Aid can help African children realise their potential

Developing education should be a priority.

I was lucky enough to grow up in a family that could afford to send me to secondary school. Because of this, I went to university, travelled, pursued a fulfilling career and became the Managing Director of PEAS, one of the UK’s fastest growing charities, which is creating a network of sustainable, high- quality secondary schools across Uganda and sub-Saharan Africa.

 
It may seem quite strange for people living in the UK, where secondary school education is universal, to fully appreciate the transformative power it has. But just think how many of your life’s achievements could have happened without your secondary school education.
 
As someone from Northern Uganda, a region well-known for its twenty-year troubles at the hands of Joseph Kony, I am all too aware that a secondary education, and all the opportunities that come with it, is an unimaginable privilege for many children born into today’s world. In parts of sub-Saharan Africa female enrolment at secondary school can be low as 7 per cent, so to be a Ugandan woman with an education, a profession and a position of leadership is all too rare a thing.
 
In Uganda, if a child can go to secondary school, even if they complete no further education, those four to six years will have changed their life forever. And yet this opportunity is denied to the yet 3 in 4 children in Africa that do not go to secondary school, meaning that over 20 million children are missing out on secondary education. Without a secondary school education, an individual’s opportunity to lift him or herself out of poverty is severely limited and the cost to society is huge.
 
For women in particular the severe lack of affordable secondary school places is crippling. For most girls in Uganda, after the age of 11, education is replaced with working in the fields and childhood is quickly replaced with early motherhood. An un-educated girl is seven times more likely to catch HIV and her children are twice as likely to die before the age of five. But, for every year she is in school, an educated girl in Uganda can add 25 per cent more to her future earnings. A huge focus for the PEAS team is to ensure more girls enrol in, and complete, secondary school. Currently, over 48 per cent of PEAS students are female and we hope to see this figure rising as we continue to make more secondary school places available.
 
Most people in the UK would probably agree that education should be the responsibility of national governments. And at PEAS we also think this. Education is one of the most powerful ways to reduce aid dependence and empower populations to take charge of their own futures. If international aid organisations are to accelerate this process then we believe they must work with governments to develop sustainable education models that do not rely on continued foreign investment.
 
This is why PEAS developed our "SmartAid" approach. PEAS uses UK-fundraised money to cover the initial set-up costs so each school can open debt free. After that a combination of local government subsidies, boarding school fees and income generating projects (such as school farms), mean that PEAS schools can cover their own running costs indefinitely and in the long term build up a reserve to cover future investments in building repairs and new equipment. This means that our schools are truly sustainable and not dependent on UK fundraising to continue providing education year on year.
 
A really significant part of the PEAS model is that, in each country it operates in, a central team of locally employed education and development experts are responsible for quality control, financial auditing and providing support to the schools as they develop. Too often organisations rely on international experts rather than developing the talent from within each country but education cannot simply be outsourced if it is to lead to real and lasting change. But PEAS’s approach means that, by 2021, when we plan to have a network of 100 schools in Uganda running completely self-sufficient from aid, we will also have the expertise and infrastructure to run independently from PEAS UK.
 
Every child in Africa should have the opportunity to reach their potential and make something of themselves, and that is what PEAS is all about. It is inspiring to know that the work my team and I do every day will have a permanent impact on the lives of children in our schools and, through these children’s ambitions to be doctors, businesspeople, sustainable farmers, teachers, lawyers, and even political leaders, will also have a permanent impact on the future of our country.
 
Susan Opok is Managing Director of PEAS (Promoting Equality in African Schools). PEAS is a charity / social enterprise hybrid that is working with African governments to develop a network of secondary schools to provide affordable, high quality and sustainable education in Sub-Saharan Africa.
 
Founded in 2008, PEAS has already launched 13 public/private schools in Uganda and one in Zambia, with eight more due to open in February 2012. It aims to have launched 100 schools in Uganda by 2017 and is working with other African governments to develop similar funding models to extend secondary school access further.
 
The UK Government is match funding all donations made to PEAS until 13 December. To donate to PEAS Back to School Appeal and have your donation doubled by the UK government, visit http://www.peas.org.uk/donate or text PEAS01£10 to 70070.
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France’s burkini ban could not come at a worse time

Yet more legislation against veiled women can only further divide an already divided nation.

Since mayor of Cannes David Lisnard banned the full-body burkini from his town’s beaches, as many as 15 French resorts have followed suit. Arguments defending the bans fall into three main categories. First, it is about defending the French state’s secularism (laïcité). Second, that the costume represents a misogynistic doctrine that sees female bodies as shameful. And finally, that the burkini is cited as a threat to public order.

None of these arguments satisfactorily refute the claims of civil rights activists that the bans are fundamentally Islamophobic.

The niceties of laïcité

The Cannes decree explicitly invokes secular values. It prohibits anyone “not dressed in a fashion respectful of laïcité” from accessing public beaches. However, the French state has only banned “ostentatious” religious symbols in schools and for government employees as part of laïcité (the strict separation between the state and religious society). And in public spaces, laïcité claims to respect religious plurality. Indeed, the Laïcité Commission has tweeted that the ban, therefore, “cannot be based upon the principle of laïcité”.

While veils covering the entire face such as the burqa or niqab are illegal, this is not to protect laïcité; it is a security matter. The legal justification is that these clothes make it impossible to identify the person underneath – which is not the case for the burkini.

 

By falling back on laïcité to police Muslim women in this way, the Cannes authorities are fuelling the argument that “fundamentalist secularism” has become a means of excluding Muslims from French society.

Colonial attitudes

Others, such as Laurence Rossignol, the minister for women’s rights, hold that the burkini represents a “profoundly archaic view of a woman’s place in society”, disregarding Muslim women who claim to wear their burkini voluntarily.

This typifies an enduring colonial attitude among many non-Muslim French politicians, who feel entitled to dictate to Muslim women what is in their best interests. Rossignol has in the past compared women who wear headscarves through choice to American “negroes” who supported slavery.

Far from supporting women’s rights, banning the burkini will only leave the women who wear it feeling persecuted. Even those with no choice in the matter are not helped by the ban. This legal measure does nothing to challenge patriarchal authority over female bodies in the home. Instead, it further restricts the lives of veiled women by replacing it with state authority in public.

Open Islamophobia

Supporters of the ban have also claimed that, with racial tensions high after recent terrorist attacks, it is provocative to wear this form of Muslim clothing. Such an argument was made by Pierre-Ange Vivoni, mayor of Sisco in Corsica, when he banned the burkini in his commune. Early reports suggested a violent clash between local residents and non-locals of Moroccan origin was triggered when strangers photographed a burkini-wearing woman in the latter group, which angered her male companions. Vivoni claimed that banning the costume protected the security of local people, including those of North African descent.

Those reports have transpired to be false: none of the women in question were even wearing a burkini at the time of the incident. Nonetheless, the ban has stood in Sisco and elsewhere.

To be “provoked” by the burkini is to be provoked by the visibility of Muslims. Banning it on this basis punishes Muslim women for other people’s prejudice. It also disregards the burkini’s potential to promote social cohesion by giving veiled women access to the same spaces as their non-Muslim compatriots.

Appeals to public order have, occasionally, been openly Islamophobic. Thierry Migoule, head of municipal services in Cannes, claimed that the burkini “refers to an allegiance to terrorist movements”, conveniently ignoring the Muslim victims of recent attacks. Barely a month after Muslims paying their respects to friends and family killed in Nice were racially abused, such comments are both distasteful and irresponsible.

Increased divisions

Feiza Ben Mohammed, spokesperson for the Federation of Southern Muslims, fears that stigmatising Muslims in this way will play into the hands of IS recruiters. That fear seems well-founded: researchers cite a sense of exclusion as a factor behind the radicalisation of a minority of French Muslims. Measures like this can only exacerbate that problem. Indeed, provoking repressive measures against European Muslims to cultivate such a sentiment is part of the IS strategy.

Meanwhile, the day after the incident in Sisco, riot police were needed in nearby Bastia to prevent a 200-strong crowd chanting “this is our home” from entering a neighbourhood with many residents of North African descent. Given the recent warning from France’s head of internal security of the risk of a confrontation between “the extreme right and the Muslim world”, such scenes are equally concerning.

Now more than ever, France needs unity. Yet more legislation against veiled women can only further divide an already divided nation.

The Conversation

Fraser McQueen, PhD Candidate, University of Stirling

This article was originally published on The Conversation. Read the original article.