Authored By: Lidiya Henok
ArbaMinch University
Abstract
This article focuses on the challenges faced by girls in the Kara community of South Omo, Ethiopia, regarding their right to education.
Despite the existence of legal frameworks designed to protect and promote this right, numerous obstacles continue to impede effective implementation. These obstacles include harmful traditional practices such as early marriage, which often leads to the premature end of girls’ education, and parental illiteracy, which contributes to a lack of support for educational pursuits. Additionally, deeply rooted patriarchal systems reinforce gender inequality, further diminishing the prospects for girls to access Education.
INTRODUCTION
The Karo tribes are an Indigenous community named after fish which is one of their staple foods. The name Karo means “fish” in itself. Alternative names are kere ,Ganjule Kara hereinafter referred to as Karo.
Children’s participation in the learning process and access to education are impacted by unequal social economic and power dynamics. This is shown by differences in educational attainment and access among Karo’s various social and economic groups.
Despite the fact that the Ethiopian government has many policies and programs Karo Girls face numerous barriers that keep them from going to school. These include cultural barriers and unreachable schools within community Harmful customs are present. Economic dependency The wives and children on this trip are financially reliant on their husbands or father due to this reason they are unable to express their interest to get accesses education.
The Karo girl child needs education. It will empower her to stand on her own. It will also give her the courage to make her own decisions. Education gives her full access to resources. It provides better opportunities to pursue her goals.
I believe Education makes us more independent and be aware of our rights.
Research Methodology
This Article adopts a non-doctrinal research methodology, employing a method of qualitative data collection Techniques.
The focus of this Article is on understanding how the karo girl child in the South Omo communities can access education effectively, as education is not merely an academic pursuit but a fundamental right that shapes the future of every man kind.
This article examine existing problems there for in order to address and understand the limitations, the none doctrinal approach is practically suited for this article as it emphasize on human experience and social reality over documents .
The history of education in Ethiopia begins around 330 AD, when Christianity was Introduced. Menelik II School opened its doors in Addis Ababa in 1908, marking the beginning of modern education. The first education proclamation, which mandated that all six-year-old boys and girls attend school, was issued in 1906.
Nonetheless, the proclamation’s inclusion of girls was a significant advancement For conventional schooling Zewditu’s subsequent decree imposed Penalties on parents who failed to send their children to school.
Gender was not given emphasis in the 1972 Education Sector Review, which sought to maintain Access to basic education. Women’s participation was one of the fundamental concerns in education that were addressed by the 1994 Education and Training Policy. The Education Sector was established by the Ethiopian government.
The third phase of the Ethiopian government’s 1997–1998 Education Sector Development Program (ESDP) aims to increase access to educational opportunities and improve the quality of education.[1] The initiative seeks to close the gender gap In education and places a strong emphasis on women’s involvement in the development process. Education gives women and their family’s economic Opportunity, empowers girls, and lowers poverty. Secondary school girls’ low Participation rate is still caused by a number of issues, including low family Economic standards, early marriage, and labor demand.
Education gives women and their family’s economic In order for the Kara girl child to stand on her own, make decisions, access to Resources, and grow more independent, she requires education, which is a Fundamental human right. Higher incomes, labor markets, societal health, and Well-being is all positively correlated with it.
The Right to Education under International Regional and National Level
International law, namely Article 14 of the United Nations Declaration on the Rights of Indigenous Peoples[2], guarantees indigenous communities the access to Education.
The right of indigenous peoples to establish and run their own educational system and institution providing education in their own language the karo community is an indigenous group for they are entitled to this right to maintain there difference and in control of their own institution Everybody has unalienable right to education according to Article 26 of the Universal Declaration of Human Rights[3]. In addition International Covenant on Economic Social and Cultural Rights (ICESCR) guarantees socio-economic rights. The Convention on the Rights of Child goes into further.
The Committee on Social Economic and Cultural Rights (Committee) primarily publishes its statement on education in General Comments 3.
According to present Covenant, “States Parties recognize right of everyone to education” regarding children’s education rights. General Comment 11 is based on Article 14 of covenant. It states that each state party to present Covenant at time of becoming a party has not been able to secure in its metropolitan territory or other territories under its jurisdiction compulsory primary education free of charge. It undertakes within two years to work out and adopt detailed plan of action for progressive implementation.[4]
Similar to the Universal Declaration African Charter which Ethiopia is bound by states that education must aim to fostering respect of human rights and freedoms. It also aims to preserve the progressive African moral virtues, cultures and traditions. The Convention against Discrimination in Education 1960 (CADE), echoes the provisions of the Universal Declaration. It states that education must aim to develop human personality. This should strengthen their respect of human rights and fundamental freedoms. It also promotes understanding tolerance and friendship among all nations and maintenance of peace.
In the spirit of tolerance dialogue mutual respect and friendship, it must prepare the child for a life of freedom and responsibility.
While there are other international legal instruments that set forth child rights the United Nations High Commissioner for Refugees (UNHCR) asserts that Convention on Rights of the Child (CRC) is the most authoritative and widely accepted international legal instrument for the protection of children’s human rights. The convention on Rights of the child (CRC) recognizes the right of education for all children’s mandating primary education is made free and compulsory.[5]
Addition to general provisions, the declaration also includes specific instruments aimed at promoting and defending rights of girls in education. For instance the Convention on the Elimination of All Forms of Discrimination against Women (CEDAW) emphasizes how critical it is to end discrimination against girls in classroom. It guarantees equal access to education across board.
Under the Ethiopian constitution, girls have the right to education, which is guaranteed by the constitution. Article 34 of the constitution states that “Every citizen has the right to education and equal access to educational institutions and facilities without discrimination based on sex, religion, or ethnic affiliation[6]This means that girls have the right to receive education and access educational Institutions and facilities without discrimination. However, it is important to note that while the constitution provides this right, there are still challenges and disparities in access to education for girls in Ethiopia.
The Constitution has ratified other pertinent international instruments Article 13 states that the fundamental rights and liberties outlined in this Chapter shall be interpreted in accordance with Universal Declaration of Human Rights. This includes international human rights covenants humanitarian conventions and other pertinent international instruments. There are also particular provisions regarding education in constitution.
State has the obligation to allocate ever increasing resources to provide public health, education and other social services to all Ethiopians. Additional clauses in the constitution deal with education. Article 25 addresses equality rights. These provisions pertain to each Ethiopian citizen’s equal right to publicly funded social services such as education.
Government has been pushing for mainstreaming of gender in all its development policies.
Affirmative Action and increased efforts toward gender equality have improved gender parity index (GPI) according to Ministry of Education’s Action Plan document. Enrollment rates for women have gone up.[7]
Additionally, the teaching-learning process in primary school education is conducted in students’ mother tongue. This is significant because it raises quality of the process. It helps students grasp concepts and express themselves clearly and boosting student involvement, Karo girl child will comprehend information more fully in their mother tongue nevertheless the efficacy of this knowledge will be somewhat delayed due to limited development of these language.
The Prime Minister Abeiy Ahemeds cabinet believes that new education and training policy will bring about change. This change will address problems of old education system.[8]The author hopes the indigence pastoralist society problem is also seen and included.
Karo secondary school class room scene 20 July 2025
As learned from the school director its summer so the students only come to play there for they use it for storage the classes are full of bats toxic dropping which in danger the health of the student because Bats can carry rabies which is dangerous Virus.
It is not enough to provide access to education the learning environment is equally important.
The school should be adequately staffed, and teachers should be well trained and supported.
The karo girls are much more likely to be put to domestic work or marriage rather then sent to school because there is a narrative parent of educated women will face lower dowry demand or even won’t be asked for marriage in fear of that they won’t be allowed to get educated .
Based on the information provided by Mr. Mako Fikru the secondary school is Provided in Demka town miles away from karo which makes it very difficult for The female student to continue their education for high school in addition to that They get pregnant without finishing their class child marriage is more likely to be a Marriage where is sexual violence and marital rape exist the contraceptive is not Available because of that they will end up being pregnant since there will is on the hand of their husband they will not even continue their education after birth that if they made it out alive because based on the information.
The other harmful traditional practice that shutters the dreams of the karo girl child is the mingi tradition, The word Mingi means curse there are four types of Mingi Teeth Mingi this is when the born children’s develops there top teeth before there bottom teeth , twins are also considered Mingi this babies get killed right after birth but in the case of teeth Mingi they will be alive for a year or a year and a half .
Women mingi and girl ming which is relevant to this Article in the case of women Mingi it result from a pregnancy of marriage that did not get the blessing of the tribal leaders and when It comes to the girl Mingi when children’s are born out of wedlock their faith is to Be killed.
This traditional practice that is prejudicial to the kara children this act is a violation of children’s right by many way. Right to life can be insured By guaranteeing the right to Survival and Development the government and the society is in duty to aid for the Survival and development of a child and mingi practice stands against that Survival and development therefore means to gain another and deeper challenge Of self-betterment of the child.
Recommendation
It therefore means that the education systems need transformation holistically to ensure equal, inclusive, and quality education. Such integration should be reflected in many aspects the development of curricula with a gender perspective, content, and methodology, where all the contents and learning processes are representative Of and foster equality between genders. Karo girl children who can hold a view should be given an opportunity to express the same freely on all matters concerning them, especially their lives. The views of girls, at various states of maturity, should be given due weight in decision-making.
Girl children with special needs and disabilities should also be able to participate. Their involvement must encapsulate the need to identify their needs and then engage as active partners in the formulation, planning, implementation, and evaluation of relevant policies and programs in meeting such needs.
Conclusion
The discrimination against the girl child demonstrates itself in several ways, leading to limited access to quality, inclusive, and equitable education. In addition, this limited opportunity extends into nutrition, healthcare services, and a broader spectrum of rights that boys usually enjoy. Such discrepancies place girls at a higher risk of early sexual relationships, early pregnancies, and harmful traditional practices. These serious violations, including female infanticide, early marriage, and various forms of exploitation, abuse, and violence, threaten their health and development.
All in all, the situation of girls in kara is influenced by various factors that Illustrate how systemic inequalities are maintained. To respond to these challenges, what will be required is a multi-faceted approach, placing at the forefront the Rights, education, and empowerment of girls to equal opportunities toward achieving their full potential.
Reference(S):
- Universal Declaration of Human Rights (1948) Article 26 (1) ‘1. Everyone has the right to education. Education shall be free, at least in the elementary and fundamental stages’.
- Convention on the Rights of the Child, (1989) Article 28 1. ‘States and Parties Recognize the right of the child to education, and with a view to achieving this right Progressively and on the basis of equal opportunity, they shall, in particular: (a) Make Primary education compulsory and available free to all’
- CESCR art. 2
- Federal democratic republic government of Ethiopia education and training policy
- Ethiopia new education policy pending approval from parlament www borkena.com February 28, 2023
- ConstitutionofEthiopia1995,
- Exclusive interview with the karo secondary school teacher Mr. TiekloTemi
[1] Alemayehu Bishaw Jon Lasser ‘‘Education in Ethiopia :Past, Present and Future Prospects’’(2012) hhtps://sharegoogel/vUbKiKWEuuqTm4mnM>accssed 20 July 2025
[2] United Nations declaration on the Rights of indigenes peoples ,GA Res 61/295,UN Doc A/RES/61/295(13 September 2007) 1 according to Refworld.
[3] Universal Declaration of Human Rights (adopted 10 December 1948, UNGA Res 217 A(lll)) art 26
[4] UN Committee on Economic, Social and Cultural Rights General Comment No.11: Plans of Action for Primary Education (Art.14of the Covenant)E/1992/23,UN Committee on Economic, Social and Cultural Rights (CESCR),10May 1999 accessed 20 July 2025
[5] Convention on the right of the child, art 28UKTS 41(entered in to force 2 September 1990)
[6] “Constitution of the Federal Democratic Republic of Ethiopia Proclamation No1/1995,Federal Negarit Gazeta, 1st Year,No.1,21st August 1995’’
[7] Ethiopian Ministry of Education, Education sector plan and Action Plan (ESDP-6/AP/November 18 ,2021)
[8] Ethiopia new education policy pending approval from parliament www borkena.com February 28,2023
