Feminism means humanism. It means deeply honouring the feminine aspects of the self in both women and men. It means envisioning a society where sexism no longer exists, where opportunities and self-expression are not limited by one’s gender. Everyone becomes valuable in the society, regardless of position, wealth as well as gender in the society. These values promote peace, harmony, freedom, joyousness, kindness, connectedness and relations. (Martin & Jung 2002:266)

The above-mentioned authors are not South Africans, but the quotation indicates that they have the same struggle as South Africans who are in need of a society which want to see both males and females as equals and give them not only equal treatment, but also value their lives equally. If society wants to undo what in the past has been committed wrongly, this view needs to be shared by churches, communities, workplaces and schools.

This article intends to engage, discuss and denounce, as well as highlight by way of a pastoral caregiver’s perspective, some of the issues related to the recent killings resulting from the gender-related views of individuals. There is still a need to prioritise a study on gender-based violence and killings for a better life for all. Although there might be some people who view the Bible as their reference to promote gender inequality, this article will help to prove from both the biblical and the pastoral point of view that the Creator of people did not intend to create the woman as a secondary citizen, but as an equal partner to man. The discussion, ‘that woman are created in the image of God’, will play a pivotal role in trying to retain the images as well as the value of women alongside those of the man, not as an inferior person, but as an equal partaker in this life.

I became concerned while reading about the drop in crime reported by the Minister of Police, Nathi Mthethwa, as recorded by Mashaba Sibongile in the Sowetan dated 09 September 2011 (Mashaba 2011:5). The worrying factor was not that a decrease in crimes was reported, but that nothing was said about whether the crime of killing women had declined or not. According to me, the killings of women should also receive attention just like all the other crimes in our country and this motivated me to write this article.

In Tshamahansi, a small town outside Mokopane (Limpopo) a 22-year-woman (called Nomsa) went to see her boyfriend. A few days after she left, her body was found dumped behind her boyfriend’s toilet. The local community wanted to use the so-called ‘mob-justice’ to deal with the suspected culprit (boyfriend) but the police intervened. It was expected that the boyfriend should appear in court soon (South African Broadcasting Corporation, Munghana Lonene 2011a). Soon afterwards, the man was arrested.

On 26 May 2011 a constable (police officer) at the Hazyview police station in Mpumalanga allegedly walked into a Mukhuhlu shop where Thembi Shabangu (32) worked, and without saying a word he shot her dead. He later handed himself in at the police station. Thembi had been involved in a three-year-long love affair with this constable (Magagula 2011:2).

In the same vein, on 29 April 2011 the Commission for Gender Equality issued a statement saying:

The commission for Gender Equality strongly condemns the brutal killing and rape of Noxolo Nogwaza. In line with the constitution of the Republic of South Africa, Lesbians, Gays, Bisexuals, transgendered and intersexed people (LGNTI) have the same rights just like everyone else. The continual depicting of irrational homophobic behaviour by some citizens violates the very same core of our constitution that we so much claim to uphold, that of respecting the rights and dignity of others irrespective of their sexual orientation. (South African Goverment Information 2011)

Although this article focuses on the killings of South African women, it is acknowledged that the phenomenon of killing woman is a practice also seen in countries outside South Africa, for example the case in which it is suspected that the British citizen, Dewani killed his own wife as reported in the media (Daily Sun 2011:5).

As a pastoral caregiver I think it would be valuable to research as well as give guidelines on how the killings of women could be eliminated. An incident of rape and attempted murder happened in the province of Mpumalanga. The Pretoria News reported that one woman was raped in the Umhlanga Hotel, and the alleged rapist also stabbed her in the face and hands, and tried to strangle her before he left her close to death. This man had promised the woman a job and took her with him before raping and attempting to kill her (Fourie 2011:3). Rampedi (2010:8), a Sowetan newspaper reporter, in his article entitled ‘Woman killed for going on pill’ tells the painful story of a woman who was killed by her own husband for taking contraceptives. The incident took place on the farm Kromdraai near Thabazimbi. The two children (of both the deceased and the killer) lacked the financial as well as emotional support of their father for some years as the father was nowhere to be found. When he came back after those years he realised that the woman was using contraceptives to prevent having more children. The husband then ‘beat her to death’. It is clear that the man did this because he believed that the woman did not have rights over her body. Although it could be argued and assumed that the woman took the contraceptives because she was unfaithful to her husband; but for this study the focus is on the fact that women are being killed and the concern is that an image of God is being tarnished by these killings.

Jane Mokgosi (2011:4), a Daily Sun reporter indicated that a woman (Lindela Mafunya) was allegedly found murdered on Saturday (20 May 2011) after the angry boyfriend hit her with a bottle during their fight. Her lifeless body was found lying naked in the street with used condoms and a big rock next to it. When the couple had last been seen they had fought in the street, and the boy had forced her to go with him to his place and she had refused. One of the victim’s relatives testified: ‘The suspect used to beat my aunt every weekend. We told her several times to leave him but she didn’t want to listen’ (Mokgosi 2011:4). These are just some of the reported cases. There is no doubt that there are many that have not been reported.

My personal interpretation of the above is ‘From abuse to killing.’ Previously, the violence that was experienced resulted from women being beaten and battered, but now they are even brutally killed by their husbands and boyfriends. Although it is not yet clear why the women were killed, it is becoming clear that gender-related violence is going from bad to worse. There have been a lot of campaigns and voices raised against the abuse and rape of women, but it seems some men, instead of refraining from these abusive tendencies, even kill women. If the society, government and pastoral caregivers take responsibility to address this problem – even the retaliations by mobs, in which people take the law into their own hands and which has become a practice amongst people – would be eliminated. The question is: ‘Why are men becoming so hostile and cruel to women?’

‘Where am I wrong when I beat my own wife?’ This was a question asked by a man who was being questioned by some elders of Driefontein, Piet Retief, in Mpumalanga after having beaten his wife until she was close to death (City Press 18 February 2007:10). This question shows that some men still do not see the killing of women as a serious offence.

During the apartheid era the English singer, Phil Collins said: ‘Freedom of life is a fundamental human right, but not in South Africa’ (Baloyi 2009:162). Although the constitution of our country protects the right to life of all people living in South Africa, the patriarchal perceptions and mindsets of South African males are not yet liberated, they still view women as secondary people who deserve not only to be exploited and abused, but also to be killed.

The very recent incidents mentioned above are not only a threat to the young South African democracy, but they are also an indication that there are still people in the society who degrade and devalue women to second-class human beings. The issue of women being killed by either their husbands or their boyfriends undermines the message of seeing the female gender as God’s creation just like the creation of males. The barbaric incidents towards women in our country strongly suggest that there is a continuity of certain males seeing women as mere objects (Baloyi 2009:15).

These gender-based killings make it very difficult, if not impossible, for many women to see themselves as people with a right to life in this part of the continent. Their love and trust are being betrayed by the very people who are supposed to protect them.

According to Genesis, human nature as such has been made in the image of God, a nature which exists in both sexes and which does not allow of our setting woman aside when it comes to understanding what the image of God is. With regard to “homo interior”, the woman possesses the quality of the image of God through her soul, which is identical with that of man, for souls have no sex. (p. 28)

An ontological view of the Imago Dei, however, is untenable because the likeness of man to God is thereby disentangled from the relationship between God and the human. The human becomes independent from the One according to whose image he was created. The Imago Dei is rather a relational concept that expresses the human’s creational status in relation to God, his fellow man and the non-human creation. (p. 19)

In agreement with the scholars above, the author understands that the image of God in human beings can be seen clearly if people are in relation with the Creator God. Nyirongo (1994:32) supports the relational view by emphasising that human beings were created to glorify God in all areas of life (e.g. marriage, social life etc.), hence he or she should be understood in terms of the relationship with God as the Creator and Father. That is why Nyirongo (1994:107) continues to argue that since the image is violated and dented when human beings disobey God, it therefore takes salvation by Jesus Christ to bring the human being back into the original image of God.

They are fully human beings entrusted with giftedness, potentials and talents. They were intended by God to be co-creators on earth in community and interdependence with other people. Women are called by God to be responsible persons, accountable to God for the stewardship of their giftedness and talents. (Waruta & Kinothi 2000:130)

Jesus’ ministry was comprised of both men and women. The Gospel of Matthew confirms that although women were not counted according to the Jewish law, they were amongst the multitudes which followed Jesus when he taught in the mountains (Mt 15:38). Luke 8:2–3 confirms that women were part of the inner circle of His ministry because they used to walk with Him from town to town, although according to Matthew 15:38, Jewish patriarchal customs forbade the counting of women. Whilst Verhely (1984:95) argues that no self-respecting rabbi would teach a woman the law, Driver (1986:220) emphasises the same point when he acknowledges that the concrete barrier, which separated human groups from each other, (males and females) was removed by Christ’s death.

Issues of violence against women distort the image of God in humanity. Women need to come to the realisation that they, too, were created to reflect the image of God just as much as men are. (p. 21)

The fact that women were created in God’s image means that they do not deserve to be killed by men as it is happening in the country, but they also deserve the equal safety and dignity as men do. This is the gist of the argument this article is trying to bring to the attention of the people.

The church must identify its role in helping to correct the traditions which undermine women. Its teachings about masculinity and femininity should help people to understand the equality that God expects between males and females. Churches who use theology to exploit and preclude women from ordination, must also revisit and revise their theology to accommodate women in this regard. People should realise that the church is instrumental in changing the perceptions of the people in the community because people (both Christians and non-Christians) trust that the church’s view takes them in the right direction, for instance, if a non-church member dies, the next of kin come to the church to seek help to bury their beloved. This is a great opportunity that the church can use to change the thinking that women are secondary beings who can be abused and killed. Women, just like men, were created in God’s image. They are human beings entrusted with giftedness, potentialities and talents. Waruta and Kinoti (2000:131) argue that they were intended by God to be co-creators on earth in community and interdependence with other people.

When the issue of (women dominion) is addressed to black pastors and bishops, their response is often reminiscent of the white responses to the subordination of blacks and they say women like it that way or women do not want to be pastors. (p. 122)

This statement is a clear indication that pastors and bishops who do not take the side of the women, cannot liberate women without being against the women oppressors. In that way, it can be argued that since God never withheld his punishment against the people who victimised others in any form, then liberation theology must emphasise that liberators should stand strong against oppressors. This will of course involve those engaging in the fight of being the voice of the voiceless.

The afflicted and oppressed people are sometimes unable to fight and fend for themselves; they need others who will become their voice against their oppressors. Bishops, pastors and church leaders who do not want to help the voiceless, just like the ones mentioned above by Cone, cannot play a good role in promoting the lives of other people in the community. Cone uses the example of Exodus, where God did not waste time to use any means, even the hostile actions against the Egyptian leadership, to liberate the Israelites from the Egyptian captivity. This is not a fight women should fight alone, but church leaders as well as community leaders need to stand and expose and even condemn the killings of women by their own husbands and boyfriends. This is also why Baloyi (2009:229) argues that men as oppressors must join the campaign against female domination because women may feel encouraged when they hear their former abusers denouncing what they once thought was good.

When you hear some unusual noise from your neighbour, do not be quiet about it, but rather call the police to come and investigate and by that you might have saved someone’s life. It starts with us to be keepers of each other. (South African Broadcasting Corporation. Munghana Lonene 2011b)

I strongly agree with the pastors because often we are sorry after we realise that had we done something about what we heard, one or more lives could have been saved.

According to Wiersbe (2002b:77), human guilt tops the list of the many obstacles of reconciliation and it is advisable that all guilt should be worked out towards reconciliation to avoid any bitterness that can arise from it. To maintain good relationships with other people, particularly the opposite sex, people should learn to resolve disagreements and conflicts before it becomes hatred (Mack 1991:197). Men who kill their wives or girlfriends frequently have had unresolved problems for some time until they decide to solve or minimise those problems by killing the women.

The holistic nature of human beings implies that sexuality can never be diminished to a mere biological activity. The degrading of women into sexual objects does not only deny the wholeness of the sexual partner, but the uniqueness of that person is also lost. (p. 77)

This is why Baloyi (2010:2) argues: ‘It is within viewing women as sexual objects that systematic violence is not only naturalised, but also normalised.’ In thisarticle, the author tries to indicate how women’s status is reduced to being mere sexual objects. This view received support from Masenya (2005:188) who argued that 1 Corinthians 7 is usually cited to remind women that they must always be available for the sexual gratification of their spouses. If the importance of women is only seen in this light, then it means that if ever men are satisfied with sexual matters then women become nothing and can be exploited in any way. According to Warunta and Kinoti (2000:131) women’s dignity and worth means a right to personal integrity of their mind and of their body. Just as women have the right to their privacy, self-determination, self-realisation, expression of thoughts, forms and opinions, these rights have to be exercised and carried out in the context of the community, both small and large.

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