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Rape culture is reportedly prevalent in sub-Saharan Africa. Culture, patriarchy, poverty and religion continue to sustain rape culture. The notions of the objectification of women’s bodies amongst the Shona people are causatives for rape culture within diverse cultural institutions. Africans reasonably uphold marriage with high esteem; unfortunately, the marriage institution is also susceptible to becoming a source of abuse, coercion, and is often used as a tool for controlling women. Some of the entrenched marital rituals embody diverse detrimental and contentious practices, which deprive girls and women their autonomous rights, particularly their sexual and reproductive rights. This research article interrogates numerous aspects within the Shona indigenous religion and culture, which precipitate the construction of rape culture. The study uses African feminism as a theoretical framework. It utilises African feminist cultural hermeneutics to interrogate rape culture amongst the Shona people. The research study is qualitative with a conceptual analysis paradigm. It concludes by proposing the need for tapping into some life-giving and gender inclusive principles within the Shona indigenous religion and culture to be utilised as tools for eradicating rape culture.Contribution: Utilising the African feminist cultural hermeneutical framework, the article interrogated several factors precipitating rape culture amongst the Shona people. It foregrounded that women bear the brunt of burden of rape culture. It concludes by proposing the need for tapping into some positive Shona indigenous traditions as tools for curbing rape culture.

The focus of this article is to highlight some of the inherent gender injustices experienced by the female pastors within the Apostolic Faith Mission in Zimbabwe (AFMZ). Drawing insights from the field research conducted in pursuance of a doctoral programme, the study foregrounds some of the barriers that women have had to endure when it comes to the issue of being ordained as a pastor. The article also interrogates the reasons used as a basis to exclude female pastors from the key decision-making bodies and to deny them the opportunity to preach at the national conference, which is the biggest gathering within the AFMZ. This is a qualitative study utilising interviews, focus group discussions and the observation method. The main findings emerging from this study reveal that whilst some positive changes have been made towards the inclusion of women in the pastoral ministry, however, there are still many gaps needing urgent attention before the AFMZ becomes a gender-inclusive and gender-equitable faith community.Contribution: This article foregrounds the challenges faced by female pastors in the AFMZ. It advocates for gender mainstreaming and gender inclusive policies in the AFMZ leadership structures. This is in sync with the focus of this collection, for which the main thrust is on women and religious leadership.

Cyclone Idai caused untold devastation in Chimanimani and Chipinge districts, Zimbabwe. In scenes reminiscent of the biblical deluge, in some places entire settlements were eradicated from the face of the earth. Houses were swept away, bodies were submerged and water, typically understood as the source of life, became the source of death. Individuals, families, communities and nations were left traumatized, and the search for meaning continues. Inevitably, religion featured prominently in explanations of this tragedy. This article is a preliminary review of the explanations of Cyclone Idai in Chimanimani and Chipinge districts, Zimbabwe, within the frame of African Traditional Religion/s (ATR/s) and Christianity. The article delves into questions at the interface of climate change and religion, such as: how do survivors of the cyclone explain its occurrence? What do we learn about the interface between religion and climate change in Africa from the responses to Cyclone Idai in Chimanimani and Chipinge districts? The article adopts the African ecofeminist perspective. This is informed by the fact that women and girls comprise the bulk of the population heavily impacted by Cyclone Idai in Chimanimani and Chipinge as well as the fact that they are the ones who were in the forefront of mitigating the impact of devastation caused by this ecological catastrophe. Our article seeks to contribute to the ongoing scholarly discussions on the nexus between religion, gender and climate change by foregrounding the experiences of women and girls affected by Cyclone Idai. The first part of the article describes the devastation caused by Cyclone Idai. The second part outlines the Christian and indigenous interpretations of the cyclone. The third part of the article teases out the indigenous interpretations of unpredictable weather patterns.

Through an exploration of the collapse of the Zimbabwean health delivery systems during the period 2000–2010, this article examines the Karanga people’s indigenous responses to utano (health and well-being). The first section explores the impact of Zimbabwe’s economic and sociopolitical development on people’s health and well-being. The next section foregrounds the ‘agency’ of the Karanga community in accessing and facilitating health care, especially their utilisation of multiple healthcare providers as well as providing health care through indigenous remedies such as traditional medicine and faith-healing. In line with the Sustainable Development Goals (SDGs), particularly SDG 3 which aspires to ensure healthy lives and promote well-being for all at all ages, the concluding section offers insights for developing an indigenous Karanga theology of utano utilising communal resources and illustrating that the concept of ‘development’ should not be confined to rigid Western development perspectives.

With the rise of feminist thinking, the phenomenon of the rape culture has admittedly drawn the attention of many academics especially in biblical studies. While several academics have done a commendable job of demonstrating how ancient biblical stories can have a bearing upon elements of the modern rape culture, the bulk of the literature has been penned from a Western standpoint and it is only by inference that one can find a resonance with the African situation. Given that the rape culture is not just a Western phenomenon but a pervasive global challenge, this article introduces an African perspective on this matter. Wearing feminist hermeneutical lenses, the article engages in a comparative analysis of the gender-based violations, human rights abuses, and the absolute lack of hospitality depicted in Judges 19–21 with the experiences of a Zimbabwean woman, Rutendo Munengami. It then taps into the lived experiences of the given women as resources which can be used to seriously think about the ugly dehumanising effects of rape and in so doing, bolster efforts towards combating the modern rape culture. In this article, it is our contention that people, the world over, and the Zimbabwean society in particular, need to earnestly acknowledge the pain and anguish experienced by the Levite’s concubine as well as Munengami and other countless women who have been victims of rape. We conclude the article by restating that wherever the rape culture is prevalent, people need to embrace and uphold the principles of human dignity, hospitality, justice and equality, and resolutely move away from a culture of denial and apathy when it comes to issues of rape.Contribution: This article juxtaposes the experiences of the sexual violence endured by the concubine in Judges 19 and that of a Zimbabwean woman, Rutendo Munengami. It concludes by proffering possible ways of curbing the rape culture which has crept into Africa like a cancerous worm.

The story of Judah and Tamar in Genesis 38 is one of the most intriguing stories in the Hebrew Bible. While it yields many useful insights into the character of God, the nature of sin and the aspiration of our redemption, it is equally offensive when one looks at it from a human rights perspective, considering, in particular, the vulnerable and defenceless woman, Tamar. Her being returned to her father’s house is portrayed as acting in accordance with the law for a childless widow (Lv 22:13; Rt 1:8). However, using the critical hermeneutical lens, it becomes apparent that the real motive that drove Judah to send her away was his fear lest his only surviving son Shelah should share the fate of Er and Onan, whose deaths he plainly attributed to Tamar’s doing. As such, Tamar was deprived of the right to marry Shelah as provided for in the levirate marriage law. Using feministic hermeneutics and the comparative approach, this article foregrounds the vulnerability experienced by women, especially when their husbands mysteriously or suddenly pass away. Because of the patriarchal hegemony of African and Israelite societies, childless widows often find themselves ostracised from the same families which they thought they were now part and parcel of by virtue of having married into that family. Much of the ostracism emanates from the fact that they are usually fingered as the prime suspects responsible for having played a part in their husbands’ deaths. Hence, the crux of this article is to present the interface between the Israelite and African worldviews, highlighting the parallels between the plight of widows in the Israelite and Shona societies.

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