TANZANIA MAP
9. Problems encountered during the Research
3.5 Women in the Uamsho
In all fellowships and conventions visited during the research period, most of the attendants were women. At Morogoro for example, 75% of the people who attended Morogoro Back to God spiritual convention were women. About the same was observed during the other conventions at Kawe, Buguruni and Jangwani grounds in Dar es Salaam. During confession and healing prayers, the majority who were prayed for were women. When the researcher asked why, some people denied this was so.
But Jestina Fumbwani and Elizabeth Namaumbo said this was how it has always been since the time of Jesus' ministry here on earth.105 Unlike Fumbwani and Namaumbo, Veronica Zayumba. Frida Mndolwa and Mariam Mustafa argued that it is because women experience many more difficulties in life.106 Zayumba added that poverty has led many women to face various forms of temptations which according to Margreth Wasiwasi.
makes women especially vulnerable to demonic possession.10 Fumbwani agreed with Wasiwasi but she added that since 'a house is a wife' (Nyumba ni Mwanamke, a common saying in Tanzania); even Satan knows that if he can take control over the mother, he can influence the whole family.
According to Mndolwa this is why Satan tempted Eve first and not Adam
Oral interview, Jestina Fumbwani, 22nd November 2003, The Most Holy Trinity Cathedral, Morogoro, Elizabeth Namaumbo, 23rd November 2003, DCT Holy Spirit Cathedral, Dodoma.
Oral interviews, Veronica Zayumba, 21M November 2003, St. Nicholas Cathedral, Dar es Salaam, Frida Mndolwa, 21s' November 2003, St. Mark's College, Dar es Salaam.
Mariam Mustafa, 8lh May 2003, Korogwe. Also in Christopher Comoro & John Silvano. "
The Marian Faith Healing Ministry" p. 282.
107 Margreth Wasiwasi. 21s' November 2003. HUM ANN fellowship. Dares Salaam.
(Gen.3). Perhaps Mndolwa interprets the Genesis story of the Fall in the light of African life that is full of temptations created by hardships.
However, the Biblical story of the Fall shows that there were only two people in the garden.
The arguments of Fumbwani, Mndolwa and Wasiwasi bear similarities with the emphasis of Namaumbo that an African woman is a wife and mother.
Namaumbo argues that it is by bringing children into the world that an African woman wins respects. Namaumbo added that due to various reasons such as poverty, lack of adequate instructions on sexual issues from teachers and parents, many young women find themselves using various un- guaranteed means of preventing pregnancy. Later, at a time when the child
is needed, they find it very difficult to conceive. The prayers in Uamsho through which many women have reclaimed their motherhood, have thereby drawn many of them into Uamsho.
It seems therefore that the life situations like poverty and marginalization that have affected mainly women are the leading reasons for many women joining Uamsho. For example barrenness/sterility, which in most cases, is blamed on the woman in an African marriage, has caused many women to suffer psychologically as they encounter bad relationship with both sides of the family, husband and friends. The end result is such a woman finds herself in need of a close friend with whom she may discuss her situation.
The Uamsho emphasis that Jesus Christ desires to accept an individual as
he/she is. and meet his/her troubles at a very personal level makes Him a personal saviour and friend.10 Women in the Uamsho have come to accept Him as a friend of the lonely and healer of those who are sick, whether spiritually psychologically or physically. "Although to some people this perception of Jesus is seen as more of a privatization of Him or else more of Pharisaism, it is useful to the marginalized among whom are women".109
The organized violence mentioned previously that had affected women during the colonial period, continues today in different ways. Eviction of squatters in rural and urban areas, beating and raping, harsh punishment meted out to women are a few of the many incidents of violence. Most of the women who have been victimised need to be healed of the trauma caused by such violence. Carroll Houle points out that talking about the experience to a friend or in a sympathetic group is enough for some people.1 Therefore one reason why women join Uamsho is because Uamsho has a special service of talking about the experiences to other wanauamsho. The emphasis on walking in the light where a person gets a chance to discuss his/her personal problems with a leader or another member of Uamsho, testimonies, confession (with its aspect of counseling and healing) and the emphasis on carrying each others burdens are
108 This will be expounded in the next chapter.
Theresa M. Hinga " Some alternative images of Christ in Africa and their implications for women" in Mercy Amba Oduyoye and Musimbi R. A Kanyoro (eds.) The will to Arise:
Women tradition, and the Church in Africa. New York: Orbis, 1992. pp. 190-1991.
10 Carroll Houle. "Empowering the Victims" in Mary N. Getui and Peter Kanyandago (eds.) From Violence to Peace: A challenge for African Christianity, Nairobi: Acton Publishers, 1999, p. 172.
undoubtedly, among the essentials that brings relief to women joining Uamsho." Fumbwani. for example, testified that an African wife carries all responsibilities in the family including taking care of a husband and children and therefore the message of carrying a burden is easily understood by a wife than a husband. According to Wasiwasi. this is why most of the petitioners (waombaji) in the Uamsho are women. Wasiwasi emphasized that this has been so because women pray for their families and for well being of the society.
To be saved in the Uamsho means receiving ability (uwezo), authority (mamlaka) and power (nguvu) from above that enables the marginalized to talk about their problems freely. Undoubtedly, women, as victims of oppression and muteness in the church and the society at large, find this message of Uamsho a meaningful one to them. In fact this is why some women in the Uamsho have started participating in the church public functions such as preaching, reading lessons, sitting on church councils and the like. In the Vestry meetings. Diocesan and Provincial Synods, women raise their voices against many issues in the church that offend them. Some have even become church teachers and some have been ordained to the priesthood something that was not possible before the Uamsho. It should be noted here however that ACT has not yet approved women's ordination constitutionally. Nevertheless. ACT has kept a door open for those dioceses
1 These aspects of Uamsho will be discussed in detail in the next chapter.
" Mamlaka, Ngiivu and Uwezo will be discussed in the next chapter.
which feel that they are ready to do so. Some Evangelical dioceses such as Mount Kilimanjaro (DMK), Mwanza (DVN), and Central Tanganyika (DCT) have already ordained women. However, it is in DCT alone where women are working in the parishes without much resistance from the parishioners mainly because the diocese had placed many women catechists there prior to their ordination. In the DMK and DVN they are still not well accepted.
None of the Anglo-Catholic dioceses has ordained women due mainly to resistance from women themselves. Unlike most of the Anglo-Catholic women who have stressed strongly that women should remain assistants in church leadership, Imani Ndendya the second Anglo-Catholic and mwanauamsho woman to complete theological studies argues that time has now come for the women to face the challenge. Ndendya's standpoint shows that Uamsho has enhanced the opportunities open to women in the church and the society at large. Through Uamsho Tanzanian Anglican women have new qualities of confidence and self-assurance, fluency in speaking and given a greater responsibility in holding offices such as priesthood, Mothers Union, Bible Colleges' principals and Diocesan Treassurers.
3.6 Conclusion
Our main objectives in this chapter were to identify factors that had facilitated or hindered the spread of Uamsho. We have seen that the
Uamsho in Kagera had taken root and thus lasted longer because of its interaction with the culture of the people. In other places it came from schools and therefore it continued to be alien just as it was for the Christianity of the elders. As a result, the problems of the people were not touched. The struggle for political independence and the implementation of Ujamaa policy were yet other factors that had stagnated the spread of Uamsho. But the continuing decline in teaching about discipline in churches, the corruption within Ujamaa and the vulnerability to evil forces led to the emergence of the second wave of Uamsho with much emphasis on confession and healing.
It may be noted here that the process of changes in Uamsho have contributed to the qualitative and quantitative growth of the Anglican Church in Tanzania in these three decades. Undoubtedly this is attributed to the wanauamsho voluntary service of "giving light from within" which has at its base on a meaningful encounter with Jesus Christ that has transformed, and above all transfigured them. One could argue therefore that the Movement with its emphasis on making decisions, brokenness.
repentance through open confession, breaking down of the barriers of race, sex, tribe or clan, healing, giving light and living victoriously held the roots of their success. The next chapter elaborates the significance of these elements to the success of Uamsho.
CHAPTER FOUR
THE MEANING OF BEING SAVED 4.0 Introduction
This chapter presents the main distinguishing theological characteristics of Uamsho. We will begin by looking at Knokoka (to be saved). Here we will explain the meaning of kuokoka in Uamsho and then discuss the various stages of knokoka. In this process we will need to identify kuguswa fto be touched), which is the primary stage of kuokoka and then we will connect that with kuvunjika (to be broken) that leads to a response (kukata shauri).
Usually kukata Shauri is followed by kulubu (confession), an action that takes place in public. We will include a discussion of healing in this area because Uamsho considers it a consequence of confession. The implication here is that confession itself includes healing (as Rev. Norgate had clearly mentioned in the preceding chapter) and therefore the two are related.
Next we shall discuss the consequences of "being saved". In the Uamsho one is expected to act or live in accordance with the scriptures. Uamsho refers to this as living a victorious life- a life that testifies to "the unsaved' that God is with the saved and therefore attracts them to be saved. Walking in the light (kutembea nuruni). which practically means unveiling one's faith in deeds and words, is another aspect of victorious life that we discuss in this section. Wanauatnsho are preachers and teachers of the word to
individuals and families and therefore our discussion on Kutembea nuruni will include testimonies, preaching and teachings. In this section we will also discuss 'living for others' (kuishi na mzigo) as an aspect of victorious life since it is necessary to overcome the temptation to selfishness in order that one may consider others as important as Christ has taught. Success in living this life is what Uamsho refers to as 'new life'. We will conclude this chapter by showing that all these elements are the foundations for the success of Uamsho.