Abstract

In this article, I demonstrate how Capital Christian Ministries International has been conceptualised as ecclesiastical spaces for de-gendering. I have utilised symbolic imagination within the Ndembu cultural liminality as theoretical framework in theological studies. I have argued that the initiates in the liminal spaces subverted social normative through the process of un-gendering. The article concludes by arguing that reclaim and reconstitute ecclesia spaces as liminal spaces have potential to promote gender emancipation within African Christianity.

Highlights

  • In contemporary society, the term ‘gender’ has become a contested terrain, with notions of female and femininity, male and masculinity increasingly seen as fluid and in process rather than monolithic or fixed identity or meaning (Butler 1986; 1990; 2004)

  • I employ an anthropological concept of liminality within theological studies in an attempt to deconstruct gender as ecclesia organising principle for the Capital Christian Ministries International

  • During my fieldwork among pentecostals1 in Zambia I participated and interviewed some members in CCMI in Lusaka, described briefly in the section below, I was impressed on how the church seeks to promote gender justice and equality by consciously perceiving ecclesiastical space as liminal space – a temporal space where gender distinctions are not applied

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Summary

Introduction

The term ‘gender’ has become a contested terrain, with notions of female and femininity, male and masculinity increasingly seen as fluid and in process rather than monolithic or fixed identity or meaning (Butler 1986; 1990; 2004). African women theologians have questioned and interrogated the invocation of Eurocentric paradigmatic canons in interpreting gender in African Christianity (Dube 2001; Oduyoye 2004; Phiri & Nadar 2006). They have critiqued colonial imposition and Eurocentric notions of gender as cross-cultural and universal organising principle for all people of all time and in every age (Amadiume 1997; Oyewumi 1997). I draw from these observations, interactions and interviews with over 15 members of CCMI from March to September 2016.2

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