The story of Judah and Tamar in Genesis 38 is one of the most intriguing stories in the Hebrew Bible. While it yields many useful insights into the character of God, the nature of sin and the aspiration of our redemption, it is equally offensive when one looks at it from a human rights perspective, considering, in particular, the vulnerable and defenceless woman, Tamar. Her being returned to her father’s house is portrayed as acting in accordance with the law for (...) a childless widow. However, using the critical hermeneutical lens, it becomes apparent that the real motive that drove Judah to send her away was his fear lest his only surviving son Shelah should share the fate of Er and Onan, whose deaths he plainly attributed to Tamar’s doing. As such, Tamar was deprived of the right to marry Shelah as provided for in the levirate marriage law. Using feministic hermeneutics and the comparative approach, this article foregrounds the vulnerability experienced by women, especially when their husbands mysteriously or suddenly pass away. Because of the patriarchal hegemony of African and Israelite societies, childless widows often find themselves ostracised from the same families which they thought they were now part and parcel of by virtue of having married into that family. Much of the ostracism emanates from the fact that they are usually fingered as the prime suspects responsible for having played a part in their husbands’ deaths. Hence, the crux of this article is to present the interface between the Israelite and African worldviews, highlighting the parallels between the plight of widows in the Israelite and Shona societies. (shrink)

The creation of humanity (Gn 1:26–2:25) marks the climatic point of the creation process because after it, God is said to have rested. A clear marker that humans are the epitome of creation is the fact that they were created in God’s image (Gn 1:26). Unlike animals, humans have the capacity to think, act with free will, exert self-control and also have a conscience. These distinctive characteristics earn humanity not only dominion over creation (Gn 1:28), but also the care towards (...) the created order. The fact of having been created in God’s image, imago Dei, or to be godlike, is therefore associated with certain rights and responsibilities over creation. Further, being created in God’s image implies that human life itself is sacred and thus should not be terminated in any way, either by the individual themself or by any other person(s) (Gn 9:6). Given that human life is so sacred, such a rationale is invoked in the absolute prohibition on murder. Above all, being created in God’s image connotes gender equality – ‘male and female he created them’ (Gn 1:27b). In view of the land reform exercise in Zimbabwe, so much has happened, but the big question which remains is whether women have received a fair share in the land redistribution exercise. Making a womanist contextual reading of Genesis 1:26, this article seeks to reflect on the Zimbabwean land reform exercise, challenging the lack of gender inclusion in the redistribution exercise. Contribution: Given that women theology is that of liberation, empowerment and affirmation, this research makes a unique contribution to women theologies as it pushes for women’s empowerment through fair land redistribution. By tapping into the implications of having been created in God’s image, the research has successfully argued that the current situation, whereby gender gaps in land ownership are still quite large, needs to be addressed as stewardship over creation was given to both men and women. (shrink)

The Old Testament connects environmental disasters with sin. The expulsion from the paradeiso (Gn 3:23–24), the plagues on Egypt (Ex 7–11) and droughts (Am 4.6; Jr 14:1–7) are all portrayed as linked with sin. Theologically, human sin, therefore, can lead to actions that have adverse effects upon humans and the environment. It is against this reality that this research explores the effects of necrophilia not only upon humans but also on the environment. The argument raised here is that while world (...) leaders are making concerted efforts to achieve gender equality, among other goals by 2030, necrophilia is likely to offset this vision as women continue being reduced to mere sex machines in life and beyond death. Spiritually, as a result of the evil nature of necrophilia, God and the ancestors also are forced to turn their faces from a land where such abomination is practiced, hence exposing the land to environmental catastrophes. Using largely the qualitative approach as well as comparative analysis, the research engages in an informed conversation with African traditional religion (ATR), Christianity and Islam (religions that have a large following in Zimbabwe), examining to what extent they can be used to curb necrophilia. Contribution: The research makes a unique contribution to Religion and/or Theology and Constructions of Earth and Gender through raising an awareness of the high chances of necrophilia offsetting efforts to achieve gender equality by 2030. It also proffers tangible ways of curbing the harmful effects of necrophilia upon human societies and Mother Earth. (shrink)

The Bible is one of the most influential documents in human history that has not only changed believers’ lives but has also greatly influenced our society whether one is a Christian or not. While the Western world has somehow managed to remove the Bible from the public sphere and religion relegated as the opium of the oppressed masses in the Communist bloc, to Africans, the Bible has remained a moral compass without which human life becomes ungovernable. As the Bible has (...) come to occupy such a high place of authority in African life, the aim of this article is to examine the contemporary challenges that Africa is facing concerning issues of power and accountability in light of selected biblical texts. Using largely the canonical approach and socio-cultural anthropology, this article takes the Bible as a mirror that leaders should use to self-introspect in regard to their exercise of power and accountability to their subjects. It is our observation that there is now a tendency among African leadership especially during elections to rush to claim vox populi, vox Dei meaning ‘the voice of people is the voice of God’, yet rigging and failure to live up to God’s dictates may be manifestly characterising one’s leadership. A fish begins rotting in its head hence it is our conclusion that it is only by having a leadership that cultivates a fear of God at its heart that Africa can be healed of its problems. Contribution: In Africa, it is a paradox that while some political leaders purport to have been schooled in the Bible in mission schools, they lead a life divorced from it. This article adds a voice to the on-going religion and politics dialogue in Zimbabwe by soliciting an honest adherence to its principles. (shrink)

Chronicling the history of gendered and sexualised violence in Zimbabwe, our article upholds the view that what transpired in Judges 19:20–48 offers the contemporary readers some important lessons that are worth pondering over. Looking through feminist hermeneutical lenses, we engage in a comparative analysis of the gender-based violations, human rights abuses, and the lack of hospitality depicted in Judges 19–21 with the lived realities of Zimbabwean women in our contemporary times. The discussion draws to a close by proffering a theology (...) of restorative justice. It is our argument that Zimbabwe needs healing through a non-retaliative response to some wrongdoing that prioritises repairing harm and the recognition that maintaining positive relationships with fellow humans is a core human need. This is the only way forward to reclaim and restore the humanity and dignity of women exposed to diverse forms of gender-based violence in our Mother Earth.Contribution: This article reveals the link between the violations and brutality endured by the woman in Judges 19–21 with the history of sexualised violence in Zimbabwe. It is worth noting that in African Traditional Religion, the three worlds (spiritual, natural, and human) are intertwined and make up the cosmic totality; sexually violating women is tantamount to desecrating Mother Earth. (shrink)