“…A study conducted in Zambia suggested that women’s attitudes and practices around gender norms might partly stem from interpretations of the biblical story of creation as evidence of women’s inferiority in relation to men in relationships [ 45 ]. Also, both women and men might hold the view that women are not equal to men [ 52 ]. To this end, certain church teachings revolve around women serving men’s sexual needs and subordinating their own sexual feelings to that of men even when they have little benefit.…”
BackgroundProlonged political instability may have exacerbated gender inequitable beliefs in the Democratic Republic of Congo (DRC). The aim of this study was to assess attitudes related to gender-equitable norms and its determinants among young, church-going women and men in Kinshasa, DRC.MethodData were collected through a cross-sectional survey with 291 church-going women and 289 men aged 18–24 years old, residing in three disadvantaged communes of Kinshasa. Variables included sociodemographic characteristics, attitudes towards gender equality, and responses to issues related to the gender-equitable men (GEM) scale. The GEM scale is a 24 item-questionnaire developed to measure attitudes towards gender equitable norms. Logistic regression was applied to discover the associations between the independent variables and the GEM outcome.ResultsOur study reflected the existence of attitudes hampering gender equality that were endorsed by both women and men. For example, 91.4% of women and 83% of men agreed with the statement “a woman’s most important role is to take care of her home and cook for her family”. Similarly, 88.3% of women and 82.9% of men concurred with the idea that men need more sex than women. These findings coexisted with a few equitable norms, because 93.7% of women and 92.3% of men agreed that a man and a woman should decide together if they want to have children. A positive association was found in both women and men between being educated, being single and separated and having supportive attitudes towards gender equality and a higher GEM scale score. Residency in Camp Luka and Masina was also a significant social determinant associated with equitable gender norms among men whilst job status was only significant among women.ConclusionWhile both women and men had high levels of gender inequitable norms, those with more education, single, and with supportive attitudes to gender equality had high GEM scale scores. The results highlight an urgent need for the church to challenge and change gender norms among church youths.
“…A study conducted in Zambia suggested that women’s attitudes and practices around gender norms might partly stem from interpretations of the biblical story of creation as evidence of women’s inferiority in relation to men in relationships [ 45 ]. Also, both women and men might hold the view that women are not equal to men [ 52 ]. To this end, certain church teachings revolve around women serving men’s sexual needs and subordinating their own sexual feelings to that of men even when they have little benefit.…”
BackgroundProlonged political instability may have exacerbated gender inequitable beliefs in the Democratic Republic of Congo (DRC). The aim of this study was to assess attitudes related to gender-equitable norms and its determinants among young, church-going women and men in Kinshasa, DRC.MethodData were collected through a cross-sectional survey with 291 church-going women and 289 men aged 18–24 years old, residing in three disadvantaged communes of Kinshasa. Variables included sociodemographic characteristics, attitudes towards gender equality, and responses to issues related to the gender-equitable men (GEM) scale. The GEM scale is a 24 item-questionnaire developed to measure attitudes towards gender equitable norms. Logistic regression was applied to discover the associations between the independent variables and the GEM outcome.ResultsOur study reflected the existence of attitudes hampering gender equality that were endorsed by both women and men. For example, 91.4% of women and 83% of men agreed with the statement “a woman’s most important role is to take care of her home and cook for her family”. Similarly, 88.3% of women and 82.9% of men concurred with the idea that men need more sex than women. These findings coexisted with a few equitable norms, because 93.7% of women and 92.3% of men agreed that a man and a woman should decide together if they want to have children. A positive association was found in both women and men between being educated, being single and separated and having supportive attitudes towards gender equality and a higher GEM scale score. Residency in Camp Luka and Masina was also a significant social determinant associated with equitable gender norms among men whilst job status was only significant among women.ConclusionWhile both women and men had high levels of gender inequitable norms, those with more education, single, and with supportive attitudes to gender equality had high GEM scale scores. The results highlight an urgent need for the church to challenge and change gender norms among church youths.
“…For instance, a study has indicated that certain African churches could be contributing progressively to the transformation of harmful norms of masculinities [ 19 ]. Therefore, given the population coverage, churches in Africa may provide a compelling setting and a powerful socialisation platform for engaging large numbers of youth with positive attitudes and behaviours towards gender equality and with discourses such as those supporting positive forms of masculinities [ 20 ].…”
BackgroundWhile women and girls are made vulnerable by inequitable and violent versions of masculinities, there is increasing evidence that gender equality will not be achieved without partnering with men. The aim of this study was to assess gender-equitable norms and their determinants among church-going young men in Kinshasa, the Democratic Republic of Congo.MethodA cross-sectional study was carried out among 289 church-going young men, aged 18–24 years, residing in three disadvantaged communes of Kinshasa. Variables included sociodemographic characteristics, attitudes towards gender equality and responses to issues related to the Gender-Equitable Men (GEM) scale. Logistic regression was applied to identify the associations between sociodemographic characteristics, attitudes and the GEM scale.ResultsThe findings provide evidence of attitudes and beliefs that act as barriers to gender equality. For instance, the majority of church-going young men (83.74%) agreed that a man is the only decision maker in the home and about half (50.87%) of the respondents supported the statement “There are times a woman deserves to be beaten”. Similarly, around half of the participants agreed with the idea of men’s uncontrollable sex drive (50.87%) and men’s toughness (50.17%). Close to half of the participants (44.29%) agreed that it is women’s responsibility to prevent pregnancy. These attitudes co-existed with a few gender-equitable norms as 82.70% agreed on the importance of joint decisions concerning family planning. An association between education, certain places of residence, being single or separated, and supportive attitudes towards gender equality was found with higher scores for the GEM.ConclusionOur study findings indicate that a high proportion of church-going young men do not endorse gender-equitable norms. Therefore, churches urgently need comprehensive gender equality and masculinity policies and programmes to influence young men’s attitudes and behaviours. The promotion of gender equality in schools and the wider community also need to be encouraged.
“…On the other hand, the Pentecostal work on masculinity also breaks with the dominant cultural model of masculinity, the local “hegemonic” masculinities. (2015, 332)The discourse within Pentecostalism strengthens “masculine” hegemony; however, Pentecostal beliefs and practices, rooted in Scripture, break the dominance of that cultural model . Demonstrating this attribute, Mario, a Guatemalan follower for more than 40 years, living in Belgium for about 12 years and attending the biggest Congolese Church in Brussels, said, after a long prayer during which tears were running down his face: “Society says you cannot cry, you cannot be sensitive otherwise you are considered gay.…”
Section: Discussionmentioning
confidence: 99%
“…]. You're also told that you have to fuck to be a man otherwise we say you're homosexual, but it is wrong too.” (Maskens 2015, 338)Socially constructed gender “norms” tell men that they cannot cry and women that they cannot lead; yet, through the Spirit, these hegemonic structures are transgressed, enabling fluidity and freedom.…”
Section: Discussionmentioning
confidence: 99%
“…On the other hand, the Pentecostal work on masculinity also breaks with the dominant cultural model of masculinity, the local “hegemonic” masculinities. (2015, 332)…”
Claiming close to 800 million adherents, Pentecostalism is the fastest growing religious community in the world; nevertheless, the movement remains underresearched, encouraging more academic investment. This article takes on this task by exploring Pentecostalism regarding gender and sex. Why have Pentecostals ardently supported gender normativity? Why have Pentecostal denominations in the United States adamantly opposed the recent Equality Acts bill? This essay's argument is that Pentecostal belief and practice, rooted in theology and pneumatology, actually denounce gender bifurcation, supporting instead fluid movement with the Holy Spirit into and out of gender performances. Judith Butler's performance theory, Sarah Coakley's Trinitarian theology, and Lisa Stephenson's imago Spiritus frame the overall argument. As Paul declares, there is no longer male or female in Christ.
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