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God's Image Or Man's Glory?: a Kenyan Postcolonial

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God's Image Or Man's Glory?: a Kenyan Postcolonial i GOD’S IMAGE OR MAN’S GLORY?: A KENYAN POSTCOLONIAL FEMINIST READING OF 1 CORINTHIANS 11:1-16 By Lydia Muthoni Mwaniki Submitted in fulfillment of the academic requirements for the degree of Doctor of Philosophy in the School of Religion and Theology, University of Kwazulu-Natal Pietermaritzburg, South Africa JANUARY 2011 Supervisors Professor Jonathan Draper and Doctor Sarojini Nadar i DECLARATION I, Lydia Muthoni Mwaniki, PhD candidate, University of KwaZulu-Natal, Faculty of Humanities, Religion and Social sciences, School of Religion and Theology, hereby declare that unless specifically indicated to the contrary in the text, this thesis is my own original work and shall only be submitted for the purposes of the above mentioned degree. ___________________________________ 10th January 2011 Lydia Muthoni Mwaniki Date As the supervisor, I hereby approve this thesis for submission ____________________________________ __________________________ Professor Jonathan Draper Date As the co-supervisor, I hereby approve this thesis for submission ____________________________________ ______________________________ Doctor Sarojini Nadar Date University of Kwazulu-Natal 2011 ii DEDICATION In loving memory of my beloved husband, the late Rev. Daniel Stakos Mwaniki, who encouraged and motivated me to pursue a PhD course but died suddenly two months before I began the programme. My dear husband, I have fought the good fight, I have won the race. Glory to God! May your soul rest in eternal peace until we meet again. Amen. iii ACKNOWLEDGEMENTS My profound gratitude goes to my sponsors, The Langham Partnership UK and Ireland, for your overwhelming financial support, your understanding and encouragement. You journeyed with me through the mourning process and kindly kept the scholarship for me until I was ready to begin the course two years after my husband’s sudden death. My gratitude further goes to my second sponsor, ETE/WCC. I thank you for considering me for a scholarship without which it would have been impossible to complete the programme. Thank you too for your kind words of encouragement through your e-mails. My deep appreciation to UKZN for the graduate assistantship throughout the course from 2007-2010. It greatly reduced my financial burden. I am heavily indebted to you my children Johnmoses, Ann and Peter, for releasing me to leave you for South Africa. You promised to take good care of yourselves even if by then you were only 16, 14 and 13. You have done me proud! Thank you for your understanding and patience. I thank my Bishop, the RT Rev Peter Njagi Njoka, Bishop of the Anglican Church of Kenya, Diocese of Nairobi for releasing me to pursue my PhD course and for recommending me for scholarships. Sincere thanks go to my supervisors, Professor Jonathan Draper and Doctor Sarojini Nadar. I would not have made it without your professional guidance, encouragement, patience and friendship. I have only managed to finish my thesis within the minimum required time because you always read my chapters (always too long) within the shortest time possible. Thank you too for enabling me to attend conferences and to present papers in which sometimes you sponsored me using your own resources. Professor Isabel Apawo Phiri, I owe you much for encouraging me to join the PhD Programme. Thank you too for being almost a co-supervisor, for your mentorship, motherly touch and for your acceptance to write references for me whenever I approached you. Mrs Patricia Bruce, how can I ever repay you for giving me an opportunity to teach Biblical Studies 320? This has given me experience of and exposure to teaching in a different context. I am deeply indebted to you also for passing to me any relevant material for my study, and for allowing me to sit and participate in your Greek classes. Professor Gerald West, one day you ‘stopped’ (Mk 10:49) for me on the corridor on your way from tea when I was almost giving up on the postcolonial theory and said to me, “Lydia, we are all trying to see how the postcolonial theory can work for us in our contexts.” These words gave me confidence to forge ahead by realizing that it was not my struggle alone. Thank you for allowing me to sit in your classes in which you introduced me to postcolonialism. iv Many thanks to you Professor Esther Mombo, DVC Academics, St. Paul’s University Limuru, Kenya, for your kind words of encouragement and for recommending me for ETE/WCC scholarship. Thanks to you Rev Dr Sammy Githuku and Rev Dr Zablon Bundi of St. Paul’s University, Rev Dr Julius Gathogo, Dr Philomena Mwaura, Dr Stephen Nyaga, Professor Zipporah Ng’ang’a, Rev Julius K. Kiambi, all of Kenyatta University, Mr Gilbert Zenda, Mrs Esther Njuho and Dr Njuho of South Africa, for encouraging me in my academic pursuits. Dr Fulata Moyo, The Executive Secretary for Women in Church and Society, WCC, thank you for journeying with me in widowhood throughout the course. Your encouragement and overwhelming support have kept me going. My sincere gratitude goes to my friends in Kenya who played a parental role to my children in my absence. Special thanks especially to Jennifer and Harrison Kimani, Susan and Allan Njoroge, Mr and Mrs D.L. Mwangi, Commissioner Peterson Muthathai, Ann and Kimani Muthondu, Mr and Mrs Njagi Muchiri, and Mr and Mrs Edward Nyaga. I also thank all the vicars and members of ACK St Joseph of Arimathea Parish, ACK St Barnaba’s parish Marurui and ACK St. Barnaba’s parish Otiende, Lang’ata for your support, encouragement and prayers. I acknowledge the overwhelming encouragement, love and prayers that I received from members of my family. I thank my mother in-law Mrs Hannah A. Jonah, my parents Agnes and Peter Ndambiri, my sisters, brother and their spouses, my brother in-law Mr Ken Nthiga, my sisters in- law and their families, Titana and Gitonga Kagoce and my nephew Mr Michael Nthiga. I thank the library staff of the University of Kwazulu-Natal, Kenya National Archives, Anglican Church of Kenya Provincial Archives and Annalise of the Lutheran Theological Institute (LTI) library South Africa, for enabling me to access the relevant information as fast as possible. I thank LTI for hosting me throughout my stay in South Africa. Many thanks to Rev Rose Materu, a Minister in the Lutheran Church in Tanzania who was my flat-mate for three years. Thank you for making my life ever so comfortable in LTI. I will live to cherish our joyous evening meals together, which were always accompanied by an apple and prayers. I thank everyone else who contributed to the success of my PhD programme in one way or another including all those who held me in prayer and sometimes fasting. The list is inexhaustible. May God fulfill your every need according to God’s glorious riches in Christ Jesus (Phil 4:19). God bless you all. Finally, God has amazed me throughout my period of study by changing impossibilities into possibilities. It has been a long journey of faith, hard work and prayers but the Lord who started the good work has been faithful enough to bring it to completion. GLORY TO GOD! v ABSTRACT This study uses a postcolonial feminist analysis to show how a biblical text (1 Cor 11:1-16), because of its patriarchal and imperial background, excludes women from the image of God. It demonstrates how this text has been taken up, developed and appropriated to support the subordination of women throughout the Christian tradition from the Church Fathers to the reformers and right up to the present day postcolonial Kenyan Church context. While this text has been used for a long time to oppress women, this study argues that a critical reading of the text from a postcolonial feminist perspective shows that gender disparity exists in this and in other gender-biased Pauline and post-Pauline texts because they were based on the existing patriarchal and imperial structures, which subordinated women to men. Further the study demonstrates that the texts have continued to subordinate women to men throughout the history of Christian tradition. Most churches, such as the Anglican Church, express belief in the Scriptures. Yet such churches like the Anglican Church of Kenya, which seemingly supports gender equality through its gender inclusive article in its Constitution, does not offer guidance about how such texts are to be read and appropriated by Christians. The study offers a method to fill this gap. It is hoped that the academy and the church will avail themselves of this method in their reading practices of the Bible. It takes into account the history of gender and imperial biases in the construction of texts such as 1 Cor 11:1-16 that exclude women from the image of God. vi Table of Contents DECLARATION.......................................................................................................................................... i DEDICATION............................................................................................................................................. ii ACKNOWLEDGEMENTS ...................................................................................................................... iii ABSTRACT ................................................................................................................................................. v ACRONYMS .............................................................................................................................................. xi GLOSSARY.............................................................................................................................................
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