Community Update

World Pulse Toolkits Available!

At World Pulse, we recognize the need for ongoing learning—for you and for your community! Our toolkits are all available here.

We are especially excited to share our signature Citizen Journalism and Digital Empowerment Curriculum. Start learning today!

LE MARIAGE PRECOCE A PANZI

LE MARIAGE PRECOCE A PANZI
0. INTRODUCTION
Nous connaissons que le mariage par son sens propre, est un contrat consensuel, public et solennel conclu devant l’officier de l’Etat civil, qui établit entre l’homme et la femme une union qu’ils ne peuvent rompre à leur gré.
Au sens du code de la famille le mariage est défini comme étant l’acte civil et solennel par lequel un homme et une femme qui ne sont engagés ni l’un ni l’autre dans les liens d’un précédent mariage enregistré, établissent entre eux une union légale et durable dans des conditions de formation du mariage ; les effets et la dissolution sont déterminés par la loi (art. 330 du code de la famille).
Du point de vue formation du mariage, le but essentiel du mariage est de créer une union entre un homme et une femme qui se sont engagés ou qui s’engagent à vivre ensemble jusqu’au décès de l’un d’entre eux, partager leur commune destinée et perpétuer leur espèce (art. 349).
Quant aux conditions de validité du mariage, la loi congolaise reconnait que pour contracter un mariage il doit y avoir des consentements personnels pour les deux époux qui doivent être capable, l’homme doit avoir 18 ans révolus et la femme 15 ans révolus. Malheureusement, à PANZI c’est le cas contraire qui est observé sur le terrain ; beaucoup plus de détail dans des paragraphes qui suivent.
1. LE VIF DU SUJET
Parmi les sortes ou types du mariage qui existent d’après nos analyses, à PANZI le phénomène social qui est considéré comme mariage c’est « le mariage par enlèvement » ; que nous appelons en langue Mashi « kushola » ou « KULENDEZA » suivant que les parents de la fille ont été informés ou pas.
Nous avons eu un entretient avec une fille de 13 ans qui été en 2ème secondaire et la quatrième fille de sa famille, elle avait quitté sa maison en disant que son Institut a organiser une sortie à LWIRO (c’est un centre de recherche) ses parents n’avait pas libérer le frais de participation en disant qu’il faut d’abord payer pour ses frères. Son amie l’avait proposer d’aller demandé cet argent à un garçon et ce garçon a donner des conditions à la fille en disant qu’après la sortie la fille va partir avec le garçon chez lui et d’y rester comme femme ; chose promise chose faite, la fille a exécuter après neufs mois elle a mis au monde un garçon, et deux mois après la naissance de cet enfant, la fille a regagner sa famille. Maintenant elle a tant de difficultés pour supporter cet enfant sur tout le plan.
2. DIFFICULTES RENCONTRE PAR NOTRE SOURCE
- Ses frères disent qu’elle avait abandonnée les études à cause d’un garçon ;
-Elle ne trouve pas le moyen d’acheter un savon pour laver son enfant et ses habits ;
-Ses parents ne veulent plus la réintégrer à l’école par manque des moyens ;
Ses amies et ses connaissances ont l’abandonnés en disant qu’elle est déjà « une fille mère ».
3. SES PERSPECTIVES D’AVENIR
-Rentrer à l’école si elle trouve quelqu’un qui la prendre en charge ;
-Dans le cas contraire, elle peut être vendeuse des souliers pour qu’elle paye elle-même ses études et prendre son enfant en charge ;
-Elle peut aussi apprendre la coupe et couture si elle trouve cette opportunité.
4. LA PISTE DES SOLUTIONS
Dans un premier temps les parents doivent avoir le sens de responsabilité égal entre les enfants garçons et filles ; Ils ne peuvent pas prioriser les garçons en défaveur des filles si non c’est une sorte de violence structurelle car tout les enfants sont égaux ; Les filles doivent connaîtront leurs devoir envers leurs parents, avant de revendiquer leurs droits, mais aussi et surtout envers notre pays car formé une femme c’est formé toute la nation ; Notre gouvernement doit prendre ses responsabilités en main sur tout le plan surtout sur le plan éducatif en R.D.Congo.
5. CONCLUSION
Eu égard de ce qui précède, notre étude ayant pour sujet « Le mariage précoce dans la ville de Bukavu cas spécifique du quartier PANZI après des nombreuses observations et des lectures divers, nous avons formulé notre hypothèse occasionnées par les parents qui ne payent pas le frais scolaires pour les filles déstabiliseraient de manière significative les morales des jeunes filles et entraineraient la famille du fait de vouloir paraitre comme des femmes mariés pour les jeunes filles et leurs parents, explique largement leurs mariage précoces pourrait alors avoir un impact négatif sur le mariage par enlèvement des filles de moins de 15 ans à PANZI.
Pour vérifier cette hypothèse, nous avons recouru à la technique d’interview ; Après traitement des données nous sommes arrivées à un résultat qui a confirmé notre hypothèse :
Les enquêtés soulignent que les filles ne sont pas considérées comme les garçons dans beaucoup de ménages de PANZI sur tout le plan.

English translation by community member LightMyWay

CHILD MARRIAGE IN PANZI

0. INTRODUCTION
We know that marriage, in its proper sense, is a consensual, public and formal contract conducted in front of a state official, which establishes a union between the man and the woman that they cannot break as they wish.
In terms of the Family Code, marriage is defined as an official civil act through which a man and a woman, neither of whom is involved in a previous recorded marriage, establish a legal and lasting union between themselves, under conditions of the formation of marriage; the results and dissolution are determined by the law (article 330 in the Family Code).

From a marriage formation point of view, the essential goal of a marriage is to create a union between a man and a woman who have undertaken or are undertaking to live together until one of them dies, to share a common fate and perpetuate their species (art. 349).

As for the conditions for the validity of the marriage, Congolese law recognizes that in order to establish a marriage, there must be personal consent of both spouses who must be capable of it, the man must be over 18 and the woman, 15. Unfortunately, in Panzi that’s often not the case on the ground; much more detail in the following paragraphs.

1. THE RUNDOWN ON THE SUBJECT
Among the different types of marriage that exist, according to our analyses, in Panzi the social phenomenon that is considered as marriage is “marriage by abduction, which we call in the Mashi language “kushola” or “KULENDEZA”, depending on whether the girl’s parents have been informed or not.

We interviewed a 13-year-old girl who was in her second year of high school and the fourth daughter in her family; she had left her house saying her institution was organizing an outing to LWIRO (a research center). Her parents didn’t give her the participation fee because they said they had to first pay for her brothers. Her friend suggested she go ask a boy for the money, and this boy gave the girl some conditions, telling her that after the trip she would leave with the boy, go back to his house and stay there as his wife. The girl did as she promised; 9 months later, she gave birth to a son, and two months later, she went home to her family. Now she has many difficulties in supporting this child.

2. DIFFICULTIES EXPERIENCED BY OUR CONTACT
--Her brothers say that she abandoned her studies because of a boy;
--She can’t even afford to buy a bar of soap to wash her child and her clothes;
--Her parents no longer wish to reintegrate her into her school due to a lack of money;
--Her friends and acquaintances abandoned her because she’s already a “teen mom”.

3. HER FUTURE PROSPECTS
--Go back to school if she finds someone to pay for it;
--If not, she might be able to sell shoes to pay for her own schooling and find care for her child;
--She could also learn dressmaking if she had the chance.

4. POTENTIAL SOLUTIONS
In the first place, parents should have an equal sense of responsibility to both their sons and their daughters; they cannot favor the boys before the girls, otherwise it’s a sort of violence of structure, because all children are equal. Girls should know their duty towards their parents before demanding their rights, but also—and above all—towards our country, because to shape a woman is to shape a nation. Our government must live up to its responsibilities in all areas, especially that of education, in the Democratic Republic of the Congo.

5. CONCLUSION
Regarding the aforementioned, our study with the subject « Child marriage in the city of Bukavu, case study in PANZI quarter », after several observations and readings, we have formulated our hypothesis. We believe that when parents do not pay school fees for their girls, it significantly undermines the morals of young women and involves the family, who want these girls to appear as young married women for themselves and their parents. This largely explains the child marriages. This could also have a negative effect on bride kidnappings of girls younger than 15 in Panzi.

To test this hypothesis, we resorted to interviewing again; after analyzing the data, we arrived at a conclusion that confirmed our hypothesis:

The interviewees emphasize that girls are not considered equal to boys in many households in Panzi in all manners of speaking.

Comments

PRINCESSE MULUZINYERE's picture

MERCI

ma chère cette contribution sur world pulse est vraiment fantastique! courage ma chère et ensemble luttons contre ce type de mariage! see you online

Princesse

Ariane Moza Assumani's picture

Félicitation

Nous te félicitons infinement pour tes commentaires sur nos journaux postés chaque jour. see you one line

arianemoza

merci ma chere d'avoir partager avec nous.je lutte aussi contre ses mariage precoce

sylvie

Ariane Moza Assumani's picture

NOUS DISONS MERCI

Nous disons aussi merci pour votre courrage de nous lire chaque jour ce fléau désequilibre la vie des filles dans la ville de bukavu. il y a alors des difficultés sur la réadaptation de ces filles sur tout le plan ce pourquoi continuons avec cette lute de plaider pour eux. à bientôt en ligne

arianemoza

LightMyWay's picture

Merci

Bonjour Ariane,

Merci pour ce bon résumé de votre hypothèse concernant les mariages précoces à Panzi. J’ai trouvé très intéressants tes points de vue, et je suis d’accord que la solution pour ce phénomène triste se trouve chez les parents. Il faut que les parents considèrent les filles comme égales aux garçons ; l’argent pour les frais d’éducation doit être partagé équitablement entre tous les enfants; et les filles doivent savoir posséder l’amour-propre et doivent jouir du respect de leur famille. C’est ainsi que les mariages précoces ne seront plus considérés comme des fuites pour les jeunes filles, comme des « sauvetages »--les filles trouveront le respect et l’amour qu’elles cherchent—voire qu’elles méritent—à la maison, chez leurs parents. Es-tu d’accord ?

Merci encore d’avoir partagé avec nous.

Chaleureusement,
LightMyWay
(Lydia)

CHILD MARRIAGE IN PANZI

0. INTRODUCTION
We know that marriage, in its proper sense, is a consensual, public and formal contract conducted in front of a state official, which establishes a union between the man and the woman that they cannot break as they wish.
In terms of the Family Code, marriage is defined as an official civil act through which a man and a woman, neither of whom is involved in a previous recorded marriage, establish a legal and lasting union between themselves, under conditions of the formation of marriage; the results and dissolution are determined by the law (article 330 in the Family Code).

From a marriage formation point of view, the essential goal of a marriage is to create a union between a man and a woman who have undertaken or are undertaking to live together until one of them dies, to share a common fate and perpetuate their species (art. 349).

As for the conditions for the validity of the marriage, Congolese law recognizes that in order to establish a marriage, there must be personal consent of both spouses who must be capable of it, the man must be over 18 and the woman, 15. Unfortunately, in Panzi that’s often not the case on the ground; much more detail in the following paragraphs.

1. THE RUNDOWN ON THE SUBJECT
Among the different types of marriage that exist, according to our analyses, in Panzi the social phenomenon that is considered as marriage is “marriage by abduction, which we call in the Mashi language “kushola” or “KULENDEZA”, depending on whether the girl’s parents have been informed or not.

We interviewed a 13-year-old girl who was in her second year of high school and the fourth daughter in her family; she had left her house saying her institution was organizing an outing to LWIRO (a research center). Her parents didn’t give her the participation fee because they said they had to first pay for her brothers. Her friend suggested she go ask a boy for the money, and this boy gave the girl some conditions, telling her that after the trip she would leave with the boy, go back to his house and stay there as his wife. The girl did as she promised; 9 months later, she gave birth to a son, and two months later, she went home to her family. Now she has many difficulties in supporting this child.

2. DIFFICULTIES EXPERIENCED BY OUR CONTACT
--Her brothers say that she abandoned her studies because of a boy;
--She can’t even afford to buy a bar of soap to wash her child and her clothes;
--Her parents no longer wish to reintegrate her into her school due to a lack of money;
--Her friends and acquaintances abandoned her because she’s already a “teen mom”.

3. HER FUTURE PROSPECTS
--Go back to school if she finds someone to pay for it;
--If not, she might be able to sell shoes to pay for her own schooling and find care for her child;
--She could also learn dressmaking if she had the chance.

4. POTENTIAL SOLUTIONS
In the first place, parents should have an equal sense of responsibility to both their sons and their daughters; they cannot favor the boys before the girls, otherwise it’s a sort of violence of structure, because all children are equal. Girls should know their duty towards their parents before demanding their rights, but also—and above all—towards our country, because to shape a woman is to shape a nation. Our government must live up to its responsibilities in all areas, especially that of education, in the Democratic Republic of the Congo.

5. CONCLUSION
Regarding the aforementioned, our study with the subject « Child marriage in the city of Bukavu, case study in PANZI quarter », after several observations and readings, we have formulated our hypothesis. We believe that when parents do not pay school fees for their girls, it significantly undermines the morals of young women and involves the family, who want these girls to appear as young married women for themselves and their parents. This largely explains the child marriages. This could also have a negative effect on bride kidnappings of girls younger than 15 in Panzi.

To test this hypothesis, we resorted to interviewing again; after analyzing the data, we arrived at a conclusion that confirmed our hypothesis:

The interviewees emphasize that girls are not considered equal to boys in many households in Panzi in all manners of speaking.

Magazine »

Read global coverage through women's eyes

PHOTO ESSAY: The Dreams in Their Eyes

PHOTO ESSAY: The Dreams in Their Eyes

Community »

Connect with women on the ground worldwide

On Women's Agency in Southern Africa

On Women's Agency in Southern Africa

Campaigns »

Be heard at influential forums

WWW: Women Weave the Web

WWW: Women Weave the Web

Programs »

Help us train women citizen journalists

World Pulse Voices of Our Future

World Pulse Voices of Our Future

Blog »

Read the latest from World Pulse headquarters

Welcome, Women in the World!

Welcome, Women in the World!

Partners »

Join forces with our wide network of partners

Nobel Women's Initiative

Nobel Women's Initiative