1 00:00:00,870 --> 00:00:05,670 Thank you very much, Tim. And thank you for having me. 2 00:00:05,670 --> 00:00:08,940 And Oxford University. And thank you all for coming. 3 00:00:08,940 --> 00:00:18,090 I'm very excited to be here and this is my first time in Oxford, so it's also an opportunity for me to visit. 4 00:00:18,090 --> 00:00:28,560 My research has been concerned with gender relations in marriage and the political economies that shape gender relations in marriage. 5 00:00:28,560 --> 00:00:42,180 Looking at changes over time, so I do look at both the historical and contemporary changes or aspects that shape gender relations in marriage. 6 00:00:42,180 --> 00:00:49,590 In the last few years, I have been concerned with the ways in which then gender relations do shape 7 00:00:49,590 --> 00:00:57,120 with vulnerabilities within marriages in Kenya for very particular reasons. 8 00:00:57,120 --> 00:01:07,290 First, I have been involved in the HIV walk with some organisations in Kenya and also in there addressing gender inequalities. 9 00:01:07,290 --> 00:01:17,430 I have involved myself with organisations that seek to address gender issues and particularly women's positions within within Kenya. 10 00:01:17,430 --> 00:01:24,210 And that got my interest into looking at the ways in which gender inequalities within 11 00:01:24,210 --> 00:01:30,300 marriage then ship the vulnerabilities of both men and women within within marriage. 12 00:01:30,300 --> 00:01:38,700 And then I began to get concerned with the ways in which public health was also addressing issues of HIV vulnerability in marriage. 13 00:01:38,700 --> 00:01:48,930 And that is what I want to talk about today. So if you look at my first clip here, I walk into a very diverse regions in Kenya. 14 00:01:48,930 --> 00:01:53,940 One is in the capital city Nairobi, where I work with middle class couples. 15 00:01:53,940 --> 00:02:00,690 So my interviews are a couple level based, and then I work in a very small rural community, 16 00:02:00,690 --> 00:02:10,500 a cash crop in a community that grows tea and coffee and has very small market towns, which is a very homogeneous community. 17 00:02:10,500 --> 00:02:16,020 And then and the reason for this is to look at the ways in which the political economies of 18 00:02:16,020 --> 00:02:24,000 those two different geographical regions do shape gender relations within within marriages. 19 00:02:24,000 --> 00:02:34,110 And that's that's where I work. So from Kenya to Nairobi to the community I work in, Embu is about 200 kilometres. 20 00:02:34,110 --> 00:02:41,580 And in Nairobi, I work in a middle class area, a very middle to upper middle class. 21 00:02:41,580 --> 00:02:49,440 And in Nairobi, I work with rural marginalised couples, which means that if you go to the rural areas, they are also diverse groups of people. 22 00:02:49,440 --> 00:02:56,910 They are wealthier populations. They are wealthier families and we have really the very marginalised families. 23 00:02:56,910 --> 00:03:06,750 And I work with the more marginalised couples because I want to understand the vulnerabilities of the two different groups of people. 24 00:03:06,750 --> 00:03:10,980 And so over time, my sample has grown. 25 00:03:10,980 --> 00:03:15,120 I did begin with a sample of about 27 couples. 26 00:03:15,120 --> 00:03:21,120 I had 13 in Nairobi and 14 in the rural area in my sample. 27 00:03:21,120 --> 00:03:29,910 Since 2013 actually has grown to date. I have 50 328 from the rural area and 25 middle class couples, 28 00:03:29,910 --> 00:03:38,670 and I also interview NGOs and community based organisations that work to address HIV issues. 29 00:03:38,670 --> 00:03:44,550 And they I use participant observation, which means I would be following couples, 30 00:03:44,550 --> 00:03:51,990 men and women in their daily walk looking at what men are doing, what women are doing, 31 00:03:51,990 --> 00:03:57,570 where they are going, to which social networks involved with if they go to the clubs and go to the clubs with them, 32 00:03:57,570 --> 00:04:01,290 except for the rural area where I don't go to the clubs and say why. 33 00:04:01,290 --> 00:04:13,260 And I've also been looking at a lot of HIV texts. So today I speak about HIV and marriage and why why HIV within marriage? 34 00:04:13,260 --> 00:04:20,160 So Kenya is HIV high burden country, which means it's one of the most affected countries within the African region, 35 00:04:20,160 --> 00:04:28,050 with national prevalence that has fallen from double digits 10 plus percent to. 36 00:04:28,050 --> 00:04:40,140 Now we talk about five percent. In the last evaluation that was done, heterosexual sex accounts for about 83 percent of HIV infections, 37 00:04:40,140 --> 00:04:50,040 and this varies with geography so that in some areas we have a high prevalence of 21 percent. 38 00:04:50,040 --> 00:04:53,880 In the 1990s, it was in the 30 percent. 39 00:04:53,880 --> 00:04:59,640 And you have other areas or geographical regions that have 0.1 percent in the two areas that. 40 00:04:59,640 --> 00:05:09,630 I walk in in Nairobi, and in the variation is from is 6.1 percent in Nairobi and two point eight percent in in Embu. 41 00:05:09,630 --> 00:05:13,050 And if we think about the global governance of HIV, 42 00:05:13,050 --> 00:05:21,330 we do know that UNAIDS or United Nations AIDS then leads in terms of policy making and implementation 43 00:05:21,330 --> 00:05:29,520 and monitoring and evaluation so that all the HIV policies and practises with some localisation, 44 00:05:29,520 --> 00:05:34,200 as they say, then respond to the UNAIDS policy. 45 00:05:34,200 --> 00:05:40,860 So we sort of have a hierarchical structure of AIDS management now. 46 00:05:40,860 --> 00:05:45,600 Marriage was not a side of HIV transmission for a long time. 47 00:05:45,600 --> 00:05:54,360 It had remained outside the purview of global public health policy because marriage was assumed to be a safe place. 48 00:05:54,360 --> 00:06:04,440 Despite demographic and health surveys showing emerging trends of HIV infection within marriage and other heterosexual partnerships in the 1990s, 49 00:06:04,440 --> 00:06:10,260 there was no specific intervention for HIV transmission in these partnerships. 50 00:06:10,260 --> 00:06:12,000 I turned around in public health. 51 00:06:12,000 --> 00:06:22,320 Concern within marriage came with surveys that were conducted in 2007 and 2008, which highlighted high levels of couple discordance, 52 00:06:22,320 --> 00:06:28,560 which means that discordant couples where one partner is HIV positive and the other 53 00:06:28,560 --> 00:06:36,480 is HIV negative and couples concordance where both partners who are HIV positive. 54 00:06:36,480 --> 00:06:39,570 These surveys, according to the AIDS managers, 55 00:06:39,570 --> 00:06:49,590 shockingly revealed that 44 percent of all new HIV infections occurred amongst married and cohabiting partners, 56 00:06:49,590 --> 00:06:56,040 while prevalence amongst women was twice that of men and the statistics have remained the same. 57 00:06:56,040 --> 00:07:02,190 So marriage account for about half of all HIV infections in Kenya. 58 00:07:02,190 --> 00:07:10,050 Research also indicated that the primary pathway to HIV infection was and still is through mostly men's 59 00:07:10,050 --> 00:07:19,050 extramarital sex due to gender power inequalities that limit women's capacities to negotiate safe sex practises, 60 00:07:19,050 --> 00:07:22,860 mostly fidelity and condom use within marriage. 61 00:07:22,860 --> 00:07:34,860 This new evidence sparked a series of interventions which included a revision of the Kenya National AIDS Strategic Plan, or framework, 62 00:07:34,860 --> 00:07:45,930 which was then the second framework since the president of the then president, Moy acknowledged that HIV was a national disaster in 1999. 63 00:07:45,930 --> 00:07:50,010 So we were at that point working with the second framework, 64 00:07:50,010 --> 00:07:57,690 and that had to be quickly revised after these studies that began to show that there were high levels of HIV within marriage. 65 00:07:57,690 --> 00:08:07,170 So in later 2000, in some states after those surveys, with now a new and revised policy framework in place, 66 00:08:07,170 --> 00:08:14,430 experts in public health launched a very direct response to concern about the spread 67 00:08:14,430 --> 00:08:20,580 of HIV in marriage with both biomedical and behavioural change interventions. 68 00:08:20,580 --> 00:08:28,440 Behavioural change into biomedical solutions, which continue to consume the largest share of AIDS resources, 69 00:08:28,440 --> 00:08:34,230 included scaled up treatment of both concordant and HIV discordant couples. 70 00:08:34,230 --> 00:08:42,120 And then they scaled up in in in fact introduced in some communities voluntary adult medical male circumcision. 71 00:08:42,120 --> 00:08:51,180 Because clinical trials have shown that medical male circumcision does reduce HIV by 60 percent. 72 00:08:51,180 --> 00:09:00,930 There are a lot of debates around that why you didn't introduce circumcision to in some communities and whether that is meaningful. 73 00:09:00,930 --> 00:09:07,920 And then there was a scaled up prevention of mother to child transmission in recent times. 74 00:09:07,920 --> 00:09:13,080 Kenya has adopted an accelerated treatment as prevention, 75 00:09:13,080 --> 00:09:26,310 which is called the PRP as part of the UNAIDS policy strategy towards ending the epidemic by 2030. 76 00:09:26,310 --> 00:09:44,580 I must say that in 2015, W h o then introduced the pre-exposure prophylaxis as treatment or as a prevention method for HIV and for HIV infection. 77 00:09:44,580 --> 00:09:49,470 And this means that the groups of people that are considered most at risk. 78 00:09:49,470 --> 00:09:57,870 So in other words, people in marriages that are discordant where one partner is at risk of infection from the other partner, 79 00:09:57,870 --> 00:10:09,640 then the other the partner that. Is not HIV positive, we'll take the pre-exposure prophylaxis on a daily basis to prevent infection, 80 00:10:09,640 --> 00:10:17,590 and the same PR prep is used for other at-risk groups, such as the commercial sex workers. 81 00:10:17,590 --> 00:10:32,830 And what is in public health terms called men having sex with men as there is an at-risk group and the other at risk group is people who inject drugs. 82 00:10:32,830 --> 00:10:46,030 And W.H.O. has also introduced the methadone treatment as part of the biomedical strategies to reduce HIV now. 83 00:10:46,030 --> 00:10:57,850 Behaviour change interventions, which is what I want to focus on today, was meant to reduce power inequalities that exacerbate HIV in marriage, 84 00:10:57,850 --> 00:11:04,030 and these included very active projects on women's economic empowerment. 85 00:11:04,030 --> 00:11:16,870 And then there was a very powerful and intensive mass media campaign on marital fidelity and condom use. 86 00:11:16,870 --> 00:11:25,720 In 2009, the Ministry of Health, in partnership with US eight UK and UK aid, 87 00:11:25,720 --> 00:11:35,580 launched a national campaign on multiple and concurrent relationships commonly known as Pango. 88 00:11:35,580 --> 00:11:42,300 What go back under is the Kiswahili one for multiple and concurrent partnerships. 89 00:11:42,300 --> 00:11:50,030 Pongo, a condo in in LATAM's, really means like an alternative arrangement or a side dish. 90 00:11:50,030 --> 00:11:53,080 Yeah, that's that's that's what it basically means. 91 00:11:53,080 --> 00:12:03,610 But it stood for multiple and concurrent relationship, and the first campaign had the tagline which means avoid HIV. 92 00:12:03,610 --> 00:12:13,420 And then following that, after some time, they introduced in Pango, a kind of campaign which had the tagline Phunya Subbu, which means count the cost. 93 00:12:13,420 --> 00:12:14,640 In other words, 94 00:12:14,640 --> 00:12:26,200 Bungoma condo or extramarital sex was seen as the only one way in which people could get infected and therefore to avoid risks of infection, 95 00:12:26,200 --> 00:12:32,710 then people will adjust to stop having extra marital sex. 96 00:12:32,710 --> 00:12:42,580 And what I want to do very quickly is to show just one clip on Pango a condom. 97 00:12:42,580 --> 00:12:50,110 So perhaps before I do that too, just quickly give you the token because it is in Swahili. 98 00:12:50,110 --> 00:12:58,030 So a man sleeping next to a woman in a hotel is startled by a voice of another man, a figment of his imagination. 99 00:12:58,030 --> 00:13:05,500 The figment edges the man to avoid Punggol white candle and takes him through an itemised monthly spending on an 100 00:13:05,500 --> 00:13:14,230 extramarital affair that totals to Aaravv $410 to emphasise that he spends almost all his money on his girlfriend. 101 00:13:14,230 --> 00:13:18,610 The man's family is shown without any food and adequate clothing. 102 00:13:18,610 --> 00:13:24,280 He urges the man to consider or calculate the cost of this affair against the benefits 103 00:13:24,280 --> 00:13:29,740 of remaining and infected with HIV and being able to provide for his family. 104 00:13:29,740 --> 00:13:33,970 The man now, having considered this quickly jumps out of bed. 105 00:13:33,970 --> 00:13:37,840 The figment now invisible, loudly repeats the message. 106 00:13:37,840 --> 00:13:42,040 Phunya has some watch Pango account. In other words, counting the cost. 107 00:13:42,040 --> 00:13:49,450 Stop infidelity, at which the man hurriedly leaves the room without the knowledge of the still sleeping female partner. 108 00:13:49,450 --> 00:14:03,800 Oh, etapa, the Muslims intercourse of the day or net negative, according it to go to the bathroom. 109 00:14:03,800 --> 00:14:08,690 There somebody else, you're not quite here. Would you stop? 110 00:14:08,690 --> 00:14:19,400 Okay, I'm with you. Alright, I felt done only to continue my policy to. 111 00:14:19,400 --> 00:14:26,310 Convenient shopping phone. Not easily. 112 00:14:26,310 --> 00:14:33,780 And what kind of city if you only got home, I don't think I do what I do by now. 113 00:14:33,780 --> 00:14:42,780 Well, imagine you need to know when to when on ballet based on a female me. 114 00:14:42,780 --> 00:14:55,310 About how that was all done last week help us and we to the 34000 kilo, whether or not it's a home confinement. 115 00:14:55,310 --> 00:15:06,640 Because all came with an agenda of what to give a victory, both the you want to go on. 116 00:15:06,640 --> 00:15:26,720 I don't. Following that failure has some, I think, public health, after a long time decided to now introduce a condom campaign for women, 117 00:15:26,720 --> 00:15:32,210 in other words, US women who are in extramarital relationships to consider the benefits of using condoms. 118 00:15:32,210 --> 00:15:41,060 So I'll quickly show one that was developed for women who are in extramarital relationships, somebody who is not very above a mission. 119 00:15:41,060 --> 00:15:49,040 And before I do that, I'm sorry. I will quickly read so that you understand what I'm talking about and then theorise all those together to women. 120 00:15:49,040 --> 00:15:54,590 Friends, Mama, Michelle and Prisca meet in a local open-air market in a somewhat filthy neighbourhood. 121 00:15:54,590 --> 00:15:58,100 Priska asks mom and Michelle about her husband's well-being. To each moment, 122 00:15:58,100 --> 00:16:02,510 Michelle responds with a conversation about her unhappiness in marriage because 123 00:16:02,510 --> 00:16:06,590 her husband has become a habitual drunkard who spent all his time in bars. 124 00:16:06,590 --> 00:16:16,580 Priska then ask her about her other partner or the Pango, a kind of boy referred to as mugwort, which they give each other I had is my mama. 125 00:16:16,580 --> 00:16:20,930 Michelle tells Prisca that even though her husband no longer fulfilled her needs, 126 00:16:20,930 --> 00:16:27,290 sexual needs and companionship, but did meet all these all these needs. 127 00:16:27,290 --> 00:16:32,450 She goes on to tell Prisca that she and Beauvoir have known each other for a long time and are in love. 128 00:16:32,450 --> 00:16:35,780 But what is brought into view in his shoe kiosk, 129 00:16:35,780 --> 00:16:43,370 attending to a younger female customer with whom he is laughing indicates to the viewer as sexual network of HIV risk? 130 00:16:43,370 --> 00:16:51,370 Preska, who now notices the interaction between VAWA and his customer, then turns to Mama Michelle and asks her whether they used condoms. 131 00:16:51,370 --> 00:16:57,500 Mama Michelle's jovial face expression and interest in the conversation drop to signify that they did not. 132 00:16:57,500 --> 00:17:05,120 Taking a cue from Mama Michelle's reaction, Prisca then advises her on the need to protect herself and though she loves her 133 00:17:05,120 --> 00:17:10,790 children and the family who are shown around running in the market through condom use. 134 00:17:10,790 --> 00:17:15,540 Mama Michelle at first looks surprised and at and at this advice, 135 00:17:15,540 --> 00:17:23,860 and then uncomfortably manages a smile at her friend's houses after an evening shortcut. 136 00:17:23,860 --> 00:17:30,300 Venerable Michelle Alexander Amen lower her dodgy Yandy working in the upper. 137 00:17:30,300 --> 00:17:44,240 How about you live a little? Why, then, is it while you're looking at like a committee of women in other global stores? 138 00:17:44,240 --> 00:17:49,210 Not to be nothing, but less than that. 139 00:17:49,210 --> 00:17:53,770 Not for anatomy. A condom. Now you have not been looking. 140 00:17:53,770 --> 00:17:57,590 Would you mind your coinage? Why would you choose? 141 00:17:57,590 --> 00:18:08,360 We really don't know what being a sugar family and. 142 00:18:08,360 --> 00:18:22,810 We'll start with a colloquy, Daniel Michael Sauer, Georgia Tech memoir What King Know What Happened a Week Ago by Gunning. 143 00:18:22,810 --> 00:18:28,750 Their campaign provides a graphic illustration of how public health conceptualise is in frames. 144 00:18:28,750 --> 00:18:33,250 HIV risks morality and gender relations in marriage. 145 00:18:33,250 --> 00:18:42,160 I argue that it capitalised on extramarital sex to sell or impose a particular conception of societal organisation, 146 00:18:42,160 --> 00:18:48,010 which I call individuals responsibility and morality. 147 00:18:48,010 --> 00:18:57,580 This often contradicts the everyday moral reasoning that is informed by the social context and discourses that shape behaviour. 148 00:18:57,580 --> 00:19:04,990 It also, at the same time drew from and contradicted local social and gender relations. 149 00:19:04,990 --> 00:19:15,130 Moreover, by governing risks through techniques that are grounded in notions of sexual morality, rational choice and individual responsibility, 150 00:19:15,130 --> 00:19:24,130 the campaign failed to account for how extramarital sex is produced and facilitated by the gendered structure of marriage and 151 00:19:24,130 --> 00:19:35,110 how socio structural contexts and discourses shape decisions on extramarital sex and capacities to use or negotiate condom use. 152 00:19:35,110 --> 00:19:41,680 This technique of risk management draws attention away from comprehensively promoting 153 00:19:41,680 --> 00:19:47,650 gender equality and addressing other socio determinants that drive the epidemic. 154 00:19:47,650 --> 00:20:00,910 And it may inadvertently entrench gender inequalities so gender inequalities and open married persons to new forms of vulnerability. 155 00:20:00,910 --> 00:20:03,550 I want to move in this way. 156 00:20:03,550 --> 00:20:11,680 I will first briefly discuss the campaign and talk about the moral discourse of the campaign and individual responsibility. 157 00:20:11,680 --> 00:20:18,610 Their view of gender and women, while pointing out how this might entrench gender inequalities. 158 00:20:18,610 --> 00:20:29,380 Then I will provide field data describing and analysing participants accounts of individuals or how they saw individuals marriage, 159 00:20:29,380 --> 00:20:34,240 morality and structures that support infidelity within marriage. 160 00:20:34,240 --> 00:20:43,060 I will mostly make use of data from the rural side while picking up some cases from the middle class couples in the city. 161 00:20:43,060 --> 00:20:52,750 And then in summary, I will show how their views are the reasoning of the rural couples ever reinforced or contradicted public health, 162 00:20:52,750 --> 00:20:56,710 conception of morality, marriage and individuals, 163 00:20:56,710 --> 00:21:04,240 and thus the ways in which it produce disjunction between the programme expectations and actual behaviour, 164 00:21:04,240 --> 00:21:13,690 and then conclude with implications for HIV, sexual morality and responsible behaviour. 165 00:21:13,690 --> 00:21:24,010 A good deal of global HIV prevention practise as being organised is an appeal to a rational actor postulated as the good citizen. 166 00:21:24,010 --> 00:21:29,650 This practise is based on the premise that providing individuals with information about how to avoid 167 00:21:29,650 --> 00:21:37,210 a transmissible disease should lead to behaviour motivated by the desire to preserve one's health. 168 00:21:37,210 --> 00:21:48,190 This market oriented logic of governance relies implicitly and explicitly on the values of self-determination, individualism and free competition. 169 00:21:48,190 --> 00:21:55,270 The model of responsible management of risk in marriage is that a central premise? 170 00:21:55,270 --> 00:21:58,060 Is that central to guide moral action? 171 00:21:58,060 --> 00:22:06,730 Where to be good, healthy or dangerous is communicated through the language of risk or the ability to avoid risk. 172 00:22:06,730 --> 00:22:09,940 In this case, or in the case of the campaign, 173 00:22:09,940 --> 00:22:18,070 extramarital sex is seen as a consequence of an individual's immoral and dangerous behaviour for a healthy marriage. 174 00:22:18,070 --> 00:22:25,330 The management or the governance of risk following Michel for cause ideas becomes a technique 175 00:22:25,330 --> 00:22:31,750 of social control brought about by this market oriented logic of state and civil society, 176 00:22:31,750 --> 00:22:41,080 or the global public health where responsibility and self-regulation are imposed or downloaded on the individual. 177 00:22:41,080 --> 00:22:48,460 I think even when we talk about the role of the state as having the the bio power or the power 178 00:22:48,460 --> 00:22:54,430 to control bodies when they govern risk in in the case of resource poor countries such as Kenya, 179 00:22:54,430 --> 00:22:59,260 then we have to think about this vital power extends to international agencies 180 00:22:59,260 --> 00:23:05,410 that really have the final say on the policies and the practises and programmes, 181 00:23:05,410 --> 00:23:10,150 and that sometimes co-opt the agency of the state so that then the states do not 182 00:23:10,150 --> 00:23:16,090 really have a say sometimes in the ways in which these programmes can be implemented, 183 00:23:16,090 --> 00:23:23,650 driven by this global market logic of making individual actors responsible for their behaviour. 184 00:23:23,650 --> 00:23:34,750 The Fidelity campaign isolates an individual who in the real world is in relationships with others and educates this person on morality. 185 00:23:34,750 --> 00:23:41,470 It also imagines that a household is made up of only two individuals and that marriage 186 00:23:41,470 --> 00:23:47,890 is the most critical and indeed the only site of intervention and social interactions, 187 00:23:47,890 --> 00:23:57,850 while other sites are left out of consideration. So that, for example, in one video advertisement, which I have shown here, 188 00:23:57,850 --> 00:24:12,100 were yet in one video advertisement that shows a woman in the company of female friends in a bar and the idea is important is a place of risk for HIV. 189 00:24:12,100 --> 00:24:18,850 The friends are invisible when the HIV educator on the screen that is placed right in front 190 00:24:18,850 --> 00:24:27,760 of the group of friends isolates only this woman and educates her on the need for fidelity. 191 00:24:27,760 --> 00:24:33,220 Similarly, in another advert that shows a married man in bed with a woman, 192 00:24:33,220 --> 00:24:42,990 the HIV educator only engages the man to consider the financial, social and emotional costs of an extramarital sexual relationship. 193 00:24:42,990 --> 00:24:52,420 You remember the first video that I showed on the woman that is in bed with another man, so this woman is not important to this relationship. 194 00:24:52,420 --> 00:24:59,250 It is just a month because because it because we are the programme or the campaign concentrates on. 195 00:24:59,250 --> 00:25:04,830 In your person? Yeah. And disregards that this person is in relationship with others. 196 00:25:04,830 --> 00:25:09,030 So the woman is left still covered under the blanket when the education is 197 00:25:09,030 --> 00:25:13,980 given to the man as though this woman is not important to this relationship. 198 00:25:13,980 --> 00:25:26,250 Yeah. Even to the relationship between this woman and this man and the wife who is shown at home waiting for the husband, 199 00:25:26,250 --> 00:25:33,090 his female partner therefore remains hot under the blankets during this conversation, 200 00:25:33,090 --> 00:25:43,950 and the man, now embarrassed at his own irresponsible, irrational behaviour, walks out of the room to go back to his wife and children. 201 00:25:43,950 --> 00:25:53,220 Yet what I find is that inadvertently, this in fact might suggest and lead people to deny risky behaviour so that in fact, 202 00:25:53,220 --> 00:25:59,720 a man who adequately provides for his family will not conceive of his relationship is risky. 203 00:25:59,720 --> 00:26:06,690 Yeah, because the idea then is shown in the campaign is that the man needs to go back home and provide for the family. 204 00:26:06,690 --> 00:26:15,390 So inadvertently or implicitly, it means that it is OK. Then as long as you provide for your family is sort of like then glorifies extramarital sex. 205 00:26:15,390 --> 00:26:20,040 If you're able to fulfil your male provision, laws or headship, or yeah, 206 00:26:20,040 --> 00:26:26,970 or provide that role at home through this conception of marriage, an individual whose practises, 207 00:26:26,970 --> 00:26:33,090 characteristics and attributes are abstracted from context and wider social relations, 208 00:26:33,090 --> 00:26:40,110 Public Health structured a script for social interaction and produced a framework for individual action. 209 00:26:40,110 --> 00:26:49,680 It drew on an entrenched colonial and religious Christian religious discourses on a universal morality 210 00:26:49,680 --> 00:26:57,510 that men and women should value a monogamous marriage and fidelity as morally good and healthy. 211 00:26:57,510 --> 00:27:07,380 The moral discourse of responsibility heads devalues married persons who fail to protect themselves and situate them is morally inferior. 212 00:27:07,380 --> 00:27:13,530 The focus on making individual men responsible or rational actors. 213 00:27:13,530 --> 00:27:21,060 In fact, that's attribute infidelity to an innate pleasure seeking behaviour of men and unintentionally. 214 00:27:21,060 --> 00:27:28,530 In fact, then it does reinforce the masculine norms that promote extramarital sex. 215 00:27:28,530 --> 00:27:34,380 By portraying it as an innate pleasure seeking behaviour of men. 216 00:27:34,380 --> 00:27:47,040 And how does the campaign frame men and women? It was also apparent that the campaign represented married women as victors or as well 217 00:27:47,040 --> 00:27:53,910 as as transmitters of the disease to their partners or as victims of their husbands, 218 00:27:53,910 --> 00:28:00,540 while on the one hand, the campaign's intent was to draw attention to women's vulnerability as victims of the husband. 219 00:28:00,540 --> 00:28:05,490 On the other blamed women and accused them of transmitting the virus to their partners. 220 00:28:05,490 --> 00:28:17,640 Moreover, its associated victimhood with Good Wife and economic disadvantage and the vector image with the wife or liar as such, in one video, 221 00:28:17,640 --> 00:28:23,190 if you remember the video that I showed you on the man and the woman sleeping in one 222 00:28:23,190 --> 00:28:28,020 room and the man leaves to quickly leave to go to his destitute wife and children? 223 00:28:28,020 --> 00:28:34,380 In that video, the victim is the poor good wife who sits at home waiting for her provider husband, 224 00:28:34,380 --> 00:28:39,930 who may infect her with HIV because he had an extramarital sexual affair. 225 00:28:39,930 --> 00:28:49,150 In a different video in a box setting, the bad wife is depicted as a liar, and in fact, the HIV educator calls you liar. 226 00:28:49,150 --> 00:28:53,940 You lied to your husband that you are going to meet with your female women's group. 227 00:28:53,940 --> 00:28:59,310 But you went to the bar, and the campaign automatically assumes that while at the bar, 228 00:28:59,310 --> 00:29:07,710 the woman will have sex with another man and take the virus home to the to their partner. 229 00:29:07,710 --> 00:29:18,000 Indeed, the above video also does suggest that bar bars are permissible for men and perhaps and married women. 230 00:29:18,000 --> 00:29:26,760 If you think and you see the video because this woman is isolated from her friends, she's therefore the married woman and the others are unmarried. 231 00:29:26,760 --> 00:29:34,740 So the campaign doesn't thus portray the image that bars are permissible for men and perhaps unmarried women, 232 00:29:34,740 --> 00:29:39,750 while the same clause is not permissible for women. 233 00:29:39,750 --> 00:29:50,730 By so doing, it does draw on in support discourses that draw boundaries of gender and space, and that might exacerbate HIV risks. 234 00:29:50,730 --> 00:30:00,060 And I was sure that in a short while at the same time by presenting the victor by. 235 00:30:00,060 --> 00:30:04,920 Versus the victim, Good Wife images and representations of male provider. 236 00:30:04,920 --> 00:30:10,680 The campaign does stigmatise the bad wife of female sexual behaviour. 237 00:30:10,680 --> 00:30:15,810 Why would wife images might in fact make it difficult for women to negotiate safe sex? 238 00:30:15,810 --> 00:30:26,430 Because doing so makes them look like they are bad women to solve women's vulnerability in marriage and women and 239 00:30:26,430 --> 00:30:33,150 the vulnerable women are represented as women whose husbands spent time in bars and neglected their wives needs. 240 00:30:33,150 --> 00:30:39,900 The campaign dismissed these husbands as drunkards and scripted infidelity for women 241 00:30:39,900 --> 00:30:44,280 and educated them on the need for condom use in order to protect their families. 242 00:30:44,280 --> 00:30:53,370 By so doing, it employed a paternalistic assumption that women never enter into extramarital relationships voluntarily, 243 00:30:53,370 --> 00:30:56,850 but only as a result of being pushed by their husband's behaviour. 244 00:30:56,850 --> 00:31:06,660 Implicitly, it portrayed some sort of revenge infidelity as a form of social empowerment for women whose husbands no longer meet their needs at home. 245 00:31:06,660 --> 00:31:12,720 By promoting women's infidelity and dismissing the circumstances of the drunken husband, 246 00:31:12,720 --> 00:31:21,870 the campaign contradicted its very mission of saving the marriage institution and solving gender inequalities. 247 00:31:21,870 --> 00:31:29,970 Yet, as I found with research participants accounts public Howard's construction of responsibility, morality, 248 00:31:29,970 --> 00:31:39,330 gender and sexual behaviour is located in individual subjects such and easily with the idea of sex and gender as relational matters. 249 00:31:39,330 --> 00:31:48,840 It's sad and easily with views on extramarital sex and with the idea of individual and marriage as embedded in larger networks of 250 00:31:48,840 --> 00:31:58,470 sociability that are implicated in producing and reproducing gender inequalities that mediate the sexual HIV risk within marriages. 251 00:31:58,470 --> 00:32:03,630 That rational HIV prevention model also conflicted with forms of moral reasoning 252 00:32:03,630 --> 00:32:10,200 and conceptions of risk that were constructed by participants socio context. 253 00:32:10,200 --> 00:32:19,470 Now I want to talk about the participants social context by providing one village on one of the couples I interviewed, 254 00:32:19,470 --> 00:32:25,500 and I do interview couples separately. I am a culprit. 255 00:32:25,500 --> 00:32:32,640 See, in this person did so this. 256 00:32:32,640 --> 00:32:38,340 So this vignette is from Moses and his wife mother. 257 00:32:38,340 --> 00:32:45,510 I am a culprit. She wants to see his wife asks me to practise what I preach as a peer educator. 258 00:32:45,510 --> 00:32:50,850 But the moment I hold the condom in my hands, read it. I lose my erection immediately. 259 00:32:50,850 --> 00:33:01,200 Moses was a HIV educator for a US aid supported health programme in a private hospital in rural, and he, his wife, 260 00:33:01,200 --> 00:33:08,700 mother and two teenage boys lived in a petri local residents with Moses, his mother in law, and his two married brothers. 261 00:33:08,700 --> 00:33:15,060 They had a one acre piece of land that Moses inherited from his parents and on which they grew tea, 262 00:33:15,060 --> 00:33:18,390 coffee and few food crops and kept some cows and chicken. 263 00:33:18,390 --> 00:33:29,250 Mother did the household chores, worked on their farm and laboured in wealthier rural households to increase their family income. 264 00:33:29,250 --> 00:33:38,010 Moses, like most men in the community, did not perform household chores because it would be embarrassing for a man to do that. 265 00:33:38,010 --> 00:33:51,840 He also really worked on the farm. Instead, he operated a motorcycle taxi and worked as a peer educator to supplement income from the cash crop. 266 00:33:51,840 --> 00:33:55,770 After attending to his day's work, Moses went to the loo, 267 00:33:55,770 --> 00:34:04,170 to the local market and to bars in the evening to meet with his friends, as is common practise with many men in this community. 268 00:34:04,170 --> 00:34:12,900 He referred to the markets in the bars as a market of bananas, referring to women where men went to pick bananas of their choice. 269 00:34:12,900 --> 00:34:19,740 He frequently came back home late at night. Moses tested HIV positive in 2010. 270 00:34:19,740 --> 00:34:26,640 His wife at the time of the interview was negative. There was therefore a discordant couple in public health language. 271 00:34:26,640 --> 00:34:36,480 Moses was convinced that he had contracted HIV through extramarital sex, particularly through a woman he had kept as an outside wife. 272 00:34:36,480 --> 00:34:45,150 When that when he left sorry, Moses was convinced that he had contracted HIV through extramarital sex, 273 00:34:45,150 --> 00:34:51,660 particularly through a woman he had kept as an outside wife when he left home for about three years to seek employment. 274 00:34:51,660 --> 00:34:56,190 He returned home to mother in 2009, when he started falling ill. 275 00:34:56,190 --> 00:35:03,840 Though he was remorseful for bringing HIV into his. He continued to have extramarital affairs, citing a different reason. 276 00:35:03,840 --> 00:35:07,620 He was not able to consistently use condoms with his wife. 277 00:35:07,620 --> 00:35:16,620 In fact, at the time of the interview, he was in another relationship with the HIV positive woman he had met during his work is a peer educator. 278 00:35:16,620 --> 00:35:24,390 Mother was suspicious of her husband's sexual behaviour, though she noted he had improved after learning of his HIV positive studies. 279 00:35:24,390 --> 00:35:32,970 Her greatest challenge was convincing him to use condoms. This had on many occasions resulted in quarrels and brought tension between the two. 280 00:35:32,970 --> 00:35:46,140 But she stayed on, citing her marriage vows in church and her children's welfare, as the narrative suggests. 281 00:35:46,140 --> 00:35:58,020 Marriage is a structural context of opportunity for husbands and wives to behave in ways that validate their identities as male and female. 282 00:35:58,020 --> 00:36:03,060 To be married is to enter a space that defines who does what. 283 00:36:03,060 --> 00:36:05,100 Depending on one's sex, 284 00:36:05,100 --> 00:36:14,160 and that each partner is expected to conform to the socially constructed norms and the division of marital labour in order to sustain a marriage. 285 00:36:14,160 --> 00:36:19,750 This division and specialisation of marital labour. 286 00:36:19,750 --> 00:36:28,920 Another one who does want where was more prominent in the rural area than amongst the middle class in the city. 287 00:36:28,920 --> 00:36:38,430 Due to evolving and shifting gender norms amongst the middle class where you would find that some husbands could engage in some household tasks. 288 00:36:38,430 --> 00:36:39,660 Thus, for instance, 289 00:36:39,660 --> 00:36:51,720 in the rural community where most women like mother performed household tasks and labour on their farm and in other people's farms around their homes, 290 00:36:51,720 --> 00:37:01,800 men could more easily engage in non-farm income activities such as motorcycle taxis and setting up shops and bars in the local markets. 291 00:37:01,800 --> 00:37:07,540 These men from activities allowed men easier access to spaces outside the home. 292 00:37:07,540 --> 00:37:19,800 Often, public and sexualised spaces such as bars, beds in the rural area and clubs, including many nightclubs within the city, 293 00:37:19,800 --> 00:37:27,390 and that these places were associated with the likelihood of multiple partners and sexual encounters. 294 00:37:27,390 --> 00:37:35,550 Notably, as the country continues to embrace a liberal market economy complemented by an increasing class of consumers and the 295 00:37:35,550 --> 00:37:43,260 lining of sexual pleasure and desire spaces that provide a variety of sexual services largely targeting men have 296 00:37:43,260 --> 00:37:51,750 mushroomed mostly in Arab men who can afford can choose from a range of lodgings in nightclubs and massage parlours and 297 00:37:51,750 --> 00:38:02,910 strip clubs that were all implicated in Mutai patterning of important men's access to public and sexualised spaces, 298 00:38:02,910 --> 00:38:08,910 and the ability to leave their homes more easily with than their wives intersected with their 299 00:38:08,910 --> 00:38:18,270 relative economic advantage and a discourse of masculine norms that promoted extramarital sexuality, 300 00:38:18,270 --> 00:38:25,200 a discourse of sexual prowess amongst the men and a discourse of control over women. 301 00:38:25,200 --> 00:38:29,880 And this was very common when both men and women were telling me about men being 302 00:38:29,880 --> 00:38:36,600 naturally polygamous and very many local idioms that support multiple partners. 303 00:38:36,600 --> 00:38:41,430 And one of the very common ones is that a cock does not have one hen. 304 00:38:41,430 --> 00:38:41,730 Yeah. 305 00:38:41,730 --> 00:38:56,190 So that then to show that you have the ability and you are a person that is very virile is a man, then you have to have many, many hens as a cock. 306 00:38:56,190 --> 00:39:03,210 This also intersected with a discourse often in peer networks, in MMA, 307 00:39:03,210 --> 00:39:14,430 in markets and bars and clubs that encouraged multiple and emasculated or ridiculed men who did not engage in extramarital affairs. 308 00:39:14,430 --> 00:39:24,630 Thus, extramarital sex was an important component for social acceptance into the male club and a condition for achieving successful masculinity. 309 00:39:24,630 --> 00:39:32,640 And I think there's been a lot of literature around masculinity and then an HIV infection. 310 00:39:32,640 --> 00:39:33,810 At the same time, 311 00:39:33,810 --> 00:39:43,170 the structure of economic opportunities in post-colonial Kenya is one in which married men can more easily migrate for labour than women. 312 00:39:43,170 --> 00:39:52,140 Yet this migration may place men in situations where they are likely to engage in extramarital affairs. 313 00:39:52,140 --> 00:39:59,100 Moses, for example, emphasised that he had another woman as any man would when you migrated, and that is. 314 00:39:59,100 --> 00:40:06,210 And cooked and cleaned for him. His ascension speaks not only to the social expectation about the division of 315 00:40:06,210 --> 00:40:11,010 labour between men and women and to the expected motive for partnering with men. 316 00:40:11,010 --> 00:40:18,870 But more importantly, I think it speaks to a larger structural issue that due to the persistent sexual division of labour of marital labour, 317 00:40:18,870 --> 00:40:23,670 migration places men in settings where they may seek female partners well 318 00:40:23,670 --> 00:40:29,010 outside wives is Moses called his partner to perform household tasks for them? 319 00:40:29,010 --> 00:40:34,590 That is, to cook clean and to offer the comfort that you may have enjoyed back at home. 320 00:40:34,590 --> 00:40:39,540 That's Moses is cohabiting relationship with his outside wife. 321 00:40:39,540 --> 00:40:43,380 Exactly. Then mirrored his marriage back home. 322 00:40:43,380 --> 00:40:52,260 On the other hand, I did find that middle class men emphasised more the need to mark male presence or to mark their territory, 323 00:40:52,260 --> 00:40:57,630 often constructed as a man's conquest of women through having sex with men, 324 00:40:57,630 --> 00:41:03,240 also with women when they migrated or travelled for work outside of the city. 325 00:41:03,240 --> 00:41:09,480 And there's a difference between the rural and the middle class men was clearly as I interviewed 326 00:41:09,480 --> 00:41:15,810 the middle class men was because they had the money to be able to take their clothes to laundry, 327 00:41:15,810 --> 00:41:21,990 you know, and and they could also buy sex, you know, without having to have a living outside wife. 328 00:41:21,990 --> 00:41:28,140 Yeah. And for the rural men, because they didn't have the money or the economic advantage to be able to do that, 329 00:41:28,140 --> 00:41:32,760 then you have somebody who stays with you at home and does those things for you. 330 00:41:32,760 --> 00:41:39,030 Does your laundry cleans for you? Yeah, but the middle class men can take their clothes to the laundry or if they're still living within the country, 331 00:41:39,030 --> 00:41:44,130 they are able to travel back home every so often on the weekends and bring their own trays to their wives. 332 00:41:44,130 --> 00:41:51,900 And it is wash and carry food for the week, you know, back to their places of work and dinner the following weekend when they come home. 333 00:41:51,900 --> 00:41:59,280 So for them, it was really like a form of conquest to have sex with the women in the places where they migrated to, 334 00:41:59,280 --> 00:42:08,280 rather than to have an outside wife and somebody who would be performing these domestic chores for the father. 335 00:42:08,280 --> 00:42:19,140 Gender ideology that limits women to domestic spaces give rise to gendered leisure time that facilitated men's movement outside their homes. 336 00:42:19,140 --> 00:42:26,880 However, because the middle class women were informal employment and had live in domestic workers who lessened their domestic responsibility, 337 00:42:26,880 --> 00:42:31,500 this allowed them more free time and mobility than the rural women. 338 00:42:31,500 --> 00:42:40,590 As such, while mother in the rural area went back to her domestic responsibilities after her day's work on the farm, Moses, 339 00:42:40,590 --> 00:42:49,530 her husband, spent his evening time at the local town market or in the Badlands, which he called the market of bananas. 340 00:42:49,530 --> 00:42:52,470 But this was not unusual amongst the middle class, 341 00:42:52,470 --> 00:43:01,350 also because they did also spend part of their evenings in the weekends outside where their homes and in spaces, 342 00:43:01,350 --> 00:43:14,730 in public spaces and sexualised spaces. This common phenomenon amongst the men was referred to as Kumar, or to come out very visibly. 343 00:43:14,730 --> 00:43:20,130 The social sexual topography of particularly rural markets changed as married 344 00:43:20,130 --> 00:43:24,360 women hurried back home in the evenings from the markets and the other daily work. 345 00:43:24,360 --> 00:43:34,440 One week, while men did the coming out of homes to the market bars nightclubs until returning home much later in the evenings to eat and sleep, 346 00:43:34,440 --> 00:43:40,020 some men came back home drunk. There were reports of violence between spouses regarding this male behaviour. 347 00:43:40,020 --> 00:43:46,860 This persistent behaviour of coming out depicted a resistance to the idea of domestication, 348 00:43:46,860 --> 00:43:54,660 where men would be assumed to be performing household chores if they stayed home in the evenings with their wives. 349 00:43:54,660 --> 00:44:02,910 So to demonstrate their masculine identity and to show that they are not like women who did domestic chores, 350 00:44:02,910 --> 00:44:05,850 then the coming out becomes very, very important. 351 00:44:05,850 --> 00:44:15,240 In recent times, some rural marginalised men had begun coming out during the day because they were not engaged in any productive work. 352 00:44:15,240 --> 00:44:22,680 This depicted a crisis of masculinity as rural men particularly lost their livelihoods and their abilities to provide, 353 00:44:22,680 --> 00:44:29,340 and hence had no access to power structures that would enable them to fulfil their societal expectations to provide. 354 00:44:29,340 --> 00:44:33,090 And we have to think about the shrinking farm sizes in the rural areas. 355 00:44:33,090 --> 00:44:36,570 The effects of the structural adjustments that have continued to bite, 356 00:44:36,570 --> 00:44:43,080 particularly are more marginalised populations and other neo-Liberal global processes 357 00:44:43,080 --> 00:44:52,890 that have affected the prices and cash crop farming and the market prices, 358 00:44:52,890 --> 00:44:58,790 which therefore have pushed people even further deeper down the economic ladder. 359 00:44:58,790 --> 00:45:08,030 And that forces Arab men to remain unproductive during the day, men have small pieces of land that they think that the airwaves can take care of, 360 00:45:08,030 --> 00:45:11,810 and therefore they have to find other things to engage themselves with. 361 00:45:11,810 --> 00:45:20,510 So setting up small kiosks in the market centres that have mushroomed, particularly around coffee and tea factories. 362 00:45:20,510 --> 00:45:25,520 Yeah. Or engaging in motorcycle taxis and where this is not available, 363 00:45:25,520 --> 00:45:33,260 then you find a lot of men are coming out to go to other men's homes to go and drink beer there during the day and things like that. 364 00:45:33,260 --> 00:45:39,140 Some men had adopted coming out to drink and to have sexual partnerships, 365 00:45:39,140 --> 00:45:49,870 and violence is viable options to demonstrate their masculine characteristics for and this is very well demonstrated in their camp. 366 00:45:49,870 --> 00:45:57,020 In one of the videos that I showed you, where public order refers to this man is and dismisses him is is a drunkard, 367 00:45:57,020 --> 00:46:06,140 but then does not care about why this man is. It is a drunk because then they are bent on saving the woman. 368 00:46:06,140 --> 00:46:12,990 Yet this is sexualised spaces that men often came out to, such as the bar. 369 00:46:12,990 --> 00:46:17,690 Why not places where mostly rural women are allowed to visit? 370 00:46:17,690 --> 00:46:25,550 Notably, the colonial construction of the bar in the beer is a male space for access to certain types of women. 371 00:46:25,550 --> 00:46:37,040 Usually, the commercial sex workers or what most is, in fact, the market of bananas that these types of women are allowed in these spaces. 372 00:46:37,040 --> 00:46:42,140 But the same was socially prohibited for respectable married women. 373 00:46:42,140 --> 00:46:45,420 There would be labelled prostitutes and lose their decency. 374 00:46:45,420 --> 00:46:54,170 However, shifting gender norms in the city have lesser prohibitions for married women into these spaces, though even in these spaces, 375 00:46:54,170 --> 00:47:00,380 married women have to manage their reputations by, for example, being in the company of other female friends. 376 00:47:00,380 --> 00:47:04,940 Even if you are in the company of your husband and people do not know who your husband is. 377 00:47:04,940 --> 00:47:13,570 Then, though, we suspect that to be any other partner other than your husband. 378 00:47:13,570 --> 00:47:21,250 And and that is clearly shown also in the video that I showed you where the campaign also assumes that as long as a married woman is in a bar, 379 00:47:21,250 --> 00:47:30,190 then she will automatically engage in a sexual affair and will have sex and will take the virus home to their husband. 380 00:47:30,190 --> 00:47:38,860 This maxim of boundaries or space and gender often meant that married women especially sorry married women, particularly rural women, 381 00:47:38,860 --> 00:47:43,030 needed to seek their husbands permission to go to markets, 382 00:47:43,030 --> 00:47:49,780 particularly in those markets that were farther away from home or to visit their friends and parents as heads of households. 383 00:47:49,780 --> 00:47:55,990 Men did not seek permission and most often did not inform their wives of their whereabouts. 384 00:47:55,990 --> 00:48:05,290 But is surveillance of women through these controlling ideologies and images of Good and Bad Wife was not just the concern of husbands, 385 00:48:05,290 --> 00:48:13,420 it's extended to interpersonal relationships of kin and men key social networks in their communities. 386 00:48:13,420 --> 00:48:19,630 Women who are expected to be, for example, insubordinate relationships with their in-laws. 387 00:48:19,630 --> 00:48:28,210 Even this conflicted with their very own ideas and aspirations of an egalitarian, modern, modern marriage. 388 00:48:28,210 --> 00:48:39,190 And if people, if you read or you miss book on making sense of Western gender discourses, 389 00:48:39,190 --> 00:48:44,980 she does talk a lot about the ways in which relationships in Yoruba. 390 00:48:44,980 --> 00:48:51,160 And I can speak that also for Kenya, organised by chronological chronological age. 391 00:48:51,160 --> 00:48:57,220 As much as I think is one of the critiques of our book, they are also organised by gender relations. 392 00:48:57,220 --> 00:49:01,540 And you find that when you are a woman that is married into a home, 393 00:49:01,540 --> 00:49:07,330 then your subordinate, even to subordinate to the older persons who are in that room. 394 00:49:07,330 --> 00:49:15,310 So that includes your mother in law and your sisters in law, and therefore you are under under the microscope, 395 00:49:15,310 --> 00:49:19,300 observing your behaviour and often reporting that behaviour to your husband. 396 00:49:19,300 --> 00:49:26,590 And that's what I am referring to as the surveillance of women is not just the preserve of their husbands, 397 00:49:26,590 --> 00:49:29,920 but also of their in-laws, particularly in betrayal. 398 00:49:29,920 --> 00:49:40,450 Local residences and so particularly mothers in law wasn't weird and exercised immense power over married women, 399 00:49:40,450 --> 00:49:50,830 especially in rural patriarchal residences where there were frequent interactions with in-laws who surveilled and monitored married women's behaviour. 400 00:49:50,830 --> 00:49:55,030 And this was different than the middle class, who in fact, 401 00:49:55,030 --> 00:50:01,810 were all very happy to be in the opposed to marital neo local residences in the cities because it meant that they were 402 00:50:01,810 --> 00:50:10,000 not under this kind of surveillance that monitored every movement and that would then report back to their husbands. 403 00:50:10,000 --> 00:50:16,630 In addition, wives within a patriarchal residence and other women's networks within the community also 404 00:50:16,630 --> 00:50:24,370 monitored each other's movement and were important for entrenching marital gender norms. 405 00:50:24,370 --> 00:50:32,980 It's very often you see other women, you know, going to visit a fellow married woman to borrow, so you know, to borrow fire. 406 00:50:32,980 --> 00:50:36,970 Yeah, and all will send a child to go and check if she is in. 407 00:50:36,970 --> 00:50:43,510 And that becomes a way of monitoring because the next time women meet, then you have to explain sort of explain where you are. 408 00:50:43,510 --> 00:50:48,390 I sent my child to your house and you are not there now. Where were you at that time? 409 00:50:48,390 --> 00:50:54,190 Now, so all these ways of monitoring and surveilling where these married women women are. 410 00:50:54,190 --> 00:51:00,820 So they all participate in in their own surveillance and monitoring of their behaviour. 411 00:51:00,820 --> 00:51:06,220 And that's for sometimes it becomes a very good reason in terms of facilitating one 412 00:51:06,220 --> 00:51:12,910 gender as extramarital sex or the subtext on limiting and monitoring women's movement in 413 00:51:12,910 --> 00:51:19,510 spaces of access was that they are coming out to spaces outside the home was likely to 414 00:51:19,510 --> 00:51:26,620 compromise their respectability and marriage because they might engage in infidelity. 415 00:51:26,620 --> 00:51:33,850 Yet it also works to ensure that women did not know where their husbands were and what they were doing. 416 00:51:33,850 --> 00:51:36,740 So in other words, then or in this case this past year, 417 00:51:36,740 --> 00:51:44,530 limitation and surveillance of women becomes a facilitating factor for men to engage if they wish. 418 00:51:44,530 --> 00:51:46,660 In other sexual affairs, 419 00:51:46,660 --> 00:51:55,780 because their wives cannot see them because they are limited and surveilled and their movement is very controlled in their homes. 420 00:51:55,780 --> 00:52:04,490 Often, all men talked about. There are difficulties of using condoms, 421 00:52:04,490 --> 00:52:10,870 condoms represented a potential disruption of a man's ability to perform sexually and to address 422 00:52:10,870 --> 00:52:17,380 a potential barrier for some men to demonstrate sexual capacity and achieve the masculine norm. 423 00:52:17,380 --> 00:52:26,230 Moses pointed out this inability to sustain an action when you used a condom with his HIV negative wife, thereby putting at risk of infection. 424 00:52:26,230 --> 00:52:32,500 As a result, he adopted how he opted to have an affair with an HIV positive woman. 425 00:52:32,500 --> 00:52:43,210 He thus declared himself a culprit for being an HIV appointed peer educator but not participating in what he preached. 426 00:52:43,210 --> 00:52:49,360 But women were not just victims of men. Neither did they simply adopt revenge. 427 00:52:49,360 --> 00:52:55,660 Infidelity is implicitly implied in the campaign. 428 00:52:55,660 --> 00:53:00,340 They do not just adopt this revenge infidelity when husbands failed to meet their needs. 429 00:53:00,340 --> 00:53:08,740 They contested infidelity. Middle-Class women talked about researching what their husbands tracking them, 430 00:53:08,740 --> 00:53:18,160 hiring people to track their husband's movement, checking on their phones. 431 00:53:18,160 --> 00:53:23,950 They confronted their husbands. They appealed for support from in-laws they reported to local chiefs. 432 00:53:23,950 --> 00:53:32,050 They publicly shamed a husband who was suspected of having an affair in the market but temporarily left their marital home, 433 00:53:32,050 --> 00:53:36,310 especially if it became physically violent, because sometimes it did. 434 00:53:36,310 --> 00:53:45,970 However, all these were difficult choices to make because they had implications for women's respectability as women, as wives and as mothers. 435 00:53:45,970 --> 00:53:47,050 So that, for instance, 436 00:53:47,050 --> 00:53:56,170 mothers spoke about her fears of losing her reputation as a Christian wife and the possible loss of her children to support if she left her marriage. 437 00:53:56,170 --> 00:54:01,570 Notably, in the rural area, the institutional practises of the cash crop industries, 438 00:54:01,570 --> 00:54:09,670 both tea and coffee favoured men in income and credit access and create a context of women's dependency on men. 439 00:54:09,670 --> 00:54:16,030 However, it seemed that economic empowerment was the only motivation to leave a marriage. 440 00:54:16,030 --> 00:54:25,720 It was linked to wider considerations of meanings of woman, wife, mother and respectability for both rural and middle class women. 441 00:54:25,720 --> 00:54:32,650 However, some women were complicit in their husband's extramarital affairs to protect their marriages reputation in children. 442 00:54:32,650 --> 00:54:40,200 Some accepted the idea of men as naturally polygamous and adopted silent and many other women adopted practise. 443 00:54:40,200 --> 00:54:50,020 Though I think it is possible to see prayer as a way of also contesting infidelity, complicity was also intertwined with ideas of romance, 444 00:54:50,020 --> 00:54:59,080 intimacy and consumption as contemporary ideas about romantic love and intimacy as foundations of marriage thrive. 445 00:54:59,080 --> 00:55:07,270 They are powerfully intertwined with consumerism and expectations for men to meet consumption needs, particularly amongst the middle class. 446 00:55:07,270 --> 00:55:13,120 Some women expected husbands to spend money on luxury as birthday parties, dinners, 447 00:55:13,120 --> 00:55:19,030 vacations, gifts in addition to household provision as expressions of love and intimacy. 448 00:55:19,030 --> 00:55:25,690 Some women conceptualise their husbands as faithful based on these provide provide a love. 449 00:55:25,690 --> 00:55:33,130 Middle class men did meet their responsibility to provide and spend intimate time with their wives and children on vacations, 450 00:55:33,130 --> 00:55:35,710 parties and dinners is expected of them. 451 00:55:35,710 --> 00:55:45,670 While some kept extramarital affairs contrary to public Howard's paternalistic assumption that women were coerced into extramarital affairs, 452 00:55:45,670 --> 00:55:53,710 participants did suggest that women might also voluntarily enter into these relationships as a result of evolving gender and sexual norms, 453 00:55:53,710 --> 00:56:01,330 and that if this did happen, it was more likely to happen amongst middle class women who had fewer domestic responsibilities, 454 00:56:01,330 --> 00:56:12,550 greater mobility due to their careers and the anonymous nature of the city than the rural area where relationships were more homogeneous. 455 00:56:12,550 --> 00:56:16,180 Where everybody, you know, knew I knew each other, 456 00:56:16,180 --> 00:56:20,800 where women were really constrained by their domestic responsibilities because they 457 00:56:20,800 --> 00:56:25,950 did not have domestic workers and where women just worked around their homes. 458 00:56:25,950 --> 00:56:36,550 Yeah, compared to middle-class women who also travelled, who also worked within the city and therefore had greater level of mobility. 459 00:56:36,550 --> 00:56:42,580 Further, as the consumerist ideology circulates in both rural and urban areas, 460 00:56:42,580 --> 00:56:46,630 there were suggestions that women might also make the vulnerable consideration 461 00:56:46,630 --> 00:56:52,030 of using their sexual their sexuality as a kind of currency to either provide, 462 00:56:52,030 --> 00:56:57,520 provide for their families or to move into or maintain a middle class status. 463 00:56:57,520 --> 00:57:01,390 So that's the story from my partners now. What? 464 00:57:01,390 --> 00:57:12,780 Might my participants see what all these data suggest is that participants drew on a broader concept of social risk? 465 00:57:12,780 --> 00:57:19,650 That explained behaviours that public Howard sees as unhealthy and educated, 466 00:57:19,650 --> 00:57:27,600 irrational and immoral within the individualistic and biomedical conceptualisation of risk. 467 00:57:27,600 --> 00:57:33,990 Such a risk explains how married women and men seen is at risk of HIV pragmatically 468 00:57:33,990 --> 00:57:39,270 rationalise their behaviour within the gendered structure of marriage, 469 00:57:39,270 --> 00:57:46,320 which may be more significant and consequential to their daily lives. 470 00:57:46,320 --> 00:57:55,270 Perhaps more than the biological risk of HIV, that's for example. 471 00:57:55,270 --> 00:58:01,570 Men engaged in extramarital affairs is a key path to masculine status, 472 00:58:01,570 --> 00:58:09,380 so the discourses of men being naturally polygamous, the sexual pro, the control over women. 473 00:58:09,380 --> 00:58:17,620 Yeah, so men engage in extramarital affairs is a path to achieve this masculine status. 474 00:58:17,620 --> 00:58:21,370 They came out of their homes and to public spaces, 475 00:58:21,370 --> 00:58:27,400 to sexualised spaces to avoid emasculation and exclusion by their peers for 476 00:58:27,400 --> 00:58:31,900 creating perceptions of domestication and being subordinated to the airwaves. 477 00:58:31,900 --> 00:58:42,400 Men who migrated may have an outside wife to perform domestic chores for them and for sexual needs, and to conform to culture and male expectations. 478 00:58:42,400 --> 00:58:49,330 Men provided for their families and showed their commitment to their wives by keeping their extramarital affairs secret. 479 00:58:49,330 --> 00:59:00,700 Men did not use condoms because it impeded its pivot or might impede that desire to demonstrate their competence during sexual intercourse. 480 00:59:00,700 --> 00:59:09,550 To these individuals, conforming to expected male is to avoid the social risk of emasculation and exclusion, 481 00:59:09,550 --> 00:59:15,370 make them rational, moral and acceptable men in the society. 482 00:59:15,370 --> 00:59:16,390 Additionally, 483 00:59:16,390 --> 00:59:27,040 women challenged their husbands infidelity became complicit or indeed might engage or engaged in infidelity based on the meanings of wife, 484 00:59:27,040 --> 00:59:31,390 husband, mother, passive consumption, romance and intimacy. 485 00:59:31,390 --> 00:59:34,330 Their decisions were not just individual choices, 486 00:59:34,330 --> 00:59:42,880 but were based on an interpretation and negotiation of the cultural, socio moral and material context. 487 00:59:42,880 --> 00:59:46,570 Contrary to the campaign's representation of gender, 488 00:59:46,570 --> 00:59:56,710 this data also suggests that gender is not an individual level characteristic that can just be easily changed by educating an individual. 489 00:59:56,710 --> 00:59:57,400 Rather, 490 00:59:57,400 --> 01:00:07,450 the influence of masculinity and femininity and the interplay within and between them manifest within relations and interactions amongst couples, 491 01:00:07,450 --> 01:00:16,450 family members and peers to influence behaviours in the youth and in this case, held behaviours and outcomes. 492 01:00:16,450 --> 01:00:23,600 This also suggests that really that the notions of who an individual is, they are, 493 01:00:23,600 --> 01:00:29,980 or the notions of personhood constructed through networks of social relationships, 494 01:00:29,980 --> 01:00:38,830 which will vary with class and age and geography and other structures that are specific to those contexts. 495 01:00:38,830 --> 01:00:44,530 Similarly, while marriage is a key state in which gender is produced and reproduced, 496 01:00:44,530 --> 01:00:51,820 it is not an isolated set of individuals, but it is embedded in collective networks. 497 01:00:51,820 --> 01:00:54,910 There are implicated in the construction of gender. 498 01:00:54,910 --> 01:01:02,500 Marriage is a structure that is deeply implicated in reproducing and facilitating extramarital sex. 499 01:01:02,500 --> 01:01:09,490 For example, I have highlighted the intersecting factors of marital relations, of segregation, 500 01:01:09,490 --> 01:01:17,830 of spaces of cultural norms, of masculinity and femininity, gendered leisure time and mobility, 501 01:01:17,830 --> 01:01:27,400 economic advantage, cost growth of sexualised spaces, the social construction and learning of sexual pleasure and desire, 502 01:01:27,400 --> 01:01:33,940 amongst others, as important opportunity structures for facilitating extramarital sex. 503 01:01:33,940 --> 01:01:43,000 So that, for instance, when you think about the intersections of these structures that I have pointed out, 504 01:01:43,000 --> 01:01:52,450 spaces of sexual risk may be viewed as material manifestations of gendered economic organisation. 505 01:01:52,450 --> 01:02:00,670 The men spending time in bars are there because they have fewer domestic responsibilities, they have greater mobility, 506 01:02:00,670 --> 01:02:08,710 they have more access to public and sexualised spaces, or they can come out of their homes and go to places without needing permission. 507 01:02:08,710 --> 01:02:14,950 And often times they have greater access to financial resources than their wives does. 508 01:02:14,950 --> 01:02:21,790 It becomes important to understand extramarital sexual behaviour as both produced 509 01:02:21,790 --> 01:02:28,120 by that social structure and a necessary component of the political economy, 510 01:02:28,120 --> 01:02:32,680 rather than immorality or lack of education. 511 01:02:32,680 --> 01:02:33,520 In fact, 512 01:02:33,520 --> 01:02:43,630 ignoring these connexions may marginalised a group of women assumed to be educated and socially and economically empowered the middle class women. 513 01:02:43,630 --> 01:02:50,260 So that, for example, as I say, if you consider the intersections of romance and consumption and provision, 514 01:02:50,260 --> 01:02:54,070 this more affects the middle class women who who. 515 01:02:54,070 --> 01:03:01,750 I think that because their husbands are providing funding holidays and vacations, I give you all these gifts to them into their children. 516 01:03:01,750 --> 01:03:05,590 They conceive of their relationships as very, very faithful. 517 01:03:05,590 --> 01:03:12,400 On the other hand, when I speak to the men, yes, they are happy to provide because it does meet their society expectations to provide. 518 01:03:12,400 --> 01:03:21,130 But at the same time, they also show this their commitment to their wives by keeping their extramarital sex relationship very, 519 01:03:21,130 --> 01:03:30,820 very secret from their wives. So in that sense, what the women are thinking that because my husband's provides for these material needs, 520 01:03:30,820 --> 01:03:36,040 yeah, that I have, then my relationship is very, very faithful. 521 01:03:36,040 --> 01:03:43,720 On the other hand, really, it is not. And what has happened over time is that because the middle class seem to be educated and rational, 522 01:03:43,720 --> 01:03:47,260 yeah, then public health really does not focus on the middle class. 523 01:03:47,260 --> 01:03:52,910 The concentration has been on the poor rural couples or even urban poor couples. 524 01:03:52,910 --> 01:04:00,700 Yeah, those are the ones that lack education. They are the ones that are not economically empowered and therefore do need this so that they can 525 01:04:00,700 --> 01:04:06,760 also achieve and realise a middle class status so that they are able to make rational decisions. 526 01:04:06,760 --> 01:04:11,500 So that confusion really marginalises a group of people that is also very much 527 01:04:11,500 --> 01:04:16,240 at risk of HIV infection because public health sees them is already a rational, 528 01:04:16,240 --> 01:04:22,750 educated group. The premise of the campaign, I think, 529 01:04:22,750 --> 01:04:29,680 has yet to be realised given the reported white practise of extramarital sex and indeed the reality of the campaign by the public. 530 01:04:29,680 --> 01:04:39,180 One of the things that I haven't mentioned is the ways in which the Pongo scandal campaign became the everyday discourse to date in this campaign. 531 01:04:39,180 --> 01:04:52,540 As I say, it began in the two thousand and eleven and now 2009 and eight, and today in a candle is a most commonly used. 532 01:04:52,540 --> 01:04:58,710 The phrase in the local multiple partner in discourse is radio call in programmes, TV stations. 533 01:04:58,710 --> 01:05:06,130 I was speaking about how to make your mom more control, work better, how to deal with and how to deal with your wife. 534 01:05:06,130 --> 01:05:09,070 Is that everything you ask anybody about? 535 01:05:09,070 --> 01:05:17,590 So people appropriated that term and actually made it part of their popular everyday discourse about multiple partners. 536 01:05:17,590 --> 01:05:28,170 And for me, I see that as as part of their rejection of the public message. 537 01:05:28,170 --> 01:05:39,060 So as I have said that given the reported white practise of extramarital sex today and the rejiggering of the campaign, 538 01:05:39,060 --> 01:05:42,900 then the premise of the campaign has yet to be realised. 539 01:05:42,900 --> 01:05:52,560 The disjuncture between the campaign and sexual behaviour of married persons is not because individuals are irresponsible, 540 01:05:52,560 --> 01:06:02,100 immoral or lacked knowledge on HIV, but because they employed other conceptions of risk and morality than those desired by the campaign, 541 01:06:02,100 --> 01:06:09,690 and because their individual behaviour was an attempt to fit into behavioural norms of the agenda. 542 01:06:09,690 --> 01:06:15,120 While it is not deniable that the campaign may discourage some people from engaging in extramarital sex, 543 01:06:15,120 --> 01:06:21,030 the neoliberal market logic of governing HIV through behaviour change model characterises 544 01:06:21,030 --> 01:06:27,840 the dominant morality of modern times that ostensibly avoids questions of local social and 545 01:06:27,840 --> 01:06:33,630 gender structures and questions of welfare provision in favour of changing how people socially 546 01:06:33,630 --> 01:06:40,740 organise themselves through delivery information and imposing individual responsibility. 547 01:06:40,740 --> 01:06:49,680 Yet understandings of how people make choices, how the agency may be constrained even though agency is important. 548 01:06:49,680 --> 01:06:54,900 But how do structures actually constrain or how are they so powerful and forceful? 549 01:06:54,900 --> 01:07:00,780 Sometimes how people define risks and morality, 550 01:07:00,780 --> 01:07:07,470 and that intersectional gendered opportunities that arise to produce and facilitate extramarital 551 01:07:07,470 --> 01:07:16,540 sexuality together make up the scenarios in which risk is constructed and managed? 552 01:07:16,540 --> 01:07:19,374 Thank you.