Christianity and Public Culture in Africa

6: “Arise, Oh Ye Daughters of Faith”: Women, Pentecostalism, and Public Culture in Kenya

131 S I x “Arise, Oh Ye Daughters of Faith” Women, Pentecostalism, and Public Culture in Kenya d A m A r i S PA r S i tA u A S T R I K I N g feature of Pentecostalism in Kenya is the proliferation of ordained female church leaders, many of whom are founders, presidents , bishops, evangelists, healers, or prophetesses in these churches. moreover, women who are single, divorced, or widowed have assumed leadership roles in both religious and seemingly secular circles. While i discuss here Jesus is Alive ministries, faith evangelistic ministries (also known as the international Church of the four-Square gospel), and the Single ladies interdenominational fellowship, many more examples could be given.1 in these churches and ministries, women have assumed leadership positions to a degree that has not been replicated in Kenyan public life more broadly. it is therefore important to understand the processes that led to these significant developments in the Pentecostal and charismatic movements in Kenya in order to draw lessons for women’s participation in public life. it is also important to understand the tensions and conflicts that arise in the context of a patriarchal public culture within which the female leadership of religious groups has not been a common institution. Jesus is Alive ministries international (JiAm) was founded by bishop margaret Wanjiru in 1993, faith evangelistic ministries (fem) was founded by evangelist teresia Wairimu in 1989, and Single ladies interdenominational fellowship (Slif) was founded by rev. elizabeth Wahome in 2004. it is in these three ministries that Kenyan female leaders have been able to record their most remarkable achievements, 132 DAMARIS PARSITAU crossing gendered boundaries and proving leadership as founders, overseers, prophetesses, healers, bishops, and politicians.these ministries have extensive services and programs that are specifically designed for women, especially those considered to be vulnerable, such as single and poor women. the three female leaders have also served as effective role models to other women in Kenya. Some of the leaders of the smaller ministries mentioned above have been directly or indirectly mentored and inspired by the lives of these founders. before these new ministries had emerged, other less well-known female leaders began working on the Kenyan Christian scene in the 1970s. for example, Philomena mwaura has documented how evangelist margaret Wangare started preaching, healing, prophesying, and planting churches in the early 1970s. Her ministry involved faith healing, preaching, and holding revival meetings, contributing to the growth of Pentecostal Christianity in Kenya in the 1970s. irrespective of their size and prominence, these female-led ministries and churches have been critical to the growth, expansion, and renewal of Pentecostal and charismatic Christianity in Kenya.2 they display and maintain a set of features that highlights women’s prominence in spiritual contexts that has had a direct influence on their participation in public life more generally. However, women’s engagement with religious patriarchy is a complex issue whose particular dynamics and effects must be understood within specific sociohistorical contexts.3 in this regard, it is surprising how little academic attention has been devoted to the crucial roles these women play in public life and their impact on women’s empowerment in Kenya. A false division may obtain in much of the literature on Pentecostalism in Africa insofar as it emphasizes the gifts of the spirit at the expense of Pentecostals’ engagement with public life. Women and Pentecostalism Several recent studies from Africa and beyond have highlighted the challenges and successes of female participation in Christian churches.4 brigid Sackey’s examination of changing gender relations in ghanaian African-instituted churches and Pentecostal and charismatic groups, for example, brings out some of the salient comparative themes.5 She shows how women have managed to make a breakthrough in the religious sphere in spite of problems created by gender hierarchies. She also demonstrates “how women are gaining strong social popularity and pervasive influence in ghana and West Africa generally through their 133 “Arise, oh Ye daughters of faith” role as church founders, religious leaders, healers, mothers, social workers , politicians, custodians, and partners in development.”6 She also emphasizes the ways in which women are reclaiming leadership. She uses the word reclaim to indicate that women are not new to leadership in some West African societies. Among the several examples she cites is grace tani, who founded the Church of the twelve Apostles, the first ghanaian spiritual church, in 1914...