Although women are the centre of African society, not much scholarly attention has been given to these conduits of human development in the Methodist Church in Zimbabwe. The stories of individual women have never formed part of Methodist historiography, ecclesiology, or theology. Methodist scholars exercised this pigeonholing even though women contribute to the life and mission of the church in a formidable way. Moreover, the ministers’ wives who are the leaders of the women’s movement that has the majority of church (...) membership in the Methodist Church in Zimbabwe have also not received scholarly attention despite how they have dedicated their lives to supporting their husband’s ministry. As a result, lay members of the women’s movement would not be expected to be celebrated as most Methodist scholars are male ministers who have never celebrated the work of their wives. This article was motivated by the appointment of Mrs. Sipiwe Chisvo, an ordinary member of the Women’s Fellowship from the low-density suburb of Chitungwiza, Zimbabwe to be the first black President of the World Federation of the Methodist and Uniting Church Women in 2022. Chisvo actively participated in the Methodist Church in Zimbabwe’s interventions in response to the COVID-19 pandemic and presumably, this contributed towards her visibility and recognition in the international arena.Contribution: Although African women often remain in the peripheries of culture, Sipiwe Chisvo is an example of a religious African woman who gave hope to the hopeless people during COVID-19 and this role contributed immensely to her appointment as the president of the World Federation of the Methodist and Uniting Church Women. With this identity, Chisvo represents selfless services rendered by African women to communities during pandemics and these services do not go unnoticed. (shrink)

Life among most African families and communities revolves around women. In both African religion and culture, women’s lives oscillate between two opposite extremes of being at the centre and periphery at the same time. Women are both the healers and the often wounded by the system that respects them when there are problems and displaces them whenever there are opportunities. Their central role is expressed by a Shona proverb musha mukadzi (the home is a woman). This proverb expresses how women (...) endure the pain of both religion and culture to create a decent society. Women also endure the pain of pandemics such as human immunodeficiency virus (HIV) and acquired immunodeficiency syndrome (AIDS) and COVID-19 and at times succumb to the same while taking care of some family members who would have fallen victim to the epidemic. Countless married women have been made susceptible to HIV and AIDS as they try to live according to the African cultural dictates of mothering and/or motherhood. Other women and girls also contract the disease because of how religion and culture exert them to some unbearable circumstances. For example, women and girls nurse their ill relatives without protective equipment and clothing. At times they are abused by men because of some cultural beliefs that unprotected sex is a remedy for HIV and AIDS. In addition, most women and girls were also victims of COVID-19 while serving their family members. In doing all the good work to serve families, women are driven by the proverb musha mukadzi. Using desk research methodology, this paper argues that musha mukadzi is both a toolkit for women’s resilience to endure pandemics and at the same time a subtly oppressive statement often used to manipulate and abuse women to stand in places that are too difficult for their capabilities. Contribution: African women bear the brunt of pandemic burdens such as HIV, AIDS and COVID-19. Sometimes they become susceptible to the same while taking care of their family members affected by pandemics in the name of fulfilling the Shona proverb, musha mukadzi. The topic has contributed to the scope of the journal as it advocates to inculcate a peaceful society. The article also challenges African societies not to use musha mukadzi to ill-treat women as objects of African religio-cultural patriarchal ideology. (shrink)

The Methodist Church in Zimbabwe was established in 1891. In 1977, it was granted autonomy by the British Methodist Church. From 1891, top church leadership has been dominated by male clergy. This article explores three instances of a challenge to this trend. The first occurred in 1994 when there was a leadership crisis in one of the districts, and for the first time, a woman was appointed district chairperson. The second followed the election in August 2004 of a male presiding (...) bishop. However, allegations of moral impropriety were made against him. He approached the secular courts, and it led to his withdrawal from the position. The church appointed a woman to the position of acting presiding bishop. When the time came for the substantive post to be filled in August 2005, she was not confirmed in the position; a man was elected instead. The third relates to the controversial appointment in 2017 of a woman to one of the five vacant positions of district bishops. The aim of the research was to analyse the way in which these three women rose to positions of leadership in a male-dominated church. A qualitative research methodology was followed, with data being collected through open-ended interviews. The study highlighted that to be a female clergy leader in the MCZ entails rising against all odds. The study concluded by encouraging the MCZ to support women on their path to leadership rather than overlooking or, worse still, undermining them.Contribution: In spite of the challenges female clergy face in their quest for leadership roles, this feminist ecclesiological study shows stories of rising against all odds, describing the momentum-gaining progress of the ecclesiastical effort in the MCZ to accommodate female leaders, despite slow-moving processes. (shrink)

The perpetual decline of Zimbabwe’s socio-economic situation can be found in the country legalising prostitution, which it used to regard as an act of criminality. This legalisation promoted the trade from being an offense to a lifestyle and from being an act of immorality to a profession. Prostitutes were also advanced from being social outcasts to commercial sex workers. Although the law appeared to financially empower prostitutes, its negative impact is seen in the level it dehumanises teen girls as they (...) turn themselves into sex objects. Cases of school dropouts among teen girls and human immunodeficiency virus (HIV) and acquired immunodeficiency syndrome (AIDS) are some of the evidences of the negative impact of prostitution, caused by their belief that ‘unprotected sex pays more’. The location of the study was Epworth Booster in Harare, Zimbabwe. Using an African feminist theology framework, this article aims to analyse how women’s theology can be used as a panacea to restore dignity and hunhu-ism to the teen girls whose bodies have been exposed to abuse by their purported fathers. The article uses both unstructured and focus group interviews to collect data from three health personnel and 10 teen girls, respectively. The article grapples with the fact that the legalisation of prostitution in Zimbabwe seriously affected both the social and religious life of teen girls as they risk their lives in order to earn a living, and African feminist theology should be applied to defend these vulnerable girls.Contribution: In the context of socio-economic depletion and laws that suppress women in the name of empowering them, rereading and application of women’s theology should protect women and offer them a future with hope. (shrink)