Key Social Norms Take-aways This study reveals that church-going young men in Kinshasa, DRC, largely endorse inequitable gender norms, including male dominance in the home, rigid views on male sexuality, and acceptance of violence against women. While some supported equitable norms—such as joint decision-making on family planning—dominant attitudes aligned with patriarchal, heteronormative views of masculinity. The church, a key institution in many Congolese communities, offers both risks and opportunities: while it can reinforce harmful masculinities, it also has potential to promote gender-equitable norms if equipped with the right tools and commitment.
Objectives To assess the prevalence and determinants of gender-equitable norms among church-going young men aged 18–24 in three disadvantaged communes in Kinshasa, and to explore how sociodemographic factors, attitudes, and church affiliation relate to support for gender equality.
Methods This was a cross-sectional study involving 289 church-going young men in Kinshasa. Data were collected through structured questionnaires that included sociodemographic questions, six items on attitudes toward gender equality (adapted from the IMAGES survey), and a 16-item version of the Gender-Equitable Men (GEM) Scale. Logistic regression was used to analyze associations between participants’ characteristics and high GEM scores, representing support for gender-equitable norms.
Results Findings revealed that a majority of participants held inequitable views: over 80% believed men should have the final word in the household, over 50% agreed that a woman sometimes deserves to be beaten, and many believed women are responsible for preventing pregnancy. Homophobic and patriarchal views were also prevalent. Despite this, some gender-equitable beliefs were reported—for example, 83% supported joint decision-making in family planning. Higher GEM scores were significantly associated with living in certain communes (Camp Luka and Masina), being single or separated, and having higher support for gender equality attitudes. Education and regular church attendance were linked to more equitable views, though not always statistically significant.
Conclusions Church-going young men in Kinshasa largely support gender-inequitable norms, but the presence of some equitable beliefs suggests openings for change. Churches, given their social influence, must adopt gender-transformative programs that challenge harmful masculinities and promote reflection among young men. Early engagement, inclusive curricula, and context-specific programming within churches can contribute to transforming gender norms and reducing tolerance for violence and discrimination.