Ni upi wakati wa kuishi kidini na wa kuishi kidunia?

Nimefurahishwa na kuchekeshwa na sana na mjadala ulojikita katika magazeti na vyombo vya habari kuwa mwanadada mwimbaji wa Muziki wa kiinjili mashuhuri kwa alabamu ya Kitimutimu na Uwe Macho, amekiuka maadili ya kikristo kwa kukubali kuimba kwenye shindano linalofadhiliwa na Bia ya Kilimanjaro na hatimaye kuibuka mwanamuziki nyota wa injili na kujipatia zawadi.Wapo wanaosema, Rose Mhando amefanya makosa kwa kushiriki shindano linalofadhiliwa na kilevi.Mkristo anayejiita ameokoka atajichanganganyaje kwenye ulevi?
Mimi binafsi kwa mtazamo wangu sioni uhusiano wowote kati ya bia ya Kilimanjaro na ushiriki wa huyu mwanadada.Eti kwa vile tu ni pombe.Kwani pombe ni shetani?Mimi nafikiri matumizi mabaya ya pombe ndiyo ibilisi na sio pombe yenyewe kama ilivyo.Kama pombe(bia)ni ibilisi kwa hiyo wote wanaojiriwa kutokana na shughuli zote zinazohusu pombe wapo kinyume.Hivyo hata shule,hospitali na barabara ambazo zinajengwa kwa kodi ipatikanayo kwenye viwanda na mauzo ya pombe ni ibilisi basi na hivyo wanajiita wakristu waliokoka hawapaswi kupita katika barabara, kutibiwa katika hospitali, kusoma katika shule zitokanazo na pombe.
Wenye mawazo finyu wayaache kabisa.Kwa nini kumlaumu Dada Rose?Mbona kwa njia ya kuimba kwenye tamasha lile la Kilimanjaro award alihubiri barabara Neno la Mungu?Wanafiki wanafikiri neno la Mungu linapaswa kuhubiriwa kwenye Mimbari kanisani tu,Hawajui kuwa walio katika baa, sinema na vilabu wanahitaji kusikia pia neno la Mungu?
Mtazamo huu finyu wa kutenganisha maisha ya Dini na maisha ya kawaida sio mtazamo wa kiafrika katu.Kwa Mwaafrika wa kale hakukuwa na wakati wa kuishi kidini na wakati wa kuishi maisha ya kawaida.Kila saa ni wakati wa kuishi kidini, kwenye pombe, kwenye ngoma,hata katika tendo la ndoa.Huu utamaduni wa kujitengatenga kidini na kikawaida katu sio utamaduni wetu.
Pombe inayopingwa ilibarikiwa na kuombewa kabla ya kunywewa ili isilete mafarakano na chuki.Iliheshimiwa kama tunda litokanalo na mazao ya shamba ambayo ni baraka ya Mungu.Hii ndiyo sababu hata mababu walitambikiwa na kuheshimiwa kwa pombe.Kwa Wachagga ni kawaida kumimina kidogo pombe(mbege)kabla ya kunywa.Ni heshima kwa wazee na Ruwa (Mungu)aliyewapa hiyo pombe iletayo uhai.Kwao pombe sio uhuni wala uibilisi.
Hivyo dada Rose Mhando wala asiogope ila aendelee na kasi hiyohiyo.Hakwenda kutetea pombe ila alikwenda kuhubiri.Ninafahamu hanywi pombe binafsi lakini hakuona vigumu kuchijanganya na wanywaji.Tena hakuona aibu kujichanganya na wanamuziki wengine wa nyimbo za kawaida ambao wanaonekana wahuni na wale wenye imani kali. Hawa watu wenye imani kali wanadhani muziki ni uhuni, muziki mzuri kwao tu ni nyimbo za kwaya za kidini.Hawatambui kuwa kila msanii wa nyimbo za dini ana ujumbe anaotaka kufikisha kwa jamii!Mwanamuziki wa Bendi kongwe ya Super Matimila ambaye sasa anaimba muziki wa injili anasema kila shughuli inahitaji mziki.Iwe kanisani, kilioni,mbinguni nk.Kama muziki ni uhuni kwa nini unahitajika katika kila shughuli?
Tuache jamani kuwa na ngozi mbili,ile ya kidini na ya kimaisha ya kawaida.Tuwe watu walio mamoja,tusiojigawanyagawanya.

WAAFRIKA TUMECHANGANYIKIWA?

Leo hii inashangaza kuona Jinsi ndugu zangu Waafrika wanavyohusudu yatokayo ugenini.Ni kawaida kuona jinsi vijana wanavyothamini utamaduni wa Kigeni,Cha Kiamerika ingawa kibaya kizuri,Cha Kiafrika ingawa kizuri kibaya.Tuantambua hayo?Hayati baba wa taifa aliyaita hayo KASUMBA. Waafrika wamekasumbishwa, wamelishwa sumu ya kutojiamini kabisa.Wanajiona kama hawana thamani yeyote.Kwao weusi ni kama laana ni afadhali kuwa weupe.Angalia dada zetu wanavyojikoboa kwa mikorogo il waonekane weupe wakwepe laana ya weusi.
Mimi kwangu weusi wangu ni lulu, wala siujutii hata chembe.Wengi hawajui kuwa kuna weupe wanaoutamani weusi huu na kuuonea wivu. Kwa nini waafrika wanaukataa weusi wao? Bila shaka wamefundishwa na kulishwa sumu ya kujiona hivyo.Kila kilicho kibaya ni cheusi na kila kilicho kizuri ni cheupe.Tafadhali nieleweke kuwa silaani wala kulaumu ila nataka kuwaoneshwa wenzangu ukweli halisi.
Walipokuja wakoloni na wamisionari, kwa sababu ya uelewa finyu kuhusu utamaduni na Dini ya kiafrika, waliona mambo yote ya kiafrika kuwa ya kishetani, Kipagani na ya kishirikina.Walidhani Mwafrika hana dini.Siwalaumu kwa hili kwani hawakuwa na uelewa wa ndani kuhusu uafrika. Hata hivyo inshangaza kuona mpaka leo wapo watu kadhaa wanaofikiri kuwa Mwaafrika ambaye sii Mkristu au Mwislamu hana dini.Huu ni mtazamo finyu.Mwaafrika yeyote ana dini yake.
Ingawa ujio wa Wageni wakoloni hapa Afrika uliathiri kwa kiasi kikubwa taratibu na dini ya mwaafrika, bado mambo mengi yanayoonesha uwepo wa dini ya asili ya mwaafrika yapo.Japokuwa Mwaafrika ama ni mwislamu au Mkristu bado jinsi yake ya kufikiri na mtazamo wake ni wa Kiafrika.Nimeshuhudia mwenyewe wakati kulipokuwa na ukame mkali Wakristu na waislamu wakifanya ibada za kiafrika wakiomba kupitia mababu(ancestors), wakimiminika katika madhabahu za dini ya kiafrika(shrines) wakiomba mvua. Hili ni dhihirisho tosha kuwa japokuwa watu wamebadilika wanaendelea kumuona Mungu kwa mtazamo wa Kiafrika.
Kwa wachagga wa Kilimanjaro wana heshima ya pekee kwa mlima Kilimanjaro, kwao Kilimanjaro ni mlima mtakatifu wa Mungu.Mpaka leo ninapokuwa uchagani naona watu wanapoapa wanaelekea mlima huu.Jani la isale ni jani muhimu sana.Linamuunganisha Mchagga na Mungu.Ni jani takatifu kabisa.Leo wachagaa wengi ni wakristu. Pamoja na ukristu wao wanathamini sana jani hili.Wanalitumia kama mpaka, kuombea msamaha, mapambo kanisani na kwenye sherehe mbalimbali za kikristu.
Wengi wanaofikiri kuwa kuwa mtu wa kisasa (mkristu, mwislamu, msomi) ni kuachana na mambo ya Kiafrika.Kufuata ya kiafrika ni kupitwa na wakati.Kwenda na wakati ni kuwa kama Mwaamerika au mtu wa majuu(Ulaya).Kwangu mimi kuwa mtu wa kisasa ni kuwa mwaafrika halisi.Yaliyo mazuri kutoka kwa wenzetu ni wajibu kuyaiga na kujaribu kuyafuata katika mazingira yetu.Sisemi eti tusiwe na komputa au simu kwa sababu sio utamaduni wetu.Hasha!Tuwe nazo tu. Sisemi eti tusiwe na Televisheni kwa sababu sio utamaduni wetu.Hasha tunaweza kuwa nazo tu.Lakini tunasahau ya kwetu?Tuliyokuwa tunasimuliwa na wazee wetu jioni tukiuzunguka moto yako wapi?Hatuoni kuwa hiii ilikuwa televisheni bora?
Siku hizi wengi hawana nafasi ya kukaa na kuongea pamoja. Nafasi hii imechukuliwa na Televisheni. Halafu hawa hawa ndio wa kwanza kulalamika kuwa vijana wetu wamefilisika kimaadili. Tumekaa nao kuwaeleza?Au tumeziachia televisheni kuchukua nafasi zetu.
Wakati wa Kikoloni elimu iliyotolewa ililenga kumuandaa mwaafrika kuwa mtumishi wa kikoloni. Mitaala iliyoandaliwa ililenga kumfanya Mwaafrika awe Mzungu Mweusi. Siwalaumu walioandaa mitaala hiyo kwani lengo lao lilikuwa kumstaarabisha Mwaafrika walivyotaka wao. Afanane nao, kwani Ustaarabu ni kuacha yaliyo ya Kiaafrika na Kufuata ya Kizungu.Uzungu na uaarabu na utamaduni wake ndio utamaduni wa Kistaarabu.
Mimi nawalaumu viongozi wetu wa Kiafrika kwani baada ya uhuru hakutathimini mitaala ya elimu ya kikoloni na kuibadili kabisa au kuifanyia marekebisho makubwa, bali waliendelea kuifuata kama vipofu.Ni ajabu kwani mpaka leo mitaala inayotumika katika nchi nyingi za kiafrika ni carboni copies ya mitaala ya kikoloni. Mitaala ambayo inamuandaa kijana kuajiriwa na sio kujiajiri, mitaala inayomuandaa kijana kuwa tegemezi na sio kujitegemea, mitaala inamuandaa kijana kujua zaidi yaliyo ya nje kuliko yaliyo ya ndani.
Mimi naona nchi za Kiafrika zikitaka kuendelea ni lazima kutazama mtazamo wa waafrika wa kufikiri(world view). Kujijenga katika matzo wetu wa kiafrika wa kufikiri ndio msingi wetu wa kujikwamua. Nchi za China na nchi nyingi za mashariki wamefanya hivyo na wameweza. Leo hii hakuna awezaye kumdanganya mchina kuhusu utamaduni wake akakubalina naye.Hii ni kwa sababu Mchina anaelewa fika falsafa na mtazamo wake wa kufikiri.
Sisi waafrika Falsafa yetu ipo wapi? Mtazamo wetu wa kufikiri ni upi?Tumechanganyikiwa kabisa.Bila kujifahamu tupo wapi, falsafa yetu ni ipi na ni kwa vipi tunaweza kuirithisha Kwa vizazi vyetu vyote, katu hatutaendelea.Tujifunze kutoka zamani kwa wazee wetu.Tutapata wapi hawa wazee leo?Sisi wenye uchungu na utamaduni wa Kiafrika tunafanya utafiti wa kina na tunachapisha tafiti zetu.Waweza kujifunza kutoka huko.

Kwa nini njaa kila mara?

Nimesafiri katika sehemu nyingi Afrika Mashariki na nimeshuhudia watu na wanyama wakifa kwa Njaa.Nimesikitika sana kwani wakati sehemu hizi wanakufa kwa njaa sehemu nyingine za Afrika mashariki wanatupa chakula.
Nimejiuliza maswali mengi sana.Kwa nini watu wafe kwa njaa Kenya ili hali chakula kipo sehemu fulanifulani za nchi?Swali hili laweza kuulizwa kwa Tanzania au nchi nyingine.La kushangaza ni kwamba njaa sio jambo la ghafla.Ni jambo ambalo dalili zake zinaanza kujionesha kwa muda mrefu sana,Hatulali na kuamka kwa kuona njaa.Sasa kama ni jambo la ghafla nini faida ya mamlamka ya hali ya hewa katika nchi zetu?Mamlaka hizi zinatabiri nini kama serikali zetu hazitekelezi tabiri zao.
Wakati wa mababu zetu, enzi za jadi watu walitambua kuwa baada ya ukame wa muda fulani kutakuwa na njaa.Hivyo walijiandaa ipasavyo kubaliana na janga kama hilo.Nashangaa wakati mambu zetu walikuwa katika ulimwengu wa jadi ulioambatana na utabiri uliojikita katika imani tu bila sayansi ya leo ambayo inasemekana ni ya juu, serikali nayoiitumia hiyo sayansi na teknologia ya juu inashindwa kukabiliana na janga la Njaa.
Mwandishi mmoja aliandka kwa kimbono kuwa "Africans have no future"Waafrika hawaangalii maisha ya baadaye.Wanaangalia sasa tu.Ni kweli?Kwa nini inashindikana kuweka mipango mathubuti ya kupambana na njaa.Je wabunge, viongozi wa dini na wanasiasa wanafany nini kuondoa hii kero ya njaa Afrika kila kukicha?Wataalamu hawa wanajisumbua kuangalia hali hii au wanapigania maslahi yao ya sasa hapa Duniani?Je wananchi nao wapo wapi?Wanafany nini kukabiliana na njaa.Wanajiandaaje kupambana na njaa.Ni wavivu au wanafanya kazi lakini wanazidiwa na hali ya asili ya dunia?Nilishangaa sana nilipoona makundi makubwa ya mifugo ikiwemo ng'ombe, mbuzi na kondoo ikirandaranda jijini Nairobi kutafuta malisho.Karibu na nyumba ninayoishi Wafugaji waliweka makao yao pale na kulisha mifugo yao katika kiwabja chetu.Tuliwasaidia maji kwa ajili yao na mifugo yao.Tuliwapa ruhusa ya kulisha mifugo hii katika sehemu yetu.Hata hivyo makundi ya mifugo yalikuwa mengi kuliko sehemu yenyewe.Baada ya muda mifugo ilikula udongo tu.Mifugo mingi ilikufa hapa.Walikaa pale wakilala mchana na usiku mpaka mvua zilipoanza kunyesha.La kushangaza ni kwamba nilipowauliza kwa nini wasiuze mifugo hii waweke akiba ya fedha ili pindi inyeshapo mvua wanunue tena mifugo mingine, hawakuelewa.Kwao ni vema kuwa na kundi kubwa kwani ni ufahari na utajiri.Tena mifugo kwao ni kama benki ambapo wanahifadhi mali na fedha zote.
Sasa katika utamaduni kama huo ni kwa nini serikali na mashirika binafsi yasifanye kampeni na elimu kuhamasisha wafugaji kuwa na mtazamo mpya ili waweze kujikinga na njaa?Wafugaji hao wasipohamasishwa kubadili mwelekeo hali yao itabaki hivyohivyo na njaa itawakumba kila mwaka.S erikali, wanasiasa, mashirika yasio ya serikali, viongozi wa dini na wanacnhi washirikiane kupanga mipango imara ya kukabiliana na njaa la sivyo tutachekwa na kuambiwa kuwa "Africans have no future"

DECISIONS: THE PATHWAY TO POWER

The decisions we make in every moment of our life shape our ultimate destiny. We possess unlimited power of making decisions which we can use in any moment to change our entire life.

We decide by taking action. The moment we make new decision, we begin to change our life. However the results we produce are different depending on the action we take as different actions produce different results. We have to control our consistent actions in order to have real, health decision which directs our destiny.

Everything we do in our lives began with a decision. We shape our present and future by the decision we make. However we have to be committed to our decisions.

We must always make new decisions because the more decisions we make, the better we are going to become at deciding. The moments we make new, congruent and committed decision then our lives changes. These decisions help in turning our dreams into reality. However sometimes we make mistakes in deciding so we can learn from these mistakes to make strong decisions.

We can arrive in making real our dreams by deciding what we want. Taking action. Noticing what is working or not. Changing our approach until we achieve what we want.
However most people fail to make real decision because they mistaken with wishes or preferences. Making a true decision means committing to achieving a result and cutting ourselves off from any other possibility.

We should make conscious decisions at any moments of our lives, by not allowing the programming of our past to control our present and future life.

As I have said we should not fear to make decisions. Although we can make bad decisions we have to be flexible and look at the consequences and learn from them to make better decisions in future. We should stay committed to our decisions but we should also be flexible in our approach. We should be rigid in our approach.

We should be wiling to learn from our own experience in order to succeed in future. We should keep in mind that there are no failures in life there are only results, if we don’t get results we desired, we should learn from this experience so that we can have references on how to make better decisions in future.

In order to succeed we must commit ourselves to a long term focus. What seems impossible in the short term becomes possible in the long term if we remain firm. God’s delays are not God’s denials. “No season lasts forever because all our life is a cycle of planning, reaping, resting and renewal. It is our decisions and our conditions that determine our destiny.

Unless we decide we cannot change. Truly committed decision is the power that changes our life. The power is available in any moment if we just decide to use it.


Prepared by Bro. Bakanja osb

AFRICAN CHRISTIAN THEOLOGY PRESENTED AS A RECTION ON VIOLENCE AGAINST WOMEN

This paper was Presented to Maryknoll Institute Of African studies in The course of African Christian Theology Offered by Dr Julius Murikwa.It can be reached at The Institute's Library In Nairobi.
1.0 INTRODUCTION
The mission of the Lord Jesus Christ was to free the oppressed and empower them. Contrary to Jewish culture, Jesus spoke to women who were regarded as people of lower class. He liberated them from bondage of cultural constrains which oppressed and humiliated their personalities. Jesus never discriminated women, instead he gave them privilege and status. He uplifted them. However the liberation and empowerment, which Jesus gave to women, is robbed of by male dominated cultures. This cause many African women to remain victims of oppression, subjugation, discrimination and violence.
Despite of their immense contribution to both economic, political and theological development of their communities, women still remain marginalized and their efforts are unrecognized and not appreciated.
Though many resolutions such as United Nations Convention on Elimination of All Forms of Discrimination Against Women (CEDAW) 1979, Nairobi Declaration, 1985, Beijing Action Programme 1995 and several United Declarations on the Elimination of Violence Against Women since 1993, African Women are still experiencing oppression, humiliation, subjugation, injustices and violation of their dignity and rights in excuse of culture.
Last year the United Nations Secretary General Kofi Annan said “I can not think of a single issue in the news that is not Woman’s Issue” (Daily Nation Friday, March 3, 2004). This is true because in our media everyday there are issues on violence against women. It is hard to read a full newspaper without encountering a story or an article on violence against women. This shows how serious women issues are in contemporary African World.
Many Women activists and women groups such as Eastern and Central Africa Women–in-Development Network (ECA WIDNET), coalition on violence against women (COVAW), Women Fighting AIDS in Kenya (WOFAK), Federation of Women Lawyers (FIDA) and justice and peace commission of Association of sisterhood in Kenya have been fighting on oppression, segregation, humiliation, dehumanization and violence against women by using social, legal and psychological approaches. On this work we will see how Gospel has been used by contemporary African Women to fight against oppression and violence they encounter in their daily life. We shall look on how the discrimination against women in Africa which has rendered them voiceless, powerless and inferior can be approached theologically. This will be centered on the Devine teaching that man and women were both created in the image and likeness of God and hence they have equal dignity and rights (Gen 1:27). Also the liberative mission of Jesus will not be left out as one of important Gospel approach to violence against women.
We shall see how African Christian Women are responding theologically to inequality, marginalization, discrimination and violence imposed on them by culture, laws and religion which operate on patriarchal ways. This theological approach is important because it penetrates the whole life of women affected.
1.1. Objectives
The objective of this paper is to investigate, describe and discuss theologically in inequality, marginalization, oppression, discrimination, subjugation and violence imposed to them by male dominated systems, culture and laws.
In order to observe clearly on how African Christians women struggle against violence, we will have to find out what is African Christian theology in their perspective. We will see how African Christian Women understand African Christian theology. Also we shall see how African Christian women respond to physical, psychological, social, economical and political forms of violence they face in their daily life. Here we will look at Christian faith as a tool used by African women to respond to these forms of violence.
In addition, the paper is aiming at investigating and researching on the use of Bible as a tool for fighting violence. We will try to see how Bible can be used as a tool to empower women in their struggle for liberation.
1.2. Methodology
In order to reach the aimed objectives, I have tried to use different research methodologies in this work. I have done personal in depth interviews with people of different Christian churches, ages, nationalities and different education levels at Nairobi, Nakuru, Kiambu and Nanyuki. My informants were from both mainline churches and small denominations. They were mainly from Kenya, Tanzania, Malawi and Uganda. We discussed different issues related to the topic of the study which was helpful in gathering necessary primary data and information for this paper. Some names of the informants will not be given in this work for confidential reasons. However some names of the interviewee will be directly used.
I also deepen the research of this paper by engaging in participation observation. I attended mass, prayer services, conferences and women groups meeting to observe how African Christian women are actively responding to different problems they are facing. I witnessed several initiatives of African Christian women solving their problems.
In addition, Library research acted as secondary source to my research. Course lectures on African Christian Theology gave me new ways of approaching the topic and acted as compass for the direction of the research.
1:3 Limitations
Because of short time, my field research was limited to some few selected areas in Nairobi, Kikuyu, Nakuru and Nanyuki. Sometimes language was a problem for some of the informants. They did not know Kiswahili nor English. This makes my research difficult because I didn’t know exactly the language of the informants. The work selected few theological reflections of African Women towards different forms of violence as pointers for the justification of the study because violence against women is a wide topic which cannot be thoroughly explained and discussed in the small work like this. So, further deep research can be done in future.
The research findings which will follow in the next few pages will then focus on what is African Christian Theology in African women perspective. Then we shall see African Christian women responding to different forms of violence. Also the use of the bible as a tool for women liberation will be underlined in research findings.
2.RESEARCH FINDINGS
2.1.AFRICAN CHRISTIAN THEOLOGY DEFINED IN WOMEN’S PERSPECTIVE
Many people have tried to define African Christian theology in different ways. Some have defined it as inculturation, theology contextualized in African reality, liberation theology or black theology. Women have their own perspective in defining what theology is. When I asked a middle aged Christian woman in Muguga ACK parish church on what is African Christian Theology, she said that it is expression of Christian faith in response to contemporary African experiences and problems. She said:
If Christianity wants to be relevant to present African realities, it should address contemporary problems like poverty, hunger, diseases like AIDS, unemployment and injustices like violence against women. Education is the best tool which Christianity can use to help people to Struggle out of this dehumanizing situation (Field Research Notes, 1.)
For her African Christian theology is Christian faith relevant to African situation. This faith will help African Christians to encounter and face contemporary African realities.
Another woman had the same view, for her African Christian theology is a theology reflected in such a way that it gives the marginalized people especially African women, courage, strong determination, inner strength and power to come out of humiliation and oppression. For her African Christian theology is a practical faith that will help the oppressed especially women to come out of economic, cultural, political and social injustices. (Field Research Notes, 2).
She said that traditionally African women have been looked down as passive second class beings without equal rights to those of men. So, African Christian theology is a theology that does not exclude women because God is inclusive. It is a theology that addresses issues of injustices, oppression and violence against women. This theology dignifies African Women by defending personal dignity and rights to all people because they are creatures of universal God.
According to her, Christianity had come with Western culture which silenced African women. It encouraged men to study and be in pulpits preaching while women remained passive spectators in matters concerning Christian faith. Now African Christian theology should be a reflection of faith which includes women as equal co-reflectors.
Sr. Lukresia said that African Christian theology is theology that restores the dignity of African women by freeing her from rape, marginalization, oppression, harassment and suppression. For her “African Christian theology is a theology which frees African women from domination of male dominated oppressive cultural practices and customs which violates their rights and dignity”. (Field Research Notes, 4).
She stressed that African Christian Theology must address male dominated structures both outside and inside the church. It is a theology that challenges critically and objectively the use of God, religious doctrines and bible to justify women’s subjugation, dehumanization and oppression. Through this theology African Christian women are challenged to take bold steps to refuse this subjugation, oppression, discrimination, exclusion and marginalization in both society and the church.
In other words African Christian theology should help women to analyze, reflect and transform the male dominated Christianity into authentic African Christianity lived in joy and peace. This is faith expressed in healing the deep and painful wounds that have divided the African society by subjugating and discriminating women. This theology considers both women and men in its approach rather than being male dominated reflection of Christian faith.
The above description shows clearly that African Christian theology should not be abstract principles, dogmas, doctrines and creeds. It should be faith lived practically in African Context. “Theologizing in African context is living Christian faith in concrete situations. By doing that, Christian faith becomes practical when it is contextualized within African milieu”. (Field Research Notes, 2).
According to one informant, Western theology had maintained patriarchal tradition which denied dignity, rights and responsibility to women. African culture has been used as a tool to perpetuate the oppression of women even in theological matters. Now African Christian theology should dismantle patriarchal tradition and try to formulate the theology which is both African and Christian and which maintains the dignity of all people as equal creatures from God’s hands. (Field Research Notes, 3).
So, African Christian theology is a reflection of Christian faith that generates a rebellion and fight against customs, traditions, beliefs and doctrines that oppress the marginalized in the society. This theology generates new faith in God who is universal, just, love and liberator. This theology uses the bible which is the word of God to humanize, divinize and vitalize those oppressive aspects of African culture. By this way the gospel becomes incarnate in the struggle for freedom of humanity.
Sr. Mary concurs to above argument by saying that African Christian theology is a theology which stops male chauvinism and discourage those taboos which dehumanize and act as stumbling blocks in the well being of women, while at the same time encourages and champions those taboos that promote the well being of women. For her, the gospel can transcend all customs, taboos and traditions that oppress women by challenging them critically destructing the liberative ones. (Field Research Notes, 4).
An old Kikuyu woman at Nanyuki said in Kikuyu:
Ukirithihano ni watigithukanirie andu handu na kunyutithania atheru na matari atheru athomu na matathomete. Ukirithiano nduigana kuhe atimia riri wao. Nduigana kumahe kahinda ga kunyitanira thiini wa Kanitha an njira igivete (Field Research Notes, 10).
Literally, meaning that Christianity has separated people as holy and unholy, pagan and baptized, learned and unlearned, superior and inferior, instead of uniting them all. It never gave women their dignity. It also never gave them a chance to participate fully in church.
So, in contemporary African Christianity, African Christian theology should be a theology that recognizes the knowledge, gifts, creativity, talents and institution of women and give them opportunity to share those gifts. African Christian theology should recognize and encourage women’s call and make women feel that they have an essential role of establishing peaceful and justify kingdom of God in African. This theology should redeem women from patriarchal captivity of the western church that undermines the role played by women in salvation history. However, by doing so the church must have the theological will to provide women with the opportunity.
Another informant supports the above description by lamenting that Western Christian theology came with arrogant western culture which eroded African culture by diving people. It dichotomized people. She go on saying that the ethnic conflicts we have today in African countries like Rwanda and Burundi are the consequences of western Christianity which used the method of divide and rule to get followers. As a result women and children are suffering. Because of wars, women are now victims of sexual abuse, diseases and poverty. Now in Africa we need a Christian theology that will cut across ethnic boundaries and unite all people in peacefully one big family. This theology must reflect peace and reconciliation and includes women as main players in building the kingdom of God which is peaceful and lovely. (Field Research Notes, 3).
For her African Christian theology is a theology of peace and reconciliation. It is theology that encourages people from different ethnic groups, races and genders to appreciate each other and respect one another as children of one God though they are different. This theology does not exclude anyone but all inclusive.
2.2 AFRICAN CHRISTIAN WOMEN RESPONDING TO DIFFERENT
FORMS OF VIOLENCE AGAINST WOMEN
As we have seen in the prior section, different women have shown that African Christian theology should be a theology that eradicates injustices, oppression, inequality, discrimination and violence which cause suffering and violates the rights and dignity of women. Majority of African women are victims of abuse, suffering and mistreatment. These violence generally are done to women with the intention of hurting them simply because they are women. This violence take different forms like physical violence such as beatings, slapping, punching and circumcision, psychological violence such as verbal abuse, greater appreciation of boys than girls, fear of being attacked, beaten or harassed, husbands restricting their wives movements etc. Also in the field research I have discovered political, economical and social violence which include cultural, sexual and domestic violence. Generally violence against women takes many forms. However I have tried to classify the findings in the forms below.
2.2.1 Physical Violence
Physical violence are actions that harms the body or biological makeup of the one affected. According to Dr. Euphigenia Gachiri, female circumcision is a greatest violence against women because it affects the women physically, psychologically and socially. It is violation of women rights in the highest order. It reduces function of the beautiful body created by God. Circumcised women will not enjoy sexual act which is sacred. Women are usually traumatized, become sick and eventually die. To her this is a big sin which should be addressed by the church because of the harm it causes to women.
She said ignorance causes hundreds of Christian girls go through female circumcision. Both girls and parents are not aware of negative effects of female circumcision. Some Christians even use the bible to defend female circumcision (Field Research Notes, 9).
According to Dr. Gachiri there are a lot of myths surrounding female circumcision. Some say that God does not hear the prayer of uncircumcised woman because she does not belong to God as she is unclean, dirty and outcast. To circumcise is to clean and purify the woman. Some people think if a woman is not circumcised the clitoris will prolong and so the women will fail to give birth. Others think that circumcision is just like tattooing and so they don’t see why one should stop the parents from tattooing their children. She said that these people believe in these myths and legends because the church has not addressed them. The people want to hear what the teaching of the church on this issue is.
Though some church leaders are not very supportive of the fight against female circumcision some leaders have addressed the act as sinful evil which dehumanize women. For effective termination of female circumcision she recommends, the need for more involvement of church leaders, opinion leaders, women and men leaders. She said the gospel should strongly address the problem by evolving alternative rite of passage for girls which is more human, African and Christian.
Another informant said female genital mutilation is violation of God’s creation. God has created every organ for a purpose. No any organ which has no use. External genitalia are important in physiology. When clitoris is damaged then sexual response impaired because is there fore sexual enjoyment purpose. These cause women to face difficulties during sexual intercourse. Why should women made to suffer by being circumcised? She said that African Christian theology should co sensitize Christians on the role of each body organ according to God’s plan. It should educate people that nobody has a right to destroy any body organ except God who created it. African men should be made aware that African women cannot be controlled sexually by being circumcised but rather they can control themselves because they have been given will, conscience and freedom by God just like men (FR# 5).
According to one informant, naïve reasons given for female genital mutilation as customary, religious, purification, prevention of promiscuity, hygiene and protection of virginity should be challenged by the gospel. The gospel should radiates this act and come out with alternative African rite which should also enhance sense of belonging, bring in religious purification, dignifies the initiates and brings sense of faithfulness. Generally this rite enlightened by gospel should form the initiates morally, spiritually, psychologically and intellectually instead of traumatize and dehumanize them (Field Research Notes,5).
Another form of physical violence which lowers dignity of women is wife beating. This is very common form of violence. This is always in form of slapping, hitting, pulling and beating. One informant who is a single mother living at Nakuru slums said that she was pulled and beaten by her husband simply because she attended choir practices in the church. Her husband used cane to beat her badly. She shows me the scar of the wound on the left leg which was caused by beatings from he husband. She said that when she complained to her in-laws they told her that she is supposed to be submissive to her husband because that is what the bible says. She said:
They said the bible advises wives to be submissive to their husbands as a sign of love. Then I decided to report the case to the priest but she encouraged me to forgive my husband and persevere in marriage relationship because that is my cross. I was fearing to leave my husband because of love to my children. I could not leave them. However my husband continued to abuse me verbally, so I decided to leave because I could not continue to live in that humiliation. I am living happily because my church women members support me. Together we draw energy from Jesus to cope with our problems. (Field Research Notes, 7).
Another woman said that she was beaten by her husband when she was pregnant and she had miscarried. This affected her up to today because she cannot have more children as her womb was affected. She said:
For long time I have been feeling worthless in front of others but I have been helped by Christian women counseling organization and now I see myself as full human being with dignity. The prayer group has been giving me courage and power to go on without remembering the past. I have forgiven my husband totally and now I live a happy life full of joy from Jesus my Savior and Lord (Field Research Notes, 7).
The informants had the view that people should accept the gospel and Jesus as their power and strength and then they will not follow traditions, culture and myths that perpetuate wife beatings. In Jesus there are no wife beatings because it is his love which radiates family life.
2:2:2.Psychological Violence
Psychological violence is any act or statement made to divert, falsify, oppress attack or alienate woman’s way of thinking, reasoning, understanding and behaving. In psychological violence women are tortured verbally. These acts can harm, disturb and destabilize the personality and generally the whole life of the woman.
One informant said that women are always subjected to psychological and emotional torture through insults, offensive words and taboos. These actions downplay the status of women in the society. For instance she said that women are always portrayed negatively as weak beings. A boy will always be told “be strong, don’t be weak like a woman, or don’t cry like a woman, don’t gossip like a woman. In schools teachers will mock boys who are defeated by girls in class. Girls who do well are described as masculine. In work women who do tough work like engineering, architecture and preaching are considered tough like men” (Field Research Notes, 7). All these make women feel inferior to men. They lower their self-esteem.
To remove this situation, Christian faith should try to inculcate the gospel values of equality and sense of dignity as they are portrayed in creation history in the bible and liberative mission of Jesus. In other words, African Christian theology which is the fruit of the gospel should try to eliminate taboos, myths and beliefs which affect women mentally and psychologically. It should uplift women by giving them confidence to assert themselves.
2:2:3: Political and Economical Violence
One woman told me that in politics women who want to be politicians should be ready to be publicly humiliated. They should be ready to be called prostitutes. In politics abusive language is used deliberately against women to humiliate them, degrade them and deprive them of their human dignity and rights. When women win in election always people will say that they have manipulated men outside their marriage to wine the election (Field Research Notes, 8).
Another woman said:
It is tough being a woman in politics. People think that women cannot make good political leaders. Women are intimidated. They think it is not easy for women to participate in higher level decision making meetings. It is absurd even women are reluctant to elect their fellow women as representatives in politics and sometimes even in church leadership. Men leaders and even some women tend to believe that men have been endowed power by God to control and lead women. They think women are not talented by God to be leaders (Field Research Notes, 8).
For her, Christian faith should help African women to discover their talents and therefore affirm themselves as creatures created by God just as men. African Christians should understand that women are human created in the image and likeness of God just like men and so they ought to enjoy fairness, equality and justice for that is what the gospel message portrayed in Christianity teaches. She went on saying that African women politicians should draw their strength form their Christian faith. This is true because I have observed that members of Catholic Women Association (CWA) are encouraged to have political awareness and to participate in politics.
Economically, many women contribute much in acquisition of family property. However after the death of their husbands they are deprived of their right to inherit those properties. Are they not persons who have rights like men? The gospel should give African Christian women voice to stand firm in fighting for their inheritance rights. The gospel should make them stop from merely complaining about their material and economic deprivation instead of taking firm control of their own economic fate.
To affirm the above stand one informant told me:
I was selling sukuma while my husband works with one manufacturing company in the industrial area. We have four children who are schooling. I am the pillar of the family because I sustain my family in everything. My husband spends his money on beer and girlfriends instead of supporting our children in food and school fees. I am the one who even pays house rent through my little business. However my husband counts everything I bought as his. I don’t care much as I am happy because in the church together with other women we have our women group which supports us. The group becomes at reservoir where we draw strength, inspiration, companionship and support. The gospel we read supports and encourages us. The group helps us in economic activities for self reliance. With our motto “strong in faith” we strongly get faith which we greatly need in order to withstand the ups and downs of our daily family life. Sometimes the group gets the chance to impart Christian principles of equality and justice to men by giving seminars and workshops to married couples (Field Research Notes, 8).
So, African men should be challenged by the gospel to respect women’s inheritance rights. They should take into consideration the gospel truth that regardless of gender, both women and men are given equal rights to use and own earthly resources. The Christian principles of equality and justice should reign in married couples.
2:2:4: Social Violence
Social violence can either be cultural, sexual or domestic. These are violation of cultural, sexual, domestic rights and dignity of women. Most of the time African culture gives menthe right to be superior over men. This culture institutionalizes some forms of violence such as wife beating, female genital mutilation, violence related to inheritance, rape and discrimination of girls. One woman who is a single mother living at Nakuru said that single mothers are always victims of deprivation, exploitation, oppression, violence, discrimination, stigma and malicious accusations. People have prejudices and biases against single mothers. People saw them as prostitutes and irresponsible adults. The woman said “They do not know we (single mothers) are too humans who need to be given chance, rights and dignity just like men. We deserve opportunity, honor, dignity and appreciation. We are Gods creatures just like other human beings”. (Field Research Notes, 7)
Speaking about cultural oppression, another woman said that some cultural taboos are very oppressive to us women. She challenged, “Why for example women should be forbidden to eat some foods such as eggs or liver? Is there any food created by God for men alone?” For her, the bible gives all plants and animals to both men and women for food. “Again, why widow should be forcibly inherited? Why shouldn’t they be left to decide their own fate! Are they not human beings who have been endowed with intelligence by God to decide and judge?” The woman challenged African Christians should move a step forward by the help of gospel to challenge these cultural taboos, customs and beliefs which oppress women (Field Research Notes, 8).
The argument above was supported by a Luhya Christian woman who said that according to Luhya customs she is discriminated because she is not married. She said that not to be married in Luhya custom is considered as a kind of insult to ones parents. She said “my parents want me to be married. Now they are unhappy because I have two children but I am not married. At the beginning I was sad but now I am happy because I have drawn strength and energy from Jesus Christ who talked to me the way He talked to the sinful woman and the Samaritan woman.”(Field Research Notes, 7).According to her though it was against Jewish customs and traditions, Jesus talked to women who were considered inferior and encouraged them. She said, “I am happy because Jesus is my hope, salvation and liberation. I don’t have any worry to break any taboo” (Field Research Notes, 7).
Again, culturally, in most of African communities boys are given priority in education than girls. Girls are always the first one to wake up at home to do domestic chores and last to sleep while boys enjoy sleeping. In schools girls are harassed by male teachers. Male teachers take sexual advantage over girls. This is sexual violence.
Speaking about sexual violence one woman said that it is sexual assault by force without the consent of the woman. This includes rape, defilement which dehumanizes women. She said, one day a case was brought to her of one girl who was walking in Kibera slums and then she was kissed and touched in her sexual organs by one man against her will. For her this was sexual abuse and sin because it dehumanized the girl. It is against God’s commandment of love (Field Research Notes, 8).
She said that thousands of girls and women have been robbed of their dignity and rights by rapists. Physical force applied during raping and sex lowers the dignity of women. The church by the power of gospel tries to help several African women who have been sexually abused and now suffering silently as they struggle to overcome traumatic experience. Men should be challenged by the gospel to regard women as equal partners in sexual matters.
Christianity is making women to be aware of their rights as human beings. The gospel enlightens them to be ready to reveal their problems instead of hiding them. The gospel makes women to say no to invasion of their bodies by force because their bodies are temples of the Holy Spirit.
The gospel invites African Christians to struggle against violence by adopting a firm but gentle stand against injustices and violation of human rights. The gospel invites Africans do denounce and combat all that degrades and destroys the human person. The gospel should help Christians to overcome violence by love, justice and peace which are gospel principles.
2:3:BIBLE AS A WEAPON ON VIOLENCE AGAINST WOMEN
The creation account shows clearly that men and women were created in the image of God. The bible portrays many women who were the shareholders in the salvation history. However in the field I got two reactions on bible. The first reaction is supportive of bible as a tool for women liberation while the other side views the bible as an ideological tool to oppress women. Generally, there are those who see it as oppressive and those who view it as liberative.
One woman aid that bible has been used as a tool for gender segregation. Many men use bible to legitimize their oppression to women. Always they use the bible to defend their superiority and authority over women. Instead of it being used to combat oppression and violence against women is used to support those evil acts. For her bible should be retranslated and interpreted to eliminate sexism, discrimination and oppression attitudes. (Field Research Notes, 6).
Another woman is of the same view by saying that bible is the product of men because it was men who compiled and translated it. Men interpret the Holy Scriptures in favors of oppression of women. At times they use some biblical passages which are based on Jewish culture to defend the subjugation for women. The role of women as partners in the history of salvation as it is described in the bible is not noticed by men. Women should reclaim the bible and make it theirs by studying, reading and reflecting on it (Field Research Notes, 6).
On the other hand, liberative view of the bible is the use of biblical texts, parables, stories and figures for searching of dignity and emancipation of women. There are many extemporary women like Mary mother of Jesus, Elizabeth, Anne, Martha, Judith, Esther and Mary Magdalene who can act as models for African women struggling to eliminate violence against them (Field Research Notes, 6).
2:4:JESUS THE HELPER IN CURBING VIOLENCE
Biblically, Jesus contrary to Jewish and even African culture elevated the position of women. He respected and dignified them. As we have seen; His mission was to set free those who were oppressed including women.
In the field many African Christian women depicted Jesus as the liberator of African women from taboos which restrict their participation in the community life (Field Research Notes, 9). Jesus is described by African Christian women as the liberator from oppressive customs and traditions. For them Jesus never excluded women, He was the message of liberation for them.
One woman described Jesus as strength, Savior, hope, model, helper and teacher in her life (Field Research Notes, 8). Another one said that Jesus is a friend, supporter, mother, Savoir, Protector one who solves problems and the one who gives strength. For her, faith in Jesus gives her strength. Her personal relationship with Jesus has been source of life giving comfort and strength. (Field Research Notes, 8).
African Christian women looked at Jesus as the one who empowers women to reject violence. They see Jesus as the one who takes weakness, misery, injustice and oppression. They take Jesus to be the one who shares in their sorrows and sadness when they are in troubles and difficulties.
This is because from his birth in Nazareth to his resurrection including his death on the cross, Jesus was always accompanied and attended by women. Women were the first to receive the news of resurrection. This is hope for women. Resurrection is new life to women.
Many women, in my field research said that in Jesus they feel secure, so good, uplifted and comfort. In Jesus they get energy to overcome their problems. They said that many women hide their problems with regard to violence because of fear and also for the reason of protecting their husbands’ good name and image. Some are reluctant to report the abuse because of fear of being stigmatized. However in Jesus they are forced to share with pastors and other members and so they are set free. For them Jesus is the one set them free.
3.LITERATURE REVIEW
3.1: Gospel as a challenge to oppressive traditions and customs
In African culture a woman was given a special place of honor as the mother of the society. She was treated as custodian of life and the culture of the society. In African traditional religion women were priestesses who co-officiate at community rituals and sacrifices. They were healers, diviners, mediums and community elders. However as we have seen in the research findings Christianity has not brought substantial changes. This is spelled out clearly by Alina (1990):
Although Christianity has long been experienced in African and has preached that Jesus Christ came to liberate everybody irrespective of sex, race, strength or financial status, African women have been locked up in a safe compartment together with their good ideas. (P. 31).
African women are still oppressed and humiliated by taboos which affect their well being socially, economically, politically and spiritually. The Ugandan theologian, Mpagi (2002), in his book African Christian Theology: In the contemporary Context says that:
The taboos have both positive and negative effect to women. For him taboos did and continue to hinder the well being of women and do not allow them to enjoy life in all its fullness. While some bring out social order, control behavior and regulate misconduct in the society, other taboos enslave people by creating far, retard reasoning, block creativity hinder personal initiative, show down development and reduce women to the levels which deny women the abundant life that God intended (Pp. 175-176).
Again, in African literature there are many taboos, proverbs, poems, plays, films, sayings and remarks that support oppression and violence against women. African oral literature portrays women negatively as possession of men, unclean, unthinkable, irresponsible and delicate. This causes women to be regarded as weaker sex. This attitude furls violence against women which “is worldwide phenomenon” (cf Wasike 2005, p120).
As it is stated in Violence Against Women Trainers Manual (1997), these violence has physical, psychological and spiritual effects on women. Psychologically, women may live under intense fear. They may not be confidence to express their faith, feelings and talents. This was clearly spelt out by the women I interviewed. Some women affected by violence were feeling shy and abnormal until they came under faith groups and church organizations where they get strength and energy to cope with their situations. (Field Research Notes, 8)
As we have seen women are segregated in the society even in the church. I agree with Oduyoye (2001), in her work Introducing African Women’s Theology, that often the language of the church puts women down. Their power is denied and their experiences rejected. Very often they work in the church and men take credit for the outcome. Their work is not seen because they are regarded as weak (9. 82). Again the same theologian in her book, Hearing and Knowing: Theological Reflection on Christianity in Africa (1986) said “the women are very much concerned about the church but the church is not so much concerned about women” (p.124).
So, the gospel should challenge all patriarchal systems in the church and society in general to accept women as co-workers in evangelization process. African Christians should take the challenge of justice and equality as it is underlined in the gospel.
3:2.Solutions to Violence against Women
To solve the problem of violence against women the Kenyan Professor, Hinga (2005) suggests:
Women should re-educate themselves to learn to take the bull by the horn and decide to fight back, not necessarily physically since this way they cannot win but creating institutions and avenues that enhance their self esteem and confidence as women (P. 152).
As we have seen from research findings female circumcision is the greatest violence against women that affect women psychologically, physically and spiritually.
Gachiri (2000) in her book Female Circumcision says “the most devastating effect of circumcision on a woman is that it changes the woman’s body and its purposes from the way God made it” (p.132). This means that female circumcision is against God’s plan. It reduces and deprives women of their God’s given rights and duties as mothers and wives. It makes them objects. In the video, As beautiful as God made me: Say No to female circumcision, The Catholic Archbishop of Nairobi, Rafael Ndingi Mwana’anzeki said that female circumcision has no religious base. It is just subjugation of women by men.
The above explanation shows clearly that female circumcision is dehumanizing act which should not be totally tolerated by the gospel. It the task of the gospel to shade light to African Christians on the negative ness and badness of the female circumcision. African Christian should be challenged to look at female circumcision critically and weigh out the advantages and disadvantages of it. This will help them to stop this oppressive and dehumanizing custom.
Again Gachiri (2000) puts it clearly that “effective termination of female circumcision needs more active involvement of church personnel than seem to be happening at the moment”. (P.126).
Writing about the cure to the problems of women, Carole Rabyburn (1993) quoted a catholic nun Martha Kirk who said that “until woman assumes her rightful place in Christian ministry, Christ has only one hand with which to heal, to strengthen, to touch and to console” (p.124).
This shows that women need to claim their presence and position in the church as partners in spiritual and theological matters. Unless they are included as disciples and instruments of goods news of gospel then Christianity in Africa is incomplete. So, African Christian theology should be inclusive and not only men’s project.
3:3.Church response to Violence against Women
The church is not quite in women issues. It has taken step and supports women’s effort to assert their dignity as person’s created by God. In the second Vatican council which was convened by Pope John XXII in 1959, the leaders of the church were argued to re-evaluate the status of women in the church in the light of contemporary scholarly information. The council affirms that women had a right and freedom which had hitherto been denied. The council encouraged women’s desire to play the vital role in the church and society at large. (Vatican II Documents. 267).
These documents are very powerful resources which empower women to combat violence. However, the documents are left to be covered with dust and cob-webs in the libraries. The efforts to put them in practice are very low and slow.
Writing about the church in Africa, in post-ynodal Apostolic Exhortation: The church in Africa, Pope John Paul II (1995) emphasizes the dignity and rights of the African Women by saying that “One of the characteristic signs of our times is the growing awareness of women’s dignity and their specific role in the society at large……..I have repeatedly affirmed the fundamental equality and enriching complimentarily that exists between man and woman”. (No. 121).
By the words of Pope John Paul II, African synod of Bishops, support liberation of women. The synod condemns oppression and discrimination existing in Africa. The Pope (1995) condemns violence in Africa by saying that the church deplores and condemns the customs and practices which deprive women of their rights and respect due to them (No. 121).
However, ten years after the synod of Africa, not much has been done by the African Church to empower African Women practically. Women are still segregated and discriminated in political, social and even religious arenas. Their rights are still violated. Though they are doing marvelous job in both social and religious dimensions, their contribution is still not recognized.
The church renews its support for elimination of oppression and violence against women. In the Association of member Episcopal conferences of Eastern Africa (AMECEA) 14TH plenary in Dar-es-Salaam Tanzania (July 14th to 28th 2002) more than 70 catholic Bishops from Ethiopia, Eritrea, Kenya, Uganda, Tanzania, Malawi and Zambia condemned oppressive cultural practices and customs.
In their final address to all people of God in their own countries they said:
We strongly condemn the oppressive cultural practices and customs which violate the equal dignity and rights of sections of God’s people in the region. We call upon our governments, entire civil society and all our pastoral agents to join us in total elimination of Female Genital Mutilation (FGM), the commercialization of “bride wealth”, domestic violence against women, abuse of patriarchalism to discriminate against women, the practices of widow inheritance and exclusion of women from property ownership. (AMECEA 14th Plenary Statement of Bishop signed by Arch Bishop Bakyenga of Masaka).
In his encyclical letter, Dignity and Vocation of Women (1988), Pope John Paul shows great appreciation to women. He takes Mary Mother of Jesus as the model to faith, charity, and perfect union with Christ. He said Mary was important figure in the event of salvation. So, African women are called to imitate Mary. At Nanyuki, the African Bible on the Ground Benedictine Monastery I saw a very big portrait of Blessed Virgin Mary with the following words which are very beautiful to an African woman:
An African woman like Mary is prayerful
An African woman like Mary is obedient
An African woman like Mary is faithful
An African woman like Mary is content with little
An African woman like Mary is hospitable
An African woman like Mary is transparent
An African woman like Mary is hard working
An African woman like Mary is unifying factor
An African woman like Mary is merciful
An African woman like Mary is looking ahead (Field Research Notes, 10)
These words show the virtues of an African Woman which are to be propagated by any African Christian woman. Through cultivation of these virtues African women will be firm to face violence and injustices done to them. They will be ready to be good messengers of the Gospel. By living those virtues African Christian women will be exemplary for other women fighting against violence inflicted on them. As Mary virtuous life was rooted in Strong faith, also African Christian women should root their struggle against violence on the firm Christian faith.
Traditionally, African women have been custodians of life, sustainers of the community, transmitters of life and upholders of culture. So the gospel should transform violence, poverty, exploitation, dehumanization, sexism and oppression so as to let African women regain their former values, duties and responsibilities. This is what African Christian women need. They need to regain their rightful place given by God in the Bible. (Genesis chapter 1).
4:CONCLUSION:
As we have seen, African women experience different forms of injustices like painful clitoridectomy, rape, force widow inheritance, prostitution, child marriage and discrimination in education and employment. Male chauvinism is reigning in every situation of women life. We have seen how women are struggling to resolve this dehumanizing situation. However women should make sure that the key struggle in women emancipation movement should not be lost in their emotions. Their struggle against violence must never be rooted in anger but love. The struggle should go deep instead of advocating simple things like putting on male clothes by women, divorce and avoiding kitchen work.
The gospel should be read reflectively and critically to draw strength for the deep struggle on violence against women. The gospel should help the down trodden women to stand erect. It should knock down the walls that separate the members of the society in order to build a church which is a communion in one family irrespective of gender.
However African Christian women should not be mere observers and victims of oppressive culture but cultural architects and gospel agents in their own right, reclaim their rightful role in the cultural reconstruction of more authentic, lovely and justfuly patterns of living. To do this the gospel must change all aspects of life.
As oppression and violence against women is a reality in Africa, African woman should be aware of the situation and start liberating herself. She should not wait for liberation to be given to her as a bundle of roses. She should struggle to be liberated by acquiring education which is a basic fool for liberation. However secular education is not enough to empower African women spiritually. African women should do further studies in Bible, theology, spirituality and church law so that they may be well equipped fully to articulate the feminine nature in Christianity.
Also every African Christian should remember that both man and woman were both created in God’s image. “Male and female he created them” (Gen 1:27) and so everyone has equal dignity and rights irrespective of his or her gender. Christians must know that the only way to realize gender equality is through working together to remove injustices, oppressions and discriminations. By working in partnership of women and men then African Christians can create a just and fair environment which is less of violence against women. God has no gender, God is inclusive is both our mother and our father. So, African Christian Theology should neither be feminist oriented nor male oriented. It should be a reflection of faith which includes the whole Family of God.
Field Research Summary
1. Muguga – Kiambaa. January 16, 2005. To interview 2 grass root members of Christian church on what issues they want to see Christianity address. The two Christians of A.C.K. church were very happy to share with me on the issues they want to be addressed by Christianity. They said if Christianity wants to be relevant to Africa people, it should address the present African realities and problems like poverty, hunger, diseases like AIDS, unemployment and injustices like violence against women. One informant said there are alot of inequalities and oppression which Christianity should address. Another informant suggested that education is the best tool which Christianity can use to help people to struggle out of the dehumanizing situation.
2. Karen, Nairobi. January 17, 2005. To interview two professional Christian women on what they think is African Christian theology. They were very open and articulate in sharing with me what is African Christian theology. One woman said African Christian theology is a theology reflected in such a way it gives the marginalized people especially African women, courage, inner strength and power to come out of humiliation and oppression. Another one said that theologizing in African context is living Christian faith in concrete situations. For her it is not going to church every Sunday but rather being changed by the gospel and think in human way under the inspiration of God.
3. Baba Dogo, Nairobi. January 23, 2005. To attend a service at the Independent Church, and observe the involvement of women, and interview several on violence against women. One woman who is a refugee from Rwanda said wars cause a lot of violence to women. For her, Western Christianity has divided people. African Christian theology should be a theology of peace which brings all people together. Other women said that Western theology has maintained patriarchal tradition which denied dignity to women. African Christian theology should dismantle this patriarchal tradition and formulate theology which is both Africa and Christian.
4. Bogani – Langata, Nairobi. February 5, 2005. To interview 2 religious women on the role and place of women in the church. Sr. Lucresia said that women are majority in the church. They are doing a lot but sometimes they ignored by men members of the church. For her, African Christian theology should restore the dignity of African Women and make them more active participants in the activities. Women are good instruments of good news. However she said women are not given high positions in the church. The church should empower women; it should involve women in planning, discussions and decision making. Sr. Mary said since the time of Jesus women have been instruments of spreading gospel message. However their position has been that of “silent evangelizers”. Due to African culture, traditions and taboos women are not noticed so African Christian theology should transcend all customs and create equal opportunities for both genders.
5. Wanyoro Village, Nakuru. February 13, 2005. To interview several women on their participation in the church. One woman says women are first evangelizers and so they should be given big roles in evangelization in the church. Another woman said women are marginalized, oppressed and dehumanized. They have been dehumanized and isolated by the African culture. The gospel should redeem women and cultural customs and traditions like women circumcision, wife beating and sexual harassment that oppress and dehumanize them. Another informant said women are people like men, why should they be isolated from some church activities. She said the gospel should radiate and challenges African Christian churches to work on negative aspect of African culture like genital mutilation.
6. Karen, Nairobi. February 20, 2005. To interview 3 women on how the bible can be used as a weapon on violence against women. One woman said the bible has been used by men to subjugate women. Instead of using it to combat violence against women they use it to legalize oppression attitudes. Another woman said the bible is the product of men because it was written and translated by men. On the other side another one said that the bible can be used as a tool for liberation of women. There are elements in the bible and exemplary figures that can be used as source of power for women seeking emancipation.
7. Mukuru, Nairobi. February 22, 2005. To interview women on Christian approach to violence against women. I interviewed 3 women and they were happy to share their experience with me. All of them said that wife beatings are very common in the slums. One woman said at times wife beatings end up in divorcing; when beaten women go to the church leaders they are told to persevere because that’s how marriage life is. Another woman said she has been helped by Christian women counseling group and now she is free and even she has forgiven her husband. Another woman said African oral literature portrays women negatively and so the gospel should challenge this literature.
8. Kibera, Nairobi. February 26, 2005. To investigate on African Christian women response to violence. I interviewed 3 women. One woman who is a tailor said it is difficult for African women to be a politician. If one decides to context she will not win because even her fellow women will not choose her. People think that God created men to be rulers over women. Another woman who is a teacher said women should not fear men because they are all God’s creatures. Let African women be inspired by their Christian faith and enter into politics without fear let them take Jesus as their modes and supporter. Another woman who is a social worker said that women groups are strength, inspiration and places where women affected by violence get comfort, companionship and support. Through sharing the word of God they are strengthened. Jesus becomes the hope, supporter, savior and protector.
9. Loreto Convent Msongari – Nairobi, March 1, 2005. To investigate on the efforts of the church in Africa to eradicate violence against women. In the interview, Dr. Euphgenia Gachiri the organizer and facilitator of Loreto outreach program to eradicate female circumcision said, circumcision is violence against women in the highest order. It is violation of women rights. It is spoiling of the body created by God and so it reduces the function of the body. For her effective eradication of it needs more involvement of church leaders than it used to be. Her work is to expose the reality to the people.
10. Nanyuki, Kenya. March 6, 2005. To investigate what is African Christian theology in women perspective. I attended mass at the monastery then I interviewed several women. One woman shows the distinction between Western theology which came with colonization and African Christian theology which is supposed to be practical. She said Western theology separated people but African Christian theology should unite people. Another woman said the stories of the bible should be interpreted in African realities like what Benedictine Monks are doing at Nanyuki.
Bibliography:
ALINA, M. (1990). “Jumping Culture’s Fences” in Mercy A. Oduyoye and Kanyoro (Eds). The will to Arise. Pp 131-135: New York: Orbis Books.

AYANGA, H.O. (1999). “Liberation of the African Women”. In Mary N. Getui and Emmanuel Obeng’ (Eds). Theology of Reconstruction: Exploratory Essays pp. 90-106. Nairobi: Acton.

Eastern and Central Africa Women in Development Network (Eds). (1997). Violence against Women Trainers Manual. Nairobi: Paulines Publications.

GACHIRI, E.W. (2000). Female Circumcision.Nairobi: Paulines Publications Africa.

HINGA, T.M. (2005). “Violence Against Women: A challenge to the church” in Douglas W. Watauga and Hannah Kinoti (Eds) Pastoral care in African Christianity: challenging Essays in Pastoral Theology pp 137-153. Nairobi: Acton.

JOHN PAUL II. (1988). Dignity and Vocation of women. Nairobi: Paulines Publications Africa.

JOHN PAUL II. (1995). The church in Africa: Post-synodal Apostolic Exhortation of the Holy Father to the church in Africa. Nairobi: Paulines Publication Africa.

MPAGI, P.W. (2002).African Christian Theology: In Contemporary context.Kisubi: Marianum Publishing company LTD.

ODUYOYE, M.A. (1986). Hearing and Knowing: Theological Reflections on Christianity in Africa. New York: Orbis Books.

ODUYOYE, M.A. (2001). Introducing African Women’s Theology. Sheffield: Sheffield Academic Press.

RABYBURN, C.A. (1993). “Return to the Dance: The power of Ritual in “Ordinary” Lives”. In Lesley A. Northup (Ed) Women and Religious Ritual. Washington DC: The Pastoral Press.

VATICAN II Documents, (1964) Dogmatic Constitution on the church (Lumen Gentium). Vatican city: AAS Vatican Council II (1965). Pastoral constitution on the church in the Modern World (Gaudium et Spes) Vatican city: AAS.

WASIKE, A.N. (2005). “Domestic Violence Against Women: A Cry for Life in wholeness”. In Douglas W. Waruta and Itannah W. Kinoti (Eds) pastoral care in African Christianity: Challenging Essays in pastoral Theology. PP 120-135. Nairobi: Acton.

Videos:
As Beautiful as God made me: say no to female circumcision. Ukweli Video Productions.

Newspapers:
Daily Nation, Friday March 3, 2004.

MIJI YA BONGO NAYO!

Kwa mtazamo wangu nimeona ni kawaida kwa watu wengi wa Bongo au niseme Afrika kuhamia mijini.Kwa mtindo huu miji mingi ya Bongo imejaa watu kupita uwezo wake.Cha ajabu ni kwamba miundo mbinu ilyosanifiwa enzi za mkoloni ndio hiyohiyo inayowasitiri watu hawa wote wanaohamia mijini.Barabara, mabomba ya maji na majengo ni yaleyale ya mwaka 40.
Mimi nakerwa sana ninapona mipango ya miji yetu.Miji yetu imekuwa kama mkusanyiko wa majengo yasio na mipango hata kidogo.Hakuna mitaa wala!Nikiangalia sehemu kama Magomeni.Manzese,Mwananyamala,Vingunguti ns Buguruni Dar es salaam Au Ngarenaro,Kijenge,Unga LTD Arusha najiuliza;hIVI hakuna watu walioajiriwa katika miji kama afisa mipango miji?Kazi yao ni nini?Kwa nini wanaachwa kazini wakati wanazembea kufanya miji yetu iwe kama slums?
Ni ajabu hata maeneo mapya ambapo miji inakua hakuna mpango inayoeleweka?
Kwa nini?Afisa mipango hawakusomea kazi zao kwa umakini?Ni kwa nini sehemu zilizokuwa zimesanifiwa kimipango zinarhusiwa kuongezwa vitu vingine vinavyoharibu ramani za awali?Sheria hazipo?Hata mitaa inafungwa kwa sababu ya ujenzi na shughuli holela.Kwa nini iwe hivyo wakati kuna utitiri wa viongozi wa serikali na halmashauri za miji wenye majukumu ya kulilnda yote hayo?Ni lazima kuna mahali watu fulani hawawajibiki.Sehemu fulani ya sheria inapindwa.Ni wajibu wa watu waliopewa madaraka kulinda sheria.Wasipolinda watimuliwe na sheria ziwekwe mikononi mwa wanaojua kufungua macho kuziolinda.

WATANZANIA WATAKATIFU?

Wengi watapigwa na bumbuawazi kusikia kuwa watanzania ni watakatifu.Watakuwaje watakatifu ilihali wanafanya makosa na kutenda dhambi?Si kwamba tunasikia kuwa rushwa imajikita Tanznia hata imepewa jina lisilo na doa na kuitwa takrima?Sii katika vyombo vya habari vya Tanznia tunapata habari ya kushamiri kwa vitendo vya ubakaji,ulawiti,wizi,unyanganyi na udanganyifu?Itakuwaje sasa tuseme kuwa Watanzania ni watakatifu?
Hivi karibuni nilisafiri na Mmisionari mmoja aliyefanya kazi ya kimisonari katika Tanzania kwa miaka zaidi ya 30.Alinieleza kuwa Watanzania ni watakatifu.Nilishindwa kumujelewa.Alianza kunipa maelezo mengi.Hatimaye nilibaini kuwa alikuwa na sababu za msingi katika maelezo yake.Niligundua kuwa Mtanzania ni Mtu aliyejiweka kabisa kwa Mungu.Anaamni kwa moyo kuwa kila kitu ni shauri la Mungu.Anaposhindwa au akutanapo na jambo lilo juu ya uwezo wake ansema kuwa ni "shauri la MUNGU".Ajali inpotokea mara moja Mtanzania anamhusisha Mungu.
Mazungumzo yangu na mmisionari huyu yalinikumbusha mafundisho niliyopewa zamani na mwalimu wangu wa dini kuwa "Mwanadamu ameumbwa kwa sura na mfano wa Mungu"Kwa maneno mengine mwanadamu anafanana na Mungu ila halingani na Mungu.Kama nafanana na Mungu basi kwa namna moja au nyingine anshiriki nguvu na utakatifu wa Mungu.Hivyo hakuna ubaya wowote kusema mtu fulani ni mtakatifu.
Pamoja na kufanya matendo maovu bado Mtu anabaki kuwa na sura na mfano wa Mungu ila Mungu achukiacho ni kilekile ambacho jamii inachukia yaani matendo yale maovu na sio mtu mwenyewe.
Ninashangazwa sana na watu wanaopinga hatua ya kanisa kutaka kuanza mchakato wa kumuenzi mzee wa taifa (An Elder) Mwalimu Nyerere kwa kumtangaza Mtakatifu.Mbona hili ni jambo la kawaida hata katika mazingira ya Mwaafrika wa kale?Watu hawa hawajui kwamba wazee waliokuwa na sifa na mwenendo mzuri uliokuwa mfano wa kuigwa waliwekwa kuwa vielelezo vya kufuatwa.Hebu tujaribu kujiuliza maswali mengi kuhusu majina yetu ya Kiafrika hasa ya ukoo.Hatuoni yanatokana na majina ya mababu zetu ambao waliishi kiadilifu.Sasa kwa nini kupinga hatua nzuri ya kanisa kumtawaza mzee na babu wa Taifa letu La Tanznia kuwa Mtakatifu?
Binafsi naungana na kanisa sii tu kwa sababu mimi ni Mkristu ila kwa kuwa mimi ni muumini mwaminifu wa Uafrika.Kama Waafrika tunataka kweli kujitoa katika ukoloni wa kifikra ambao ni ugonjwa wetu sugu unaotufanya akili zetu zitandwe na utando wa kasumba ya kimagharibi ni lazima tuunge mkono hatua ya kanisa kumtangaza Nyerere kuwa Mtakatifu.Ni Lazima kumchukulia Nyerere kama mfano wa mpiganaji ambaye hakuchoka kupigania Uafrika na maslahi ya Mnyonge.

UAFRIKA AU UKRISTU?

Tunapozungumzia utamadunisho mara nyingi wazo linolowajia wengi ni kuweka mambo ya kiafrika katika liturjia.Baadhi ya watu wanalifinyusha suala la utamadunisho katika liturjia tu.Wanafikiri utamadunisho ni katika liturjia ambapo wakristu hutumia alama na mambo mbalimbali ya kiafrika tu.Wengi wanadhani utamadunisho ni kutumia ngoma kanisani,kupiga makofi,kuvaa mavazi ya misa ya vitenge na kucheza kanisani wakati wa maandamano. Huo ni mtazamo finyu kuhusu kutamadunisha injili.
Kutamadunisha Injili ni kuifanya ipenye katika utamaduni na maisha yote ya Mwafrika.Ni kuufanya utamaduni mzima wa Mwafrika uwe wa Kienjili au wa kikristo.Kutamadunisha enjili ni kama maneno tunayotumia siku hizi “uinjilishaji wa kina”.Kulinganisha suala la utamadunisho na kucheza kanisani wakati wa maandamano ni sawa na kulinganisha ukuta mmmoja na nyumba nzima.Kamwe ukuta mmoja hauwezi kuwa nyumba bila ya kuta nyingine tatu.Utamadunisho wa injili vilevile hauwezi kuwa utamadunisho bila kuhusisha sehemu zote za maisha ya mwanadamu.
Kwa maneno mengine utamadunisho lazima uhusishe maisha ya mwafrika kisiasa,kijamii na kiuchumi.Ni lazima injili ipenye uchumi,siasa,na jamii ya mwafrika.Injili inapenya na kusafisha yale yaliyo kinyume nayo wakati huohuo ikikuza na kuyaendeleza yale yaliyo safi.
Si lengo la injili kuupinga utamaduni wa Mwafrika hata kidogo.Lengo la injili ni kuukoleza Uafrika na kuufanya uwe na mtazamo wa kienjili.Lengo la injili ni kuzalisha mkristu mwafrika aliye mkristu kweli na mwafrika kweli.Si dhumuni la injili kumng’oa mwafrika katika utamaduni wake.Ni ajabu katika karne hii amabapo utamadunisho unasisitizwa kuona ukristu unapiga vita majina ya kiafrika na kuwalazimisha waafrika kubatizwa kwa majina ya kigeni ambayo hayana maana kwao.Sioni kwa nini waafrika wakatazwe na baadhi ya wachungaji kutumia majina ya mababu zao au majina mengine yenye maana za kiafrika katika ubatizo wao.Mimi naona utumiaji wa majina haya ya Kiafrika unaufanya Ukristu uwe halisia katika mazingira ya Kiafrika.
Katika utamaduni wa Mwaafrika hasa Mbantu jina linabeba umuhimu mkubwa kwa mwenye jina.Jina ni utambulisho na uhalisia wa mbeba jina hilo.Jina linasema mengi juu ya mwenye jina hilo.Hivyo ukristu ukizingatia umuhimu huo ungetilia mkazo suala la waafrika kutumia majina yao ya kiafika ili kuufanya ukristu uwe halisia kwao badala ya kubaki kama vazi la kuazimwa ambalo huvaliwa siku za jumapili na sikukuu tu wakati siku za kawaida linavaliwa vazi lililozoeleka.
Utamaduni wa Mwafrika unaheshimu sana maisha ya jumuiya na uwajibikaji katika jumuiya.Bila jumuiya mtu hana maana.Ukristu ni dini ya kijumuiya.Ni vema ukristu ukatumia tunu hii ya jumuiya kutoka katika utamaduni wa kiafrika kujizingirisha zaidi Afrika.Jambo hili limeanza kutiliwa mkazo na maaskofu wa AMECEA kwa kusisitiza umuhimu wa jumuiya Ndogondogo za kikristu katika masuala ya kichungaji.
Jumuiya ndogondigo za kikristu ni mfano mzuri wa utamadunisho katika Afrika.Hata hivyo suala la jumuiya ndogondogo limekuwa kama kero kwa baadhi ya wakristu kwani hawakuelimishwa maana, umuhimu na faida yake katika maisha yao ya kila siku.Baadhi ya wakristu waafrika wanaona jumuiya ndogondogo kama jambo lisilokuwa na maana linaloshinikizwa na viongozi wa kanisa.Wanaume wanaona jumuiya ndogondogo kama jambo linalowahusu zaidi wanawake na watoto.Vijana nao wanaona jumuiya ndogondogo kama shughuli ya wazee.Yote haya ni kutokana na uanzishwaji wa jumuiya hizi unaotoka juu badala ya kutoka kwa waumini wenyewe.Mara nyingine wakristu wamelazimishwa kuwa katika jumuiya ambazo hawakuchagua wenyewe.Wakristu wanaona jumuiya hizi kama vyombo ambavyo havina manufaa kwa sababu hazijihusishi na maisha ya kawaida ya kila siku ya waumini.Zimebaki kuwa vyombo au vikundi vya sala vyenye ukiritimba wa kutosha.Baadhi ya jumuiya ni kama mali ya kiongozi fulani ambaye huhodhi kila kitu katika uendeshaji wake. Mara nyingine jumuiya hizi zinakuwa kama nyenzo za ukusanyaji wa michango ya kanisa jambo ambalo sio kipau mbele katika maisha ya kila siku.
Maisha ya familia kwa mwafrika wa kale lilikuwa jambo lisilo na mjadala.Kila mmoja alikuwa mtu wa familia.Kwa Mwafrika wa kale familia ilijuisha watu mbalimbali kama vile baba,mama,watoto,babu,bibi,shangazi,wajomba,baba wadogo,mama wadogo,mama wakubwa na baba wakubwa.Kwa maana nyingine wote hawa waliokamilisha familia pana waliishi pamoja wakishirikiana na kusaidiana katika raha na shida zao.Kwa Mwafrika wa leo ambaye ni mkristu anayejifanya kuendelea zaidi haoni maana ya mshikamano wa pamoja katika familia pana.Si ajabu kumuona Mkristu mwenye uwezo aliyepewa elimu ya kutosha na wazazi wake iliyomwezesha kupata kazi nzuri yenye mshahara mnono;akiwaacha wazazi wake wazee hohehahe wakiteseka bila msaada wowote huku yeye akitanua na watoto na mke wake.Kwake yeye familia yake ni yeye na watoto wake tu,wengine hawana nafasi.Huu ndio ukristu wa kiafrika?Kweli tutasema tumetamadunisha injili wakati tuna ombaomba kibao wanaozagaa kila kona kuomba?Ni kweli hawa ombaomba hawajatoka katika familia?
Dhana ya familia ya kiafrika haina maana tena kwa Mwafrika wa leo aliye mkristu.Tunapoangalia utamadunisho umefika wakati wa kuangalia umuhimu wa familia ya kiafrika katika maisha ya mkristu mwafrika na kuchota yale yaliyo bora na kuyaweka katika utamaduni mpya wa kikristu.Siku hizi imekuwa jambo la kawaida kwa vijana wa kiafrika kukwepa majukumu ya kifamilia.Wengi wanataka kushi maisha bila familia,hawataki kuoa na kujifunga kwa ndoa halali.Wengi wanaishi kama mume na mke lakini hawataki kujiita mume na mke bali wachumba.Tangu lini wachumba wakaishi pamoja?.Huu sio uafrika hata kidogo.Nijuavyo mimi katika utamaduni wa Mwafrika wa kale wachumba walikaa kwa wazazi wao mpaka taratibu za ndoa zilipokamilika ndipo walipoanza kuishi rasmi kama mke na mume kwa lengo la kujenga familia imara na kuendeleza ukoo.Sasa sijui suala hili la wachumba wanaoishi pamoja limetoka wapi katika enzi hizi za ukristu katika Afrika?Ninafikiri kutokana na vijana kupenda zaidi starehe za maisha kuliko lengo la maisha ya ndoa yaani kujenga familia,wameanza kuishi pamoja kwa lengo la kutimiza starehe zao tu.Umefika muda wa kurudi katika utamaduni wa asili na kuanza kuwaelimisha vijana jinsi wachumba walivyoishi.Ukristu unapaswa kuchota katika utamaduni wa kale elimu kuhusu uchumba.
Umuhimu wa familia katika utamaduni wa Mwafrika wa kale ulidhirishwa na uoaji wa wake wengi.Baadhi ya watu waliokuwa na uwezo walioa wake wengi ili kujenga familia kubwa.Katika tafiti zangu katika sehemu mbalimbali nimegundua kuwa japo ukristu unapingana na dhana hii ya wake wengi na kuiona kama dhambi;baadhi ya wakristu wanaendelea kuoa wake wengi.Wanaoshindwa kuoa sababu ya imani ya kikristu au uwezo wa kiuchumi wanatafuta nyumba ndogo ambapo huwa na mwanamke mwingine tofauti na mke halali wa ndoa waliye naye.Nilipopuliza baadhi ya walio katika ndoa hizo walisema ni kutokana na kukosa watoto kwa mke wa ndoa na pia kukosa mtoto wa kiume.
Katika karne hii ya ukristu umefika wakati wa kuwaelimisha watu kuwa mtoto ni mtoto awe wa kike au wa kiume.Pia kutokana na wingi wa watoto yatima wanaobaki yatima kutokana na wazazi wao kufa kwa ukimwi;ingelifaa wakristu waafrika wajifunze kurithi watoto badala ya kung’ang’ania kuoa mke zaidi ya mmoja ili kutafuta watoto.Huo ndio utakuwa utamadunisho wa kweli uliojikita katika utamaduni wa Mwafrika kwa maana katika Uafrika wa kale hakukuwa na mayatima wala wajane wote aliingizwa na kufanywa sehemu ya familia husika.
Kimsingi Mwafrika Wa kale alikuwa mtu wa dini ambaye hakutenganisha kabisa maisha yake ya kidini na maisha ya kawaida.Dini ilikuwa sehemu ya maisha yake.Kwake Mungu hakuwa mtu aliyekuwa mbali na maisha yake.Mwafrika wa kale hakuhitaji kwenda kanisani ili asali,hakuhitaji majengo makubwa ili atambue uwepo wa Mungu.Mungu alitambuliwa katika viumbe kama vile miti mikubwa,mito mikubwa,milima,maziwa,wanyama na maporomoko.Waafrika wa kale walitumia viumbe hivi kama njia ya kumtambua na kumwendea Mungu.Ndio maana waliabudu chini ya milima,miti mikubwa,maporomoko na katika mito.Ni ajabu kuwa Ukristu ulitupilia mbali ibada hizi za waafrika na kuziona za kishenzi na kipagani.Hii imechangia kwa kiasi kikubwa uharibifu wa mazingira kwani wakristu waafrka hawaoni tena thamani ya viumbe hivyo.Sasa imefikia wakati wa kuzifanyia tafiti na kuchota yaliyo mazuri na kuzikristisha.
Ni muhimu kufanyia utafiti wa kina uhusiano wa Mwaafrika wa kale na Mungu kwa sababu Mwafrika wa leo ambaye amekristishwa au kuinjilishwa amekuwa mtu aliyegawanyika katika sehemu mbili.Amekuwa ndumila kuwili.Wakati mmoja ni Mkristu wakati mwingine anakuwa mfuasi wa dini ya asili ya kiafrika.Jumapili anakuwa mkristu wakati siku nyingine zote za wiki anakuwa muumini wa dini ya asili ya kiafrika.Shauri hili halina msomi wala asiye msomi.Ni kawaida kuona wakristu wakiambatana na waganga wanaojidai kutoa uchawi jambo ambalo linapingana na itikadi za kikristo.Wakristu hata wasomi huenda kwa waganga waaguzi kuagua juu ya mustakabali mbalimbali ya mchakato wa maisha.Mara nyingi kusipokuwa na mvua watu, wakristo wakiwepo, hufanya matambiko katika madhabahu za dini ya asili kuomba mvua jambo jambo hili ni kinyume na mafundisho ya kikristo.
Katika tafiti zangu mwanamke mmoja mkristu ambaye ni mganga wa kienyeji alinieleza alivyozuiliwa na uongozi wa kanisa kushiriki katika shughuli za kanisa kwa sababu ya shughuli zake za kiganga.Alishangaa kwa sababu kazi yake ni kuwasaidia watu mbalimbali kwa kuwatibu magonjwa yao akitumia mitishamba.Yeye mwenyewe anajiona kama mshiriki wa Yesu katika kazi ya uponyaji.Anaamini kuwa kipaji hiki cha uponyaji alicho nacho kimetoka kwa Mungu na sii kwa mwanadamu.Hata hivyo anasikitika kwani anaonekana kama mshirikina na mchawi.
Mwanamke huyu amenifikirisha sana.Ameonesha kuwa bado tupo mbali katika kuitamadunisha na kuiinjilisha injili kwa kina.Kuitamadunisha injili lazima kuendane sambamba na kutambua na kuipa nafasi tiba ya asili ya mwafrika.Mtazamo finyu unaoiangalia taaluma muhimu ya tiba ya asili kama uchawi na ushirikina lazima ifutwe kabisa.La sivyo,pamoja na ukristu kuikataza na kuidharau bado wakristu waafrika wataendelea kuitafuta na kuitumia.Hata hivyo ni muhimu kufanya utafiti na kuainisha ni ipi taaluma ya kweli inayofaa kufuatwa na wakristu na ya uongo inayotakiwa kupingwa na wakristo kwa nguvu zote.
Mababu ni sehemu muhimu katika utamaduni wa Mbantu.Kila alifanyalo mbantu analiuhisisha na mababu na mahoka.Hawa ni waliotangulia ambao wako karibu sana na Mungu.Ikimbukwe kwamba si kila mzee aliyekufa anaingia katika kundi la mababu na mahoka.Ni lazima awe amepitia hatua zote muhimu za maisha ya Mwafrika na kuishi vizuri na kiadilifu katika maisha yake na watu.Aliyeingizwa katika kundi la mahoka au mababu ni kama muombezi kwa Mungu kwa sababu yupo karibu sana na Mungu.Hata hivyo Wamisionari wengi kutokana na uelewa wao mdogo wamekosea kufikiri Mwafrika anaabudu hawa wazee na mahoka.Ni ajabu kuona hata baadhi ya Wakristu na viongozi wa kanisa waafrika ambao hawaelewi barabara utamaduni wao wanadhani kuwa waafrika wanaabudu wazee na mahoka.Nilicheka sana nilipoelezwa na Mkristu mmoja huko Kenya kuwa watanzania Wanamuabudu Nyerere.Huu ni mtazamo finyu unatakiwa kufutwa mara moja kwani kimsingi mahoka na mababu hawana tofauti sana na watakatifu tunaowaheshimu katika dini ya kikristo.Mababu na mahoka wanapewa heshima ya pekee kutokana na ukaribu wao na Mungu.Kwa maana hiyo sijui kwa nini mpaka sasa ukristu haujatambua tunu hii kuu na kuiingiza katika utamaduni wa kikristu.
Kimsingi tukizungumza kuhusu utamadunisho tutatambua kuwa kuna mambo mengi ambayo bado yanahitaji kufanyiwa utafiti wa kina kabla ya kuingizwa katika ukristu.Utafiti wa kina utasaidia kuyaelewa mambo haya kwa undani zaidi na hivyo kuepuka kufanya utamadunisho ambao sio wa kweli na wa kina.Ili kufanya utamadunisho wa kweli tunahitaji wataalamu waliobobea katika masuala ya utamaduni wa Mwafrika kwani mambo mengi tufanyayo hatuelewi maana yake japo tu waafrika.Inatakiwa utaalamu wa pekee kuelewa maana ya alama,mesomo na vitendo mbalimbali vya mwafrika.Vilevile tunahitaji wanateologia walio makini katika dini ya asili ya kiafrika.Wanateologia wanaouichukulia dini ya asili ya mwafrika kama moja ya dini inayopaswa kusomwa na kufanyiwa utafiti kama dini nyingine duniani.Kamwe wanathelogia wenye mtazamo wa dharau kwa dini ya asili ya kiafrika hawawezi kusaidia katika kuleta mchango mkubwa wa kuizingirisha injili kwa Mwafrika.Badala yake wanabomoa sgughuli nzima ya kuitamadunisha injili.

Tumetoka mbali

Ni jambo la muhimu kuwa mwanadamu anapofikia umri fulani wa maisha au kazi kufanya TATHMINI. Mwanafalsafa mkongwe wa ki-yunani aitwaye SOCRATES alisema, “maisha yasiotathminiwa siyo maisha.” Sasa umefikia wakati muafaka kwa Abasia ya Ndanda kuji-tathmini baada ya kufikia UMRI miaka 100. Huu ni wakati wa kushe-rehekea kwa kutathmini matatizo, mafanikio na kuweka malengo ya baadaye. Huu ni wakati wa kutoa shukrani kwa Mungu kwa ukarimu wake kwa kipindi chote cha miaka 100. Jubilei ya miaka 100 ni fursa nzuri ya kujikosoa na kujisafisha mapungufu yaliyotokea kwa sababu ya udhaifu wa kibinadamu na kuomba msamaha. Hii ni nafasi nzuri ya kuomba baraka na neema za Mungu kwa miaka inayokuja.
Historia ya misioni ya Ndanda imeanza mbali. Wabenektini Wamisi-onari wa Mtakatifu Ottilia walionzishwa na Pd. Andreas Amrhein toka Ujerumani waliingia nchini Tanganyika tarehe 31 Januari mwaka 1888 ili kusimika monasteri za kibenediktini. Mara moja chini ya kauli mbiu ya kibenediktini “ORA ET LABORA” yaani “SALA NA KAZI”, waliaanza kujenga monasteri sehemu ya Pugu huko Dar es salaam. Kundi hili la watawa lilifuata kiaminifu kanuni ya Mtakatifu Benedikto, wakikutana kwa sala, milo na kufanya kazi kwa ushiri-kiano wakijua kuwa umoja ni nguvu na utengano ni udhaifu.
Wamonaki Wabenediktini waliamini kuwa haki, amani, upendo na maendeleo vinaweza kupatikana kwa kueneza roho ya kibenediktini katika utamaduni wa Mwafrika. Mawazo ya wamonaki wa mwanzo ni sahihi, kwani sehemu kubwa ya miundombinu kama vile hospitali, zahanati, shule, makanisa na barabara iliyopo katika mikoa ya kusini ya Tanzania ni matokeo ya kazi kubwa ya wamonaki wabenediktini.
Watawa hawa walianza kupata mafanikio baada ya baadhi ya wenyeji kushangazwa na namna ya mtindo wao wa maisha na kufika kujifunza dini ya kikristu. Hata hivyo kama Waswahili wasemavyo, “Kizuri hakidumu”, mwaka 1889 January 13 monasteri ya Pugu ilivamiwa na askari wa Bushiri mwaarabu mpinzani wa serikali ya kijerumani na kila kitu kiliteketezwa kabisa. Mabruda wawili na sista mmoja wali-uawa. Wamonaki waliosalia walifunga kabisa monasteri ya Pugu na kurudi Ulaya. Baadaye chini ya Pd. Boniface wamonaki walirudi na kuanzisha St Josefu jijini Dar es salaam. Mwaka 1895 alifika Pd. shupavu Maurus Hartman aliyeanzisha misioni ya Kurasini Dar es salaam. Mwaka huohuo 1895 wamisionari wengine walienda Lindi, Lukuledi, Nyangao mpaka Ndanda. Mwaka 1897 Wabenediktini wali-enda Iringa, Tosamaganga, Mlangali na Madibira. Mwaka 1902 wa-monaki wabenediktini walifika Kwiro, Mahenge na Ifakara. Mwaka 1905 Vita vya Majimaji vilivyoenea kusini mwa Tanzania vilileta ma-dhara makubwa kwa wamisionari wabenediktini. Sista Walburga ali-uawa huko Nyangao. Huko Mikukuyumbu Askofu Cassian, mabruda wawili na masista wawili waliuawa.
Misioni ya kibenediktini Ndanda ilianzishwa mwaka 1906, baada ya vita vya majimaji. Baada ya kukagua eneo la Ndanda na kupata kibali kutoka kwa Askofu Thomas Spreiter, padre Leo Lang alianzisha misi-oni ya Ndanda. Tarehe 15 Agosti Askofu Thomas Spreiter alibariki eneo rasmi la misioni na kuadhimisha misa takatifu. Kuanzia hapa chembe ndogo ya enjili ilianza kuenea taratibu kama uyoga katika eneo ambalo uislamu na dini ya asili ya kiafrika vilishamiri.
Baada ya kugawanywa kwa Abasia Nullius ya Lindi tarehe 22 mwezi Desemba mwaka 1931, na kuundwa Abasia Nullius ya Ndanda na Peramiho, Ndanda ilifanywa kuwa makao makuu ya Jimbo lililo-jumuisha mikoa ya sasa ya Lindi na Mtwara ambayo kwa sasa ni majimbo ya Mtwara, Lindi na Tunduru Masasi. Askofu wa kwanza alikuwa Mhashamu Joachim Ammann aliyeteuliwa kuwa Abate wa kwanza wa Ndanda tarehe 20 Mei 1932 na kuwekwa wakfu kuwa Askofu wa Ndanda tarehe 11 Machi 1934. Kwa miaka 15 Askofu Joachim aliwatumikia wakristu wa Jimbo la Ndanda akikazia maende-leo ya mwanadamu kimwili na kiroho, akizingatia msukumo wa kibe-nediktini “ORA ET LABORA” yaani “Sala na kazi”. Pamoja na kuzungumza Kiswahili kwa ufasaha, Abate-Askofu Joachim alizu-ngumza pia lugha ya Kimwera kwa ufasaha. Alizifamu vizuri mila na desturi za wananchi na alijitahidi kuzitamadunisha katika ukristu.
Askofu Joachim. alijibidisha kujenga misioni. Alitengeneza ramani za majengo mbalimbali mwenyewe. Pamoja na misioni zilizokuwepo tangu zamani, yaani Lukuledi (1895), Nyangao (1896), Ndanda (1906) na Mnero (1914), Askofu Joachim alianzisha misioni mpya huko Nkowe (1929), Kitangali (1932), Nandembo (1933), Nanyamba (1934), Mtauna/Rondo (1935), Luagala (1937), Lupaso (1939), Malo-lo (1939), Chindundu/Mbekenyera (1939), Kilimarondo (1940) na Mi-kindani(1940).
Wakati huu Ndanda iliendelea na kuwa kituo kikubwa cha kimisi-onari. Wabenediktini wakifuata karama ya Mt Benedikto walianzisha karakana, hospitali na shule mbalimbali. Wananchi walifundishwa na mabruda kazi za kiseremala, utengenezaji viatu, uchapishaji wa vita-bu, ukulima, ujenzi na uhunzi. Mafunzo haya ya mabruda kwa wana-nchi yalifanya kauli mbiu ya kibenediktini „ORA ET LABORA“ yaani „sala na kazi“ ipenye katika maisha ya wananchi, kwani hawakujifunza ufundi tu bali pia sala na maisha ya kikristu toka kwa mabruda wabenediktini.
Ndanda ilikuwa kama kituo chenye viwanda na karakana nyingi. Kwa bidii ya Askofu-Abate Joachim, kiwanda kikubwa cha uchapishaji ki-nachofanya utume mkubwa wa kimaandishi Tanzania na nje ya mi-paka mpaka leo kilianzishwa. Vitabu mashuhuri vya liturjia na ma-fundisho ya dini vilichapishwa Ndanda kwa lugha ya kiswahili. Pd. ALKUIN akishirikiana na mapadre wengine kama vile Pd. LEO van Kessel, Pd. SEBALD na Pd. SIEGFRIED walitunga vitabu mashuhuri vya „Watoto wa Mungu“ kwa ajili ya ajili ya mafundisho ya dini katika shule za msingi. Vitabu mashuhuri kama vile “Chuo cha Sala“, “Njia ya Uzima“, “Katekisimu yetu” na „Mungu na Wanadamu“ pia vilichapishwa Ndanda na Pd. Alkuin. NDANDA ilikuwa kisima kikubwa cha maandishi.
Kama ilivyo kawaida, kazi nyingi humaliza nguvu za mtu. Hivyo kutokana na kazi nyingi, afya ya Askofu Joachim iliterereka na kumfanya ajiuzulu tarehe 15 Desemba 1945, baada ya kukubaliwa na Roma. Badala ya Askofu Joachim aliteuliwa Padre Mswisi, VIKTOR Haelg, aliyekuwa mkuu wa secondary na msaidizi wa askofu tangu mwaka 1939, kuwa Abate wa pili wa Ndanda tarehe 13 January 1949 na kuwekwa wakfu kama Askofu wa pili wa Ndanda tarehe 29 Juni mwaka 1949.
Abate-askofu Viktor akishirikiana na wamisionari wengine alianzisha seminari ndogo ya Namupa kwa ajili ya kuwaandaa vijana wazalendo kuwa mapadre katika jimbo la NDANDA; pia akitambua umuhimu wa kueneza imani ya kikristu kwa watu wote, alifungua Chuo cha Mkatekista Murumba-Mnero, kwa sasa jimboni Lindi, ili kuwaandaa walimu wa dini walioiva kiimani. Abate-askofu Viktor alijenga jengo la masista wazalendo Ndanda mwaka 1955. Chini ya uongozi wake parokia 14 zilianzishwa: huko Chigugu mwaka 1955, Lionja mwaka 1955, Nachingwea mwaka 1956, Nanganga mwaka 1957, Newala mwaka 1957, Mtwara All Saints mwaka 1958, Marambo mwaka 1961, Mnacho mwaka 1963, Chinongwe mwaka 1963, Liwale mwaka 1965, Mtwara Mt.Paul mwaka 1970, Rutamba mwaka 1970, Kilangala mwaka 1971 na Hingawali mwaka 1971.
Baada ya kushiriki katika Mtaguso wa pili wa Vatican toka mwanzo hadi mwisho, Abate-askofu VIKTOR alikuwa na jukumu kubwa la kutayarisha jimbo jipya ambalo lingerithi jimbo lake la Ndanda naye kubaki na majukumu ya kiabate katika utawa wake. Hivyo alijenga nyumba na ofisi za askofu mjini Mtwara kwa ajili ya askofu mpya. Baada ya ombi la kujiuzulu kukubaliwa na Roma, Abate-askofu Viktor alijiuzulu rasmi tarehe 18-1-1973 na tarehe 19-3-1973 mheshi-miwa Pd. MAURUS Libaba aliwekwa wakfu kuwa Askofu wa kwa-nza wa Jimbo jipya la Mtwara. Abate Viktor aliendelea na wajibu wake kama mkuu wa Abasia Ndanda.
Baada ya kifo cha Abate-askofu Viktor huko Austria kwa ajali ya gari mwaka 1975, Pd Siegfried Hertlein aliyekuwa prior alichaguliwa na wamonaki wa Ndanda kuwa Abate wa 3 wa NDANDA. Chini ya uongozi wa Abate Siegfried Ndanda iliingia katika kipindi kipya che-nye mabadiliko makubwa. Wamonaki walikubali kupokea ombi la Askofu Nikodemus Hando wa jimbo la Mbulu na kuanzisha parokia za Endasak mwaka 1979, Ayalagaya mwaka 1979, na Giting mwaka 1981. Pd Odilo alianza uinjilishaji kati ya wamaasai huko Handeni katika jimbo la Tanga na kuanzisha parokia ya Handeni mwaka 1979. Huko Ndanda mwaka 1990 Nyumba ya Kiroho ambayo ni nguzo kubwa ya uinjilishaji wa kina, ilianzishwa na kuongozwa na Pd. Severin ambaye kwa sasa ni priori wa Ndanda.
Mwaka 1987 maisha ya Ndanda yalipata nguvu mpya kwa kuwapokea vijana wazalendo kama wakandidati wakiongozwa na hayati Pd. HILDEBERT kama mlezi wao. Vijana hawa waliingia rasmi katika hatua ya unovisi mwaka 1989 wakiongozwa na Pd. DIONYS na kutoa nadhiri za mwanzo za kimonaki mwaka 1991. Tangu mwaka 1987 Abasia ya Ndanda imeendelea kupokea vijana toka sehemu mbali-mbali za Tanzania wanaojiunga pamoja na watawa wazee katika ku-tekeleza utume wa sala na kazi ambao ndio kauli mbiu ya kibene-diktini.
Baada ya kufanya kazi nzito kwa miaka 25 kama abate, Abate Sieg-fried aliomba kupumzika na Pd Dionys Lindenmaier aliyekuwa mlezi wa wanovisi kwa miaka mingi alichaguliwa kuwa Abate wa nne wa NDANDA. Abate Dionys amendeleza yaliyoanzishwa na wata-ngulizi wake akizingatia alama za nyakati. NDANDA imeendelea kutoa utume wa kichungaji katika baadhi ya maparokia kama vile Nyangao, Rutamba na Hingawali katika jimbo la Lindi; Mt Paul Majengo, Chihangu, Chikundi, Nangoo na NDANDA jimboni Mtwa-ra; Kilimahewa jimboni Dar es salaam; Soni na Sakarani katika jimbo la Tanga na Gitting jimboni Mbulu.
Nyumba ya kiroho ya Zakeo inaendelea kupokea changamoto ya ku-koleza imani na kueneza roho ya kibenediktini ya sala na kazi kwa wakristu wa majimbo mbalimbali. Utume wa uponyaji chini ya kivuli cha hospitali ya Mt Benedikti Ndanda unaendelezwa na wamonaki wa Abasia Ndanda wakishirikiana na masista wamisionari wa Tutzing.
Utume mpya wa kushughulikia waathirika wa ukimwi umeanzishwa na wamonaki wa Ndanda kwa kutoa huduma ya upimaji na ushauri nasaha katika kituo cha Tumaini Ndanda (Mwena-Camp). Katika ki-tuo hiki waathirika wanaokata tamaa wanapewa matumaini ya kuishi kwa ushauri nasaha na misaada ya kimatibabu na kimaisha.
Abasia ya NDANDA inaendelea kuendesha karakana mbalimbali ka-ma ujenzi, useremala, ufundi magari, ufundi bomba, uhunzi, umeme, bustani na ufugaji, ambazo pamoja na kutoa huduma kwa majimbo mbalimbali hutumika kama vituo vya mafunzo.
Wakielewa umuhimu wa uinjilishaji kwa njia ya maandiko na macha-pisho mbali mbali, wamonaki wa Abasia ya Ndanda wanaendelea ku-chapa vitabu mbalimbali vya mafundisho ya kikristu, liturjia, hadithi na elimu ya jamii vinavyotumika katika majimbo mbalimbali ya Ta-nzania na nje ya nchi.
Kwa upande wa elimu wamonaki wanaendelea kutoa elimu ya ufundi kwa vijana zaidi ya 200 katika fani za umeme, uashi, uhunzi, ufundi magari, uchapaji, viatu, udereva na useremala. Chuo cha ufundi Nda-nda kilichosajiliwa rasmi na VETA kipo mbioni kuanzisha masomo ya komputa ili kwenda na wakati. Katika chuo cha ufundi elimu ya dini inatolewa na wamonaki wa Ndanda. Elimu ya dini inatolewa pia kwa wanafunzi wa sekondari ya serikali ambapo mmonaki mmoja ameteuliwa rasmi kama mlezi wa wanafunzi. Wakulima nao wana-oneshwa mbinu za kilimo bora chini ya uongozi wa mmonaki mta-alamu wa kilimo na misitu. Sio elimu ya ufundi tu inayotolewa na Abasia ya Ndanda, elimu ya uuguzi na ukunga katika ngazi ya sta-shahada inatolewa katika chuo cha uuguzi kilichopo katika hospitali ya NDANDA.
Pamoja na kazi mbalimbali ambazo wamonaki wabenediktini wa NDANDA hufanya kama utume wao, utume wao wa kwanza ni sala. Ili kutekeleza vema msukumo wa kibenediktini wa „Sala na kazi“, wamonaki wa NDANDA huimba masifu ya asubuhi, mchana, jioni na usiku kwa niaba ya Kanisa Zima.
Leo tunaposhuhudia wamonaki 72 wa Ndanda kwa pamoja wakiimba Masifu kwa Mungu asubuhi, mchana, jioni na usiku katika Antiphonale ya Kiswahili, tunatambua kuwa kuna kazi kubwa iliyofanyika tangu mwanzo wa uinjilishaji. Hivyo hatuna budi kuwashukuru wamisionari wote waliosimika roho ya kibenediktini Tanzania. Nasi wamonaki tunapokumbuka tulikotoka, tulipo na kuweka malengo ya mbeleni tunaomba roho ya Baba