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The main goal of this project is to study the wife‐battering in one of the traditional groups of semi‐nomadic herders of Eastern Africa, the Datoga of Northern Tanzania.

The study examines wife‐battering among the Datoga pastoralists of Tanzania. The interviews with 142 women provide the information on types and regularity of wife‐beating in the Datoga. Data were collected by means of interviews. Women were asked if they quarreled with husbands or had ever been beaten by them. If the answer was positive, a woman was asked for details of the physical violence and post‐conflict interactions between the spouses and with relatives from the wife's side.

According to these data, wife‐battering is a widespread practice among the traditionally‐living Datoga of Northern Tanzania – 47.19 percent of women in this study said that they had been beaten by husbands and of these, 14.79 percent stated that they had been injured by husbands. Aggression between spouses was highly asymmetrical; women were never trying to aggress back. The culture‐specific mechanisms of coping with wife‐battering were found to be still effective nowadays. The woman's father or brother is able to reprimand her husband for misbehavior and to demand a fine for the woman herself and for her relatives.

Current research is limited by sample size, as well as due to the fact that interviews were mainly conducted with wives only.

Cultural mechanisms of control over wife‐battering should be taken into consideration by local officials, while developing violence‐reduction programs.

While discussing wife‐battering issues, cultural norms and mechanisms of conflict resolution should be considered even though information has been collected in a modern, urban environment.

The severity and frequency of wife‐battering in Datoga is positively related to the number of co‐wives, as well as to the history of a woman's physical aggression. To social workers and governmental organizations dealing with conflicts between spouses in multiethnic communities, it should be important to take the cultural context and to look for traditional mechanisms of conflict resolution, if such mechanisms are available.

As families engage in entrepreneurship, particularly in developing economies, women's engagement in such activities is subject to the traditional cultures, norms and values of the communities to which they belong. This paper aims to investigate how the socio-cultural context influences women's entrepreneurship as women engage in “family entrepreneuring”.

The study draws on an inductive qualitative approach to explore how multiple cultural, social and economic contexts encourage women's entrepreneurship and, thus, position them at the centre of family entrepreneuring within this community. Using snowballing techniques, we analyse narratives from 51 women entrepreneurs, generated through semi-structured interviews, to reveal key insights into the practice of family entrepreneuring.

The findings reveal the complex socio-cultural context within the “Adja” community, where polygamy, a traditional and cultural practice, enables the transfer of culturally and socially embedded informal knowledge. The study explains how women's entrepreneuring activities are supported by informal in-family apprenticeships, resulting in family members learning specific skills while also experiencing the feeling of belonging to the family. Showcasing the heterogeneity of contexts, particularly those found in Africa, this study challenges the normative view within the Global North and the dominance of the “heroic male” in entrepreneurship by showcasing how women (especially matriarchs) are significant actors in training other women, co-wives, daughters and relatives in family entrepreneuring.

Thus, this study contributes to the extant literature on family entrepreneuring by revealing an unusual case of women from polygamous families becoming the focal actors in family entrepreneuring activity and challenging the culturally ascribed gender roles to evolve into the breadwinners in their households, as well as focusing on how this process is driven by endogenous knowledge exchange.

The connection between women’s empowerment and health has been a growing concern among demographers and other social scientists, who theorize that empowering women – or enhancing their ability to define and make strategic life choices – will improve their reproductive health (Kabeer, 1999). The importance of empowering women became a central theme at the International Conference on Population and Development (ICPD) held in Cairo in 1994. The Cairo policy document codified the notion that women must be empowered in order for them and societies as a whole reach their reproductive health goals, including lowering fertility and population growth, stemming the spread of sexually transmitted diseases (STDs) and HIV/AIDS, and ensuring healthy pregnancy and delivery (Hodgson & Watkins, 1997; Sen & Batliwala, 2000).

The purpose of this monograph is to present the first English translation of a unique French colonial report on women living under colonial rule in West Africa.

The issue begins with a discussion of the contribution this report makes to the history of social development policy in Africa, and how it serves the on‐going critique of colonisation. This is followed by the English translation of the original report held in the National Archives of Senegal. The translation is accompanied by explanatory notes, translator’s comments, a glossary of African and technical terms, and a bibliography.

The discussion highlights contemporary social development policies and practices which featured in identical or similar forms in French colonial social policy.

As the report demonstrates, access to basic education and improving maternal/infant health care have dominated the social development agenda for women in sub‐Saharan Africa for over a century, and will continue to do so in the foreseeable future in the Millennium Development Goals which define the international community’s agenda for social development to 2015. The parallels between colonial and post‐colonial social policies in Africa raise questions about the philosophical and cultural foundations of contemporary social development policy in Africa and the direction policy is following in the 21st century.

Though the discussion adopts a consciously postcolonial perspective, the report that follows presents a consciously colonial view of the “Other”. Given the parallels identified here between contemporary and colonial policy‐making, this can only add to the value of the document in exploring the values that underpin contemporary social development practice.

Sociologists view the family, the most basic unit of social organization, as the cornerstone of society. As societies continue to evolve, social changes such as urbanization produce changed family structures. This has recently happened in Zimbabwe, creating new family forms such as the “small house practice”: the trend among married men to maintain a single woman as a quasi-permanent sexual partner outside official marriage. This relationship is considered subsidiary (small) compared to the official marriage; yet, it is important to the welfare of both man practicing it and the unmarried woman being looked after. The study focused on the development of the “small house practice” in Zimbabwe and its impact on the traditional family unit. The economic crisis in Zimbabwe, between 2000 and 2010, in particular, affected families negatively and also led to the proliferation of the small house. The study reveals that the family unit in Zimbabwe continues to evolve.

Anthropology was a late‐comer to the Caribbean and only after World War II did the study of Caribbean culture and societies become less exceptional. Early in this century when anthropology was first making itself over as an ethnographic science, anthropologists concentrated on tribal peoples. For most of the post‐Columbian era, the Caribbean region, with a few minor exceptions, was without indigenous tribal societies. Even after anthropology turned its attention to the study of peasantries, Caribbean peasantries were ignored in favor of more stable and tradition‐oriented peasant societies in other parts of Latin America. When anthropologists began to study Caribbean peoples in a more serious and systematic fashion, they found that they had to develop new concepts to explain the variation, flexibility, and heterogeneity that characterized regional culture. These concepts have had a significant impact on social and cultural theory and on the broader contemporary dialogue about cultural diversity and multiculturalism.

Special attention will be given in this part to the process of decline, which is to be seen as antipodal to development, and which nowadays is all too often neglected. By “decline” we mean here the decline of a whole society. But this definition is not yet sufficient to provide us with a very clear understanding. The statement that a whole society is in decline remains void of real meaning until we possess some concrete conception of what a “whole society” and the process of “decline” are. Since the meanings of both these terms are problematical, further explanation and closer precision are called for.

Concern about side effects is one of the most commonly cited reasons for women’s non-use of contraceptives in sub-Saharan Africa, and the most common reason why women discontinue family planning. While studies find that some of women’s worries about contraceptives are based on distressing side effects, such as menstrual disruption, nausea, weight gain and delays in fertility, researchers frequently focus on misinformation spread by rumour. These studies decontextualize women’s concerns from the larger gendered context of their lives. Drawing on ethnographic field research carried out in northern Ghana with a feminist approach to understanding reproduction, this chapter examines women’s concerns about side effects, and the impact of these concerns on family planning practice. I show that despite anxiety about side effects, and their real physical, social and economic consequences, some women’s conceptions of the action of contraceptives on their bodies are pragmatic. Ethnogynecological perceptions of the importance of blood matching, combined with the importance of having small families for economic success, often encourage contraceptive use and mitigate the action of side effects rather than prompt non-use or discontinuation.

In recent years, there has been no shortage of research on the enormous pressure women face to have children. Similarly, the pressures put on mothers and the impossibility for women to live up to the ideal standards of motherhood are increasingly the subject of scrutiny. However, a shadowy figure lurks in the cultural imagination: the woman who refuses to have a child, or worse, hates the children she has. If narratives of maternal distress, anxiety and regret represent ‘the last taboo’, then narratives of willful rejection exist even outside of those boundaries.

This chapter explores narratives of women who are villainised for their negative relationships to motherhood and mothering, in canonical texts of the Western Anglosphere culture. Drawing examples from the Bible, from Charles Dickens, and from the Disney corporation, Çakmak and Rumson demonstrate the variations and ongoing poignancy of the narrative that women who reject or fail to have children are evil.

Entrepreneurship.

This case is intended for teaching entrepreneurship in any tertiary institution including graduate business schools where the case study method is used. It can also add value to groups interested in creating social value such as non-governmental organizations (NGOs). It can be taught in a 60-90 minute class depending on the size of the class and type of audience.

The case highlights features of indigenous entrepreneurship in a traditional African setting and showcases the merits of traditional training methods. An intriguing case of a social enterprise, inspired by the difficult experiences of an entrepreneur, who grew up in dire poverty. The polygamous family situation she was in led to establishing an enterprise that ensured her livelihood and a means to lift others from poverty. The case provides a unique model of a hybrid family business and social enterprise and illustrates that businesses can do good and still do well financially.

Learning points include: appreciation of the socio-cultural and economic context of indigenous entrepreneurs; entrepreneurial motivations and their impact on society; how traditional societies transmit entrepreneurial skills; illustration of how theoretical frameworks like network theory and effectuation impact on entrepreneurial ventures; and how challenges of family businesses such as leadership and succession may be overcome through timely planning.

Teaching notes are available, consult your librarian for access.