Friday 22 November 2013

CAMEROON – THE REALITIES OF THE COUNTRYSIDE: A TRIP TO KOTO (Part 1)




                            “A Community grossly deprived of basic amenities or infrastructure;                   
                                             yet the food basket of its surrounding cities.”

“Sir, its only in Koto you can get a good wood for your roofing work – the ‘small leaf’ specie. It will be faster and cheaper. There are many small local dealers”; Ngom Kome a local wood job man in Limbe told me.


My trip to Koto was triggered by a need. I was neither on an adventure trip nor a tourist visit. I needed specie of wood for roofing work at our construction site. My contact person Ngom Kome proposed Koto to me, for quality and quantity. Hearing about Koto was basically the second time I have heard the name as a village or community. I know it is in Cameroon but do not know its exact location. Ngom Kome gave me a better understanding to this. From more inquiries, I realized also that Koto is more of a farming community than a timber enclave where wood is commercially exploited. This actually aroused my curiosity. Otherwise there is no real excitement in making a trip to a rural area in Cameroon.


We set out from mile 4 motor park Limbe. Obviously my contact person Ngom Kome was with me. Getting him to embark on this trip cost me a compensation for his daily earnings. I don’t know how much he earns but he requested for a certain amount which I obliged him. I think for a job man living at subsistence level with his family, compensation for his daily ‘bread’ is very important to him.
Journeying through the Tiko – Douala highway, I fixed my gaze at the expansive CDC banana and rubber plantations along both sides of the highway. The Cameroon Development Cooperation (CDC) and its banana partners – Demonte occupies about 75% of lands in this. The place of the native landowners and what happen to their own farming activities is a story for another day.

My thoughts on CDC and also the need for Government to expand the highway was interrupted by security checks on the way – near the toll gate, at the popular Miselele market and at Miondo bar. Checks were mounted by elements of Routier (highway police), the Police and Gendarmerie. At these check points, it seems every driver – especially the commercial vehicle drivers know what to do as soon as they are whistled to stop and clear off the road. They approached the security personnel with their vehicle documents, which are received and again released in exchange for 500 FRS or 100 FRS cfa as the case may be. For the few minutes we spent at each of the check points, many commercial and private vehicles were stopped but none were checked; not even the passengers or vehicle occupants. I really wondered about the essence of security checks when nothing and nobody is checked. It was more of a cash contribution to security elements. Amazingly, many drivers perform this “road ritual” of cash donation with excitement. “If you refuse to give money, they will apply all measures to scrutinize and delay you. It’s a waste of time. If your documents are complete, they will take money, if they are not, they will still collect money”, our bus driver said in lamentation as he drove off the last checkpoint. “This is indeed extortion and smiling”, I muttered. May be that explains why many drivers that ply this highway hardly have proper vehicle documents. Afterall, it is cash that is checked and not documents.


After the last check, we got to Bekoko junction – main entrance into Douala commercial city and gateway out of Douala to other parts of Littoral, West, Northwest and even Southwest Regions. At Bekoko the first lap of our trip ended. We boarded another vehicle at the mini motor park and headed towards the Bekoko-Nkonsamba highway. It was same “road rituals” for drivers at security checkpoints. However, here is a better road – smoothly tarred but not expanded enough for a highway of its magnitude. ‘Narrow’ may be a common feature of road networks in Cameroon, and that is why road accident is also a common occurrence. On the side ways, the Socapalm and other private palm plantations stretched out; including the CDC rubber plantation at Kompina. Smokes from micro oil palm press located at different spots rock the atmosphere. Medium size lorry oil tankers were loading processed palm oil from small plastic containers placed at the road sides by their owners. People were really very busy here.


Thirty-five minutes drive from Bekoko got us to Kombe Market or better still Pendaboko Junction. This is a popular stopover along the highway. It is also one of the famous food crop markets in the Littoral Region and Mbanga rural Council in particular. It is equally the gateway into and out of Koto community and Pendaboko. I followed my contact Ngom Kome towards the direction he was going and my senses soaked in the scenery before me. The details registered. The environment I found myself was typical of a motor park in Cameroon. Confusion and measure of insanity reigns – noisy drinking bars with echoes of loud music, petit traders and hawkers jostling around for their daily bread. Drivers, vehicle loaders and other motor park touts shout and run helter-skelter at the sight of persons asking for their destination. Places like this are obvious safe haven for petit thieves.


“Pa, una di go wusai”(meaning-where are you going), a voice shouted in pidgin English. “Koto UP, Koto Eshimbi, Pendaboko camp, Corner wata”, other voices echoed as Ngom Kome and I approached what seemed to me like a motorbike park at a corner of this junction.  Several of them were here, of different make and model – Sanili, Nanfang, Benco, etc. I saw the Chinese technology in display which I believe tells much on the cordial Chino-Cameroon trade and economic relation. Who benefits more from this trade relation is an issue for economist and economic analyst to deliberate on. Some experts have said that the proliferation of this brand of Chinese technology in Cameroon has been a blessing. It has provided alternative means of transportation especially in the rural areas. Generally, it has been a source of livelihood to many – direct and indirect employment to youths who forms the bulk of riders and repairers; business to spare part dealers, importers, etc. However, as these blessings abound, so do curses or tragedies even more. The high rate of urban and rural tragic deaths and sudden physical deformation especially among the youths has been linked to ghastly motor bike accidents.


I realized that many of the motor bike riders here were youths – of under 20’s and 30’s. It struck me why these boys preferred commercial bike riding to going to school. While engulfed in my thoughts, my contact Ngom Kome negotiated a motorbike to carry both of us. I objected to this and on my insistence, he got another bike for me. I did not object out of indignation but I really considered the risk involved in riding ‘double’ on a bike, in a dusty-bumpy earth road moreso with no covering helmet. For this reason also, I warned the bike rider brought to me to go easy and slow which he obliged me. The bike rider gave me his name as Nelson – 22 years old from Northwest Region. He lives with his parents who relocated to Koto for farming. “I dropped out of school at form three due to financial constraint. But I have been able to finish apprenticeship in furniture making. I am doing this bike work on lease for now, to support my parents buy my working tools and get a workshop”; Nelson told me as we discussed on our way.


Riding into the wide dusty earth road ahead of us; we got to the first village in Koto community few minutes later. This is called ‘KOTO-UP’. Between the Motor Park and Koto-Up is what I called a “vacuum”. It is a vacuum of sprawling expanse of land on both sides of the earth road that seems endless in sight. It is cultivated mainly with cassava food crops and rubber plantations which is larger in size; belonging to some influential individuals and CDC. This should be one of the wonders of this community. From Koto-Up, we got to another village called Koto-Eshimbi, our final destination. It was a big relief, after a less than 6 km ride on motor bike.


My contact Ngom Kome left me at a thatched village drinking spot to get the local wood dealers. We had a good discussion with them and I engaged them to do the job. My discussion with them however gave me more insight about this community. I saw a village or community of hardworking young men and women, even the old; going about their activities as early as possible. Many of them have one destination – their farms. I also saw a community that is deprived of basic amenities or infrastructure. This actually made me decide to make a return trip to KOTO.


Saturday 31 August 2013

SERVICE OR RELATIONSHIP

What does God really require most from us as Christians; service or relationship ?. This is a mind searching question which I believe many has never reflected on. But this is an issue of concern for all and sundry in the body of Christ.

In the beginning of creation, God did not create servants or errand boys who will be at his beck and call, carrying out all sort of activities for him. God said "Let us make man in our own image...". It is never, "let us make servants to render service for us". In other words God created man in his express image and gave man dominion over his other creatures. God established a relationship with man (Genesis 1:26, Genesis 3:8). God did not call man into servitude as servants who must laboriously exhaust themselves to please their task master. God called man unto sonship(Galatians 4:6-7) for fellowship and relationship.

Service and or sacrifice to God is good. It is desirable and most pleasant, but it should never take the place of relationship. It should not be meant to create relationship with God either because it is our reconciliation with God that gained us relationship with him. It is not by works but by faith in Christ(Ephesians 2:8-9).
Our service or sacrifice to God must have a foundation. A foundation with the seal and recognition of God. It is upon this foundation that God recognizes those who are really his(2Timothy 2:19).This foundation is the platform of our relationship with God and when we stand on this foundation our service then becomes an expression of obedience. It becomes a reasonable service, a sweet smelling savor and not an activity or task.

Until we are recognize on this foundation, our rigorous church attendance, prayer meetings, fund raising, giving, choir and youth leadership, preaching, teaching etc becomes a laborious religious activity. We must stand first on the covenant platform of our Lord Jesus Christ before our service could be acceptable (Psalm50:5). God created and owns the world(Psalm24:1-2)and requires not the permission of man for whatever he wants. Yet he sincerely craves for relationship with man - with you and me.

Seek relationship and fellowship with him today.


                       BY : GODYCREATIVE

Friday 16 August 2013

“WHEN GOD REACTED TO DESPISE”



To regard something or somebody as worthless, low, with disdain and or angry dislike; that is an expression of Despise.Consciously or not, we all get entangled in Despise in different ways.  We can show it in words, expressions and remarks.  We can also show it in our actions, behaviors, attitude and looks. In whatever ways, Despise is usually directed to a person, persons or thing.

When we treat the poor around us with great disdain. When we deliberately overlook or disobey parental instructions (for example, contracting a marriage in total disregard to parental consent and presence). A mockery expression to friends or people going through trial moments in life, disregard to those who helped  us get to the top, keeping visitors ( especially the poor) waiting for too long for no good reason before receiving them – either in office or house, etc. Sowing Despise could be as a result of our status in life and society, seniority, financial ability, talents and or mere inherent character. These are deliberate and unassuming ways we express Despise and in most cases, we easily go away with it. One of the reasons here could possibly be that the person or persons we show Despise to lacks the audacity and ability to react.

It is however a different ball game when we show Despise to God. A Despise to the Church / Body of Christ, to a Church Leader / Leadership, to Divine / Kingdom responsibilities handed to us – are great Despise to God. Most dangerously, when we doubt God in gross unbelief – to the potency and efficacy of his word, and his ability to do that which he says he will do. God frowns at this. His reaction to it may be spontaneous or prolong; but certainly it must come to pass especially where repentance is not shown.
God remains the loving and ever merciful father we all know. But he is also a consuming fire, the God of vengeance and judgment. In I Samuel 2:30; the Bible says God honors those that honor him and those that despise him shall be lightly esteemed. This sounds scary but it is the truth. One lesson of note here is that Despise is an off-shoot of a “proud look” – one of the seven abominations God hates. (Read Proverbs 6:16-17).

In 1Samuel 2:22-30; God was angry with Eli the Priest and his two sons (Hophni and Phinehas). They despised divine responsibility. They despised to God.  They ministers together with their father in the house of God but at a time they took divine charge for granted. They laid with women who came to the house of God and also manipulated offerings brought to the house of God. Both of them were in the business of immorality and covetousness in course of their duties. Eli served God faithfully as a priest (remember he offered the prophetic prayer that manifested Samuel). But God’s anger to Eli was his inability to discipline his children on serious issues like this – even when God brought it to his awareness. God warned but they heeded not.

In 1Samuel 2:31-36, God reacted to their great Despise. In Samuel 4: 11 & 18, God’s reaction came to pass. The two sons of Eli and even Eli himself died. Above all, the Priesthood was taken from their family and given to another. There was a replacement and little Samuel was the choice.

In 2 Kings 7:1-2; in the midst of sever famine in Israel, God spoke through his servant Elisha for a miraculous abundance of food in less 24 hours. This should bring the famine to an end. The officer assisting the King doubted the word of God spoken through his servant. He remarked that even if God opened the windows of Heaven, it would be impossible to have abundance of food in Israel as Elisha stated.  What an open Despise to God!!.
Instantly Jehovah reacted through his servant. Elisha pronounced that the officer would see the abundance but won’t partake in it. In verse 17 and 18 of this same chapter; the reaction of God came to pass. The king’s officer was knocked down and trampled to death at the gate by people who were rushing for food; the same people he was asked to coordinate.

As Christians, we must be watchful. Our behaviors and actions could suggest Despise to Almighty God diverse ways. He may be silent but certainly there is a day when he will react.

Monday 12 August 2013

‘ THIS THING CALLED “COMPROMISE”






There are varying definitions of Compromise. However for the purpose of this write up we are going to take on one – which defines Compromise as making someone or something open or expose to dishonor, ridicule, shame and or danger. In other words, there are acts or actions that can bring one to dishonor, ridicule, shame and danger of hell fire.

There is what I call the “double digits” of Compromise. The first one is that an individual can personally compromise him or herself. That is to say, with your own hands or by yourself, you indulge in acts which exposes you to dishonor and shame. Not necessarily before men but before God. I say so because most act of compromise men or Christians indulge in are acceptable to men. Immorality, cheating, corruption, pride, etc. For instance, a marriage between a man and his fellow man is accepted in society today in the name of respect for right. Making money by dubious and or diabolic means is heralded by men and those involve in such act tagged as successful men; and possibly given tittles. These actions no matter how they are praised by men are despised by God.

In Genesis chapter 39 verses 7 – 9, before men, it couldn’t have mattered much if a Youngman like Joseph slept with his master’s wife. Afterall, it was the woman who came calling. Today it is an acceptable lifestyle amongst youths who indulge in such act as a means to an end. Society applauds it but before God it is not allowed. In Daniel chapter 1 verse 3-8, before men it is acceptable for Daniel to eat of the King’s food. There is nothing wrong with that, the King willfully provided it. Is it wrong to eat nice food provided by the King? But before God, it is not acceptable because Daniel by so doing could have compromised his status and be distracted.

The second or other digit of Compromise is that an individual can also allow him or herself to be compromised. May be by someone, friends, family, circumstances and or situations. This happens when you follow multitude, popular opinion or societal trend, just for the gains and at the end you displease God. In Genesis 39 : 10-13, Joseph refused to allow his Master’s wife to cause him to compromise. He chose to please God. Same Genesis 37:2, Joseph refused to be compromised by his brother’s evil actions. He always reported them to their father. In Daniel 3:14-19, the three Hebrew boys refused to allow the threat of being thrown into the furnace of fire to cause them to compromise. They chose to disobey the King and please God.

As humans, we all move to places to attain our dreams, aspirations and life goals. In the course of this, God allows us to dwell among different people and in different locations. It might be school, workplace, neighbourhood, business places, etc. The issue here is not where you find yourself or where you are, but you being able to maintain your identity as a Christian and refuse to compromise or be compromised.

There some reasons why as a Christian or child of God, you must not allow compromise. First, for the fear of God. You don’t own yourself; you are accountable to someone somewhere, and who demands your reverence, love and accountability. In all this, if you are found wanting, he will definitely bring you into judgment. Read Eccl. 11:9-12. Second, the thing that lures you to compromise has one target – your soul. Your sudden destruction and eternal damnation. Read 1 Peter2:11. Third, for the sake of your dreams and or aspirations in life.  If you have plans and a strong desire of what you want to be, where you want to be – as having a big picture of the future. For this you must be focused and discipline yourself against the enticements of compromise. Joseph did it, you can do it.

There is also what I can the cost of compromise. This is the price or consequences of compromise or of being compromised. Compromise is a dream killer. By it you can truncate your destiny and frustrate God’s plan for your life. The life (birth) and end of Samson speaks volume here. Samson had a peculiar birth – with great and glorious destiny from God. But a life of compromise made him to die a blind and desperate and frustrated man. Read the book of Judges 13:3-5, and chapter 16. Also read Jeremiah 18:9-10.

REMEMBER SAMSON. DO NOT COMPROMISE YOUR DESTINY.

          

                      BY:    Godwin Luba
                               (Godycreative).
                      godycreative.blogspot.com
              
            

Sunday 30 June 2013

A MICROFINANCE HANGOUT.

A Microfinance hang out ? or may be a hang out at a microfinance ??. Yes indeed !!!. A hang out, a brief stay in the microfinance sector or better still call it an adventure into microfinance. It was not an adventure into the unknown though. Good enough I had some basic training in Business Management / Administration from a British institution. So finding myself at a management position in a Microfinance institution was not a fluke. Besides, it was also an adventure in pursuit of a silent passion. A silent but deep passion for development work and sustainable social change; poverty alleviation being the hallmark. It was a worthwhile adventure I must say because I went, I saw and whether or not I conquered is left for the work done and posterity to speak.

The world of Microfinance is that of regulated entities and or financial intermediaries which do not have status of banks or major financial institutions. They carry out loan operations and or saving collections, and offer specific financial services to populations who mainly operate outside the traditional banking channel. Considering the above therefore, microfinance Institutions refer to entities which exercise micro finance activities.
Globally, the Spectacular growth of the Microfinance sector has been fueled not by market forces alone but also by conscious actions of National Government, NGO’s and donors who view microfinance as an effective tool for poverty alleviation. In fact much of the impetus behind this large and increasing support for microfinance hinges on the assumption that its economic and social impacts are significant.

The Micro-finance Sector in my Country Cameroon is a steadily growing one with also an increase Government Interest and Participation. The history of Micro-finance in this country officially dates as far as 1990, with law No. 90/053 of 19/12/1990 relating to the liberalization or creation of associations and law No. 92/006 of 14/08/1992 on Cooperative Societies and Common Initiative Groups. The Prime Ministerial Decree No. 98/300/PM of September 1998 fixes the modalities for the exercise of activities of Savings and Loan Cooperative Societies, while Decree No. 2001/023/PM of 29/01/2001 modifies certain dispositions of the Decree of 1998.
In April 2001, Government of Cameroon through the office of the Prime Minister declares the document on the National Politics for the promotion and consolidation of Micro-finance. By this declaration, Government not only made public her strategy to this effect, but also is determined beside the classic banking sector, to facilitate the development of financial services by creating a favorable  and  enabling environment. To further strengthen and coordinate activities in the Micro-finance Sector, Government adopted COBAC ( French acronym for Banking Commission of Central African States ) Regulation No. 01/02/CEMAC/UMAC/COBAC of 13/04/02  relating to the conditions of exercise and control of activities of Micro-finance in the Economic and Monetary Community of Central Africa (CEMAC). By this regulation, micro-finance in the country and CEMAC Zone became categorized between category 1 to 3 according to their specificities.

Micro-finance represents a large portion of Cameroon’s Finance Sector, of up to 44% and covers 287 localities. It serves about 520.000 customers/clients in 8 of the country’s 10 Provinces(now Regions) with deposits of over 95 billion francs cfa (USD 231.9 millions) and an aggregate loan portfolio of francs cfa 61 billion (USD 148.9 million). This is indeed a vibrant Sector.
In the framework of the implementation of her policy for the fight against poverty, Government views Micro credit as an effective instrument. She therefore intends to institutionalize, organize and reinforce the actual system of Micro-finance as suitable to the country’s socio-economic context and also fosters the integration into the formal financial sector the population which cannot comply with the services of the classic banking system.

How effective is the microfinance instrument in fighting poverty ? or better still rural poverty ? The expected answer here takes me back to my adventure or hang out days in this sector. My adventure drive took me to PROVIDENCE  SAVINGS  AND LOAN  LTD -  a microfinance institution ( MFI ). It is a striving microfinance institution, fully registered in Cameroon. It is based in Limbe the Anglophone Southwest Region of Cameroon. I was there at the beginning of this institution. We pulled resources together, we formulated policy objective, we set the vision/mission and channeled the purpose. We network our ideas and some people bought it over. We were a handful of men, women and community based organization driven with passion to set up an institution which became -  PROVIDENCE SAVINGS AND LOAN COOPERATIVE ( PRESLCO) LTD. So I got at the helm of affairs in this institution. Not because I had training in Business Management but mainly because I was passionate about the formation, I was there at the beginning, I understood the vision and could drive the vision better.

At PRELSCO LTD, we carried out activities and programs; but most striking to me was the Rural Micro Savings and Credit Scheme ( RUMISACS ). This an outreach to the rural communities. It is innovative -  community focused and participatory,  socio-economically impacted lives. It is a development tool we created. By it we provided financial services with social dimension according to dire needs. At inception of this program, we set up a network of cashpost or micro cash centers in some rural communities and suburbs of Limbe. We operated this through Mobile Cash Pick Agents. The rural people were encouraged to save, micro loans  also given to them for productive purposes - carrying out income generating activities. It is not surprising that multiple micro economic and income generating activities are springing up in the rural areas we operated this program. Self reliance has been established and community welbeing  instituted in the process. At least minimum commercial presence has also been attracted in the areas which has prompted local Government authorities to respond with some rural infrastructure development like farm to market roads and electricity.

Obviously there are other microfinance establishments just like PRESLCO LTD and even more than it. But if they also are in the same line of activities like PRESLCO or doing even more; then one can say with some measure of certainty that Microfinance has been effective in fighting rural poverty.


                                            BY   :   GODYCREATIVE

WOMEN AND DEVELOPMENT : “THE PROTECTION OF THE RIGHTS OF WOMEN “



                                                          ABSTRACT

 Writing on the rights and statues of women is a formidable task. The subject, one of the most debated in the field of human rights is a vast one but still has an incomplete picture. The most perplexing aspect of this task is the approach and more particularly how to delimit what should be the proper scope of the subject.
In all spheres of social interaction, the rights of women have been undermined. This is because of years of men’s oppression and exploitation which have repressed women’s creative abilities. The emphasis in the study of the statues of women has shifted in the few decades. Early writings revolved around women’s traditional roles and centered on their position in the family. During the 1970s however, academic literature moved away from studying women in the family toward examining their activities outside the domestic setting and investigating their place in social, economic and political relations.
This research article  is to serve as a documentary source for the important international instruments dealing with the rights of women. It also tries to highlight the provision of a context for and a perspective on the documentary presented in order to help begin to make preliminary assessment of or at least encourage women to think further about some of the issues associated with their internationally recognized rights.

Several good reasons can be stated for studying the rights of women from the legal perspective. For one, it is an area in which as already stated, rapid and substantial change has taken place within quite recent years. The arena of women’s rights provide an ideal laboratory for examining the way various supreme courts as interpreters of the fundamental law of their land, both initiate and respond to social change. The role played by legal argument in the process, the role of changing societal norms and even the role of political pressures, can all be explored by analysis; for there is value in knowing what is the standing law, especially on important questions of public policy. Knowledge of an existing law is an essential prerequisite for deciding which law will be most suitable concerning the rights of women.


                          INTRODUCTION :
This article has been structured to present a documentary source for the important international and domestic instruments dealing with the rights of women.
Human rights are by nature applicable to all persons. However, women suffer from deprivations that have no bearing on either their social contributions or their capabilities, deprivations that show disregard for rights recognizable as inherent to everyone. Accordingly, the international community concluded that it was both just and proper to create certain human rights instruments that bear uniquely on women. Thus women are accorded protection under relevant national and international human rights instruments. Also, relevant international documents under scrutiny have outlined other rights apart from those stated in the Universal Declaration of Human Rights (UDHR), such as the right to vote in all elections and to be eligible for elections to all publicly elected bodies, to implementation thereof and to take part in non-governmental organizations and associations concerned with the public life of nation-states.

The persons involved with framing the instruments guaranteeing human rights were quite informed on the fact that women would have to play active roles in fashioning whatever equality they want to enjoy, and that women’s political empowerment would be an indispensable instrumental goal on the social road to gender equality in all respects.  Conversely, the international instruments presenting the categories of rights characterized by social, economic and cultural factors relating to matters of employment and social order, utilize as their major anchor the opinion that genuine equality between the sexes can be achieved only if no one is forced into predetermined roles on account of his/her sex.

Women’s status in most societies, outlines a system of operation. However, a few works exist which acknowledge the very potential contributions of internationally recognized instruments establishing rights for women. The basis of this instruments is to reform national and international structures  that defined and promote gender discrimination. It is not uncommon to discover that many of the people in the struggle for equality among the gender had little or no knowledge of this rights. The changes achieved in women’s status have been extremely uneven. Whether in economy, education, government or international organizations, there is no major field of activity and no country in which women have attained equality with men. Throughout the world, women are still disproportionately represented. They remain a small minority at the centre of political power. Yet, the silent revolution is slowly gaining strength. Women are more educated, more active economically, more successful politically than they were a few decades ago. Now, there is an undercurrent of confidence and co-operation among them that is new to the world and has great promise.

Global interest in human rights increased remarkably in the last decade. The adoption of the UDHR provided a framework within which international covenants and conventions came into force. International NGOs provided against infringements of these rights and proposed satisfactory mechanisms through which the protection of basic human rights could be pursued.  However, greater interest does not necessarily mean greater protection, for the rights to be protected are themselves in dispute. Their enforcement depends on states which by ratifying various treaties accept certain limitations upon their sovereignty. States have traditionally been unwilling to subject themselves to external control as imposed by international law.
Women are said to be equal to men in all affairs of society. The meaning of equality sadly has been misunderstood. The idea that women’s rights should be exactly the same as those of men is far from becoming a reality. The twentieth century witnessed the emergence of rights of women to franchise. Women’ rights movements sprang up and developed tremendously around the world. The activities now cover all civil and political rights of the women, such as their right to choice of citizenship after marriage, right to equal pay and equal fob opportunity, right to vote and be voted for, and the right to be eligible to public offices.

Moving into the twenty-first century, the drive for women’s rights has accelerated and taken a global momentum. Since the global conference on women issues held in Mexico City, the campaign for equality between women and men has witnessed significant changes and undeniable advances. Not only have governments adopted legislations that promote equal opportunities, treatments and rights, but women have now entered into the labour market in unprecedented numbers, pursuing a greater role at all levels of public life.
One of the major achievements of the past decade has been the support by a number of countries for the 1979 UN CEDAW which legally binds governments to achieve equal rights for women in all fields. For hundreds of years, women have been considered in the light of homemakers. Nevertheless, today it is unrealistic to define women in terms of marriage and family without giving a thought to the individual woman with legal rights, economic resources and responsibilities to herself, as well as to others.


EQUALITY OF RIGHTS FOR  MEN  AND  WOMEN
It is noteworthy that human beings devise a multitude of ways to distinguish themselves from others. A set of characteristics example, racial, ethnic, cultural, linguistics and religious differences unify persons into groups as well as separate them from one another. Within such groups, considerations as various as gender, age, education, family, even friendship are often used to accent the differences between persons. This distinction which culminates in the separation of persons living in the same society, provides the framework from which the idea of human rights must be evaluated.
The notion of human rights is both important and obscure because to some extent, it mitigates this seemingly natural tendency to accentuate the many differences between others and ourselves. The idea of human rights is especially important in the face of pressure to put these differences at the service of the inclination to dominate or degrade others at times simply because they are different.
Trying to understand what we have in common with others who are in so many ways quite distinct from us is a profound task. Yet, when insignificant differences provide reasons to disregard the humanity of others, human and constitutional rights offer the strongest constraint against doing so.

Equality is a “general principle of elementary justice applicable to all human rights. This means that whatever level may be reached in the realization of those rights in a particular Country or territory should apply to every individual residing there without discrimination of any kind”.
The UN is committed to achieving equality of rights. Equality for women may stand to mean the realization of rights denied as a result of institutional instruments are devoted in their entirety to promotion an protection of the principle of equality of men and women. The UN for once proclaims in its charter that it shall place restrictions on men and women as to their eligibility to participate in either its principal or subsidiary organs. Furthermore, the U N had member-states to pledge to take joint and singular action in cooperation with the body in order to achieve the aim of realizing fundamental freedoms “for all without distinction as to race, sex, language or religion.
In 1989, on the 4th of May, ECOSOC noted that the General Assembly having endorsed the Nairobi Forward – Looking Strategies for the Advancement of Women, steady progress was being made in achieving de jure equality between the sexes, but showed concern that progress in other regions is infact slow. Recognizing that equality for women is closely linked with their economic independence and noting that various affirmative action policies can accelerate the eradication of discrimination against women; the Council urged Governments to give high priority to measures and temporary affirmative action programmes that will more rapidly bring about equality in women’s economic participation.

Today, though the principle of equality of men and women has won almost universal acceptance, full equality between the genders is far from being realized in practice. The Copenhagen World Conference defined equality as meaning both legal equality and elimination of de jure discrimination as well as also the equality of rights, responsibilities and opportunities for the participation of women in development both as beneficiaries and as active agents. For women in particular, equality means the realization of rights that have been deprived as a result of cultural, institutional, behavioural  and attitudinal discrimination. Equality is important for development and global inequities perpetuate themselves and increase tensions for all types.

The establishment of a human and progressive society reposes on the concept expressed in the strategies that women’s advancement in any one area cannot be achieved without corresponding set standards and effected legally binding treaties to protect women’s rights. The struggle to achieve equality for women requires an overall shift in perception. Too often, women’s rights are perceived as a social question rather than an issue of human rights. Fortunately, traditional human rights organizations have included women’s rights in their agendas and compilations covering studies, legal briefs and statistics are being precluded.

The obligation to eliminate discrimination against women and to ensure equality with men is assured in many nation-states. This does not negate the fact that the major policies endorsed in several nations admit that women have rights to pursue their material, physical and spiritual wellbeing in conditions of freedom and dignity – as well as economic security.
The declarations made in the numerous conventions held by the various organizations have as their thrust the development that the underlying themes, in several respects, reflect a general urge to ensure the protection of the rights of women as well as the endorsement in practice of these rights. While the UN is not the fist intergovernmental body to deal with questions relating to the status of women, its charter which is the most important agreement making reference to women is the first international instruments to mention equal rights of women and men in specific terms.

The term ‘women’s rights has three different usages. First, it refers to women’s rights to be treated equally with men. Secondly the term can refer to women’s rights to be treated unequally from men; in other words, favoured or protected by law. And lastly, women’s rights can refer to rights that are common to all citizen but affect women in particularly strong ways, or affect women for reasons that are biologically rather than legal. Women’s rights as a distinct area from human rights, evolved since World War II, to express the global community’s commitment to the outlawing of sex-based discrimination. Women by definition should be accorded protection under relevant domestic, regional and global human rights instruments.


                          By   :      Godwin    Luba
                          Pen Name   :   Godycreative
                          Contact       :   lubacade@gmail.com