Key Social Norms Take-aways This study reveals that among the Rohingya refugee community, social norms around marriage and reproduction are deeply rooted in religious beliefs, gender roles, and protection concerns. Child marriage is widely accepted and tied to norms linking female maturity with readiness for marriage, religious duty, and family honor. Large families are socially and religiously valued, while contraceptive use is constrained by stigma, misinformation, and male or elder female control. Although displacement has shifted the formality of marriage practices, community expectations remain strong. Despite limited SRH knowledge and service uptake, some adolescents voiced emerging openness to family planning, suggesting possible shifts in generational norms.

Objectives To assess the sexual and reproductive health needs of Rohingya adolescents and youth and evaluate the extent to which existing service delivery points are meeting those needs. The study also aimed to assess the availability and quality of services, and to identify supply- and demand-side challenges to inform more effective program design. In addition, it explored marriage and childbearing practices, experiences of abuse and sexual violence, substance use, and the future aspirations of Rohingya adolescents and youth living in the camps.

Methods The study used a qualitative design with 48 in-depth interviews conducted with Rohingya adolescents and youth, both married and unmarried, male and female. It also included interviews and focus group discussions with adult Rohingya women, religious and community leaders, health providers, and members of the Bangladeshi host community. Thematic analysis was used to examine findings across domains such as SRH knowledge, marriage, family planning, safety, and service access.

Results Child marriage was found to be common, with girls often married soon after puberty due to beliefs about morality, religious obligation, and safety. Marriage arrangements have become more informal post-displacement, and dowry demands have increased. Knowledge of sexual and reproductive health was generally limited, and many adolescents, especially girls, lacked autonomy in decision-making. Contraceptive use was low and shaped by fear, religious stigma, and gatekeeping by husbands and mothers-in-law. Despite the presence of SRH services, barriers such as mobility restrictions, lack of awareness, and cultural taboos limited uptake. Host community members expressed growing resentment toward the refugee population, particularly around perceptions of social disruption.

Conclusions SRH interventions for Rohingya adolescents must address restrictive gender and social norms, engage male and female community influencers, and improve access to youth-friendly, culturally sensitive services. Simultaneously, programming should consider host community concerns to foster coexistence and equitable service delivery.