Feminist Concept Of Empowerment

The concept of “empowerment” gained acceptance within gender and development cycles at the end of the 1980s. Young (2002) sees “empowerment” as a participatory means that can be enhanced by development agencies beginning with “UN” to the “World Bank”. However, empowerment can be understood in many different ways. Firstly, some scholars see empowerment as a self-actualization where a person is transformed into a productive member of society (Parpart 2002). For Rowlands, “empowerment is a process in which women and men gain self-confidence so that they are able to participate in all aspects of development and decision-making (Momsen 2004:14)”. From a feminist perspective, Parpart, Rai, and Staudt (2002) see empowerment both as a process and an

Unsatisfied with changes made, leaders of the movements called for “black power” to unit, recognize their heritage, define their goals and create their own organizations. The 1970s experience saw the emergence of empowerment within women’s movement. The term was introduced by Sen and Grown in 1985 in their book titled “Development, Crisis and alternative vision: Third World Women’s Perspectives”. In this book, the authors discussed “women empowerment” and also identified women’s organization as the nuclear for gender transformation (Medel-Anoneuvo 1995:13). Today, women empowerment as a term is been used everywhere ranging from the “UN”, World Bank to IMF” as well as religious institutions; but empowerment for women in Yelequelleh is far from reality due to the lack of education and skills. The term aims at developing goal, for example, the “UN’s MDGs 3” seeks to “promote gender equality and empower women”. Though women empowerment can be seen as self-confidence aspect of development, its meanings are

His “understanding of development” is that it is a process whereby a person’s real freedom is defined. For Sen, “economic growth and industrialization” are two aspects upon which development rest. There are also other means on which development depends. For example, the political aspect provides the individual the “right” to participate in public discourse, “social” as well as education and healthcare. Similarly, the United Methodist church accord women the right to public participation and educational attainment which can also serve as a medium of freedom when acquired. Sen sees these aspects as the individual expansion of freedom and that they serve as the central for development. For Sen, the attainment of individual growth through the expansion of real freedom serves as the goal of development (Sen 2002:pp.17-20). Some of the social aspects that can be provided by communities and organizations such as the United Methodist Church for women in Yelequelleh are education and skill training, healthcare, etc; and these will have impact on the freedom of individual woman in the community. Sen sees women education to have many positive effects. One of the major impact education can have on women according to Sen is reduction in fertility rate. For example, educated women hold strong position in the family. As such, educated women influence decisions in