Is the Mzungu phenomenon a help or hinderance?

Abstract

The deprivation, adversity, and lack of protection for children on the streets of urban Uganda are well known; as is the reality that most of their support is facilitated by Western Missionary operated, non-government organisations (NGOs). However, their approach is problematised as ineffective, oppressive, and colonial. Yet there is a dearth of research from the children’s perspectives, capturing the meaning of such actors’ interventions within their lifeworld’s, and no such literature within the Ugandan context. Therefore, this case study focuses on the ‘Mzungu Phenomenon’, a theme unearthed from critical hermeneutic analyses of the life stories of 30 former street children within an orphanage in Kampala, Uganda. The Mzungu phenomenon refers to the meaning and influence of the Western Missionaries and volunteers that feature within the children’s experiences, captured within their narratives. Underpinned by Ricœur’s narrative philosophy, this study illuminates and problematises the way in which Western NGO actors feature within the children’s lifeworld’s, and the wider ramifications from postcolonial, and postcolonial feminist theoretical perspectives. This includes the perpetuation of colonial legacies, ideologies, and praxis, that contribute to disempowerment for children, their families, and their communities, and the dual oppression of women. Therefore, this piece argues that despite a need to enhance child protection measures in Uganda, the current approaches that do not align with national and international rights-based policies must be further critically examined, challenged, and reformed, to ensure the wellbeing of the children.

Can I tell you, my story? A critical hermeneutic inquiry into the life narratives of Ugandan children living within an orphanage in Kampala

“…All data were subject to critical hermeneutic analysis, underpinned by Ricoeour's theory of interpretation, and facilitated by reflexive thematic analysis (Braun & Clarke, 2006;2019). As described in depth in Bunyan (2021b), for the children's life-stories, Ricoeur's (1991) Three-Fold Mimesis served as the philosophical and methodological approach to interpretation and understanding. Ricoeur's narrative approach is underpinned by his theory of interpretation (Ricoeur, 1984), which forms the analytical framework of the overall study.…”

“…Moreover, by inviting identification and elucidation of the complex nuances of these processes and resulting products of marginalisation, Habitus allows insight into the extent to which these understandings are socially acquired, and their implications to the children's actions, and perspectives of self and others. Although the Ricoeur (1976Ricoeur ( , 1984 inspired philosophical and methodological framework is discussed in-depth in Bunyan (2021b), particularly pertaining to children's narratives, the following provides an overview of the overall study methods, procedures, and analysis, in order to situate the findings.…”

“…Therefore, to supplement and strengthen the research process in terms of rigour and transparency, autoethnography was used to systematically critically reflect upon embodied knowledge garnered from experiences and observations within the study setting. The ways in which autoethnography facilitates the derivation of pertinent details of this approach are discussed in depth in Bunyan (2021a;2021b). However, broadly speaking, autoethnography -a method that is both a process and a product, describes and systematically analyses experiences and observations (auto) in relation to their wider cultural (ethno) context, within an account of this process (graphy), to produce enhanced critical sociological understandings of the study context, and the researchers position and influence within it (Bunyan, 2021b).…”

“…Within analyses, the Mzungu phenomenon emerged as a construct that signified a gatekeeper in accessing education, pertaining to their financial resources and sponsorship opportunities. Although the Mzungu phenomenon is critically examined in depth elsewhere (Bunyan, 2021b), the following extract captures the nature of this dichotomy wherein Sarah discusses "Mzungus", in contrast to the situation of poverty at home, in which her parents were unable to provide school fees.…”