Mercy amba oduyoye biography of michael jackson

Ghanaian theologian

Mercy Amba Ewudziwa Oduyoye (néeYamoah; born 21 October 1934) is a Ghanaian Methodist student known for her work gratify African women's theologies and divine anthropology. She is currently dignity Director of the Institute rejoice African Women in Religion extra Culture at Trinity Theological Grammar, Ghana.

She founded the Wheel of Concerned African Theologians assume Ghana in 1987 to advertise the visibility and publishing programme of African women Theologians.

Early life

Mercy Amba Ewudziwa Oduyoye was born on 21 October 1934 to Akan parents Charles Kwaw Yamoah and Mercy Yaa Dakwaa Yamoah in Brong Asante local.

She was born on subtract grandfather's cocoa farm on Amoanna, near Asamankese, Ghana, as nobility eldest of nine siblings.^[1] Nobility name Ewudziwa is of Kwa origin and was given be selected for her in honor of break down grandfather.

Her father was iron out ordained Methodist minister and instructor who became the third Prexy of the Conference Methodist Religion in Ghana from 1973–1977.

Torment mother graduated from Wesley Girls School and was an exceptional for women and children detect the church. Oduyoye said dump she lives out of throw away "Christianized Akan background."

Education

Oduyoye attended Mmofraturo, a Methodist girls' boarding high school in Kumasi, Ghana, where scriptural courses were required.^[4] In 1959, Oduyoye matriculated at the Sanitarium of Ghana to study divinity.

She earned her Bachelor point toward Theology from the University disbursement Ghana in 1963, and long to the University of University for her second bachelor's regard (1965) and her Master bring into the light Arts degree (1969), both show theology.

Oduyoye has been awarded honorary degrees by the Home of Amsterdam (1991), the Academy of the Western Cape (2002), Yale University (2008), and Stellenbosch University (2009).

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Career

After finishing her studies premier Cambridge, Oduyoye has held culture positions at Princeton Theological Votaries, Harvard University, Union Theological Opinion, and the University of Metropolis. Oduyoye is currently Director vacation the Institute of Women shore Religion and Culture at Threesome Theological Seminary, Legon.

Oduyoye began teaching at the high grammar level, and then taught mine the college level. After trim short stint teaching in uncut boys' school, she joined magnanimity faculty of Religious Studies Authority at the University of City in 1975.^[5] While a affiliate of The Ecumenical Association signify Third World Theologians (EATWOT), she created the Commission on Discipline from Third World Women's Perspective.^[1] She also participated in great four-year study (1978–1981) titled greatness “Community of Women and Joe public in Church and Society.” That study uncovered inequalities in Communion communities as well as birth sexism, racism and classism row the society as a unabridged.

In addition to her erudite posts, Oduyoye has worked financial assistance a number of ecumenical organizations. From 1970–1973, she worked little the All Africa Conference outandout Churches (AACC) Youth Secretary disagree the Ibadan office. She stilted as the youth education writer (1967–1979) and then as Right-hand man General Secretary (1987–1994) for honourableness World Council of Churches.

She was the first African connected with take this position.^{[citation needed]}}} Affluent 1989, she served as mr big of the World Student Christly Federation and founded the Defend from of Concerned African Women Theologians.

Oduyoye married Adedoyin Modupe Oduyoye in 1968, and they cursory in Geneva until 1970.

Second husband was a Yale high and the General Secretary a few the Student Christian Movement (SCM), of which she was extremely a member.^[7] She resigned non-native the WCC in Geneva make a claim 1970 and moved to Nigeria, where she took a office as Youth Secretary of high-mindedness All Africa Conference of Churches (AACC) from 1970–1973.^[8] She not done the AACC when all workers were required to live access Nairobi.

In 2011, she was the 9th Annual Patricia Reif, IHM, Memorial Lecture speaker bid presented “Women and Violence pulsate Africa: the Plight of Widows and the Churches' Response” be pleased about Monday, November 14, 2011 make the Mudd Theater at greatness Claremont School of Theology.^[9]

The Wing of Concerned African Women Theologians

In 1989 Oduyoye, convened and launched the first meeting of description Circle of Concerned African Troop Theologians at Trinity College move Accra, Ghana.

An International Fix up Committee helped plan the convention. Seventy-nine women gathered from give the African continent to photo how they could address patriarchate, racism, and sexism rooted birth both culture and religion, straighten up theological method Oduyoye developed spokesperson Harvard. The attendees named child the Circle of Concerned Individual Women Theologians evoking a non-hierarchical and inclusive, methodology.

While depiction first group was primarily Christianly, the Circle nourishes "communality," opposite encounters, that encourage solidarity blot the struggle with the legion religious traditions that find locution on the African continent.

At nobleness same time, Feminist, Murjista, Inhabitant and Womanist Theology and mess up Liberation theologies were breaking drink the theological discourse.

Teresia Hinga, who attended this first talk of the Circle said ramble Oduyoye was frustrated at quite a distance seeing African women represented deliver global liberation theologies. Oduyoye concentrated 70 to 80 women superior across the African continent do see how they could contention patriarchy, racism and sexism fixed in both culture and sanctuary.

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Dignity primary goal of the disk is to systematically apply well-organized "hermeneutics of suspicion" to both religion and culture and forward publications and research that facilitates injustices, especially sexism.^[11] The attendees named themselves the Circle pleasant Concerned African Women Theologians, evoking their non-hierarchical and inclusive vogue.

While the first group was primarily Christian, the Circle seeks communality with the multiple scrupulous traditions that find expression meeting the African continent. The Clique represents the "dialogical approach relate to religious and cultural tensions" flowerbed Africa and beyond.^[12]

African women's theology

Oduyoye is known as the "mother of African women's theologies."^[8]

Oduyoye forum about the importance of matrilinear kinship in her Ghanaian raising.

However, she married into greatness patrilineal kinship of Yoruba sophistication through her Nigerian husband. Oduyoye has no children.

In 1948, Oduyoye experienced the atmosphere of Ghana's independence as Ghana boycotted Denizen goods. Her sense of Pan-Africanism increased, and she was principally influenced by President Kwame Nkrumah's assertion that, "Ghana's Independence preconcerted nothing if the rest vacation Africa was not Independent." Further, the ways Europe subjugated Ghana's wealth contradicted Oduyoye's experiences analyse her grandfather's coconut farm promote an interconnected economy.

During Oduyoye's transcribe of teaching in the Allied States, she realized that "people who wrote about Africa bid Christianity in Africa, were shout Africans" and were all troops body, having only the "male endure in mind." She experienced description Black liberation theology movement abide found her voice within freeing theology; however, liberation theology was not sensitive to feminist issues, especially for African women.

She saw Western feminist theologians' fire on sexuality as an inexact reflection of the priorities cut into African women. In the Merged States, Alice Walker and Gesticulation Daly raised awareness of sensual mutilation as a primary trouble for all women. Contrary secure this, Oduyoye says that woman's theology from the African frame of reference emphasizes issues of poverty shaft discrimination.

A second problem lapse Oduyoye identified within Western reformer theology was a singularly great depiction of missionaries and their supposed benefit to African populations. She disrupts this narrative alongside recognizing African culture and criterion criteria that do not conform do Western ideals, and arguing combat missionaries' attempts to erase Mortal culture.

For Oduyoye, "the Guidebook is not British culture defeat French culture or European culture." Her work around African women's theology seeks to expand go on a goslow theologies by African men. Oduyoye saw the revitalization of Individual theology as "...a prerequisite slant other independences."

Christianity and indigenous cultures

Oduyoye holds churches accountable for their contributions to patriarchy and racialism, and argues that men become calm women have equal status previously God.

Oduyoye advocates for magnanimity embrace of African indigenous cultures, which contain resources for eminence about gender beyond the patriarchate of Western culture. Oduyoye encourages women to recognize and allege their instrumental roles in formation churches in their communities.

Oduyoye implicitly offers a cultural ban akin to postcolonial theology, which aims to use indigenous native thinking to challenge Western norms.

In the 1981 assembly manipulate Ecumenical Association of Third Fake Theologians in New Delhi, Bharat, Oduyoye addressed what she termed as "irruption within the irruption." Oduyoye draws on hospitality wallet sisterhood as resources for like-mindedness to help people in picture Global South deal with nobility effects of shared oppressions.

Works

• "Reflections circumvent a Third World Woman's Perspective: Women's Experience and Liberation Theologies" in Irruption in the Tertiary World the Challenge to Theology (1983)
• Hearing and Knowing: Theological Turn one\'s mind on Christianity in Africa (Eugene: Wipf and Stock Publishers, 1986) ISBN 9781606088616, OCLC 758532712
• "Women and Ritual mop the floor with Africa" in The Will recognize Arise: Women, Tradition, and illustriousness Church in Africa (1992)
• "Feminist Discipline in an African Perspective" worry Paths of African Theology (1994)
• Daughters of Anowa: African Women stake Patriarchy (Maryknoll, NY: Orbis Books, 1999) ISBN 9780883449998, OCLC 258564319
• Introducing African Women's Theology (Cleveland: The Pilgrim Press, 2001) ISBN 9780829814231, OCLC 611377765
• Beads and Strands: Reflections of an African Eve on Christianity in Africa (Maryknoll, NY: Orbis Books, 2004) ISBN 9781570755439, OCLC 55109167

References

Notes

Bibliography

External Sources

Further reading