RECONSTRUCTIMG NIGERIAN WOMEN IDENTITIES WITH RELIGION AS A TOOL

RECONSTRUCTIMG NIGERIAN WOMEN IDENTITIES WITH RELIGION AS A TOOL

Introduction

That the African society generally assigns women certain roles and obligations that determine their behaviour and actions consequent upon their gender is a truism. African women, right from the pre-colonial times were seen as home keepers whose responsibility circumscribes around the handling of domestic affairs such as weeding of farmlands, laundry, cooking and childbearing in the home. Critically, it can be argued that these roles relegated women to the back stage. However, according S. M. Ekah, women, in pre-colonial Nigeria were not seen as second class citizens but rather, were contented with the roles the society assigned to them. Therefore, they acted accordingly in collaboration with their men. On a second thought, one may not be wrong to ask “If these women were really contented with the roles society had assigned to them, who made these roles and for what reason(s) were they made?” An answer to the abovementioned question will reveal that unarguably, the identities of women in society had been decisively made to remain unnoticed consequent upon the influence of patriarchy.

In Africa, several colonial agents were used to widen the gender gap. These include cultural impositions, traditional norms and more importantly, religious practices. Religion plays an important role in the cultural life of different spaces. It is deeply rooted in peoples’ experiences and influences the socioeconomic and political direction of societies. Unfortunately, just like culture and traditions, the place of Nigerian women has for a long time been determined by the interpretation of religious beliefs and doctrines – a practice that has been very unkind to them.

It is very essential to note that women played a very significant role in the promotion and sustenance of the Christian religion. In fact, the submission that Jesus Christ did not chose any woman as his disciple by most bible scholars and even free thinkers is filled with ignorance. This is because women were not only the backbone of Christ’s missionary work on earth but also the forerunners. Also, women aided the development of both the African Traditional Religion (ATR) and Christianity and based on this, one may not be wrong to question why the same religions they promoted became a tool that is being used to subjugate them? In Islam, women are placed under strict surveillance. Their dressing, association, movement, appearance and overall lifestyle are been dictated. On the other hand, among various Christian denominations, women are restricted from participating in most church events and also taking up most church positions such as Bishops, Parish priests/pastors, General Overseers, among others. It is based on the above premise however, that this article attempts to explore the implications of religion as a tool to mastermind the subjugation of Nigerian women as well as how women have been able to upturn such menace. The chronology of the study spans from 2000 through 2015.

Religion and Gender Gap

Interestingly, just as various culture and traditions of the world have in one way or the other restricted women from taking active part in political, social, and economic issues in the society, religion on the other hand, have become a very important tool that is used to further limit women to certain roles in the society. The fact that religion defines what role is to be performed by a certain gender makes it bias and gender sensitive. Mention is made of Apostle Paul’s admonition of the people of Ephesus on the need for wives to submit themselves completely to their husbands just as the church submits itself to Christ. Here, one might want to know why Paul’s admonition was not extended to husbands as well who for the sake of equity would have submitted themselves to their wives too. Paul, rather, encouraged husbands to love their wives as Christ loved the church. On the contrary, what this means is that while women were to submit themselves to the authority of their husbands, their husbands were to love them. This goes further to unveil the level at which Paul (a representation of a patriarchy society) supported the subjugation of women with the use of religion. Also, among the Muslim faith, the institution of ‘Purdah’(the act of screening or secluding women from men or strangers) places so much restriction on women such that they are limited from playing active role in the society.

Unarguably, most world religions today maintain male social dominance even though their membership absolves women in their numbers than men. In Islam, religious norms reflect patriarchal values over the status of women. More hilarious is the fact that the position of God’s servant is always taken by a male while the woman is primarily valued as a mother whose rightful place of concern should be the household.

Both the Islamic and Christian religions have through their teachings and doctrines subdued the persona and voices of Nigerian women. In fact, here seems to be unanimity in the manner with which most religions like Islam, Christianity, Judaism and others relegate women to affairs of the home. They are restricted from taking up religious positions or even speaking up in most religious gatherings (mostly among Muslims). In most Nigerian churches, male and female roles are well defined such that the imbalance and gap is very clear for all to see.

It is important to note that there is discrepancy between how religion theoretically proclaims the equality of men and women before God and how this plays out in reality. In a bid to understand this further, the Jewish community will provide a better explanation. Judaism discriminated against women. It regarded women as incapable of bearing witnesses as they were excluded from religious tasks having been declared unworthy of participating in most of the religious feasts. They were not allowed to study the Torah (Bible) nor participate in altar services. To crown it all, for the Jews, the birth of a female was regarded as a misfortune unlike that of a male.

Church theologians on their part, see women as the devil’s gateway owing to the effects of the biblical role played by Eve in engendering the fall of mankind having disobeyed God. For this reason, the Jewish religion insists that women are supposed to cover their heads because they have lost the image of God which could only be regained as long as they submit themselves under the authority of their husbands.

Similarly, in the African church, it is pathetic that despite the contributions of women towards the advancement of the Christian mission, they could not secure better positions in the church. On this note Maina submits that women cannot be ignored despite their contributions in the church. Furthermore, she noted that the church has continuously been accused of supporting and perpetuating unjust social institutions, customs and myths which in the right sense, it is supposed to evaluate.

Religion as a tool for reconstructing Nigerian women identities

The history of the Nigerian church in the twentieth and twenty-first centuries cannot be complete without an adumbration of the significant religious changes that took place. These changes began with the emergence of Pentecostalism in Nigeria. Pentecostalism is a movement that emerged in the twentieth century consequently, facilitated women representation in all aspects of church leadership. It is remarkable to note that Pentecostalism emboldened Nigerian women to rise up and defend their identities. According to Olademo, women’s role and status in Pentecostalism may offer vantage point of entrance for more women to gain position in the public life in Nigeria. With Pentecostalism in view, gender gap which was brought about by the patriarchal conditioning of Christianity in Nigeria is gradually being narrowed, as women can now exercise religious freedom. At present, women have gained remarkable visibility in Nigerian churches as they now assume notable positions such as presiding clergy, co-church founders, church council members, choir leaders, preachers, pastors, prophetesses, bishops to mention a few. Interestingly, some women even own churches or ministries (as it is usually called) where they prophesy and do wonders for their congregation.

Women now occupy leadership positions in Pentecostal churches and through these positions, they have contributed immensely not only to the development of Christianity in Nigeria, but also to national development. With their offices, they have been able to motivate other women in mainline churches to be courageous, productive and useful. Also, most women in Pentecostal churches, in collaboration with their husbands have used their positions to carry out community development projects with the primary objective of educating, enlightening and empowering men, women and children. An example of a woman in this category is Faith Oyedepo – a pastor and wife to David Oyedepo, the founder of Living Faith Church (Winners Chapel). Pastor Faith is the co-founder of World Mission Agency (WMA) established in 2009.The World Mission Agency (WMA) is the missionary arm of Living Faith Church and through the mission, she had engendered the redemption and rehabilitation of her congregation spiritually and physically. As one who is poised to improving education in the country, she has contributed immensely together with her husband towards the development of education in the country. This is evident as she and her husband are credited with the ownership of many institutions of learning like Faith Academy (2010), Covenant University (2001), Landmark University (2011), Crown University (Under construction) among others.

Pastor Faith Oyedepo is also currently the Chancellor of Covenant University Ota, Ogun State. With herself as an example, she has been a motivation to so many Nigerian women through her writings. These include: Rescued from destruction: The story of my journey through the valley of the shadow of death (2007), The Healing Scriptures (2011), Success in marriage (2013) and more. She is also one of the facilitators of David Oyedepo’s Foundation, a charity organization that is involved in helping indigent children in furthering their education through grants and scholarships.

Folu Adeboye, the wife of Enoch Adeboye (founder of the Redeemed Christian Church of God RCCG) is another woman who is admired for her contributions to the Christian faith. As a pastor, she has contributed greatly to the ministry of her husband. She founded Africa Mission (1996) – a programme where Redeemed Christian Church of God (RCCG) parishes in the western world support missions in developing countries such as Nigeria, Ghana, Gambia, Rwanda and more financially, spiritually and volunteering time to travel to train and equip missionaries. Her support for women and children is enormous. In a bid to convert “lost” souls back to the Christian faith, Pastor Folu Adeboye established Holistic Outreaches Ministry in 2003 with the vision to reach out to prostitutes and stranded teenage girls.

Another woman who made great contributions to the Christendom was Pastor Biodun Kumuyi. She was actively involved in her husband’s ministry. She helped her husband in the advancement of the gospel through the Deeper Life Bible Church (DLBC). She participated in the women ministry of the church and through her trainings, many women became missionaries. She immersed herself into the Women’s ministry of the church and this was a turning point in a life time of fruitful and successful ministry to various groups of women, which included Christian Women leaders, married women, widows, and needy mothers.Abiodun executed educative programmes and health seminars for women. Other women who have contributed to modern Christianity especially in the twenty-first century Nigeria includes Ifeyinwa Adefarasin, Nike Adeyemi, Helen Oritsejafor, Evelyn Joshua, Margaret Idahosa, Yemisi Ashimolowo, Peace Okonkwo among others..

Conclusion

There is no society that is complete and progressive without women. Hence, women are a significant part of every society that is development-driven. Certainly, men cannot function adequately without the help of women. Thus, there is need for cooperation between the duo if any meaningful progress must be made. Sadly, it is unfortunate how the society has continued to play a divisive role between men and women such that gender roles are assigned to them unequally. As such, women have been relegated to the backstage as they are seen as second class citizens whose only concern should be child bearing and home management. It is based on this background that this article examined religion as a tool used to suppress women in Nigeria.

The article finds that despite women’s contributions to the growth and development of the Christian religion, the same religion has been used to restrict their freedom. Furthermore, it emphasized the need for women to redeem and their identities by being religiously conscious and taking up religious positions. Making reference with the emergence of Pentecostalism in Nigeria, the article reveled that women, in collaboration with their husbands, have contributed immensely to the spiritual and socio-economic development of not just the Christendom, but the country at large.

The work recommends the need for religious freedom for women. It admonished that women should be allowed to take part in religious activities without restrictions. Religious inclusion should be embraced and this will in a way curtail the challenges of religious intolerance in the country. The article expressed that for women to regain their identities, there is need to speak up against the religious doctrines that place them at a disadvantaged state.. There is also need for women to support themselves as one body so as to collectively correct the menace of religious disparity.

References

Abiodun, K. 1952-2009, https://dacb.org/stories.

Ephesians 5:24 (GNT)

Ephesians 5: 25 (GNT)

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Lecture note, “Culture and Gender Gap” delivered by Professor S. M. Ekah on July 12, 2021.

Olademo, O. Women, Pentecostalism and Public Life in Nigeria. Ibadan Journal of Religious Studies, XLI (1), 2009.

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