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
Summary
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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