“I No Longer Miss School Because of My Period”, A Story of Hope from our Girls Dignity Club.”

When a 14 year old Shafiga, stood in front of her fellow pupils at Buzalangizo primary school, she spoke with confidence and pride:

“I used to stay home every time I got my period because I was scared, shy, and struggled to access pads. But through the Girls Dignity Club, I have learned how to manage my menstruation and speak up for myself. I now know how to track my menstrual cycle, use and safely dispose of sanitary pads, and maintain proper hygiene during her period. I also know where to access pads and no longer afraid to ask for help when needed.”revealed Shafiga, a primary six pupil at Buzalangizo primary school.

Her bold testimony was shared during our Post-Menstrual Hygiene Day engagements in the school moved everyone in the room. Held from 11 to 13 June 2025, in commemoration of the global observance of Menstrual Hygiene Day (May 28), the engagements were part of a larger movement by the Uganda Youth and Adolescents Health Forum to make menstrual conversations and support continuous and not just a one-day affair.

The Post-Menstrual Hygiene Day engagements held under our Girls Opportunity Alliance funded Giving Girls Voice Choice and Control project targeted pupils and teachers from Jewa, Buzalangizo and Bubyangu primary schools and students of Bufumbo Secondary School, with a two-pronged approach including, empowering learners especially adolescent girls through peer-led sessions, creative performances, and safe conversations on periods and equipping teachers with the National Menstrual Health Guidelines and practical approaches and strategies for implementation within their school environments.

Girls Take the Lead: From Silence to Stage

In the different schools, the pupils and students especially those part of   the Girls Dignity Clubs, shared their incredible experience being part of the club. They shared stories of how the club weekly sessions, have helped them overcome fear, stigma, and misinformation surrounding menstruation among other SRH issues, challenges, they faced before the project came to their schools.   The sessions majorly focused on, key menstrual hygiene concepts, including pain/cramps management, proper disposal, cleanliness and personal hygiene during period, utilizing available materials for those who cannot access disposable sanitary pads and    referral channels.  One of the most inspiring parts of the day came when members of the Girls Dignity Club at Buzalangizo primary school took the stage to perform poems around child marriage and menstrual hygiene.

Through the poem, they highlighted the twin challenges of child marriage and menstrual hygiene, often deeply linked to the communities. Through their poem, they echoed the realities many girls face during periods like stigma, the fear of being mocked or labeled dirty, reinforcing harmful beliefs that menstruating girls are unclean. For some, the fear extends into the home afraid to speak up about their period needs, lest they are met with silence or ignorance. In the most vulnerable households, this fear pushes girls into unsafe and exploitative situations, such as engaging in transactional sex to afford pads a practice that increases their risk of teenage pregnancy, STIs, or even child marriage as families try to ‘solve’ the problem. The poem offered hope through collective strength and knowledge. For many, the club has been the avenue they openly and freely spoke about periods without shame.

Teachers Step Up: From Challenge to Commitment

In parallel sessions with teachers, we introduced and disseminated the National Menstrual Health Guidelines for schools and higher institutions of learning that were launched by the Ministry of Education and Sports at the National Menstrual Hygiene commemoration held on 28^th May 2025. These sessions sparked deep discussions on the important role teachers play in shaping safe and inclusive school environments.  Many teachers openly shared the challenges, they face in supporting girls, including harmful social norms and cultural beliefs. In many communities, menstruation is still shrouded in taboo and silence, seen as a private or “unclean” issue that should not be openly discussed, especially between male teachers and female students. This belief leads to continuous discomfort, avoidance, or indifference, leaving girls to navigate menstruation alone, even in the face of urgent need. The myths and misconceptions as highlighted by the teacher’s further limit girls from opening up. Among other key issues common to all the schools are the lack of a school budget for emergency sanitary supplies, Limited knowledge and training on menstrual health issues, Inadequate infrastructure, such as changing rooms and disposal facilities and most importantly stigma and fear that affects young people’s willingness to seek for support.

By the end of the engagements, each school had developed actionable commitments to improve menstrual hygiene management (MHM) in their schools. Some of the key commitments included: Establishing “pad corners” at the schools, Integrating menstrual health tips during every biology and science classes, introduce physical exercise session into the school timetable for girls to engage in regular health exercise to ensure non painful period,  identifying “period buddy” in schools called ‘Big Sister” to support girls and link them to support for those who may not be able to reach out to teachers by themselves, hold regular menstrual sessions for girls and boys, establish boys as period support champions, identify and gazette a special room for girls to change pads and take some rest in case of painful periods, linking the school to nearest health facilities for medical support in case of un manageable period conditions like extreme pain and abnormalities for the pupils and students and lastly support advocating for menstrual hygiene budgeting in schools. visit out youtube channel: @uyahfchanel to watch the teachers powerful voices of commitment. 

These progressive commitments and actions highlighted above, when implemented and actualized will significantly transform the menstrual hygiene landscape. It will ensure menstrual justice and improved menstrual health for girls in not only these schools but in the entire communities.

Menstruation is beyond pads, It’s About Dignity and Opportunity

Menstrual health is not just a hygiene issue, it is a human rights issue, an education issue, and a gender equality issue. When girls are supported to manage their periods safely and with dignity, they are more likely to stay in school, avoid early marriage, and achieve their full potential.

“Now, I fully attend classes even during my periods. Girls no longer hide. We are not afraid. We have a voice.” Concluded Shafiga.

These outreaches and well thought out engagements are a part of UYAHF’s broader commitment to promoting Menstrual Justice, ending period poverty, and ensuring that every girl just like Shafiga menstruates with dignity.

Article by Haruna Musa, Public Health Communication Practitioner, SRH Advocate and the Communication Manager at the Uganda Youth and Adolescents Health Forum. Email: hmusa@uyahf.com Contact: +256783994369

In a bold and strategic shift, PTY youth advocates in Kalangala District redirected their focus from local leaders to national legislators and the Resident District Commissioner (RDC), urging them to use their positions of influence to catalyze real change that address the health gaps in the district. They presented a powerful call for action and accountability, emphasizing that empty promises are no longer acceptable.

The youth further encouraged community members to exercise their voting rights wisely in the upcoming elections urging them to elect leaders who are committed to long-term, sustainable solutions to community and young people’s health issues, and youth empowerment among the key service deliverable indicators over short-term political interests.

This bold call was made during a community dialogue, part of a week-long series of community and school outreach activities across the Ssese and Bukasa Islands in Kalangala District. The initiative under the Power to youth programs (PTY) under the consortium partnership of @RHUganda, @uyahf1, and @EASSIGender, and ran from 26th April to 1st May 2025. It was attended by two Members of Parliament: Hon. Moses Kabusu (representative for Kyamuswa County) and Hon. Hellen Nakimuli (Woman MP for Kalangala District).

These integrated activities aimed to amplify youth voices and mobilse community to advocate for improved sexual and reproductive health (SRH) outcomes in the islands and it featured several impactful engagements, including Male Engagement Forums, traditional ‘Ekyoto’ sessions, school outreach programs, and concluded with a vibrant Community Dialogue that brought together a wide array of stakeholders.

Addressing the Youth: Hon. Moses Kabusu and Hon. Hellen Nakimuli Lead the Way.

Throughout the week, the community was honored by the presence of two key policymakers: Hon. Moses Kabusu, Member of Parliament for Kyamuswa County, and Hon. Hellen Nakimuli, Woman MP for Kalangala. Both leaders actively engaged with students at Serwanga Lwanga SSS and Kyamuswa SS, where they delivered motivational sessions on career guidance, the prevention of child marriage, and tackling teenage pregnancy. These sessions proved to be a source of inspiration, with students benefiting from real-life experiences and practical advice that directly addressed their concerns.

Male Engagement Forum: Challenging Harmful Masculinities

A key highlight of the week was the Male Engagement Forum, which aimed to address the pressing issue of harmful masculinity. Discussions focused on the negative impacts of toxic masculinity, which contributes significantly to sexual and gender-based violence (SGBV). The forum promoted the role of men as allies in the fight for gender equality, encouraging them to become active participants in changing societal norms and supporting women and girls in their journey toward equality.

Ekyoto: A Cultural Approach to Child Protection

In parallel, the traditional ‘Ekyoto’ sessions were held, emphasizing the role of parents in the upbringing and protection of their children. These community gatherings aimed to foster a culture of responsibility, with a particular focus on preventing teenage pregnancies. Local elders and parents were encouraged to actively participate in nurturing safe and supportive environments for girls, ensuring their right to education and protection from early pregnancies.

Community Dialogue: Youth Demands Action

The week culminated in the Community Dialogue, which saw over 100 community members, including young people, local leaders, and policymakers, gather to discuss pressing health and SRH challenges. This dialogue was an essential platform for young people to voice their concerns and demand solutions for issues that have long been overlooked.

 Mugamba Pius, speaking on behalf of the advocates, spoke passionately about the ongoing challenges facing the youth, particularly in the realm of health service delivery. Drawing on data from a recent community scorecard exercise, he highlighted persistent issues such as persistent shortages of health supplies, the absence of youth-friendly SRH services, and a general lack of accountability from local leadership. Despite repeated attempts to engage with local authorities, these issues have remained largely unaddressed.

The success of the week’s activities demonstrates the growing power of youth-led advocacy and the urgency of addressing SRH issues in underserved communities. As the election season approaches, the voices of young people in Kalangala are being heard louder than ever before, calling for lasting change and responsible leadership.

“We have lost a lot of girls here to child marriage. It has been normalized and school dropout is very high particularly among girls. Being a predominantly Muslim community, the families are so inclined to their Quranic teaching which they say permits them to marry off a girl as soon as she begins her menstrual cycle. As a result, girls keeps dropping out of school as early as in primary four to get married”.

This was one of the most striking revelation by Ms. Manake Hajara, a senior woman teacher at Bubyangu Primary school, during one of the Uganda Youth and Adolescents Health Forum baseline study for the ‘Giving Girls Voice, Choice, and Control’ project, funded by the Obama Foundation through the Girls Opportunity Alliance in Mbale district, Eastern Uganda in 2024.

It is important to acknowledge that several Muslim majority countries exhibit high rates of child marriage, with notable examples including Niger (76%), Bangladesh (51%), Nigeria (50%) particularly in the predominantly Muslim northern states, Chad, Mali, Yemen, Egypt (17%), and Indonesia (16%). While the prevalence of child marriage in these countries may suggest a religious dimension, it is largely influenced by a complex interplay of factors, including entrenched cultural and traditional practices, patriarchal social norms, and the misinterpretation or misuse of religious teachings. These drivers often perpetuate gender inequality and hinder the realization of girls’ rights to education, health, and autonomy. It is critical to distinguish between cultural practices that predate or distort religious doctrine and the core teachings of Islam, which emphasize consent, maturity, and the well-being of both spouses in marital relationships.

Although in Uganda, the national prevalence rate of child marriage stands at 34%, there is no precise statistics directly linking the prevalence of the practice to the Islamic religion or to the demographic composition of predominantly Muslim communities. But verbal reports and narrations from communities such as Bufumba and Bubyangu in Mbale District that we have practically interfaced with highlights recurring claims that early marriage is influenced by the Islamic religious interpretations. These localized accounts, though not yet supported by empirical data, present a compelling case for targeted research aimed at exploring the extent to which religious beliefs and cultural norms intersect to influence child marriage practices. Establishing such evidence through specialized, context-specific studies would contribute significantly to the development of culturally responsive interventions and policies.

Hajara’s narrative might not be an entirely new concept to me; however, it proved especially thought-provoking. It highlighted a critical insight: that advocacy efforts aimed at addressing Sexual and Reproductive Health (SRH) and Sexual and Gender-Based Violence (SGBV), especially in combating harmful practices such as child marriage, may yield limited impact if we do not incorporate a comprehensive understanding of the underlying socio -cultural and un grounded religious beliefs that sustain these practices.

Having been raised in a traditionally Muslim background, graduated from an Organization of Islamic Cooperation (OIC) affiliated prestigious Institution Islamic University in Uganda  and now working  as a human rights and sexual and reproductive health (SRH) advocate, I felt a personal and professional responsibility to explore the religious basis often cited in justification of child marriage in some Muslim communities. Through in-depth consultations with Muslim scholars from the Sharia Department at the Islamic University in Uganda, alongside a critical review of key Islamic texts and diverse scholarly interpretations and publications/briefs from the Organization of Islamic cooperation, I came to the clear conclusion that child marriage is not a religious obligation in Islam. Rather, it is a cultural practice often misattributed to the faith due to misinterpretation of specific Quranic verses and the hadith or narrations of the Prophet Muhamad (PBUH). This article aims to present a comprehensive analysis of Islamic teachings on marriage, challenging prevailing misconceptions and highlighting the principles of consent, maturity, and protection of rights that are central to Islamic jurisprudence.

Islam is a religion rooted in justice, compassion, and the protection of human dignity. Quran, Surah An-Nisa-58 talks about justice in dealing with people and the importance of fairness in the societal framework. Among its core values, Islam places a significant emphasis on the rights of girls and women, as outlined in Surah A-Nisa 34 which instructs men to act as protectors and supporters of women. However, in numerous Muslim communities, particularly in Uganda, certain teachings of the Qur’an, especially those concerning marriage, have been misrepresented due to various factors, including a lack of comprehensive knowledge and understanding of both the Qur’an and Hadith. Consequently, many individuals misinterpret Islamic teachings, using them to justify harmful practices such as child marriage an issue that has undermined decades of global efforts aimed at eradicating child marriage, and this has left many Islamic followers in the dark of the actual truth of their faith and beliefs.

To better understand this context, I refer to Surah Al-Baqarah (2:120) which states:

“Say, ‘Indeed, the guidance of Allah is the only guidance.’ If you were to follow their desires after the knowledge that has come to you, you would have no protector or helper against Allah.”

This verse reinforces the fundamental principle that the Qur’an serves as a complete and divine guide for humanity. It cautions believers against substituting divine guidance with personal or cultural interpretations that deviate from revealed truth. In this light, the Quran is not just as a religious text, but as a comprehensive framework for justice, ethics, and human dignity.

Distinguishing Culture from Religion. In both the Bible and the Qur’an, early marriage was historically practiced among pre-Islamic and ancient communities. For example, in the Jahiliyya period in Mecca, long before the Qur’an was revealed, Arab societies practiced child marriage, arranged family matchmaking, and even the burying of girl children. These customs were cultural, not religious.

It is crucial to recognize that, in the context of Islam’s expansion beyond Arabia, many local Arab cultural practices and ways of life were erroneously incorporated into the religion over time. For example, the wearing of the kanzu and turban are more of cultural practices rather than religious mandates. Similarly, harmful customs such as child marriage, which was a prevalent and often brutal cultural norm in pre-Islamic Arab society, were among the practices that became mistakenly associated with Islam by many converts. However, these detrimental practices and cultural norms were precisely the kinds of issues the Qur’an was revealed to regulate and reform, not to endorse. Surah At-Takwir 81:8-9

Islam and Women’s Rights: Surah Al-Mumtahanah (60:12) emphasizes the protection of women from abuse. The Qur’an and Hadith consistently emphasize the value and dignity of women. Prophet Muhammad (SAW) in his final sermon commanded followers to treat women well. A famous Hadith narrated by Bukhari and Muslim illustrates this:

“A man came to the Prophet and asked, ‘Who among the people is the most worthy of my good companionship?’ The Prophet said, ‘Your mother.’ The man asked again, ‘Then who?’ The Prophet said, ‘Your mother.’ He asked a third time, and the Prophet repeated, ‘Your mother.’ Then he asked a fourth time, and the Prophet said, ‘Your father.”  This emphasis on maternal respect reflects the broader Islamic view on the sanctity and value of a female specie (women and girls). Another narration from Tirmidhi quotes the Prophet saying: “Indeed, I order you to be good to women, for they are under your protection. You do not own them.

Islam, Consent, and Marriage Age: Islam does not fix a specific numerical age for marriage. Instead, it emphasizes maturity (physical, emotional, and financial) and mutual consent. Surah An-Nur (24:32) supports the idea that marriage must be a responsible, dignified, and consensual act, not one driven by coercion, tradition, or exploitation. It provides a strong argument against child or forced marriages, especially when poverty is used as a justification and encourages marriage for those who are capable of fulfilling its responsibilities as it quotes “And marry those among you who are single… if they are needy, Allah will enrich them out of His grace.”

The key principles here are maturity and consent. Islamic jurisprudence (fiqh) acknowledges that readiness for marriage involves more than reaching puberty. A person must be able to understand and fulfill marital obligations.

Importantly, Islam also commands its followers to obey the laws of their country and those in authority as long as those laws do not contradict core Islamic obligations. Therefore, if the law in Uganda, just to be particular sets the legal age of marriage at 18, Muslims within Uganda are religiously obligated to respect it with no exception.

“O you who have believed, obey Allah and obey the Messenger and those in authority among you…”  Surah An-Nisa (4:59)

Child Marriage: Islamic Law vs. Local Law: In many Muslim-majority countries, including Egypt, Morocco, and Indonesia, legal reforms have established the minimum marriage age at 18 to protect young girls from early marriage and its consequences. These decisions are based on Islamic principles clearly highlighted in the Holy Quran that prioritize justice, protection of the vulnerable, and the well-being of individuals. Regrettably, in many contexts, numerous clerics remain anchored in traditional interpretations and are resistant to new learning and research, perceiving secular theories and global human rights efforts as threats to faith. This mindset contributes to the continued perpetuation of harmful practices including child marriage.

WHAT NEEDS TO BE DONE:

Addressing these misconceptions has remained a persistent challenge for decades of advocacy, not only in Uganda but globally. This issue is partly attributed to the ongoing conflict between modern principles and religious contexts, where divergent approaches have often led to disunity rather than cohesion. In many instances, faith-based institutions perceive certain modern approaches as threats to religious values. This highlights the urgent need to reconsider and refine advocacy strategies and approaches that are more accommodative to the perspectives of faith gatekeepers to have their buy ins. Practical approaches, not limited to the following, may include:

• Faith-Based Coalition Capacity Building: Working with existing faith based regulatory bodies like the Uganda Muslim supreme council and forming networks of progressive and highly informed and open-minded Muslim leaders and Ulamah/sheikhs at grassroot level to champion reforms and challenge myths and misconceptions.

• Capacity Building for Religious Leaders: Work with faith experts, Islamic institution of Higher learning like the Islamic University in Uganda which a trusted Islamic scientific research institutes to mobilize and equip local imams and community sheikhs with accurate Islamic teachings regarding women’s rights and marriage in the modern context.

• Faith Based Community Dialogues: Organize grassroots forums with parents, religious leaders, and youth to debunk harmful myths.
• Young people focused School and Community Based Sensitization: Integrate discussions on religion vs human rights, and reproductive health into Islamic school curricula and madrasa sessions.

Conclusion: From my perspective, as expressed in this article and supported by numerous verses from the Holy Quran and the narrations and hadiths of the Prophet Muhammad (PBUH) and his companions, Islam cannot be regarded as an adversary to women’s rights. On the contrary, Islam provides some of the most comprehensive and robust protections for the rights, dignity, consent, and justice of women and girls. These protections extend across spiritual, political, and socio-economic dimensions, aligning with the broader principles of human rights and the upholding of dignity for women and girls. Islamic teachings advocate for the fair treatment, respect, and empowerment of women, offering a foundation for their equality and well-being in both the private and public spheres.

It is the responsibility of faith leaders and advocates to ensure that religion is not misinterpreted or misused to justify the violation of the rights of children, women, or humanity at large. Religion should be a source of moral guidance that upholds justice, dignity, and compassion. There is a critical need to foster an objective alignment between religious teachings, legal frameworks, and advocacy efforts, with the aim of advancing actions that are consistent with universally accepted human rights standards. Such an integrated approach not only strengthens the protection of vulnerable groups but also reinforces the role of faith as a positive force for social justice and equality.

Article by Haruna Musa, Public Health Communication Practitioner, SRH Advocate and the Communication Manager at the Uganda Youth and Adolescents Health Forum. Email: hmusa@uyahf.com Contact: +256783994369

“This isn’t the first time these issues have reached Parliament. But if our efforts have not yielded sustainable results in the past 20 years, it’s time to ask ourselves what are we doing differently? We need to rethink our strategies.” Lura Lafuete, Gender Program Specialist at @UNFPAUganda.

10^th April 2025 marked yet a significant and powerful milestone in the efforts to protect Uganda’s adolescents and young girls against child marriage and teenage pregnancy.  Over 25 Members of Parliament (MPs), championed by the @_UPFCT, with the support of the Uganda Youth and Adolescents Health Forum(UYAHF) under the Power To Youth program and Raising Teenagers Uganda convened a strategic meeting and media briefing under the theme: “Accountability and Accelerated Action to End Teenage Pregnancy and Child Marriage.” to rethink new strategies, reflect on the National strategy to end child marriage and teenage pregnancy, review preceding commitments and reenergize the efforts in addressing the obstacles to addressing the teenage pregnancy and child marriage challenges.  

In 2021, after the break of Covid-19, the parliament of Uganda passed a motion to end teenage pregnancy and child marriage and despite this and many other actions and interventions from both local, government and development partners, Uganda still continues to grapple with persistent cases.

According to the Uganda Bureau Statistics, approximately 25% of Ugandan girls aged 15–19 have begun childbearing, making it one of the highest rates in sub-Saharan Africa. Teenage pregnancies contribute significantly to maternal health issues, with 17.2% of maternal deaths occurring among adolescents aged 15 – 19.

According to a 2019 publication by UNICEF, approximately 34% of women aged 20–24 were married before the age of 18. ​ These statistics underscore the urgency for continued legislative reforms, policy implementation, and community-based interventions to protect adolescents and young girls from the adverse effects of teenage pregnancy and child marriage.

This meeting marked a renewed wave of political will, as MPs boldly reaffirmed their commitment to strengthening legislative reforms, prioritizing budget allocations, and ensuring the holistic implementation of policies that protect young people especially girls.

Through the meeting, the legislators acknowledged and expressed deep concern about the alarming rise in teenage pregnancy and child marriage across the country despite previous commitments and ongoing efforts. Hon. Sarah Opendi, Woman MP for Tororo District, called for a coordinated national response rooted in accountability and political commitment.

“We need to protect adolescent girls by holding parents accountable and punishing perpetrators who impregnate and marry teenagers,” Hon. Opendi emphasized. “But this must be supported by multi-sectoral collaboration and a clear commitment from both national and local governments.”

Several MPs passionately advocated for moving beyond policy rhetoric. Hon. Ayebare Margaret, Woman MP for Mbarara District, emphasized the need to effectively enforce Sexual and Reproductive Health (SRH) policies and monitor budget execution to ensure tangible results.

“SRH policies must not remain on paper,” she said. “We need real budget allocations, real action, and real change at national, district, and community levels.” Hon. Ayebare added.

The engagement also underscored the vital role of civil society organizations (CSOs) in shaping policy through lived experiences, data, and grassroots perspectives. Partners like UNFPA Uganda, UYAHF, and Raising Teenagers Uganda presented valuable insights that MPs acknowledged as key to informed policymaking.

Laura Lafuente, Gender Program Specialist at @UNFPAUganda, challenged all stakeholders to reflect on past efforts and rethink strategies moving forward.

“This isn’t the first time these issues have reached Parliament,” she noted. “But if our efforts have not yielded sustainable results in the past 20 years, it’s time to ask ourselves what are we doing differently? We need to rethink our strategies.”

Hon. Bhoka George Didi, MP for Obongi County, emphasized the importance of grassroots engagement and localized action. He stressed the need to translate national strategies into local languages and empower community leaders to become champions of the cause.

“Our people must understand and own these interventions,” he said. “That’s how we build sustainable accountability.”

MPs pledged to launch awareness campaigns, work with schools and health facilities, and involve local leaders to tackle the root causes of teenage pregnancy and child marriage in their constituencies.

They also called for the establishment of robust accountability frameworks to track progress, promote transparency, and sustain momentum in implementing the National Strategy to End Child Marriage and Teenage Pregnancy.

This meeting was more than just a dialogue, it was a renewed promise from Uganda’s lawmakers to champion the rights of adolescents and young girls. With stronger partnerships, better funding, and community-level engagement, we are one step closer to ending child marriage and teenage pregnancy in Uganda for good.

Author: Haruna Musa, Communication Manager at Uganda Youth and Adolescents Health Forum (hmusa@uyahf.com)