The African Journal of Gender and Religion (AJGR) is a semi-annual publication, moved in 2017 from the Gender and Religion program at UKZN (the Center for Deconstructive Theology at UKZN) to the Desmond Tutu Center for Religion and Social Justice at the University of the Western Cape. She is the co-editor of the Journal for the Study of Religion and the submissions editor for the African Journal of Gender and Religion.
Religion and Gender in the Media Marketplace
Finally, the contributions in this issue attempt to contest the dominance of the Pentecostal-charismatic bias in the African religion-media marketplace. In this article, she traces the potential and limitations of the ever-popular medialization theory in the Zambian context.
Devil Bustin' Satellites: How Media Liberalization in Africa Generates Religious Intolerance and Conflict." In Displacing the State: Religion and Conflict in Neoliberal Africa, edited by James H. Anthropological Approaches to Media in Africa.” In A Companion to the Anthropology of Africa, edited by Roy R.
Broadcasting Female Muslim Preaching in Kenya: Negotiating Religious Authority
Hassan J. Ndzovu 1
Introduction
The establishment of Muslim radio stations allowed female preachers to enter a public space traditionally dominated by men. Importantly, the article will also explore the controversial status of the female voice as a medium of imparting religious knowledge to the Muslim public.
Female Religious Authority in Kenya
Muslim scholars have emphasized the importance of the voice as a way of transmitting authoritative religious knowledge. For example, with the support of her family, Bi-Nafisa Khitamy Badawi has emerged as one of the most respected female religious authorities in Kenya (and possibly the East African region, according to my respondents).
Muslim Radio Stations in Mombasa: Response to
In various parts of Kenya, a few female scholars have emerged who have dedicated their efforts to improving the opportunities for other women to access advanced education in Islamic knowledge.28 Gradually, the emerging category of female religious scholars is achieving recognition in the Kenyan Muslim. communities, as they are considered knowledgeable and thus able to "act as an authoritative personality". How these Muslim radio stations, which offer the learned Muslim women an opportunity to deliver public sermons, function is a theme explored in the section below.
Indecency” and “Immorality” in Kenyan Broadcasting Culture
This station was later followed by the establishment of Radio Rahma and then Radio Salaam, both in the coastal city of Mombasa. In a bid to cover the predominantly Muslim populated regions of the country, the station secured a frequency to cover the Garissa area, which is located in the north-eastern region of the country and is predominantly populated by Somali Muslims.
Public Sermonising of Female Preachers on the Muslim Radio Stations
The increasing participation of female preachers in radio sermons and the display of their religious knowledge has triggered the need to reassess how Islamic authority is legitimized. Despite efforts to give women preachers a public space through radio stations, it is clear that they are expected to lecture to a specific gender.
Religious Authority of Female Preachers
Responding to the issue of aura, the radio stations state that the participation of female pastors in the radio programs does not contradict the Islamic view that her voice is nudity. The women pastors could be well trained, but they are expected to address only a specific gender of the population.
Conclusion
The emphasis the female ministers place on the meaning of sexual "decency" is in keeping with the kind of moral guidance the male ulama desires. This has been attributed to the fact that the women ministers in question are not explicitly progressive feminist religious thinkers or activists, but adhere to existing structures defined by the male ulama.
Gender Bargains in a Pentecostal (Born- Again) Marriage: Divorce as a Socio-
Peter A. Oderinde 1
An interview with Pastor Rook and the group discussion revealed that the GVI WhatsApp chat community is an agenda to build an online church or community to supplement its local ministry. During my observations in the GVI chat community, members who were not confined to a geographic enclave became more familiar with each other.
The Nexus between Assemblage Theory and Online Communities
The most important thing is that you reach people and...the best way to do that is to go on the internet platform to preach online. 39 Bernice Martin, "The Pentecostal Gender Paradox: A Cautionary Tale for the Sociology of Religion," in The Blackwell Companion to Sociology of Religion, ed.
The Nature and Significance of a Muslim Woman’s Contest for Mayor of Lusaka,
The article draws on the context of the 2016 general election, as the election was notable not only for the popularity of religion in political discourse, but also for the widespread use of the media. Furthermore, religious, gender and media discourses during the 2016 general elections largely focused on the religiosity of elections.
Defining Religionisation and Religious Discourses
Although the religiosity of politics is often largely framed in theories of secularism, where the secular and the religious are interdependent,5 the article takes a position in which, contrary to the perception of secularism, ideas are tied to the division of power between politics (the state) and religion (religious institutions) on to the detriment of the latter.6 As such, the religiosity of politics is used to indicate the ways in which religion marked political discourses in relation to the 2016 general election. the ways in which religion became part of political discourses in the media in 2016 using the example of Muntanga's narrative.
Approach to Theory and Method
In this way, the article uses mediatization theory to discuss the media's role in conveying religious messages and as a platform for representing religion and political discourses in the context of the 2016 general elections in Zambia. The article is based on the analysis of the discourses surrounding the Muslim candidate in the 2016 general elections in the media, which originate not only from the mayoral candidate herself, but also from local leaders of Muslims and Muslim associations.
Contextualisation of the Setting
She was noted for her "courage" to speak on behalf of Islam in general and Muslim women in particular and was a. In Zambia, religion and media became popular in the 1990s with the rise of televangelism.
Sirre Muntanga, a Muslim Woman and the Media in the 2016 Mayoral Elections
Muntanga's participation in the electoral contest could not be separated from this wider Muslim engagement in the country's political life. Towards an explanation of the significance of a Muslim woman's contest for mayor of Lusaka in 2016.
Towards an Explanation of the Significance of a Muslim Woman’s Contest for Mayor of Lusaka in the 2016
Muntang's mayoral contest further demonstrated the wider use of religion in the context of political competition and the nature of the religiosity of politics. The article questioned the interrelationship between religion and the media by exploring the nature and significance of Sirra Muntanga's Lusaka mayoral contest during the 2016 general elections in Zambia.
Computing Cupid: Online Dating and the Faith of Romantic Algorithms
Sokfa F. John 1
Online dating services are increasingly normalized as brokers in the process of finding romantic and marital relationships. This article explores online dating algorithms and religious niche dating platforms and their implications for religious ideas about romantic relationships.
Algorithms and the Work they Do
David Beer, 'The social power of algorithms', Information, communication and society 20, no Neyland, The daily life of an algorithm; Dormehl, The formula; Louise Amoore, Algorithmic Life: Calculative Devices in the Age of Big Data (Abingdon, Oxon; New York, NY: Routledge, 2015). 14 Neyland, the daily life of an algorithm; Kitchin, "Critical Thinking and Researching Algorithms;" Bier, “The Social Power of Algorithms;” Nick Seaver.
Romantic Algorithms
Regardless of the categorization and strategies of online dating companies, their operations and services are largely dependent on user data, whether self-reported or behaviorally tracked. Berman also shows how collaborative filtering works to exclude individuals and groups in online meetings.
Matches Made in Heaven
Novak, “Online Dating and Courtship Among American Muslim Women: Negotiating Technology, Religious Identity and Culture,” New Media & Society 20, no. 47 Religion, “Online Dating Gets Religion: Spiritual Profile Crucial For Many Seeking Romance,” HuffPost, 2012, https://www.huffpost.com/entry/religious-romance-require_.
God-intended” Romance and its Facilitators
Another page describes "the kind of love that God intended"53 and that can be found through their services, as one based on faith and commitment, and with singles who share the same core Christian values. Furthermore, as I have suggested, there is a co-creation of religion and values in the process of user interaction with online dating platforms.
Uyajola 9/9 uTata’kho: Missionaries and Black Masculinities
This article juxtaposes the depictions of black men in nineteenth-century South African missionary discourses against the depictions of black men in the television programs uTatakho and Uyajola 9/9. Finally, a reflection on the notion that decolonial thinking can help separate black masculinities from colonial depictions of black men in South Africa is presented.
Decoloniality and Masculinities
This analysis draws on decolonial thinking and contributes to ideas to create more nuanced portrayals of black men in the South African media, beyond the stereotypical projection of these men. It is a mode of knowledge production that offers opportunities to understand black men differently, creating a variety of conceptions of black men that are not limited to the binary logic of modernity.
Clothing Black Body
Dominant forms of black masculinity in South Africa still operate from a prism of 'commodity capitalism', where successful masculinity is tied to clothing labels.39 Post-apartheid political economy and the emergence of successful masculinity linked to acquiring of consumer goods, Ratele argues that black men find a way to escape their historical and contemporary marginality. This consumerist form of masculinity is marketed through the media and television programs and is one of the discursive currents challenging the development of 'socially conscious and egalitarian masculinity'.40.
Civilising Black Masculinities
One function of the rite of passage was to ensure that shared values were always put before individual interests. Such policies are indicative of the fact that African forms of masculinities within nineteenth-century missionary thinking were incompatible with their understanding of the Christian faith.
Problematising Polygamy
Dube, "Race silence: the oversignification of black men in 'the crisis of/in masculinities' in post-apartheid South Africa," Acta Academia 48, no. 58 Mutero Chirenje, "Church, state and education in nineteenth-century Bechuanaland ", The International Journal of African Historical Studies 9, no.
Uyajola uTatakho
Narratives about Black men must locate Black masculinity in the interlocking systems of oppression in which they exist. The disconnection of Black masculinity should not be understood as a refutation of the negative images of Black men in the media.
Gender, Religion, and the Media
An Analysis of Selected Media Representations of Fungisai’s
Pauline Mateveke 1
Homi Bhabha's representations of hybridity in the so-called 'third space'. The study shows how the third space marks a significant and creative space that values multiple and alternative identities for women like Fungisai, whose lives are governed by the dictates of religion and patriarchy.
Women and Music in Zimbabwe: A Background View
Therefore, women in the music industry tend to receive harsher criticism than men because gender codes assume that a woman must uphold the national culture and values. Society's anxiety about women's participation in the music industry stems from the impulse to control.
A Theoretical Overview of Homi Bhabha’s Concepts of Hybridity and the “Third Space”
The general image that qualitative research conveys about social order is interconnectedness and change,18 and this study seeks to reveal whether the aforementioned "interconnectedness and change" is reflected in Fungisai's processes of identity formation or not. After choosing a qualitative research methodology, it was necessary to choose qualitative research tools (methods) with which we will collect data accordingly.
Positing Hybridities in the Media Images of Fungisai
Based on their findings, the length of Fungisai's dreadlocks, as illustrated in The Sunday Mail image, shows an unusually rebellious attitude. These contestations arise from the ambivalence of the identity signals resulting from the constant evolution of Fungisai's images.
Singing Ambivalence in Fungisai’s “Vanondibatirana”
It is this movement beyond societal and church expectations that aptly reflects Bhabha's concept of the "third space". For Bhabha, the "third space" represents a kind of disturbance of direction. The "third space" is therefore not always a comfortable place to be.32 Based on Fungisai's struggle, the "third space" is permeated by numerous points of conflict.
2016) (They hold me still)
Accordingly, the song becomes a critique of the church and its uncompromising structures that suffocate women in rigid boxes. The "mbira" (thumb piano) is symbolic of Zimbabwean traditional culture and religious practices because it is closely associated with spirit possession.35 Fungisai's use of the "mbira".
Fungisai Within the “Third Space:” Resistance or Acquiescence?
The hybrid within this "third space" becomes a counter-narrative of the invention of the boundaries between gospel and dancehall music, between the religious and the secular, and between what is considered respectful and irreverent. Her hybridity makes her elusive in the clutches of religious and cultural machinations of control.
Shifting Dynamics of Safe Spaces for Women in Revolutionary and
Post-Revolutionary Egypt
A Reflection on the Article,
We are not Women, We are Egyptians”
Cherry Muslim 1
In the second part of the article, I look at the negotiations of space in relation to Deniz Kandiyoti's concept of patriarchal negotiations. Finally, I reflect on whether cyberspace can be an alternative safe, public space for recognition, participation, counter-power, and safety beyond patriarchal boundaries, not only for revolutionary women, but for women themselves, and if such power and reconceptualization. can be maintained in post-revolutionary contexts.
Egyptian Revolution: A Synopsis
They were computer-savvy activists, as a number of them received training from the organization CANVAS (Centre for Applied Non-Violent Action and Strategies) created by Otpor's leader Srdja Popovic of Serbia, who overthrew Slobodan Milosevic in 2000.3 The basic principles of the organization were unity, planning and non-violent discipline for mobilisation, with new communication technology being the crucial resource in spreading these methods.
Negotiations of Offline Space: In Tahrir Square, “We are not women, we are Egyptians”
From these examples, the fluctuating dynamics of public spaces and women's safety within those spaces are evident. After Mubarak was overthrown, women's "power" was marginalized; they even tried to find voice and representation in.
Cyberactivism, Cyberfeminism, and Social Movements
For the past decade in the Middle East and North Africa (MENA), women have been using the Internet to build support for their work and to disseminate images and information through citizen journalism on social and political issues. Skalli, "Communicating Gender in the Public Sphere: Women and Information Technologies in the MENA Region," Journal of Middle East Women's Studies 2, no.
Words of a Woman: Subversive Piety in Asmaa Mahfouz’s Viral Vlog
Addressing the men directly, she asserted that she is just a "girl" and gave them the opportunity to show "manhood and honor" and dignity by defending her and any other women who may be on the streets protesting. This suggests that cyberspace as part of the Internet is an empowering tool for cyberactivism and cyberfeminism, but that it carries its own set of challenges.
Women and the Public Sphere in the Middle East and North Africa." Special issue of Journal of Middle East Women's Studies 2, no. Meet Omayma, Women's Rights Activist in Turbulent Egypt." ATRIA, Institute for Gender Equality and Women's History, 9 October 2018.
