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Major challenges for African women theologians in theological education (1989-2008).

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Abstract

The paper reflects on the major challenges for African women theologians in theological education as presented and experienced in the Circle of Concerned African Women Theologians ("Circle") which was launched in Ghana in 1989 as a community of African women theologians who come together to reflect on what it means to them to be women of faith within their experiences of religion, culture, politics and social-economic structures in Africa. Four major challenges are identified that African women theologians have had to contend with and which are still present, namely (1) re-defining the identity of African women theologians; (2) promoting more women to study theology and be on permanent staff; (3) inclusion of African women's theology in the theological curriculum; and (4) collaboration with male theologians.

Introduction

The aim of this paper is to reflect on the major challenges for African women theologians in theological education (1989-2008). Going back to 1989 when the Circle of Concerned African Women Theologians (hereafter the Circle) was launched in Ghana, I have identified four major challenges that the African women theologians who are members of the Circle have had to contend with and which are still present. These are: (1) redefining the identity of African women theologians; (2) promoting more women to study theology and be on permanent staff; (3) inclusion of African women's theology in the theological curriculum; and (4) collaboration with male theologians. As Oduyoye has pointed out, there are many Africas, hence this paper is mainly based on my own social location. I am an African woman whose theological education has only been through state universities; who benefited from the World Council of Churches' Programme on Theological Education scholarship fund for women without seeking permission from my Presbyterian church in Malawi; who has taught theology in an ecumenical environment for twenty-four years, within five state universities in three countries in Southern Africa (Malawi, Namibia and South Africa); who has been a member of the Circle of Concerned African Women Theologians since its inception in 1989; and who coordinated the Pan African Circle from 2002 to 2007. It is this background that will mostly influence my analysis of the challenges that African women theologians face in theological education in Africa. I also realize that some of the issues raised affect all women globally, although with different emphases. Before turning to the challenges facing African women in theological education, it is necessary to introduce the Circle.

Introduction to the Circle

The Circle is a community of African women theologians who come together to reflect on what it means to them to be women of faith within their experiences of religion, culture, politics and social-economic structures in Africa. "The Circle seeks to build the capacity of African women to contribute their critical thinking and analysis to advance current knowledge using a theoretical framework based on theology, religion and culture. It empowers African women to actively work for social justice in their communities and reflect on their actions in their publications." (1) The inspiration of having a Circle is attributed to Mercy Amba Oduyoye, who is the main founder of the Circle.

From the outset, the Circle was inclusive in its membership and on the type of theology produced. African Women were defined as women who belong to diverse classes, races, cultures, nationalities and religions found on the African continent (2) and m the diasporas. This also meant bringing women from the different religions in Africa to reflect theologically together. Therefore, African women have diverse experiences of patriarchal oppression in religion and in society: The theologies that African women write about reflect this diversity. What is important is that African women theologians are united in voicing their views against patriarchy.

Since its launch in 1989, the Circle has had three Pan African conferences, each focusing on a particular theme that reflects the issues that African women theologians are concerned about. In 1996, the second Pan African Conference took place in Nairobi, Kenya with the theme "Transforming Power, Women in the Household of God". This theme afforded the Circle the opportunity to engage with what it means for African women to be Church. The third Pan African Conference took place in Addis Ababa, Ethiopia in August 2002 with the theme "Sex, Stigma and HIV and AIDS: African Women Challenging Religion, Culture and Social Practices". Through this theme, the African women were highlighting the role played by sacred texts, the faith communities and African culture in fuelling and prevention of HIV and AIDS as it affects African women. The Circle's fourth Pan African Conference took place in Yaounde, Cameroon, in September 2007 under the theme: "The Girl Child, Women, Religion and HIV and AIDS in Africa: A Gendered Perspective". The highlight of this conference was the realization that women alone cannot stop the spread of HIV in Africa. It emphasized the importance of a community approach to prevent HIV. Therefore, it was the focus on identifying liberating masculinities that was unique about this conference. I now turn to the challenges faced by African women theologians in theological education.

The Challenge to Re-define the Identity of African Women Theologians

The question of who is an African woman theologian has haunted the Circle from its inception. When the Circle was first launched, one of its priorities was to identify women in theological institutions to work together as a community of women so that they can produce their own theology that seeks the liberation of women from oppression and discrimination. Circle members were mandated to contribute their unique voice to the continental and global theological voice on issues of women. Since that time, the criterion for membership to the Circle has been writing and publishing theological literature. Nevertheless, the Circle did not want to limit the production of its theology only to those who reside in theological institutions. From the beginning it sought to be inclusive in its style of work. This has meant working with women from outside the disciplines of theology and religion within the academy. It has also meant the inclusion of women who, for various reasons ended their theological education at certificate, diploma and first...

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