and prosecution of incidents of violence against children; • should have provided for a means of redress and of fighting impunity, as well as for addressing the root-causes behind harmful practices, including discrimination against particularly vulnerable children; • should have removed from all national legislation any legal provisions providing justification for, or allowing consent to, harmful practices against children, including on grounds of culture, tradition, honour or religion; • should have taken legislative and administrative measures, including the review of legislation and policies, and adopted a comprehensive strategy to eliminate attacks on, killing of and discrimination against children with albinism; • should have put in place quality programmes and services to prevent and respond to violence against children, including by linking with broader social protection programmes and by promoting and supporting community-based child protection interventions; • should have enhanced collective advocacy efforts to promote non-violent values and awareness raising to transform attitudes condoning or normalising violence against children at all levels; • should have facilitated awareness raising regarding child marriage by engaging with civil society organisations, grass-roots organisations, traditional and religious leaders and the private sector, including the media; • should have regulated the use of the media (radio and television) and social media in abusing children; • should have adopted legislation abolishing female genital mutilation, sensitised and trained health care workers to refrain from conducting medicalised forms of FGM and to educate the community; • should have increased the percentage of adolescents having access to family planning services. By 2020, traditional and religious leaders • should have played a decisive role in the protection of children from violence, including harmful practices, by using their influential voice to enhance awareness amongst families and communities about the detrimental impact of harmful practices on children; to clarify that these practices are not based on or legitimised by religion; and to support a process of social change that may lead to the permanent abandonment of these practices. 51