“Angeke
ngishunyayelwe ngumfati” and the
Stained-Glass Ceiling: Challenging Patriarchal Exclusion of Women in Eswatini’s
Churches
Introduction
In
many Christian communities across Eswatini, the SiSwati phrase “angeke ngishunyayelwe ngumfati,” I will not be taught or preached to by a
woman, is still heard in pews, meeting halls, and in churches. For some
men, this expression reflects a deeply ingrained belief that women should not
occupy roles of spiritual authority over men, since they feel she does not fit
or qualify for such due to gender marginalization in Swazi men. While often
presented as a cultural or biblical imperative, this stance manifests a
patriarchal logic rather than an unavoidable theological truth.
Patriarchy and the Church in Eswatini
Across
many church denominations in Eswatini and the wider Southern African context,
women remain unrepresented in senior leadership roles in churches, which is a
phenomenon scholars describe as a “stained-glass ceiling”, which are structural
barriers that limit women’s advancement in church hierarchies despite their
gifts and calling. Most religious institutions use biblical narratives to
support their patriarchal exclusion of women. Scriptures like 1 Corinthians
14:34-35 read thus: “Let your women keep
silence in the churches: for it is not permitted unto them to speak; but they
are commanded to be under obedience, as also saith the law. And if they
will learn anything, let them ask their husbands at home: for it is a shame for
women to speak in the church” (KJV). This verse is interpreted in a way
that gives men power to silence the voices of women in the church, which the
context of the verse does not imply what they literally mean in the context of
the verse.
Using
a feminist approach to read such scriptures can lead to an understanding of the
responsibilities the church and society have in inspiring women to take a lead
and serve God like all men. This is supported by Resane (2024), who rightly
observed that patriarchal readings rooted in cultural norms have contributed to
the marginalization of women by selectively interpreting Paul’s writings to
justify limited participation and leadership roles for women in worship. In
some of Paul’s letters, women pray and prophesy publicly, for example, (RSV, 1
Corinthians 11:5) “But every woman that
prayeth or prophesieth…” and with Pauline narratives that recognize women
in active ministry roles like Phoebe, who was a deacon as narrated in Romans
16:1.
One
of the strongest and widely cited Pauline passages that is used as a
justification for restricting women from teaching, preaching, and occupying
church leadership roles is 1 (KJV, Timothy 2:11-12) “Let the woman learn in silence with all subjection. But I suffer
not a woman to teach, nor to usurp authority over the man, but to be in
silence.” This verse is misinterpreted because the context in which it was
referring does not apply to the local context, and some scholars may even argue
the originality of the meaning of the text. The same author of the Epistles in
1 Timothy 3:2 states that an overseer must be a husband of one wife, which,
according to Korsah (2021), is a text that has been used to either ordain or
avoid the ordination of women as church clergy. This shows how deeply the Bible
has been used as a tool of women's oppression even in the church.
Globally,
women lead nearly one-third of congregations in some Christian traditions, yet
their presence fades at higher clerical ranks such as bishop or senior pastor
(Holzinger, 2015). This shows that the challenge of undermining women even in
the spheres of the church is also a global phenomenon, not just locally
inclined. Such a statement shows the work that needs to be done by societies insofar
as removing socially constructed barriers that limit women's growth. Some
feminists have gone as far as opting for the total rejection of the Bible
altogether, while some have the view that it needs to be interpreted by
focusing on those texts that portray women positively instead of focusing on
the negatives (Osiek, 1997).
A
landmark example from Eswatini illustrates this dynamic. Pastor Zanele Shongwe,
a senior leader within her denomination and the wife of a founder of one of the
big charismatic churches in Eswatini, shared that resistance to her leadership
often came not only from men but at times even from women influenced by gender
bias rather than capability. Nevertheless, she stated: “I have accepted that
some people will be for me and some not quite there … But I am grateful for
those who support me with their prayers. Everyone is God’s child, those who say
hurtful things to me and those who encourage me.” (Eswatini Observer, as
cited in FlipHTML5, 2025). This is evidence that the society itself has
accepted this gender sickness of undermining women as if they are lacking
something to take church leadership roles. A clear fact is that most women have
risen to the occasion when it comes to self-empowerment; they are highly
educated and poses very good leadership skills than some male leaders.
Pastor
Zanele’s testimony underscores how patriarchal exclusion affects both women
leaders and the congregations they serve, not because of a lack of calling, but
because of entrenched cultural and institutional norms. Social Constructionism
Theory clearly articulates that norms and “truths” are socially constructed
through interaction, tradition, and repetition; they are not fixed or natural.
This is very true in this case because the patriarchal society has greatly
encroached on the church to influence unacceptable gender imbalances to be
accepted as normal by even the same women they oppress.
Voices from Local Church Leaders and Ministries
While resistance persists in some
quarters, other leaders and ministries within Eswatini are pushing back against
exclusionary norms. Women in Eswatini Baptist churches have organized training
groups and ministries that equip women for discipleship and service,
demonstrating commitment to spiritual growth beyond rigid gender roles (Smith,
2022). Leaders engaged in church forums throughout Eswatini emphasize that
women must be encouraged to take on leadership roles and that reshaping
perceptions about gender and authority is critical for both church health and
community development (Eswatini Church Forum, 2026). Broader gender advocacy
within Eswatini, including within faith-based forums, has highlighted how some
male clergy misinterpret scriptures to confine women to subordinate roles,
urging reinterpretation grounded in equality and mutual respect (Gender Links,
2015). These voices represent a shift in narrative that challenges the
assumption behind “angeke ngishunyayelwe
ngumfati” as a fixed religious truth and instead highlights a theology of
partnership and shared ministry. Such efforts are supported by African Feminist
Theology, whose scholarly works clearly advocate that religious texts and
practices must be examined for gender bias and reinterpreted to affirm women’s
full humanity and calling.
Theological and Social Considerations
Scholarship
in African feminist theology has long critiqued patriarchal interpretations of
scripture and church practice. African theologian Mercy Amba Oduyoye, a Ghanaian
scholar, argues that churches must confront and move beyond structures that
contribute to gender inequality, affirming that men and women are equal before
God and that women’s roles in the church should not be restricted by cultural
patriarchy (Oduyoye, 1934). This must not be seen as an action of doing mercy
for women but as a responsibility that the church and society at large must
castigate for complete change, so that we can live in a fair environment that
treats both genders with equal respect and dignity that they deserve.
Similarly,
research on gender and church leadership in Southern Africa has shown that
structural gender biases are not a doctrinal necessity; they often shape
gendered leadership dynamics. In some cases, women’s leadership is channeled
into auxiliary groups such as women’s leagues rather than formal governance
roles, maintaining the status quo of male governance (Chisale, 2020). In such
cases, it is seen as belittling their abilities to occupy leadership positions.
In addition, Musa Wenkosi Dube, a Botswana-based feminist scholar, argues that
biblical interpretation should confront patriarchy and colonial influences
simultaneously. Feminist postcolonial readings can transform how scripture is
used in power structures like church leadership. (Dube & Wafula, 2017).
Sonene
Nyawo from Eswatini, who has greatly contributed as an Eswatini feminist scholar,
foregrounds in her research how religio-cultural constructions influence
gendered identities and access to power in church and society, particularly in
patriarchal contexts like Eswatini. She explores topics including women’s
leadership, reproductive rights, gender-based violence, and sustainable
development through a feminist lens, advocating for theological frameworks that
challenge restrictive norms (Nyawo, 2020). Her key contributions are that gender
norms in religion intersect with family, law, and society to shape women’s
lived realities. Also, feminist theological inquiry is essential in reimagining
church leadership and social justice (Nyawo, 2020). This is very encouraging to
see highly educated and liberated women like her contributing such deep
insights to academic work, which shapes how local hierarchies inside and
outside of the church think about women and their roles outside of the kitchen.
The Broader African
Perspective
Despite
these common challenges faced by women in the church, some are thriving in such
conditions of exclusion and patriarchal objectification. One example is that of
Bishop Margaret Wanjira of Jesus Is Alive Ministries in Kenya, who has thrived
in ministry for some time, though she confessed that she had been subjected to
insults due to her status (Mwaura, 2005). She is an unmarried single mother who,
according to patriarchal measurements, doesn’t qualify to preach and, let alone,
lead a church. It is encouraging to note that some great women are swimming
against the tides of marginalization, which (Mwaura, 2005) calls ministerial
freedom; they preach, heal, and prophesy in churches (Nyawo, 2020). The work
that is being done by feminists can’t go unnoticed in enlightening women to
rise from the dustbin of patriarchal neglect to be fully aware of what they can
do and to unleash their full potential in them, as far as church leadership
roles are concerned.
Another
key example of a woman who is making waves in church leadership spheres is that
of Bishop Purity Nomthandazo Malinga, who is a South African theologian and
church leader who became the first female Presiding Bishop of the Methodist
Church of Southern Africa (MCSA). Her historic election in 2019 marked a
breakthrough in the denomination’s more than two-century history, symbolizing
progress for women in religious leadership (Kumalo, 2020). Her journey to becoming
a Presiding Bishop of the biggest mainline denomination in Southern Africa is
applauded from a perspective that her nomination breaks the 212-year-old glass
ceiling that limited women’s rise into leadership in the MCSA (Kumalo, 2020),
this highlights a great breakthrough not for the MCSA church alone but raising
hopes of women to the entire church bodies in the African continent and beyond.
The Cost
of Exclusion
The exclusion of women from preaching and
leadership is not without consequence. Under-utilization of Gifts is one of the
cost that comes with the exclusion of women. Women comprise the majority of
church membership in many Eswatini congregations, yet their representation in
ordained or senior roles remains disproportionately low, which is a disconnection
between participation and authority. Another effect of exclusion is modeling inequity,
when young girls never see women preach or lead, the church inadvertently
teaches that spiritual calling is gendered, which has negative consequences for
societal norms. Discouraging discernment is also one of the costs that come
with the exclusion of women because talented women who might pursue theological
education or ministry leadership can be deterred when local norms suggest their
preaching will not be accepted. It is why scholars like Claassens (2024) have
challenged the disempowerment notions of womanhood as embedded in African
cultures. It is very important to empower women to lead in churches, as they
are part of the human race, lacking anything to qualify them for any leadership
or preaching roles in the church.
Toward Inclusive Church Practice
To move beyond the restrictive
interpretation encapsulated by “angeke
ngishunyayelwe ngumfati,” churches in Eswatini might consider the
following. Intentional training and mentorship for women in ministry and
theology, recognizing their callings as equal partners in gospel proclamation.
(Claassens, 2024) rightly suggest that the use of reinterpretation of the Book
of Ruth to give a voice to the real-life experiences of ordinary women who are
struggling to survive exclusion in the church. The use of dialogues on gender,
scripture, and ecclesiology that distinguish cultural norms from biblical
teaching can also help to remove the terror in the Bible (Thiede &
Stiebert, 2025), which is full of objectification of women, let alone their
abuse and exploitation by men, like in the story of Tamar, who was raped by
Amnon. Lastly, institutional reforms that remove structural barriers to women’s
advancement in leadership need to be done to have an inclusive church that
doesn’t undermine women, but that sees them as imago dei which means the image of God.
Conclusion
“Angeke ngishunyayelwe ngumfati” reflects a cultural sentiment deeply embedded in some Eswatini church contexts, but it should not be mistaken for unchallenged biblical truth. By amplifying the voices of women leaders like Pastor Zanele, engaging with theological frameworks that affirm equal calling, and empirically confronting the barriers women face, the church in Eswatini can practice a more faithful and inclusive model of discipleship and leadership. With feminist voices being amplified, the works of Eswatini feminists like Sonene Nyawo give hope for a more inclusive church that does not undermine the efforts and abilities of women.
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