Of all the challenges faced by people who’ve been displaced, perhaps none is more important than to find new meaning in their lives. And so it is with the four young women who are students in a college prep class that I teach at Dickinson College.
As we approach the five-year anniversary of the kidnapping of the Chibok schoolgirls – many of whom are still being held captive – it is worth taking a look at what the world has done to help those who have survived the ordeal. The Nigerian government has secured the release of less than half of the kidnapped schoolgirls, with at least 100 still being held captive.
The class I teach at Dickinson offers a small glimpse into the kidnapped Chibok schoolgirls’ lives. It is an outcome that their captors in Boko Haram – a terrorist group whose name means “Western education is forbidden” – never wanted to imagine.
Over the past year or so, the four students I teach have worked hard to achieve their dream of obtaining a high school equivalency diploma so they can have a shot at college. They have attempted the GED practice test and real tests quite a few times.
Assessors said it would take about five to seven years to get them ready for college. However, something took place in February that leads me to believe it won’t take that long. But before I tell that story, a little background is in order.
While the Chibok school kidnapping is widely associated with the #BringBackOurGirls campaign, fortunately, my students never had to be “brought back.” That’s because they were among the lucky ones who escaped from the insurgent group as they were being taken to the Sambisa Forest in Nigeria.
How the four young women came to be my students at a small, historic, private liberal arts college in Pennsylvania is a long and complicated story. Not all of it has been pleasant. The Wall Street Journal told much of their rough ordeal in the United States in 2018.
That same year, Dickinson College president Margee Ensign was asked and agreed to welcome the young women to our campus. She had done the same a few years earlier with some of the kidnapped Chibok schoolgirls when she was head of the American University of Nigeria, where I also used to teach.
I came to Dickinson College in the fall of 2017 as a visiting professor in international studies. I first met the four former Chibok schoolgirls in April 2018, when Dickinson launched the College Bridge program in which they are now enrolled.
Through the program, the young women take a college prep class with me that focuses on critical and analytical thinking skills. They also take math, English, science, social studies and GED preparatory classes.
A global mission, challenging work
In many ways, the bridge program at Dickinson is in line with UNESCO’s new #RightToEducation campaign that is meant to expand access to higher education for refugees. According to the United Nations High Commission for Refugees, among the world’s 16.1 million refugees, only 1 percent of college-aged refugees attend university, compared to 34 percent of all college-aged youth globally.
The work of preparing students with refugee backgrounds for college is far from easy. Aside from adjusting to a new culture and environment, sometimes a new language and a different method of learning, displaced persons struggle to find new meanings in their displacement. When education becomes their main pursuit, it must necessarily provide those new meanings.
For a student named Patience, new meaning has been found in her quest to become a schoolteacher or counselor. Patience has taken a significant step toward that goal. It came to light when she showed up over an hour late to my class one day in February.
“What happened today?” I asked when she walked in, trying to keep my voice and expression from revealing my disappointment.
“I went to take my GED Math this morning. I told you,” she said.
I’m not sure how I forgot that she was going to take the GED Math, but I did. Had I remembered, I would have sent her one of my motivational texts to get her inspired. This was her third attempt on the GED.
“How did it go?” I asked.
“It went well,” she answered, her voice flat, face emotionless.
“So …” I stammered, “did you pass?”
“Yes, I did,” she said, and then told me her score. The whole class erupted in cheers and claps. I was so excited, I rushed and hugged her without thinking. The other students joined. It was one of the most rewarding moments in my decade of teaching. A few weeks later, Patience passed her GED Science exam as well.
Patience is the first among the four women to pass a GED test. In order to appreciate what a big deal this is, consider where these young women have come from.
Beyond having had a tumultuous life, the students come from an unimaginably poor educational background. The Government Girls Secondary School they attended in Chibok, Borno state, is in a very remote part of Nigeria. You normally wouldn’t have good teachers in such remote areas. But with the Boko Haram insurgency that has plagued the region for the past decade, the situation is far worse. The insurgency has prompted most of the good teachers to leave. According to Human Rights Watch, at least 611 teachers have been deliberately killed by the insurgents since 2009, forcing a further 19,000 teachers to flee. The students have told me that their school at Chibok did not have qualified science, math or language teachers. Their science labs had no equipment.
The Borno state Ministry of Education and many other states in northern Nigeria generally do not prioritize education for girls due to religion and culture, which both support early marriage. In Borno state, the attendance rate for female secondary school students is 29 percent, compared with a national average of 53 percent. So this is a huge achievement for Patience and the other women in their journey toward college. When they eventually get into college, I believe it will inspire thousands of other young girls from that region of the world.
For her part, Patience hopes to inspire girls worldwide.
I know this because in early 2019, I worked with Patience and her fellow students on listening and comprehension skills. For one exercise, I had them watch and then write their opinion about this inspiring talk by Mary Maker, a former South Sudanese refugee who is now a teacher at a school in Kenya’s Kakuma Refugee Camp, on the power of education for women from crises societies.
Patience and the others could relate very easily with the speech and with the speaker. It spoke to their past and their present, their hopes and aspirations. The proof is that in her essay about the video, Patience wrote that she wants to have a voice like Mary Maker’s – and to speak for women who cannot speak for themselves.
Incumbent President Muhammadu Buhari, center, and opposition presidential candidate Atiku Abubakar, right, stand for a group photo with other candidates after signing an electoral peace accord at a conference center in Abuja, Nigeria, on Feb. 13, 2019. Nigeria is due to hold general elections on Saturday, Feb. 16, 2019. (AP Photo/Ben Curtis)
Ask worshippers at St. Charles Catholic Church what they want most from Nigeria’s presidential election, and the answer is peace.
“We don’t want any more bloodshed in Nigeria,” said Everistus Suburu, vice chairman of the church in the northern state of Kano. “We are tired of (Islamic extremist group) Boko Haram.”
The presidential campaign has been largely free of the religious pressures that marked the 2015 vote when Muhammadu Buhari, a Muslim northerner, defeated a Christian president from the south who had grown unpopular over his failure to control Boko Haram.
Now, with the leading candidates both northern Muslims, the Christian vote may be decisive in sweeping the incumbent from power for the second time in as many elections in Africa’s most populous country.
Nigeria’s 190 million people are divided almost equally between Christians mainly in the south and Muslims, like Buhari and his opponent Atiku Abubakar, who dominate in the north.
Across northern Nigeria, where street scenes are rich with Islamic customs and mosques, people of different faiths have co-existed over the decades, even joining forces in recent years to fight Boko Haram, which opposes a secular Nigeria.
Yet religious tensions remain even in an election that offers no clear sectarian choice, underscoring the pervasive influence of faith in Nigerian politics.
It’s not certain which of the top two candidates Christian voters will support, or if they will vote as a bloc.
In a bit of last-minute drama, the electoral commission decided early Saturday, just hours before polls were to open, to postpone the election until Feb. 23. The commission’s chairman, Mahmood Yakubu, cited “very trying circumstances” in logistics for the balloting, including bad weather affecting flights and fires at three commission offices in an apparent attempt “to sabotage our preparations.”
The delay has deepened the sense of mistrust and frustration some northern Christians feel toward Buhari’s government.
“The major problem we have in this country is that our leaders don’t have the fear of God,” said Murna Samuel, a schoolteacher in Yola, capital of the northern state of Adamawa, complaining about the postponement. “We are in a mess. It’s like they don’t want to do this election.”
Over the years, in an informal system known as zoning, Nigeria’s presidency has tended to rotate: A Muslim from the north is succeeded by a Christian from the south. This is widely seen as key to holding the country together.
The incumbent Buhari, a Muslim, took over from Goodluck Jonathan, a Christian. Now Buhari is seeking a second term, and his chief opponent is Muslim. The rotation to a Christian could come after a second term for Buhari.
Both Buhari and Abubakar have Christian running mates, in keeping with tradition. Without legal backing, however, the rotational system essentially relies on the goodwill of the politicians of the day.
“I am concerned,” said the Rev. Maurice Kwairanga of the Catholic Secretariat in Yola. “If the Muslims are given a platform where there are no checks and balances, they want to turn the whole country to Islam. If you want to build a chapel, the process you have to go through is very difficult. And even if you complete the process you may not get the chapel.”
In Yola and other northern towns, killings allegedly undertaken by Muslim herders from the Fulani ethnic group have alarmed Christians, especially when no suspects are arrested.
Abubakar is expected to perform well among Christian voters in some central states, such as Plateau and Kaduna, where the problem of marauding herders is severe, said Sylvester Akhaine, professor of political science at Lagos State University.
“The issue of herdsman disturbs the Christians,” said Godswill Sambo, a barman in Yola who is a member of the Lutheran Church. “For me, I will support a person who will bring peace to Nigeria and who is opposed to discrimination. You can see that Nigeria is disunited.”
Other Christians in Yola strongly support Abubakar, noting that his companies, including a major hotel and a university, employ hundreds of people across the religious divide.
“Atiku may be Muslim, but he has opened up more job opportunities for everyone in this place,” said Sunday Abraham, a spaghetti salesman with the Dangote Group. “At least there is a sign of job creation for all in him.”
Every Easter weekend, several millions of Zion Christian Church (ZCC) faithful from across southern Africa descend on “Moria city”, the church’s capital in the north of the country, for their annual pilgrimage.
The church, founded by Engenas Lekganyane in 1925, is “the largest indigenous religious movement in southern Africa.” An estimated one in ten South Africans is a member, according to University Allan Anderson, Professor of Theology at University of Birmingham.
Both of these competing branches are headquartered at Moria, two kilometres apart on the same farm on which Engenas died and was buried. They hold separate pilgrimages and other events.
The regular members of the main branch are expected to wear Star badges at all times. For their part the St Engenas members sport Dove badges. Both organisations are similar in theology – a fusion of Christianity and traditional African beliefs. They prohibit drinking, smoking and eating pork, among other practices. The Star section has a distinctive men’s organisation.
The unrelenting growth of the ZCC has essentially sidelined the traditional Protestant churches that introduced Christianity to southern Africa. In addition to their vast membership base across the region, they also control extensive business empires in areas such as transport, agribusiness and insurance.
But, even though Lekganyane was central to the redefinition of Christianity in southern Africa, his life story has been extremely difficult to track down. Few written records have survived. In addition, the ZCC has always been secretive. Members are forbidden from discussing the church with outsiders.
Church writings are restricted to members and still cannot be found in public libraries. Researchers, from the 1940s onwards, were also stifled as the church sought to maintain tight control over its message and practices.
My new book, Engenas Lekganyane and the Early ZCC: An Unauthorized History sheds light on the enigmatic figure and foundations of his church. The full biography became possible after a substantial cache of new documentation emerged about Engenas and the ZCC in the last few years.
Who was Engenas Lekganyane?
The Lekganyanes were ordinary members of a small Pedi chieftaincy living in the hills east of Polokwane. They lived on land owned by German missionaries, and Engenas grew up as a Lutheran before a political disagreement erupted over a land dispute between the mission and the tribe.
In the late 1890s the young Engenas was educated by Xhosa Presbyterian missionaries brought in to replace the Lutherans. So Engenas had a very orthodox Protestant background and education.
Lekganyane’s education and life were completely disrupted following the outbreak of the South African War between the British and the Boers in 1899. He eventually became a migrant worker, leaving home to work in nearby Tzaneen and faraway Boksburg on municipal construction projects.
During these years he first joined Pentecostal or Zionist churches. But he was expelled from Tzaneen by the Protestant chief. Returning home in 1915 at the age of 30 he began his own church with 14 members. Within 10 years he had 926 followers and began the ZCC following a vision he had at the top of Mt Thabakgone, a now sacred hill adjacent to his village.
After a legal dispute involving the stillbirth of his illegitimate child, Lekganyane was expelled by his chief in 1930. He lived on private land thereafter, carefully maintaining his autonomy and privacy.
Making of the ZCC
Lekganyane was initially inspired by an Australian faith healer named John Alexander Dowie. He took most of his theology from the then white-led Apostolic Faith Mission a Pentecostal group he belonged to from 1910 to 1916.
He incorporated many syncretic practices taken from African tradition. The most important of these was to incorporate ancestral worship into his church, a practice that he adopted from an early Zionist named Daniel Nkonyane.
ZCC members were expected to make cash offerings to their ancestors, which they gave to Lekganyane so that he could intercede on their behalf. He also reputedly protected his members against witchcraft, crime and disease. Over time, he usurped the roles of the chiefs as the claimed major rainmaker in the region.
By 1948, his church had grown to about 50 000 members. His legend within the ZCC community has grown substantially ever since. Even though he left no writing texts behind, the ZCC has made him the focus of its sacred narrative. The story of his religious calling, and also his various claimed miracles and prophesies, are well known by all members.
One of the reasons he managed to turn the ZCC into a religious juggernaut was his financial astuteness. He acquired property and carefully used donations for expansion. Additionally, he catered primarily to migrant workers, the largest growing segment of the African population.
Engenas Lekganyane (c. 1885-1948) died 71 years ago on his private farm east of Polokwane.
During his lifetime, Lekganyane was never mentioned in print. Nor did anyone write his obituary following his rapid burial. He lived, to the end, a secretive and enigmatic existence.
Renowned visual artist Mickalene Thomas has taken over the fifth-floor gallery space of the Art Gallery of Ontario (AGO) with her show “Femmes Noires.” Working with curator Julie Crooks, it is the first time the Brooklyn-based artist has staged an exhibition in Canada — and it is only the second time the AGO has exhibited the work of a Black woman artist.
Thomas’s exhibit is a powerful and extraordinary contemplation on the intersections of being both Black and a woman. Thomas takes inspiration from multiple art forms, movements, and histories, like Impressionism, and focuses on issues such as race, representation, sexuality, and Black celebrity culture.
As a Black woman, it is the first time I have ever walked the floors of the AGO and have seen myself reflected back at me. However, something for Canadians like myself to note is that Thomas’s visioning of Black womanhood is from an American point of view.
(The last solo exhibition by a Black woman at the AGO took place in 2010 — “This You Call Civilization?” featuring the work of Kenyan-born, New York-based Wangechi Mutu.)
For example, one of the reasons why Black beauty culture has not received much attention in Canada until now is because the task of locating Black voices in the Canadian historical record has been and remains a difficult challenge. Across the border, there are archival collections dedicated to African Americans, such as the Schomburg Center for Research in Black Culture in New York City, but we don’t have anything like this in Canada.
Media circulates African American experiences
When I started researching Black beauty in Canada, most people were shocked there was enough material for me to write about in a book. The assumption was that the topic would have to focus squarely on African-American women.
For decades, Canadian cultural institutions have consumed African-American desires and fantasies as stand-ins for Black Canada. As a result, Black Canadian representations in popular culture have been rendered invisible.
Throughout the 20th century, cultural and economic practices were co-produced through the circulation of “African-Americanness” through media. From African-American TV shows in the 1970s, films in the 1980s and beyond, Canadians probably know more about the African-American experience than they do about Black Canadians because of media culture.
Canada’s media culture has participated in the creation of identities that privileged African-American images, products, and ideologies. These identities originally crossed the U.S./Canada border as desires and fantasies represented in advertising and, later, television and film, and today, art.
Black Canadian women are here
When Trey Anthony’s ’da Kink in My Hair TV series appeared from 2007-09 (based on the play of the same name), it was the first comedy series created by and starring Black women on Canadian national television. The broadcast of ’da Kink in My Hair happened nearly 40 years after Julia (1968–71) in which Diahann Carroll became the first African American woman to star on a U.S. sitcom in a non-stereotypical role. The representation gap between African American women and Black women in Canada spans decades.
To make up for some of this historical invisibility, this month and throughout the winter, the AGO’s “In the Living Room” series will feature Black Canadian women engaging with Thomas’s art and discussing their experiences.
Each talk will be set in the Femme Noires’ living room space, which is modeled after Thomas’s childhood home growing up in New Jersey. The patchwork chairs and books from African-American women authors become the art installation. Visitors are called to engage intimately with the paintings, installations, and videos on the walls but also the productive space, the living room, that birthed Thomas’s art in the first place.
While I can say much about the differences between Black Canadian experiences and African-American ones, there are universal Black beauty experiences that unite all women of African descent. For example, one of these experiences is the caring for and discussions around Black hair. Some of these public conversations are hurtful to many Black women.
On the one hand, our hair is connected to many painful childhood memories of being teased by other children (and sometimes adults) about our various braided hairstyles. On the other hand, natural hairstyles like Afros, dreadlocks or cornrows (tightly braided rows of hair) might denote a Black woman’s politics, but they can also be just a hairstyle or her preference, with no political meaning whatsoever.
Black hair is constantly debated, politicized and misrepresented in media, art, and popular culture. A simple decision about wearing it natural or straightened could result in punitive action — not in America, but right here in Canada. This was the case for a waitress-in-training who lost her job at Jack Astor’s because she wore her hair in a bun, and not “down” as required by female wait staff while working at the restaurant.
Black hair stories resonate with Black Canadian women, too. But resonance is not the same as representation.
Why have Black Canadian women artists not been given the same opportunity to exhibit their work as solo artists in Canada? This question about Black Canadian artists and how Black art has been represented and circulated has become prominent in Canadian media lately.
Curator Ashley McKenzie-Barnes wrote an article for the Toronto Star, and argued that Canadian art fairs, public art installations, festivals, major institutions, and galleries need to make space for Black Canadian artists. She is right. We’re doing the work — now we need the space to get recognized for it.
Women have been elected heads of national governments on six continents. They have flown into space, served in elite combat units and won every category of Nobel Prize. The global #MeToo movement, in 15 months, has toppled a multitude of powerful men linked to sexual misconduct.
Yet in most of the world’s major religions, women remain relegated to a second-tier status. Women in several faiths are still barred from ordination. Some are banned from praying alongside men and forbidden from stepping foot in some houses of worship altogether. Their attire, from headwear down to the length of their skirts in church, is often restricted.
But women around the world in recent months have been finding new ways to chip away at centuries of male-dominated traditions and barriers, with many of them emboldened by the surge of social media activism that’s spread globally in the #MeToo era.
Millions of women in India this month formed a human wall nearly 400 miles long in support of women who defied conservative Hindu leaders and entered an important temple that has long been off-limits to women and girls between the ages of 10 and 50.
In Israel, where Orthodox Judaism has long restricted women’s roles, one Jerusalem congregation has allowed women to lead Friday evening prayers. Roman Catholic bishops, under pressure from women’s-rights activists, concluded a recent Vatican meeting by declaring that women, as an urgent “duty of justice,” should have a greater role in church decision-making.
Many feminist scholars are challenging the rightfulness of long-standing patriarchal traditions in Christianity, Judaism and Islam, calling into question time-honored translations of verses in the Bible, Torah and Quran that have been used to justify a male-dominated hierarchy.
Social media is seen as a big catalyst in boosting activism and forging solidarity among women of faith who seek more equality. The #MeToo movement has been evoked — even in the ranks of conservative U.S. denominations — as a reason why women should expect more respectful treatment from male clergy, and a greater share of leadership roles.
“Women are looking for opportunities to have their voices heard and be more effective in their religious traditions,” said Gina Messina, a religion professor at Ursuline College in Ohio who describes herself as both a feminist and a Catholic theologian. “Using social media is an opportunity to say what they think.”
She co-founded a blog called Feminism and Religion that has scores of contributors around the world and followers in more than 180 countries. She also co-edited a collection of essays by Christian, Jewish and Muslim women explaining why they haven’t abandoned their patriarchal-leaning faiths.
“The perception seems to be that it is a feminist act only to leave such a religion. We contend that it is also a feminist act to stay,” the three editors write in their foreword.
Here’s a brief look at the status of gender equality in several of the world’s religions:
Catholic doctrine mandates an all-male priesthood, on the grounds that Jesus’ apostles were men.
A decades-long campaign for women’s ordination has made little headway and some advocates of that change have been excommunicated. Women do play major roles in Catholic education, health care and parish administration
While the recent meeting of bishops at the Vatican produced a call to expand women’s presence in church affairs, no details were proposed. The seven nuns who participated along with 267 male clergy were not allowed to vote on the final document.
Earlier this year, a Vatican magazine published an expose detailing how nuns are often treated like indentured servants by cardinals and bishops, for whom they cook and clean with little recompense.
At the University of Dayton, a Catholic school in Ohio, religion professor Sandra Yocum says some of the young women she teaches “are having a hard time seeing where they fit in” as they assess the church’s doctrine on gender roles and its pervasive clergy sex-abuse scandals.
“They have a deep concern for the church,” she said. “They want to respond in some way and take a leadership role.”
Messina sometimes engages in “small acts of dissent” to show displeasure with patriarchal Catholic traditions. At the recent funeral for her grandmother, she changed a Bible reading to make the passage gender-neutral.
“We have to continue to push — regardless of whether it’s in our generation or five generations from now.”
Rose Dyar, a senior at the University of Dayton, says she’s determined to team with other young Catholics to help the church overcome its challenges. The ban on female priests isn’t enough to drive her from Catholicism, but it dismays her.
“I absolutely support women’s ordination,” she said. “Unfortunately I don’t foresee it happening anytime soon, and that breaks my heart.”
Some of the most important traditions and practices of the Prophet Muhammad were preserved and carried forth by the women closest to him— his wives and daughters. But as with many other major faiths, women in Islamic tradition have largely been relegated to supporting roles throughout recent history.
Women in Islam do not lead prayer or give traditional Friday sermons. In larger mosques where women are welcome, they are almost always segregated from men in the back or allocated spaces on other floors with separate entrances and exits.
In Saudi Arabia, a male-dominated interpretation of Islam bars women from traveling or obtaining a passport without the consent of a male guardian. Only this year did the kingdom allowed women to drive.
Changes are happening elsewhere. In Tunisia, President Beji Caid Essebsi has proposed giving women equal inheritance rights with men — a much-debated topic around the Muslim world. In the Palestinian territories, Kholoud al-Faqih became the first female Shariah court judge in 2009, in part to help women beset by domestic violence.
Some women are challenging interpretations that state only men must attend traditional Friday prayers. A few have chosen to create their own prayer spaces, like the Women’s Mosque of America in California where women lead the services and female scholars share their knowledge.
The bylaws for that mosque were drafted by Atiya Aftab, who teaches Islamic Law at Rutgers University and is chair of the board at her mosque — a first for a woman in New Jersey. She says moves in the U.S. to expand women’s roles in the Islamic community have sometimes been met with conservative backlash, but the momentum for change seems strong.
In Texas, Muslim women recently formed a group that has investigated and publicized instances of sexual, physical and spiritual abuse committed against women by Muslim community leaders.
The gender situation within Judaism is markedly different in Israel and the United States, which together account for more than 80 percent of the world’s Jewish population.
The largest U.S. branches, Reform and Conservative, allow women to be rabbis, while the Orthodox branch does not. In Israel, the Conservative and Reform movements are small, and Orthodox authorities hold a near monopoly on all matters regarding Judaism.
One major source of contention: the Orthodox-enforced policy of prohibiting women from praying alongside men at the Western Wall in Jerusalem, the holiest site where Jews can pray. Numerous women protesting the policy have been arrested, and several American Jewish groups were angered last year when Israel’s government backtracked on plans to expand a space where both men and women could pray.
However, there have been moves to expand Orthodox women’s roles in religious life. A Jerusalem congregation, Shira Hadasha, has adopted a liberal interpretation of Jewish religious law that incorporates women’s involvement in services, such as leading Friday evening prayers and reciting from the Torah on the Sabbath.
An Orthodox organization called Tzohar is trying to advance women in roles where social custom, not religious law, has excluded them — such as teaching Jewish law or certifying restaurants’ compliance with kosher standards.
“If Jewish law does not say that something is prohibited, but just because of social or cultural reasons women were not involved, we see no reason that they should not be involved, said Tzohar’s chairman, Rabbi David Stav.
Women in the Mormon church are barred from being priests, leading local congregations or holding the top leadership posts in a faith that counts 16 million members worldwide.
The highest-ranking women in the church oversee three organizations that run programs for women and girls. These councils sit below several layers of leadership groups reserved for men.
The role of women in the conservative religion, officially named The Church of Jesus Christ of Latter-day Saints, has been a subject of debate for many years, with some members pushing for more equality and increased visibility for women.
The church has made some changes in recent years; women’s groups say they mark small progress. In 2013, a woman for the first time led the opening prayer at the faith’s semiannual general conference in Salt Lake City. Later that year, a conference session previously limited to men was broadcast live for all to watch.
Mormon women are still expected to wear skirts or dresses to worship services and inside temples, but the religion has loosened its rules in recent years to allow women who work at church headquarters to wear pantsuits or dress slacks and to let women serving proselytizing missions to wear dress slacks.
The church shows no signs of budging on women’s ordination. Kate Kelly, the founder of a group called Ordain Women that led protests outside church conferences, was expelled from the faith in 2014.
“We’re in it for the long haul,” said Lorie Winder Stromberg, 66, a member of Ordain Women’s executive board. “I think women’s ordination is inevitable — but I have no sense of the timing.”
HINDUISM AND BUDDHISM
The gender-equality situation in these two Asian-based faiths is difficult to summarize briefly. Neither has a single supreme entity that enforces doctrine, and each has multiple branches with different philosophies and practices.
In Buddhism, women’s status varies from country to country. In Thailand, a Buddhist stronghold, women can become nuns — often acting as glorified temple housekeepers — but only in 2003 won the right to serve as the saffron-robed full equivalents of male monks, and still, represent just a tiny fraction of the country’s clergy.
India’s Sabarimala temple had long banned women and girls of menstruating age from entering the centuries-old house of worship. Some Hindus consider menstruating women to be impure.
The Supreme Court in September lifted the ban, and violent protests broke out after women entered the temple. Earlier this month, women formed a human chain spanning than 600 kilometers (375 miles) to support gender equality.
“The Hindu temples at present have almost 99 percent, male priests,” said women’s rights activist Ranjana Kumari, director of New Delhi-based Center for Social Research. “Things have to improve.”
While many Protestant denominations now ordain women, the largest in the U.S. — the Southern Baptist Convention — is among those that don’t. It advocates that women submit to male leadership in their church and to a husband’s leadership at home.
Southern Baptist leaders say this doctrine aligns with New Testament teaching. One passage they cite quotes the apostle Paul as writing, “I do not permit a woman to teach or to have authority over a man.”
A recent statement from SBC leadership insisted that Southern Baptists “are not anti-woman.”
“However, because Scripture speaks specifically to the role of pastor, churches are under a moral imperative to be guided by that teaching, rather than the shifting opinions of human cultures.”
Cheryl Summers, a former Southern Baptist who has challenged the church to improve its treatment of women, describes this gender doctrine as “tortured logic” — especially given the accomplishments of SBC women in the secular world.
“There’s tremendous cognitive dissonance for a woman of faith who is leading professionally or through volunteer efforts when she experiences the glass ceiling and walls in her place of worship,” Summers said via email.
For the past year, the SBC has been roiled by a series of sexual misconduct cases involving churches and seminaries, prompting some activist women to demand new anti-abuse policies.
____ Associated Press writers Aya Batrawy in Dubai, Brady McCombs in Salt Lake City, Ashok Sharma in New Delhi, Ilan Ben Zion in Jerusalem and Grant Peck in Bangkok contributed to this report.
Lamin Sanneh, D. Willis James Professor of Missions and World Christianity at Yale Divinity School, died unexpectedly from a stroke on Sunday (Jan. 6). He was 76.
In the words of Simeon llesanmi, “An African Academic Elephant has indeed fallen”— meaning that a great individual has died.
Sanneh’s scholarly contributions spanned more than 20 books as author and editor, and over 200 scholarly articles through the course of 40-plus years of academic scholarship on four continents. He represents a particular kind of scholar that is hard to come by in today’s academy: a rigorous polymath who cared about not only the theoretical work of theology and history but the everyday lives of those who believe.
Born in Gambia to a royal lineage, Sanneh grew up as a Muslim but later converted to Christianity. Earning his graduate degrees from the University of Birmingham (M.A.) and the University of London (Ph.D.), Sanneh would go on to teach at the University of Ghana, the University of Aberdeen, Harvard Divinity School and, since 1989, at Yale Divinity School. He worked with Andrew Walls setting up World Christianity Conferences and was a member of the board at the Overseas Ministries Study Center at Yale Divinity School. He has served with extraordinary distinction in many areas, including holding a lifetime appointment at the University of Cambridge’s Clare Hall and holding the John Kluge Chair in Countries and Cultures of the South at the Library of Congress.
Lamin Sanneh meets Pope Francis at the Vatican on Feb. 9, 2017. Photo courtesy of Yale Divinity School
In September 2018, the University of Ghana established the Lamin Sanneh Institute, which will promote scholarly research on religion and society in Africa, emphasizing the areas of Sanneh’s expertise, Islam and Christianity.
In “Translating the Message,” Sanneh upends the argument that Christianity — as a missionary religion — wipes out the cultures it enters. Rather, Sanneh asserts that Christianity is unique as a missionary religion because it is translated without the language of the founder (Jesus) and invests itself in every language by forsaking the language of Jesus (Aramaic). Christianity is, according to Sanneh, a preserver rather than a destroyer of indigenous languages and cultures. In “Whose Religion Is Christianity,” Sanneh answers questions about Christianity not from a Western perspective, but from the perspective of, as he puts it, “the movement of Christianity in societies that were previously not Christian and societies that had no bureaucratic tradition in which to domesticate the gospel.”
Here lies the crux of Sanneh’s scholarship.
About 15 years ago, several of us were working on a project about the history of world Christianity. At that time, there was an academic debate over what term to use: world Christianities, global Christianity or Christianity in the non-Western/majority world.
None of those fit, Sanneh told Dale Irvin, president of New York Theological Seminary, in an email. Christians outside the West had an equal claim to the word “Christianity.” They are not from a different faith.
“(T)he fight about what name to give to the subject is really a fight of the west and its surrogates to contest the right of Christians elsewhere to consider themselves as equals in the religion,” he wrote. “The countermove with the inclusive title ‘World Christianity’ is intended to force a reckoning with ‘tribal’ view of the west.”
For myself and many other students and scholars, this emphasis on world Christianity opened the doors to scholarship that was not simply focused on Western ideas and theologies. It opened the doors to new ways of thinking about the historical and present-day impact of Christianity in cultures around the world, as well as Islam and other indigenous religions.
I remember when, as a graduate student, I stumbled onto Sanneh’s book “West African Christianity.” Years later, I was delighted to meet Sanneh while I was a junior professor on a project working with world Christianity for Orbis Press. He was cordial, distinguished and welcoming to me, as well as many others.
Lamin Sanneh. Photo courtesy of Yale Divinity School
Sanneh’s loss is deeply felt among his colleagues.
“Africa has lost a great scholar and a public intellectual, whose foundational works on Islam and Christianity vividly capture the religious identities of millions of Africans,” wrote Jacob K. Olupona, professor of African religious traditions at Harvard Divinity School. “Sanneh’s scholarship transverses the two dominant religious traditions on the continent, Islam and Christianity, and has provided significant insight into how they define contemporary politics, identities and civil society.”
Olupona, writing from Nigeria, also expressed his own grief at Sanneh’s passing.
“I have lost a dear friend, a senior colleague and a fellow sojourner in the common quest for African religious space in the global religious community,” he said.
Irvin, who also serves as professor of world Christianity at New York Theological Seminary and as editor of the Journal of World Christianity, called Sanneh “one of the most effective and insightful interpreters of world Christianity in the past century.”
“He was a persistent critic of the entrenched territorial Christendom of the West and the accompanying tendency to reduce Christianity to its Western tribal forms,” Irvin said. “He never tired of asking why should he as an African be considered accountable for the failures of Western colonial Christianity. His brilliance was to see beyond the arrogance of the West to uncover a deeper spiritual truth about the faith he so deeply embodied. We have lost a major prophetic figure.”
Dana Robert, Truman Collins Professor of World Christianity and History of Mission at Boston University, spoke of Sanneh as a “giant in the field of world Christianity.”
“His loss sends a tidal wave across multiple fields, institutions and continents,” Robert said. “He will be sorely missed by those of us who worked with him and called him a friend, as well as by people who knew him only from his powerful writings.”
Greg Sterling, dean of Yale Divinity School, said he recently gave Sanneh’s autobiography, “Summoned From the Margin,” as a gift to the school’s major donors.
“He had no idea that the gift would become the final testament of his life,” wrote Sterling.
In his autobiography, Sanneh wrote: “When someone dies, people say he or she has run out of rains. Life ends when we run dry.”
Anthea Butler. Courtesy photo
The rains may have run out for Sanneh, but his memory and scholarship will continue to refresh us for many years to come.
May he rest in peace.
(Anthea Butler is associate professor of religious studies and Africana studies at the University of Pennsylvania. The views expressed in this commentary do not necessarily represent those of Religion News Service.)