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In dealing with their loneliness, many widows report taking great comfort in knowing Jesus is with them. Foremost, Jesus becomes a kind of omnipresent custodian for them, the loving male who will claim them and never abandon them.
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Maseno-Ouma describes how Jesus becomes a saving reality for these women. And all of this on top of their exposure due to loss of income and tribal protection and their vulnerability to men who will seek to aid them in exchange for sexual favors.
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Asking for help, even professional help such as legal advice, can often be a difficult task due to the culture of suspicion. Yet they often have to also avoid their female friends, because most of them are married, and married women can fear that widows will try and seduce their husbands away from them. Maseno-Ouma writes, “Should widows walk leisurely around the village and the shopping areas, they are easily mistaken as seeking male friends.” Widows have to be very careful to not casually speak to men. They must isolate from the rest of the tribe for survival, as a woman without a “custodial male” is easily misinterpreted. Some widows report being seen as “useless and non-beings,” inferior to even “a girl child” in the social hierarchy.Ī central experience to the Abanyole widow is loneliness. This results in ridicule, mistreatment, and exploitation of widows by the tribe. To be a widow then is to be a woman without a custodian, to be a woman whose status is lesser than the other women who have men to protect and provide. At birth, their custodian is their father, and custodial care is transferred to the husband in marriage. Maseno-Ouma describes the life of an Abanyole widow as “liminal.” Womanhood in Abanyole culture is one of custodianship, living in the orbit of a male who will take responsibility for each woman. The Abanyole are a tribe from the Bunyore region of western Kenya. In this study, she examines the lived reality of present-day widows in East African society, and how this shapes their understanding of Jesus as their savior.
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A Kenyan scholar, Maseno-Ouma might be properly called a “theological anthropologist” for the way she goes about her work. I recently had the opportunity to read Loreen Maseno-Ouma’s remarkable 2014 study, How Abanyole African Widows Understand Christ. Women in much of the world still live under these conditions. These are not simply ancient realities left in a distant past. Thus a woman who lost her husband would be significantly exposed to abuse and violation. To survive, women needed favorable marriages with tribal leaders who would provide protection and provision. Women were already vulnerable in ancient societies, often viewed as property or even spoils of war. Although not explicitly mentioned here, another paradigmatic community named throughout scripture are widows. Passages like this one from Psalm 82 name paradigmatic vulnerable communities in the ancient Near East, such as the poor and the orphan. "Marikana Widows" collage by South African artist Ayanda Mabulu. That is the fundamental division God recognizes. No, the Creator of all people takes sides against the wicked and for the vulnerable.
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This Psalm expresses the deep thread running through the whole of the Hebrew Scriptures that God takes sides - not as we humans do, where we favor tribe against tribe, political party against political party, family against family.
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Psalm 82 is a powerful, mythological portrait of the Almighty as the righteous judge holding court and giving an evaluation of the “gods” who legitimate the power of earthly “princes.” The Most High speaks these words of judgment:ĭeliver them from the power of the wicked. He is now finishing his PhD at Stanford University. After completing his military service, Michael has done graduate work in literature and philosophy. Army as a Chaplain's Assistant, including two deployments to Iraq. After growing up in the rural northwest, he served over five years in the U. Michael Fitzpatrick is a parishioner at St. Mark's Episcopal Church in Palo Alto, CA. For past essays on the lectionary for this week, see the essay by Debie Thomas, Disturbing the Peace and two essays by Dan Clendenin, A Quest That Goes Nowhere and Not Peace but Division: The Embarrassing Words of Jesus.
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