Using Immersive Research to Understand Rural Sanitation: Lessons from the Swachh Bharat Mission in India
This paper focuses on an Immersive Research Approach designed by Praxis, the Sanitation Learning Hub at IDS and WaterAid whereby researchers lived in villages in recently declared open defecation free districts, to gain an in-depth understanding of ground realities and community perspectives of the Swachh Bharat Mission-Gramin.
The study shed light on key aspects and dynamics influencing local ownership, behaviour change and construction quality, and also revealed multifaceted exclusion processes. The immersive approach helped build trust with villagers and allowed a unique insight into the SBM in its ‘real life’ context, necessary to explore hidden dynamics and diverse perspectives, and understand the complexities involved.
Despite some practical challenges, undertaking immersive studies and experiences would be beneficial for improving the Swachh Bharat Mission and other sanitation programmes. The approach could be adopted pragmatically, but always respecting some basic principles and ethical behaviour.
UNICEF Field Notes on Community Approaches to Total Sanitation: Learning from Five Country Programmes
Developed primarily for UNICEF staff and its partners, these field notes can be used to learn about specific aspects of Community Approaches to Total Sanitation (CATS) programmes in different contexts. For example, learning on CATS monitoring was captured in the Zambia and Mali cases, while the Philippines and Nepal have good experiences on strengthening sub-national governance for sanitation.
The Haiti and Mali cases meanwhile capture lessons on improving and maintaining CATS effectiveness (defined as the number of communities ‘triggered’ that went on to become open defecation free [ODF]). The issue of what happens beyond ODF certification is addressed in Mali and in the Philippines.
In addition, application of components of Social Norms Theory to strengthen CATS programming was also captured in some of the cases – notably in Nepal and Zambia. Experiences on implementing CATS after humanitarian crises can be learnt from the Philippines and Haiti. With regards to equity, Mali has experience in working to leave no community behind, while Nepal has developed a programme that resulted in mobilising support for the most vulnerable households.
This document accompanies Frontiers of Sanitation: Engaging men for gender transformative WASH, Part 2, which explores the extent to which engaging men and boys in WASH processes is leading to transformative change in gender roles, attitudes, and sustainable change in reducing gender inequalities across households, communities, organisations, and policy.
Practical examples are presented here from:
- Papua New Guinea (PNG)
- Solomon Islands
Each of these examples, all of which are from projects funded by the Australian Government’s Water for Women Fund, describe interventions that employed different gender-transformative approaches to engage with and reach men and boys. They also describe the projects’ successes and challenges.
The Covid-19 pandemic has had direct and indirect effects on religiously marginalised groups, exacerbating existing inequities and undermining the ambitions of Sustainable Development Goals (SDGs) to reach (and include) those ‘furthest behind’. Religious inequalities intersect with other inequalities to compound vulnerabilities, particularly the convergence of low socioeconomic status, gender inequality, and location-specific discrimination and insecurity, to shape how people are experiencing the pandemic.
This policy briefing, written by Dr Joanna Howard (IDS) and a co-author (who must remain anonymous for reasons of personal security), draws on research with religious minorities living in urban slums in Tamil Nadu and Karnataka states in India. Findings show that religiously motivated discrimination reduced their access to employment and statutory services during the pandemic. Harassment and violence experienced by Muslims worsened; and loss of livelihoods, distress, and despair were also acutely experienced by dalit Hindus. Government response and protection towards lower caste and religious minorities has been insufficient.