WAKIMBIZI NI BINADAMU KAMA SISI TUSIWABAGUE

Wanawake na watoto ndio waathirika wakubwa wa vita. Watoto hujikuta wakikosa mapenzi mazuri ya wazazi wao, wakipoteza muelekeo wa tamaduni zao kutokana na wazazi kuwa bize na mihangaiko ya kila siku wakijitafutia chochote na mbaya zaidi huathirika kisaikolojia na kujikuta wakijenga maisha ya utegemezi (kutokana na kuona wazazi wao wanavyopanga foleni kila mara kupokea misaada) na ubinafsi (kwani maisha ya kambini ni survival for the fittest). Katika vibanda hivyo vidogo mara nyingi faragha kwa wazazi huwa ngumu na hivyo kusababisha watoto wadogo kujifunza mambo makubwa kabla ya wakati wao....Hili ni tatizo na Tanzania tuna mifano mingi ya kujifunzia.

MADHARA YA VITA

Baadhi ya wakimbizi wa Kirundi katika kambi ya Mtabila

Ni dhahiri na ukweli usiopingika kuwa waathirika wakubwa wa vita ni watoto na wanawake. Wanawake wengi hujikuta wakibeba majukumu ya kulea familia pekee yao waume zao wakiwa aidha wamekufa au wamejichimbia kusikoeleweka kutafuta maisha. Hongera zao kwa wale wanaume ambao huamua kukabiliana na maisha na kubaki wakitunza familia zao katika kipindi hicho kigumu. Katika maisha haya ya ukimbizi watoto hujikuta wakipoteza utamaduni wao na kukosa malezi mazuri.Sote tunajua kuwa waanzishaji wa vita ni wanaume (mara nyingi) wakigombea vyeo vitakavyowawezesha kunufaisha matumbo yao kwa visingizio kedekede,mara eti wanadai demokrasia, mara wanataka kujitenga,mara wanataka hiki, kile, ili mradi tu kuhalalisha madhambi yao.Mifano ipo mingi mfano;Sidan,DRC,Burundi,Sri-Lanka,Chad n.k.

WOMEN LEADERSHIP VS RELIGION

WOMEN LEADERSHIP VS RELIGION

“Religions often treat women as inferior to men - women have been denied leadership roles, they are told to be submissive, and religious doctrines are used to control them both in society and the family”.

Having passed through the above quotation I would like to pose this topic to all of us to discuss so that we may finally come up with a general understanding as to whether the current status of women before most world religions is by default or by design. I am of the opinion that most of us have heard/seen many times these words ‘all people are equal before the Almighty God’ whether through formal religious meetings, writings, or through friendly talks with our buddies. Perhaps we should ask ourselves the kind of equality that is implied in this slogan. I understand the meaning is subject to multiple interpretations, however, My position is that the implied equality in nothing else rather than equality in terms of; ownership of property, decision making, electing and being elected etc. summarily it can be concluded as an equal participation of both men and women in all aspects of life.

What’s the real situation on the ground concerning women’s position in churches, mosques, synagogues, etc? Indeed this issue has been causing tense debates among world religions to the extent of causing defection/splitting within some religious institutions in our country. While some religions are laissez-faire enough to allow such debates to take place, in other religions people who attempt to initiate such debates are seen as deviants and thus are heavily condemned as a way of deterring others.

Why are women not ordained to take positions such as of bishops, padres, sheikhs, etc? Are there scriptures that forbid women to take such positions? I doubt if such scripture does exist, as far as I understand there are some Christian denomination that have gone as far as ordaining women to positions of pastor, nevertheless, there are some uncentralised religious groups that are owned by female leaders/bishop.
It is unshakable truth that the dominant patriarchy system has over matured to the extent of penetrating to all aspects of our social lives, religion being part of the victimized institution. Its time now that we started rectifying this misconception that’s has been persisting for years now to the extent of being regarded as Godly decision that it’s a sin for a woman to be ordained.

If indeed all people are equal before God then this should be reflected in both our words and deeds and hence stop clinging to misleading interpretations that favor male dominance in our societies. If women can till the land, drive, take care of families, become engineers, lecturers ;( in short do all activities that a man does) what difficulty will they face to only hold the scriptures (for instance the bible) and narrate the good news to people? I think this might even be easier so to speak as it doesn’t need one to be much energetic!!!(Jokes)

I have collected some of the writings that talks about women leaders who have been sighted in the bible. Let’s pass through and see whether the bible does justify or falsify women ordination.

Source:http://www.religioustolerance.org/femclrg5.htm

Female Prophets, Disciples, Ministers & Apostles Mentioned in the Bible
There were many women recorded in the Bible who exhibited religious leadership. Their stories appear in both the Hebrew Scriptures (Old Testament) and Christian Scriptures (New Testament):
Exodus 15:24: Miriam, the daughter of Aaron was a prophet and one of the triad of leaders of Israel during the Exodus from Egypt.
Judges 4 & 5: Deborah, a prophet-judge, headed the army of ancient Israel.
2 Kings 22:14; 2 Chronicles 34:22 Huldah, a prophet, verified the authenticity of the "Book of the Law of the Lord given through Moses" - the Book of Deuteronomy. She triggered a religious renewal.
Acts 9:36 The author of Luke referred to a female disciple of Jesus by her Aramaic name Tabitha, who was also known by her Greek name Dorcas. She became sick had died; St. Peter brought her back to life.
Acts 21:8: Philip the evangelist had four unmarried daughters who were prophets.
Philippians 4:2: Paul refers to two women, Euodia and Syntyche, as his co-workers who were active evangelicals, spreading the gospel.
Romans 16:1: Paul refers to Phoebe as a minister or deacon of the church at Cenchrea. The Greek word which describes her function is "diakonos" which means literally "official servant." She is the only deacon in the Bible to be identified by name. Some translations say deaconess; others try to obscure her position by mistranslating the Greek as a simple "servant" or "helper". Paul later refers to Phoebe as a woman, calling her "our sister." This prevented later church leaders from hiding her gender as they did with Junia in Romans 16:7 below - by changing her name and implying that she was a man.
Romans 16:3: Paul refers to Priscilla as another of his "fellow workers in Christ Jesus" (NIV) Other translations refer to her as a "co-worker". But other translations attempt to downgrade her status by calling her a "helper". The original Greek word is "synergoi", which literally means "fellow worker" or "colleague." 1 It is worth noting that Paul refers to Priscilla and her husband as "Priscilla and Aquila" in this passage and as "Aquila and Priscilla" in 1 Corinthians 16:19. It would appear that the order is not important to Paul. As in Galatians 3:28, he apparently believed that there is no distinction among those who have been baptized into Christ between male and female.
Romans 16:7: Paul refers to a male apostle, Andronicus, and a female apostle, Junia, as "outstanding among the apostles" (NIV) Every Greek and Latin church Father until Giles of Rome (circa 1000 CE) acknowledged that Junia was a woman. 2,3 After that time, various writers and translators of the Bible resorted to deceptions in order to suppress her gender. For example:
The Amplified Bible translates this passage as "They are men held in high esteem among the apostles" The Revised Standard Version shows it as "they are men of note among the apostles". The reference to them both being men does not appear in the original Greek text. The word "men" was simply inserted by the translators, apparently because the translators' minds recoiled from the concept of a female apostle.
Many translations, including the Amplified Bible, Rheims New Testament, New American Standard Bible, and the New International Version simply picked the letter "s" out of thin air, and converted the original "Junia" (a woman's name) into "Junias" (a man's). Again, it was probably inconceivable to the translators that Paul would recognize a woman as an apostle.
Female Leaders Mentioned in Early Christian Writings
There are many Gospels and other early Christian writings that never made it into the official canon. Some shed light of the role of women in various early Christian groups:
The Christian Gnostic tradition represented one of the three main forms of early Christianity - the others being Jewish Christianity and Pauline Christianity. Gnostic texts show that women held senior roles as teachers, prophets and missionaries. They conducted rituals such as baptism and the Eucharist. They performed exorcisms. 4
The Gospel of Philip, was widely used among early Christian congregations. It portrayed Mary Magdalene as the companion of Jesus, in a position of very high authority within the early Christian movement.
The Gospel of Mary described Mary Magdalene as a leader of Jesus' disciples. She delivering a passionate sermon to the disciples after his resurrection. This raised their spirits and inspired them to evangelize the known world.
Philoumene, a woman, headed a Christian theological school in Rome during the second century CE. 5
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Examples of Female Christian Leaders from the Archaeological Record
Author Karen Jo Torjensen cites: 6
An ancient mosaic which shows four female figures. One is identified as Bishop Theodora. The feminine form for bishop (episcopa) is used.
A 3rd or 4th century burial site on the Greek island of Thera contains an epitaph referring to Epiktas, a "presbytis" (priest or presbyter). Epiktas is a woman's name.
A 2nd or 3rd century Christian inscription in Egypt for Artemidoras, whose mother is described as "Paniskianes, being an elder" (presbytera)
A memorial from the 3rd century for Ammion the elder (presbytera)
A 4th or 5th century Sicilian inscription referring to Kale the elder. (presbytis)
Prohibition of Women from Positions of Power by the Early Church
During the 4th and 5th century, the Christian church gradually extinguished women's access to positions of power in the church:
Council of Laodicea (352 CE): Women were forbidden from the priesthood. They also were prohibited from presiding over churches. They decided that "One ought not to establish in the church the women called overseers (presbutidas)....women must not approach the altar."
Fourth Synod of Carthage (398 CE) "A woman, however learned and holy, may not presume to teach men in an assembly...A woman may not baptize."
Council of Chalcedon (451 CE). Canon #15 of the Council states: 7 "No woman under 40 years of age is to be ordained a deacon, and then only after close scrutiny." Apparently, the council wanted to start restricting the ordination of deaconesses, which must have been a common practice at the time. And, of course, anyone ordained to the Holy Order of Deacon would be eligible for later ordination to the priesthood as well. 8


Source:http://www.religioustolerance.org/femclrg5.htm