can help change the language used to describe uncut girls and women. The most effective way to do this is by modelling the language in use, in simple natural ways, by a wide range of people, repeatedly over a long time frame. Simplicity and repetition are the keys: a clear, simple, message repeated over and over again over a long time frame. To catch people’s attention repeatedly and avoid staleness requires in addition some degree of variation: new campaign cycles with new faces, new stories, new conversations - new, but always ‘on message’ and using the same key visual and verbal message components.


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Beyond the basic aim of positioning positive terminology and creating recognition for Saleema communication symbols such as the Saleema Colours, mass media campaigns aim to create interest among the public and amplify the growing trend of keeping girls saleema by making it visible and talked about. Mass media also provides a powerful means of modelling new types of conversations and introducing new voices into the public discourse on female genital cutting. Radio in particular has been used to tell the stories of ordinary people and whole communities that have reached the decision to keep their daughters saleema. Such testimonial-style tools situate the decision to keep a daughter saleema within the social context of families and communities at different stages of engagement with the Saleema framework. The stories, which are all drawn from real-life case studies, raise awareness of specific decision points and explore the challenges families have encountered and the ways they have overcome them.

While the emphasis is largely on the experience of ordinary citizens, the Saleema Ambassadors component of the 2013 Saleema Colours campaign introduced the voices and faces of many famous people, eminent leaders or celebrities from different fields, talking about their own commitment to keeping girls saleema.

The Sufara’a Saleema (ambassadors for Saleema) group members, including widely respected religious leaders, well-known singers, poets, and other cultural figures, participate in the mass media campaigns and at public events on a wholly voluntary basis. Their well-recognized faces and voices help to catch people’s attention. Their participation in the Saleema media campaigns underscores how the issue of keeping girls saleema is relevant to the whole society. Famous as the Sufara’a Saleema members are, they and their families have faced the same dilemmas as ordinary people. The custom of cutting girls has also been part of their personal stories; now, as the ideal of keeping girls saleema spreads, they and their families join with others in making the Saleema commitment. The everyday settings in which the Saleema Ambassadors appear in many of the visuals for the Saleema Colours media campaign emphasize that before and beyond their fame they are ordinary people too: members of families, mothers, fathers, sons and daughters, aunties and uncles, grandparents, and members of the wider community.


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Tools to support communication with families in institutional settings: the Born Saleema programmeThe arrival of a new baby is an emotional high point in family life. When the new arrival is a girl, it is an especially relevant time for Saleema communication. As informal conversations in hospital waiting areas frequently attest, most people understand very well the connection between prolonged, difficult labour and female genital cutting. Indeed, a birth in the family is one of the most common occasions on which people reflect critically on the custom of cutting girls. Many families and communities that have decided to keep their daughters saleema directly link their decisions to past experiences of difficult or dangerous childbirth. The Saleema Initiative provides tools to facilitate communication with and within families around the birth of new baby girls through the ‘Born Saleema’ programme. Now running in eighteen healthcare facilities in seven states ( Khartoum, Northern State, Gedaref,Kassala, West Darfur, North Darfur, South Darfur ), and with plans to expand the programme in 2015 and beyond, ‘Born Saleema’ is a collaborative effort between the NCCW and federal and state Ministries of Health.

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There are three main components to the Born Saleema programme:

• Visibility within the health facility and surrounding area

Aim: to raise awareness of the Saleema movement among families accessing maternity and well-child services through fixed-site health facilities.

• Family counselling session including the invitation to pledge (Saleema Taga)

Aim: to engage mothers and fathers of new-born baby girls in communication about the benefits of keeping girls saleema, including the opportunity to join others in pledging to keep the new arrival saleema for life (Saleema Taga signing).

• Follow up

Aim: to strengthen and support the decisions of individual parents and family groups that have pledged to keep their new-born girls saleema for life. Follow-up activities are partly carried out through well-baby services.

Each of the three main components is implemented through activities that involve numerous communication steps and tools. As the programme is tailored to fit the specialist environment of a healthcare facility the Born Saleema tools are not included in the present toolkit.


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Tools to support community-based activitiesWhen large-scale campaigns are run on national and state media, designs on the same themes are also produced in small print media such as posters and stickers that can be used to introduce or amplify the Saleema messages at neighbourhood level in communities.

NCCW’s partner organisations have frequently used these tools to introduce the Saleema Colours in communities where they have ongoing discussion groups. Displayed in public locations throughout the community, these materials act as visual cues and reminders. For those already engaged in organised discussions, they bring the idea of keeping girls saleema out of the closure of a specific group and into the community at large. Seeing Saleema messages spread throughout the community reinforces participants’ engagement with the issue and amplifies its importance by confirming that the discussions they have been part of are linked to a much larger movement. The visibility of Saleema communication materials in their communities also provides members of organised discussion groups with opportunities to open informal conversations with others in their homes and communities.

Displaying posters and other small print media tools in public locations throughout the community also serves to introduce the Saleema messages to the wider community, reaching people who have not been part of organised discussion and dialogue processes. If the materials are used at the same time that the mass media campaigns are ongoing they help to create a local link for community members who are also exposed to the campaign messages on radio or TV. This overlap is very helpful in communicating to people that their community is included in and important to something that is happening on a much bigger scale. The same small print media tools, along with other mass media campaign materials such as audio-visual ( TV ) spots and audio-recordings of radio spots, can also be used in connection with organised Saleema discussions and activities at any time after the campaign media cycle has finished.

The materials linked to mass media campaign cycles are included in a broader set of Saleema communication tools for partners to use in their work with communities. These community-level tools fall into two main groups.


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In the first group are tools to support community discussion and dialogue processes. In addition to the audio- and audio-visual recordings, posters and stickers mentioned above, this group includes tools such as comic books, health information leaflets, and facilitators’ guides for organised discussion and dialogue activities. Part two of this toolkit contains information about a number of these tools as well as detailed guidance on how to use them at community level.

The second group is comprised of tools to guide and support larger-scale community activities. This group includes the Saleema Pledge Commitments and Taga tools and the supporting Saleema Colours visibility tools.

Detailed guidance on when and how to use the Saleema Pledge Commitments and Taga tools is available in part two of this toolkit. Guidelines for the use of the Saleema Colours are included in part three.


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PART TWO


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Tools for face-to-facecommunication

Introduction

The Saleema Initiative promotes communication processes that raise the voices of ordinary people affected by female genital cutting and encourage new types of conversations.

What does it mean to encourage new types of conversations about female genital cutting?

In the Saleema framework there are three important elements:

• The development of new communication lines between groups that have not typically engaged with each other in ways that increase their understanding of the impact of female genital cutting on their own lives and those of others. For example, husbands and wives.

• A move away from transfer of expert knowledge to discussion and sharing of personal experience and perspectives by the ordinary people who are most affected by the practice. For group facilitators, this often involves a shift in role from teaching pre-determined content (e.g. health risks of female genital cutting) to encouraging and supporting participants to produce and share their own ‘content’ in the form of their personal stories and perspectives on the issue.

• A change in the most common form and style of organised discussions from lecture and debate to dialogue.

These shifts are reflected in the conversations modelled in Saleema mass media materials as well as in guidance for face-to-face communication activities such as those included in this section of the handbook.


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The activity toolsThe five guides included here support face-to-face communication aimed at encouraging new types of conversations about female genital cutting. They were developed for use in a variety of community settings and can be used by many different types of organisations. Two of the guides focus on tools that have cross-cutting importance, while the others contain step-by-step guidance for single-session group activities.

Cross-cutting tools

The first two guides describe and explain tools that are used in conjunction with a number of different Saleema communication activities:

• Saleema Pledge Commitments (including the Taga) is an important tool offering guidance on how to help groups develop commitments to undertake actions that will contribute to a Saleema future for all girls.

• All Saleema communication activities are based on dialogue principles to one degree or another and the second cross-cutting guide is How to plan and conduct structured dialogue sessions.

Single-session activity guides:

Three additional guides are designed to support Saleema communication activities that can be carried out in a single group meeting or a planned short series of meetings:

• 'Introducing Saleema' can be used with almost any type of group.

• 'Discovering Others’ Views,' a more ambitious and complex activity, is designed to include participation by multiple groups of women and men.

• 'Shared Marriage Values' has been created especially for unmarried young people considering marriage in future.

The three activity guides do not represent a complete communication programme in themselves. Used in conjunction with the Saleema Pledge Commitments and dialogue tools, they are designed to enrich existing communication programming by introducing new activity models and promoting specific facilitation methods. The value of using structured dialogue and of developing Saleema Pledge Commitments is not limited to the three activity guides provided here. Partners in Saleema are encouraged to carry these tools over into their other activities, adapting them (always in accordance with the Saleema communication values set out in part one of this handbook) to give new direction to long-standing programme activities or to contribute to the design of new ones. The greater the number of partners that use these Saleema tools, the larger and more dynamic the society-wide conversation about keeping girls saleema grows.


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ACTIVITY GUIDE ONE:

Saleema Pledge Commitments(including the Taga)


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What is a Saleema Pledge Commitment?

A group undertakingA Saleema Pledge Commitment is a group undertaking to carry out a specific action that contributes to building a Saleema future for all girls.

Big or smallSaleema Pledge Commitments can be formulated for small steps or for big steps, by small groups of people or by big groups of people.

Written and signedA Saleema Pledge Commitment takes the form of a written promise or pledge that is signed by all those joining the undertaking.

Introduction It’s a powerful symbol of the Saleema movement: the public display of a Saleema Taga, ten or more metres in length, crowded with thousands upon thousands of signatures. Each signature represents one person’s public commitment to keeping girls saleema. Taken together, the multitude of names recorded there offers assurance to each person that in taking the Saleema decision they and their families are in step with others. When a signed Saleema Taga from one community is displayed in other communities it provides an effective prompt for new discussions and dialogue about the growing movement to keep girls saleema. Partners in Saleema have an important role to play in ensuring documentation and visibility for signed Tagas, particularly in communities that are linked to the signing group.

The first Saleema Taga pledge signings took place at big public gatherings that brought together people whose main connection to each other was a shared desire to achieve a Saleema future for all the girls of Sudan. In that context the pledge to keep girls saleema represented a compact between people who were otherwise not closely linked to each other. Since that time Saleema Taga pledge signings have increasingly been organised by communities of people who share close social ties: large extended families, neighbourhood and kinship groups, entire villages.


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But how does a community reach the point of making a meaningful commitment to keep their daughters saleema, and at what stage is it appropriate to hold a community-wide Taga signing ceremony? What previous steps should be taken to put it on a solid footing – to make this promise a promise that people are really ready to keep?

Most people do not arrive at the commitment to keeping girls saleema in a single step. Their commitment develops through a process of reflecting on and re-evaluating personal and group experiences and perspectives, identifying and overcoming obstacles to change, participating in new types of conversations that lead to a new shared understanding. The concept of a pledge – a group promise – offers a powerful tool for articulating and focussing on specific steps that help a group reach a new shared understanding. Saleema Pledge Commitments are group promises to undertake actions that contribute in small or large ways to building a Saleema future for all girls. They help to point the way forward from one activity to the next, keeping the Saleema momentum strong.

As one of the core Saleema tools, Saleema Pledge Commitments can be used flexibly at different points in a community-based communication programme. Initial pledge commitments usually focus on steps in a group’s process of discovery. For example, actions that help to build a new understanding of the impact of female genital cutting on the lives of group members, their families and communities; that increase awareness of the benefits of keeping girls saleema; that communicate a conditional personal preference for keeping girls saleema ("I would leave her saleema if others were leaving their girls saleema") or that seek understanding of what significant others think about keeping girls saleema. Small steps such as these provide a foundation for groups within a community to build a strong commitment to keep girls saleema.


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How to develop a Saleema Pledge Commitment

Start at the beginning

Knowthe group

Make it feasible

Keep it immediate

When considering how and when groups can develop specific Saleema Pledge Commitments there are four important things to take into account:

1. Start at the beginning (and don’t end too soon)

Saleema Pledge Commitments can be developed for any actions that contribute, directly or indirectly, to building a Saleema future for all girls. They are often formulated as steps to overcoming obstacles to keeping girls saleema. The key to helping a community group develop a successful pledge commitment is to start with actions that fit with the current understanding, outlook, and capabilities of the group members. Focus initial pledge commitments on small actions that group members agree are feasible and that they can undertake immediately or in the near future. That is, start where the people are now, not where you want them to be.

Just as Saleema Pledge Commitments can lead up to the commitment to keeping girls saleema for life, as expressed in the Saleema Taga Pledge, the pledge commitment is also an important tool for following up on and supporting a group’s commitment to keeping girls saleema after a Taga has been signed.

2. Know the group (and its relationship to other important groups)

Every Saleema Pledge Commitment should be relevant to the powers and capacities of the group you are working with. A pledge commitment is not a general resolution; rather it deals with a specific action that members of a specific group promise to undertake. Whether it is a mothers’ group, a student group, a religious group, a men’s club, a kinship group, a neighbourhood group, a group of community leaders, a group of health workers or any other type of group, ask the question: what bearing does this group have on the decision-making of any of its members with respect to the question of keeping girls saleema?

For most people, the decision to keep daughters saleema involves agreement between family members. If the group you are working with has no direct role in or influence on the family decision-making process of any of its members then developing a Saleema Pledge Commitment that requires agreement of family members will most likely turn out to be an empty gesture.

For example, it would not be very effective for such a group to sign the Saleema Taga Pledge unless the members previously discussed and agreed the action with their families and others who they share important ties with in the wider community. This is not to say that a group that is not directly engaged with the family decision-making process has no role in making Taga commitments – not at all. In many cases such a group indirectly but importantly influences family decision-making processes by providing its members with peer support for new ways of thinking and communicating, for which related pledge commitments can be developed.


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Help the group clarify these issues by asking members:

• Whose opinion and agreement on this issue is most important in your own family?

• Among people in the wider community, whose opinion and agreement on this issue is most important to you and / or your family members?

• What specific action(s) can all of us take within our own family groups or among those community members who most influence our family decisions?

3. Keep it feasible

A feasible action is one that can be readily undertaken by members of the group. Help the group to identify actions that are feasible by asking these key questions in relation to issues they identify as problems:

• What can we do about this? What is the first step?

• What do we need to have in place in order to take that step?

• What risks are attached to taking that step and are we prepared to take those risks at this time?

• Can we take this step immediately, or does it depend on something else happening first?

‘Saleema Pledge Commitments focus on actions that contribute in small or large ways to building a Saleema future for all girls’.

What kinds of actions contribute to building a Saleema future for all girls? There is no set list. Saleema Pledge Commitments are framed as steps that can be taken to address problems and obstacles identified by the group. Start by asking: what can we do about this? What is the first step? You can help a group to identify suitable actions by considering the following broad aims of Saleema communication in relation to the issues that come up in a group’s discussions:

• Fostering a desire to understand others’ perspectives and opening new channels of communication between people affected (in similar or different ways) by the practice of cutting girls. This can be through commitment to participate in organised discussion and dialogue activities, or through commitment to open private conversations with family or community members.

• Promoting learning about issues related to the positive decision to keep girls saleema from a variety of perspectives, including the personal experiences of others in the family and community, cultural and religious perspectives, rights perspectives, and health perspectives (especially safe motherhood).

• Joining a collective decision to keep girls in your family and community saleema (Saleema Taga Pledge Commitment).

4. Make it immediate (and report back to the group)

A Saleema Pledge Commitment should always be for an action that is achievable within a specific time frame or in relation to a specific event.

In the case of initial pledge commitments, the more immediate the time-frame the better. Groups should aim for pledge commitments that most members can undertake before the next group meeting or within the next few group meetings. Longer time frames run greater risks that the motivation to carry out the pledge commitment may diminish before the action can be taken.


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Some important Saleema Pledge Commitments are tied to events that are likely to take place further ahead in the future. An example is the pledge commitment unmarried young people may make to discuss their commitment to keeping future daughters saleema with prospective spouses (see, for example, activity guide 5, Shared marriage values, pp 132-145). In the case of longer-term pledge commitments it is recommended that, where possible, each participant should retain a written copy of the pledge commitment signed by all the group members (as described in the Shared marriage values activity guide, see pp 126-139). When a pledge commitment is developed for the immediate time frame, keep the group connection alive by asking participants to report back to the group on their experience of carrying out the commitment. Such report-back sessions help build the group’s sense of shared undertaking and often result in new pledge commitments being developed based on the experiences shared in the report-back session.

Write it up and sign itJust like the Taga, Saleema Pledge Commitments should always be written up and signed by all interested participants (no one should be forced to sign it!). Writing up a Saleema commitment in the form of a pledge to action helps to formalize it and gives it more weight.

While the Taga pledge is always written on cloth, smaller Saleema Pledge Commitments are typically recorded on paper. For most groups a flipchart-size sheet of paper is large enough to write up the pledge with enough space below it for the participants’ signatures.

Formulate the commitment as a pledge that begins with the words “We who sign our names here...” and briefly describes the action to be taken, mentioning the agreed time frame.

Examples:

“We who sign our names here pledge to open a discussion with our husbands (wives / daughters / sisters / mothers / neighbours, etc) to find out what they think about the idea of keeping girls saleema, and to share with this group what we learned at our meeting next month.”

“We who sign our names here pledge to bring another family member to next week’s group discussion on women’s health problems related to female genital cutting.”

“We who sign our names here make a commitment that before entering a marriage agreement we will discuss and explore important marriage values with any potential husband, including the value we attach to keeping our future daughters saleema.”

Reporting back to the group:

Keep the signed pledge commitment and display it when the group meets again. Refer to the signed commitment when asking participants to report back on their experiences of carrying out the pledged action. If only a few or none of the signatories was able to carry out the pledged commitment in the agreed time frame, facilitate group discussion to identify the reasons why the commitment couldn’t be carried out. In some cases it may turn out that the agreed action was not as feasible as group members first thought it would be. Open discussion in the group of what would be a more feasible commitment.


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Saleema Pledge Commitment tip: The process of deciding on a Saleema Pledge Commitment often requires the group to take a number of steps backward from the first suggestions made until agreement is reached on an action that is truly feasible.

You can help facilitate this process by asking group members to test their own proposals against three important criteria:

• I / we already have what is needed to take this action.

• I / we have thought about the risks that might come with taking this action and are prepared

to work through difficulties that might arise.

• I / we can take this action at a specific time or in relation to a specific event.

Large-scale Saleema Taga Pledge signings

The Saleema Taga Pledge*“We who sign our names here add our voices to the growing number of those who pledge to protect girls by keeping them Saleemaat, untouched, the way God made them, and especially to keep them safe from the life-long harm caused by female genital cutting…”

* Written on the Taga used in large-scale public ceremonies convened by communities to declare their commitment to keeping the new generation of girls saleema.

A community-wide Saleema Taga signing announces community members’ commitment to protect girls from genital cutting as stated in the Saleema Pledge that is written on the Taga (see ‘Saleema Taga Pledge’ box above). This is a key event that should never be rushed. It is first necessary that a majority of people in a defined community reach a group decision to keep their daughters saleema. The group agreement must truly be self-motivated, never imposed. If community members join a Saleema Taga signing merely out of obedience to the directive of a leader rather than an authentic group commitment the credibility of the Taga as a communication tool is damaged. It is much better not to organise a Saleema Taga Pledge signing at all than to try to make it happen before a genuine group decision to keep girls saleema has been reached.

A large-scale public gathering to sign the Saleema Taga Pledge always follows a process of dialogue and deliberation that has resulted in a genuine group agreement to keep the new generation of girls saleema. It is not a starting point for Saleema communication. It is also not the end point, since a signed Taga becomes a tool for strengthening the commitment by opening discussion and dialogue with other groups that share important ties with those who have already signed.


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For communities that have already reached a group decision to keep girls saleema...

See The Al Taga leaflet for advice on how to organise a community-wide Taga signing based on the Saleema pledge

Follow-on Saleema Pledge Commitments:

The large-scale Saleema Taga pledge signing is a significant event for any community, but just as it is usually not the first Saleema Pledge Commitment signed in a community it should not be thought of as the last.

Shortly after a community-wide Taga signing has been held it is important to pose the question:

What will make it easier for us to keep our promise of leaving our daughters saleema? What is the first step?

Addressing these questions helps people to identify actions that will strengthen and support the community’s decision to keep girls saleema. For example, a group may write new Saleema Pledge Commitments to display the signed Saleema Taga in the community as a way to remind people who signed, or to bring discussion of the Saleema Commitment to new groups within the community. The signed Saleema Taga itself can become a tool for spreading the news of the community’s decision to keep girls saleema to other related communities. This happens when an organising group within the community makes a commitment to display their signed Taga to members of other communities and invites them to join in dialogue on issues related to keeping girls saleema. Some related communities have physically joined their Saleema pledge Tagas by sewing them together before displaying them in other communities to prompt discussion and promote dialogue on the issue.


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A signed Taga is a visible sign of commitment to keeping girls saleema

Keep it visible!The Saleema Taga is designed as a visibility tool and the question of who should see it, when and where, should always be raised with the organising group shortly after the signing has taken place. Partners in Saleema have the role of supporting community members to develop a plan to get the most impact out of their Taga. A small resource group or committee should be formed for the purpose of developing and implementing a plan to display the signed Taga.

A plan should be developed for how and where the Taga will be displayed for at least one year after the initial signing. The question 'For us to be strong in our decision, who else needs to decide to keep their daughters saleema?' should guide decisions about how, where and when to display the signed Taga.

Display within the signing community: if done effectively, this reminds community members of the pledge they have made and encourages others in the community to join it.

Key questions: Where exactly will the Taga be displayed? In one location or in several? Throughout the entire year or on specific dates / occasions during the year? What activities will take place in conjunction with the display of the Taga? How will the opportunity to sign it be publicized? Who will be responsible for maintaining the display and for carrying out any related communication activities? If it is not practical to display the whole huge Taga cloth for an extended period of time, what kind of display could effectively represent it? For example, some communities have displayed photos of their Saleema Taga accompanied by lists of the names of those who signed.

Display in/to other communities: The signed Taga tells a story, and sharing that story with other groups and communities is the best way of growing the Saleema movement.

. 1 Explore the possibility of media coverage to extend the impact of the Taga signing.

. 2 Use organisational contacts and networks to display the Taga in neighbouring locations and communities (‘Taga on tour’).

. 3 Use kinship contacts and networks to circulate the Taga at large-scale family and clan (housh) gatherings.

. 4 Co-ordinate with other partners in Saleema to bring together a number of signed Tagas for a large-scale display in another community; get media coverage; plan face-to-face communication activities in the display community.

Think of as many ways as you can to continue getting impact from a signed Taga.

Be ambitious!


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ACTIVITY GUIDE TWO:How to plan and conduct structured dialogue sessions for Saleema


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What you need to know before organising a Saleema dialogue activityDialogue is different from debate

An organised dialogue is very different from a debate. Where debates tend to present two opposing points of view and divide people by asking them to choose sides, the aim of dialogue is to create more common ground between people who have different experiences and perspectives on the same issue. Gaining a better understanding of others’ experiences and opinions is an important step toward forging an agreement to bring about change.

In a debate, people speak in order to convince others that their opinion is the right one. A debate is often dominated by only a few voices. People who are particularly knowledgeable and passionate about the issue usually talk the most. These influential speakers take strong positions on the issue and outline arguments to support their stance. They are viewed as experts who also speak on behalf of others who have the same opinion: that is, they represent particular positions on the issue. There is a performance element to a debate: good speakers who can deliver their arguments with a dramatic flourish are admired and their words are often repeated by others afterwards. Other people may participate in the debate mainly to agree or disagree with the arguments put forth by these speakers. Debates are often characterized by adversarial behaviour. After a participant has spoken her or his contributions may be attacked and discredited by people arguing for the other side. A debate usually ends with a sense of one side having ‘won’ by having more persuasive arguments and more effective speakers than the other.

What makes a dialogue different?

The first and probably most important difference is that in a dialogue session participants speak about their own personal experiences and ideas without trying to convince others to agree with them. The aim is to create better understanding between people by exploring how an issue affects different members of the group and what they think about it.

A dialogue group aims to get as many participants as possible to share their experiences and ideas: this is what happened to me, this is what I feel about it, these are my own thoughts about the issue. When it comes to talking about personal experiences of an issue such as female genital cutting, there is no member of the group who is more of an ‘expert’ than other participants. Each person has their own experience and perspective.

A dialogue group recognizes that every person has the right to their own ideas. The point is not to get everyone to agree with each other but rather to get people to listen to each other and to make an effort to understand perspectives that are different from their own. To achieve this participants need to speak thoughtfully and listen to each other respectfully. Skilful facilitation is needed to set the right tone.

The end result of a good dialogue session is better understanding. There are no winners or losers in a dialogue. A successful dialogue session is one in which every participant feels comfortable speaking about their own experience and ideas and gains a better understanding of others’ perspectives.


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Who can facilitate a dialogue session?The skills needed for effective dialogue facilitation are related to conventional teaching and training skills with an important difference: dialogue requires a facilitator who is comfortable with the idea that the most important information for the group to learn comes from the participants themselves. The importance of this cannot be over-emphasized.

Where teachers usually have the role of directly imparting their knowledge, an effective dialogue facilitator recognizes that it is not important to convey her or his own knowledge of the dialogue topic (whether technical or personal) to participants. In fact, a facilitator who tries to teach dialogue participants about the issue in a conventional way is likely to succeed only in stifling the dialogue by imposing an expert point of view. Instead, the dialogue facilitator works to affirm the idea that each person participating in a dialogue brings their own valuable expertise to the group in the form of their own experiences and opinions.

It is often said that leading a debate requires good speaking skills but leading a dialogue requires good listening skills.

A good dialogue facilitator…

• Is genuinely interested in learning about participants’ experiences, ideas, and opinions.

• Speaks in an encouraging way.

• Is a good listener and models good listening skills for participants.

• Creates an atmosphere in which participants feel comfortable and safe to talk about their own lives and to share their own thoughts.

• Affirms and values all participants’ contributions.

• Is able to maintain a non-judgemental way of responding (even when participants voice opinions that the facilitator personally views as wrong or offensive).

• Stays focussed on her or his role and is able to put aside her or his own ideas and opinions on the dialogue topic.

• Does not feel the need to stifle or argue against negative contributions.

• Effectively reminds participants of the dialogue agreements (ground rules) when needed.

The role of the dialogue facilitator is to create conditions for participants to talk comfortably about their own personal experiences, ideas and opinions and to seek understanding of others’ perspectives.


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Good listening skillsAn effective dialogue facilitator uses good listening skills and is aware that modelling these skills consistently helps participants improve their own listening habits:

• Focus: give your full attention to the person speaking.

• Look: when a participant is speaking keep your eyes on his or her face.

• Show your interest: your facial expression gives participants important feedback. If you look bored, annoyed, or distracted when a participant is speaking you give a negative message to both the speaker and the whole group (‘this is boring / annoying / not worth listening to’).

• Affirm the value of what is being shared: After a participant has shared their story or opinion, use affirmative reflecting techniques by repeating key ideas and phrases that summarize the most important things shared. Be careful to ‘reflect’ without passing judgement on what a participant has said.

It is easy to practise good listening skills when you are genuinely interested in what people have to say – and very hard when you feel you already know it all.


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Reflecting and probing with positive regardReflecting is a facilitation technique that helps to keep the group’s focus on the main points raised by each participant, and affirms the value of every participant’s contributions.

When you REFLECT, you repeat the key ideas shared by a participant without agreeing or disagreeing with them.

Probing helps to keep the conversation going by asking for more. When you PROBE you dig a little deeper, asking the participant to say more about the idea or experience they have shared. Probing should be done in a spirit of inquiry and not with a challenging or disbelieving attitude.

Positive regard: Reflecting and probing should be done with an attitude of POSITIVE REGARD towards the participant – even when you don’t agree with ideas they have expressed.

Positive regard does not mean you approve everything a participant says. Indeed, an effective facilitator refrains from expressing personal approval just as she refrains from disagreeing with or arguing against any participants’ contributions. Positive regard means showing acceptance of the person regardless of whether or not you personally agree with the views she or he has expressed, speaking encouragingly to each participant, treating all as equally important members of the group. Being treated with positive regard communicates to people that they are valued and respected, creating a feeling of comfort that encourages them to continue sharing. By modelling positive regard in your own actions and attitudes you encourage participants to listen to each other respectfully in a quest for understanding.


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Setting ground rules for a dialogue sessionIt is important to create the conditions for respectful communication right from the start of the session. Explain that the dialogue session is an opportunity for people to learn about each other’s personal experiences and perspectives and to speak about their own. Explain that everyone will have a chance to speak for an agreed amount of time. No one will be forced to speak. Explain that a dialogue session has special rules to encourage good listening and to make sure that everyone feels comfortable speaking.

Basic ground rules for Saleema dialogue sessions

. 1 Listen well to others. Pay attention when someone is speaking. Show that you are interested in learning about their experience and perspective (no phones, no side conversations).

. 2 Do not interrupt when someone is speaking.

. 3 Seek understanding. If other participants express ideas that you disagree with, try to open your mind to understand why they think the way they do (this does not mean you have to agree with them).

. 4 Wait for your turn to talk about your own experience and perspective. After another participant has finished speaking it is ok to ask for clarification if you didn’t understand something they said. It is not ok to speak in order to agree or disagree with what another participant has said about her or his own experience and perspective, or to add your own comment. Wait for your turn to talk about your own ideas.

. 5 Stick to the agreed time. When it is your turn, do not talk longer than the agreed amount of time. The facilitator will give a signal (for example, raising a hand toward the speaker) to let participants know if they are talking for too long.

. 6 Talk about your own experience. When it’s your turn to talk, tell others your own thoughts and feelings based on your personal experience. Stick to talking about your own experience, including what has happened to you, how you feel about it, and what you think. Do not try to represent the position of a group.

. 7 Do not attack ideas expressed by others. This is your chance to tell your own story and to talk about your own ideas. It is not ok to use your speaking time to undermine or try to invalidate other participants’ stories.

. 8 The goal of the dialogue is to understand each other better. It is not to reach a group decision or agreement (that may follow through later discussions).

. 9 The main role of the facilitator is to guide the dialogue session according to these rules. It is the job of the facilitator to remind participants of the rules if needed.

Allow participants the opportunity to raise questions or objections about these ground rules and modify the rules accordingly, as agreed by the group. Ask participants if they would like to propose any additional ground rules for the dialogue session. Discuss and agree as needed.


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Advice to dialogue facilitators:Old habits die hard. Participants - including facilitators - who are accustomed to debating or discussing general positions (rather than personal perspectives) can find it hard to follow the rules of dialogue initially.

It will quickly become easier for all the participants if you pay careful attention to the quality of participation and consistently remind people of the ground rules.

The most commonly required reminders are:

• Pay attention to others as they tell their stories.

• Don’t interrupt.

• Keep time (don’t talk too much).

• Wait for your turn to talk about your ideas.

• Don’t argue against what other participants have shared.

• Speak about your own life, do not try to represent a general position.


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Developing an organisational plan for Saleema dialogue activities

Scale is important: a few scattered groups engaging in dialogue on an ad hoc basis may have limited short-term impact on the direct participants but will have little or no impact on the society as a whole.

Organised dialogue activities are a tool for creating better understanding among members of the same group and between members of different groups.

Using dialogue techniques to facilitate a single Saleema activity (for example, the 'Introducing Saleema' activity found in this section of the handbook) is a good way to start new conversations among a small group of people; to make a larger change, dialogue must be planned and co-ordinated on a larger scale. In particular, groups with different perspectives on the issue must be brought together to develop the shared understanding that is needed for progress to be made; dialogue is the best tool for creating more common ground between people whose interests are ultimately linked.

Dialogue is a step in a process of change, not a magical shortcut to change. The impact of dialogue itself develops through multiple sessions. Scale is important: a few scattered groups engaging in dialogue on an ad hoc basis may have limited short-term impact on the direct participants but will likely have little or no impact on the society as a whole.

To use the full potential of dialogue, the sessions you organise should contribute to a larger plan. Just how big a plan, and how much impact dialogue activities can make, depends on several things. Three important factors in determining the role your organisation can play are:

• The organisation’s engagement with relevant groups in the community.

• The organisation’s capacity to reach more people (either members of the same social groups currently reached by the organisation or members of different social groups or both).

• Opportunities to join forces with other organisations.


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Consider the questions below:

What are the key social groups for involvement in Saleema dialogues?Organisations that aim to contribute to dialogue on keeping girls saleema need to identify the social group or groups they will work with and whether or not other groups will eventually be included in the dialogue process they co-ordinate.

For Saleema dialogues the basic social groups within which people make key decisions and exercise influencing power are:

• Community religious leaders

• Other community leaders

• Grandmothers

• Married women (mothers)

• Unmarried women

• Married men

• Unmarried men

Within each of these groups there are many smaller groupings. Among a community’s leadership can be many religious leaders. Within the large group of married women (or married men) there are smaller groupings that are especially relevant to the question of keeping girls saleema for life: older mothers (or fathers) whose daughters are already grown up past the age of cutting, those who have daughters that have not yet reached the age of cutting, those who may still have more children in future. The number and description of groups within the basic main groups is almost endless, and the best starting place is different for different organisations.

Key question: will you work with one or more of the social groups listed above?

How big a commitment?The issue of keeping girls saleema is relevant to the whole of society. How big is your organisation’s commitment to promoting the ideal of keeping girls saleema? Is it a major focus of your work? A minor focus? Or does your organisation usually work on issues that seem totally unrelated to Saleema? Is Saleema communication something that your organisation is starting in a small way but that could grow in importance? Are you thinking of starting dialogue work within your organisation’s existing membership or within the larger community? How is the community you work in defined? What kind of capacity and resources does your organisation currently have for co-ordinating and facilitating dialogue sessions? What other organisations work in the community? Do organisations in the community, including your own, have successful past experience of working in co-operation with each other?

Answering these questions will help you decide where to start and what to aim for. Working together with other organisations is the best way to reach effective scale – in fact, it may well be the only way. If your organisation is committed to supporting the Saleema movement, challenge yourselves to think and work in new ways with other organisations!

Review the models for Saleema dialogue processes on pages 73-75 and consider where your organisation fits in.


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How should dialogue topics be framed?If your organisation is like many others already involved as partners in Saleema communication, your volunteers or staff are probably skilled at teaching technical content related to your area of specialization. They may be familiar with the main arguments made against or in favour of continuing the custom of female genital cutting and with the speaking styles that are commonly used for lecturing or debating. The experience of facilitating an organised dialogue session, on the other hand, may be something new. The broad topics that are recommended for Saleema are designed to make the transition to the requirements of dialogue easier for facilitators and participants alike.

Topic one, to be explored in one or more dialogue sessions, focusses on exploring participants’ own life experiences and personal perspectives on female genital cutting.

Topic two, to be explored in a separate session (or multiple sessions) from topic one, focusses on exploring what participants know and think about keeping girls saleema.

Topic three, It is recommended to develop a third dialogue topic based on the issue, or issues, that emerge as important in the dialogues on topic one and topic two

TOPIC ONE:

What are our life experiences and personal perspectives on female genital cutting?

(How has female genital cutting affected your life?)

There are lots of different ways that questions for topic one can be framed. Here are some examples:

• What is your first memory of being aware of female genital cutting ? How old were you and what were the circumstances in which you first learned something about it? What did you think and feel at that time? What questions did you have? Who did you talk to about it?

• How did you learn that female genital cutting was something that shouldn’t be talked about openly? How did it make you feel? Who did you feel comfortable talking about it with when you were still young? Who do you feel comfortable talking about it with now? (In a personal way? As a social issue?)

• (For women) How did you feel about female genital cutting soon after experiencing being cut? How did you feel about it when you had grown up more? What changes has female genital cutting caused in your life? How has it caused those changes? What impact has female genital cutting had on other women you know well? (family members or friends) How has female genital cutting caused those impacts?

• (For men) What impact has female genital cutting had on women in your life (mothers, sisters, wives, daughters, etc)? How has female genital cutting caused those impacts on the women in your life? What impact has female genital cutting had on your life? How has it caused those impacts?

• What fears or worries do you have about female genital cutting?

Received ideas and the importance of asking How

When participants explain their ideas about cutting girls / women or about keeping them saleema in ways that suggest a basis in received thinking (representing a ready-made position rather than speaking from their own personal experience) there is a risk that the dialogue will decline into a series of competing statements of fixed positions. Asking participants to explain how can often help soften the tone taken by participants and re-engage them in the dialogue in a more personal vein.


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TOPIC TWO:

What do we know and think about keeping girls saleema?

Topic two should be introduced in a separate dialogue session that takes place at a later date than the session or sessions dedicated to topic one. Here are some examples of possible questions to guide the dialogue on topic two:

• When did you first become aware that some families keep their daughters saleema? Who told you about it? What did you think about keeping girls saleema when you first were aware of it? What influenced you to think that?

• If you have personally known families that kept their daughters saleema, what experiences did they have that led them to decide to keep their daughters saleema? In what ways do you think their experiences are similar to or different from your own family’s experience?

• What experiences have you had that have influenced your feelings and your attitudes about girls and women who are saleema?

• More and more people seem to be saying "If others would leave their daughters saleema then we would leave our daughters saleema too.” What do you think about this?

• What fears or worries do you have about keeping girls saleema?

• What would need to be different in our society for more people to leave their daughters saleema?

• If all people kept their daughters saleema how would life in our society be different?

TOPIC THREE:

Further exploration of important themes / issues from earlier sessions

As your organisation gains experience with facilitating dialogue sessions you will likely find it increasingly easy to frame new, more narrowly focussed, topics based on the specific themes and issues that emerge as important from the initial sessions.

Tips: developing new dialogue topics for your group(s)

• To keep dialogue sessions from turning into debates that pit people against each other, new topics should be framed as open questions that invite participants to speak on the basis of their personal experience.

• Saleema communication tools, including printed materials, activity guides, and films can be used to frame dialogue topics.

• News reports of communities celebrating their decision to keep their daughters saleema can be used as prompts for dialogue sessions (read out the report and frame a related dialogue topic; for example, after reading out such a news report, pose the question "How could this news change or affect our society / community?” ).

• Always keep in mind that the purpose of dialogue is not to reach immediate agreement on keeping girls saleema; the purpose of dialogue is to create better understanding of different people’s experiences and perspectives on issues related to keeping girls saleema. This creates the common ground needed for further progress. When a new common vision develops through the increased understanding and trust a new process of discussion and deliberation (decision-making) can take place.


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Models for Saleema dialogue processes

Basic aims:

Create better understanding of different experiences and perspectives within a primary reference group (mothers / fathers / grandmothers / community leaders) (Models 1, 2 and 3)

Create better understanding of different experiences and perspectives between members of different social groups (Models 4 and 5)

MODEL 1:

A one-off dialogue session for a single group

The aim of conducting a one-off dialogue session is to create greater understanding among members of a single group of the differences and commonalities between their experiences and perspectives on female genital cutting (on being or not being saleema).

Organising a stand-alone dialogue session for a single group is a way for your organisation to make a small contribution to the general conversation about keeping girls saleema that is happening all over the country. Although a single session is unlikely to have an impact on the larger community, it can be a starting point for a particular group. Organising a single dialogue session is a way to find out the level of interest the people you work with have in Saleema communication. Starting with a one-off dialogue activity is especially suitable for organisations whose work does not usually focus on a closely related area.

Participation in a single dialogue session often leads group members to express a desire for further dialogue, either within the same group (Model 2) or with members of another group (Model 3). When an initial dialogue session reveals that participants’ experiences and perspectives are very similar they may be particularly keen to move on to dialogue with people whose perspectives they see as different from or contradictory to their own.

MODEL 2:

A series of dialogue sessions for a group of people who belong to the same social group

A series of dialogue sessions conducted with a group of people who belong to the same social group builds on the greater understanding and trust created through the initial session and allows participants to move from reflecting on past experience to thinking about the future.

What are our life experiences and personal opinions on

female genital cutting?

What do we know and think about keeping girls saleema?

Further exploration of important themes from

earlier sessions (topics to be framed)

A participating organisation may start out by planning a series of dialogue sessions for the same group of participants, or decide to conduct additional dialogues following a first session that was first planned as a stand-alone activity (see Model 1, above). This approach can have a significant impact on the community if the participants in the dialogue group are community leaders and influencers who subsequently organise communication activities for larger groups in the community. If participants do not have significant influence in the community or do not go on to use that influence for Saleema, then the impact of conducting serial dialogue sessions with a small group of participants is likely to be very limited.

Single dialogue session:What are our life experiences and personal opinions on female genital cutting?


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MODEL 3:

A series of dialogue sessions engaging the participation of multiple small groups

Mothers' group 2First dialogue session:

Topic 1

Mothers' group 2Second dialogue session:

Topic 2

Mothers' group 2Third dialogue session:

Topic 3


Topic 1


Topic 2


Topic 3


Topic 1


Topic 2


Topic 3

The benefit of this approach is that a large number of people belonging to the same social group have an opportunity to reflect on their collective experiences. New group perspectives can emerge, and with them a changed sense of peer expectations.

MODEL 4:

Fathers' group 1First dialogue session:

Topic 1


Topic 1

A series of dialogue sessions that bring together members of different social groups with different perspectives on the issue

Three common ways of setting up dialogue sessions between members of different groups:

• If your organisation works with different groups in the community (for example, older women and younger women) you can set up structured dialogue sessions between groups within your own existing membership network.

• If the group with which dialogue is needed is not part of your organisation’s existing membership network, you can collaborate with other local organisations to set up a joint dialogue session involving community members from both membership networks.

• Your organisation’s membership network can invite members of the desired group to a special dialogue session using their own personal networks (for example, a group of married women may invited their own husbands and male relatives to participate in a dialogue between married women and married men).


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MODEL 5:

A full community dialogue process that engages members of different social groups within a community

Exactly how the community-wide dialogue process should be organised depends on the local situation.

It often works best to start by having each group meet separately for one or more dialogue sessions. Once dialogue has been opened within each group a new series of dialogues that bring together members of the different groups can be organised. Organising a full community dialogue process is a major undertaking and often requires the development of a co-ordinated plan by multiple implementing partners acting together with the community leadership.

Community leadersOne or more dialogue sessions

within their group

Married women-grandmothersOne or more dialogue sessions

within their group

Married women-mothersOne or more dialogue sessions

within their group

Unmarried women One or more dialogue sessions

within their group

Married menOne or more dialogue sessions

within their group

Unmarried menOne or more dialogue sessions

within their group

Community leadersOne or more dialogue sessions with members of other groups

Married women-grandmothersOne or more dialogue sessions with members of other groups

Married women-mothersOne or more dialogue sessions with members of other groups

Unmarried womenOne or more dialogue sessions with members of other groups

Married menOne or more dialogue sessions with members of other groups

Unmarried menOne or more dialogue sessions with members of other groups

Dialogue sessions open to whole community


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ACTIVITY GUIDE 3:Introducing Saleema


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Introducing SaleemaDuring pre-testing of Saleema communication visual materials fieldwork teams reported that the pre-testing exercise itself was stimulating very interesting discussions among groups of people who had not previously encountered Saleema communication. We decided to adapt the pre-test guideline to create an introductory discussion guide that partners could use together with those materials as well as others that were later developed. This is what we call the ‘Introducing Saleema’ discussion guide.

It is a general introductory activity suitable for a wide range of groups that may not have an obvious point of entry into discussing issues related to keeping girls saleema. ‘Introducing Saleema’ is a discussion based on dialogue principles.

The guide contains instructions for using two different groups of visual materials; those with only the Saleema ground message and the 'Saleema because…' group.

Why do this activity?This introductory discussion activity helps participants explore their own and others’ initial ideas about keeping girls saleema. It is an opportunity for the participants to express and formulate in broad terms their own first ideas about what it means to keep a girl saleema and to hear the ideas of other participants.

The activity also serves to familiarize groups at community level with key features of Saleema communication such as the Saleema Colours.

Important note:

The main role of the facilitator is to pose questions that help participants to develop and exchange their ideas about what it means to keep girls saleema. Like most other Saleema communication tools, there is nothing in the visual materials that directly links the idea of keeping girls saleema with ending female genital cutting. Some groups of participants may make that connection in the course of the discussion and others may not. If participants do not spontaneously introduce the idea of ending female genital cutting as part of keeping girls saleema the facilitator should not view this as a failure. The aims of the activity are broader than that.

Who and when? This introductory activity is designed for groups that meet for organised discussions on a regular basis. The activity is for groups that have not had previous organised discussions on the idea of keeping girls saleema.The activity can be done with many different types of groups that meet for different purposes: women’s groups, men’s groups, mixed groups, youth and student groups.


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What you need in order to do this activity Choose between two collections of visual materials for this introductory activity. See the guidance on page 81 to determine which group of tools is the best choice for the people you are working with.

Whether you are using tools from group one or group two, select more than one visual material. The repetition of themes helps participants identify key ideas in Saleema communication. Include the Saleema word-mark image in your selection if you are working with a group whose members are mostly literate. The ‘change message’ tools 'Saleema because…' series have special requirements; see the additional guidance on page 79.

Select from group one: ground message tools (including Born Saleema)

Select from group two: change messages tools 'Saleema because…'

Materials are available for download from the Saleema website.

When printing Saleema materials always take care to ensure good colour reproduction according to the guidelines in the style book.

NCCW or your State Council for Child Welfare may have printed copies of some materials available.


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Preparation:Selection of tools

Select Saleema visual materials

Choose between group one and group two:

• Tools from group one are suitable for use with all types of discussion groups. These posters and picture codes are especially appropriate for participants who have had limited exposure to both Saleema communication and conventional communication aimed at ending female genital cutting. These materials have little text and are appropriate to use with non-literate or low-literacy groups. Discussions using tools from group one usually take at least an hour, and often run longer.

Or:

• Tools from group two are most suitable for participants who have previously had some exposure to organised communication on female genital cutting, whether Saleema or conventional communication on female genital cutting (e.g. through media campaigns), but have not participated in organised discussions in the Saleema framework. There are more words on the 'Saleema because…' visual materials and they are therefore best used with groups in which most participants are basically literate.

Additional activity steps if you select group two materials:

This facilitator’s guide contains additional activity steps for groups using group two tools. Look for the (yellow) boxes and follow the guidance contained in them.

The group two tools include audio recordings as well as visual materials. The recordings can be used in addition to a selection of visual materials as part of the ‘Introducing Saleema’ discussion, or they can be used to focus a follow-up group discussion at a later date. A means of playing the recordings is required (e.g. CD player, laptop with speakers). Before you plan to use the audio materials:

• Test the equipment to ensure it is in good working order.

• Review all four audio-recordings and select two or more to play to the group.

Note that discussions using group two tools usually take at least 1 ½ hours and often require more time than that.

Important note:

If you are printing the materials yourself it is very important to ensure good colour reproduction. If you encounter printing problems you should postpone the activity until good colour copies of the materials are available.


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Preparation: review objectives, steps, tipsReview the objectives of the activity (‘WHY do this activity?’) and clarify your expectations.

Be clear on your responsibilities:

. 1 To help the participants express, exchange, and develop their own ideas about keeping girls saleema.

. 2 To create an atmosphere in which th.participants feel comfortable and safe speaking about their ideas and experiences without fear of exposure or judgement.

. 3 To affirm the experiences and perspectives of participants (even if you do not agree with all the opinions they express).

Remember: the success of the discussion is measured by the opportunity it offers to participants to talk about their own ideas and experiences and to listen to those of their peers in an atmosphere that feels comfortable and safe.

Your facilitation of this process will be most effective when you think of yourself as a learner rather than a teacher. It is much easier to engage the interest and energies of participants when you are genuinely interested to learn about their ideas and to understand their perspectives on issues related to keeping girls saleema.

• Review the guide step-by-step to make sure you are prepared for each part of the discussion.

• Review the tips for facilitators included with the activity guide. Examples of facilitator interactions with participants are also given in boxes throughout the activity guide. The purpose of the examples is to demonstrate the recommended facilitation techniques:

- Affirm / reflect- Probe for more- Invite othersThe specific issues raised by participants in the examples should not be seen as ‘ideal’ or ‘correct’ models – they are just sample responses used to illustrate the facilitation techniques.


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Step 1:Display the selected visual materials

Before starting the discussion, display the visual materials in the meeting space.

• If you are using tools from group one, display all the materials you have selected.

• If you are using tools from group two, begin by displaying only the four key 'Saleema because… ' change statements (black text on white background). Keep the colourful posters out of participants’ view so as not to distract their attention from the change statements. You will display the colourful materials later.

Step 2:Introduce the activity

Introduce the discussion topic to participants by connecting it with previous group discussions or common group experiences. Mention ground rules for the discussion.

Previous discussions on parenting, marriage, societal and family values, child protection, community development, or health topics all offer good points of connection for talking about keeping girls saleema.

After you have established the connection by mentioning a past discussion or common experience that can be related to the ideas of Saleema, remind participants of good discussion practices.

You say:

Remember, everybody’s contribution is important. To have a good atmosphere for the discussion, let us agree to these three things:

Wait for your turn to speak and then share your idea. Let’s not interrupt each other.

Listen to what others have to say and try to understand why they think as they do. Don’t attack someone else’s idea. If you don’t agree with it, tell us what you think instead.

Give others the chance to share their ideas – if one person talks too much others won’t have a fair chance. I will remind people about this if needed.

After reminding the participants of these basic good discussion practices, ask if anyone would like to suggest additional rules for the discussion:

Is there anything else we need to agree?

After the ground rules have been set, ask participants to take a look at the visual materials displayed in the meeting space…


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Step 3:Look at the visual materials

You say:

(Pointing to the displayed materials)

We will start our discussion today by looking at these materials and talking about them. I will ask questions to get the discussion going but these are not the kinds of questions that have right answers or wrong answers. Just feel free to say what you think. Remember, everybody's contribution is important.

(If you have selected group one materials, go straight to step 4b below.)

Additional step for group two materials:Step 4a: before you lead the group to talk about the word ‘Saleema’ (step 4b), follow the guidance below to support the participants in exploring their responses to the four key 'Saleema because…' change statements. Set the stage by highlighting the difference 1) between ‘change that happens to you’ and ‘change that you choose to make’ and 2) between ‘decisions you make on your own’ and ‘decisions you make jointly with others'.

Read the statements aloud.

Ask one or more participants to read aloud the four statements, one by one. If your group contains a mix of literate and non-literate participants you may prefer to level the playing field by reading the statements aloud yourself.

Repeat the four statements in a clear voice:

• “I am strong in my decision.”

• “I am not afraid of change.”

• “What we know now is more than what we knew before.”

• “The whole society is changing for the better.”

You say:

• Change happens in different ways.

• Sometimes a change happens to us and we don’t have any control over it.

• Sometimes we make a decision to make a change.

• These four statements were all made by people whose families took a decision to make a change in their lives.

You ask:

• When you compare the different statements, which one really stands out for you? Which statement do you like best? Why do you like it?

• Who else can tell us which statement they like best? Why?

• Who else?

After you have invited most or all of the participants to share their preference and their reasons for it, focus the group’s attention on the statement which received the most approval by the participants.


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You say:

• Let’s think about this statement first: (mention the most approved statement; for this we will use the example of the statement ‘ I am strong in my decision’).

Ask participants to share their own life experiences, for example, of being ‘strong in my decision’ (or of not being afraid of change, or of learning and changing because of it, or of realising that a positive change was happening around you).

You ask:

• Who has had this experience in your own life, of ‘being strong in your decision’? Tell us about it.

Explore the participant’s experience using probes such as:

• What was happening at the time?

• Who else was affected by or involved in your decision?

• Why did you have to be strong?

• How did it feel to keep to your decision and be strong in it?

• How did others react?

Use the same questions to ask other participants to talk about their own life experience related to the first (most approved) change statement.

After a number of participants have shared their life experiences about the first statement, lead the group through the same process for each of the three remaining statements that received approval from one or more participants.

If there is any statement that did not receive approval by any participant you can leave that statement out, unless participants express that they would like to say something about it.

When all the approved change statements have been discussed and participants’ experiences shared, go on to step 4b: talk about the word ‘Saleema’.

Note: there is no reason to expect participants to connect the four change statements or their own related life experiences to the idea of keeping girls saleema. As facilitator your focus should be wholly on the participants’ sharing of their life experiences in connection with the change statements; you should not introduce the Saleema idea into this part of the discussion.


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Step 4b:Talk about the word ‘saleema’

Special note for group two materials:If you are using tools from group two, change the materials on display before starting step 4b: Talk about the word ‘saleema.’

Remove the posters with the four key change statements and replace them with the colourful Saleema word-mark poster.

Do not display the colourful 'Saleema because…' posters yet. Keep them out of the view of participants until step 5.

If most or all of the participants are literate, start by focussing the group’s attention on the Saleema word-mark poster:

You say:

(Pointing to the image….)

Here we have a very common word, saleema.

For both literate and non-literate groups, ask participants to imagine they had to explain the meaning of the word ‘saleema’ to someone who had never heard of it before.

You say:

Imagine you have to explain the meaning of this common word, saleema, to someone who had never heard it before. How would you explain the meaning of it? What does it mean to say that something is ‘saleema’?

As participants offer meanings of the word ‘saleema,’ affirm their responses by repeating the key words and phrases that they use.

If group members are literate and there is a flip chart or blackboard available, write up the key words and phrases suggested by participants.

Keep probing for additional words or phrases until participants do not offer any further meanings. If the group has come up with fewer than five key words or phrases to define ‘saleema,’ probe a little more.

Ask participants to give examples from their own lives:


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You say:

What are some things in your own life that you would say are ‘saleema’?

When the group has finished offering meanings of the word ‘saleema,’ go on to step 5: talk about the pictures.

Tips for facilitators:Talking about the word ‘saleema’

• Noticing the Saleema Colours: if participants ask about or comment on the colours used in the Saleema word-mark, briefly acknowledge and affirm their comments or queries but do not allow the discussion to be diverted from the task of defining the meaning(s) of ‘saleema.’ Mention that there will be a chance later to discuss the colours and ask questions about them. Example:

Participant: Why is the word written with those colours? They are the same as the clothing of the women.

Facilitator: Yes, the word is written in the same colours as the women’s clothing. We’ll have a chance to talk about those colours later in the discussion.

• Participants who quickly link ‘Saleema’ with not cutting girls: if one or more participants appears to be familiar with the Saleema movement and immediately speaks about protecting girls from genital cutting you should affirm their contribution but return the focus of the group to the task of putting together a broader definition. Example:

Participant: ‘Saleema is a symbol for stopping harmful customs against girls and women’ or, ‘saleema means not cutting girls’.

Facilitator: Saleema means not cutting girls. What other meanings does ‘saleema’ have?

Keep in mind that the aim is not to narrow the discussion down to one meaning of ‘Saleema.’ In an introductory discussion the aim is to stimulate the participants to think about the meaning of ‘Saleema’ in a broad way, including all the meanings the word evokes for them.


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Tips for facilitators:Saleema Colours talk

Participants seeing Saleema visual materials for the first time often mention the Saleema Colours and ask questions about them. The following are some typical comments:

• The people are all wearing beautiful coloured clothing and the same colours are written in the words.

• Why are the women wearing colourful clothes?

• Why are some people wearing beautiful colours while others are not?

• There is a hidden message in the colours. Some people are wearing beautiful colours but some are coloured all in black (referring to the posters that include silhouette figures).

• They are wearing something like a uniform of colour clothing and the people look like Sudanese but in Sudan we do not wear uniforms like that.

• There is some meaning in the colours – what is the meaning of the colours?

• The colours are sending a message about taking care of girls.

• The colours are a symbol. I don’t know what they stand for.

• I have seen these colours before. I don’t know where I saw them.

It is better to respond to interest in the Saleema Colours in the last part of the discussion (after discussing the Saleema ground message). If questions come up earlier, acknowledge the questions and tell the participants that there will be a chance to talk about the colours later in the session.

You can return to questions about the Saleema Colours in the final part of the discussion, after participants have talked about the Saleema ground message. At that time:

Recall the questions that were asked about the colours earlier and ask participants if anyone can suggest answers to them. After this, if the following information has not clearly emerged from the discussion, the facilitator should report it to the group:

The Saleema Colours are used as a sign to show commitment to letting girls grow up saleema and to remain ‘saleema’ for their whole lives.

The interpretation of what it means to keep girls ‘saleema’ should be left to participants.


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5. Talk about the pictures

Special note for group two materials:If you are using tools from group two, now is the time to display the 'Saleema because…' posters. Display the posters before starting to discuss the pictures.

You ask:

What do you notice about the pictures on these materials?

Give participants a chance to express their general impressions of the pictures on the Saleema materials. Use affirmative techniques such as reflecting back the participant’s words to acknowledge each contribution made by a participant while probing for additional responses from the individual participant and from others in the group as in the examples below:

What is happening in this picture? What else is happening?

What do you think about the people? What else do you think?

What story do you see in this picture?

What questions do you have when you look at these pictures?

Take care not to give the impression that you are looking for a certain answer or answers. Emphasise to the participants that there are no correct or incorrect answers, you are asking people to share their own ideas.

Notice and affirm participants’ observations that reflect the aims of Saleema communication: beautiful, healthy, girls and women, caring for children, special colours, happiness, family unity, social unity, and so on.

Acknowledge and affirm negative responses without arguing against them or passing judgement.

If participants express confusion or ask questions about particular picture elements, reflect the questions back to the group and ask others what they think. Provide an alternative explanation only when the answers suggested by participants are likely to create confusion or to conflict with the aims of Saleema communication.

Additional questions for users of group two materials:Participants may spontaneously share responses that relate the 'Saleema because...' change statements to the pictures, or they may question the relationship between the pictures and the statements. If they do not do this spontaneously, ask them to think about the connection in specific materials using questions like:

• This picture has the statement ‘because I am strong in my decision’ (or other change statement). When you look at the picture, who do you think is saying that? What is the relationship between the person ‘speaking’ the statement and the others in the picture? What tells you this?

• If a participant says ‘there is no relationship between the statement and the picture’ open the question to the group, asking: ‘what could the relationship be between the statement and the picture?’


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Tips for facilitators:Reflecting and probingEncourage participation by reflecting group members’ contributions and probing for more. After probing the speaker for more, focus on the whole group and invite others to share their thoughts and ideas.

Example one:

Participant 1:

Beautiful (the response could also be ‘confusing’ or ‘colourful’ or anything else)

Facilitator:

Reflect: You find it beautiful (or confusing / colourful / anything else). Probe for more: Please tell us more about what is beautiful? (Or confusing / colourful etc)… Invite others: (To others in the group) What else do you notice / what else do you think about the picture?

Example two:

Participant 2:

The children are happyFacilitator:

The children are happy. What shows you that the children are happy? (To others in the group) What do you notice about the children? What else do you notice about the children / about the picture?

Remember to use open questions that cannot be answered by a ‘yes’ or a ‘no’:

√ Open question: what do you notice about the children?× yes - no question: are the children happy?

Tip: Using open questions takes a little practice. As you read through this guide in preparation for meeting with your group, think of how you will ask the questions for all the different steps of the activity. Say the words in your mind.


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5. Discuss the Saleema ground message Every girl is born saleema, let every girl grow up saleema

Remind the participants about the meanings of the word ‘saleema’ that they proposed earlier in the discussion.

Repeat the key words and phrases they came up with to describe the meaning of ‘saleema.’

Mention / point out the Saleema ground message:

You say:There is a message here, ‘every girl is born saleema, let every girl grow up saleema’

You say:In your own opinion, what does it mean to let a girl ‘grow up saleema’?

Your aim should be to help the participants come up with as many ideas as they can about what it means to keep girls saleema.

Affirm all contributions made by participants, reflecting responses back to the group and probing for more.

Example 1:

Participant 1:

They should be saleema in everything.

Facilitator:

Saleema in everything. What are some of the particular ways they could be saleema?

Participant 1:

They should be vaccinated to stop them getting diseases.

Facilitator:

Vaccinated to protect them from diseases. What else should be done to keep them saleema?

Example 2:

Participant 2:

No one should harm her in any way.

Facilitator:

No one should harm her. What are some of the ways she could be harmed if no one is protecting her?

Participant 3:

Like beating her if she makes a small mistake.

Facilitator:

To keep her saleema we need to protect her from beatings, from violence. What other things do we need to protect her from?


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If disagreement arises within the group let both sides have their say but do not let the disagreement turn into a debate. Mention that it is OK for people to have different ideas. The important thing is to listen to one another. Keep the group moving forward by asking for additional ideas about what it means to let girls grow up ‘saleema.’

Additional step for group two materials:If time is available and the interest of the group is high this is a good point at which to play two or more of the audio recordings.

After playing each recording, lead discussion using open questions such as:

• What do you think about this story?

• What influenced the speaker (narrator) to change?

• Have you ever been in a similar situation or do you know someone who has? What did you / they do?

6. Revisit main ideas and wrap upAsk participants to recall and speak out the main ideas that have been expressed and the related issues that have been discussed.

You ask:• What are the important things we talked about today? (and probe)

• What other issues from our discussion do you feel are important?

• What do others think? What other important issues came up today?

• Is there anything that we didn’t talk about that you think we should have talked about?

Affirm the participants’ recollections and if any important ideas are left out remind the group of those ideas.

Focus the group’s attention on the question of what stops girls from growing up saleema.

You say:

• We talked about what it means for girls to grow up saleema.

You ask:

• What can stop girls from growing up saleema?

Facilitate participants’ contributions with a focus on identifying factors that can stop girls from growing up ‘saleema’ for the whole range of issues mentioned by participants. As participants identify these factors, ask:

• What can we do about this in our families? What’s the first step we would need to take?

• What can we do about this in the community? What’s the first step the community would need to take?

• What can we in this group do about this? What’s the first step we would need to take?


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The issue of ‘not cutting girls’Depending on the group you are working with, protecting girls from cutting may be mentioned right away, or it may be mentioned after several other issues have been raised, or it may not be mentioned at all.

When ‘not cutting girls’ is mentioned among other issues: if protecting girls from cutting is mentioned as one among several ways of letting girls grow up saleema, respond the same way as you do for any other suggestion: affirm the answer by reflecting it back to the group, probe for more, and invite others to share their additional thoughts and ideas - then move on. Keep asking for other ideas about what it means to keep girls saleema. Do not try to limit the discussion to the issue of not cutting girls.

When ‘not cutting girls’ is the only issue mentioned by participants: in groups where some or all participants are aware of Saleema as a movement to protect girls and women from cutting, participants may want to focus narrowly on the issue of not cutting girls. They may stick on the point that letting girls grow up saleema means not cutting them and seem not to have any other ideas. Encourage the participants to think in broader terms, however, if the attention of the whole group is strongly focussed on the issue of not cutting girls and they show little interest in exploring other ideas, allow the discussion to remain focussed on the issue.

When no mention is made of ‘not cutting girls’: in groups where no one has mentioned ‘not cutting girls’ you should continue questioning and probing until it’s clear that the group has no more contributions to make, then go on to the final part of the discussion. Don’t worry that the group has not linked saleema to ‘not cutting’ – it does not mean that the discussion has failed.

Notice how participants raise the issue of not cutting girls, what they say about it, the degree of interest they show in it, their level of comfort in talking about the issue – whether they bring up the subject at all: this is all important information that will help you assess the group’s interest in and readiness to talk about the issue of cutting / not cutting girls on a more personal level in later discussion activities.


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Point the way forward:

Aim to wrap up the session with the group focussed on one or more feasible actions participants can take, either individually or together with others, to overcome to the problems identified as ‘stopping girls from growing up saleema.’

As participants propose specific actions, help them to consider whether or not the action is feasible by asking questions such as:

• Is it easy to do this? Why / why not?

• What do you need in order to do this?

• Whose agreement would you need in order to do this?

• Is there any person (any people) who might make it difficult for you to do this? How?

If the participants have focussed strongly on the question of cutting / not cutting girls, it may be appropriate for the group to consider making a Saleema Pledge Commitment. See box below.

Optional:Make a Saleema Pledge Commitment

The option of making a Saleema Pledge Commitment should be raised for discussion if participants have identified stopping female genital cutting as a key issue related to keeping girls saleema.

The pledge commitment must be formulated by the group members as an action that they can take either individually or as a group within a specific time frame. The more immediate the time frame the better. Start by asking the participants to think about making a Saleema Pledge Commitment for an action they can carry out before the next group meeting. If the action they propose can not be carried out before the next meeting, encourage them to agree a specific time frame for completing the action in the immediate future.

Following an introductory activity the most appropriate Saleema Pledge Commitments may be those aimed at finding out more and in particular finding out what others think.

The pledge to be written on the pledge commitment sheet must meet the three criteria for the Saleema Pledge Commitment test:

• I (or we) already have what is needed to take this action.

• I / we have thought about the risks that might come with taking this action and are prepared to work through difficulties that might arise.

• I (or we) can take this action before the next group meeting (or within a specific time period in the immediate future).

Facilitate discussion of each of the three criteria in the Saleema Pledge Commitment test with the aim of making sure that all participants have a chance to express their thoughts and that the issues are fully explored.

See the handbook section on Saleema Pledge Commitments, pp 52-60, for more information about how to help a group formulate a pledge commitment statement.


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ACTIVITY GUIDE 4:Discovering others’ views


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Discovering others’ viewsThis activity is designed for groups that meet for organised discussions on a regular basis. The activity requires the participation of both women and men at different stages of the activity plan.

Why do this activity?

This activity helps women and men get better understandings of their peers and other’s perspectives on female genital cutting and the idea of keeping girls saleema.

Who and when?

This activity is appropriate for groups that have already begun discussing keeping girls saleema and/or female genital cutting, and in which the following has occurred:

With a WOMEN’S group:

• The group has discussed keeping girls saleema and female genital cutting and the idea has been mentioned that men prefer to marry women who are cut .

and / or:

• The group has discussed keeping girls saleema and female genital cutting and women have expressed fear that if they leave their daughters saleema they will not be accepted in marriage.

and / or:

• The group has discussed keeping girls saleema and female genital cutting and women have expressed that they are not sure what men think about keeping girls saleema.

With a MEN’S group:

• The group has discussed keeping girls saleema and female genital cutting and the idea has come up that women carry out cutting for their own benefit / reasons (hygiene, purity)

and / or:

• The group has discussed keeping girls saleema and female genital cutting and men expressed that they are not sure why women carry out cutting or what women think about cutting

and / or:

• The group has discussed keeping girls saleema and female genital cutting and men have expressed that they would prefer to marry saleema brides

This activity requires significant preparation and planning. To do the full version of the exercise you need to organise separate groups of married women, unmarried women, married men and unmarried men. You need to organise separate spaces for them to give their answers, and a large space for all the groups to gather together.

If your organisation does not have capacity to organise the full version, you can adapt the exercise to fit different groupings. This is most commonly done by involving only married women and married men groups.


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What you need to do this activity• Picture code showing two women, a woman wearing a Saleema Colours hijab and

a woman wearing a plain blue hijab

• Saleema Colours and blue colour chits in two sizes (one of each type of chit for each participant in the activity; so if 30 women and 30 men will participate you will need 60 of each type of chit)

• X and √ chits (one of each type of chit for each participant in the activity)

TIP:Laminating (plasticizing) the picture code and chits allows you to re-use them

• Envelopes you can seal: 1 for each group


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Activity stepsBackground notes:

This activity involves discovery: through it, groups of women and men may come to see more clearly the ideas that are prevalent among members of their own group and across the gender divide.

This guideline provides step-by-step instructions for how to carry out the activity. The tool can also be adapted for different uses according to the needs of the organisation using it.

The full-scale activity engages people’s participation according to four groups: married women, unmarried women, married men, and unmarried men.

01. MARRIED MEN 02. UNMARRIED MEN 03. MARRIED WOMEN 04. UNMARRIED WOMEN

It is important to have the same (or nearly the same) number of people in each group. The minimum number is 15 per group. The activity usually works better with larger groups.

There are three questions to be answered by the members of each group.

The time needed to carry out the activity depends on how many people there are in each group and how many people will help asking the questions and collecting the answers.

If your group includes both married women and unmarried women and there are at least fifteen of each, for the purposes of this exercise you can split your own group into separate groups for married and unmarried. The same applies to groups of men that include both married and unmarried men.

Since the group you are working with is most likely to be a single-sex group (only women or only men) you will need to start by coming up with a strategy for getting a mixed group to participate in the activity. Always aim to involve approximately the same number of women and men, with half of each group married and half unmarried.

Special note: In some cases this activity may reveal that assumptions made by one group about the other group’s preferences are not supported by what members of the other group say about themselves. Such results often have most discovery impact when there is an element of surprise. Facilitators need to plan and conduct the activity carefully in order to preserve the possibility of surprising discovery. Care must always be taken, however, to avoid giving participants the feeling that they have been tricked.

The picture codes and sheets with chits required for this activity can be found in the annex after page 174


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Step one:Finding out the men’s idea

Organising the space:

The aim is to have the men doing the activity separately from the women, and married people separately from unmarried people, but to have all the groups carrying out the activity at the same time and in the same general area so that they can be gathered together for the discovery process at the end.

First gathering place

Answering place

Second gathering place where participants wait after giving their answers

For every group you will need to organise the space so that you have three spaces:

• A first gathering place, where you can talk to the whole group of men or the whole group of women together; this is the place that the group members will wait before giving their answers.

• An answering place where each person can go to give his or her answers privately without being observed by others.

• A second gathering place (not the same as the first) where the group members can wait for others to finish giving their answers. It is important to have a separate place so that those who have already answered the questions do not influence those who have not yet answered the questions.

Finally, there must also be a large space available where all the groups (men, women, married, unmarried) can gather together after they have finished giving their answers. This is where the discovery process will take place.

A large space is needed where all the groups can gather together for the discovery phase of the activity


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Organising the materials:

Make sure you have all the required materials organised before you start

(See What you need to do this activity, p 96.)

To get organised to start the activity, the organiser should set up for the first question by arranging all the materials that are needed for question one in the answering place:

A pile of large Saleema Colours cards and a pile of large blue colour cards:

The picture code with saleema woman and mutahara woman, and an envelope with the description of the group written on it, for example, ‘married men’

Important notes:

When a person enters the answering area to give his or her answer they should see the same number of colour cards in each pile. If one pile looks like it has less cards they might guess that others are choosing cards from that pile and this could influence their answers.

The number of cards in each pile should be equal at the beginning and throughout the activity. During the answering activity the organiser or helper must check the piles now and then and add cards if one pile looks smaller than the other.


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Starting the activity

First:

Explain about the activity and check to make sure the participants fit the group requirement.

Gather the group of men together in the first gathering place. Check that the participants fit the requirement, that is, they are married or not married according to the groups of women you are matching.

Explain the purpose of the activity and invite the men to participate:

You say:

We are here today to speak with men to find out some of their ideas about marriage. We hope you will share some of your ideas related to marriage. This will take only a few minutes of your time. We will have a chance for discussion at the end. If any participant expresses concern about confidentiality or wonders how the answers he gives will be used -

You say:

The questions we will ask are simple ones. Nothing you say will be repeated to others. We do not even need to record your name. Nothing will be written down. The opinions you share will help our group in planning discussion activities.

When the participants have agreed continue to the second step.


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Second:

Ask question one

Call the first participant to the answering place.

Remind the participant about the purpose of the activity and introduce the system of cards and pictures:

You say:

We are here today to speak with men about what kind of woman they would like to marry if they were choosing a bride today. You will use a system of cards to give your answer”

Display the picture code showing two women, the woman wearing a Saleema Colours hijab and the woman wearing a plain blue hijab. Place a few of the large blue colour chits in a pile below the picture of the mutahara women and place the same number of large Saleema Colours chits in a pile below the picture of the Saleema woman.

Ask the participant to look at the pictures. Tell the participant about the meaning of the colours, pointing to each picture as you speak:

You say:

(Pointing to the Saleema woman picture)

In this picture, the woman / bride is wearing a hijab with Saleema Colours. She was not cut as a child. She was never cut. She is saleema. The colours she is wearing are a sign of that. She has reached the age of marriage.

You say:

(Pointing to the mutahara woman picture)

In this picture, the woman / bride is wearing a blue hijab. The bride in this picture is mutahara. She was cut as a child. She has reached the age of marriage.


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When the participant has had a chance to look at the two pictures and you are sure he has understood the difference between them, move on.

HOW you ask the questions is important. Try to use the words as they are given here. Avoid using language that shows your own opinion or could influence the participant in any other way.

Examples:

√ Do say: she was cut (tahoor) when she was a child.X Do not say: she was cut in the normal way when she was a child.X Do not say: she was mutilated when she was a child.√ Do say: she was not cut as a child. She was never cut. She is saleema.X Do not say: her parents did not want to harm her so they kept her saleema.X Do not say: she is saleema just like God made her.

You want to hear their ideas, not an echo of your own.

Watch your language

You say:

Other than the difference between being saleema or being mutahara there is no difference between the two brides. Everything about them is similar except that one is saleema and the other is mutahara.

Ask the participant which bride he would choose between these two.

You say:

If you were going to marry one of these women, which bride would you choose? The one that was never cut and is saleema? Or the one that was cut and is mutahara? Remember, other than the difference between being saleema or being mutahara there is no difference between the two brides.

Ask the participant to show his decision by selecting either a Saleema Colour chit or a plain blue chit.

You say:

Would you choose the woman who is saleema or the woman who is mutahara? To show your choice, please take one of the colour cards and we will put it in this envelope. If your choice is the mutahara bride, choose a blue card. If your choice is the saleema bride, choose a Saleema Colours card.

If the participant selects a card without clearly saying his choice in words, make sure that he has made the correct selection of card by asking him to confirm as in the following example:

You say:

This is the Saleema Colours card you have selected. Is it correct that your choice is the saleema bride?

After you have confirmed his choice take the chit from him and place it in the envelope.


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Third:

Ask question two

Before starting make sure you have the required materials.

For question two you will need:

• The picture code showing saleema woman and mutahara woman.

• Small size blue chits and small size Saleema Colour chits (as many of each colour chit as there are participants: for a group of fifteen men you need 15 small blue chits and 15 small Saleema chits).

• The relevant labelled envelope (same envelope used for question one).

Question two steps:

Note: Use small size chits when asking about men's preferences for their sons (Question 2)

Display the picture code showing two women, the woman wearing a Saleema Colours hijab and the woman wearing a plain blue hijab. Place a few of the small blue colour chits in a pile below the picture of the mutahara women and place the same number of small Saleema Colours chits in a pile below the picture of the saleema woman.

Ask the participant to look at the pictures. Remind the participant about the meaning of the colours, pointing to each picture as you speak:

You say:

Let me remind you of the difference between these two women…

You say:

Pointing to mutahara woman…

The one with the blue hijab was cut as a child. She is mutahara. She has reached the age of marriage.

You say:

Pointing to Saleema woman…

The one wearing the hijab with Saleema Colours was not cut as a child. She was never cut. She is saleema. She has reached the age of marriage.

Remind the participant that there is no difference between the two women other than that one is mutahara and the other is saleema.


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You say:

Remember, other than the difference between being saleema or being mutahara there is no difference between the two women. Everything about them is similar except that one is saleema and the other is mutahara.

Explain the reason that you are now using smaller blue chits and Saleema Colours chits.

You say:

Last time I asked you about yourself and your own choice for the bride you would select if you were getting married now. This time we are using smaller cards (chits) because I am asking something different. Now I am asking what your choice would be for your son.

If your son was getting married, would you prefer that he married mutahara girl (pointing) or would you prefer that he married saleema girl (pointing)?

Ask the participant to show his decision by selecting either a Saleema Colour chit or a plain blue chit.

You say:

To show your preference for the woman you would like for your son to marry, please take one of the colour cards and we will put it in this envelope. If your choice for your son is the mutahara bride, choose a blue card. If your choice for your son is the saleema bride, choose a Saleema Colours card.

If the participant selects a card without clearly saying his choice in words, make sure that he has made the correct selection of card by asking him to confirm as in the following example:

You say:

This is the Saleema Colours card you have selected. Is it correct that your choice for your son is the saleema bride?

After you have confirmed his choice take the small chit from him and place it in the envelope.


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Fourth:Ask question three


For question three you will need:

X chits: chits with the ‘la’ symbol

√ chits: chits with the tick symbol

Question Three steps:

Place a small pile of X chits and a small pile of √ on the mat or table. There should be an equal number of chits in each pile:

You say:

This is the last question.

Pointing at the √ chits…

You say:

The chit with this ‘tick’ symbol means ‘yes’.

Pointing at the x chits…

You say:

The chit with this ‘X’ symbol means ‘no’.

You say:

Here is the last question: do you think that female genital cutting should be continued?

If you think that female genital cutting should be continued (or maintained) you should select a chit with a ‘yes’ tick on it .

(Point to the √ chit to ensure clarity)

If you think that female genital cutting should not be continued but instead should be ended (or abandoned) then you should select a chit with the ‘X’symbol on it.

If the participant selects a chit without clearly saying his choice in words, make sure that he has made the correct selection of card by asking him to confirm as in the following example:

You say:

This chit has a ‘yes’ tick on it. Is it correct that you think female genital cutting should be continued?

(or: this chit has a ‘no’ symbol on it. Is it correct that you think female genital cutting should be stopped / abandoned?)


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After you have confirmed his choice take the small chit from him and place it in the Married Men's envelope.

Thank the participant for joining the activity and ask him to wait in the second gathering place. Explain to the participant that after all the men have participated the chits will be counted to find out what is the common opinion of men.

Follow this same process with all the men, one by one, until you have got the opinions of a number of men roughly equal to the number of women in your focus group. When you have finished with a whole group of married men or a whole group of unmarried men seal the envelope with all the cards / chits inside it. Make sure that the envelope is correctly labelled (“married men” or “unmarried men”).

Important: the chits should remain in the envelope without being counted or discussed until all the participant groups are gathered together for the discovery phase.

Repeat the same process for the group of unmarried men.


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Step two:Finding out the women’s idea (about the men’s idea)After the men’s views have been collected it is time to collect the women’s views, starting with your focal group.

Organise the meeting space and time, organise needed materials, introduce the activity.

Organise the space and time so that you can have a few minutes with each woman separate from the rest of the group. Organise the activity in three spaces: first gathering place, answering place, and second gathering place. The materials needed for are the same for women as for men. See What You Need to Do This Activity, p 96. Organise the materials needed to start the activity in the answering place.

First:

Explain about the activity and check to make sure the participants fit the group requirement

Gather the group of women together in the first gathering place. Check that the participants fits the requirement, that is, they are married or not married according to the groups of women you are matching.

Tell the group in general terms what the activity is about and why each woman will be asked separately.

You say:

When we discuss in a group a lot of interesting ideas come out, but it is also good to ask people their opinions one by one. Today we will do a simple activity based on some of the ideas that have come up in our earlier discussions. You will be asked what you think about a few simple questions.

If any participant expresses concern about confidentiality or wonders how the answers she gives will be used, you say:

The questions we will ask are simple ones. Nothing you say will be repeated to others. We do not even need to record your name. Nothing will be written down. The opinions you share will help our group in planning discussion activities

After the participants have agreed continue to the second step.


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Second:

Ask question one

Call the first participant to the answering place.

Remind the participant about the purpose of the activity and introduce the system of cards and pictures:

You say:

You will be asked for your idea about three simple questions related to marriage. You will use a system of cards to give your answer

Display the picture code showing two women, the woman wearing a Saleema Colours hijab and the woman wearing a plain blue hijab. Place a few of the large blue colour chits in a pile below the picture of the mutahara women and place the same number of large Saleema Colours chits in a pile below the picture of the Saleema woman.

Ask the participant to look at the pictures. Tell the participant about the meaning of the colours, pointing to each picture as you speak.

(Pointing to the saleema woman picture)

You say:

In this picture, the woman / bride is wearing a hijab with Saleema Colours. She was not cut as a child. She was never cut. She is saleema. The colours she is wearing are a sign of that. She has reached the age of marriage.


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You say:

(Pointing to the mutahara woman picture)

In this picture, the woman / bride is wearing a blue hijab. The bride in this picture is mutahara. She was cut as a child. She has reached the age of marriage.

When the participant has had a chance to look at the two pictures and you are sure she has understood the difference between them…

HOW you ask the questions is important. Try to use the words as they are given here. Avoid using lanugage that shows your own opinion or could influence the participant in any other way.

Examples:

√ Do say: she was cut (tahoor) when she was a child.

X Do not say: she was cut in the normal way when she was a child.

X Do not say: she was mutilated when she was a child.

√ Do say: she was not cut as a child. She was never cut. She is saleema.

X Do not say: her parents did not want to harm her so they kept her saleema.

X Do not say: she is saleema just like God made her.

You want to hear their ideas, not an echo of your own.

Watch your languageYou say:

Other than the difference between being saleema or being mutahara there is no difference between the two brides. Everything about them is similar except that one is saleema and the other is mutahara

Ask the participant which bride she thinks most men would select if asked to choose between the two.

You say:Which bride do you think most men would be most likely to choose for marriage? The one that was never cut and is saleema? Or the one that was cut and is mutahara? Remember, other than the difference between being saleema or being mutahara there is no difference between the two brides.

Ask the participant to show her opinion by selecting either a Saleema Colour chit or a plain blue chit.

You say:

Do you think most men would be more likely to choose to marry the woman who is saleema or the woman who is mutahara? To show what you think, please take one of the colour cards and put it in this envelope.

If you think most men would be more likely to choose the mutahara bride, choose a blue card. If you think most men would be more likely to choose the saleema bride, choose a Saleema Colours card.

If the participant selects a card without clearly saying her opinion in words, make sure that she has made the correct selection of card by asking her to confirm as in the following example:

You say:

This is the Saleema Colours card you have selected. Is it correct that you think most men would be more likely to choose the Saleema bride?

After you have confirmed her choice take the chit from her and place it in the relevant labelled envelope (labelled either MARRIED WOMEN or UNMARRIED WOMEN, according to the group).


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Next:

Ask question two


For question two you will need:

• The picture code showing saleema woman and mutahara woman.

• Small size blue chits and small size Saleema Colour chits (as many of each colour chit as there are participants: for a group of fifteen women you need 15 small blue chits and 15 small Saleema chits).

• The relevant labelled envelope (same envelope used for question one).

Question two steps:

Note: Use small size chits when asking about womens’ preferences for their sons (Question 2)

Display the picture code showing two women, the woman wearing a Saleema Colours hijab and the woman wearing a plain blue hijab. Place a few of the small blue colour chits in a pile below the picture of the mutahara women and place the same number of small Saleema Colours chits in a pile below the picture of the saleema woman.

Ask the participant to look at the pictures. Remind the participant about the meaning of the colours, pointing to each picture as you speak:

You say:

Let me remind you of the difference between these two women…

Pointing to mutahara woman…


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You say:

The one with the blue hijab was cut as a child. She is mutahara. She has reached the age of marriage.

You say:

Pointing to saleema woman…

The one wearing the hijab with Saleema Colours was not cut as a child. She was never cut. She is saleema. She has reached the age of marriage.

Remind the participant that there is no difference between the two women other than that one is mutahara and the other is saleema

You say:

Remember, other than the difference between being saleema or being mutahara there is no difference between the two women. Everything about them is similar except that one is saleema and the other is mutahara.

Explain the reason that you are now using smaller blue chits and Saleema Colours chits.

You say:

Last time I asked you which woman you think most men would select for their bride. This time we are using smaller cards (chits) because I am asking something different. Now I am asking what you about which bride you would choose for your son.

If your son was getting married, would you prefer that he married mutahara girl (pointing) or would you prefer that he married saleema girl (pointing)?

Ask the participant to show her decision by selecting either a Saleema Colour chit or a plain blue chit.

You say:

To show your preference for the woman you would like for your son to marry, please take one of the colour cards and we will put it in this envelope. If your choice for your son is the mutahara bride, choose a blue card. If your choice for your son is the saleema bride, choose a Saleema Colours card.

If the participant selects a card without clearly saying her choice in words, make sure that she has made the correct selection of card by asking her to confirm as in the following example:

You say:

This is the Saleema Colours card you have selected. Is it correct that your choice for your son is the saleema bride?

After you have confirmed the participant’s choice take the small chit from her and place it in the envelope.

Mention that, just like in the previous question, after all the women have participated the chits will be counted to find out what is the common opinion of women.


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Next:

Ask question three


For question three you will need:

X chits: chits with the ‘la’ symbol

√ chits: chits with the tick symbol

Question three steps:

Place a pile of X chits and a small pile of √ on the mat or table. There should be an equal number of chits in each pile:

You say:

This is the last question.

Pointing at the √ chits…

You say:

The chit with this ‘tick’ symbol means ‘yes’

Pointing at the X chits…

You say…

The chit with this ‘la’ symbol means ‘no’

You say…

Here is the last question: do you think that female genital cutting should be continued?

If you think that female genital cutting should be continued (or maintained) you should select a chit with a ‘yes’ tick on it

(Point to the √ chit to ensure clarity)

If you think that female genital cutting should not be continued but instead should be ended (or abandoned) then you should select a chit with the x symbol on it

If the participant selects a chit without clearly saying his choice in words, make sure that he has made the correct selection of card by asking him to confirm as in the following example:


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You say:

This chit has a ‘yes’ tick on it. Is it correct that you think female genital cutting should be continued?

(or: this chit has a ‘no’ symbol on it. Is it correct that you think cutting girls should be stopped?)

After you have confirmed her choice take the small chit from her and place it in the envelope.

Thank the participant for joining the activity. Explain to the participant that after all the women have participated there will be a chance for group discussion.

Follow this same process with all the women, one by one, until you have got the opinions of the whole group of women. When you have finished with a whole group of married women or a whole group of unmarried women seal the envelope with all the cards / chits inside it. Make sure that the envelope is correctly labelled (“married women” or “unmarried women”).

Important: the chits should remain in the envelope without being counted or discussed until all the groups are gathered together for the discovery process.


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Step three:DiscoveryFor step three, discovery, all the groups should be brought together in the large gathering space.

In this part of the activity you will lead the groups in discovering how their own group members answered the questions and how other group members answered the questions. There are many different steps that the groups need to take in this process:

• Sorting answer cards

• Counting cards

• Reporting group results

• Noticing patterns

• Analysing similarities and differences in the way groups answered the questions

• Sharing and discussing ideas about what was learned through the activity

• Deciding what steps the group members should take next.

Your role as facilitator of this process is a demanding one.

You need to give the groups clear step-by-step instructions to facilitate the processes of sorting and counting in a way that engages the interest and attention of all the participants. You need to help the participants develop a clear sense of how the members of each separate group answered the questions and how each group’s answers were the same or different from other groups.

Some groups will quickly understand what is required to sort and count the answer cards. Others will need clear step by step instruction throughout the process. Keep an eye to see how the groups are managing these tasks and repeat instructions if needed.

When the sorting and counting are done you need to help the participants notice patterns and think about the reasons for them. It is not your role to point out patterns or to make your own analysis. Your role is to ask questions that will help the groups discover what is interesting and important in the information they have generated. In order to do this effectively you also need to encourage sharing and discussion in a structured way. You need to watch out for signs that the discussion could be turning to debate or argument and intervene to keep discussions moving forward.

The notes that follow here suggest some strategies for leading the participants through this important process of discovery.


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You say:

In this big group we have married woman, unmarried women, married men, and unmarried men. Everyone here has given his or her answers to three simple questions about choosing marriage partners. Now we will look together to see our answers and to find out the opinions in our groups. Before we look at our answers, let us remind ourselves about the questions

Show the two picture codes to the group and remind them that the bride wearing Saleema Colour hijab was never cut and she is saleema, and the bride wearing plain blue hijab was cut and she is mutahara.

You say:

Do you all remember these two ladies?

(pointing to mutahara woman…)

You say:

The one wearing the blue hijab was cut when she was a child and she is mutahara. She has reached the age of marriage.

(pointing to Saleema woman)

You say:

The one wearing the Saleema Colours hijab was not cut when she was a child. She was never cut. She is saleema. She has reached the age of marriage.

Remind the group about the first question.

You say:

We used the pictures of these two ladies to ask and answer some questions about marriage.

Tell the group that the chits will now be counted to find out how the people participating in the activity answered the questions

You say:

Let us now find out the answers we gave to the questions.We will find out what the group members thought about these questions by counting the chits / cards.First we need to open the envelopes and separate the answers for the three questions.

Ask the women’s group members to help with the counting the women’s answers to question one, dividing into two groups as married and unmarried women and keeping the answers for each group separate. Ask the men to help with counting the men’s answers to question one, dividing themselves into married and unmarried groups and keeping the answers for each group separate. Altogether there will be four groups counting their own answers.


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Sorting the answer cards:Give each of the four groups their own envelope (married or unmarried men or women) and ask them for two or three people to help with separating the different types of chits into three piles: large chits (in both blue and Saleema Colours), small chits (also in both blue and Saleema Colours), and X and √ chits.

You say:

Let us work in groups to organise our answers. Each group must sort out the chits according to the questions. There were three questions so each group will start by sorting the chits into three piles.

(Hold up a big blue colour chit and a big Saleema Colour chit)

The big colour chits show our answers to question one. Take all the big colour chits, both blue and Saleema Colours, and put them in one pile.

(Hold up a small blue colour chit and a small Saleema Colour chit)

The small colour chits show our answers to question two. Take all the small colour chits, both blue and Saleema Colours, and put them in another pile.

(Hold up a chit with an X on it and another chit with a √ on it)

The X and √ chits show our answers to question number three. Take all the x and tick chits and put them in a third pile.

Every group should now have three piles of chits. Do you all have three piles?

Now focus the attention of all four groups on their pile of large chits. Remind them that these are the answers their groups gave to question one. Remind them that question one was slightly different for women’s groups and men’s groups. Repeat the question that was asked of men and the question that was asked of women. Ask each group of helpers to separate the pile of large chits into blue chits and Saleema Colour chits.

You say:

The first question for men was: if you were going to marry one of these women, which bride would you choose? The one that was never cut and is saleema? Or the one that was cut and is mutahara?

The first question that women were asked was: which bride do you think most men would be most likely to choose for marriage? The one that was never cut and is saleema? Or the one that was cut and is mutahara?

People shared their answers by choosing a colour card.

(Hold up a blue colour card)

If their answer was the ‘mutahara bride,’ they chose a blue card, like the blue of the mutahara woman’s hijab.


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(Hold up a Saleema Colours card)

If their answer was the ‘saleema bride,’ they chose a Saleema Colours card, like the Saleema Colours of the saleema woman’s hijab.

Now we are going to count our answers to question one.

Take the pile with the big blue colour chits and the big Saleema Colours chits.

Put all the blue chits in one pile and all the Saleema Colours chits in another pile. When you have separated the blue colours from the Saleema Colours, we will count how many cards you have in each pile.

We will go group by group, starting with the married women’s group.


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Counting the answer cards

Find a way to make the count visible for the whole group to see.

Use tally marks on a flip chart…

This could be done by writing the numbers up on a flip chart or blackboard if available, using tally marks. The flip chart pages for different groups for each of the three questions can then be displayed together.

Flip chart tip:Use tally marks to add up the answers:

If the group is writing up the answers on a flip chart, tally marks can be a more effective way of counting opinions than writing numbers.

Tally marks clearly show that the total number is made up of different individuals’ answers.

Having a group call out the answers one by one (calling out ‘saleema’ or ‘mutahara’ for each card, for example) as one person writes up the tally marks, makes the counting more interactive and dramatic.

Tally marks also make it easy for group members to see at a glance if there is a strong majority, weak majority, or split vote.

Tally marks make a strong visual impact on both literate and non-literate participants.

…or lay out the cards on the floor

If there is no flip chart available you can make the results visible by using the cards themselves.


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Call the first group, MARRIED WOMEN, to come forward and lay out their answer chits for all three questions in separate groups so that the numbers of each colour chit are easily compared. The space should be organised so that the group’s answers to the three questions can be seen separately from each other; space should also be left for the other groups’ answers to be added later.

To make it easy to compare the answers of all the different groups later in the exercise, arrange the area so that participants will be able to see all the answers of all the groups from the same position (without having to move around the room / space).

After the married women’s answers for question one have been counted call the participants’ attention to the result and comment on it in a general way.

Point out if there is a strong majority, weak majority and split vote, for example:

• It looks like most of the married women thought that most men would prefer X (a saleema bride or a mutahara bride as appropriate) but there were also a few who thought most men would prefer Y (strong majority)

or

• It seems that most of the married women people thought X, but according to the count there were also rather a lot of others in the group who thought differently (weak majority).

or

• About half of the group of married women thought that X, and the other half thought Y (split vote).

Remember - Refrain From Judgement

Whether or not you agree with the thinking expressed by group members, as a facilitator your opinion is not the important one.

Your role is to help group members express and critically examine their own ideas.

As facilitator you should not pass judgement on or challenge any individual’s or group’s ideas.

Use the power of positive regard – be affirmative

First ask the married women’s group members what they think about the result for their group.

You say:

What do you think about this?

Is it what you expected?

Is there anything here that surprises you?

Next ask if anyone in the larger group wants to comment on the married women’s answers for question one. Encourage contributions and discussion but keep them short.

Be alert to signs of argument or debate and intervene to prevent the groups from breaking into separate ‘camps.’ If participants are eager to give reasons in support of one answer or another remind them that there are still answers to be counted for the other groups.

Tell them that there will be time for more discussion after all the groups have shared all their answers.

If a participant from one of the other groups begins to talk about their own results stop them politely and tell


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them there will be a chance to discuss their own group’s answers soon…

You say:

That’s interesting, but let’s save it for your group’s turn. We’ll get to look at your group’s answers soon. After we have looked at all the groups’ answers we will have a chance to compare them and see how they are different or the same. Right now we are focussing on one group at a time.

After the first group has counted and briefly discussed their answers to question one, move on to their answers for questions two and three.

Follow the same process to count the same groups’ results for question two.

Remind the group about question two.

You say:

The second question asked you about your son’s marriage: “If your son was getting married, would you prefer that he married mutahara girl (pointing) or would you prefer that he married saleema girl?”

We used the small colour chits to answer this question.

People who would choose for their son to marry a saleema bride chose the Saleema Colours chits. People who would choose for their son to marry a bride who was mutahara chose the blue colour chits.

If you are using tally marks on a flip chart ask the group to call out their results for question two and record them on the flip chart.

If the group has already laid out the answer cards for question two on the floor call the whole group’s attention to them and ask a group member to count the number of married women who would choose for their son to marry a saleema bride and the number of married women who would choose for their son to marry a mutahara bride.

When the result is clear announce it for the whole group to hear.

Call the group’s attention to the result and comment on it in a general way, noting if there is a strong majority, a weak majority, or a split vote:

You say:

Almost all the married women said they would choose for their sons to marry (saleema / mutahara)…. But a few of the married women said they would choose for their sons to marry (saleema / mutahara)… (strong majority)

Or

Most of the married women said that …. But there were also many married women who said that…. (weak majority)

Half of the married women said that… and the other half said that… (split vote)

Recall the result of the first question and invite the group to help you compare the answers.

You say:

When you were thinking about 'most men' (or men of older generations), most married women thought that….What about the kind of bride you prefer for your sons? Did you have the same idea or a different idea?

What do you think about the answers your group members gave?

Is it what you expected?


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Is there anything here that surprises you?

Lead discussion about what was similar or different in the way the group members answered when they were asked about older men compared with when they were asked about their sons.

If there are any differences ask the group why they think their answers were different when they were considering older men or their own sons.

When the married women’s group members have had their say, ask members of the other groups if they have any observations to share.

Invite comment and discussion but keep it short. Remind the participants that there is still a third question to be answered before the answers for other groups will also be counted.

Next:

Follow the same process to count the first group’s results for question three

Remind the group about question three.

You say:

The third questions was: do you think that female genital cutting should be continued?

We used yes and no chits to answer the third question.

Those who thought it should be continued selected a yes chit

Those who thought it should not be continued / should be abandoned selected a no chit.

As with the previous questions, make the count visible for the whole group to see. Use tally marks on a flip chart, or have the group lay out their answer chits on the floor.

When the counting result is clear announce it out loud.

As with the earlier questions, call the group’s attention to the result and comment on it in a general way, noting if there is a strong majority, a weak majority, or a split vote:

You say:

• Almost all the married women said that…. But a few said…

• Most of the married women said that…. But there were also many who said that….

• Half of the married women thought that… and the other half thought that…

Recall the result of the first and second questions and invite the group to help you compare the answers.

Do the answers all fit together well?

Are there any contradictions?

Invite comments and opinions from the group but, as before, keep discussion focussed on the specific group’s answers and remind participants that other groups will have their turn next.

Recap the results of the three questions answered by the married women’s group. Focus attention on the fact that the first question asked women what they thought about what men prefer: which type of bride do they think men prefer, saleema or mutahara?


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You say:

How do we know if this what men want? Let us find out by counting the answers from the group of married men next.

Follow the same process as above to count and discuss the answers given by the other groups, one by one. Finish counting and discussing all three questions for a particular group before moving on to the next group.

When the answers for all the groups have been counted and discussed ask participants to compare the answers given by women (married and unmarried) and by men (married and unmarried).

What is similar between groups and what is different?

Is there anything surprising?

What have they learned from this exercise?

Contradictions make good discussion starters

Look out for certain types of contradictions and encourage the participants to notice them if they occur. Here are some examples:

• Similar numbers think men want mutahara / also think cutting should be abandoned

Or

• Similar numbers think men want saleema / also think cutting should be continued

Or

• Results of question one (about married men’s preferences) and question two (about group members own sons) are very different

Give the participants the chance to notice these contradictions by themselves before you point them out. To facilitate this, you say:

Let’s look at how your group’s answers to the three questions fit together. Do the answers fit together well? Why or why not?

Ask the group if they notice any other contradictions. Ask the group WHY?


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Wrap up

If the activity worked well to stimulate discussion within and between groups ask the participants further questions:

You say:

How many married men here today have discussed these issues with their wives in the past?

How many have discussed them with other men?

How many married women have discussed these issues with their husbands?

How many have discussed them with other women?

What do you think about the opportunity we had here today to learn first-hand what people in the other groups think about these questions?

What was the most important thing you learned in this activity?

Is there any person who is not here today that you wish had been here? Who?

Saleema Pledge Commitment opportunityUse a flip chart page to create a commitment sheet for participants to sign if they agree to undertake a follow-up action. For example, a Saleema Pledge Commitment for this exercise could be written like this:

For married men and women:

We who sign our names here agree that we will open a discussion with our husbands / wives about the issues discussed here today and find out what she / he thinks about them.

For unmarried men and women:

We who sign our names here agree that before we marry we will open a discussion with our future husband / wife about the issues discussed here today and find out what she / he thinks about them.

• Leave enough space for everyone to sign their names.

• Write the date at the bottom of the page.

• Discuss with the group where the Saleema Pledge Commitment page should be displayed.


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Follow-up activities:When your regular group meets again next time ask the members who signed the Saleema Pledge Commitment to share their experiences of opening the discussion with their spouses or other people in their close families.

You say:Since we met last time did anyone discuss the activity with anyone from outside the group? Who?

Did anyone open the discussion with their husband (wife)?

Can you tell us about it?

What did you learn?

Was it difficult to open the discussion? How and when did you bring up the subject?

If you didn’t open the discussion yet, what stopped you?

What would make it easier for you to open the discussion with your husband / wife?

If several group members express difficulties opening the subject for discussion with their husbands / wives, ask if there is another person they feel comfortable opening the discussion with. Who?

Do a role-play exercise. Ask participants to role-play how they would raise the issue for discussion with their spouse or another important family member. Ask participants to role-play the kind of responses that they fear or worry about and ask the group for suggestions on how to deal with them.

This activity can be adapted to discover participant views on different questions.

For example:

• It can be used to find out people’s opinions on whether they would be happy to keep their owndaughters saleema if others were also doing so.

• It can be used to find out views on whether the whole community should make the SaleemaTaga Pledge Commitment (bring the Taga for signing).


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ACTIVITY GUIDE 5:Shared marriage values


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Shared marriage values activityCover sheet for girls’ and boys’ activity pages

Why do this activity?

Reflecting on values is good preparation for any young person looking forward to marriage at some time in future. Marriage partners who share the same core values are far more likely to enjoy a successful family life together than those whose basic values are incompatible.

Many marriage values relate to parenting. Commitment to keeping future daughters saleema is a parenting value that is given special importance in the activity through being included as one of the core marriage values.

This activity helps participants identify and clarify their own values and those of their immediate peer group. It provides participants with a practical tool to guide future discussions with a potential marriage partner and positions keeping girls saleema as an important value to be shared by marriage partners.

Who should do this activity?

This shared marriage values activity is for unmarried young persons from senior secondary school age upwards who are interested in thinking about marriage in their futures. There are separate versions for girls / young women and boys / young men. The activity is designed to be done in a group setting such as a school or university club or a local association.

The activity is designed for groups that have been exposed to some previous Saleema Initiative Communication, either through media campaigns or through face-to-face activities.

The activity requires good reading skills.

This activity is designed to be self-run; students and other young people can conduct the activity in their group without the need for an outside facilitator.

The activity can be adapted as a discussion guide for use with groups with low or no literacy skills. An outside facilitator is needed to adapt the activity guide for non-literate groups.

What you need to do this activity

• Copies of the activity pages (pp 128 - 139) (one copy for each participant)

• Pencils or pens

• Large sheet of paper (for Saleema Pledge Commitment)

• Optional: flip chart and markers or blackboard and chalk

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Activity pages for shared marriage values (girls)Step one:(Working individually) read the introduction and ‘Nahla’s story’ below.

Introduction: your values

What are the things that you believe are most important in life? Do they include time spent with family? Or do you feel most fulfilled when you are at school or work? Is honesty important to you? What about achieving excellence? Are you the person who is known for her cleanliness? Do you strive for perfection in all you do? Is generosity important to you? Reliability? Timeliness? Loyalty? Health and fitness? A sense of belonging? Courage? Self-reliance? Equality? Justice? Adventurousness? Independence? Dependability? Faith? Religious devotion? Openness? Unity? Prudence? Efficiency? Discretion? Fairness? Obedience? Patriotism? Beauty? Legacy? Enjoyment? Usefulness? Happiness? Originality? Truth-seeking?

What are your standards for behaviour? What are your values?

Our values shape our outlooks and guide our behaviour in every aspect of our lives: in spiritual matters, relations with family and community, character development, work, financial management, lifestyle choices.

Everybody has values. Our families, our religion, and the larger society all help to shape our values, but even people who grow up in the same house do not hold exactly the same values. Your own particular set of values is an essential part of who you are now and who you aspire to be.

Among the values you hold, some are core values that represent your most deeply held beliefs and highest priorities in life. These values underpin your sense of who you are as a person. Core values are not like moods that change quickly; often they remain constant throughout our entire lives. When one of your core values does change it is related to a change in one of your most fundamental beliefs.

Other values you hold may be more changeable. Values that change at different stages of your lives without greatly changing your sense of yourself can be considered as secondary values. These values may relate to interests or hobbies that may lose importance as time goes on.


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Different people can hold the same value to different degrees. For example, a person may value honesty absolutely, believing that one should always be completely honest in any situation. Another person may hold honestly as a value but feel that there are situations in which it is OK not to be completely honest (for example, in order to protect another person’s feelings). A third person may place a high value on honesty in certain relationships or situations but with respect to others believe 'what they don’t know won’t hurt them.' Sometimes these differences do not become apparent until there is a conflict. Then they can cause a breakdown in a relationship, as happened to Nahla and her friend Jamila in the story below:

Nahla’s story

Jamila and I were friends at school for several years. There was a distant relation between our families and I had known her for most of my life. At home I had only brothers. Jamila and I had so much in common that I came to feel as if she was the sister I didn’t have. We both wanted to succeed well at school and we studied together every day. We belonged to the same clubs and joined the same activities. I thought Jamila and I would be friends forever but our friendship didn’t last.

A few weeks before we were about to write exams some of the students organised a big study group to meet in the evening at one of the girl’s houses. Both my parents and Jamila’s parents did not allow us to join the evening study group. We were disappointed that we could not participate.

Then one day news reached us that an important woman leader in our community was involved in an accident and had been hospitalized. Both my parents and Jamila’s parents prepared to go and visit her at the hospital. They would not reach home again until late in the evening. That afternoon Jamila came to our house carrying her school books. She was excited and told me this was our chance to join the others in the evening study group. We would be back home again before our parents returned from the hospital. I said I couldn’t go – my parents did not allow it. Jamila spent a long time trying to persuade me. She kept saying that our parents would never know, so what harm would it do? I felt really uncomfortable with the way she was talking and eventually we had a big quarrel. She left my house angry and went to the study group on her own. After that things changed between us. I kept remembering her words "they will never know." I saw her in a different light and I realized that she was not someone I could trust completely.

Doing something that goes against your values is bound to make you feel bad – it’s just not who you are. This is especially true of your core values. Identifying and clarifying your core values can help you make the right choices in life - the first time round.

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Exercise 1:Identifying your valuesStep one:

Working individually

In the table below, write down ten of the values that are most important to you, what you see as your core values. Stop and think before you write. As you consider whether a value is one of your core values, ask yourself: what makes me feel best about myself? What do I find most fulfilling? What makes me happiest? You can include any of the values mentioned as examples in the introduction section but remember that is just a partial list - do not restrict yourself only to those.

Try to express each value in just one word (for example, ‘honesty,’ ‘humility’) or at most a few words.

Remember:

A thing or person cannot be a value. So if you find yourself writing 'my mother,' or 'my favourite tobe' think it through again!

The value that might make someone want to write ‘my mother’ is most likely love, or perhaps it is family relationships. In the case of the girl who thinks of her favourite tobe when asked about her values, the relevant value might be beauty or fashionableness or elegance.

Core values

1. 6.

2. 7.

3. 8.

4. 9.

5. 10.


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Step two:


Now review the ten values you listed and decide which are the most important to you – those that relate to your most deeply held beliefs. Use the table below (‘value ranking’) to list your core values in order of priority, with number one being the most important to you.

Do you find it very difficult to decide the order of importance? If the ten values you listed are really core values it can be very hard to choose the most important among them!

Life often puts us in situations where the choices we face create conflicts between our own most important values. We may face a choice between two courses of action that will not allow us to uphold all of our important values. For example, if your core values include both the value of family relationships and the value of achieving excellence in work, you could have one choice that satisfies your family values but not the value of achieving excellence in work, and another choice that fulfils your work values but not the value family relationships hold for you. Hard choices sometimes need to be made. Having a clear sense of priority among your core values can help you make difficult decisions.

Value ranking

1. 6.

2. 7.

3. 8.

4. 9.

5. 10.

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If you have difficulty deciding how to rank your core values

Try the following strategy: go back to your original list of core values on p. 130 and read the values across the numbered rows in pairs. The first pair is recorded in line 1 and line 6. Which of these values is more important to you? After you have decided make a plus (+) sign against the more important value and a minus (-) sign against the less important one. After the first pair compare the next (line 2 and line 7).

It can be hard to decide which of two important values is more important to you. Sometimes it helps to imagine a situation in which the two values are in conflict. Which value would be more important to you in that situation? Even if two values seem equally important you must still make a choice. When you have decided for all five pairs your core values will be divided into two groups those that are more important (+) and those that are less important (-).

Now compare the two groups and adjust them as you see fit. Then rank your top five values from most important (number 1) to least important (number 5). Follow this by ranking the group of less important values. When you finish all the values on your list should be ranked from 1 (most important) to 10 (least important).

Step three:

Sharing with the group

. 1 Take it in turns for each participant to read out to the group their ten core values. If a flip chart or blackboard is available, one group member can write up all the values as are they are called out.

Are there any values that were listed by several participants? Those who have some of the same core values can speak of them as shared values.

Values that have been included in all or almost all of the group members’ lists are likely to be values that are important to the whole society, what can be considered core values of the society. Write these up on a separate list.

. 2 Review the list of values that were repeated by several members of the group. Discuss with others in the group. Are there any very important values held by the whole society that should be added to the list?

After the group has discussed the list of values, everyone should take a minute to review their personal list. You may revise your list if you have had new thoughts on the values that are most important to you.

. 3 If you chose to revise your list, tell the others about the change you made and share your reasons for making it.


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Shared marriage valuesIntroductionWhat kind of man do you hope to marry in future? How will you know when someone is the right one for you?

Perhaps you think about what he will look like, his education level, the type of job he has; most likely you hope to marry a husband who is respected in the community, hard-working, a good father. Maybe you hope he will have a good sense of humour. Probably you believe it is important to marry someone who shares some of your interests and hobbies, for example, music or sport or poetry.

The things you hope for in a future husband reflect your values – but what about his?

Shared interests often bring people together. When two people share a number of interests – say for example a favourite type of music, a sport, doing charity work to improve society, or learning about history – they have something to talk about right from the start. Interests and hobbies reflect a person’s values, for example, an interest in writing poetry reflects value placed on creativity; a passion for playing sport can reflect the values of fitness and belonging (to a sport team). The values that underlie our interests may be either core values or secondary values. When you are considering compatibility for marriage, the most important question is whether or not the two of you share your most important core values.

Too often people preparing for marriage focus on shared interests without giving enough thought to the question of shared values. It is perfectly possible for two people to share a lot of interests while having different core values. What if two people’s core values are deeply incompatible? This difference is likely to become evident over time and to cause problems in the relationship. Perhaps you have already experienced this in a friendship, like Nahla in the story on page 133.

While we form ordinary friendships without too much thought, marriage is a relationship into which a great deal of planning and forethought goes. Just think of the amount of planning that goes into a wedding celebration alone! Still, couples who consider getting engaged to marry sometimes fail to think and talk enough about the question of values. Going ahead with an engagement and marrying without ever clarifying and discussing the values that matter most to them can lead to future unhappiness. After all, many of the most important decisions and events of our lives take place within a marriage relationship.

Of course, no two people ever have exactly the same values. Even in the best of marriages there are differences that require compromise. The important thing is having values that are broadly similar, and that both partners have the willingness to work through differences when conflicts arise.

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Imagine two people trying to live together in harmony when one focusses on planning for the future while the other believes in living for today; or when one places the highest value on spending time with family, while the other values workplace relationships above all else. What about a marriage in which the high value one spouse places on equal decision-making collides with the other’s sense of natural entitlement to make decisions that affect the family without consulting their spouse? These serious conflicts in values can destroy the quality of a marriage relationship.

Exercise 2:Identifying your own marriage valuesIntroductionThe time for two people to explore each other’s values is when they are considering engagement, before committing to a plan for marriage.

Don’t wait until you are already committed before having a discussion to find out each other’s core values in the areas that are most important to marriage.

Some marriage values are widely held in the society. For example, the values of self-reliance and discretion within the marriage are held by many people. These values underlie the common belief that marriage partners should make every effort to solve their problems within their home and only go outside for help when all efforts have failed. Many other marriage values are different from one person to another.

When it comes to parenting, shared values are particularly important. Every parent wants to do the right thing for their children. Serious disagreements between parents on how to raise their children often arise from values conflicts. Good parents act as a team, raising their children according to a clear and consistent set of values.

Before you commit to a marriage arrangement, ask the question: do we share the same ideas and beliefs about raising children? Is he committed to the same parenting values?

You’ll be better prepared to discuss your own core marriage values if you have taken the time to think about them beforehand.


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Step one:


Consider your own most important values in relation to the areas listed in the ‘marriage values’ column below. You can make notes in the column on the right.

Marriage values related to…. Your notes

Family(Close and distant relatives as well as your immediate marriage family)

Religious life(Observance, participation)

Work

Decision-making

Money

Marriage relationship qualities(How you behave towards each other)

Problem-solving

Health

Parenting(This includes values you think are most important to instil in your children; values related to religious upbringing, character development, education, health, etc)

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Parenting values

When it comes to parenting shared values are particularly important. Every parent wants to do the right thing for their children. Serious disagreements between parents on how to raise their children often arise from two parents having a different sense of what is right – that is from a conflict of values.

Good parents act as a team raising their children according to a clear and consistent set of values. They support each other if their shared parenting values bring them into conflict with others.

Before you commit to a marriage arrangement ask the question: do we share the same ideas and beliefs about raising children? Are you both committed to the same parenting values? You won’t know unless you talk about it!

Step two:

Sharing with the group

Take turns to speak about your own values for marriage, based on the issues included in the table above.

Listen to others without arguing against the values they express – they are talking about their values, not yours!

The promise to keep girls saleema (discuss with the group)

One of the values issues parents commonly discuss are values related to keeping their daughters saleema. What values are related to this decision? Discuss with the group to see how many values related to ‘Saleema’ you can identify.


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Exercise 3:Commitment to discussing shared values for marriageThe list below mentions four basic issues for young people today to discuss before committing to a marriage arrangement.

Group discussion

Does everyone in the group agree that these issues are important to discuss when preparing for marriage today? Why or why not?

There are blank spaces for you to add more values areas to discuss. These can be values related to parenting or any other aspect of marriage.

1. We agree that within marriage partners should make every effort to solve their problems within their own house and only go to others when all else has failed.

2. We agree about our desired family size.

3. We agree that we will keep our daughters saleema, the way God made them.

4. We agree about the type of education we want our children to have.

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Saleema Pledge Commitment opportunityWrite a Saleema Pledge Commitment for marriage values

If your group has agreed on a list of values areas that should be discussed before entering a marriage arrangement, including the promise to keep girls saleema, you can write up a Saleema Pledge Commitment.

The pledge for a marriage values Saleema Pledge Commitment usually reads something like this:

We who sign our names here make a commitment that before entering a marriage agreement we will discuss and explore important marriage values with any potential husband, including the value we attach to keeping our future daughters saleema.

It is good for each group member to have her own copy of the Saleema Pledge Commitment page.

Each of you should prepare your own sheet of paper for the Saleema Pledge Commitment.

Steps:

• Write the pledge at the top of a large sheet of paper.

• Write the list of values areas below the pledge.

• Sign your name and write the date at the bottom of the page.

• Invite others to sign their names to your Pledge page. Add your signature to their Pledge pages.


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Format for Saleema Pledge Commitment - shared marriage values

Write the pledge text at the top of the paper:

We who sign our names here make a commitment that before entering a marriage agreement we will discuss and explore important marriage values with any potential husband including the value we attach to keeping our future daughters saleema”

Below the pledge write your list of important shared values areas to discuss (you may need to attach an additional sheet of paper):

. 1 We agree that within marriage partners should make every effort to solve their problems within their own house and only go to others when all else has failed.

. 2 We agree about our desired family size.

. 3 We agree that we will keep our daughters saleema the way God made them.

. 4 We agree about the type of education we want our children to have.

. 5 We agree……

. 6 We agree……

. 7 We agree……

(Add as many as your group has decided on…)

Leave enough room for everyone to sign their names:

Signatures:

Write the date at the bottom:

Date:.............................................................

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PART THREE


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Sufara’a Saleema


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Sufara’a Saleema (ambassadors for Saleema)1. IntroductionKeeping girls saleema is a family commitment, and families from all walks of life are part of the Saleema movement. In every region of Sudan, along with the countless ordinary people who have taken the decision to keep their girls saleema there are many well-known public figures who share the same commitment. Every year a number of them are invited to play a special role by becoming honorary ambassadors for Saleema. These pages describe the Sufara’a Saleema programme and provide summary guidelines for organising a Sufara’a Saleema group.

Who are the ambassadors for Saleema?

All ambassadors for Saleema have two things in common: a public life that makes them widely known and recognized by the population at large and a personal commitment to keeping girls saleema. Beyond these two common traits ambassadors for Saleema are a diverse group. Past Sufara’a Saleema have included prominent religious leaders, traditional and popular musicians and singers, actors, poets, heads of universities, news presenters and media personalities, prominent businesspeople, philanthropists, sports figures, famous medical doctors – the list goes on. There are groups of Sufara’a Saleema at national and state levels and also in some local communities.

Sufara’a Saleema fast facts

How many groups of Sufara’a Saleema are there?There is one group of Sufara’a Saleema at national level and one group at state level in each state. Several communities have appointed ambassadors for Saleema at their local level and this is a growing trend.

How many Ambassadors are there in a group?Most groups of Sufara’a Saleema have 10 to 15 members; community groups have fewer averaging 4–6.

How many years are Saleema Ambassadors appointed for?One year but many have kindly volunteered for a second and even third year.

How many public appearances do Sufara’a Saleema wear the Saleema Colours to in a year?At least 10.

How many pounds are Saleema Ambassadors paid for their participation?None. Sufara’a Saleema work on an entirely voluntary basis.

How are ambassadors for Saleema chosen?

The National Council for Child Welfare (NCCW) co-ordinates the recruitment of Sufara’a Saleema at national level. In the states it is the responsibility of the State Councils for Child Welfare (SCCW). At both levels, selection of Sufara’a Saleema is normally made in close consultation with implementing partners from the NGO and CBO sectors. In some states organisations working with local communities have set up their own Sufara’a Saleema groups, choosing influential people from within the immediate area.

The selection and activity guidelines included here apply to all Sufara’a Saleema groups with adaptations to be made as needed to fit local circumstances.

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How do Sufara’a Saleema contribute to the movement?

Ambassadors for Saleema help to make the movement visible by wearing the Saleema Colours during public appearances throughout the year. In their diversity they help to communicate the broad-based character of the movement. Through their special relationships with the public they help personalise the issue.

Each Saleema ambassador makes a commitment to wear the Saleema Colours during at least 10 of their own public appearances or performances during the year. Sufara’a Saleema are sometimes also invited to participate in public awareness campaigns, at community level or through mass media. Whether it is by wearing the colours or through their participation in other public awareness activities, Sufara’a Saleema help to model a new way of communicating about issues related to keeping girls saleema: positive, personal, patient, understanding, clear and simple, spiritual, confident, visible, everywhere. Their contribution to Saleema activities is entirely voluntary.

Criteria for selecting Saleema ambassadors

As highly visible representatives of the Saleema movement, it’s important to select the right individuals to act as Sufara’a Saleema. In addition to the basic requirement of being well-known figures who are personally committed to keeping girls saleema, Sufara’a Saleema must be reputable people who are well-regarded in the society. They should have the kind of broad public appeal that unites people. Divisive characters – controversial figures who have as many detractors as admirers – would not be a good choice. Saleema is a non-political movement and political figures are therefore generally not selected as Sufara’a Saleema.

Basic eligibility requirements for Sufara’a Saleema

Sufara’a Saleema must be:

• Well-known and widely respected public figures with a personal commitment to keeping girls saleema.

• In the public eye: Sufara’a Saleema must be active in public life in order to fulfil the key commitment of wearing the Saleema Colours during their own public appearances at least 10 times in the year.

• Willing and able to embody the Saleema communication values: positive, personal, patient, understanding, clear and simple, spiritual, confident, visible, everywhere (see pp 31-35). It is especially important that ambassadors for Saleema are comfortable speaking about issues related to keeping girls saleema from a personal rather than technical or political perspective, and in a non-adversarial manner.

• Wholly voluntary: willing and able to participate in Saleema ambassador activities without receiving payment of any kind.


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At national, state, or community level the responsibilities of those organising Sufara'a Saleema programmes are broadly similar.

Recruit Induct Orientate Co-ordinate Monitor Document Publicize

2. Steps for organisersRecruitSteps to recruiting Sufara’a Saleema

. 1 Call a meeting of partners to inform/update them about the Sufara’a Saleema programme. Communicate basic eligibility requirements and request nominations. Announce a contact person to receive partners’ lists of nominees and establish a deadline.

. 2 Establish a master-list of all the nominated candidates including any current Sufara’a who have expressed interest in continuing in the role for an additional year. Exclude any candidates that do not meet the basic requirements (see Tips for recruiting Sufara'a Saleema, p 146). Those that remain can be considered as the long-list.

. 3 Aim for diversity: Analyse the long-list to find out if the listed candidates are diverse enough, representing and appealing to a wide range of groups within the society. This is very important.

• The long-list should include younger as well as older public figures and men as well as women.

• There should be figures from different fields of public life – for example, religious leaders, musicians, especially prominent and influential citizens, singers, poets, sports figures, famous teachers and so on.

. 4 Contact partners to request additional nominations if the long-list is not as diverse or extensive as needed.

. 5 Invite several partner organisations to participate in making a short-list of nominees. In fields where different tastes often prevail – for example, music – the short-list should include several candidates appealing to different audiences.

. 6 Consider the short-list from every angle before you finalize it (see Tips for recruiting Sufara'a Saleema, p 146). Make sure you have enough people on the list - the aim is to recruit at least 10 to 12 Sufara’a for a state- or national-level Sufara’a group and at least 4 at the community level; remember that not everyone on the list will be interested or available to participate.

. 7 Approach short-listed candidates individually and privately. Describe the programme and explain what is required of Sufara’a Saleema emphasizing the following points:

• Sufara’a Saleema are first and foremost fully committed to the ideal of keeping girls saleema and need to feel comfortable talking about their commitment in a personal way. Saleema ambassadors are not expected to become technical experts.

• Sufara’a Saleema must be willing to wear the Saleema Colours at their own public appearances or performances on at least ten occasions in the year (Sufara’a are not expected to make long speeches or give lectures for Saleema; creating visibility for the movement by wearing the Saleema Colours in public is an important contribution).

• From time to time the Sufara’a may be informed about other Saleema public awareness activities and invited to participate if they wish.

• Sufara’a Saleema are volunteers who do not receive any kind of payment for their participation.

. 8 Invite the candidate to raise any questions or concerns she or he might have and discuss.

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Tips for recruiting Sufara’a Saleema

• Nominees for Sufara’a Saleema must be well-known public figures whose special talents or abilities have earned them the high esteem of large numbers of people. The requirement that nominees must also have a strong personal commitment to keeping girls saleema is in addition to their status as public figures and not as a substitute for it; commitment alone is not enough to qualify a person for nomination as a Saleema ambassador. Resist the temptation to nominate candidates who do not fit the full Saleema ambassador profile even if they have shown exceptionally strong commitment to keeping girls saleema. Instead find a different way to honour such highly committed Saleema advocates.

• We all belong to different groups within society. Surrounded by others who share our tastes sometimes it’s easy to forget that our own preferences are not shared universally. When short-listing nominees always keep in mind the different groups within society that you want to reach through the Sufara’a Saleema programme. Consult extensively with partners and with representatives of the diverse groups that make up the society. Ask them directly - don’t make assumptions - about who their cultural heroes are.

Induct and orientate

Orientation meetingBring the new group of Sufara’a Saleema together for the first time for an induction and orientation meeting. Consider inviting one or more out-going or continuing Sufara’a Saleema to participate in the meeting as experienced peer(s).

The meeting should cover the following:

• Welcome and thank the ambassadors for Saleema.• Present information about the Sufara’a Saleema programme with focus on the key Sufara’a Saleema

activity of wearing the Saleema Colours during public appearances ten times during the year.• Present and discuss the Saleema communication principles and style. Emphasize that personal stories

have more power than technical information (e.g. about health risks caused by female genital cutting); time permitting, include a break-out session in which the Sufara’a take turns to tell their own personal stories related to keeping girls saleema, with a focus on family decision-making processes, including challenges and obstacles faced / overcome.

• Introduce the co-ordinator / key contact person(s) for the Sufara’a Saleema and discuss frequency and type of contact Sufara’a Saleema can expect to have with the organiser(s), including communication related to documenting and publicizing Sufara’a Saleema appearances.

• Present and discuss Sufara’a Saleema public display space: where it is located, how it will be maintained. • Distribute Sufara’a Saleema kit (wearable cloth items).• Distribute copies of the Saleema handbook and / or other print materials.• Create Sufara’a Saleema photographic portraits (arrange a photographer in advance).• Conduct signing of Saleema pledge cloth Taga by Sufara’a Saleema. • Questions and suggestions from the Sufara’a Saleema with discussion facilitated accordingly.• Discuss and agree on any training needs and set dates.


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Tips for orientating Sufara’a Saleema

Inducting new ambassadors for Saleema is exciting. Each brings her or his own special talents and abilities to the group and the air is full of possibilities. There are challenges, too, in harnessing and directing the energies of so many capable and talented individuals. The following tips can help set the group off on a strong footing:

• Emphasise the expectation that Sufara’a Saleema will wear the Saleema Colours during public appearances on at least ten occasions in the year ahead.

In their enthusiasm to make a special contribution to the Saleema movement newly inducted ambassadors for Saleema often express that just wearing the colours is not enough. Talk often turns to other types of activities that the Saleema ambassadors could undertake individually or as a group and various projects are proposed. The sharing of new ideas is positive and to be encouraged, however, it is very important that the wearing of the Saleema Colours is established as the first and foremost activity to be undertaken by each ambassador. This is the core commitment asked of all Sufara’a Saleema. Any other activities the ambassadors wish to undertake should be done in addition to wearing the colours and not instead of wearing the colours.

• When presenting the Saleema communication values clearly explain that Saleema communication has a different tone or register than traditional activist communication. In particular:

. 1 Wearing the Saleema Colours is a form of speech – it says a lot. When the ambassadors wear their Saleema Colours they don’t really need to say much about it at all. They might just briefly call attention to the colours, for example: “those of you who have sharp eyes will have noticed that I’m wearing the Saleema Colours again. That’s because it’s so important to me like it is to a lot of you too”.

. 2 Inspire by example: Sufara’a Saleema are not expected to try to convince the public by argument or speeches; because of their special relationship to the public they can make a greater contribution when they inspire by example.

. 3 The power of testimonial: when ambassadors for Saleema wish to speak directly about their commitment they are most effective when they share personal stories and speak from their own experience rather than speaking about general ideas. There are plenty of health education experts and human rights experts who can communicate with the public on a technical level. The special value of the Sufara’a Saleema is their ability to inspire people on a personal level. In this regard the ambassadors’ own personal stories have more power than generic information.

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Sufara’a Saleema kit

The key contribution asked of Sufara’a Saleema is the special type of visibility they give to the movement by wearing Saleema Colours clothing at public appearances on at least ten occasions in the year.

At induction each ambassador is given a set of wearable Saleema Colour items, including:

For women:

Tobe – white with Saleema Colours border

Tobe – full Saleema Colours

Tarha – white with Saleema Colours border

Isharb – full Saleema Colours

For men:

Imma – white with men’s Saleema Colours border

Tagia – white with men’s Saleema Colours pattern

Shal – white with men’s Saleema Colours border

Wearing the colours: when fashion clashes with Saleema style -

Many Sufara’a Saleema are performers of one type or another, and fashion may be an especially important element of their professional lives. This can lead to conflict with the commitment to wear articles of clothing emblazoned with the distinctive Saleema Colours pattern.

Discuss the issue openly with the ambassadors. Acknowledge the predicament while continuing to emphasize what a great role the ambassadors play in making the Saleema commitment more visible by wearing the Colours; discuss and agree how ambassadors can handle the issue in ways that still allow them to effectively create Saleema visibilty through public appearances wearing the Saleema Colours.


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Co-ordinate and monitor

Keeping track of Sufara’a Saleema public appearances

The co-ordinator for a group of Sufara’a Saleema keeps track of their public appearances. The basic tools are:

Calendar – set up weekly or monthly calendars to record Saleema ambassadors’ public appearances.

Telephone – maintain regular telephone contact with each ambassador and / or his or her assistant to keep informed of upcoming public appearances at which the Saleema Colours will be worn.

Photography – ensure that good quality photographs are taken every time an ambassador dons the Saleema Colours in public. In some cases ambassadors are able to supply the photographs themselves while in others the co-ordinator is responsible for sending out a photographer.

Public displays – keep public displays and information sites updated with information about Sufara’a Saleema appearances and other activities; communicate with Sufara’a about their own and other ambassadors’ profiles on the displays as they develop over the course of the year.

Mass media – keep in close touch with reliable media contacts. Getting media coverage of Saleema ambassadors’ public appearances (especially through visuals) hugely increases their impact. Cultivate media contacts who understand the principles and support the aims of Saleema communication.

Meetings – discuss and agree a schedule of group meetings with the ambassadors. They are busy people and in most cases meetings of the entire group will need to be kept to a minimum. Be sure to be available to meet with Saleema ambassadors individually or in small groupings if requested.

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Document & publicize

How to make the most of Sufara’a Saleema public appearances

Each time a Sufara’a Saleema wears the Saleema Colours in public the Saleema movement gains more visibility. The commitment of Sufara’a to making public appearances in the Saleema Colours should be matched by a commitment by organisers to maximize the impact through strategic use of visual media.

There are several ways organisers can increase the impact of Sufara’a Saleema appearances using photos and videos. Two very effective strategies are described below:

• Create a visual display in a public area: on a notice board or wall in a building that is frequently visited by members of the public create a Sufara’a Saleema display. Put up autographed photographic portraits of the various Sufara’a wearing their Saleema Colours. Use the Saleema ground message as a caption for the display: every girl is born saleema let every girl grow up saleema. Actively organise to obtain photographs including newspaper clippings of Sufara’a Saleema wearing their Saleema Colours during public appearances and add them to the display close to the portrait of the relevant Sufara’a. Include the date and venue of the appearance. Make an effort to maintain the display with frequent updates throughout the year.

• Arrange effective media coverage of Sufara’a Saleema appearances through captioned photographs in newspapers and video clips for television broadcast. Work with your media contacts to ensure good understanding of the Saleema style of communication.

A steady stream of captioned photos appearing over the course of the year will be more effective than one or two lengthy articles. Captions should be brief and simple, for example:

“Singer Sharhabeel Ahmed wears the Saleema Colours at his concert in Bahri on Thursday night” or “Singer Sharhabeel Ahmed sends a message to the audience with his Saleema Colours shal at a concert in Bahri…” .

Important: make sure your media contacts understand that as is usual in Saleema communication the symbolism of the colours does not need to be explained directly in the captions. It is always preferable to ‘leave some people guessing’ (and asking) than to deprive others of the opportunity to make their own connections…

Short video clips for inclusion in television reports. Once again reference to the Saleema Colours should be brief, for example:

Footage of Tijani Haj Musa reciting poem with reporter’s voice-over: “Poet Tijani Haj Musa sporting a Saleema Colours shal recites his poem in honour of mothers at the national mothers’ day celebrations”.

Making the effort to increase the impact of Sufara’a Saleema public appearances by creating a public display and arranging media coverage is also a way for organisers to show their appreciation of the work carried out by Sufara'a Saleema and to increase their motivation.


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National Sufara’a Saleema (current and past)

Roll of honourالدور اإلجتماعيPublic role

االســــمName

Religious scholar Abdelgaleel Alnazeer AlKarooriعبد الجليل النذير الكاروري

Woman religious scholar (alima) Ahlam Ali Hassanد/ أحالم علي عمر

Religious scholar Sheikh Alhakeemشيخ محمد هاشم الحكيم

Religious scholar Yousif Alkodaيوسف الكودة

Religious scholar Sheikh Ali Hassan Alsarajشيخ علي حسن السراج

Women’s movement leader Nafisa Ahmed Alameenنفيسة أحمد األمين

Chair of Ahfad University Professor Gasim Badriبروفيسور/ قاسم بدري

Poet Al Tigani Al Haj Musaعلي التجاني الحاج موسى

Musician and singer Sharhabeel Ahmedشرحبيل أحمد

Singer Abdelgadir Salimعبد القادر سالم

Singer Amal Alnourآمال النور

Singer Waleed Zaki Aldeenوليد زاكي الدين

Singer Abeer Aliعبير علي

Singer Gamal Farfourجمال فرفور

Singer Al Khair Adamالخير آدم

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Singer Yasir Tamtamياسر تمتام

Singer Asim Albanaعاصم البنا

Singer Nuha Ajajنها عجاج

Group of singers and musicians Egd Algaladعقد الجالد

Musician Hafiz Abdel Rahmanحافظ عبد الرحمن

Musician Basheer Abbasبشير عباس

Journalist and owner of OmdurmanTV channel

Husain Khogaliحسين خوجلي

Journalist Bakheeta Ameenبخيتة أمين

Journalist Osman Al Nawعثمان النو

TV presenter Nisreen Al Nimirنسرين النمر

TV presenter Inas Mohamed Ahmedإيناس محمد أحمد

Actress Zakia Mohamed Abdellaزكية محمد عبد الله

Comedian and actress Somaia Abdelateefسمية عبد اللطيف

Community organiser from Tuti Island Igbal Abbas Mohamed Abbasإقبال عباس محمد عباس

Grandmother and Saleema advocate Buthaina Ahmed Fadeel Hassanبثينة أحمد فضيل حسن

Journalist Ikhlas Nimirإخالص نمر

Journalist Inaam El - Tayebإنعام الطيب


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Working withreligious leaders


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Universal muslim practices and local traditional customs

Perhaps you have heard the amusing anecdote about the old woman and the religious man:

An old woman was making preparations for the circumcision of her granddaughter.

A religious man asked her "Will you cut your granddaughter according to the Pharaohs or according to Mohammed (P.B.U.H.)?"

"According to Mohammed (P.B.U.H.) of course," the woman answered piously.

"But Mohammed (P.B.U.H.) did not cut his daughters," said the man.

"Then I will stick to my traditional customs," the old woman replied.

Whereas universal Muslim practices are required of Muslims all over the world, every Muslim community also has its own distinct local traditional customs that are not related to Islam. There is no doubt that cutting girls is a traditional custom that dates back to the time before Islam. It is more closely linked to tribe and to geographical location than to Islam. Female genital cutting is not known in most Muslim communities of the world. In Sudan it has been practised by Christians as well as Muslims and members of other religions.

Sometimes people confuse traditional customs that are not related to Islam with universal Muslim practices. Such confusions may arise from a genuine lack of understanding or from an attempt to legitimize a traditional custom by claiming a link with religion, which provides the highest and most respected moral framework for making decisions about the rightness of an action. If religion does not provide the desired justification some people may revert to other sources of authority more closely linked to the issue at hand - as the old woman does in the story above.

Clarifying that female genital cutting is a traditional custom and not a universal Muslim practice is helpful when a family’s main concern is to ensure that by keeping their daughters saleema they will be acting in compliance with religious requirements. See Key evidence for Fatwa in support of keeping girls saleema, p. 158, for further information.

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Working with religious leaders

Introduction

Our religion shapes every aspect of our society. Many people regularly seek religious guidance on issues affecting their family lives, including the decision to keep their daughters saleema.

Religious leaders often play a special role in Saleema communication. While their involvement is normal for any issue that affects the health and welfare of the family and the whole society, it is often seen as especially relevant to promoting the aim of keeping girls saleema. This is partly due to past confusion about whether female genital cutting was a matter for Islamic law (rules) or simply an old custom not related to religion. Seeking the opinion of religious experts on female genital cutting led to a focus on different types of cutting and has often generated conflicting opinions. By contrast, keeping girls saleema is widely agreed to be entirely consistent with the religion.


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What contribution do religious leaders make to Saleema communication?

Here are some of the ways that religious leaders have promoted the aim of keeping girlssaleema:

• Friday prayers: mention the goodness of keeping girls saleema in Friday prayers from time to time; this can be especially impactful when it is done close to the time of school holidays when many families make arrangements to have their daughters cut.

• Focus on families with new-born baby girls: make a point of raising the subject of keeping girls saleema whenever in contact with families that have new baby girls.

• Focus on young people: speak on the issue with young people when providing religious instruction or guidance to prepare them for the future when they may be making decisions about daughters of their own.

• Speak out regularly against the harm caused by female genital cutting and work to clear up misconceptions about female genital cutting and Islam.

• Issue fatwa: issue a religious opinion (fatwa) that supports the aim of keeping girls saleema (see p 158 for discussion of typical evidence used).

• Lead religious apprenticeship: teach junior religious scholars and followers how to respond to queries about saleema by community members, especially women religious advocates (da’iyaat).

• Network with other religious leaders: emphasize the importance of the issue in forums with other religious leaders.

• Sufara’a Saleema: act as an ambassador for Saleema. Wear the Saleema Colours in public and speak regularly about the commitment to keep girls saleema; display the Saleema Colours at public gatherings and events

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Key evidence for fatwa in support of keeping girls saleemaDiscussions on whether keeping girls saleema is consistent with Islam come up most often with reference to the custom of female genital cutting.

Many respected religious leaders have issued opinions (fatwa) against the custom of female genital cutting in the past. Increasing numbers of religious scholars are now issuing opinions to promulgate the idea that keeping girls saleema is entirely consistent with Islam. While conflicting views are still expressed from some quarters a new consensus is emerging as agreement grows among religious authorities on four main points that provide evidence for fatwa that in rejecting the harmful custom of female genital cutting also provide support for keeping girls saleema:

• Most importantly: Female genital cutting goes against the religious prohibition to accept no harm and do no harm to others. As acknowledgement of the harm caused by female genital cutting has grown increasing numbers of religious authorities are citing this as evidence that continuing female genital cutting should be considered as haram (sinful). Keeping girls saleema protects them from the harm caused by female genital cutting.

• Female genital cutting changes God’s creation in ways that are widely acknowledged as damaging to women’s bodily functions whereas the Qur’an (4:119) says that we should not deface the fair nature created by Allah. Keeping girls saleema honours and respects God’s creation.

• Female genital cutting is not required. Female genital cutting is not a compulsory religious duty. This is irrefutable.

• Female genital cutting is not recommended. Similarly there is no evidence in any of the four sources of Islamic jurisprudence that recommends the practice. Female genital cutting is not a recommended practice for Muslims.

Some religious experts also mention that female genital cutting deprives women of their right to sexual enjoyment. This right is protected by Islam which gives women the right to divorce if the husband fails to provide sexual satisfaction.

It has been remarked by various religious authorities that the Hadiths most often mentioned as evidence to support cutting girls are not reliably authenticated; all are all based on weak sources. There is not a single well-authenticated Hadith that clearly supports cutting girls. Those that are most frequently mentioned are all traced back to narrators who are known as unreliable and / or have been refuted.

One of the most useful actions a community religious leader can take is to issue fatwa that positively support keeping girls saleema.

See also Questions and answers on Saleema from a religious point of view, pp 159 -164


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Questions and answers on Saleema from a religious point of view

What follows here is an abridged version of the booklet Questions and Answers on Saleema from a Religious and Medical Point of View, published by NCCW (2014). Based on common enquiries from public and families, the booklet’s questions were articulated by NCCW and the Ministry of Endowment and Guidance. However, the answers were prepared by specialists in both the religious and medical fields.

This abridgement contains excerpts and summaries of the religious answers given by Sheikh Mohammed Hashim Alhakeem, member of Sudan Ulama Bureau and Secretary General of the International Center for Strategic Thinking and a father of saleema daughters. For the full text of Sheikh Mohammed Hashim Alhakeem’s original answers with all details please see the booklet.

Questions answered from a religious point of view

Q1: Do parents commit a sin when they leave their daughters saleema?

A1: We know that Muslim parents are careful to avoid committing sins that would provoke the anger of God. Some of them do not know whether or not they are committing a sin by leaving a girl saleema.

We don’t find any text or general rule under which we can conclude that leaving a daughter saleema is sinful; there is no evidence according to which we can say that anyone leaving their daughter saleema commits a sin.

Female genital cutting is not an imposition or obligation, and those who believe in it do so only out of their belief that it is preferable.

It is known that if it is preferable to leave girls saleema it will not lead to a sin.

It is well known that no authenticated text with evidence that approves female genital cutting can be found, and this leads us to say that such an act should be forbidden and prohibited due to harms that are confirmed by medical doctors.

Sheikh Yousif Algaradawi the Secretary General of Muslim Scholars Association said in his fatwa that female genital cutting is to be forbidden according to what is confirmed by trusted doctors: that this habit creates harm.

Sheikh Hasanain Makhlouf, the jurist Mufti of Egypt, said in his fatwa: "there is no sin if the girl is left saleema since it is also done by a lot of nations."

Q2: Is it possible to take what is mentioned in the verse of quran (“Qulf” hearts) as an evidence to the meaning of “saleema”?

A2: This description refers to the hearts of unbelievers, but it is very strange to think of the heart of the person as a sponge that absorbs all dirt. Some people consider this as evidence against leaving a girl saleema, so as to avoid being like an unbeliever.

This verse of Quran is interpreted by Ibn Abbas that the hearts which are “Qulf” are the covered hearts and “Qulf” according to Altabari.

We would like to bring to the attention of those who used to extrapolate female genital cutting from this verse without real understanding to the state and situation of sending a verse in Quran that Prophet Mohammed (P.B.U.H1) said that everyone who imposes his own opinion on the Quran would take his seat in hell hereafter (said by Tirmisi and Ibn Abbas).

In the saying of Aisha, all people will come in the day of the end time in a state of saleema, naked and barefooted. This Hadith does not imply that people should practice female genital cutting in their life; what it means is that in the end mankind will be restructured according to their original creation without any change made in their life; thus confirming that saleema is the original creation of God.

Q3: Is there any evidence in the Quran or Sunna that female genital cutting is something compulsory?

A3: No. There is no text, direct or indirect, in the Quran that advises Muslims on, or even just points out to them, the issue of female genital cutting.

It is according to Albokhari that Prophet Ibrahim (P.B.U.H) was the first man to be circumcised by a tool.

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Al Tabari said Allah instructed Ibrahim to free himself from idols and to beautify himself by Islam.

It is surprising that some people understand this for female genital cutting. Also we should remember that the evidence of those who claim circumcision of Hagir by Ibrahim is void as Hagir was Jewish and we should not, according to Islamic law (shari’a), follow Judaism unless our religion accepts that.

Q4: What is interpretation of some Hadith2 from which some ulama3 have inferred that female genital cutting is a correct act?

A4: There are two types of Hadiths that have sometimes been mentioned as evidence for practicing female genital cutting. The first type are sayings that were not proved to be spoken by the Prophet Mohammed (P.B.U.H) and hence their rule is weak. The second type are authenticated Hadiths that are sometimes wrongly interpreted to support the custom of female genital cutting.

The group of unreliably authenticated Hadiths includes sayings such as the one by UmAtia: Akhfidi/ashimmi wa la Tanhiki lanahu andar lilwagh wa ahza lilzawjm, meaning "it beautifies the face and is better for man" (sexual satisfaction for the husband). Many respected scholars, both of old and of contemporary times, have agreed that this and other Hadiths commonly mentioned to support continuing female genital cutting are weak and unreliable.

Doctor Mohammed Lotfi Alsabag Professor in Riyadh University, Saudi Arabia specialist in Islamic Studies has a message about female genital cutting including the following:

“You have to look into what was ruled by the two honorable Imams, Abo Daood And Aliraqui, and how they ruled that all Hadith about necessity of female genital cutting are weak”.

Before that the Imam Shams Aldeen Alhaqu Alazim Abadi said that the Hadith sometimes cited as evidence are incorrect and none of them provide justification for female genital cutting.

One Hadith that is actually well authenticated, iza ilTaga alkitanan, wagab algusal (meaning if the sexual organs of the man and woman meet together purity by washing is needed), is sometimes wrongly used to justify female genital cutting because of the reference it contains to “the two circumcised organs.” The misinterpretation ignores the Arabic language linguistic rule of altagleeb, by which two different things may be referred to by the name of only one of them. For example when the verse of Quran mentions “the two seas” it means "add the sea to the river" but the verse names both as “seas”. Likewise, the phrase “two moons” means the sun and the moon. In another example from the Quran, “the two fathers” means both father and mother, and so on.

When the two organs (not necessarily cut) of the male and female meet together (literally intercourse) it does not mean that the two are both to be circumcised, and in any case the Hadith came in the section of purification by cleaning and not by cutting. The Hadith is only telling about the state that needs purity specifically when the two organs are in intercourse. This Hadith has no relevance to the act of female genital cutting.

As Alshafie said, the rule that justifies purification should not be taken as an evidence for the rule of female genital cutting.

Another authenticated Hadith mentions five things that are part of the fitra or nature, including circumcision, letting beards down, cutting of mustache, cutting nails and plucking of the armpit. But Muslims also say "Fitra is ten’" based on a longer list that does not mention circumcision. In any case, this Hadith is apparently directed to men as the cutting of mustaches and growing beards concern men and not women.

Alshawkani said that all properties of nature (Fitra) are not compulsory to be followed (“Nail Awtar 1/135”).

Hence, how would female genital cutting be considered as nature (Fitra) without being mentioned in “Quran” or Sunna clearly?

Q5: Is it correct to implement the rule of no hostility and no harm in our call to desist from female genital cutting?

A5: Yes. The rule is taken from a Hadith of Prophet Mohammed (P.B.U.H) reported by Abo Saeed Alkhudri, who said "no hostility, no harm" and completed by others as follows: “anyone who causes harm, Allah will bring harm to them and anyone who causes trouble, Allah will bring trouble to them”...........................................................................................................................................................................................................................................................................................

1 P.B.U.H.: Peace Be Upon Him2 Hadith – the sayings of the Prophet Mohammed (P.B.U.H.), one of the four sources of Islamic jurisprudence3 Ulama – educated class of Muslim legal scholars


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Q6: Is it possible to reach a religious opinion based on specialized doctors’ opinion on the benefit of leaving female genitals saleema?

A6: To answer this we need to explain the status of doctors’ opinion in Islamic shari’a. The opinion of doctors should be taken as an evidence unless it contradicts a clear text in shari’a about the issue under investigation. When religious ulama have different opinions from that of doctors in an issue related to health, we should follow the opinion of the doctors.

The opinion of doctors regarding not fasting in Ramadan should be followed. If the doctors instruct you not to touch water for purity or pollution “Wado” you should comply with this opinion. Therefore the opinion of doctor regarding the abandonment of female genital cutting should be considered as a top priority. Practically this issue has no evidence.

For example, the Prophet (P.B.U.H) said in the issue of palm trees vaccination as technical issue the following: “you know well your life affairs, Muslim.” In another mention, Ibn Khozima in his correct book as well as Ibn Habban both say “if there is a matter concerning your life this is yours but if it is concerning religion it is for me”.

The prophet agreed to take the opinion of experts and specialists. For instance, when “Ibn Alhabab Ibn Munzir” gave his opinion regarding “Badr” battle.

It is well known that jurists in all their rules relate their opinion to medical opinion.

For example, when an “Imam” speaks about the use of hot water (water exposed to sun) for wadu (purification for prayers) based on the opinion of doctors, as mentioned by alshafi (the book of “Alum” 7/1 “Dar Qutaiba”).

It is very important point to say that it is absolutely not allowed to touch the body of a human in a harmful way without justification. Anybody who wants to cut any part of the human body, should bring a clear authenticated text from Quran or Sunna or bring a specialized medical opinion proving that such an act will deter harm or provide true and not hypothetical imagined benefit.

This confirms the importance of taking the opinion of specialized, trustworthy medical doctors whose words we can believe without doubt.

Concerning the doubts that some people harbour about contemporary schools of medicine, such as the claim that being from western origin we should avoid complying with their scientific opinion, we simply answer to this by confirming that wisdom is the lead to the wise believer and he/she should take it wherever found.

To compare, let us get evidence from Prophet Mohammed who accepted the truth from the devil when he said to Abo Horaira "he (the devil) told you the truth although he is a liar". Hence we should accept a scientific opinion where there is full evidence agreed upon by the whole world and called upon by all international medical institutions and reputable universities.

Even in our Islamic countries the famous international obstetricians worldwide support leaving the girl saleema.

Our advice to the reader is to avoid considering individual opinions from the medical field that call for practicing female genital cutting specially because they are not based on researches or reliable scientific evidence.

Sheikh Yousif Algaradawi says:

“Truly female genital cutting is solely a medical issue and the religious rule about it follows the rule of doctors and what is said by doctors should be obligatory by all people and not to be answered back by a fagih (religious guide), by a spokesperson or an interpreter or advocate or a Muslim student. If the rule from trustworthy doctors is that female genital cutting is harmful, it must be prohibited based on the Prophet’s statement ‘Nor Harm Or Hostility.’"

Q7: Does using the term "Sunna" by non-Muslims confirm that female genital cutting is a custom and not a worshipping practice?

A7: "Sunna" means the path endorsed by the Prophet through his own actions but unfortunately some people have labeled some types of female genital cutting as Shar'i (legal by religion) and sunna. We have mentioned earlier that there is no evidence that can support the idea that female genital cutting is sunna. Calling type 1 and 2 of female genital cutting sunna must be stopped.

Surprisingly some non-Muslim communities that practice female genital cutting call it shari’a and “sunna”. This confirms that female genital cutting is only a custom and not a religious worship practice. female genital cutting is now practiced in 26 countries in Africa, the majority of which are non-Muslim countries. Indeed, the only known origin

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of female genital cutting is that it came from Pharaohs, and for Muslims the Quran says the orders of the Pharaohs are not wise.

Moreover, the majority of Muslim communities that practice female genital cutting consider it a custom and not a religious ritual. All of the above proves that it is an issue of social norms rather than a worshipping practice.

There is no evidence that the Prophet (P.B.U.H) cut his daughters, while in the literature a mention was made to the incidence of circumcising his grandsons Alhassan and Alhussain.

Q8: Is the conflict between jurists in the issue of female genital cutting an evidence that it should not be practiced?

A8: The difference between branches of ulama is a blessing and Ibn Taimia said if sahaba (companions of the Prophet) agreed collectivity then their opinion is a final rule, while in their differences is a broad mercy.

The opinions of ulama about female genital cutting are as follows:

1. No scholar is known of approving infibulation or type 3 (Pharonic) or any cutting to labia minora, labia majora and the clitorus.

Scholars have controversial opinions about what is called sunna where a part of the clitoris is cut. The various statements are as follows:

1. It is an obligation (fardh) according to Al Shafie doctrine.

2. It is sunna according to the doctrine of Abo Hanifa and Ahmed.

3. It is a makruma (meritorious custom) according to Ahmed and some of the Malikia doctrines.

4. It is prohibited and forbidden (haram) by contemporary scholars.

Our stance regarding the differences is to look for the evidence on which each group relies and compare between them, then take the strongest evidence-based opinion.

The Shafies based their opinion that female genital cutting is an obligation on their perception that it is equivalent to male circumcision, which is agreed to be obligatory.

However, the comparison here is not equal since in male circumcision what is cut is an external skin whose presence is known to bring harm, while for females the organ cut is intact and this creates harm and pain.

Those who said that it is sunna also relied on evidence mentioned earlier as weak.

Those who said that female genital cutting is makruma (meritorious custom) take their evidence from the fact that there is silence about it from jurists and that some of the doctors they enquired from gave them advantages for it. This made them consider female genital cutting as a good custom.

We remind here that that all fatwas that depend on technical views can change according to changing circumstances. Due to scientific innovations, the technical views can be disclosed further with scientific facts.

Modern science has shown that female genital cutting is unnecessary, hence we cannot say it is a blessed or good custom since it can turn to a catastrophe and this is affirmed by the scholars who said it is prohibited and considered as a criminal act.

Q9: The objectives of marriage include sexual satisfaction, reproduction, chastity and female genital cutting deprives the woman from full enjoyment of sex expressed by Quran as Mawadah (love) (Surrat Alhujrat, verse 21). Please explain the following:

• Interpretation of “mawadah” by sexual intercourse• Interpretation of “rahma” by reproduction

A9: Ibn Abbas said that intercourse is mawadah (love) and mercy is reproduction (walad) and this is also said by Alhasan. Some said that mawadah is to care for each other from heart to heart.


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It is known that one who marries is seeking stability at home, and stability has both material, moral and emotional parts. The private relation between the male and the female whenever stable will bring tranquility and peace. Both partners are required to fulfil sexual desires of each and whenever there is weakness in any factor, such as the man’s impotence or the passiveness of the woman, this tranquility will be affected. A saleema female will not suffer from defects such as those of cut females. female genital cutting creates a lot of pain starting by the bad childhood memories that continues up to the level of passiveness and reaches to the rejection of intercourse using all kinds of excuses to run away from her husband. Such behavior makes him feel unsatisfied and feels that he is rejected therefore the relationship between him and his wife will be affected leading to lack of love, mawada, between them.

The primary objectives of shari’a is the preservation of life and protection of offspring. The Prophet (P.B.U.H) said "Marry and get offspring to be proud of you in the End day." One of the preferred characteristics of a wife is begetting children.

Since female genital cutting causes problems and diseases that could be transferred sexually, therefore it is better and healthier to leave the female saleema to avoid a lot of complications. By keeping her saleema all types of harm and pain will be avoided, and also her capacity for love and mercy (rahma and mawada) will be protected.

The criteria that shows that this practice is harmful or beneficial is the boundaries of shari’a and the specialized and technical opinions.

Islamic shari’a prohibits harm and damage without right and prohibits self-harm and also prohibits harm to others through the basic rule that bringing pain to living without justification is forbidden.

Allah says "those who harm believers without reason have acquired a clear sin and false deed" (Ahzab, verse 58).

I wonder if anyone is not in agreement that violation of the safety of the girl will create harm to her that will accompany her throughout her life?

It is a fact known by those who have witnessed the bleeding of infant girls 'til death, or those who were poisoned by tetanus due to contamination of tools used in cutting, or those who witnessed mothers dying due to “Fistula” during and after delivery.

This fact is known by those who heard the screaming of brides on consummation of their marriages due to female genital cutting or those who watched terrified men from the experience of intercourse with female genital cutting or feeling stricken by fear of harming their wives. How could people meet Allah claiming that they are doing an act to protect the chastity and cleanliness and health of their daughters while they are practicing such harm?

All who are doing this should fear from God and also those who keep silent when seeing such act should fear from God.

Leaving the girl saleema without female genital cutting is an honour to her (we honour Ibn Adam) (we create the human in a better form), Prophet Mohammed (P.B.U.H) cursed those who change the creation of Allah, from those who practiced female genital cutting and who accept and keep silent when seeing such practice.

Prophet Mohammed (P.B.U.H) said that the conduct of one who has girls and does the best for them will be a shield for him and protection from hell.

The good deed is to leave the girl saleema as she has been created saleema by Allah.

Q10: Is the call of some jurists to leave the girl saleema without female genital cutting a call outside the Islamic nation and against the basics and essentials of religion?

A10: Those who call for leaving the girl saleema are only considered as mujtahid4 . If they are right they will be awarded double, if not they will still be awarded one “Ajr5” .

..........................................................................................................................................................................................................................................................................................4 One who has the ability to deduce religious meanings from the Quran and traditions5 Reward in the hereafter as said by Prophet Mohammed (P.B.U.H)

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Genital cutting is not one of the fundamental issues for going outside the Muslim community or the rule of Islam.

Religious scholars (ulama) have differences between them in their rulings about circumcision. Some of them say it is compulsory (fard) and some, like those who belong to the Malikia School of religious law (fiqh), say it is sunna. However, no ulama would consider those who do not circumcise as putting themselves outside of Islam.

Said Sabig, who is one of the greatest shari’a scholars, said the following: "All Hadiths to practice female genital cutting are weak and nothing from them is correct".

Female genital cutting is also prohibited by Yousif Algaradawi, the head of Muslim Scholars Federation, so can we say that Garadwi is damaging or violating religion by this rule?

Yahya Bin Saeed Alansari said scholars continue to rule and say fatwa but no one of them has claimed that someone who prohibited or allowed any practice is an outsider of the Muslim community.

Q11: Can we accept the claim for what is called as sunna or shar’ii even when the circumstances and tools to legalise it were non-existent it in the era of Prophet Mohammed (P.B.U.H)?

A11: Even if we assume that female genital cutting is an allowed practice, then it is still possible for such allowed practices to be forbidden or regularized under the principle of “closing the door of excuses” .

Alshatibi said that when trying to do benefits results in damage "by closing the door of such justifications all methods of corruptions could be avoided".

The governor is authorized to forbid what is allowed if it leads to a corruption. Prophet Mohammed (P.B.U.H) had controlled prices and Omer Ibn Alkhatab had forbidden sahaba to marry non-Muslim women to avoid leaving Muslim women unmarried.

Also ulama prohibited the selling of weapons during conflict.

Azhari Shaltoot said when he had been asked about female genital cutting that shari’a decides a general rule, which is “whenever it is proven through rigorous research, and not through timed opinion to meet a specific interest, or following some groups, that there is a forbidden harm or ethical (moral) corruption then such a practice should be forbidden to avoid the harm and corruption”.

Yousif Algaradawi says in his research on the legal rule about female genital cutting: "Anything that is allowed can be forbidden if the consequence is harmful. This could be prohibited to close the door for harm and corruption". Accordingly we should keep God’s creation as it is without change. Consequently female genital cutting without justification is a practice not to be permitted and not to be allowed according to shari’a.

This will be very clear if we dismiss the assumption of those who ruled that it is allowed to cut the clitoris.

If we assume that it is allowed, we should also ask them about the way and the size of cutting and to what extent we can do so, and who will decide and why sunna was not exactly defined.

Also we can ask a question about all present diseases of blood, diabetes and HIV/AIDS to the spread of which female genital cutting can contribute, particularly in the situation of collective cutting.

Therefore we call upon all to stop the practice of female genital cutting to close the gap of harm that could be caused by it.


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Saleema style book: Elements of visual identity


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Saleema style book: visual identityVisual identity is an important part of Saleema communication. Having a strong visual identity helps people quickly recognize when keeping girls saleema is the focus of communication. The Saleema visual identity is more than just a selection of colours. It is a combination of elements that convey symbolic meanings, expressing values and themes that are an essential part of the Saleema communication framework.

Several key components of the Saleema visual identity are available for use by partner organisations working within the Saleema communication framework. To ensure clear and consistent communication, partners wishing to reproduce elements of the Saleema visual identity in materials of their own design are requested to familiarize themselves with the guidelines set out here. The guidelines include technical information for designers and should be provided to the designer working on your materials. The National Council for Child Welfare grants organisational partners permission to use elements of the Saleema visual identity contingent on their agreement to adhere to these guidelines. (See note on page 174)

If you have any questions at all about what should or shouldn’t be included in materials using elements of the the Saleema visual identity please contact the National Council for Child Welfare to discuss.

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Basic elements of Saleema visual identity1. The Saleema Colours

The colour palette

Saleema uses a basic palette of six colours:

Saleema Basic Red:PANTONE 485 C

C: 01 M: 98 Y: 95 K: 00

R: 226 G: 33 B: 23

# E22017

Saleema Yellow:PANTONE 393 C

C: 03 M: 00 Y: 62 K: 00

R: 242 G: 236 B: 119

# F2ED77

Saleema Deep Orange:PANTONE 1665 C

C: 00 M: 85 Y: 100 K: 00

R: 226 G: 68 B: 18

# E24412

Saleema Light Green:PANTONE 611 C

C: 30 M: 00 Y: 94 K: 00

R: 200 G: 212 B: 31

# C8D41F

Saleema Light Orange:PANTONE 7549 C

C: 00 M: 34 Y: 100 K: 00

R: 255 G: 183 B: 00

# FFB700

Saleema Deep Green:PANTONE 360 C

C: 55 M: 00 Y: 69 K: 00

R: 131 G: 192 B: 113

# 83C071

The colours must always be reproduced according to one of the specifications given above, that is:

CMYK for four colour press reproduction (all print reproductions)

RGB for on-screen applications (PowerPoint, video etc.)

Pantone for direct tone printing

For web use, refer to the Hexidecimal values


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Saleema Colours basic pattern

The Saleema Colours basic pattern is the most recognized element of the Saleema visual identity. It is associated with cloth, particularly girls’ and women’s clothes, and in visual materials it can be used as an artwork fill for articles of female clothing including but not limited to the tobe and tarha. It is also sometimes used as a fill pattern for flags and in conjunction with artwork of the cloth Taga. In addition to cloth items, the Saleema Colours basic pattern can be used as a fill for non-figural objects and design elements such as page borders.

The Saleema Colours basic pattern has two artwork layers. The foreground layer is composed of repeating clusters of strongly delineated Saleema swirl elements graded in three sizes from small to large. The background layer is made up of a related swirl pattern that is slightly lighter in value.

Saleema Colours pattern repeat

The background layer is scaled much larger than the foreground and the two layers therefore repeat at significantly different intervals. The foreground layer of the pattern repeats at just under 3 times the frequency of the background layer pattern.

In the example of the 45 cm x 200 cm tarha 1 design below, a partial section of the foreground design is repeated 3 times (3/9 repeat) against a fractionally repeated section of the background design (approx. 3/4 repeat).

200 cm long

Saleema Colours tarha 1 artwork

45 cmwide

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As shown in the example of tarha 1, a relatively infrequent repeat is desirable for the Saleema Colours basic pattern. If the pattern repeats too many times the design can appear very busy and the swirl elements it is based on may lose their design definition.

Therefore, when using the basic Saleema Colours basic pattern as a fill for large objects the pattern repeat should generally not be greater than 3 clusters of the Saleema swirls in the foreground layer (as in tarha 1 above). When a more frequent pattern repeat is preferred the effect is generally better if only a section of the pattern is repeated, as in the example of tarha 2 below:

Tarha 2 120 x 200 cm

When using the Saleema Colours basic pattern as an artwork fill for small objects it is recommended to avoid a full pattern repeat.

Saleema Colours pattern for men

Saleema Colours for men

In addition to the basic Saleema Colours basic pattern, there is a version of the pattern designed for men. The use of this design signals communication that has special relevance for the role men play – as fathers, grandfathers, husbands, sons, brothers, leaders – in keeping girls saleema. It is used on the Sufara’a Saleema imma (turban), shal (shawl), and tagia (cap/hat). The Saleema Colours pattern for men can also be used on non-figural design components.

5 cm 2 cm 10.7 cm

Detail of the Saleema imma(not to scale)


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Eight required standards to ensure correct use of the Saleema Colours:

1. Reproduce colours accurately

Always use the original colour specifications contained in this guidance. See colour palette section above for details. Never scan or photocopy the pattern. Designers must obtain and work from original electronic files of the pattern. These are available from NCCW.

Correct colours Incorrect colours

2. Reproduce the original design

Do not apply ‘artist effects’Do not add new elements to the design

3. Use recommended scale and pattern repeatDue to the variety of artwork and actual objects to which the Saleema Colours basic pattern is applied it is not possible to provide strict specifications for the pattern repeat, however, the following general guidance should be followed:

• When using the Saleema Colours basic pattern as a fill for smaller objects avoid any repeat.

• For very large objects / elements the Saleema Colours basic pattern works best when used at a large scale and with minimal repeat. Using a section of the pattern rather than the full pattern is an acceptable way of avoiding full pattern repeat on larger areas.

4. Minimum sizeAs a general rule, the smallest complete swirl element should measure at least 2cm, as in the illustration. The reason for this is that when the design is scaled very small it loses something of its recognizable character, however, there are exceptions to this rule and partners who wish to use the Saleema Colours basic pattern at a smaller scale are encouraged to discuss this with NCCW.

C 2 cm

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5. Keep proportions accurate Distorting the proportions of the Saleema Colours basic pattern is one of the most common design mistakes. Keep the original proportions of the pattern – the height x width ratio. Take care not to introduce distortion.

The pattern can be scaled up to any size as long as the quality of the file (resolution) and C (full circle) remain the same and Saleema swirl proportional.

C

Example of distorted pattern. Design looks squashed out of shape:

Distortions seems to be most common when the Saleema Colours basic pattern is used on reports and PowerPoint presentations; consult a designer for help!

6. Keep the background simple

The Saleema Colours basic pattern should be used against solid white or colour backgrounds. Do not use the Saleema Colours against backgrounds with complicated patterns. For the men’s Saleema Colours pattern the only permitted background is solid white.

7. Apply patterns to suitable objects / elements

Use the Saleema Colours patterns in conjunction with specified design and artwork elements.

Acceptable design and artwork elements to which the patterns may be applied include:

• Women’s clothing items (Saleema Colours basic pattern)

• Men’s clothing items (Saleema Colours pattern for men)

• Flags, banners, and waving or trailing cloth elements (both basic and mens’ patterns)

• Borders and non-figural objects / design elements (both basic and mens’ patterns)

Please consult with the NCCW to discuss appropriateness and obtain permission for any other uses you would like to propose.


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8. Be true to the Saleema communication values

The touchstone of Saleema communication is a specific set of values. As well as focussing on the positive, Saleema communication is personal, patient, understanding, clear and simple, spiritual, confident, visible - and aims to be everywhere (see pp 31-35 for more on the Saleema communication values). These core values underpin the Saleema visual identity. Like words and ideas, visual elements of Saleema must always be used in ways that maintain consistency with these values. Do not use elements of the Saleema visual identity in conjunction with words, ideas, or images that conflict with or contradict the Saleema communication values.

2. The Saleema word-mark

The Saleema word-mark is another important component of visual identity that can be used by NCCW partners engaged in Saleema communication. The word-mark is a hand-drawn font filled with the Saleema Colours basic pattern:

The Saleema word-mark can be used as a key visual element – for example, when it is emblazoned on a banner or flag – or as a minor element.

As with the Saleema Colours basic pattern itself, permission to use the word-mark requires adherence to the 8 required standards (see pp 171 - 173). The colour and pattern specifications for the word-mark are the same as for the Saleema Colours basic pattern. The word-mark has its own specific minimum size and, in addition, a clear space requirement.

Saleema word-mark minimum size

In order to make sure that the Saleema word-mark is always readable it must never be reproduced in a size smaller than 1.14 cm high x 2 cm long, as shown in the diagram below:

2 cm

1.14

cm

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Saleema word-mark clear space

Clear space is the amount of space that is left as a margin around a design element – the space that is left empty between one element and another. In the 100% example of the Saleema word-mark reproduced here again below, the minimum distance (Z) between the word-mark and any other design element should be the width of the letter ‘L’ ( ’ل‘ in Arabic) in the word Saleema:

X 10 cm = 100%

Y 5.7 cm = 100% Z 9 mm = 100%

Z

Z

The clear space requirement is the allowed minimum space between the word-mark and any other content (including text). For most uses it is advisable to leave a larger clear space around the word-mark, particularly when the word-mark itself is a main component of the material.

As with the Saleema Colours basic patterns, the Saleema word-mark should never be reproduced by scanning or photocopying. Original electronic files of the word-mark artwork can be obtained from the National Council for Child Welfare.

Partners in Saleema communication are warmly invited to use the Saleema Colours basic pattern, the Saleema Colours pattern for men and the Saleema word-mark in accordance with these guidelines for materials designed to promote the aim of keeping girls saleema at community level. Co-branding of these Saleema visual elements with the logos of organisations other than the National Council for Child Welfare is not allowed.


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Annex: Pull-out materials for activity 4Discovering others’ views (pp 94-124)

Use the picture code and colour chits included here when conductingactivity 4, Discovering others’ views

Instructions:

. 1 Carefully separate the pages from the handbook.

. 2 If possible get the pages laminated (plasticized) so that you can use the same materials several times.

. 3 After lamination, carefully separate the colour chits using scissors or a razor blade.

Note:

Do not cut the picture code showing saleema girl and mutahara girl. Use the whole page showing both girls.

The materials included in this handbook are enough for approximately 100 participants. To print additional copies download the materials from the Saleema website:www.saleema.net, www.saleema-sudan.net

Saleema Toolkit "English"

Government & Nonprofit

Transcript of Saleema Toolkit "English"