Scratching The Surface

European Union

From Outputs to Outcomes: CCF Community Education Monitoring and Evaluation.

Findings from the Community Education Baseline Survey, November 2011.

USP Library Cataloguing-in-Publication Data

Scratching the surface : a baseline survey for community education program . – Suva, Fiji : Citizens’ Constitutional Forum, 2012.

54 p. : col. ill. ; 30 cm.

“This report was prepared by Netani Rika and Sionlelei Mario of the Citizens' Constitutional Forum (CCF). Fieldwork was coordinated by Lisa Ralifo and Aarti Sewak. The analyses and discussions contained herein are based on the baseline survey conducted by the CCF Research Team during January-March, 2011.”

ISBN 978--982-339-023-9

1. Community education – Fiji. I. Citizens' Constitutional Forum (Fiji).

LC1036.8.F5S37 2012 370.115’099611

Citizens’ Constitutional Forum Limited23 Denison Road, Suva

GPO Box 12584, Suva, Fiji IslandsTel:(679) 3308379 Fax:(679) 3308380

Email: ccf@kidanet.net.fjWebsite: www.ccf.org.fj

Authorship

This report was prepared by Netani Rika and Sionlelei Mario of the Citizens’ Constitutional Forum (CCF). Fieldwork was coordinated by Lisa Ralifo and Aarti Sewak. The analyses and discussions contained herein are based on the baseline survey conducted by the CCF Research Team during January−March, 2011. ______________________________________________________________________

Citizens’ Constitutional Forum

The Citizens’ Constitutional Forum is a non-governmental organization that educates and advo-cates for the constitution, democracy, human rights, and multiculturalism in Fiji. CCF is not aligned with any political party. _____________________________________________________________Acknowledgments

The Citizens’ Constitutional Forum (CCF) is grateful to the United Nations Development Pro-gramme (UNDP) for funding the baseline survey under its Capacities for Peace and Development Programme (CPAD).

The CPAD baseline survey was designed by Lisa Ralifo and implemented by Aarti Sewak. The authors of this report wish to acknowledge the following people for their involvement in the survey process. Sincere gratitude goes out to the research assistants who were responsible for field surveys and data recording. The research team comprised of Avilaash Chandra, Shivangni Singh, Ilisapeci Mate, Zarah Ilthiel, and Raijeli. Collation of data was conducted by Kartik Pratap. The authors wish to thank the entire Education team at CCF for assisting in the baseline survey by means of providing logistical support and timely technical advice, and connecting the research team with the survey area coordinators. The authors are grateful to the following area coordina-tors for their support during the field survey: Mr. Tevita (Rakiraki Coordinator), Mr. Ajit Sharma (Naria Coordinator), and Mr. Josefa Toganivalu (Tailevu Provincial Councilor). Sincere thanks also go out to Mitieli for safely transporting the Research team to certain survey areas. In addition, the authors are thankful to Lucrisha Nair for her assistance in obtaining permit letters and processing cash advances. The authors are also grateful to Sunayna Nandini and the education team for their assistance during the translation of survey questionnaire into vernacular language. Rever-end Akuila Yabaki, Lillian Thaggard and Rodney Yee of the CCF are acknowledged for their comments which contributed to the survey process.

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ACKNOWLEDGEMENTS

I. INTRODUCTION

1.1 Situational Analysis...........................................................................................................................

1.2 Research Implications......................................................................................................................

1.3 Methodology.....................................................................................................................................

1.4 Sampling Method.............................................................................................................................

II. FINDINGS...............................................................................................................................

1.1 Demographic Profile.........................................................................................................................

CONTENTS

1.2 Sources of Information, Interest & Actions in Political Affairs...........................................................

1.3 Knowledge & Attitude Towards Education Themes.........................................................................

1.4 Civic Action......................................................................................................................................

1.5 Impact of CCF Media Work............................................................................................................

1.6 Broader Impact of CCF Education Activities....................................................................................

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ACKNOWLEDGEMENTS

I. INTRODUCTION

1.1 Situational Analysis...........................................................................................................................

1.2 Research Implications......................................................................................................................

1.3 Methodology.....................................................................................................................................

1.4 Sampling Method.............................................................................................................................

II. FINDINGS...............................................................................................................................

1.1 Demographic Profile.........................................................................................................................

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Table 1.1: Distribution of Participants by Gender and Ethnicity...........................................................3

Table 1.2: List of Communities Surveyed............................................................................................4

Table 1.3: Collective Socio- Demographic profile of Surveyed Participants........................................5

Table 1.4: Household Amenities by Ethnic Group.............................................................................. 6

Table 1.5: Level of Interest in National Affairs.................................................................................... 9

Table 1.6: Frequency of Discussion of National Affairs......................................................................10

Table 1.7: Frequency and Distribution of any Leader contacted........................................................11

Table 1.8: Distribution of people contacted about some problems or to express their views

(multiple responses)............................................................................................................11

Table 1.9: Past and Controlled Participants regarding justification for contacting leaders ................12

Table 1.10 Participants responses towards Citizenship Statements .................................................14

Table 1.11 Level of Variations between Past and Control Participants on Citizenship Issues...........15

Table 1.12: Participants responses towards Good Governance Statements by

Ethnicity and Gender.......................................................................................................18

Table 1.13: Variation between Past participants and Control Groups concerning

Governance issues...........................................................................................................20

Table 1.14: Participants responses towards Human Rights Statements............................................23

Table 1.15: Variation Between Past Participants Concerning Human Rights.....................................29

Table 1.16: Combined Participants responses to Civic Action Statements.........................................31

Table 1.17: Participants Responses to Civil Action Statements by Ethnicity and Gender...................32

Table 1.18: Percentage Distribution of Combined Participant response towards CCF’s

Media work........................................................................................................................ 39

Table 1.19: Variation between Past and Control Participants concerning Media work.......................42

Table 1.20: Response to Positive or Negative impact on CCF Education Activities...........................44

LIST OF TABLES

III

Fig 1.1: Surveyed Villages..……………………………………………..………………………..…..8

Fig 1.2: Information Sources…………………………………………………………..………….....11

Fig 1.3: Reason for Contacting a Leader ………………………………………….....…………....14

Fig 1.4: Most commonly named Governance Principle………………………….......……..........23

Fig 1.5: Most important Governance Principle …………………………………………….....…...23

Fig 1.6: iTaukei familiarity with Human Rights.………………………………………………...…..26

Fig 1.6.1: Indo-Fijian familiarity with Human Rights………………………………………...……....26

Fig 1.7: iTaukei most important Human Rights …………………..……………………….....…....27

Fig 1.7.1: Indo-Fijian most important Human Rights ………………………………………....…....27

Fig 1.8: Important Human Rights by Ethnicity (Past Participants).…….…….…………….........27

Fig 1.8.1: Important Human Rights by Ethnicity (Control Participants).….……….………...........27

Fig 1.9: Indo-Fijian response to Responsibility associated with Human Rights………….........28

Fig 1.9.1: iTaukei response to Responsibility associated with Human Rights…………........… .28

Fig 1.10: Response to Human Rights by Ethnicity (Past Participants)………………….......…..28

Fig 1.10.1:Response to Human Rights by Ethnicity (Control) …………………………….....…....29

Fig 1.11: Role played during group initiated traditional justice or reconciliation……..................34

Fig 1.12: Key mobilizing issues when taking part in collective action …………………..............34

Fig 1.13: Main form of collective action……………………………………………………........…..35

Fig. 1.14: Duty of citizens……………………………………………………………………...……...35

Fig 1.15: Change in Attitude after hearing radio messages………………………………...........37

Fig 1.16: Type of Applied Lesson after hearing Radio Ad…………………………………............37

Fig 1.17: Type of Attitude Change after seeing CCF TV Ad ………………………………...........38

Fig 1.18: Lesson Applied after watching CCF TV Ad ………………………………………..........38

Fig 1.19: Type of Attitude Change brought after from CCF Newspaper Release ….............…..38

Fig 1.20: Applied Lesson from CCF Newspaper Release……………………………….........….49

Fig 1.21: Changes brought about by CCF Education Activities ………………………….............41

Fig 1.22: Overall Field Researcher Comments ………………………………………….......……..41

LIST OF FIGURES

IV

INTRODUCTION1.1 Situational AnalysisFiji has experienced and continues to experience a high level of political instability with four coups in just over 20 years. The Citizens’ Constitutional Forum believes that a primary root cause of this instabil-ity is a lack of understanding among the people of Fiji of good gover-nance, their rights as citizens, and the importance and benefits of a multicultural society.

There is therefore a need to educate and strengthen the ability of Fiji people to participate in and demand good governance, human rights and equal citizenship. This cannot eventuate without a greater appre-ciation and understanding of the concepts of Citizenship and Human Rights which can foster a sense of nationhood and help develop a cohesive multicultural society less susceptible to racial politics.

In line with this belief, CCF has been conducting community education workshops on good governance, human rights, and multiculturalism in Fiji since 1998. In 2008, this education program, with expanded funding, entered a new phase. This new phase incorporated learning in methodology and strategy from the previous ten years; and saw the expansion of the education program to a team of professional facilita-tors.

With a further expansion of education team members and activities from August 2010, CCF felt there was a need to undertake an impact assessment of its education program; to establish baseline indicators of understanding levels and attitudes for monitoring and evaluation of sustained impacts and changes over time; and to provide important insights for appropriate module development. This report presents the findings of the baseline survey designed and carried out by CCF on people‘s understanding and attitudes towards human rights, citizenship and good governance in CCF’s three target provinces of Ra, Naitasiri and Tailevu.

These areas were selected because residents of the province were active in the political events of 2000. The report firstly outlines the methodology and sampling process utilized, and then presents the findings and baseline data obtained.

The purpose of this research project was to assess the education workshops and activities conducted by the education team at CCF with the aim of making improvements in future programs.

Expected Outcome:To increase the sustainable impact of CCF’s education activities, and ultimately contribute towards CCF’s overall objective ‘to empower the people of Fiji to participate in and demand good governance, democ-racy, human rights and multiculturalism’.

Expected Outputs:Compilation of baseline data on peoples’ understanding and attitudes towards human rights, citizenship and good governance within CCF’s three target provinces of Ra, Tailevu and Naitasiri.

1.2 Research Implications

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INTRODUCTION1.1 Situational AnalysisFiji has experienced and continues to experience a high level of political instability with four coups in just over 20 years. The Citizens’ Constitutional Forum believes that a primary root cause of this instabil-ity is a lack of understanding among the people of Fiji of good gover-nance, their rights as citizens, and the importance and benefits of amulticultural society.

There is therefore a need to educate and strengthen the ability of Fijipeople to participate in and demand good governance, human rights and equal citizenship. This cannot eventuate without a greater appre-ciation and understanding of the concepts of Citizenship and Human Rights which can foster a sense of nationhood and help develop a cohesive multicultural society less susceptible to racial politics.

In line with this belief, CCF has been conducting community educationworkshops on good governance, human rights, and multiculturalism in Fiji since 1998. In 2008, this education program, with expanded funding, entered a new phase. This new phase incorporated learning inmethodology and strategy from the previous ten years; and saw theexpansion of the education program to a team of professional facilita-tors.

With a further expansion of education team members and activities from August 2010, CCF felt there was a need to undertake an impact assessment of its education program; to establish baseline indicators of understanding levels and attitudes for monitoring and evaluation of

1.4 Sampling MethodA total sample of 750 respondents was targeted from the three provinces in which CCF had focused activities over its 2009-2011 programme period (Ra, Naitasiri, and Tailevu).

500 respondents were to be drawn from CCF past participant lists and 250 respondents with similar socioeconomic characteristics were to be drawn from neighboring villages in which CCF planned to expand but had not yet conducted any educational activities. Respondents were selected on the basis of random sampling, stratified by gender.

Based on analysis of the full past participant lists for 2010, sample targets were set as follows:

•I-Taukei Sample: 80% of total past participants and control group respondents with a gender ratio of 60% male and 40% female.

•Indo Fijian Sample: 20% of total past participants and control group respondents with a gender ratio of 40% male and 60% female.

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1.3 MethodologyAn impact attribution strategy was adopted for the survey where a sample of CCF past participants were compared with a control group of community members with similar socio-economic characteristics who had never attended a CCF workshop.

As survey tool, a quantitative questionnaire was developed around a series of impact indicators identified in consultation with the Education team, and based on CCFs objectives, common attitudinal challenges faced in the field, and desired indicators of increased civic action.

The questionnaire, comprising majority closed questions with some open ended questions for deeper probing was divided into 6 thematic areas or parts as follows:

Part A: Socio-Demographic InformationPart B: Sources of Information, Interest & Actions in Political AffairsPart C: Knowledge & Attitudes on Education ThemesPart D: Civic ActionPart E: Impact of CCFs Media WorkPart F: Broader Impact of CCF Education Activities (past participant group only)

An impact attribution strategy was adopted for the survey where asample of CCF past participants were compared with a control group of community members with similar socio-economic characteristics who had never attended a CCF workshop.

As survey tool, a quantitative questionnaire was developed around a series of impact indicators identified in consultation with the Education team, and based on CCFs objectives, common attitudinal challenges faced in the field, and desired indicators of increased civic action.

The questionnaire, comprising majority closed questions with some open ended questions for deeper probing was divided into 6 thematicareas or parts as follows:

Part A: Socio-Demographic InformationPart B: Sources of Information, Interest & Actions in Political AffairsPart C: Knowledge & Attitudes on Education ThemesPart D: Civic ActionPart E: Impact of CCFs Media WorkPart F: Broader Impact of CCF Education Activities (past participant group only)

Ethnicity GenderTarget Actual Target Actual

60% 60% 60% 58%

40% 40% 40% 42%

TOTAL40% 38% 40% 43%

60% 62% 60% 57%

TOTALTotal Par cipants

(n=29)

Past Par cipants Control Group

i-Taukei Male

Female(n=156)

(n =234) (n=138)

(n=102)

(n =490) (n= 291)

(n=390) (n= 240)Indo-Fijian Male

Female

(n= 100) (n= 51) (n=62)

(n=38) (n=22)

F INDINGS

The majority of the respondents (79%) had not received any workshops/trainings by other non-governmental organizations (NGOs).

Otherwise, the remaining 21% of respondents mostly reported attending business skills workshops organized by National Centre for Small and Micro Enterprise Development (NCSMED).

Impact attribution around the thematic areas of the survey can thus reasonably be attributed to the education activities carried out by CCF.

Table 1.1: Distribution of Respondents by Ethnicity and Gender

II.1.1 Demographic Profile

The research team exceeded the sample target and a total of 781 participants responded to the survey.The respondents varied in socio-demographic characteristics such as age, gender, ethnicity, occupation, education level, and location/residence.

The final survey yielded 37.2% respondents that belonged to the control group (n=291) and 62.7% were past-participants (n=490). In line with the target set due to the higher number of workshops conducted with i-Taukei compared to Indo-Fijian communities, 80.66% of total respondents were i-Taukei and 19.33% Indo-Fijian. A summary of the actual sample against target gender ratios is as follows:

Ethnicity GenderTarget Actual Target Actual

60% 60% 60% 58%

Past Par cipants Control Group

i-Taukei Male( 234) ( 138)

NDINGSIN

Table 1.1: Distribution of Respondents by Ethnicity and Gender

1.1 Demographic ProfileDemograThe research team exceeded the sample target and a total of 781 participants responded to the survey.The respondents varied insocio-demographic characteristics such as age, gender, ethnicity,occupation, education level, and location/residence.

The final survey yielded 37.2% respondents that belonged to thecontrol group (n=291) and 62.7% were past-participants (n=490). Inline with the target set due to the higher number of workshops conducted with i-Taukei compared to Indo-Fijian communities, 80.66% of total respondents were i-Taukei and 19.33% Indo-Fijian. A summary of the actual sample against target gender ratios is asfollows:

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In terms of occupation, majority of the respondents were subsistence farmers (37%) followed by housewives (34%) (See Table 1.3). Some respondents were also involved in commercial farming. The majority of the respondents were typical community members and few participants belonged to some community group.

Past par cipants

% Control % Past par cipants

% Control % Past par cipants

% Control %

Delaitoga 2 Waitolu 3 Ovea 2 Molitava 3 Burelevu 3 Nailalawa 3Lutu 3 Nawaqabena 3 Waikete 2 Vunimono 3 Barotu 3 Mataveikai 2

Navatuvula 3 Tacirua 3 Naitutu 3 Verata 1 Vunikavikaloa 1 Ellington 2Nakorovatu 5 Tuirara 4 Cautata 3 Lakena Hill 2 Dugavatu 2 Nalawa 2Koronivia 1 Makoi 1 Nakalawaca 3 Nausori 3 Naria 2 Rokovuaka 3Calia 2 Khalsa Road 1 Matainoco 3 Waimari 2Naqali 2 Waidalice 1 Na vi 2

Lakena 2 Vunisea 3Namara 3Cautata 3

Subtotal 18 15 25 12 18 12

Naitasiri Tailevu RaPast

par cipants% Control %

DelaitogaLutu

NavatuvulaNakorovatu 2Cautata4Tuirara5

2Naitutu3Tacirua3

2Waikete3Nawaqabena33Ovea3Waitolu2

Pastpar cipants

% Control %Pastpar cipants

% Control %Naitasiri Tailevu Ra

Nalawa2Dugavatu2Lakena Hill3Ellington1Vunikavikaloa1Verata3

Mataveikai3Barotu3Vunimono2Nailalawa3Burelevu3Molitava2

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The highest number of responses was received from participants who were 55 years and older (see Table 1.3). Otherwise, the number of responses received was normally distributed in terms of age. As noted above, there is a higher representation of i-Taukei respondents (80%) than Indo-Fijians (20%) because CCF education activities had been largely targeted at this group.

There is an almost equal representation of province areas, with 26.63% of the respondents from the Naitasiri province, 34.69% from Tailevu, and 38.66% from Ra. The figure below shows how the villages within the 3 provinces have been represented by this survey. An average number of 19 people were interviewed within a village.

Table 1.2: List of Communities Surveyed.

Collective Socio-Demographic Profile

Table 1.3: Collective Socio-Demographic Profile of Survey Population

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Table 1.3: Collective Socio-Demographic Profile of Survey Population

Demographic Characteris c No. % Demographic Characteris c No. %

Age Educa on

18-24 years 142 18.2 No formal schooling 38 4.9

25-34 years 149 19.1 Primary 265 33.9

35-44 years 146 18.7 Secondary 408 52.3

45-54 years 129 16.5 Ter ary 70 8.9

55 and older 213 27.3

No response 2 0.2

Total 781 Total 781

Gender Language competency

Male 432 55.3 Can read le er in English 677 86.7

Female 349 44.7 Can write le er in English 655 83.9

Can read le er in Fijian 524 67.1

Total 781 Can write le er in Fijian 608 77.8

Can read le er in Hindi 116 14.9

Ethnicity Can write le er in Hindi 111 14.2

i-Taukei 630 80.7

Indo-Fijian 151 19.3

Total 781

Occupa on Posi on in Village/Community

Subsistence Farming 288 36.9 Village chief 23 2.9

Commercial Farming 43 5.5 Spouse of village chief 5 0.64

Commerce 2 0.25 Turaga ni Koro 23 2.9

Never had a job 2 0.25 Spouse of Turaga ni Koro 4 0.51

Unemployed 89 11.4 Community leader 10 1.3

Skilled Worker 17 2.2 Spouse of community leader 2 0.26

Office Worker Community member (530) 619 79.3

Day Laborer 6 0.8 Pastor/Priest 9 1.2

Student 32 4.1 Spouse of pastor/priest 1 0.13

Housewife 262 33.5 Female community leader 4 0.51

Professional 4 0.51 Member of community group 78 10

Security Services 2 0.26 District rep/ Advisory Councilo 3 0.38

Others 36 4.6 Spokesman

Total 781 Total 781

Ameni es Province

Radio 647 83 Naitasiri 208 26.7

Television 448 57 Tailevu 271 34.7

Mobile phone 573 73 Rakiraki 302 38.6

Telephone 189 24 Total 781

Electricity/Generator 571 73

Piped water 717 92

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Ethnicity Count % Count % Count % Count % Count % Count %i-Taukei Control 191 79.5 144 60 36 15 183 76.3 134 55.8 222 92.5

Past Par cipants 309 79.2 159 40.7 40 10 245 62.8 292 74.8 358 91.8Total 500 79.4 303 48 76 12 428 67.9 426 67.6 580 92

Indo-Fijian Control 49 96 49 96 31 60 49 96 49 96 48 94Past Par cipants 98 98 96 97 82 82 96 96 96 96 89 89Total 147 97.4 145 96 113 74.8 145 96.0 145 96.0 137 90.7

Par cipants Radio Television Telephone Mobile Electricity/ Generator

Piped Water

Amenities available in a community indicate the economic and social well being of the community. The study shows that a signifi-cant number of participants reported having piped water (92%) and almost three quarters have access to electricity or their own generator (73%) at their homes. Similarly, many respondents had the following amenities: radio (83%), mobile phones (73%), and television (57%) however less than one quarter (24%) have landline (telephones) at their homes.

This could be due to the availability of mobile phones and wide network coverage within these villages. Most of the respondents have received secondary education (52%), while about one third (34%) had primary education, a further 9% received tertiary education and 5% of the respondents had not received any formal schooling. Since the majority of the respondents had received some form of education, over 80% of respondents stated that they could read and write in English.

In contrast, only 15% reported being able to read a letter in Hindi and 14% to be able to write a letter in Hindi. For the iTaukei language, 67% of participants could read while 78% could write in this vernacular. However, these figures are to be expected given that 81% of respondents were iTaukei and 19% of Indo-Fijian ethnic background. Thus, it can be reasonably deduced that the respec-tive communities are competent at reading and writing in their vernacular languages; and that the majority, however not all, are also competent reading and writing in English.

Table 1.4 : Household Amenities by Ethnic Group

Amenities available in a community indicate the economic and social well being of the community. The study shows that a signifi-cant number of participants reported having piped water (92%) and almost three quarters have access to electricity or their own generator (73%) at their homes. Similarly, many respondents had the following amenities: radio (83%), mobile phones (73%), and television (57%) however less than one quarter (24%) have landline (telephones) at their homes.

This could be due to the availability of mobile phones and wide network coverage within these villages. Most of the respondents have received secondary education (52%), while about one third (34%) had primary education, a further 9% received tertiaryeducation and 5% of the respondents had not received any formalschooling. Since the majority of the respondents had received some form of education, over 80% of respondents stated that they couldread and write in English.

In contrast, only 15% reported being able to read a letter in Hindi and 14% to be able to write a letter in Hindi. For the iTaukeilanguage, 67% of participants could read while 78% could write in this vernacular. However, these figures are to be expected given that 81% of respondents were iTaukei and 19% of Indo-Fijian ethnic background. Thus, it can be reasonably deduced that the respec-tive communities are competent at reading and writing in their vernacular languages; and that the majority, however not all, are also competent reading and writing in English.

Political differences in Fiji have centered for some time on the perception that the iTaukei have less material wealth than the Indo-Fijians. This has been highlighted by iTaukei politicians to rally support for their cause. The above table shows that proportionally more Indo-Fijians have access and own the five of the six amenities discussed above (except for piped water) as compared to Fijians. This clearly indicates that Indo-Fijians respondents have a better living standard as compared to the i-Taukei.

Telephones were more prevalent in the Indo-Fijian community (74.8%) while only 12% of iTaukei respondents reported access to this amenity. Both ethnic groups had access to mobile phones with the Indo-Fijian respondents registering 96% and the iTaukei 68%. The major difference was in access to television with 96% of Indo-Fijian respondents recording access to this technology while only 48% of iTaukei had television sets.

The Indo-Fijian respondents were more likely (96%) to have access to electricity and generators than the iTaukei (67.6%) while piped water was the only amenity (90.7% Indo-Fijian) more accessible to the iTaukei (92%). The Indo-Fijian communities, therefore, has greater access to all amenities except piped water which is available in iTaukei communities under State self-help development projects. Amenities requiring access to cash or savings were far more readily available to the Indo-Fijian respondents.

This is perhaps an indication of better financial management, less traditional obligations and individual rather than communal spending. This therefore points to a need for training in financial management in the iTaukei community.

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Political differences in Fiji have centered for some time on the perception that the iTaukei have less material wealth than the Indo-Fijians. This has been highlighted by iTaukei politicians to rally support for their cause. The above table shows that proportionally more Indo-Fijians have access and own the five of the six amenitiesdiscussed above (except for piped water) as compared to Fijians. This clearly indicates that Indo-Fijians respondents have a better living standard as compared to the i-Taukei.

Telephones were more prevalent in the Indo-Fijian community(74.8%) while only 12% of iTaukei respondents reported access to this amenity. Both ethnic groups had access to mobile phones with the Indo-Fijian respondents registering 96% and the iTaukei 68%. The major difference was in access to television with 96% of Indo-Fijian respondents recording access to this technology while only48% of iTaukei had television sets.

The Indo-Fijian respondents were more likely (96%) to have accessto electricity and generators than the iTaukei (67.6%) while piped water was the only amenity (90.7% Indo-Fijian) more accessible tothe iTaukei (92%). The Indo-Fijian communities, therefore, has greater access to all amenities except piped water which is available in iTaukei communities under State self-help development projects. Amenities requiring access to cash or savings were far more readilyavailable to the Indo-Fijian respondents.

This is perhaps an indication of better financial management, less traditional obligations and individual rather than communal spending.This therefore points to a need for training in financial management in the iTaukei community.

1.3 Sources of Information, Interests & Actions in Political Affairs

Main Sources of Information & News

People living in communities that had been surveyed for this research reported that they mostly listened to radio (69%) to receive informa-tion and news on national affairs (see figure below).

Less than 40% of the respondents stated that they read newspapers on a daily basis. This is most likely due to the remote location of villages from towns/cities and the infrequent supply of newspapers. Nonetheless, since electricity or generators were available in most of these communities, many respondents had indicated that they had basic amenities, such as radio and television, at their home.

Hence, 36% of the respondents had indicated that they watched television, primarily Fiji One news, to obtain information on national affairs or events. As is the case in many villages, commu-nity members often preferred to discuss national affairs with their neighbors and friends.

In this survey, discussions about national affairs with neighbors/friends were preferred over village meetings. Interestingly, community members hardly discussed national affairs with their community leaders or district officers.

Figure 1.2: Percentage Distribution of the Different Sources of Information

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Info

rmat

ion

Sou

rces

69

36

37

35

16

1

1

0.77

1

0 10 20 30 40 50 60 70 80

Radio

Television

Newspapers

Neighbours and Friends

Village mee ngs

Community Leaders

Workshops

Local Council/District Officers

Other

Interests & Actions in Political Affairs1.3 Sources of Information,

Main Sources of Information & News

People living in communities that had been surveyed for this research reported that theymostly listened to radio (69%) to receive informa-tion and news on national affairs (see figurebelow).

nt Sources of InformationFigure 1.2: Percentage Distribution of the Differen

Info

rmat

ion

Sou

rces

3337

3555

1666

1

1

0.77

1

Newspapers

Neighbours and Friends

Village mee ngs

Community Leaders

Workshops

Local Council/District Officers

Other

n = 781

Interest in National AffairsParticipants of this survey were asked about their level of interest in national issues. The survey shows that the Indo-Fijian community has a higher level of interest when compared to the indigenous i-Taukei. The education activities of CCF also seem to have had some impact in increasing interest in national issues.

The iTaukei past participants became very interested in national affairs after the workshops. This was evident in the fact that more iTaukei past participants were interested in national issues than the control group. While a greater number of Indo-Fijian past partici-pants very interested in national issues compared to the control group, the overall interest was greater than the iTaukei.

1Breakdown of Statistics - Appendix 1

Again, CCF seems to have had some impact in increasing the frequency of discussion of national issues as evidenced by comparison of past participant and control group responses for both ethnic groups given below. Interestingly, although they showed a greater interest in national issues, a higher number of Indo-Fijian respondents reported that they never discussed national issues with family or friends (16% of past Indo-Fijian participants compared to only 1.8% of i-Taukei past participants).

Nonetheless, 39% of Indo-Fijian past participants discussed national issues on a frequent basis, as against only 16.2% of i-Taukei past participants. iTaukei respondents were more likely to discuss national issues only occasionally (78.9% of past partici-pants and 78.8% of control group respondents).

Table 1.5: Level of Interest in National Affairs

ResponsesPast Control Past

Par cipants Group Par cipants1 Very Interested 35.6 35.8 71 58.92 Somewhat Interested 59.0 55.1 26 35.23 Not Very Interested 2.8 7.9 3 5.94 Not At All Interested 0.8 0.4 0 05 Don't Know 0.5 0.4 0 06 No Response 1.3 0.4 0 0

i-Taukei (%) Indo-Fijian (%)Control Group

No.

9

Interest in National AffairsParticipants of this survey were asked about their level of interest in national issues. The survey shows that the Indo-Fijian communityhas a higher level of interest when compared to the indigenous i-Taukei. The education activities of CCF also seem to have had some impact in increasing interest in national issues.

The iTaukei past participants became very interested in national affairs after the workshops. This was evident in the fact that more iTaukei past participants were interested in national issues than the control group. While a greater number of Indo-Fijian past partici-pants very interested in national issues compared to the control group, the overall interest was greater than the iTaukei.

Table 1.5: Level of Interest in National Affairs

123456 01.3No Response

00.5Don't Know00.8Not At All Interested

5.92.8Not Very Interested35.259.0Somewhat Interested58.935.6Very Interested

PastPar cipants

Responses i-Taukei (%) Indo-Fijian (%)Control Group

No.

00.400.400.437.9

2655.17135.8

Par cipantsGroupPastControl

Table:1.6: Frequency of Discussion of National Issues with Family and Friends

Expression of Views or Problems

To measure active citizenship and application of the rights and responsibilities expressed in CCF’s education workshops, partici-pants were asked how often in the past year they had contacted any leader about some important problem or to express their views. Table 1.7 shows that although most of the iTaukei and Indo- Fijians who participated in the workshops have never contacted any leaders about important problems or expressed their views. This proportion is significantly lower than the control group.

However, given the culture of silence that is predominant in rural i-Taukei and Indo-Fijian communities, behavioral change in this area will be gradual. The CCF nonetheless appears to have made some positive progress in the area of expression of views or problems. More iTaukei past-participants (33.8%) were more likely than the control group (28.8%) to have approached a leader about problems or to express views.

In the Indo-Fijian community past-participants were more likely (19%) to have approached leaders with an important problem or to express views when compared to the control group (7.8%). Addi-tionally, only 5.6% of iTaukei past-participants and 0.83% of the control group said they had contacted leaders or important people frequently compared to 1% and 0% respectively in the Indo-Fijian past-participant and control groups.

10

FriendsTable:1.6: Frequency of Discussion of National Issues with Family and FF

Expression of Views or Problems

To measure active citizenship and application of the rights andresponsibilities expressed in CCF’s education workshops, partici-pants were asked how often in the past year they had contacted any leader about some important problem or to express their views. Table 1.7 shows that although most of the iTaukei and Indo- Fijianswho participated in the workshops have never contacted any leaders about important problems or expressed their views. Thisproportion is significantly lower than the control group.

No. Responses i-Taukei (%) Indo-Fijian (%)Past Control Past Control

Par cipants Group Par cipants Group1 Never 1.8 5.4 16 15.72 Occasionally 78.9 78.8 45 60.83 Frequently 16.2 15 39 23.5

4Don't Remember

1.6 0.4 0 0

5 No 1.5 0.4 0 06 TOTAL (n %) 61.90% 38.10% 66.20% 33.80%

ResponsesPast Control Past Control

Par cipants Group Par cipants Group1 Religious Leader 24 22.1 2 02 Village Headman 37 25.4 1 03 District Officer / Local Council Officer 5.4 2.5 10 3.94 Rela ves / Friends 7 2.5 55 Government Officials 3.1 2.1 15 3.96 Other 2.3 2.1 2 0 7 No Response(did not contact anyone 49.7 66.7 65 92.2

No. i-Taukei (%) Indo-Fijian (%)No.

3.9102.55.4District Officer / Local Council Officer

123

0125.437Village Headman0222.124Religious Leader

GroupPar cipantsGroupPast Control

Par cipants

ResponsesControlPast

i-Taukei (%) Indo-Fijian (%)

Table 1.7: Frequency with which Respondents Contacted Any Leader about problems or to express their views

Table 1.8: Distribution of People contacted about some problems or to express their views (multiple responses)

As illustrated in Table 1.8 above, i-Taukei community members were more likely to contact their Village headman or religious leader, while Indo-Fijian respondents tended to utilize government officials and district officers more frequently as a point of contact to raise issues or express views. Many respondents, particularly from the i-Taukei communities, also tended to consult ‘others’ who could have been their family or friends, distant relatives, Social Welfare officers, Housing Authority workers, or any other organization including radio talk back hosts/villagers/police officers/former employer.

When asked what motivated them to contact the leader, the majority of participants stated that they had village issues, which could have been related to their farms, water problems, or issues that concerned the whole village. The second most common reason for contacting leaders was to discuss family issues, land issues, and to get assistance from the Social Welfare Department. However, it must be noted that past-participants iTaukei (49.7%) and Indo-Fijian (65%) were more likely not to discuss issues with anyone. . In the control group iTaukei (65%) and Indo-Fijians (92%) were also unlikely to approach anyone over their problems or to express views.

11

Past Control Past Control Par cipants Group Par cipants Group

1 Never 50.3 65.8 70 92.22 Once or twice 33.8 28.8 19 7.83 A few mes (3-5 mes) 5.4 0.9 7 04 Frequently (greater than 5 mes) 5.6 3.3 1 05 All the me (at least once a month) 2.3 0.8 3 06 No Response 2.6 0.4 0 0

No Responses i-Taukei (%) Indo-Fijian (%)

Figure 1.3: Reason for Contacting Leaders

Table 1.9: Past and Control Participants regarding justification for contacting Leaders

12

Figure 1.3: Reason for Contacting Leaders

acting LeadersTable 1.9: Past and Control Participants regarding justification for contaa

Past Control Responses Par cipant Par cipants

n (%) n (%)1 Social Welfare assistance

e.g. Social Jus ce, Personal, Youth issues

21% 0.4%

2 Security 0.60% 0%3 Health Issue 0.60% 0%4 Government, Na onal

Issue4.70% 0%

5 Employment 2.90% 1.30%6 Land Issue 0.60% 1.30%7 Educa on 2.90% 0%8 Church Issue 0% 17.40%

Community Issue e.g. infrastructure development, Housing, Farming, Funeral

47.40% 2.20%

10 Own Ini a ve 1.30%11 Authorita ve Power

Connec on4.10% 0.90%

12 Family Issue 14.00% 12.20%13 Gender issue 1.20% 3.00%14 Incorrect Response 0% 38.70%15 No Answer 0% 20.40%

No.

9

115

65

55

46

35

28

22

20

17

10

10

7

5

4

2

0 20 40 60 80 100 120 140

Village issue

Family issue

Land Issue

To get social welfare allowance

To improve standard of living

To get a job

Housing Assistance

Because of his/her status & link to other professionals

Employment/Organiza on/Educa on issues or assistance

Share mny views and opinion

Conflict resolu on

Raise awareness about a par cular issue such as women's rights

Road condi on

Personal issues

Community issues

Frequency of Response

1.3 Knowledge & Attitude Towards Education Themes

A. CITIZENSHIP

The Citizens’ Constitutional Forum advocates good governance, human rights, and multiculturalism in Fiji. The following section will discuss the level of understanding and attitudes amongst commu-nity members regarding these key educational themes.

The Citizens’ Constitutional Forum advocates multiculturalism by highlighting issues such as the removal of race-based policies, reduction of hate crimes and sacrilege, and elimination of racial discrimination. Most importantly, CCF believes in and advocates harmony amongst the different ethnic groups in Fiji.

To this end it addresses common misconceptions that have tended to lead to sentiments of ethno-supremacy amongst indigenous i-Taukei. In education workshops the CCF leads discussions on what it means to be an equal and active citizen of Fiji.

Based on the common misconceptions faced in the field, the below impact indicators were selected to determine baseline attitudes and understanding with regard to citizenship issues. Moving forward these statements will form part of CCFs pre-evaluation questionnaire for both new and follow up workshops to track changes over time.

13

“I am the Turaga ni Koro or the Village headman of Navatukia Village and I attended the CCF Navatukia workshop on the 9th of February 2011. I used to be complacent about my duty as a village headman and did not encourage nor (did I) empower the villagers in their daily lives (or) in the village activities.I learnt from the workshop about Human rights, how to be a good citizen and use good governance principles as a tool for my leadership role.

I then discussed with the rest of the villagers to set up a three month plan for our village. We put up together this three month plan, which I noticed worked for all of us because it was done in participation and inclusiveness of all members of the village. We respected our right to adequate living by uplifting the standard of hygiene personally, improved living standard and had inclusive participation in the weekly village activities that we planned together”.

Sevanaia – Navatukia, Naitasiri

Change Story

ds Education Themes1.3 Knowledge & Attitude Toward

A. CITIZENSHIP

dThe Citizens’ Constitutional Forum advocates good governance, human rights, and multiculturalism in Fiji. The following section will discuss the level of understanding and attitudes amongst commu-nity members regarding these key educational themes.

The Citizens’ Constitutional Forum advocates multiculturalism by highlighting issues such as the removal of race-based policies,reduction of hate crimes and sacrilege and elimination of racial

kia Village and I attended the CCF Navatukia“I am the Turaga ni Koro or the Village headman of Navatukkacent about my duty as a village headman and workshop on the 9th of February 2011. I used to be complaadaily lives (or) in the village activities.did not encourage nor (did I) empower the villagers in theirr

a good citizen and use good governanceI learnt from the workshop about Human rights, how to be aaprinciples as a tool for my leadership role.

hree month plan for our village. We put up I then discussed with the rest of the villagers to set up a thhall of us because it was done in participationtogether this three month plan, which I noticed worked for

cted our right to adequate living by uplifting the and inclusiveness of all members of the village. We respeccnd had inclusive participation in the weekly standard of hygiene personally, improved living standard ann

village activities that we planned together”.

Sevanaia – Navatukia, Naitasiri

14

Table 1.10: Participants responses towards Citizenship Knowledge & Attitude Statements

The above table shows that despite CCF advocacy and State policy, there was a prevailing view among the iTaukei that only the indigenous people could be Fijians. The i-Taukei continue to believe that only those registered in the VKB are legal citizens of Fiji; whereas vast majority of the Indo-Fijian respondents were aware that they are also legal citizens. Interestingly, however, 16.1% of female Indo-Fijian past participants agreed that only those registered with the VKB are legal citizens whereas 100% of the female control group disagreed with this statement. A higher proportion of Indo-Fijian past participants (14.4%) agreed to the statement that ‘only i-Taukei are Fijians’ as compared to the Indo-Fijian control group (6.3%).

ude StatementsTable 1.10: Participants responses towards Citizenship Knowledge & Attitu

No. Responses Agree Disagree Agree Disagree Agree Disagree Agree Disagree

Female 78.2 18.6 82.4 17.7 16.1 83.9 0 100Total 80.8 17.6 16.4 8.1 90.6 4.6 95.5

Male 78.2 21.8 80.4 19.6 7.9 89.5 9.1 90.9

Female 70.5 26.3 84.3 15.7 21 77.4 3.5 96.6Total 74.4 24 82.4 17.6 14.4 83.5 6.3 93.7Male 93.2 6.8 89.1 10.9 91.7 8.3 72.7 27.3

Female 95.4 4.6 91.2 8.8 90.3 9.7 82.8 17.2Total 94.3 5.7 90.2 9.9 90.9 9 78.4 21.6Male 73.2 26.8 45.7 54.4 64.9 35.1 63.6 36.4

Female 73.7 26.3 41.2 58.82 72.1 27.9 62.1 34.5

Total 73.4 26.6 43.4 56.6 68.5 31.5 62.8 35.3Male 82.4 17.6 84.8 15.2 97.3 2.7 100 0

Female 84.2 15.8 80.2 19.8 88.5 11.3 96.6 3.5Total 83.3 16.7 82.5 17.5 92.9 6.9 98 1.9Male 16.7 83.3 23.4 76.6 56.8 43.2 63.6 36.4

Female 17.8 82.2 24.5 75.5 45.2 54.8 51.7 48.3Total 17.3 82.8 23.9 76.1 50.9 49 56.9 43.1

Male 99.6 0.43 99.3 0.7 97.3 2.7 100 0

Female 99.3 0.7 99 0.9 98.4 0 93.1 6.9Total 99.5 0.5 99.2 0.9 97.9 1.4 96.1 3.9

Male 98.3 1.7 99.3 0.73 100 0 100 0

Female 97.4 2.6 99 0.9 96.8 3.2 100 0Total 97.8 2.2 99.2 0.9 98.4 1.6 100 0

Male 91 9.01 92.1 8 52.8 47.2 40.9 59.1

Female 89.5 10.5 92.2 7.8 32.3 67.7 41.4 58.6

Total 90.2 9.8 92.0 7.9 42.5 57.5 41.2 58.9

Male 92.2 7.8 90.6 9.4 94.3 5.1 90.9 9.1

Female 92.1 7.9 94.2 5.9 91.9 8.1 86.2 13.8

Total 92.2 7.8 92.4 7.7 93.1 6.9 88.2 8.0

5

4

3

2

1

10

9

8

7

6

i-Taukei (%) Indo-Fijian (%)Past Par cipants Control Group Past Par cipants Control Group

Anyone born in Fiji is a ci zen of Fiji

Only those registered with the VKB are legal ci zens of Fiji

Male 83.3 16.7 0 97.4 9.1 90.9

Only i-Taukei are 'Fijians'

84.8 15.2

All Fiji ci zens are equal

People who weren't born in Fiji can also become Fiji ci zens

Anyone who lives in Fiji is a ci zen of Fiji

You only need to treat with respect, people who are from the same community and church as yours

It is your responsibility to make your community and country a be er place

An ac ve ci zen should follow the request of leaders without ques on

A good Ci zen should follow the requests of leaders without ques ons

The study shows that CCFs educational workshops did not have a great impact on dispelling common misconceptions with the i-Taukei group around citizenship issues when these are associated with indigenous rights and privileges, with no significant difference between the responses of the past participant and control groups to both the statements ‘only those registered with the VKB are legal citizens of Fiji’ and ‘only i-Taukei are Fijians’. Conversely, however, the majority of i-Taukei as well as Indo-Fijian respon-dents agreed that ‘anyone born in Fiji is a citizen of Fiji’. Thus, given the contradictions in these answers, there continues to be a high level of misun-derstanding and prevailing ethno-supremacist attitudes around citizenship issues. During community workshops conducted by the CCF, it is quite clear that the iTaukei views and misconceptions about exclusive rights to the term “Fijian” were entrenched, particularly among older members of the population.

A considerably higher proportion of Indo-Fijian past participants (51%) and control group (57%) respondents than i-Taukei respondents agreed to the statement that ‘you only need to treat with respect people who are from the same community and church as yours’ This indicates that racial tolerance needs to be fostered within both the major ethnic groups in Fiji and is not restricted to ethno-supremacist attitudes of the indigenous i-Taukei alone.

Encouragingly, however, the vast majority of respondents from both ethnic groups agreed to the positive statements around responsibilities of active citizens. Whereas, on the negative, both ethnic groups continued to express an attitude of believing that a good citizen should follow the requests of leaders without question. They approve the culture of silence.

Table 1.11: Level of variation between past participants and control groups concerning citizenship issues

15

Statements about Ci zenship Past-Par cipants

Control Group

No. Response Agree Agree

1

2 Only i-Taukei are 'Fijians' 313 199 0.30773 Anyone born in Fiji is a ci zen of Fiji 451 255 0.00474 People who weren’t born in Fiji can also

become Fiji ci zens 345

137 0.000

5 Anyone who lives in Fiji is a ci zen of Fiji 404246

0.8221

6 You only need to treat with respect people who are from the same community and church as yours

12984

0.5411

7 It is your responsibility to make your community and country a be er place

475285

0.9383

8 An ac ve ci zen takes responsibility for what goes on around them

473289

0.1313

9 A good ci zen should follow the requests of leaders without ques on

397245

0.5512

10 All Fiji ci zens are equal 438 266 0.9394

Significance level (chi-square)

328 202 0.7012Only those registered with the VKB are legal ci zens of Fiji

Table 1.11 displays the significant level of variation in responses of past-participants and control groups. The most significant variation between the control group and past-participants group were observed in statements such as ‘Anyone born in Fiji is a citizen of Fiji’, ‘People who weren’t born in Fiji can also become Fiji citizens’, and ‘All Fiji citizens are equal’. This variation indicates that the number of responses varied significantly between the two groups regarding these statements. The first statement ‘Anyone born in Fiji is a citizen of Fiji’ recorded a highly significant variation between the control group and past-participants group. Respondents from the past-participants group were more likely to agree that anyone who was born in Fiji is a citizen of this country. Similarly, people who had participated in CCF education workshops were more likely to agree that people who were not born in Fiji can also become Fiji citizens. Additionally, the past-participants group was more likely to agree that all Fiji citizens are equal. Apart from these statements, there were hardly any statistically significant variation observed between the control group and the case group for other statements about citizenship.

To summarize the findings from Table 1.11, it can be said that people (especially indigenous people) felt very strongly about VKB issues and the privileges of i-Taukei people. Many respondents still had the belief that only those registered with VKB are legal citizens of Fiji and only i-Taukei are Fijians. This indicates that there may still be some misconceptions regarding VKB issues and entitle-ments of the indigenous people; and that much work still needs to be done to promote racial tolerance and a shared national identity across both major ethnicities. Nonetheless, overall, it is noted that previous education workshops have managed to change the attitude of people towards citizenship issues in a positive manner and have significantly improved the people’s knowledge about issues such as rights of Fiji citizen and the responsibilities of a good and active citizen. Therefore, in order to maintain such standards, it is important to continue with the education workshops to promote greater understanding about good citizenship.

16

Table 1.11 displays the significant level of variation in responses of past-participants and control groups. The most significant variation between the control group and past-participants group were observed in statements such as ‘Anyone born in Fiji is a citizen of Fiji’, ‘People who weren’t born in Fiji can also become Fiji citizens’,and ‘All Fiji citizens are equal’. This variation indicates that the number of responses varied significantly between the two groupsregarding these statements. The first statement ‘Anyone born in Fiji is a citizen of Fiji’ recorded a highly significant variation between the control group and past-participants group. Respondents from thepast-participants group were more likely to agree that anyone who was born in Fiji is a citizen of this country. Similarly, people who had participated in CCF education workshops were more likely to agree that people who were not born in Fiji can also become Fiji citizens. Additionally, the past-participants group was more likely to agree that all Fiji citizens are equal. Apart from these statements, therewere hardly any statistically significant variation observed between the control group and the case group for other statements about citizenship.

To summarize the findings from Table 1.11, it can be said that people (especially indigenous people) felt very strongly about VKB issues and the privileges of i-Taukei people. Many respondents still had the belief that only those registered with VKB are legal citizensof Fiji and only i-Taukei are Fijians. This indicates that there may still be some misconceptions regarding VKB issues and entitle-ments of the indigenous people; and that much work still needs to be done to promote racial tolerance and a shared national identity across both major ethnicities. Nonetheless, overall, it is noted that previous education workshops have managed to change theattitude of people towards citizenship issues in a positive manner

Governance refers to the process of decision-making and the formal and informal structures that are set in place to arrive at and implement the decision. The Citizens’ Constitutional Forum believes that good governance principles can reduce corruption and misuse of resources, and ensure that the views of minorities and the most vulnerable groups are included. More importantly, CCF believes that good governance practices can enable responsible and responsive governments as well as organizations, and help leaders – political, traditional and organiza-tional - make the right decisions with the most effective outcomes.

The Citizens’ Constitutional Forum tries to create awareness about the fundamental principles of good governance amongst community members though its educational workshops so that people become aware of the proper decision making processes of their leaders and other institutions. It advocates that Government ministers, departments, civil servants, political parties, civil society, media, religious and traditional groups, international and regional organizations, as well as community leaders need to be: (1) accountable, (2)transparent, (3) responsive, (4) effective and efficient, (5) equitable and inclusive, (6) follow the rule of law, (7) participatory, and (8) census-oriented.

To assess the respondents understanding and attitude towards good governance twelve (12) statements were given and respondents were asked to state if they agree or disagree with each statement. Table 1.12 shows the responses by ethnic group, gender and past participants and control groups towards good governance statements.

17

B GOOD GOVERNANCE

“Before I attended the workshop in July 2010, as head of the family and the sole bread-winner, I always thought that all decisions were mine and were not to be questioned. After the workshop, I learnt the importance of participation and reaching a consensus oriented decision.

I’d call my family members together and discuss issues before finally reaching a decision decided by all. I now listen to my wife’s and children’s ideas and disagreements before we decide on a truce. This has lessened disputes and arguments in my family.”

Peni Nayaca – Burelevu, Nalaba, Ra

Change Story

Table 1.12: Participant response towards Good Governance statements by ethnicity and by gender

18

y ethnicity and by genderTable 1.12: Participant response towards Good Governance statements by

Past Par cipants Control Group Past Par cipants Control GroupAgree Disagree Agree Disagree Agree Disagree Agree Disagree

Male 20.3 79.7 13.8 86.2 21.1 79 40.91 59.1

Female 23 77 18.6 81.4 24.2 75.8 6.9 93.1

Total 21.7 78.3 16.2 83.8 22.6 77.4 21.6 78.4Male 12 88 19.6 80.4 21.6 78.4 13.6 86.4

Female13.2 86.8 18.6 81.4 32.3 67.7 34.5 65.5

Total 12.6 87.4 19.1 80.9 26.9 73.1 25.5 74.5

Male 81.5 18.5 84.56 15.4 21.6 78.4 36.4 63.6

Female 85.4 14.6 83.2 16.8 30.7 69.4 37.9 62.1Total 83.5 16.5 83.9 16.1 26.1 73.9 37.2 62.8

Male 99.2 0.9 98.6 1.5 81.6 18.4 90.9 9.1

Female 98 2 99 1 96.8 3.2 96.6 3.5

Total 98.6 1.4 98.8 1.2 89.2 10.8 94.1 5.9

Male 99.2 0.9 99.3 0.7 89.5 10.5 90.9 9.1Female 98 2 100 0 96.8 3.2 100 0

Total 98.6 1.4 99.6 0.4 93.1 6.9 96.1 3.9

Male 58.1 41.9 55.8 44.2 26.3 73.7 45.5 54.6Female 63.5 36.5 62.4 37.6 30.7 69.4 34.5 65.5

Total 60.8 39.2 59.1 40.9 28.5 71.5 39.2 60.8

Male 97.9 2.2 98.6 1.5 97.4 2.6 100 0Female 98 2 100 0 98.4 1.7 93.1 6.9Total 97.9 2.1 99.3 0.7 97.9 2.1 96.1 3.9Male 91.5 8.6 94.9 5.1 74.3 26.2 87.6 14.5

Female 91.4 8.6 96 4 67.2 32.6 72.4 25.5

Total 91.5 8.6 95.5 4.5 70.6 29.4 78.4 20.0

Male 17.3 82.7 9.3 90.6 38.9 61.1 45.5 54.6Female 13.2 86.8 8.9 91.1 35.5 64.5 41.4 58.6

Total 15.2 84.8 9.1 90.9 37.2 62.8 43.1 56.9

Male 89.7 10.3 96.4 3.6 89.5 10.5 86.4 13.6

Female 94.1 5.9 98 2 90.3 9.7 89.7 10.3

Total 91.9 8.1 97.2 2.8 89.9 10.1 88.2 11.8

Male 16.2 83.8 23.9 75.4 9.3 92.1 0 100

Female 12.5 87.5 18.8 81.9 11.5 87.1 0 100

Total 14.4 85.6 21.4 78.6 10.4 89.6 0.0 100

Male 74.3 25.8 56.5 43.5 29 71.1 18 81.8

Female 74.2 25.8 70.3 29.7 46.8 53.2 17.2 82.8

Total 74.2 25.8 63.4 36.6 37.9 62.1 17.6 82.4

9

10

11

12

4

5

6

7

8

No.

1

2

i-Taukei (%)

3

Indo-Fijian (%)

If a leader takes money from the community for their personal gain it is be er resolved in the village than being reported to the police

As long as the results are good it doesn't ma er how they are achieved

A good leader doesn't need to consult the community before making a decision

Leader's decisions should be respected and obeyed without ques on

Everyone in the village should be included and par cipate in decision making

Everyone in the village should have an equal say in what decisions are made

If you do not agree with a decision being made in your community it is be er to stay silent

A leader’s job is to serve other people

A good leader should listen to cri cism

Transparency is only for the government and not for religious and community leadersOfficials should inform the community of plans that affect them and be held accountable

It is ok for village leaders to use their posi ons for their own interests and those of their family and supporters

Responses

It was evident from responses that there is good understanding about gover-nance principles amongst the survey participants from both ethnic groups, with the vast majority agreeing with the desirable attitudinal statements and disagreeing with the undesirable statements. Participants showed through their responses that they wanted leaders who were responsible, discussed issues with community members, provided service and ensured a high level of information was made available on projects and developmental issues. Of note, was that 19.8% fewer Indo-Fijian male past participants compared to control group respondents agreed to the statement that ‘as long as the results are good it doesn’t matter how they are achieved’, indicating CCF may have made some positive impact in changing Indo-Fijian male attitudes in this regard.

Conversely 17.2% more female past participants than control group respon-dents agreed with this statement, which could be reflective of gender norms in the communities surveyed. Generally speaking, agreement with undesirable attitudinal statements tended to be more frequent with the Indo-Fijian respon-dents, particularly male Indo-Fijians. While the majority responded in line with the desired norms, a noteworthy number of Indo-Fijian males tended to indicate undesirable attitudes around consultative decision making, inclusivity and transparency. For example, 18.4% of Indo-Fijian male past participants disagreed with the statements ‘everyone in the village should be included and participate in decision making’ and 10.5% disagree with the statement ‘every-one in the village should have an equal say in what decisions are made’ respectively.

Indo-Fijian male respondents moreover showed a greater tendency to disagree with these statements than their i-Taukei counterparts. On the other hand, CCF appears to have made some impact with Indo-Fijian females with 2.2% fewer female Indo-Fijian past participants agreeing with the statement that ‘a good leader doesn’t need to consult the community before making a decision’ than the female Indo-Fijian control group. Gender, thus appears to be a significant variable in good governance education with rural communities, particularly Indo-Fijian communities, and gender issues may therefore need to be integrated into CCF’s community education workshops to increase impact.

The Indo-Fijian respondents show greater gaps in their knowledge and attitudes around the importance of transparency than the i-Taukei sample, with 37.12% of Indo Fijian past participants and 43.1% of Indo-Fijian control group respondents agreeing ‘that transparency is only for the government and not for religious and community leaders’; whereas only 15.2% of past participants and 9.2% of the control group of the i-Taukei sample agreed with this statement. Indo-Fijian respondents were, however, more likely to report corruption to the police compared to i-Taukei respondents who continued to indicate a prefer-ence for resolving problems in the village. This is, perhaps, a reflection that the iTaukei would prefer not to be collectively shamed as a traditional unit over corrupt practices.

Furthermore, a higher number of i-Taukei than Indo-Fijian respondents agreed with the negative statements that ‘leader’s decisions should be respected and obeyed without question’, ‘if you do not agree with a decision being made in your community it is better to stay silent’, and ‘it is ok for village leaders to use their positions for their own interests and those of their family and supporters’. However, the culture of silence and hesitation to question leaders showed a continued prominence amongst both ethnic groups, with mixed results being evidenced against statements around these issues for both the Indo-Fijian and i-Taukei communities. To improve impacts and encourage community mem-bers to more actively participate in decision making, it is recommended CCF look at different tools and techniques to explore the commonalities and conflicts between cultural norms and good governance practices.

In addition to the differences found between the ethnic groups, statistical analysis was performed to see if there were any variances in understanding of good governance principles between the control group and past-participants (see Table 1.13). Such an analysis would indicate the level of impact of CCF’s education workshops on the community members.

It was evident from responses that there is good understanding about gover-nance principles amongst the survey participants from both ethnic groups, with the vast majority agreeing with the desirable attitudinal statements and disagreeing with the undesirable statements. Participants showed through their responses that they wanted leaders who were responsible, discussed issues with community members, provided service and ensured a high level of information was made available on projects and developmental issues. Of note, was that 19.8% fewer Indo-Fijian male past participants compared to control group respondents agreed to the statement that ‘as long as the results are good it doesn’t matter how they are achieved’, indicating CCF may have made some positive impact in changing Indo-Fijian male attitudes in this regard.

Conversely 17.2% more female past participants than control group respon-dents agreed with this statement, which could be reflective of gender norms in the communities surveyed. Generally speaking, agreement with undesirableattitudinal statements tended to be more frequent with the Indo-Fijian respon-dents, particularly male Indo-Fijians. While the majority responded in line withthe desired norms, a noteworthy number of Indo-Fijian males tended toindicate undesirable attitudes around consultative decision making, inclusivityand transparency. For example, 18.4% of Indo-Fijian male past participantsdisagreed with the statements ‘everyone in the village should be included and participate in decision making’ and 10.5% disagree with the statement ‘every-one in the village should have an equal say in what decisions are made’ respectively.

Indo-Fijian male respondents moreover showed a greater tendency to disagree with these statements than their i-Taukei counterparts. On the other hand, CCF appears to have made some impact with Indo-Fijian females with 2.2% fewer female Indo-Fijian past participants agreeing with the statement that ‘a good leader doesn’t need to consult the community before making adecision’ than the female Indo-Fijian control group. Gender, thus appears to be a significant variable in good governance education with rural communities, particularly Indo-Fijian communities and gender issues may therefore need to

Table 1.13: Variation between Past participants and Control groups concerning Good Governance Issues

Analysis shows that there is not much difference in the level of understanding amongst the control group and past-participants with regards to the first seven statements as well as statements 9 and 10 presented in Table 1.13. This means that the level of understanding about good governance amongst the control group is also quite high. Significant variances in the level of understanding about good gover-nance principles were present in the highlighted statements in the table.

It appears that the control group is more likely to agree that a good leader should listen to criticism. In contrast, the past-participants group appears to be more likely than the control groups to disagree with the statement that ‘it is ok for village leaders to use their positions for their own interests and those of their family and supporters’.

In addition, analysis suggests that the past-participants group is more likely than the control group to agree that ‘if a leader takes money from the community for their personal gain, it is better resolved in the village than being reported to the police’. To summarize the above findings, it can be confidently stated using statistical evidence that people are normally aware of good governance principles, indicating that good governance education is reaching rural communities through a variety of means and not only CCF’s education workshops.

Note: Highlighted cells show significant variances

20

cerning Good Governance IssuesTable 1.13: Variation between Past participants and Control groups concStatements about Good

GovernancePast-

Par cipantsControl Group

Significance level (chi-square)

No. Responses Agree Agree

1 As long as the results are good, it doesn’t ma er how they are achieved

105 49 0.098

2 A good leader doesn’t need to consult the community before making a decision

76 59 0.099

3 Leader’s decisions should be respected and obeyed without ques on

345 217 0.254

4 Everyone in the village should be included and par cipate in decision making

472 282 0.921

5 Everyone in the village should have an equal say in what decisions are made

475 288 0.098

6 If you do not agree with a decision being made in your community, it is be er to stay silent

261 158 0.856

7 A leader’s job is to serve other people

475 283 0.989

8 A good leader should listen to cri cism

423 269 0.008

9 Transparency is only for the Government and not for religious and community leaders

96 43 0.072

10 Officials should inform the community of plans that affect them and be held accountable

442 277 0.022

11 It is ok for village leaders to use their posi ons for their own interests and those of their family & supporters

67 54 0.074

12 If a leader takes money from the community for their personal gain, it is be er resolved in the village than being reported to the police

325 161 0.001

However, there is a number of contradictions in the iTaukei responses. While 91.5% of the past participants and 95.5% of the control group agreed that ‘a good leader should listen to criticism’ 60.8% of the past participants and 59.1% of the control group said it was better to stay silent of they did not agree with decisions which had been made. More than 80% of the past participants and 83.9% of the control group agreed that ‘leaders’ decisions should be obeyed without question; an overwhelming 99% believed that ‘everyone in the village should be included and participate in decision making’. It is possible to say that there is knowledge of principles of good governance but the iTaukei often labor under the misconception that such principles contradict their religious beliefs or cultural values. This is an area the CCF must address in future education and advocacy work.

When asked to name a principle of good governance, most respon-dents were able to correctly to do so. Many respondents stated that the government, organizations, or leaders need to be responsive, consensus-oriented and participatory (Figure 1.4). When asked to indicate the most important principle of good governance, many said that it is highly important that the government and leaders be consensus-oriented, transparent, effective and efficient in their operations (Figure 1.5).

Figure 1.4: Number that was able to identify the most commonly named Good Governance Principle

21

169

166

118

42

36

17

12

10

7

5

5

3

1

1

0 20 40 60 80 100 120 140 160 180

Responsive

Consensus-oriented

Participatory

Accountable

Transparency

Help & look after the public

Effective and Efficient

Work according to the principles

Good decision maker

Develop the country

Do not Discriminate

Listen to the public

Democracy

Keep Country crime free

Prin

cipl

e of

Goo

d G

over

nanc

e

Frequency of Response

However, there is a number of contradictions in the iTaukei responses. While 91.5% of the past participants and 95.5% of the control group

t agreed that ‘a good leader should listen to criticism’ 60.8% of the pastparticipants and 59.1% of the control group said it was better to stay

esilent of they did not agree with decisions which had been made. Morethan 80% of the past participants and 83.9% of the control group agreed that ‘leaders’ decisions should be obeyed without question; an overwhelming 99% believed that ‘everyone in the village should be included and participate in decision making’. It is possible to say that there is knowledge of principles of good governance but the iTaukeioften labor under the misconception that such principles contradict their religious beliefs or cultural values. This is an area the CCF must address in future education and advocacy work.

When asked to name a principle of good governance, most respon-dents were able to correctly to do so. Many respondents stated thatthe government, organizations, or leaders need to be responsive, consensus-oriented and participatory (Figure 1.4). When asked to indicate the most important principle of good governance, many said that it is highly important that the government and leaders beconsensus-oriented, transparent, effective and efficient in their operations (Figure 1.5).

y named Good Governance PrincipleFigure 1.4: Number that was able to identify the most commonly

1

1

Democracy

Keep Country crime free

Figure 1.5: Number that was able to identify the important Good Governance Principle

In line with the UDHR, the Citizens’ Constitutional Forum believes that everyone is entitled to enjoy his or her human rights without distinction to race, color, gender, language, religion, political or other opinion, nationality, ethic or social origin, property, birth or other status. Technically, human rights are expressed through international human rights law that consist of treaties, conventions, customary international law, declarations, guidelines, general principles, and other standard rules.

CCF believes that human rights are ‘our’ responsibility, the Government’s responsibility, as well as ‘universal’ responsibility. The Government is responsible for the implementation of human rights treaties and to respect, protect, and fulfill human rights obligations. CCF believes that individuals are responsible to teach and respect human rights and to challenge those who abuse them.

C. HUMAN RIGHTS

22

“Before the April 2010 workshop, I knew that childrens’ rights and human rights existed but did not have any in-depth knowledge of them. After the workshop, I realized how wrongly I have treated my children, other family members and other people in the community.

From then on, I have changed my view and habits to a more sensible and responsible one, without hurling curses at my children, naming names and severely smacking them. I have learnt to love them, teach and be patient with them. I have also learnt that children have rights which come with responsibilities.”

Susana Modrau – Nabitu, Tokatoka, Tailevu

Change Story

111

110

92

60

48

26

11

11

8

6

6

3

3

2

0 20 40 60 80 100 120

Consensus-oriented

Transparency

Effective and Efficient

Accountable

Consider the public needs

Responsive

Participatory

Bring Development

Fair

Work according to the principles

Equal treatment

Good decision maker

Obey our leaders

Help the public

Mos

t Im

porta

nt P

rinci

ple

Frequency of Response

overnance PrincipleFigure 1.5: Number that was able to identify the important Good G

C. HUMAN RIGHTS

111

110

92

600

48

26

11

11

8

6

6

3

3

2

0 20 40 60 80 100 120

Consensus-oriented

Transparency

Effective and Efficient

Accountable

Consider the public needs

Responsive

Participatory

Bring Development

Fair

Work according to the principles

Equal treatment

Good decision maker

Obey our leaders

Help the public

Mos

t Im

porta

nt P

rinci

ple

nseFrequency of Respo

Table 1.14: Participant responses towards Human Rights Statements

23

Table 1.14: Participant responses towards Human Rights Statementss

Agree Disagree Agree Disagree Disagree Disagree

97.4 2.6 97.1 2.8 94.7 100

98 2 98 2 98.4 89.7

97.7 2.3 97.6 2.4 96.6 94.877.6 22.4 87.4 12.6 65.8 90.981.3 18.7 84 16 67.2 39.379.5 20.5 85.7 14.3 66.5 65.1

79.4 20.6 72.1 27.9 78.4 95.5

73.3 26.7 64 36 83.6 71.476.4 23.6 68.0 32 81.0 83.4

93.1 6.9 95.6 4.4 95.2 100

89.3 10.7 92.1 7.9 86.8 89.7

91.2 8.8 93.8 6.2 91.0 94.8

35.9 64.1 42.7 57.4 44.7 36.4

30.7 69.3 38 62 37.1 44.8

33.3 66.7 40.3 59.7 40.9 40.6

91.9 8.1 94.9 5.2 97.4 100

94 6 99 1 98.4 96.6

92.9 7.1 96.9 3.1 97.9 98.3

96.2 3.9 96.3 3.7 94.7 100

93.2 6.8 97 3 98.4 10094.7 5.3 96.7 3.3 96.6 100

84.6 15.4 75.6 24.4 97.4 100

87.3 12.7 75.4 24.6 97.9 100

84.2 15.8 81.6 18.4 97.4 100

94 6 78.2 21.8 96.8 96.689.1 10.9 79.9 20.1 97.1 98.394.4 5.6 97.8 2.2 92.1 10092 8 100 0 95.2 82.8

93.2 6.8 98.9 1.1 93.6 91.4

i-Taukei (%) Indo-Fijian (%)Past Par cipants Control Group Past Par cipants Control Group

Agree AgreeRights come with responsibili es

Male 5.3 0

Female 1.6 10.3

Total 3.4 5.2Human rights clash with tradi onal

Male 34.2 9.1Female 32.8 60.7Total 33.5 34.9

The core values of human rights are the same as in your religion

Male

21.6 4.6

Female 16.4 28.6Total 19.0 16.6

Human rights apply equally to everyone regardless of race, sex, religion or ethnicity

Male

4.8 0

Female13.2 10.3

Total 9.0 5.2Some mes the rights of some (e.g. men) need to be protected more than the rights of others

Male 55.3 63.6

Female

62.9 55.2

Total 59.1 59.4

Human rights will help us to live peacefully

Everybody should have the same rights no ma er what religion they believe in or what ethnic group they belong to

Male2.6 0

Female

1.6 3.5

Total 2.1 1.7Respec ng human rights means trea ng others with respect regardless of my opinion about their race or beliefs

Male

5.2 0

Female 1.6 0Total 3.4 0.0Male

2.6 0

Female89.9 0

Total 2.1 0.0

10.1 75.3 24.8 98.4 1.6 100

If I know a human rights has been violated I would report it

Male 7.9 0Female 4.8

Human rights will create good and healthy rela onships in the family and village, and

Male

2.6 0

Female 3.2

17.2Total

6.4 8.6

3.5Total 2.9 1.7

Whilst positive responses were high across the board, with the majority of respondents generally agreeing with statements 1, 3, 4, 6, 7, 8, 9 and 10, the results highlight that the Indo-Fijian community show a slightly higher regard for human rights and belief that human rights will help us live peacefully and will create good and healthy relationships in the family and village. i-Taukei respondents on the other hand were more likely to show reservations around human rights clashing with traditional ways with 79.5% of i-Taukei past participants agreeing with this statement compared to 66.5% of Indo-Fijian past participants. Nonetheless, CCF’s education workshops appear to have had significant impact in changing attitudes of i-Taukei community mem-bers around religion and human rights, with 8.4% more i-Taukei past participants agreeing with the statement that ‘the core values of human rights are the same as in your religion’ than the i-Taukei control group. This message forms a cornerstone of CCF’s education workshops around Human Rights. Moreover, there was a high level of agreement across both ethnic groups and with both past participants and control groups that ‘rights come with responsibilities’, a core advocacy message of CCF in its media as well as education activities.

The relevance and need to incorporate gender issues into CCFs education activities was again highlighted in the findings on human rights, with men in both ethnic groups more frequently agreeing than females that ‘the rights of some (e.g. men) need to be protected more than the rights of others’. Nearly 40% of combined respondents felt that it is ok to sometimes protect the rights of some people over others. This may be especially true in the case of vulnerable people such as children and women, emphasizing the need to continue to educate community members on the fact that human rights apply equally to everyone.

When asked if they could name a human right, 50.1% (n=391) could correctly list a human right whilst 37% (n=289) respondents opted for the ‘don’t know’ option and 12.9% (n=101) gave an incorrect response such as following the law, disciplining of children or taking part in village activities. Figure 1.6 below shows that the right to education, equality and freedom of expression and opinion were the three rights considered most important across the different communities surveyed.

24

Whilst positive responses were high across the board, with the majorityof respondents generally agreeing with statements 1, 3, 4, 6, 7, 8, 9and 10, the results highlight that the Indo-Fijian community show a slightly higher regard for human rights and belief that human rights willhelp us live peacefully and will create good and healthy relationships in the family and village. i-Taukei respondents on the other hand were more likely to show reservations around human rights clashing with traditional ways with 79.5% of i-Taukei past participants agreeing withthis statement compared to 66.5% of Indo-Fijian past participants. Nonetheless, CCF’s education workshops appear to have had significant impact in changing attitudes of i-Taukei community mem-bers around religion and human rights, with 8.4% more i-Taukei past participants agreeing with the statement that ‘the core values of humanrights are the same as in your religion’ than the i-Taukei control group. This message forms a cornerstone of CCF’s education workshopsaround Human Rights. Moreover, there was a high level of agreement across both ethnic groups and with both past participants and control groups that ‘rights come with responsibilities’, a core advocacy message of CCF in its media as well as education activities.

The relevance and need to incorporate gender issues into CCFseducation activities was again highlighted in the findings on human rights, with men in both ethnic groups more frequently agreeing than females that ‘the rights of some (e.g. men) need to be protected more than the rights of others’. Nearly 40% of combined respondents felt that it is ok to sometimes protect the rights of some people over others. This may be especially true in the case of vulnerable people such as children and women, emphasizing the need to continue to educate community members on the fact that human rights apply equally to everyone.

When asked if they could name a human right 50 1% (n=391) could

In the iTaukei community participants listed as their rights such issues as disciplining their wives and children and in some cases “the right to follow the Turaga ni Koro (village headman). There appeared to be a convergence of rights, religion and tradition in this area. Participants’ responses suggested that discipline and village work, which they believe are provided through Biblical and traditional teachings were their right. They translated the right to religion and culture into the right to discipline family members or the right to obey a traditional leader.

Figure 1.7: iTaukei response towards the most important right Figure 1.7.1 : Indo-Fijian response towards the most important right

When asked to name the most important right, close to 70% of iTaukei and more that 50% of Indo-Fijian participants responded that they did not know. Incorrect responses were recorded from over 20% of iTaukei but less than 10% of the Indo-Fijian participants.

The right to life and equal treatment were the most important in the Indo-Fijian community – possibly a reflection of a feeling of insecurity and treatment as second class citizens.

Family rights were the most important to the iTaukei, perhaps based on communal living and the belief that familial and traditional obligations are at the heart of iTaukei values.

25

When asked to name the most important right, close to 70% of iTaukei and more that 50% of Indo-Fijian participants responded that they didnot know. Incorrect responses were recorded from over 20% of iTaukei but less than 10% of the Indo-Fijian participants.

The right to life and equal treatment were the most important in the Indo-Fijian community – possibly a reflection of a feeling of insecurity and treatment as second class citizens.

Family rights were the most important to the iTaukei, perhaps based on

Figure 1.6: iTaukei familiarity with Human Rights Figure 1.6.1: Indo-Fijian familiarity with Human Rights

69.2

10.8

0.4

3.8

29.2

21

5.1

15.4

0 10 20 30 40 50 60 70 80

Don’t know

Not a Correct response

Right to Religion

Family rights

i-Taukei (Count) & (Percentage)Past Participants (%) i-Taukei (Count) & (Percentage) Control Group (%)

52.9

0

7.8

11.8

11.8

48

2

7

7

15

10

0 10 20 30 40 50 60

Don’t Know

Not a correct response

Right to education

Right to speech/expression

Right to life

Right to equal treatment

Indo-Fijian(Count) & (Percentage)Past Participants (%)

Indo-Fijian (Count) & (Percentage) Control Group (%)

57.1

7.1

9.2

6.3

2.1

4.6

4.2

23.3

21

15.9

8.5

2.6

4.6

9.2

0 10 20 30 40 50 60

Don’t know

Not a correct response

Right to speech/expression

Right to choice

Childrens' rights

Right to religion

Womens' rights

i-Taukei (Count) & (Percentage)Past Participants (%) i-Taukei (Count) & (Percentage) Control Group (%)

52.9

0

7.8

7.8

11.8

11.8

48

2

7

7

15

10

0 10 20 30 40 50 60

Don’t know

Not a correct response

Right to education

Right to speech/expression

Right to life

Right to Equal treatment

Indo-Fijian(Count) & (Percentage)Past Participants (%)

Indo-Fijian (Count) & (Percentage) Control Group (%)

Figure 1.8 Participants Response to the most Important Right by Ethnicity

Figure 1.8.1: Control groups response to the most important Right by Ethnicity

26

52.9

0

7.8

7.8

11.8

11.8

69.2

10.8

2.1

2.9

2.5

0

0 10 20 30 40 50 60 70 80

Don’t Know

Not a correct response

Right to education

Right to speech/expression

Right to life

Right to equal treatment

i-Taukei (Count) & (Percentage) Control Group (%) Indo-Fijian (Count) & (Percentage) Control Group (%)

Figure 1.8 Participants Response to the most Important Right by Ethnicity

yFigure 1.8.1: Control groups response to the most important Right by Ethnicity

48

2

4

7

7

15

10

0

0

0

29.2

21

0

2.3

3.8

5.1

1.5

5.1

15.4

6.9

0 10 20 30 40 50 60

Don’t know

Not a correct response

Individual rights

Right to Education

Right to Speech/Expression

Right to life

Right to equal treatment

Right to Religion

Family rights

Womens' rights

i-Taukei (Count) & (Percentage)Past Participants (%) Indo-Fijian(Count) & (Percentage)Past Participants (%)

An interesting observation (Figure 1.8) is the higher level of impor-tance given by the Indo-Fijian community to the right to education. Responses were similar from both communities in the past-participant and the control groups. There is perhaps scope for the CCF to stress the importance of education in the iTaukei community as a tool for personal and communal development.

It will also help bridge the real or perceived divide which exists between Indo-Fijian and iTaukei. Also of interest is that individual rights were mentioned only by the Indo-Fijian participants – a reflection of the individualistic nature of the community as against the high level of communal living among the iTaukei. At CCF workshops some iTaukei participants have mentioned communalism as a barrier to self devel-opment.

Figure 1.9: Indo-Fijian response to Human Rights Responsibilities

27

An interesting observation (Figure 1.8) is the higher level of impor-tance given by the Indo-Fijian community to the right to education.Responses were similar from both communities in the past-participant and the control groups. There is perhaps scope for the CCF to stress the importance of education in the iTaukei community as a tool for personal and communal development.

It will also help bridge the real or perceived divide which exists between Indo-Fijian and iTaukei. Also of interest is that individual rightswere mentioned only by the Indo-Fijian participants – a reflection of the individualistic nature of the community as against the high level of communal living among the iTaukei. At CCF workshops some iTaukei participants have mentioned communalism as a barrier to self devel-opment.

Figure 1.9: Indo-Fijian response to Human Rights Responsibilities

86.3

11.8

0

2

0

0

0

0

83

8

5

3

1

0

0

0

0 10 20 30 40 50 60 70 80 90 100

Don’t know

Not a correct response

Respect your and others rights

Obey the law

Priori ze others

Ins ll Moral values/Good role models

Love/Working and living in Unity

Q14 Indo-Fijian(Count) & (Percentage)Past Par cipants (%)

Q14 Indo-Fijian (Count) & (Percentage) Control Group (%)

Figure 1.9.1: iTaukei response to Human Rights Responsibilities

When asked about human rights responsibilities, iTaukei past partici-pants responded that there was a need to prioritize others (20%) and respect others (10%) while the control group responded that responsi-bilities included respecting others (20%) and to a lesser extent respect for the law.

Figure 1.10: Participants response to Human Rights responsibilities by Ethnicity

28

t d d th t th d t i iti th (20%) d

Figure 1.9.1: iTaukei response to Human Rights Responsibilities

When asked about human rights responsibilities, iTaukei past partici-

59.2

9.6

20

3.3

5.4

0

1.7

20.5

31

9.5

7.9

19.7

6.2

5.1

0 10 20 30 40 50 60 70

Don’t know

Not a correct response

Respect your and others rights

Obey the law

Priori ze others

Install Moral values/Good role models

Love/Working and living in Unity

Q14 i-Taukei (Count) & (Percentage)Past Par cipants (%)

Q14 i-Taukei (Count) & (Percentage) Control Group (%)

83

8

5

3

1

0

0

20.5

31

9.5

7.9

19.7

6.2

5.1

0 10 20 30 40 50 60 70 80 90

Don’t know

Not a correct response

Respect your and others rights

Obey the law

Priori ze others

Ins ll Moral values/Good role models

Love/Working and living in Unity

Q14 i-Taukei (Count) & (Percentage)Past Par cipants (%)

Q14 Indo-Fijian(Count) & (Percentage)Past Par cipants (%)

Statements about Human Rights

Past-Par cipants

Control Group

Significance level (chi-square)

No. Agree Agree

1Rights comes with responsibili es 472 279 0.594

2Human rights clash with tradi onal ways 368 233 0.087

3The core values of human rights are the same as in your religion 375 203 0.029

4

Human rights apply equally to everyone regardless of race, sex, religion, or ethnicity 443 271 0.222

5

Some mes the rights of some (e.g. men) need to be protected more than the rights of others 170 117 0.117

6

Everybody should have the same rights no ma er what religion they believe in or what ethnic group they belong to

454 279 0.059

7

Respec ng human rights means trea ng others with respect regardless of my opinion about their race or beliefs

458 280 0.211

8Human rights will help us to live peacefully 430 169 0.00

9

Human rights will create good and healthy rela onships in the family & village, and lead to village development

435 240 0.00

10If I know a human right has been violated I would report it 453 279 0.026

Comparing the responses of the Indo-Fijian participants to their iTaukei counterparts it was observed that both groups recognized the need to respect others and obey the law. Over 80% of the Indo-Fijian partici-pants responded that they did not know about human rights responsi-bilities compared to 20% in the iTaukei group.

Figure 1.10.1: Control groups response to Human Rights responsibility by Ethnicity

Other responses about responsibilities that often accompany the knowledge of human rights included not abusing the rights of others, following religion, respecting others’ rights, helping other citizens, sending children to school and disciplining them.

Table 1.15 shows statistical significance in the variation between attitudes regarding human rights between the past participants and control group.

Figure 1.15: Variation between past participants and control groups concerning Human Rights

29

86.3

11.8

0

2

0

59.2

9.6

20

3.3

5.4

0 10 20 30 40 50 60 70 80 90 100

Don’t know

Not a correct response

Respect yours and others rights

Obey the law

Priori ze others

Q14 i-Taukei (Count) & (Percentage) Control Group (%)

Q14 Indo-Fijian (Count) & (Percentage) Control Group (%)

Advanced analyses present some interesting observations with regards to the level of knowledge variation between past-participants group and the control group. Apparently, there is significant variation in the level of human rights knowledge between the two groups when it comes to knowledge statements such as statement numbers 8, and 9. Statistically, it is 2 times more likely that a person who had participated in the human rights workshop would state that ‘core values of human rights are the same as in your religion’, than the control group. Similarly, there was a higher chance (2.4 times more) for a past-participant than for a person from the control group to state that ‘human rights will help us to live peacefully’. Furthermore, it is more likely (1.8 times more) for a past-participant to agree that ‘human rights will create good and healthy relationships in the family and village and lead to village development’ than those who had not participated in any workshops. Apart from these statements, there were no significant variances amongst other knowledge and attitudinal statements when comparisons were made between the control group and past-participants.

The above table (Table 1.15) shows that people have a basic under-standing about human rights regardless of whether they had partici-pated in one of CCF's educational workshops. There appears to be a level of confusion with 12.9% of respondents confusing human rights with what they believed to be a right. In the i-Taukei community this usually included men believing that it was their right for their spouses to be obedient. However, educational activities have made a significant impact on the community members in terms of attitudes around core messages of CCF regarding human rights, and clarifying some issues such as ‘human rights help us to live peacefully’ and ‘human rights create good and healthy relationships amongst family members and within the village’. For further improvements and to ensure behavioral and attitude changes in the communities educated, it is suggested that the education team continue to seek new and participatory ways to relate human rights to the everyday life of community members and provide practical examples to dispel misconceptions that human rights clash with traditional ways.

Advanced analyses present some interesting observations with regards to the level of knowledge variation between past-participantsgroup and the control group. Apparently, there is significant variation in the level of human rights knowledge between the two groups when it comes to knowledge statements such as statement numbers 8, and 9.Statistically, it is 2 times more likely that a person who had participated in the human rights workshop would state that ‘core values of humanrights are the same as in your religion’, than the control group. Similarly, there was a higher chance (2.4 times more) for a past-participant than for a person from the control group to state that ‘human rights will help us to live peacefully’. Furthermore, it is morelikely (1.8 times more) for a past-participant to agree that ‘human rights will create good and healthy relationships in the family and village and lead to village development’ than those who had not participated in anyworkshops. Apart from these statements, there were no significantvariances amongst other knowledge and attitudinal statements when comparisons were made between the control group and past-participants.

The above table (Table 1.15) shows that people have a basic under-standing about human rights regardless of whether they had partici-pated in one of CCF's educational workshops. There appears to be a level of confusion with 12.9% of respondents confusing human rights with what they believed to be a right. In the i-Taukei community this usually included men believing that it was their right for their spouses to be obedient. However, educational activities have made a significantimpact on the community members in terms of attitudes around coremessages of CCF regarding human rights, and clarifying some issues

Table 1.16: Combined participant response towards Civic Action statements

Responses presented in table 1.16 show that nearly 60% of the survey respondents would report a crime that they had personally witnessed. This is to be expected since such an act is a moral as well a rational thing to do. When participants were asked whether they had been approached by others for opinion or advice in the previous year, 79.7% of the respondents answered in the negative.

31

atementsTable 1.16: Combined participant response towards Civic Action sta

1.4 Civic ActionThe purpose of CCF's education programme is to inform people with the ultimate objective of empowering them to demand good gover-nance, human rights and equal citizenship. Civic action is one of the many indicators of how people utilize the knowledge of citizenship, HR, and good governance. The table below (Table 1.16) shows the responses towards statements about civil action.

Statements about Civic Ac onNo Indicators of associa on, ac on and

beliefsYes No

1 Report a personally witnessed crime

59% 40%

2 Have you been approached in the last year by others for opinion or advice?

20.1 79.7

3 Have you taken part in group ini ated tradi onal jus ce or reconcilia on in the past 5

28.3 71.3

4 Have you par cipated in any collec ve ac on to help other member or non-members in your community in the past

6.0 93.2

5 Have you par cipated in any collec ve ac on to solve a problem or resolve a conflict within the past year?

47.5 51.5

6 Have you contacted a public official to solve a problem in the past year?

33.6 65.3

7 Have you contacted the media or a ci zen group in the past year to solve a problem?

18.8 79.4

8 Do you think the quality of jus ce has improved in your community in the past year?

4.6 94.1

Combined Response

Table 1.17: Participants responses to civil action statements by Ethnicity and by Gender

32

Ethnicity and by GenderTable 1.17: Participants responses to civil action statements by E

Past Par cipants Control Past Par cipants ControlMale 93.6 86.03 31.7 36.4

Female 96.4 82.6 37.7 13.8Total 94.6 84.5 35.3 23.5Male 6.01 13.2 68.3 63.6Female 2.2 16.5 62.3 86.2Total 4.6 14.7 64.7 76.5

No Response Total 0.8 0.8 0 0

Past Par cipants Control Past Par cipants Control

Male 29.6 32.4 14.6 9.1Female 15.8 21.1 21.3 10.3Total 24.5 27.4 18.6 9.8Male 69.9 67.7 85.4 90.9Female 82.7 78.9 78.7 89.7Total 74.7 72.6 81.4 90.2

No Response Total 0.8 0 0 0

Past Par cipants Control Past Par cipants Control

Male 52.4 41.9 19.5 13.6Female 44.6 31.2 11.5 10.3Total 49.5 37.1 14.7 11.8Male 46.8 56.6 80.5 86.4Female 53.9 68.8 88.5 89.7Total 49.5 62 85.3 88.2

No Response Total 1 0.9 0 0

Past Par cipants Control Past Par cipants Control

Male 9.9 13.2 0 0Female 10.1 11 3.3 0Total 9.9 12.2 1.9 0Male 88.4 84.6 100 100Female 88.5 88.1 96.7 100Total 88.4 86.1 98 100

00.1

No

No Response Total 1.7 1.7

Yes

Have you been approached in the last year by others for opinion or advice?

i-Taukei (%) Indo-Fijian (%)

Yes

No

Have you taken part in group ini ated tradi onal jus ce or reconcilia on in the past 5 years?

i-Taukei (%) Indo-Fijian (%)

Yes

No

Have you par cipated in any collec ve ac on to help other members or non-members in you community in the past year?

i-Taukei (%) Indo-Fijian (%)

Would you report a crime you witnessed?

i-Taukei (%) Indo-Fijian (%)

Yes

No

Table 1.17: Participants responses to civil action statements by Ethnicity and by Gender

33

nicity and by GenderTable 1.17: Participants responses to civil action statements by Eth

Past Participants Control Past Participants ControlMale 77.3 58.8 24.4 13.6Female 66.9 55.1 37.7 37.9Total 73.4 57.1 32.4 27.5Male 22.3 37.5 75 86.4Female 30.2 44 62.3 62.1Total 25.3 40 67.6 72.5

No Response Total 1.3 2.9 0 0

Past Participants Control Past Participants Control

Male 72.1 55.9 12.2 4.6Female 57.6 49.5 13.1 0Total 66.7 53.1 12.8 1.9Male 27.5 41.2 87.8 95.5Female 40.3 48.6 85.3 100Total 32.3 44.5 86.3 98

No Response Total 1 2.4 0.9 0.1

Past Participants Control Past Participants Control

Male 26.2 16.9 31.7 9.1Female 12.9 5.5 22.9 20.7Total 21.2 11.8 26.5 15.7Male 72.5 80.9 65.9 90.9Female 84.9 91.7 73.8 79.3Total 77.2 85.7 70.6 84.3

Past Participants Control Past Participants ControlMale 9.4 7.4 7.3 0Female 5 3.7 3.3 0Total 7.8 5.7 4.9 0Male 89.7 89.7 92.7 100Female 92.8 93.6 95.1 100Total 90.9 91.4 94.1 100

No Response Total 1.3 2.9 1 0

No

2.9 0

Do you think the quality of justice has improved in your community in the past year?

i-Taukei (%) Indo-Fijian (%)

Yes

2.5

Yes

No

No Response Total 1.6

Have you contacted the media or a citizen group in the past year to solve a problem?

i-Taukei (%) Indo-Fijian (%)

Have you participated in any collective action to solve a problem or resolve a conflict within the past year?

i-Taukei (%) Indo-Fijian (%)

Yes

No

Have you contacted a public official to solve a problem in the past year?

i-Taukei (%) Indo-Fijian (%)

Yes

No

Responses show that Indo-Fijian past participants are more likely to report criminal activity than those who had not participated in CCF workshops. However, 94.6% of iTaukei past participants responded that they would report a crime while only 35.3% of the Indo-Fijian group said they would report criminal activity. i-Taukei past participants were more likely to report crimes than iTaukei who had not participated in training. Overall it was evident that CCF Education had an impact on the reporting of crimes in both communities. The study shows that there is a need to empower the Indo-Fijian community in this area. When approached about traditional justice and reconciliation, close to 50% of iTaukei responded that they had taken part in such activities in the past five years. Only 14% of Indo-Fijian respondents reported taking part in traditional justice and reconciliation, perhaps an indication of differing ethnic customs. Responses also showed that iTaukei were more likely (73.4%) than Indo-Fijian respondents (32.4%) to have participated in ‘collective action to solve a problem or resolve a conflict within the past year’ but responses also showed that in both communities, those who had attended CCF training were more amenable to conflict resolution.

Contact with government officials in order to solve problems was higher in the iTaukei respondents (66.7%) who had participated in training than those who had not (53.1%). The same trend existed among Indo-Fijian respondents (12.8% among past participants and 1.9% in the control group) suggesting that CCF advocacy had ensured greater awareness of the state’s responsibility towards development. There is also a suggestion that the low level of contact between the Indo-Fijian community and government officials points to greater independence or the belief that the state only helps a specific community. Increased advocacy and aware-ness is recommended in this area.

The survey shows that more than one quarter (28.3%) of the respondents stated that they had taken part in group initiated traditional justice or reconciliation in the past 5 years, whereby the largest role played was that of a church or committee member, followed by that of a spokesman (Figure 1.11). A significant number of respondents said that they had not taken part in any protest or movement, but they had participated in some sort of collective action to help other members or non-members in their community in past years. The key mobilizing issues that motivated the respondents to participate in the collective action included family issues, followed by youth fellowship (Figure 1.12). The main form of collective action taken by participants included group gatherings (Figure 1.13). In response to contacting a public official to solve a problem in the past year, majority of the respondents stated that they had not contacted any public officials. An even higher number of respondents had not contacted the media or a citizens group in the past year to solve a problem. Lastly, many respondents (94%) agreed that the quality of justice had not improved in their community in the past year.

The overall impact of CCF’s community education is visible in the commu-nity members’ actions and beliefs relating to civic action. Past-participants had a greater tendency to take part in community activities than people from the control group. It was observed that a larger number of people who were members of a village, youth or community committee had participated in CCF organized education workshops. Additionally, there is enough statistical evidence to prove that past-participants were more likely to take part in reconciliation activities, collective actions within the community, and keeping updated with developments in the country (especially developments in law and justice). In summary, past-participants appeared to be more socially active and involved in commu-nity activities than members of the control group. Such findings should encourage CCF to continue implementing educational workshops since some of the program’s impact have been reflected by the community members’ increased willingness to take ownership of community issues and keeping updated with country development.

34

Responses show that Indo-Fijian past participants are more likely to reportcriminal activity than those who had not participated in CCF workshops.However, 94.6% of iTaukei past participants responded that they wouldreport a crime while only 35.3% of the Indo-Fijian group said they wouldreport criminal activity. i-Taukei past participants were more likely to reportcrimes than iTaukei who had not participated in training. Overall it was evident that CCF Education had an impact on the reporting of crimes inboth communities. The study shows that there is a need to empower theIndo-Fijian community in this area. When approached about traditionaljustice and reconciliation, close to 50% of iTaukei responded that they hadtaken part in such activities in the past five years. Only 14% of Indo-Fijian respondents reported taking part in traditional justice and reconciliation, perhaps an indication of differing ethnic customs. Responses also showed that iTaukei were more likely (73.4%) than Indo-Fijian respondents (32.4%) to have participated in ‘collective action to solve a problem or resolve a conflict within the past year’ but responses also showed that in both communities, those who had attended CCF training were more amenable to conflict resolution.

Contact with government officials in order to solve problems was higher in the iTaukei respondents (66.7%) who had participated in training thanthose who had not (53.1%). The same trend existed among Indo-Fijianrespondents (12.8% among past participants and 1.9% in the control group) suggesting that CCF advocacy had ensured greater awareness of the state’s responsibility towards development. There is also a suggestion that the low level of contact between the Indo-Fijian community andgovernment officials points to greater independence or the belief that the state only helps a specific community. Increased advocacy and aware-ness is recommended in this area.

The survey shows that more than one quarter (28.3%) of the respondents stated that they had taken part in group initiated traditional justice or reconciliation in the past 5 years, whereby the largest role played was that

The above figure (figure 1.11) shows that most of the respondents stated that they participate in group initiated traditional justices or reconciliation as Committee or church members (64%). The second most common role the respondents identify is being spokesman (20%) and this is followed by those who are family members (6%). It appears from the responses that religious groups and committees initiated reconciliation in the iTaukei community, once again stressing the communal system which affects most activities in the village. It is apparent that reconciliation can be driven by the churches and, therefore, it is important to involve religious leaders in CCF training if reconciliation is to be further encouraged.

Figure 1.11: Role played by respondents during group initiated traditional justice or reconciliation

Figure 1.12: Key mobilizing issues behind taking part in collective action identified by respondents

The respondents identify seventeen (17) key issues behind taking part in collective actions. These issues are shown in figure 1.12. The most common key mobilizing issue identified by the respondents is Family issues which includes weddings, births, deaths and other common village activities. This shows again the importance of the family unit in the iTaukei and Indo-Fijian communities. Improvement of standards of living (n=6) and violence against women (n=3) were less influential than youth fellowship activities (n=70), organizing farming activities (n=40) and financial issues (n=35).

The above figure (figure 1.11) shows that most of the respondentsstated that they participate in group initiated traditional justices or reconciliation as Committee or church members (64%). The secondmost common role the respondents identify is being spokesman (20%) and this is followed by those who are family members (6%). It appearsfrom the responses that religious groups and committees initiatedreconciliation in the iTaukei community, once again stressing the communal system which affects most activities in the village. It is apparent that reconciliation can be driven by the churches and,therefore, it is important to involve religious leaders in CCF training if reconciliation is to be further encouraged.

raditional justice or reconciliationFigure 1.11: Role played by respondents during group initiated tr

ve action identified by respondentsFigure 1.12: Key mobilizing issues behind taking part in collectiv

275

84

27

10

10

6

5

4

3

2

2

1

1

0 50 100 150 200 250 300

Commmi ee/Church member

Spokesperson

Family member

Presenter

Youth

Religous Representa ve

Treasurer

Mediator

Mataqali

Chief

Chairman

Witness

President

Type

of R

ole

Frequency of Response

14070

40

35

3530

2623

22

21

2011

6

4

33

2

0 20 40 60 80 100 120 140 160

Family Issues

Youth fellowship

Help in doing/organizing farming

Financial issues

To collect dona on

To unite two people

Village problems, development issues

Assist youth/women to make their future

Help the old/poor/widows people

Awareness about village rules

Reconcile

Church issue

To have be er standard of living

Land rights

Violence against women

About how to run a club

Women's Rights

Frequency of Response

Key

Mob

ilizi

ng Is

sue

Figure 1.13: Main form of collective action identified by respondents

Figure 1.14: Duty of Fiji citizens Identified by respondents

To measure knowledge of citizenship values, participants were asked to name a duty of all citizens of Fiji. CCF workshops have stressed that citizenship means all people, regardless of ethnicity and religious beliefs have a right to live in Fiji. This section measures the effectiveness of advocacy work and shows how much more may need to be done to promote citizenship. The above graph (Figure 1.14) shows participant responses. Majority responses (n=250) showed that participants believed that the duty of all citizens is to help others. The survey respondents felt the all the citizens of Fiji should provide mutual support and help those in need. The second most commonly highlighted responsibility (n=225) was the need to follow the law. Law and order must be maintained in any country to promote peace and stability 36

316

89

50

13

13

12

0 50 100 150 200 250 300 350

Gathering/Group

Awareness about reconcilia on and media on

Individually

Solve the problem violence against women

Help inspiring farmers to do farming

Awareness about land

Mai

n fo

rm o

f Col

lect

ive

Act

ion

Frequency of Response

250225

17

16

1614

1110

9

88

65

55

43333

22

21

0 50 100 150 200 250 300

Help othersFollow the law

Respect others cultureFairness,Honest, Honour and Unity

Help in the DevelopmentLook a er the family

Respect and Love othersVo ng

Obey and listen to your elders/leadersCoopera on

To work for peace, love and developmentBe tolerent/Obedient & Good moral values

Pay TaxWork Hard

Be IndependentConsulta on

Follow ReligionKeep country clean

Stay happy and togetherLook a er the country

Support the familyAviod Discrimina onProtect your country

Adopt all racial groups

Dut

y of

Citi

zen

1.5 Impact of CCF Media Work

The Citizens’ Constitutional Forum utilizes a variety of communication tools to raise awareness about human rights, good governance, and citizenship. In 2009, CCF sent out 37 media releases which became quoted at least 194 times in the media (especially in local and interna-tional news, multiple websites, and blogs) (CCF Annual Report, 2009). However, due to the implementation of the Public Emergency Regula-tions in April 2009, the local media in Fiji has been censored by the Fiji government; thus, limiting the publication of CCF media releases by Fiji-based media organizations.

Nonetheless, CCF actively uses other communication channels to advocate about its core educational themes amongst the local commu-nity. These include radio plays, television advertisements, corporate website, information brochures (printed in 3 languages), school essay competitions, films on racism and multiculturalism, and concerts and festivals (CCF Annual Report, 2009).

This survey investigated the impact of CCF’s media work on the local community. The following table presents the combined responses of the survey participants towards radio, television, and newspaper advertisements used by CCF to raise awareness of some of its educational themes.

Table 1.18: Percentage Distribution of combined participant response towards CCF’s Media work

37

Type of Medium

No.Yes No Total

(n)RADIO

1 Have you heard one of CCF’s radio plays? 43 57 600

2 Have you heard Rev Yabaki give a radio talk-back?

51 49 577

3Have you ever heard a radio adver sementabout HR, GG, or ci zenship? 54 46 557

4Have you learned something you didn’tknow before hearing these things on theradio?

77 23 342

5Did your a tude change a er hearing themessages on the radio? 76 24 313

6Have you applied some lesson learned fromthe radio about HR, GG, or ci zenship? 71 29 299

TELEVISION

1Did you see CCF’s television ad aboutdiscrimina on?

17 83 470

2 Did you learn something new from theadver sement?

66 34 86

3 Did your a tude change a er seeing the adver sement?

59 41 87

4Have you applied some lesson learned fromthe adver sement?

49 51 84

NEWSPAPER

1 Have you ever read one of CCF’s newspaperreleases?

12.5 88 530

2 Did you learn something new? 59 41 73

3Did the release change your a tude aboutanything?

38 62 71

4 Have you applied some lessons learned fromthe release?

34 66 67

Combine

ork1.5 Impact of CCF Media Wo

The Citizens’ Constitutional Forum utilizes a variety of communication tools to raise awareness about human rights, good governance, andcitizenship. In 2009, CCF sent out 37 media releases which became quoted at least 194 times in the media (especially in local and interna-tional news, multiple websites, and blogs) (CCF Annual Report, 2009).However, due to the implementation of the Public Emergency Regula-tions in April 2009, the local media in Fiji has been censored by the Fiji government; thus, limiting the publication of CCF media releases by Fiji-based media organizations.

Nonetheless, CCF actively uses other communication channels to advocate about its core educational themes amongst the local commu-nity. These include radio plays, television advertisements, corporatewebsite, information brochures (printed in 3 languages), school essay competitions, films on racism and multiculturalism, and concerts and festivals (CCF Annual Report, 2009).

This survey investigated the impact of CCF’s media work on the local community. The following table presents the combined responses of the survey participants towards radio, television, and newspaper advertisements used by CCF to raise awareness of some of its educational themes.

nse towards CCF’s Media workTable 1.18: Percentage Distribution of combined participant responT f M di C bi

The above table (Table 1.18) provides some interesting findings about the impact of CCF’s media work. A quick overview of the analysis indicates that radio has been the most effective medium. This is a clear reflection of the fact that most people in the survey area do not have regular access to newspapers and television. Survey responses indicate more people had listened to radio plays in comparison to television advertisements or newspaper releases. More than half (51%) of the respondents had heard Rev Yabaki give a radio talk-back. Even more encouraging is the findings that show that majority of the respondents (54%) had heard radio advertisements about human rights, good governance, and/or citizenship.

Most notably, 77% of the respondents indicated that they had learned something new after hearing CCF radio advertisements. Furthermore, 76% of the survey participants stated that their attitudes changed after hearing the messages on the radio. Figure 1.15 shows that the most common attitude change amongst the participants was related to change in lifestyle whereby respondents became aware of their rights and responsibilities.

The second most common change was related to increased aware-ness, followed by more concern for others’ rights. Majority of the participants (71%) had also applied some lesson learned from the radio about HR, GG, or citizenship. According to figure 1.16, most respondents said that they had become more educated about HR, GG, and citizenship. Other common responses included lifestyle changes and application of HR knowledge. Overall, radio plays and advertisements had created an impact on the target audience.

Table 1.15: Change in attitude after hearing radio messages

38

Frequency of Response

The above table (Table 1.18) provides some interesting findings about the impact of CCF’s media work. A quick overview of the analysis indicates that radio has been the most effective medium. This is aclear reflection of the fact that most people in the survey area do nothave regular access to newspapers and television. Survey responses indicate more people had listened to radio plays in comparison to television advertisements or newspaper releases. More than half (51%) of the respondents had heard Rev Yabaki give a radio talk-back.Even more encouraging is the findings that show that majority of the respondents (54%) had heard radio advertisements about human rights, good governance, and/or citizenship.

Most notably, 77% of the respondents indicated that they had learned something new after hearing CCF radio advertisements. Furthermore, 76% of the survey participants stated that their attitudes changed after hearing the messages on the radio. Figure 1.15 shows that the most common attitude change amongst the participants was related to change in lifestyle whereby respondents became aware of their rights and responsibilities.

The second most common change was related to increased aware-ness, followed by more concern for others’ rights. Majority of the participants (71%) had also applied some lesson learned from theradio about HR, GG, or citizenship. According to figure 1.16, most respondents said that they had become more educated about HR,GG, and citizenship. Other common responses included lifestyle changes and application of HR knowledge. Overall, radio plays and advertisements had created an impact on the target audience.

Table 1.15: Change in attitude after hearing radio messages

145

121

60

41

25

9

4

0 20 40 60 80 100 120 140 160

Changed my lifestyle since I know my rights and responsibilities

Awareness

Respecting of others rights

Association with others

Changes in how to perform duties

Good and postive way

Educational

Type

of C

hang

e

Figure 1.16: Type of Applied Lesson after hearing Radio Ad.

When asked about television advertisements, 83% of the respondents indicated that they had not seen CCF’s television advertisement about discrimination. Surprisingly, 66% said that they had learnt something new from the advertisement, 59% stated that they attitudes changed after seeing the advertisement, and 49% revealed that they had applied some lessons from the advertisement.

Despite the low number of people who had seen the television ad, many stated that they had learned something new and their attitudes had been influenced through the advertisement. The responses illustrated in Figure 1.17 indicate that the most common attitude change after watching CCF television advertisement amongst commu-nity members was related to an increase in awareness about the 3 educational themes and the application of human rights.

Some of the lessons people had applied after watching television ads included respecting others in the community, change in people’s attitude towards another person, less discrimination against others, and increase in willingness to help other people (see Figure 1.18).

39

Figure 1.16: Type of Applied Lesson after hearing Radio Ad.

140

90

65

52

50

48

43

29

9

2

0 20 40 60 80 100 120 140 160

Educational

Changed my lifestyle

About application of HR

Priniciple of Good Governance

Communicating with people and told others

Exercising my rights

Exercising the principle of Good Governance

Be patient and work hard

Positive ways (moral values)

Learnt about rights to vote

Type

of L

esso

n

Frequency of Response

Figure 1.17: Type of attitude change after seeing CCF TV Ad.

With regards to newspaper advertisements and releases, 87.5% of the respondents had not read of any of CCF’s newspaper releases. Nonetheless, 59% respondents stated that they had learnt something new, 38% said that the release had changed their attitudes, and 34% indicated that they had applied some lessons learned from the release. The largest attitude change amongst majority of the respondents after reading the CCF newspaper release was related to an increase in awareness about HR, GG, and citizenship (see figure 1.19).

Figure 1.18: Lesson Applied after watching CCF TV Ad

40

Figure 1.17: Type of attitude change after seeing CCF TV Ad.

Figure 1.18: Lesson Applied after watching CCF TV Ad

325

60

9

4

0 50 100 150 200 250 300 350

Awareness

About Applica on of HR

Learnt about my rights and responsibili es

Good Ways

Type

of A

ttitu

de C

hang

e

Frequency of Response

200

150

40

28

3

2

0 50 100 150 200 250

Respect others in the community and society

Changed my a tude towards another person

Do not discriminate

How to help others

Educa onal

Moral Values

Frequency of Response

App

lied

Less

on

Figure 1.19: Type of attitude change brought about from CCF Newspaper release

When respondents were asked if they had applied any lesson learnt from reading the newspaper release, majority respondents stated that they had observed some changes in their relationships and there was an increase in awareness about HR, GG, and citizenship (see figure 1.20). Some participants also indicated that they exercised human rights at home.

Overall, the most popular medium to raise awareness about CCF’s core educational themes appeared to be radio plays.

Figure 1.20: Applied Lesson from CCF Newspaper release

41

ewspaper releaseFigure 1.19: Type of attitude change brought about from CCF Ne

When respondents were asked if they had applied any lesson learnt from reading the newspaper release, majority respondents stated that they had observed some changes in their relationships and there wasan increase in awareness about HR, GG, and citizenship (see figure 1 20) Some participants also indicated that the e ercised h man

154

115

86

0 20 40 60 80 100 120 140 160 180

Changes in rela onship

Awareness about HR, Ci zenship and Good Governance

Exercise rights at home

App

lied

Less

on

Frequency of Response

258

110

2

0 50 100 150 200 250 300

Raise awareness

Learnt about good governance, rights esp what they are

About peoples charter

Atti

tude

Cha

nge

Frequency of Response

The following table displays statistical analysis that reveals the difference in attitude and feedback towards CCF’s media messages amongst the control group and past-participants group.

An overview of Table 1.19 indicates that there is much variance regarding the impact of CCF’s media work on the past-participants and the control group. There is an extremely high significant variance between the control group and the past-participants group with regards to statements 1, 2, 3, 5, and 6 about the radio programs. Results show that majority of the people who had heard one of CCF’s radio plays belonged to the past-participants group.

The control group was not as likely as the past-participant group to recall hearing CCF’s radio plays. This indicates that people who had participated in CCF organized education programmers had a higher tendency to recall CCF radio plays than those who were not exposed to the education workshops. Similarly, when participants were asked if they had heard Rev Yabaki give a radio talk-back, majority of the respondents who recalled Rev Yabaki’s messages belonged to the past-participants group.

Table 1.19: Variation between past participants and control groups concerning CCF’s Media work

NoType of Medium

No. RADIO

1 Have you heard one of CCF’s radio plays?

204 180 54 162 0.000

2Have you heard Rev Yabaki give a radio talk-back?

234 135 62 146 0.000

3Have you ever heard a radio adver sement about HR, GG, or ci zenship?

237 121 63 136 0.000

4

Have you learned something you didn’t know before hearing these things on the radio?

208 57 54 23 0.127

5Did your a tude change a er hearing the messages on the radio?

196 46 42 29

6 Have you applied some lesson learned from the radio about HR, GG, or ci zenship?

177 54 36 32

TELEVISION

1Did you see CCF’s television ad about discrimina on?

44 223 36 167 0.720

2Did you learn something new from the adver sement?

32 15 25 14 0.697

3 Did your a tude change a er seeing the adver sement?

32 17 19 19 0.151

4Have you applied some lesson learned from the adver sement?

25 21 16 22 0.264

NEWSPAPER

1 Have you ever read one of CCF’s newspaper releases?

43 257 23 207 0.134

2 Did you learn something new? 29 20 14 10 0.945

3Did the release change your a tude about anything?

22 25 5 19 0.033

4Have you applied some lessons learned from the release? 20 26 3 18 0.020

Past-Par cipants Control Significance level (chi-square)

Yes No Yes

42

0.000

0.000

Findings suggest that people who had taken part in a workshop were 4 times more likely to recall hearing Rev Yabaki speak than those who had not participated in any workshops. Moreover, there was an extremely significant variation between the 2 groups (past participants and control group) when the question about general radio advertise-ments related to HR, GG, and citizenship was raised amongst the control group and past-participants.

As expected, people who had attended a CCF education workshop tended to recall listening to a radio advertisement about HR, GG, and citizenship more than the control group. In fact, past-participants were 4 times more likely to recall CCF radio advertisements than the control group. Such findings indicate that people who had been exposed to education programmes had no difficulty in relating media messages to what they learned during the workshop. In contrast, there was not much impact of radio advertisements amongst the control group since they did not have the background information about HR, GG, and citizenship.

Further analysis shows that there are significant variances amongst the control group and the past-participants group in relation to sentences 5 and 6. When participants were asked if their attitudes had changed after hearing the messages on the radio, there was 3 times likely chance for people who had attended the workshop to state an attitude change than for people from the control group. Furthermore, past-participants were 3 times more likely to state that they had applied any lesson learned from the radio advertisement than people from the control group. Such statistical results provide sound evidence that people could relate to CCF’s radio advertisements once they had been exposed to CCF educational workshops.

Interestingly, there were no statistical variances observed in any of the statements relating to television. It appears that both groups had an equal amount of exposure to CCF television advertisements. However, some significant variances were observed amongst statements related to newspaper advertisements/releases. Findings in Table 1.19 suggest that past-participants were more 3.3 times more likely than the control group to state that CCF newspaper advertisements had changed their attitudes simply because they had been exposed to CCF education workshops. In addition, past-participants were 4.6 times more likely than the control group to indicate any practical applications of the information they had learned from the CCF newspaper release.

To summarize the above findings, it can be said that people could recall CCF’s media messages more clearly if they had participated in CCF education workshops.

43

Findings suggest that people who had taken part in a workshop were 4 times more likely to recall hearing Rev Yabaki speak than those who had not participated in any workshops. Moreover, there was anextremely significant variation between the 2 groups (past participantsand control group) when the question about general radio advertise-ments related to HR, GG, and citizenship was raised amongst thecontrol group and past-participants.

As expected, people who had attended a CCF education workshop tended to recall listening to a radio advertisement about HR, GG, andcitizenship more than the control group. In fact, past-participants were 4 times more likely to recall CCF radio advertisements than the control group. Such findings indicate that people who had been exposed toeducation programmes had no difficulty in relating media messages to what they learned during the workshop. In contrast, there was not much impact of radio advertisements amongst the control group sincethey did not have the background information about HR, GG, and citizenship.

Further analysis shows that there are significant variances amongst the control group and the past-participants group in relation to sentences 5 and 6. When participants were asked if their attitudes had changed after hearing the messages on the radio, there was 3 times likely chance for people who had attended the workshop to state an attitude change than for people from the control group. Furthermore, past-participants were 3 times more likely to state that they had appliedany lesson learned from the radio advertisement than people from the control group. Such statistical results provide sound evidence that people could relate to CCF’s radio advertisements once they had beenexposed to CCF educational workshops.

I t ti l th t ti ti l i b d i f th

1.6 The Broader Impact of CCF Education ActivitiesThe survey questionnaire ultimately asked the participants if CCF education activities had created any changes in the lives of the wider community. Majority (91%) of the respondents indicated that there had been some positive changes in their communities (Table 1.20). The most common change voted by participants were increase in knowl-edge about human rights and good leadership, followed by increase in knowledge about citizenship and good governance (Figure 1.21).

Other positive changes included change in behavior amongst people once they had become aware of their rights, and elimination of misconception about human rights. Some respondents also indicated that there were good relationships and more respect for other people.

Table 1.20: Response to postive or negative impacts of CCF’s Education Activities

Figure 1.21: Changes brought about by CCF Education Activities

44

Believe CCF’s Educa on Ac vi es have led to any changes in the lives of the wider community beyond yourself (n=501)

Freq %

Yes 456 91No 45 9

Type

of C

hang

e

Frequency of Response

295

115

55

30

26

20

20

5

4

3

2

0 50 100 150 200 250 300 350

Learnt about Human rights and good citizenship

Learnt about good governance and citizenship

People have changed since they know their rights

Clear my misconception about HR

Good relationship, Respect and Responsibilities

Education and Awareness

Help us to live peacefully in the community

Misusing of rights

Build a good future

Learnt about respecting each other ( enhanced by moral values)

No Changes

CCF Education Activities1.6 The Broader Impact of CThe survey questionnaire ultimately asked the participants if CCF education activities had created any changes in the lives of the wider community. Majority (91%) of the respondents indicated that there had been some positive changes in their communities (Table 1.20). Themost common change voted by participants were increase in knowl-edge about human rights and good leadership, followed by increase in knowledge about citizenship and good governance (Figure 1.21).

Other positive changes included change in behavior amongst peopleonce they had become aware of their rights, and elimination of misconception about human rights. Some respondents also indicated that there were good relationships and more respect for other people.

on ActivitiesTable 1.20: Response to postive or negative impacts of CCF’s Educatio

Believe CCF’s Educa onAc vi es have led to anychanges in the lives of thewider community beyondyourself (n=501)

Freq %

Yes 91456No 45 9

Figure 1.22: Overall Field Researcher Comments

Some general observations were made by field researchers who carried out this survey. Researchers stated that they received good feedback about community workshops, past-participants had under-stood the workshop but requested follow-up sessions, and that past-participants found the workshops to be highly educational. During CCF workshops, participants noted that they felt excluded from national issues because they did not receive regular visits from government officials – elected or unelected. They believe that commu-nity workshops allowed them to be educated and showed them how to engage with officials or become involved in development issues.

45

Figure 1.22: Overall Field Researcher Comments

Frequency of Response

135

116

64

60

52

48

42

8

2

0 20 40 60 80 100 120 140 160

Received good feedback from community workshop

Understood about the grass root of the workshop

Favorable and expec ng one again

Highly educa onal

No/li le knowledge about CCF workshop ( esp control group)

Difficult and complicated. Need another round of it

Like to have one in the village (Control group)

Crea ng conflict between laws and human rights

Enjoyed the workshop

The results of the research survey validate the work of the CCF in Tailevu, Naitasiri and Ra. It is clear from the findings that while significant impact has been made in the attitudes of workshop participants, much more must be done within the target areas if people are to have a greater understanding of human rights, citizenship and good governance.

A glaring and disturbing finding has been that the iTaukei community continues to hold extremely strong views on their position as indigenous people. Since the arrival of the first Europeans, the iTaukei have had sole rights to the term “Fijian”. Using this term to encompass all races is new and, perhaps, frighten-ing to many in the older generation. Responses to questions on citizenship show that there is acceptance among the iTaukei that all people, despite ethnicity, are citizens of Fiji.

Again, continued advocacy and training in this area will lead to the eradication of the view that only iTaukei can be called Fijians. It will also lead to greater levels of tolerance and a society in which all people feel at home despite color, race and creed.

Another matter which must be addressed urgently is the misconception among the iTaukei that good governance contradicts their traditional and religious beliefs. The research shows that while the community understands the principles of good governance it apparently has difficulty translating these values into village and church situations. This is not an insurmountable issue and can be overcome with adequate examples provided in education team training modules.

Most iTaukei respondents continued to believe that village leaders who abused communal funds must be dealt with in the community instead of by the police. In one village a CCF workshop heard that leaders found guilty of misuse of funds should first be forgiven and if the abuse persisted the persons concerned must be subjected to a communal beating. The final solution was the law. This shows the need for continued education and advocacy in order to separate issues which can be dealt with at village level and what must be taken to the police in order for good governance ideals to be upheld.

Tradition and the church are powerful factors in the iTaukei communities and appropriate involvement of the chiefs and church in advocacy would undoubt-edly have a significant impact on the people and on training programmers. Of particular concern in the area of law and justice are two findings. Firstly, the research shows that on average only 50 % of respondents would report a crime they had witnessed. Among Indo-Fijians a staggering 64.7% and 76.57% of male and female respondents respectively said they would not report a crime.

Conclusion

46

The results of the research survey validate the work of the CCF in Tailevu, Naitasiri and Ra. It is clear from the findings that while significant impact hasbeen made in the attitudes of workshop participants, much more must be donewithin the target areas if people are to have a greater understanding of human rights, citizenship and good governance.

A glaring and disturbing finding has been that the iTaukei community continues to hold extremely strong views on their position as indigenous people. Since the arrival of the first Europeans, the iTaukei have had sole rights to the term “Fijian”. Using this term to encompass all races is new and, perhaps, frighten-ing to many in the older generation. Responses to questions on citizenship show that there is acceptance among the iTaukei that all people, despite ethnicity, are citizens of Fiji.

Again, continued advocacy and training in this area will lead to the eradication of the view that only iTaukei can be called Fijians. It will also lead to greater levels of tolerance and a society in which all people feel at home despite color,race and creed.

Another matter which must be addressed urgently is the misconception among the iTaukei that good governance contradicts their traditional and religiousbeliefs. The research shows that while the community understands the principles of good governance it apparently has difficulty translating these values into village and church situations. This is not an insurmountable issue and can be overcome with adequate examples provided in education teamtraining modules.

This indicates a need for empowerment and points to possible mistrust in this community. Also the research finds that more than 90% of those surveyed believe that the quality of justice in the community has not improved over the 12 months prior to the survey. Looking at the effectiveness of CCF Workshops we must take into consid-eration a number of key areas:

1. Sources of Information, Interest and Actions in Political Affairs: In this area ITaukei past participants (59%) are more likely than those who have not attended workshops (55%) to take an interest in national affairs. In the Indo-Fijian community past participants (71%) are very interested in national issues compared to 59% of non participants showing the effective-ness of training.2. Knowledge and attitude to Human Rights, Good Governance and Citizenship: When these thematic areas are addressed using questions, there are varying responses but overall it is evident that through CCF Workshops participants have learned more about these issues and have become more accepting of the need for all people to live together in respect and tolerance.3. Civic Action: Responses showed that communities and leaders had taken few steps over the 12 months preceding the survey to use commu-nity initiatives to promote reconciliation and unity. This is perhaps a reflection of the current government’s discouragement of traditional apologies to atone for past misdeeds such as the takeover of Parliament in 2000 – an event in which some participants were involved. But there is a clear understanding of responsibilities towards others and this is encourag-ing.4. Impact of the Media: It was evident that while around 50% of participants had been reached by the CCF Media campaign, in excess of 70% of those people had learned something from these messages and put some aspect of this knowledge to practical use. Further success could be gained by increasing radio presence of the CCF message at strategic times. Of concern is the low use of the media (31%) by participants as a civic action. This may be due to current censorship of the media and fear of speaking publically. Overall, CCF workshops have been effective in increasing knowledge in the target provinces and changing attitudes in the three thematic areas addressed by advocacy and education.

The CCF Education and Advocacy Programme is one of the few activities which takes these important messages to the rural and peri-urban commu-nities in an attempt to make people understand the importance of their roles in a multi-cultural society.

Finally, it must be noted that the communities surveyed are but a micro-cosm of the provinces of Naitasiri, Tailevu and Ra and of the nation. This means that much work must be done across Fiji if the CCF is to have the desired impact of improving human rights, good governance and citizen-ship. This suggests that the CCF must broaden its target areas and activities by expanding its Education team or collaborating with supportive NGO and CSO groups.

Moving forward, it is perhaps pertinent to look at ways past participants of CCF training can be utilized as facilitators or advocates in the areas of human rights, citizenship and good governance. Such a programme would lead to faster coverage of these issues which are integral to national attitudinal change.

These are changes which must take place as soon as possible to ensure that the values of good governance, citizenship and human rights are at the forefront of people’s minds before Fiji next goes to the polls.There can be no greater threat to democracy in Fiji than continued ignorance among the population of the rights of their neighbors

47

This indicates a need for empowerment and points to possible mistrust in this community. Also the research finds that more than 90% of thosesurveyed believe that the quality of justice in the community has not improved over the 12 months prior to the survey. Looking at the effectiveness of CCF Workshops we must take into consid-eration a number of key areas:

1. Sources of Information, Interest and Actions in Political Affairs: In thisarea ITaukei past participants (59%) are more likely than those who have not attended workshops (55%) to take an interest in national affairs. In the Indo-Fijian community past participants (71%) are very interested in national issues compared to 59% of non participants showing the effective-ness of training.2. Knowledge and attitude to Human Rights, Good Governance and Citizenship: When these thematic areas are addressed using questions, there are varying responses but overall it is evident that through CCF Workshops participants have learned more about these issues and have become more accepting of the need for all people to live together in respect and tolerance.3. Civic Action: Responses showed that communities and leaders had taken few steps over the 12 months preceding the survey to use commu-nity initiatives to promote reconciliation and unity. This is perhaps areflection of the current government’s discouragement of traditional apologies to atone for past misdeeds such as the takeover of Parliament in 2000 – an event in which some participants were involved. But there is a clear understanding of responsibilities towards others and this is encourag-ing.4. Impact of the Media: It was evident that while around 50% of participants had been reached by the CCF Media campaign, in excess of 70% of those people had learned something from these messages and put some aspect of this knowledge to practical use. Further success could be gained by increasing radio presence of the CCF message at strategic times. Of concern is the low use of the media (31%) by participants as a civic action

APPENDIX ONE: BREAK DOWN STATISTICS INFORMATION SOURCES

48

APPENDIX 2: CCF KNOWLEDGE & ATTITUDE BAROMETER QUESTIONAIRE

LOCATION

DATE

PAST PARTICIPANTYES NO

49

50

LOCATION

DATE

PAST PARTICIPANTYES NO

APPENDIX THREE: INDO-FIJIAN QUESTIONAIRE

52

NA VAKATATARO TAUMADA

Koro: _____________ Tiki ni Siga ni Vuli:____________ Yacamu: Vuli oti: ____________

Mo toqa e dua na tiki (�) e na vanua vakarautaki kevaka ko dua-vata, duavata vakatikina ga se sega ni duavata e na vei yatuvosa kece ka volai koto e ra.

APPENDIX FOUR

53

NA VAKATATARO TAUMADA

Koro: _____________ Tiki ni Siga ni Vuli:____________ Yacamu: Vuli oti: ____________

Mo toqa e dua na tiki (�) e na vanua vakarautaki kevaka ko dua-vata, duavata vakatikina ga se sega ni duavata e na vei yatuvosa kece ka volai koto e ra.

APPENDIX FOUR

54

Notes