Women's religious experience
Published online by Cambridge University Press: 28 February 2020
Summary
Most questions about sexuality have their answers in religion; hence writers especially concerned with the culture of sexuality have looked to religion for understanding. The role of women in religion is important for understanding their place in society. This chapter examines women's religious significance and especially the role of women in Shona traditional religion in general and among the Budya of Mutoko in particular.
While some women have founded and led their own independent churches, other Christian women in both older and independent churches have also enjoyed fuller leadership opportunities in recent years. In older or mainstream churches, the Manyano (Xhosa for a prayer union) or Ruwadzano, the Shona equivalent, have provided a very distinctive outlet for Christian women’s spirituality in Southern Africa. This may be viewed as a remarkable effort by indigenous Christian women to appropriate the Christian message.
Ruwadzano was a white missionary attempt to shape the lives of African women and girls in Zimbabwe. The Ruwadzano movement was modelled on the Methodist women's prayer unions, called Manyanos in South Africa. Some of the reasons advanced for the rise of South African Manyanos are female reaction to male dominance, lay reaction to clerical dominance, and the reaction of blacks to white dominance (Hastings 1979:115). Brandel-Syrier describes the South African Manyanos as follows:
The Manyanos are the strongholds of the older African women – the mothers and grandmothers, and their independence is strongly guarded against three different forms of intrusion; by the younger women, the European Church authorities, and the male. (Brandel-Syrier 1962:29)
South African Manyanos are not only independent of the mother church but, according to Brandel-Syrier (1962:32), they run themselves. She cites a missionary's comment on South African Manyanos:
In actual fact there is no relationship between the Church and our Manyanos. Up till now I have not managed to incorporate them into the Church. They are independent and want to be independent. They do not allow a European. My wife is probably the titular head of the Manyano here, but in fact they resent her presence. Even at their annual conventions, the Europeans are not invited. The local missionary attends, but if he is white, it is made clear to him after the official opening, that he had better go.
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- Information
- African Initiatives in Healing Ministry , pp. 54 - 72Publisher: University of South AfricaPrint publication year: 2011