Joyce Maneno Beja

THE ROLE OF THE ANGLICAN CHURCH MOTHERS’ UNION IN
IMPROVING FAMILY LIFE WITH SPECIAL REFERENCE TO ST.
THOMAS CHURCH IN KILIFI COUNTY
JOYCE MANENO BEJA
A thesis submitted in partial fulfillment of the requirements for the Degree of

Masters of Arts in Religious Studies of Pwani University
July, 2018
ii
DECLARATION
iii
DEDICATION
This thesis is dedicated to my beloved mother Charity Muche Beja and my
family for their endless support in the course of my study.

iv
ACKNOWLEDGEMENT
I thank God for granting me good health from the beginning to the end of this
research. I am grateful for the immense support and firm commitment of my
supervisors Prof. Stephen Muoki Joshua and Dr. Tsawe-Munga Chidongo for their
guidance throughout the study. I also thank the late Professor Beja Karisa who
provided insightful comments at the initial stage of this study. To Rev. John
Mwambire, Rev. Jackson Ngombo and the late Rev. Albert Fondo, I say thank you for
your spiritual guidance and support in the process of conducting this study. I sincerely
thank members of the Mothers’ Union who voluntarily participated in the focus group
discussions and provided the necessary data for this study. Not forgetting the head
teacher Madamani primary, Mr. Stephen Charo for his support.I also thanks
Mr.Ndegwa for his editorial work on this thesis. I thank my family for their support
they accorded me.

v
ABSTRACT
The study sought to establish the contribution of the Anglican Church of Kenya
Mothers Union (MU) on women, in developing family life at St. Thomas church in
Kilifi County. It is an exploratory study on the Mothers Union efforts towards
promoting family life. The study analyzed the role that Mothers’ Union plays in
improving family life. The study has evaluated MU activities in the church in regard
to improve family life and sought to establish the challenges that the mothers face in
their efforts towards improving family life. The study employed African Women
Theologies (AWTs), as Theoretical Framework. This study adopted the term African
Women Theology, because the Mothers’ Union is a circle of concerned Mothers
within the Anglican Church who often meet to `discuss family issues. The study
acquired data from both primary and secondary sources. Primary data was collected
through questionnaires distributed to 40 members of the Mothers’ Union (MU) as
well as oral interviews with key informants. These were complimented by Focus
Group Discussions (FGDs). Secondary data involved critical reading of published
materials. The study found out that, the role of women ministry in the Church is not
limited to service delivery where they engage in worship, and prayers. In addition,
they also participate in the cleaning of the church and occasionally offering food and
drinks to guests in the Church. The study also established that the success of the MU
is due to their huge membership. On the other hand, the Mothers’ Union (MU) is also
regarded as a social organization due to its support systems to the vulnerable people in
the society. Its economic activities are all aimed at improving family life. The study
thus proposed that the church should acknowledge them and increase participation of
women in the society and the Church.

vi
TABLE OF CONTENTS
DECLARATION .................................................................................................................... ii
DEDICATION ....................................................................................................................... iii
ABSTRACT ........................................................................................................................... iv
TABLE OF CONTENTS ..................................................................................................... vi
LIST OF TABLES ................................................................................................................ ix
LIST OF PLATES ...................................................................................................................x
ABBREVIATIONS AND ACRONYMS .......................................................................... xi
OPERATIONAL DEFINITION OF TERMS .................................................................. xii
CHAPTER ONE ......................................................................................................................1
INTRODUCTION TO THE STUDY ...................................................................................1
1. Introduction ..........................................................................................................................1
1.1. Background of the Study ................................................................................................1
1.3. Research Objectives ........................................................................................................4
1.3.1. General Objectives .......................................................................................................4
1.3.2. Specific Objectives .......................................................................................................5
1.4. Research Questions ..........................................................................................................5
1.5. Scope and Limitation of the Study ................................................................................5
1.6. Rationale of the Study .....................................................................................................6
1.7. Study Structure .................................................................................................................6
LITERATURE REVIEW .......................................................................................................8
1.8. Church and Women Organizations ................................................................................8
1.9. Women as Mothers and Wives in African Context ...................................................12
1.10. The Anglican Mothers’ Union of Kenya ..................................................................13
1.11. Theoretical Framework. ..............................................................................................16
1.12. RESEARCH METHODOLOGY ..............................................................................19
1.12. Research Design...........................................................................................................19
1.12.1 Study Area ..................................................................................................................20
1.12.2 Research Participants ................................................................................................20
1.12.3 Sampling Procedure and Technique ........................................................................21
1.12.5 Primary Data ..............................................................................................................22
vii
1.12.5.1 Interviews ................................................................................................................22

1.12.5.2. Focus Group Discussion .......................................................................................23
1.12.5.3. Participant Observation ........................................................................................25
1.12.5.4. Questionnaires .......................................................................................................25
1.12.6. Secondary Data .........................................................................................................26
1.13. Research Reliability and Validity ..............................................................................27
1.14. Data Analysis and Presentation .................................................................................28
1.15. Ethical Consideration ..................................................................................................29
1.16. Research Challenges....................................................................................................30
1.17. Conclusion ....................................................................................................................30
CHAPTER TWO ...................................................................................................................32
THE ROLE PLAYED BY MOTHERS’ UNION IN IMPROVING FAMILY LIFE ..32
2.1. Introduction.....................................................................................................................32
2.2. Mothers’ Union in the Anglican Church of Kenya (ACK) ......................................32
2.3. The Development Role of Mothers’ Union, St. Thomas Church ............................35
2.3.1. Social Roles and Activities ........................................................................................36
2.3.2 Workshops and seminars ............................................................................................37
2.3.3 Hospitality.....................................................................................................................38
2.3.4 Talent week ..................................................................................................................41
2.4. Economic Roles and Activities ....................................................................................42
2.5. Spiritual Roles and Activities .......................................................................................47
2.5.1 Training .........................................................................................................................48
2.5.2 Home Based Fellowships (HBC) ...............................................................................50
2.5.2 Mothers Union choir ...................................................................................................52
2.6. Political Roles and Activities .......................................................................................53
2.7. Conclusion ......................................................................................................................54
CHAPTER THREE ...............................................................................................................56
CHALLENGES FACING THE DEVELOPMENT OF ST. THOMAS, MOTHERS’
UNION....................................................................................................................................56
3.1. Introduction.....................................................................................................................56
3.2. Challenges Facing the Development of St. Thomas, Mothers Union .....................56
3.3. Conclusion ......................................................................................................................63
viii
CHAPTER FOUR .................................................................................................................64

A CRITICAL APPRAISAL OF AFRICAN WOMEN THEOLOGIES IN LIGHT OF
THE MOTHERS’ UNION ...................................................................................................64
4.1. Introduction.....................................................................................................................64
4.2. St. Thomas Church in Kilifi .........................................................................................64
4.3. Conclusion ......................................................................................................................69
CHAPTER FIVE ...................................................................................................................71
SUMMARY OF THE FINDINGS, CONCLUSIONS AND RECOMMENDATION 71
5.1. Introduction.....................................................................................................................71
5.2. Role and Activities of the Mothers’ Union (MU) in improving Family Life ........71
5.3. Development Activities of the Mothers’ Union towards improving Family Life .73
5.4. Challenges facing the Mothers’ Union in their efforts to improve Family Life ....76
5.5 A critique of the Mothers’ union in the Anglican Church .........................................77
5.6. Recommendations of the Study ...................................................................................79
5.7. Suggested Areas for further Study ...............................................................................80
5.8 Conclusions of the Study ...............................................................................................81
REFERENCES ......................................................................................................................84
Oral Interviews ......................................................................................................................92
APPENDICES .......................................................................................................................94
APPENDIX 1: Research Authorization Permit .................................................................94
Appendix 2: Research Consent form ..................................................................................95
Appendix 3: Interview Guide for Mothers’ Union (MU) Members ...............................96
Appendix 4: Interview Guide for Mothers Union (MU) Leadership ..............................99
Appendix 5: Focus Group Discussion Schedule for Mothers Union Members ..........103
Appendix 6: A picture of St. Thomas Church .................................................................107
ix
LIST OF TABLES
Table 2: Social Activities of the Mothers Union on the Talent Week ......................... 42
Table 3: Challenges Facing St. Thomas Church, Mothers’ Union .............................. 57

x
LIST OF PLATES
Plate 1: The Mothers’ Union Detergent making Project ............................................. 43
Plate 2: The Mothers’ Union Poultry project ............................................................... 44
Plate 3: The Mothers’ Union poultry project ............................................................... 45
Plate 4: A picture showing MU at home based fellowship in Misufini Kilifi town at
Mama Christine’s home ............................................................................................... 51
Plate 5: St. Thomas Mothers’ Union Choir performs on Sunday Church Service ...... 52
Plate 6: A picture of St. Thomas Church ................................................................... 107

xi
ABBREVIATIONS AND ACRONYMS
ACK Anglican Church of Kenya
AFT African Feminist theology
ATR African Traditional Religion
CCAWT Circles of Concerned African Women theologians
CWO Christian women Organization
E.A East Africa
ERC Ethics and Review Committee
FGDs Focus Group Discussion
KAMA Kenya Anglican Men’s’ Association
MoEST Ministry of Education, Science and Technology
M.U Mothers’ Union
MYWO Maendeleo Ya Wanawake Organization
NGOs Non-Governmental Organization
Rev Reverend
SA South Africa
SPSS Statistical Package for Social Science
UN United Nations
WFP World Food Program
YWCA Young Women Christian Association

xii
OPERATIONAL DEFINITION OF TERMS
Church Women These are women in the church focusing on their roles
as women both in and outside the church
Family life A routine interaction and activities that a family have

together. A way member of the family enjoys each
other’s company and spends time doing things together
Income generating Activities or projects operated and managed aiming at

projects bringing financial resources to the owner
Living standards The life style of an individual, family, community or a

society
Mothers’ Union It is a Union formed by women mainly found within

the Anglican Church. Its activities are church oriented
and geared towards achieving its objectives.
Lay Reader Non-ordained Lay person licensed by the Bishop to
read Bible in the church.
Parish A geographical area which is overseen by a priest

comprises of one or more congregation.
Stable family A family that is able to be in a state of equilibrium in

areas such as financial, social etc. A family that is able
to promote peace, harmony love and unity both to its
members and to the whole society at large. It is a
family that generates and gives love in ways which
shows affection. A stable family gives and shows love
and appreciation for those who belong to it.
xiii
Vicar Priest in charge of a parish
Women organization A group formed and managed by women with specific

objectives especially for welfare purposes.
Clergy Priest who has been ordained by a Bishop in the

Anglican church after serving as a Deacon successfully
and has a right to perform pastoral and sacramental
duties if licensed by a Bishop to do so.
Mother A female parent of a child. A mother is a woman who
inhabits or performs
The role of bearing some relation to their children who
may or may not be their biological offsprings.

1
CHAPTER ONE
INTRODUCTION TO THE STUDY
1. Introduction
This chapter gives a background of women organization of the Anglican Church,
Africa in particular. It also reviews preliminary literature on Church and women,
women organization and the Anglican Mothers’ Union of Kenya. On reviewing of the
literatures, the chapter provides the researcher with the means of getting into the
frontier of knowledge in contribution of women in church and society at large. The
chapter has also discussed the theory applied in the study. The study has used the
African Women Theologies as advocated by Mercy Amba Oduyoye in light of the
role of MU in improving the living standards of their families. It also discusses the
methodologies that were applied in the study .Being qualitative the study, has used
various approaches to gather data.
1.1. Background of the Study
Women organizations in the Church, especially in Africa, are initiatives that form
special networks that seek to support women in order to improve family life
standards1 Organizations formed by women in the church play significant roles that
stretched from social, economic and spiritual welfare2. In Africa, women in the
church account for about 50% of the human population.3It can be argued that
development in Africa depends on the effective participation of its women
development capacities and their access to appropriate technology, skills, education
resources and opportunities, which then permeates to the development of the whole
1
Gerald Were,”Women and Development in Africa”, Journal of East Africa Research and
Development,1995,vol 15,pp.4-7
2
Ibid.
3
Ibid.
2
society.4 Women initiatives in the church enable them to identify their concerns, and
work in teams to achieve their goals. These forums also provide appropriate
leadership training opportunities and management capacity building. Women
organizations also create more awareness, and help to build confidence in society for
positive changes.
The Anglican Church Mothers’ Union is a women’s organization within the Anglican
Church and is part of a World-Wide charitable society. Basically its foundational
ethics is on mutual respect and collaboration. Its governance, leadership and programs
are driven by members within their own communities.5 Its activities are church
oriented, particularly providing for Mothers’ Union families financially, socially and
spiritually. Mothers’ Union in the Anglican Church was founded by an English
woman, Mary Sumner in 1876 in the Church of England, Parish of Old Alresford near
Winchester, where her husband was a rector. She was inspired to start the movement
after the birth of her first grandchild, remembering her own difficulties when she was
first a mother. Sumner wanted to bring mothers of all social classes together to
provide support to one another and to be trained in motherhood something which she
saw as a vocation.6 Mary Sumner addressed women passionately about the power of
mothers to change the family, community, and nation at large in a church congress in
Portsmouth.7Consequently, most women were moved by her inspiration and when
they went back to their Parishes they established this organization.8From a very
humble beginning, the Mothers’ Union has spread its tentacles globally. The
4
Gerald Were,”Women and Development in Africa”, Journal of East Africa Research and
Development,1995,vol 15,pp.4-7
5
Mothers union-org/our focus/marriage.http:www//.accessed on 12 th Feb 2015.
6
7
8
Mothers union-org/our focus/marriage.http:www//.accessed on 12th Feb 2015.
3
organization supports its members and local communities through prayers, social
outreach, and projects geared towards improvement of family life.
In the Anglican Church of Kenya, Mothers’ Union was started in 1918 with first
members admitted at Kabete Church by missionary ladies. The missionary wives
wanted to improve the family life of the local African women in the church and the
whole society at large.9 The organization aimed at creating an environment of God’s
love revealed through loving, respect and flourishing relationship through programs,
campaigning, community outreach and prayers. This was an expression of Christ love
among women in the Church. To the Mothers, the expression of Christ love was the
greatest commandment.10 From its inception in Kenya, the Mothers’ Union strived to
promote stable family life from parenting group’s, health, education, relief services to
development programs. Currently, MU is represented in 32 Dioceses of the Anglican
Church. It has a national office which co-ordinates all the activities of its member’s
nation-wide. Each Diocese has a committee which, with the assistance of the
employed workers is able to reach any potential group.11Members of the mothers’
Union include; widows who are above 45 years; single mothers, young mothers and
married mothers. In order for one to be admitted, she has to be trained by women
fellowship group.
The St. Thomas church which is the heart of this study, is located in Kilifi Town of
Kilifi County. It has a population of about 700 members.12 Currently the Church has
about 70 Mothers’ Union members. The objectives of the Mother’ Unions at St.
Thomas are quite linear and similar to the parent body in the Church of England.
9
10
Good News Bible; Matthew 22:36-40, Mark 12:31.
11
Ackenya.org/provincial office/mother’union.http:www//.accessed on 13 th Feb 2015.
12
Telephone interview.Mr.Shukuran Maghudho, a church deacon st.Thomas Church Kilifi .on 2nd may 2015.
4
However, the activities vary in context from one region to another as dictated by the
local circumstances.13
1.2. Statement of the Problem
The existence of the Mothers’ Union in St.Thomas Church in Kilifi County is as old
as the church herself, having been initiated in 1960.The Mothers’ Union in the
Anglican Church, aims at achieving its objectives of improving family life
economically, socially and even spiritually. Despite its long presence and activity
program to achieve its objective to its members and the society at large, its impact has
remained minimal.
The roles and the activities of the Mothers’ union to a large extend need to be felt as
an initiative that helps to improve the living standards of the society. What is
observed as per now is a gap of poor level of life that supposedly can be filled by the
Mothers’ Union at St.Thomas church; either by being proactive in their activities or
programs and partnering with other likeminded agencies to foster positive impact not
only to its members but also to the church and the society at large. Therefore this
study sought to determine the impact of the Mothers’ Union roles and activities
towards improving family life.
1.3. Research Objectives
1.3.1. General Objectives
The aim of this study was to examine the role of the Anglican Church Mothers’ Union
in improving family life with special reference to St. Thomas church.
13
Interview: Mrs.Mwambire; Mother’s Union Leader at St. Thomas church on
23rdMarch 2015 at 2pm.
5
1.3.2. Specific Objectives
This study specifically attempted:-
a) To analyze the role of the Mothers’ Union in improving family life at St
Thomas church in Kilifi.
b) To evaluate the development activities of the Mothers’ Union at St. Thomas
church towards improving family life.
c) To establish the challenges that the Mothers’ Union at St. Thomas Church face
in their efforts towards improving family life.
1.4. Research Questions
a) What role does the Mothers’ Union at St. Thomas church play in improving
family life?
b) How do the activities of Mothers’ Union at St. Thomas Church help in
improving family life?
c) What challenges does the Mothers’ Union at St. Thomas church face as they
strive towards improving family life?
1.5. Scope and Limitation of the Study
This study sought to establish the role played by the M.U towards improving family
life. The Mothers’ Union in the ACK St. Thomas church, strives through various
ways in achieving its objectives. The study was conducted in Kilifi at St. Thomas
Church. The M.U is a national women organization in the Anglican Church of Kenya
and Kilifi County in general; however this study was only limited to St. Thomas
church, due to distance coverage of the other ACK churches and the financial
6
constrains that the research was likely to face. Thus this study was only focusing on
how the MU at St. Thomas Church in Kilifi strives in achieving its goals.
1.6. Rationale of the Study
Women play an important social, economic and spiritual role in the lives of people
generally in Africa. The M.U in St Thomas church, being a women union in the
church aims at achieving its objectives through its activities. The evaluation of the
activities of the M.U might help the women in this Union with some suggested ways
to be implemented by the church women’s group in order to achieve its objectives.
The achievement of these objectives might lead to women’s stable life, which might
improve the family living standards and hence improve the living standards of the
whole society at large.
1.7. Study Structure
This study is divided into five chapters, elucidating the question about the role of the
mothers’ Union in improving family life. The first chapter of the study set the mood
of the discussion by establishing the research problem, research objectives, research
questions, and the significance of the study, a review of related literature to the
research problem the methodology used to acquire data. It examined the research
design, data collection methods and data analysis techniques. The second Chapter of
the study discusses a brief history of the mothers union within the Anglican Church. It
then narrows down to analyse the contribution of the Mothers’ Union (MU) at St.
Thomas in Kilifi County. This Chapter strengthens the research problem setting by its
findings on the role and activities of the Mothers’ Union geared towards Church
growth and family stability at large. Chapter three touches on some of the challenges
being encountered by the mothers’ union (MU) in its endeavour to serve the church
7
and the society. Some of which are contributed partly by the patriarchal nature of
African societies. Chapter four revisits African Women Theologies (AWTs) as an
appropriate paradigm of overcoming gender barriers on women ministry in the
Anglican Church. Finally Chapter five gives a summary of the study findings,
recommendations, a critique of the Mothers’ Union, conclusions and areas for further
research. Generally, this chapter brings out the insights that have been generated from
the entire study.

8
LITERATURE REVIEW
1.8. Church and Women Organizations
The position of Christian women in the mainstream Churches such as Anglican and
Catholic in Africa today is not very different from what it was two decades ago.
However, this is because the history of the church has been one of reinforcing
patriarchal values in the society. Despite this, some churches have made great strides
in the last ten years to ensure greater participation by women in its decision-making
14
bodies. Carol Gilligan has shown that women perceive the world differently from
men, and that they see the world as a web of relationships in which individuals can be
identified by their relationships with others. In African Traditional Religion (ATR),
women are valuable in the sight of the society. They not only bear life, but also
nurture it.15 John Mbiti.16 Observes further that in the traditional African life women
played a significant role in the religious activities as they offered prayers for their
families in particular and their communities in general. The current study examines
the contribution of women within the church by focusing on the Mothers’ Union as a
ministry within the Anglican Church.
Regina Scheyvens 17
argues that women’s organization help them to identify their
concerns and work to achieve more powers. She explained how women get
opportunities for attaining leadership and management skills in the societies. Her
contribution towards church women’s organization is on women position in the
society. She observes that women in the church can be given leadership position in
14
Carol G. (1982). In a Different Voice: Psychological Theory and Women’s Development,
Cambridge MA, Harvard U.P.
15
John.S.M, African Religious and Philosophy. Nairobi: EAEP. 1969 pp 69-83
16
Ibid.
17
Regina S. (2003). Church Women Groups and Empowerment of Women in Solomon Island. Oceania.
Published in ocean.
9
the society and manage to perform well.18 However, Regina was silent on how
women in the church can involve themselves in various projects to better their family
standards. The current study investigated the activities/projects by Church women
which improved family living standards.
Mary Hurt19 focuses on women involvement in church leadership within the Catholic
Church. She argues that even if ordination of women priest were denied, there was
full participation of women in the church ministry. Hurt observed that women can
play equal roles to their male counterparts when considered for ordination. She,
however, did not discuss the roles of church women organizations in improving their
family living standards. This study analyzed the activities of the church women
ministries or organizations such as the Mothers’ Union (M.U) in the Anglican Church
of Kenya (ACK) in improving family living standards.
20
Agnes Abuom argues that women, who are less educated, earn less, own less, and
are less presented in most economic and political sphere. According to her, female
education is recognized as one of the critical path to promote social and economic
development in the society.21 She based much on female education as a way of
improving women’s living standards and the whole society at large. She further
argues that women can have access to education like men, and be able to have better
lives due to what they will be earning. She, however, did not discuss how women in
the church can involve themselves in various projects/activities to improve their
18
Regina S.(2003). Church Women Groups and Empowerment of Women in Solomon Island. Oceania. Pubished
in Ocean
19
Mary .E. H., (2009). Women Church: feminist Concept religious commitment women’s movement; Vol 25,
No1, pp85-98, India University Press Publication.
20
Agnes Aboum (2001) Women’s Issues in Health and Education ; Published in United Kingdom.
21
Ibid.
10
family life; socially, economically and spiritually apart from education. The current
study analyzed the contribution of Mothers’ Union (M.U) in improving family life.
22
Elaine Howard argues that the place of women in the church has broadened
considerably. She argues that, changes in women’s role and in the economy provided
a societal context for women expecting greater opportunities in all spheres. According
to her, women have personal identity account in the church. She, however, did not
discuss on how church women can involve themselves in various projects that enables
them to improve their family living standards. Therefore, this research discussed how
church women involved themselves in various projects to improve their family living
standards and hence improve the whole society at large.
David Roebuck.23Observes that within the broader Pentecostal denominations
women’s roles were very diverse in the church of God and that testimony would be
heard from women of the call of God to preach the Gospel. Roebuck argues on the
important positions occupied by women in the time of Christ and his
apostles.24According to him church women were recognized as deaconesses and
licenses were supplied to women who engaged in the ministry of the word of God. 25
Women who hold those certificates served in the church of God in many capacities,
such as church helpers, deaconesses, evangelists, assistant pastors, exhorters, music
ministers, educational ministers, teachers, editors and missionaries.26 Roebuck
concentrated much on the women serving in the church as ministers of the gospel.
22
Elaine Howard. (2005). Different Identity Accounts For Catholic Women .A review of Religious Research :
Vol 47 ,No 2(Dec 2005)pp135-149.Religious Research Association Inc Publisher.
23
David.Roebuck (2012). Theology Today: Opportunities and Limitations for women ministers in the church
of God-A Pentecostal Denominations Vol 68:pp393-403
24
Ibid
25
Ibid
26
Ibid
11
However, he was silent on how women in the church could also serve outside the
church through various activities/projects for the betterment of the society. This study,
therefore analyzed the activities that church women do both in and outside the church
for the betterment of the society.
In South Africa, in the Methodist Church, there was a women’s organization formed
called Manyano with an objective of meeting frequently to pray together and teach
young women converts skills like sewing, washing laundry so that they become
independent and be stable in the family.27Similarly, the Anglican Church introduced
women self–help organization in Natal province which had the same objective of
empowering women to be independent in the family.
Gathogo 28writes on women church leadership in Kenya and observed succinctly that
a Christian woman in Africa today finds it difficult to ascend to senior positions in
leadership. She is surrounded by traditional, cultural, social, economic, and political
barriers as well as a history of a church enforcing patriarchal values. Maina
&Ndemo29 whose interest is mainly on women entrepreneurs and strategic decision-
making notes that women’s desire to make independent decisions is hampered by
patriarchal values which focus on the consultation of the male gender. Further, they
observed that culture; level of education and poverty determine their level of decision-
making. This study established that African culture is an impediment to the
development of women organizations as some of the decisions that are made by
women are influenced by their male counterparts indirectly.
27
Berverly H. (2004) The Manyano Movement in South Africa; .Empowering women for gender equity No, 61
pp3-4. Taylor & Francis Publisher Ltd.
28
Julius M.Gathogo (2008). “The Struggle Against Patriarchalism in Kenya (1980-
1992,”StudiaHistoriaeEcclesiasticae, South Africa, (April 2008, XXXIV), 265-288
29
Maina&Ndemo (2007:118-130 )
12
1.9. Women as Mothers and Wives in African Context
The African tradition exalts the dignity and vocation of a woman as mother and wife
as central to the family. Oketch 30observes that the woman is the unifying principle in
the African community. She is not only a mother and the wife of one man, but as such
she shares a central position in the cultural life of African society. 31 Oduyoye32 points
that women were valuable in the sight of the society in African Traditional Religion.
She argued further that in the traditional African life; women played a significant role
in the religious activities as they offered prayers for their families in particular and
their communities in general.33.
34
Phiri observes that when Christianity came to Africa, it came as a male-dominated
religion. Therefore, anything that was incompatible with this perspective was not
accepted. This tradition fitted well within the African situation, where the woman was
again seen as subservient to men. Therefore, women’s duties in the Anglican Church
appear closely as a domestication of roles from traditional indigenous African
societies and the missionary practices that gave them a service delivery importance.35
James36 argues that the domestication of women’s duties in the church seems to have
developed from traditional indigenous African societies and the missionary times.
30
James, A Oketch,. (2014). Woman as Mother and Wife in the African Context of the family in the light of John
Paul II’s Anthropological and Theological foundations.PublishedPhd thesis. The Catholic University of
America, p.2
31
Ibid.
32
Mercy A.Oduyoye, (1995). Daughters of Anowa: African Women and Patriarchy. Mary Knoll:
Orbis Books.pg.110
33
Ibid
34
Isabel,A. Phiri, (1997). Doing Theology in Community: The case of African Women Theologians in The
1990‟s.Journal of Theology for Southern Africa, 99 (68-76).
35
Julius M.Gathogo. (2008). “The Struggle against Patriarchalism in Kenya (1980-
1992,”StudiaHistoriaeEcclesiasticae, South Africa, (April 2008, XXXIV), 265-288.
36
James, R. M. (2003). Factors that hinder women’s participation in Theological education in Kenya,
(Unpublished PhD Thesis).Kenyatta University, Kenya.PG.77
13
This study examined the Mothers’ Union and tried to establish whether it was
established to deliver services for men or to liberate and reconstruct the African
Christian woman. Musimbi Kanyoro while writing on the conditions of African
women, argued that:
African women are custodian of cultural practices, for generations, African

women have guarded cultural prescriptions that are strictly governed by
the fear of breaking taboos. Many aspects that diminish women continue
to be practiced to various degrees, often making women objects of cultural
preservation. Harmful traditional practices are passed on as “cultural values”
and therefore are not to be discussed, challenged or changed. In the guise of
culture, harmful practices and traditions are perpetuated. Practices such as
female genital mutilation, early betrothals and marriages, and stigmatization of
single women and widows, [polygamy, domestic violence] hinder the
liberation of women.37
The quotation above from Kanyoro highlights the patristic attitude has hindered the
progress of women in Africa. It is such attitude that was entrenched in the church
during the missionary era and post-colonial period where ordination of women into
priesthood was seen as a taboo. The Mothers’ Union is an initiative of women to
liberate them from such traditional bondage which is retrogressive towards
community development.
1.10. The Anglican Mothers’ Union of Kenya
The Mothers’ Union of Kenya is a Christian Women Organization (CWO) of the
Anglican Communion which was started back in 1876 by Mary Sumner of the
Church of England Parish at Old Alresford near Winchester.38 In Kenya, it was
37
Kanyoro, M. (2001). Engendered Communal Theology: African Women’s contribution to Theology in the 21 st
Century, in Njoroge N. and Musa W. D. (eds) Talitha Cum! Theology of African Women. Pietermaritzburg:
Cluster Publications, 159 - 174.
38
Florence. N.Wanjohi,. (2013). The Ministry of the Church in supporting Bereaved Families: The case of
Anglican Church of Kenya, Diocese of Kirinyaga, Kirinyaga County. Unpublished M.A thesis Kenyatta
University.pg 117.
14
established in 1918 by missionary women at Kabete Church. According to Njoroge.39
The missionary women worked hard to include Kenyan women in the shaping of the
Church in Africa. Therefore, the introduction of the Mothers’ Union gave the African
woman a status in the church which they did not have before due to patriarchy. Thus,
Phiri correctly observes that women saw themselves as co-workers with the Lord
Jesus.40
In analyzing the contributions of women in the church ministry, Anne Nasimiyu-
Wasike and Okemwa 41 observes that a number of factors influence the role of women
in the church. These include patriarchal organizations of society, traditions of specific
churches as well as the religious role of women in African indigenous religions. It is
from such grounds that Mercy Oduyoye 42argues that the role of women in the church
mirrors their role in society in which the church finds itself. This partly explains why
the core objectives of the Mothers’ Union (MU) focus on family life and marriage.
David Gitari,43 former Archbishop of the Anglican Church of Kenya (1994-2002)
views the Mothers’ Union as one of the key components of the Church in fellowship.
For instance the Mothers’ Union of Mt. Kenya South Diocese holds prayers from
parish level to diocesan level, where women gather for prayers and community
39
Jane. N .Njoroge, (1992).Women of the Presbyterian Church of East Africa Kenya, 1891-1991.Reformed
World, 42(4).PP 1-3
40
Phiri, Isabel Apawo (1997). Women Presbyterianism and Patriarchy/Religious Experience of Chewa Women
in Central Malawi. Limbe: Assemblies God Press.PP.97-99.
41
Anne. W Nasimiyu,. (1990). “African Women’s Legitimate role in Church Ministry”, in J.N.K Mugambi & L
Magesa (eds) The church in African Christianity: Innovative essays in Ecclesiology. Nairobi: Initiative
Publishers (PP 57-69), Kanyoro, Musimbi & Njoroge Nyambura (Eds). (1996). Groaning in Faith Women in
the Household of God. Nairobi: Acton Publishers. James, R. M. (2003). Factors that hinder women’s
participation in Theological education in Kenya, (Unpublished PhD Thesis). Kenyatta University,
Kenya.PG.77, and Okemwa P.F. (2007).An assessment of Responses Towards African Women’s Theology in
Selected Institutions Kenya.(Unpublished Ph.D Thesis). Kenyatta University, Kenya.pg. 319.
42
Mercy .A.Oduyoye., (1995). Daughter of Anowa: African Women and Patriarchy. New York: Orbis Books.
pg.127
43
Ack-Mt. Kenya South org/diocese. Accessed on 20th February, 2015
15
44
empowerment. Similarly, Wanjohi. Observes that the Mothers’ Union had been
inviting facilitators who talk on different topics ranging from health, and nutrition to
family issues. She further observed that the Mothers’ Union has initiated
developmental projects such as rental houses and shops in Nairobi and its
surroundings.45
Similarly, the Mothers’ Union in Kirinyaga Diocese has a vision of being a responsive
and effective organization in promoting the well-being of families. It promotes family
life, women spiritual life as mothers and wives, parents and leaders in the African
society. In addition, it deals with women economic empowerment and ensures social
cohesion in the church.46 The works of Wanjohi is significant to the current study
since she analyzed how the Mothers’ Union has been in the forefront in bereaving
families in Kirinyaga who have lost the loved ones.
The Mothers’ Union at St. Stephen Cathedral church in Nairobi has played a critical
role in the church and general welfare of the members. The union was established
with the aim of advancing Christian teachings in the sphere of marriage and family
life. Its purpose was to be concerned with all that strengthens and preserves the
institution of marriage and general welfare of the Christian family. The motto of the
organization is derived from Philippians 4:13 which states that ‘I can do all things
through Christ who strengthens me.’47 The union deals with women and economic
empowerment of women in elective politics, singles and widows. In addition, it runs
44
Florence. N.Wanjohi,. (2013). The Ministry of the Church in supporting Bereaved Families: The case of
University.
45
Florence.N.Wanjohi,(2013). The Ministry of the Church in supporting Bereaved Families: The case of
University.
46
Ackirinyaga.org// .Accessed on 20th Feb 2015.
47
Mothers St.Stephens Cathedral.com/ministries/mothers-union/ .Accessed on 20th Feb 2015.
16
outreach programs to those not in the church through ‘merry go round savings and
credit schemes.’ They are also engaged in other activities like feeding the hungry,
visiting the sick fighting crime among others.48
1.11. Theoretical Framework.
The study was guided by African Women Theologies as propounded by Ghanaian
theologian, Mercy Amba Ewudziwa Oduyoye. The African Women Theologies is
defined as a concern for and deep understanding of the experience of women in Africa
society which involves a means to be an African woman. It seeks to analyze the
conditions which shape women’s lives and explores cultural
understanding.49According to Stevie, it is thinking about women; women generating

50
knowledge about women and for women. However, Phiri views African feminist
theology as:
A critical, academic study of the causes of women oppression:

particularly a struggle against societal, cultural and religious patriarchy. They
are committed to the eradication of all forms of oppression against women
through a critique of the social and religious dimensions both in African
culture and Christianity.
Oduyoye focuses on African Feminism on the wholeness of the human community in
which the female humanity and the male humanity shape a balance community within
which each and every person experiences a fullness of becoming.51 According to her,
feminism is not a word for the female, but of all who are conscious of the true nature
of the human community as a mixture of those things such as values, roles,
temperaments etc. It calls for inclusion of women into the community and women’s
48
Ackckcodic.org/node/61.www.accessed on 20th Feb 2015.
49
Stevi Jackson& Jackie Jones (1988): Contemporary Feminist Theory: Edinburgh university press publisher.
Edinburgh.
50
Isabela.A. Phiri. (2004a). African Women’s theologies in the new millennium, Agenda: Empowering women
for gender equity pg.16
51
ibid
17
experience of becoming an integral part in the community.52 Her analysis points to the
resources within the African tradition that can empower and strengthen women and
their organizations Vis a` vis Mother’s Union (MU). According to Oduyoye. There
were provisions within the African tradition not only for the protection of women, but
also for their involvement, participation and contribution to the wellbeing of the larger
community.53 She affirms that tradition contained and still does contain elements that
can inspire women’s struggle to affect the kind of changes they want to see within
their family, church and the larger society.54
Oduyoye observes that traditional norms regulating marital family and social life were
not totally neglectful of women’s issues and especially their well-being. The tradition
made provisions to ensure that cultural practices and expectations would not be in
favor of one group to neglect or exclusion of the other.55 According to her, the task of
the church is therefore, to shift through the traditional stipulations and/or regulations
with the goal of uncovering those aspects that promote the well-being of all members
of the human community.56African feminist theologians are trying to argue based on
liberative and reconstructive discourses where God – ‘the one we worship is seen and
understood as “neither man nor woman.”57
Gathogo observes that African Feminist Theology (AFT) emerged out of the need to
create a forum in seeking to liberate African women from the oppressive structures in
52
Mercy.A.Oduyoye.(2005).The Will to Rise. Women traditions and the church in Africa. Wipy and Stock
publishers.
53
Fulgence M.Nyengele. (2004). African women’s Theology: Gender relations and family systems theory.
Peterlsng publishing INC. New y York.
54
.Ibid.
55
Ibid.
56
Ibid
57
Teleki, A.R., (2001). Rediscovering Ataa Naa Nyonmo -The Father-Mother-God in Nyambura Njoroge and
Musa W Dube (eds). Talitha Cum! Theologies of African Women, Pietermaritzburg: Cluster Publications, 148 -
161.
18
both the society and the religious institutions, and especially the Church.58
Commenting on this, Phiri says:
The construction of womanhood by patriarchy is one of the central

issues for feminist theologians globally and particularly in Africa because it
has influenced the way women and the roles that women can play in African
Church and society are imaged.59
Women, who are the majority in the Church, and form the backbone of the Church,
are usually excluded from decision-making.60 Isabel Phiri 61

argues that they have
been “conditioned to look up to men only for leadership.” In establishing the
Mothers Union, the church offered a platform for women to participate and make
decisions in matters affecting them and the larger community. As Mercy Oduyoye
62
puts it all humanity must participate in bringing a balanced community in terms of
provision in the family, creating a harmonious environment in the family. The
Mother’s Union involves in various activities and project to bring a balanced
community as they strive to achieve the objectives of the union. The others union
addresses some of the issues that adversely affect women more negatively than their
male counterparts. These include polygamy, marriage, divorce, domestic violence,
childlessness/barrenness, widowhood, prostitution, and division of labor, among other
issues. It also seeks to highlight the strategies for women in addressing some of these
issues. This study therefore analyzed how the Mother’s Union is engaging its
members in addressing African realities in the contemporary church.
58
Julius M,Gathogo, (2008). “The Struggle against Patriarchalism in Kenya (1980-
1992,”StudiaHistoriaeEcclesiasticae, South Africa, (April 2008, XXXIV), 265-288.
59
Isabela.A. Phiri.(1997). Doing Theology in Community: The case of African Women Theologians in The
1990s.Journal of Theology for Southern Africa 99 (68-76) , 11 - 22.
60
Potgieter, S.(1996). Church Praxis and Women who remain within the church in Kanyoro, M.R and Njoroge,
N. Groaning in Faith: African Women in the Household of God. (Nairobi: Acton Publishers, 17 - 26.
61
Isabela.A. Phiri. (1996). Marching, Suspended and Stoned: Christian Women in Malawi, in
Kenneth R. Ross (ed.) God, People and Power in Malawi: Democratization in Theological Perspective. Gweru:
Mambo Press, 67 - 79
62
Mercy A.Oduyoye..(2005).The Will to Rise.Women Traditions and the Church in African.Wipy and stock
publishers.
19
1.12. RESEARCH METHODOLOGY
1.12. Research Design
A research design refers to arrangement of conditions for collection and analysis of
data in relation to the purpose of the research.63 Data and facts are basis for
empirically-grounded conclusions, and for generalization and theory building. In this
study, the researcher while adopting positivism in approach to local knowledge
generated from women at St. Thomas church argues that such knowledge should not
be separated from action. Greenwood and Levin64argues that separating knowledge
from action may limit the workability of such knowledge. Adding his voice Smith
observed that such an approach in a qualitative study undervalue local knowledge and
perspectives.65 Therefore, the researcher employed a descriptive survey in gathering
information about the role of the Mothers’ Union within the Anglican Church of
Kenya. Their participation was important since it was part of local knowledge and
experiences.
Through a descriptive approach, the study analyzed the activities of the Mothers’
Union in improving family life both socially, spiritually, and financially. It is
important to contend here that this study also focused on women’s participation in
policy and decision making processes since it took seriously the complex
relationships involved in groups, organizations and communities. Direct observation,
document analysis, guided and informal interviews were used to supplement the
questionnaires for the purpose of methodological data triangulation.
63
Kothari, C.R. (2004) Research Methodology: Methods and Techniques. New age International (P) Ltd
Publishers. Daryaganj, New Delhi.
64
Greenwood, D.J., & Levin, M. (1998) Introduction to Action Research: Social Research for Social Change.
London: Sage publications. p.77
65
Smith, L.T. (2005). On Tricky Ground: Researching the Native in the Age of Uncertainty. In N.K. Denzin&
Y.S. Lincoln (eds). The Sage Handbook of Qualitative Research (3rdedpp 85-108). London. Sage publications.
20
1.12.1 Study Area
The study was conducted at St. Thomas church in Kilifi County, Malindi diocese of
the Anglican Church of Kenya. The map below shows the location of St. Thomas
Church in Kilifi town. Kilifi County covers an area of approximately 12,609.74
square kilometers and is the thirteenth largest county in Kenya.66 It lies on Latitude
3°32'0" North and Longitude 39°41'0" East.67 It borders Tana River County to the
North and Taita Taveta County to the west while Mombasa and Kwale County to the
south. On the other hand, Malindi Diocese was established in 2014 and St. Thomas
Church is one of the oldest parishes within the diocese.
1.12.2 Research Participants
Mugenda and Mugenda 68 observes that research participants refers to the entire group
of individuals or items under consideration in any field of study or inquiry and have
common attributes. Therefore, the primary research participants’ of the study were
women of the Anglican Church who were members of the Mothers’ Union at St.
Thomas church. During the study they preferred to be called ‘Mothers of Christ’ as a
sign of the place of women in the kingdom of God. The Mothers’ Union had up to 70
active members being led by three coordinators, however due to availability of the
Mothers’ Union members only 40 members were sampled for the study The second
group of research participants involved Lay Readers, and the clergy. They were
selected for the study so that they could give their assessment of the Mothers’ Union
activities and achievements.
66
. Kilificountygovernment.ke.co.www.accessed on16th Aug. 2016.
67
Kilificountygovernment.ke.co.www.accessed on16th Aug. 2016.
68
Mugenda, O., &Mugenda, A. G., (1999) Quantitative & Qualitative Approaches .African Center for
Technology Publishers.
21
1.12.3 Sampling Procedure and Technique
The sampling method according to Mugenda and Mugenda.69 Refers to the techniques
employed by the researcher in selecting the items to be considered for the study in
terms of participants. In keeping with the research question, the study sampled 40
members of the Mothers’ Union (MU), the study sampled three members of the clergy
out of five. The other clergies had gone for further studies. Five Lay Readers were
sampled out of ten again due to availability. The selection of these categories of the
participants was that they are part of the church administration. They could give their
assessment of the MU in the church as the MU is obliged to the church authority. A
semi-structured questionnaire was issued to 40 members of the Mothers’ Union prior
to Focus Group Discussion and in-depth semi-structured interviews with the leaders
of the group. Using purposive sampling technique, five members of the clergy and
five Lay Readers were identified for interviews. The respondents for the Focus Group
Discussion were randomly selected. The sampled categories enabled the research to
collect quality date as the percentage of the respondents was more than 50%.
Table 3.1 below shows the categories of respondents sampled for the study
Categories of Sampled Respondents
Category of Target Sample Percentage of

Respondents size size sampled
(N) (n) respondents (n)
1 Clergy 5 3 60
2 Lay Readers 10 5 50
3 Mothers Union 70 40 57.14
Members
4 Leaders of the 3 2 66.67
Mothers Union
Total 88 50 56.82
69
Mugenda, O., &Mugenda, A. G., (1999) Quantitative & Qualitative Approaches .African Center for
Technology Publishers
22
1.12.4 Data Collection Method and procedure

70
Creswell argues that qualitative data should be developed through mixed-methods
design to generate data. Therefore, the primary methods of data collection used in this
research included interviews; Focus Group Discussion and participant observation.
This was supplemented by secondary materials such as journal articles, books,
minutes, magazines and Newspapers.
1.12.5 Primary Data
1.12.5.1 Interviews
Interviews were the most appropriate method of engaging the Lay Readers, Clergy,
and top leaders of the Mothers’ Union (M.U.) since it were suitable for generated
quality data. Therefore, the researcher’ conducted ten semi-structured interviews
which involved 2 leaders of the Mothers’ Union (MU), 5 Lay Readers and 3 clergy.
During field work, it was not easy to get all the respondents on time as thoughts of as
some were engaged in work and could only be accessible during the weekends. Based
on such a tight schedule, the researcher conducted four interviews at night while the
rest were conducted within the church compound on various dates.
The interview schedule question(s) was semi-structured to allow the research
participants to articulate their understanding about the activities of the Mothers’
Union as comprehensively as possible. The members were selected deliberately
according to their ages. Majority of the members were selected from the following
age brackets; (25-35), (36-46 and 50) years and above. This is because age factor
determines life expectation as young mothers have different life expectation as
compared with the older mothers. Therefore, in each age bracket, the researcher
70
Creswell, J. W. (2003)Research design: quantitative, qualitative, and mixed methods approaches
(Second ed.). Thousand Oaks: Sage Publication. p.62
23
interviewed five members. Also interviewed were two leaders of the Mothers’ Union
in the church. This is because these leaders are the administrators of the union. In
addition they run and co-ordinate the activities of the Mothers’ Union (MU). A
consent form was signed by both parties before the beginning of each session of the
interview. Later, a follow-up interview with probing question was conducted for
Reliability purposes of the data generated.
1.12.5.2. Focus Group Discussion
Focus Group Discussion means sharing perceptions, experiences, ideas and opinions
and creating collaborative towards transformation.71As noted earlier, this study has
employed the African Women Theologies (AWTs) by the Circle of Concerned
African Women Theologians.
This group based dialogue as a primary indigenous approach of engaging on women
discourses. Therefore, Focus Group Discussion was identified as appropriate method
in collecting data from women organizations such as the Mothers’ Union (MU).Since
the approach is predicated on the understanding that despite the exclusion of women
from the church leadership structures and policy making processes, they can develop
the capacity to engage in dialogic processes that not only creates policies which
enhances their well-being but also lead to their transformation.72The languages used
in collecting the data was Kiswahili, English and local language “Kigiriama” since the
participants were conversant with any of the three languages mentioned. The study
employed this approach because it created the much needed space for exchange of
71
Hope, A., &Timmel, S., (1995).Training for Transformation. A Handbook for Community Workers, Book 1
Zimbabwe. Mambo Press.
72
Irine A. Ayallo (2012). Public policy Dialogue for Socially Inclusive for Public policy Making processes in
Kenya: The Role of Anglican Church of Kenya. Unpublished PhD thesis, Auckland University of Technology.
24
ideas among members of the Mothers’ Union (MU). Focus Group Discussion is
equally a transformative process.
73
Scholars such Kamberlis and Dimitriadis they observe that they are collective
conversations or group interviews discussing a specific set of issues with a
predetermined group of people.
Therefore, in the course of the study, the researcher conducted two FGDs with
members of the Mothers’ Union (M.U.). All the meetings were held within the
Church premise. During the discussions, the researcher divided the members to three
groups made up of thirteen members, while one group had fourteen members. The
researcher utilized this method of soliciting data since it had ‘a goal of eliciting
participant’s feelings, attitudes and perceptions about a selected topic.’74The method
also created an affirming atmosphere such that every person participated and gains the
confidence to contribute their experiences and insights within the workshop.75 FGD,
provided spaces whereby the participants did not simply answer the questions asked
but reflected on the questions, discussed underpinning issues, and planned a way
forward with regards for further discussion. Equally, the researcher was able to
capitalize on group dynamics and the explicit use of the group interaction to generate
data and insights that would be unlikely to emerge without the interaction
found in a group. The group interaction was directed; moderated, monitored and
recorded by the researcher through a digital voice recorder.76The researcher interacted
with the small groups of about thirteen members of the Mothers’ Union (M.U)
73
Kamberlis, G. &Dimitriadis, G. (2005) Focus Groups: Strategic Articulations of Pedagogy, Politics and
Inquiry. London. Sage publications.pg 288
74
Puchta, C., & Potter, J. (2004) Focus Group Practice. London; Thousand Oaks: SAGE. p.6).
75
Irine .A.Ayallo,.(2012). Public policy Dialogue for Socially Inclusive for Public policy Making processes in
Kenya: The Role of Anglican Church of Kenya. Unpublished PhD thesis, Auckland University of Technology.
76
Keith .F. Punch (2011), Introduction to Social Research :Qualitative and Quantitative Research Aproach.
SAGE Publishers.
25
according to their age, employment status, and years of service in the church. This is
because the employed and the unemployed have different life styles. The researcher
also had discussion with 20 employed members and 20 unemployed members of the
Union on the role of the Mothers’ Union (M.U) towards improving family living
standards. The researcher also had a discussion with the top leadership/coordinators of
the Union as they are the administrators of the Union.
1.12.5.3. Participant Observation
According to Creswell.77Participant observation is significant in gathering the greatest
amount and most insightful kinds of information since the researcher becomes an
active observer as participant. Therefore, the researcher adopted this method by
attending meetings of the Mothers’ Union in the church premise and at their home
fellowships to find out how they manage the organizations. This was quite important
as the researcher got individual respondents testimonies on the impact of the Mothers’
Union in their lives. In addition, it enabled the researcher to understand their
practices, how they acted and interacted with others during the meetings. In
addition, the researcher was able to take some photos of the projects they have
initiated within the parish.
1.12.5.4. Questionnaires
The researcher distributed a semi-structured questionnaire to be filled by 40 members
of the Mothers’ Union sampled for the study. The questionnaires created the much
needed space for members to write their views and suggestion confidentially. The
77
Creswell, J. W. (2003) Research design: quantitative, qualitative, and mixed methods approaches
(Second ed.). Thousand Oaks: Sage Publication. p.62.
26
data from the questionnaires was triangulated and presented in form of tables with
frequency analysis of key common points appearing in most forms.
1.12.6. Secondary Data
The second source of data was carried out through textual analysis of secondary
materials. These included; analysis of books, organizations minutes from church
archives, journal articles and Newspapers with written information about women
organizations such as the Mothers’ Union (M.U). The minutes of the Mothers’ Union
(MU) were of great significance to the study since they clearly indicated the activities
and programs that the group had implemented over a span of 20 years. The
documentary data was particularly valuable in answering the question about church
organizations and how their activities correspond to the general purpose of the church
in nurturing family life. However, it came to the researcher’s understanding that little
has been written about the Mothers’ Union of the Anglican Church of Kenya, and that
those who have attempted to do so only included it as a sub-topic of Chapter within
their work while others such as Eleanor Higgs wrote journal articles. That this study is
among the first comprehensive work on the Mothers’ Union (MU) is no doubt and
that primary sources of data were central in this study.
What is intriguing is that while the Mothers’ Union (MU) which was established in
Kenya in 1918 and has been in existences for over 50 years little has been done
inform of scholarship compared to other male dominated organizations which came
later. This is not an isolated case as women have formed one of the most excluded
groups in Africa and that their discourses are not considered as of public interest
whether in political, spiritual, social or economic circles. Therefore, the inadequacy of

27
secondary materials on the Mothers’ Union (MU) is a reflection of the place and
space of women in the Kenyan history.
1.13. Research Reliability and Validity
Silverman78 defined reliability as the degree of consistency with which instances
are assigned to the same category by different observers or by the same observer on
different occasions. However, the ability of research to produce reliable and valid
results depends on a number of factors at different levels.79 For example, the
interviews should be able to yield consistent results over time. Equally, they
should also be able to represent accurate views of the population under study.
Therefore, the researcher took time to document the responses of the study
participants through a digital voice recorder. This was later followed by a horizontal
analysis of data where several respondents were asked the same question and similar
responses were categorized and divergent views were analyzed independently. This
was motivated by the fact that; if the same participants were interviewed again
under the same methodology, their responses to the questions would be consistent to
those gathered from the initial interviews.80
The interview schedule served as a guide in directing the questions that were
asked to participants and the interview sequence was designed to check for
consistency of claims made through each respondent's story. In doing so, the
researcher had to observe the study respondents body language apparently to note
78
Hammersley, M. (1992). What’s Wrong with Ethnography: Methodological Explorations.
London: Routledge. Pg. 67.
79
Golafshani, N. (2003). ‗Understanding Reliability and Validity in Qualitative Research.‘ The
Qualitative Report. 8, 597-607.
80
Ibid.
28
trivial, but often crucial, pauses, overlaps or body movements.81 Therefore, the
researcher utilized sufficient steps to ensure that personal subjectivity, bias and
beliefs that could affect the conclusions are noted avoided in the analysis.82
1.14. Data Analysis and Presentation
Data analysis according to Denzin and Lincon.83 Refers to the process of inspecting,
cleaning, transforming and modeling data in order to retrieve useful information for
the study. They further argue that qualitative data analysis and interpretation should
bring a systematic understanding in a research.84In addition, data analysis involves
summarizing the essential features and relationship of data in order to generalize and
determine patterns of behavior and particular outcome of the study. Since primary
data was generated inform of words, the researcher employed inductive data analysis
technique which involved coding data from the field and transcribing oral interviews
to verify meanings.85
During oral interviews session the researcher recorded the information through a
digital recorder. Equally, field notes were also edited for completeness and
consistency before further analysis. Data generated from the field were reported in
light of the research objective: ‘to examine the role of the Anglican Church Mothers’
Union in improving family life using St. Thomas church as a case study.’ In order to
achieve the set objectives research questions were derived from the many objective on
the role of Mothers’ Union (MU) in improving family life. From the coded categories
81
Silverman, D. (2001). Interpreting Qualitative Data: Methods for Analysing Talk, Text and Interaction.
London: Sage Books.pg 33.
82
Leedy, P. D. (2000). Practical Research. Planning and Design. 7th edition. New Jersey and
Ohio: Merrill Prentice Hall.
83
Denzin, N.K. & Lincoln, Y.S, (2005).The SAGE Handbook of Qualitative Research (3rded) Thousand
Oaks.SAGE Publications
84
Denzin, N.K. & Lincoln, Y.S, (2005).The SAGE Handbook of Qualitative Research (3rded) Thousand Oaks.
SAGE Publications.
85
Miles, M.B., &Huberman, A.M. (1994) Qualitative Data Analysis: An Expanded Sourcebook of New
Methods. Thousand Oaks, Sage.
29
of data and transcribed interviews, themes were developed which were analyzed in
light of the theoretical framework and secondary literatures. This was not an easy task
as the researcher had to do thorough textual analysis of relevant secondary literatures
to the study. In the process of this analysis themes were developing independently as
the researcher analyzed the activities of the Mother’s Union (MU) in improving the
living standards of its members in Kilifi County.
The study data was presented after the analysis in form of themes and pictures/photos
illustrating key projects initiated by the Mothers Union. In addition, pictures /photos
of the Mothers Union (M.U) projects such as the making detergents, and pictures of
the Mothers Union (M.U) members during focus group discussion were used for data
presentation.
1.15. Ethical Consideration
All the ethical issues pertaining to this study were highly considered. The researcher
conducted the study after being granted ethical permission from the Ethics and
Review committee of Pwani University (ERC). The study was conducted carefully,
thoughtfully and correctly in terms of reasonable standards.86 In conducting the
interview an informed consent form was signed by both parties as a sign of agreement
to participate voluntarily in the interview activity. The information from the parish
was handled with confidentiality. Participation in the small group discussion was
voluntary. Real names of the members who participated in the interviews and the
small group discussion were only used with their permission or else letters were used
to represent the names of the participants.
86
Keith F. Punch (2011) Introduction to Social Research: Qualitative and Quantitative Research Approaches.
Sage Publishers.
30
1.16. Research Challenges
Every research project has its own challenges and therefore, the researcher anticipated
some of the setbacks, the researcher was likely to encounter in the field, some of
which came to pass. The planning and organizing for the Focus Group Discussion
became a major challenge due to unavailability of some members. The researcher had
to postpone the meetings twice due to lack of quorum. This forced the researcher to
seek for some help from the clergy who urged the members to participate. Later, the
researcher came to understand that the concept of the FGD was misunderstood by
members who felt that probably the researcher was working for Non-Governmental
Organization (NGOs) and that the data was for financial gain. However, when they
realized that it was for their own benefit and research purposes they attended the
subsequent meetings.
In any discussions there are power inequalities that when not properly checked can
pose a serious challenge to a researcher and the participants. In order to address such
challenges the researcher addressed the women as Mothers and emphasized on the
equality of women based on gender construct and motherhood as a concept in the
church and African societies. This broke the existential gaps brought about by
employment, age, social status, tribe and political ideologies among them. Therefore,
they considered the workshop as an opportunity to work collaboratively in solving
their issues by sharing their experiences and opinions on the Mothers’ Union (MU).
1.17. Conclusion
The chapter has given a background of women organizations of the Anglican Church,
Africa in particular. A review of literature on women organization, African
understanding of women as mothers and wives. They laid a foundation on what

31
church women groups do in the church, thus gave a direction to my area of study.
However they have overlooked the roles of or the responsibilities of church women
groups in and outside the church on how to make their families and the society at
large better. It is from such basis that this research, therefore, proposes to examine the
roles of church women groups (M.U) in improving the living standards of their
families both socially, financially and spiritually. This was discussed in light of
African Women Theologies as advocated by Mercy Amba Oduyoye.
This chapter has also discussed the methodological tenets that were employed in the
study. As a qualitative study various methods were used to gather data such as
interviews, dialogic discussions, questionnaires and participant observation. This
primary sources were complimented with secondary approaches mainly books,
journal articles and archival materials containing minutes of the Mothers’ Union
(MU). These methods enabled the researcher to gather quality data that was
triangulated to form the thematic analysis of this study. The primary respondents that
formed part of the study group included the clergy, lay leaders and members of the
Mothers’ Union (MU). The next chapter of the study is a thematic analysis of the
Mothers Union activities, roles towards the improvement of the family living
standards and the society at large.

32
CHAPTER TWO
THE ROLE PLAYED BY MOTHERS’ UNION IN IMPROVING FAMILY
LIFE
2.1. Introduction
This Chapter attempts to document a history of the Mothers’ Union in Anglican
Church of Kenya (ACK). The chapter also determines the growth and expansion of
the St. Thomas Mothers’ Union and its roles that cut across social, economic, spiritual
and political spheres of life. In a nut shell, Women's involvements in activities aimed
at community development are discussed. The chapter argues that the activities of the
Mothers’ Union empower them against the backdrop of patriarchy and discrimination
within the church. To this end, the chapter critiques the relevance of African feminist
theory in light of women emancipation through the Mothers’ Union (MU).
2.2. Mothers’ Union in the Anglican Church of Kenya (ACK)
The Anglican Church in Africa has developed rapidly partly due to efforts of Church
women organizations such as the Mothers’ Union as indigenous expression of African
women’s spirituality.87 Women organizations are known for providing platforms and
convectional shelter under which women can share their narratives of oppression and
call upon Gods intervention upon their lives and society in general. As noted in
Chapter one of the study, the Mothers’ Union was started by a daughter in law of
Bishop C.R. Sumner of the Winchester Diocese, Mary Sumner back in 1876. Mary
Sumner as a young mother felt that women had a responsibility of rising up Christian
families. Their aim and purpose was to strengthen and maintain marriage and
Christian family life. In Kenya as in many other African countries the MU is a
87
Beverly Hadded. (2002). "The Mothers' Union in South Africa: Untold Stories of Faith, Survival and
Resistance," in Phiri, Isabel, Devakarsham Betty Govinden and Shrojini Dabareds. Her Stories: Hidden
Histories of Women of Faith in Africa, Pietermaritzburg: Cluster publication.
33
significant avenue through which women take up recognized positions of authority
and leadership within the Anglican Church at local and national levels.88
Nevertheless, the development of the Mothers’ Union in Kenya is intertwined in the
colonial history of the country where the white race dominated the Africans in all
spheres including religion. Galia Sabar.89 Observes that the first branch of the
Mothers’ Union in Kenya was established by Mrs. Mary Stewart Lawford, the wife of
the British District Commissioner at Fort Hall Diocese in 1918. The membership was
restricted to white Anglican women. Structurally, it was patterned on the Mothers’

90
Union of England including its programs. Cordelia Moyse argues that the MU was
a typical reflection of other colonial Christian women’s organizations of British origin
since they confined their scope primarily to social activities of religious nature. By
and large, the Mothers Union (MU) remained racially exclusive organization
admitting only white women as members until 1955.91The establishment of the
Mothers’ Union (MU) during the colonial period was designed on race identity that
substantially affected African women spirituality. Since, the ‘Christian’ identity
designated whiteness both from African and European perspectives. Higgs correctly
observes that the mutually constitutive nature of whiteness and Christianity for
women in colonial Kenya was a major factor underlying the initial exclusion of
African women from Christian women’s organizations.92It is prudent to note that the
88
Eleanorq.T. Higgs. (2015) the Mothers Union in Kenya 1955-2015. SOAS, University of London.
89
Sabar, G., (2002). Church, state, and society in Kenya: From mediation to opposition 1963-1993.New York:
Frank Cass.pg 56
90
Cordelia Moyse, C., (2009). A history of the Mothers’ Union: Women, Anglicanism and globalisation1876-
2008. Boydell.pg.79.see also Moyse, Cordelia (2013). ‘Mothers’ Union: From Victorian village to global
village.’ In Kwok, P.,ed. Anglican women on Church and mission. London: Canterbury Press
91
Galia Sabar. (2002). Church, state, and society in Kenya: From mediation to opposition 1963-1993.New
York: Frank Cass.pg 56.
92
Eleanor.T.Higgs,.(2015). ‘Becoming “multi-racial”: The Young Women's Christian Association in Kenya,
1955-1965.’ In B.J. Glimps and T. Ford, eds. Gender and diversity issues in religious-based institutions and
organizations. IGI Global.
34
Mothers Union in Kenya coexisted side by side with Young Women’s Christian
Association (YWCA) which was under the leadership of Sibella Burns and Gladys
Beecher, the wife of the Bishop of Mombasa Diocese. Mrs. Beecher became one of
the first women to be appointed as ‘National Vice-President’ of the YWCA.93
Gladys Beecher using her position as the vice president of YWCA and upbringing
among the Agikuyu community allowed African women to join the Mothers’ Union
(MU). According to Wanjiku Kinuthia, the pioneer African Mothers’ Union in Kenya
began on 4th March 1956 following a meeting that took place at Mongolia Church in
the Diocese of Mt. Kenya South in Central Kenya following a meeting convened by
Mrs. Gladys Beecher. However, the annual convention of 1957 that brought over 26
white East African women’s organizations, including the MU and the YWCA
emphasized on the participation of African women. Deanne Van Tol argues that this
annual meeting played a significant role in encouraging white women to emulate the
activities of Gladys Beecher among the Agikuyu women and begins including them in
their organizations.94To this end, it is argued that Gladys Beecher became
instrumental in laying the foundation for establishment of the Mothers ' Union (MU)
among African women in Kenya. Later, she held numerous women convention at
Nairobi and even invited international speakers such as Mrs. Fisher; the wife of the
then archbishop of Canterbury to minister to members of the Mothers' Union (MU) of
the province at all Saints Cathedral, Nairobi.
93
Harley, V.,(1995). Rickshaw to jets: A history and anecdotes of the Kenya YWCA, 1912-1965.London: Vera
Harley/YWCA of England and Wales.pg.2.
94
Van Tol, D., (2013, June). ‘“Mutual action for the good of all”: Gender, race, and voluntary work in late
colonial Kenya.’ Paper presented at the 5th European Conference on African Studies: African dynamics in a
multi polar world, Lisbon, Portugal.pg 6-8.
35
Upon the retirement of Archbishop Beecher and the coming of Right Rev. Festo
Olang as the new head of the province of Kenya, Mrs. Oseri Olang became the leader
of the Mothers’ Union (MU) organization in Kenya with the support of other bishop’s
wives until her retirement in 1979. Other heads of the Mothers Union that followed
include Mrs. Mary Kuria (1980-1994), Mrs. Alice Kavula Nzimbi (2002-2009), Mrs.
Rhoda Luvuno Wabukhala (2012-2016), and current Mrs. Esther Sapit wife of Rev.
Jackson Ole Sapit.95 With the support of these women the Mothers Union (MU) grew
from a very humble beginning at Mwongoiya to the entire country. This has been
made possible through prayers, workshops, conferences, educational teachings and
Bible study meetings. This has been complimented by annual Provincial convention
of all Mothers Union groups countrywide. The vibrant Mothers’ Union (MU) in the
Anglican Church inspired the formation of Kenya Anglican Men’s Association
(KAMA) with almost similar objectives of promoting Christian principles in the
national, civic and community life.96This is a clear pointer that the position of the
Mothers Union (MU) within the Anglican Church of Kenya (ACK) was being felt
across the country, and that the then Anglican Archbishop David Gitari felt that it was
a good model for the men too.
2.3. The Development Role of Mothers’ Union, St. Thomas Church
The Mothers' Union in Kilifi at St. Thomas church is seen as a women ministry in the
church as well as an organization within and outside the church. As a women ministry
in the Church, it has been assigned with the responsibility of family welfare. This is
evident from its main objectives; to strengthen marriage, to encourage mothers to
95
Read more at Anglican Church of Kenya (n.d) Archbishops.
Standardmedia.co.ke/article/200020251/right-reverend-jackson-ole-sapit-elected-new-anglican church
head..http://www.accessed on 13th march2017.
96
David.M. Gitari & et al. (2002).Eight Great Years: Achievement of the Ministry of
Archbishop David Gitari. Provincial Liturgical Editor; pg 56-57.
36
bring up children to Christian life and to care for the families met by adversity.97
However, as a women church organization, it involves itself in alleviating social,
economic and political conditions that can hinder the developments of the church and
society.
2.3.1. Social Roles and Activities
The effective of an organization is measured by how it strives to achieve its
objectives. The Mothers’ Union (MU) contributes to the growth of the Church
socially through teaching, seminars, workshops, worship, and hospitality. In order to
uphold Christ's teaching on the nature of marriage and to promote its wider
understanding, the Mothers Union has engaged on a number of activities aimed at
creating and maintaining stable families. These include teaching the young women on
the value of marriage, creating awareness on issues that affect women directly such as
family planning, HIV and AIDs among others. In a face to face interview with a MU
member, Mrs. Ruth Vinya explained that:
“As M.U. union members we work as a team, inspiring each other during fellowship.
We discuss issues of our children, spouses, and look for alternative ways of how to
handle family and social problems. We for example through the Vicar organize for
seminars and invite speakers to come and talk to our youth and us as mothers about
family planning, HIV and AIDS in order to become responsible people in the church,
society and to our own families. Sometimes the M.U. through our Vicar is invited to
conferences outside the diocese or parish of how to be good stewards or managers of
our own families.”98
97
Anglican Church of Kenya, (2006).The Mothers Union. Accessed on 14 th October, 2016.
98
One to one interview with Mrs.Ruth Vinya ,the chairperson of MU st.Thomas church on 22 nd Oct 2016 at her
home mabirikani.Kilifi town.
37
2.3.2 Workshops and seminars
The MU at St. Thomas church do hold teachings sections where the elderly MU
members have a teaching section with the teenagers and the young mothers/women on
various issues in life such as the values of marriage. The teens are guided and
counseled on moral values, good grooming, being responsible, participating in church
activities, choosing good friends among others. This compliments what Hale-Benson
argues in his book that good parents know who their children’s friends are. They
invite them over to get to know them better. Many parents program the peer group for
their children and may sometimes even select the people who they want their children
to interact with.99 The Mothers’ Union therefore, takes this responsibility of guiding
the teens from their church and sometimes invites teens from other denominations.
The MU aims at creating an environment of God’s love revealed through
loving,respect and flourishing relationship through programs, campaigning
community outreach and prayers. The organization works through volunteer members
to create a lasting change for families100. In a FGD held on 21st, Nov 2016 at the
church premise, Linnet an elderly MU member puts that “the young mothers need to
be taught and reminded on the values of marriage, so that they can be good managers
of their own homes as wives and mothers. Her sentiment compliments what Regina
Scheylles.101Argues women need to be empowered with skills, knowledge and
confidence to determine the development path they may wish to follow. This
knowledge empowered to the young women/mothers assists them to face marriage
99
Benson. Hale.(1985), Conference on the Black Family. Olivet Institutional Baptist Church,
Cleveland ,and the United Way Serviceof Cleveland.
100
Ackenya.org/provincial office,mothers’union:htm//: Accessed on 13th Feb 2015.
101
Reginna Scheyvens:Church women Groups and Empowerment of Women in Solomon island
Ocean published in Oceania 2003.
38
challenges positively. Rita, a young mother in the discussion affirmed that the
teaching have assisted her to treat her husband who seemed to be difficult to be
understood according to the wife. She affirmed that she attempted to separate with her
husband, but the fact that she is a devoted Christian and according to the Bible
teaching, that A man shall leave his mother and father and hold first to his wife and
they shall become one flesh.102 She has not separated.
2.3.3 Hospitality
Hospitality refers to the relationship between a guest and a host, where in the host
receives the guest with goodwill including the reception and entertainment of guest,
visitors or strangers.103 The Mothers Union has been an expression of African

104
hospitality in the Church and society. Desmond Tutu African hospitality is an
expression of African Christianity. He observes that this ‘hospitality speaks about
humaneness, gentleness, and hospitality, putting yourself on behalf of others, being
vulnerable.’ This expression is also reminiscent of Christ’s words that, “He who saves
his life loses it and whosoever loses it finds it”105. To Gathogo, African hospitality
expresses the African sense of communality. But Gathogo goes further to argue that
the word ‘hospitable’ to Africans is associated with grace, to be associated with divine
name; for God is also described as ‘gracious’ among the Africans. To be hospitable,
therefore, is to participate in God’s gracious acts of doing well to others.
Information from members of the M.U. is that they normally show this in the church
first. “It is our responsibility as M.U. in the church to participate in the furnishing of
102
Genesisb2:24 The Gideon International Bible version
103
http://www.google.com.search?=what+is+hospitalty.
104
Desmond .Tutu, N. (1989)The words of Desmond Tutu. (London: Hodder and Stoughton) pg. 69.
105
Mark 8:34-35. The Gideons International Bible version.
39
the pastors house, welcome visitors in the church by preparing meals or snacks in case
visitor such as our bishop”106The Mothers’ Union while appropriating indigenous
knowledge’s and the concept of hospitality as expression of their own Christianity
play an active role in helping people whose life has been met with adversity. These
have been evident on their response to the sick, orphans, widows and other vulnerable
people in the society. “We the M.U. have been visiting the sick either at the hospital
or at home. On 14th June 2016, for example, we visited Mama Joyce who was unwell
and admitted in Kilifi District Hospital, we encouraged and prayed for her.”107
According to this research, the mother’s social activities parallels well with Mbiti’s
summary of the philosophy underlying the African way of life, thus: “I am, because
we are; and since we are, therefore I am.108It is on this basis that the women initiated
healing ministry where they pray for the sick and the bereaved family members as
they express their unity in times of need ‘tuko na wewe (Swahili for “you are not
alone”). In addition, they respond to those who have had tragedies in the society such
as accidents. The late Revered Albert Fondo described women as more merciful and
concerned to the wellbeing of members of the society.109 It is from such basis that they
provide support and information for mothers on matters relating to public health and
the care of their children.
This research established from the Vicar and focus group discussions that the
Mothers’ Union formed a social initiative of caring for the elderly in the community.
106
Interiew with Ruth Vinya on 11th sept 2016 at her home, Mabirikani in Kilifi town at 3.40 PM.
107
Interiew with Ruth Vinya on 11th sept 2016 at her home, Mabirikani in Kilifi town at 3.40 PM.
108
John.S. Mbiti. (1969) African Religions and Philosophy, pg. 108.
109
Rev. Albert Fondo(Now deceased) in an oral interview with the researcher on 13 th January, 2017 at Kilifi
Township.
40
Their argument towards this initiative was that, some elderly people have been
abandoned by their families and are vulnerable to early death suppose they do not
receive care. What they said in the focus groups is that; they have not established
homes or day care centers, but are keen in supplying food, clothing and water to the
aged members of the community. The M.U. according to an interview with Grace
Kabibi also works with widows and single parents in their different needs. Kabibi
noted that; “M.U. organizes for fellowships for mothers including those who are
bereaved and makes sure they get the necessary assistance required” This is all about
improving family life standards by overcoming problems that face mothers in their
families. In addition, the M.U. offers counseling services to families and individuals
that have been affected by drugs and encouraging them to live a Christian life.
The role played by M.U. in Kilifi is crucial to the church and society due to the help
offered, also to broken families who later reunite. This is supported by Galia Sabar.110
Who has the view that such ‘guidance’ and support on women, is part of the Anglican
Church’s wider efforts to help African women ‘improve their daily lives’.
Two members; Lizzy and Lilian explained that, Mothers’ Union takes marriage
seriously and works to make sure that families are in harmony. In order to strengthen
marriages, the Mothers’ Union (MU) through the guidance of the priest keeps on
talking to fellow women who have marriage conflicts. This is supported by
MacArthur’s Commentary on 1Timothy 2:9-15, he observed that women’s role in the
church is to be a learner especially in the public worship. He says, “It may seem
110
Sabar, G.(2002). Church, state, and society in Kenya: From mediation to opposition 1963-1993.New York:
Frank Cass.pg 56-57.
41
obvious to us as women should be taught God’s Word, since women are spiritually
equal to Christ and the commands of the New Testament are to all111.
Those who have not solemnized their marriages in church are also encouraged to do
so in the church. The Vicar, and in the focus group discussions, show that every year,
they organize for mass wedding services and provide requirements such as
entertainment and paying for the marriage certificate. Occasionally, they organize for
educative drama festivals that mostly portray how a good Christian woman and a
mother should conduct herself in society, in the church activities in order to be a role
model. These social activities have contributed to qualitative and numerical growth of
the church.
2.3.4 Talent week
Another important social activity of the Mothers Union (MU) is the talent week held
in the month of August annually. During the week, members of the Mothers Union
(MU) visit the pastor’s house on Monday to do cleaning and have a fellowship
together. They too carry food stuffs to the pastor. On Tuesday, they visit the sick in
the hospital. Ruth Njoroge, the chair lady of the Mothers Union (MU) in an interview
with the researcher explained that they usually conduct hospital visits such as, Kilifi
General Hospital, Pwani Medical Clinic, and pray for the sick.112 Upon prayers, some
of them get well. They also have a program of visiting each other as M.U. members
each Wednesday of the week for fellowship and prayers. (Also known as the Home
Bible Church HBC, or Home Cells) On Thursday all members of MU meet at the
church as from 5.00pm for the same purpose of fellowship. The Mothers conduct
111
J.macArthur: New Testament Commentary 1 Timothy: Chicago moody press;1995,p83
112
Ruth Njoroge (Chairperson Mothers Union (MU) in an oral interview with the researcher on 6 th December,
2016 at Kaya in Kilifi Town.
42
communal cleaning of the church on Friday. However, Saturday is dedicated to the
family while Sunday they conduct the three services of the day.113
The women activities in the church are in line with what Mary Hurt argued in her
study that even if ordination of women were denied in the church, there was full
women participation in the church ministry114. The table 2.1 below gives a summary
of the social activities of the Mothers Union during the talent week.
Table 1: Social Activities of the Mothers Union on the Talent Week
Days Activity
1 Monday Service to the clergy & fellowship
2 Tuesday Hospital healing fellowship
3 Wednesday Home fellowship
4 Thursday Church fellowship
5 Friday Communal cleaning of the church
6 Saturday Family fun day
7 Sunday Special service led by members of
the Mothers’ Union (MU)
2.4. Economic Roles and Activities
Data from the questionnaires that were supplied for inquiry indicate that, the Mothers
Union considers the aspect of strong economy as key; in that it builds up families and
society to live comfortable life. Poor economy in any country affects the health and
reduces dignity of families. Abject poverty hinders women from enjoying the
Christian values and teachings and makes members to be dependent. This dependency
eventually results to gender biasness where inequalities start to emerge. The most
vulnerable group affected by gender inequality and access to assets are women in
113
Ruth Njoroge (Chairperson Mothers Union (MU) in an oral interview with the researcher on 6th
December, 2016 at Kaya in Kilifi Town
Mary .E. H., (2009). Women Church: feminist Concept religious commitment women’s movement ;Vol 25,
114
No1, pp85-98, India University Press Publication.

43
rural communities and informal urban settlements. According to David Gitari.115
Poverty within Africa affects women and children disproportionately. The St. Thomas
M.U. according to feedback has been determined to address the problem of gender
inequalities and poverty through initiating a number of projects that aim at poverty
alleviation. The involvement of the Mothers Union in such activities is not an isolated
case in Kenya.
Historically African women in colonial period belonged at sometimes during their
lives to one or more of small, local, and informal women’s groups. Such groups
functioned through the pooling of their members’ labor and resources, allowing
women to work together to pursue larger scale projects such as building houses and
large scale farming.116 The Mothers Union (MU) projects aimed at poverty alleviation
stretch from table banking, coconut farming, detergent making, and poultry keeping
mainly broilers as captured in figure 2.1, 2.2 and 2.3 respectively.
Plate 1: The Mothers’ Union Detergent making Project
115
David .M Gitari, D.M. &et al., (2002).Eight Great Years: Achievement of the Ministry of Archbishop David
Gitari. Provincial Liturgical Editor; pg 44.
116
Francis, E., (1995). ‘Migration and changing divisions of labour: Gender relations and
economic change in Koguta, western Kenya.’ Africa 65 (2), pp197-216.
44
Plate 2: The Mothers’ Union Poultry project
The concept of table banking is a contemporary concept but egalitarian in approach.
Within African communities people were encouraged to work together by pulling
their resources for a common purpose. Women meet on weekly basis to give their
savings/contributions in a round table. By the end of the year they are expected to
divide the weekly collections to members. The mothers are also allowed to get soft
loans against their shares/weekly total contributions. According to the treasurer of the
MU, Beatrice Kasichana, the soft loans are given in accordance to the member
contributions.
If a member contributes much, qualifies to get a big loan and vice versa. The loans are
paid within duration of six month with minimal interest of 5%. Hellen Mnyazi in an
interview with the researcher observes that she educated her daughter to secondary
45
level through loans she got from the Mothers Union (MU).117Similar sentiments were
shared by Felister Kariuki and Grace Mbaru who correctly argued that the Mothers
Union (MU) has been of great help to them since the organization managed to pay her
hospital bills when she fell sick and went for treatment.118
Plate 3: The Mothers’ Union poultry project

The table banking concept is complimented by merry-go round where women make
some contributions of amount varying from Kenya shillings 300 to 500 and the total
collection is handed over to one woman for development purposes. 119 The merry-go
round collections are conducted every Sunday after the Kiswahili service. Both table
banking and merry go-round concepts are based on indigenous philosophies of ubuntu
117
Hellen Mnyazi in an oral interview with the researcher on 8 th December, 2016 at St. Thomas, ACK in Kilifi
Town
118
Felister Kariuki and Grace Mbaru in an oral interview with the researcher on 8 th December, 2016 at St.
Thomas, and on 16th December, 2016 at Marembo in Kilifi Town respectively.
119
Naomi Kenga in an oral interview with the researcher on 16 th December, 2016 at Marembo in Kilifi Town.
46
where unity of purpose overrides individual’s interest and that communal
development is synonymous to individual development .Many African proverbs
express this communalistic approach to life. To use Agiriama (read African) proverb;
mwanemwane yagonya nyoka which says: “disunity only signifies failure or the
Swahili proverb; kidole kimoja hakivunji chawa (one finger cannot kill lice).” It
means, no one’s own, as an individual, it signifies unity is strength. One needs others
for advice, teaching, rebuke, correcting and training above other things (cf. 2 Timothy
3:16).
The African cultural resources expresses the value of interdependence where by
wealth comes by working together.120 It means that for a society to prosper, co-
operation and mutual support are keys to success. This co-operation is to start from a
house/family, clan, and tribe to the whole nation. It cuts across all spheres of life. This
agrees with Christ’s caution that a house divided cannot stand (Matthew 12:25). The
Mothers’ Union (MU) demonstrated that African cultural resources are rich in the
development of Christianity in post-colonial era.
Other projects that the Mothers Union (MU) has initiated include detergent making,
poultry keeping; kitchen project (jiko la mama) and upcoming projects involve dairy
farming and guest house. The Mothers Union, kitchen project also known in
Kiswahili as ‘jiko la mama’ has been seen as an expression of hospitality of the
church to visitors and members of the congregation. The researcher observed that the
Mothers are expected to feed the guests of the church as well as members of the
congregation on special occasions, for instance if a bishop of the Diocese visits the
church or if it is a family Sunday or during the talent week on Aug. The concept of
120
Julius Gathogo, (2001) The Truth about African Hospitality: Is there hope for Africa? (Mombasa: The Salt),
pg. 21.
47
sharing food together as members of the church is part and parcel of fellowship. John
Mbiti.121Observes correctly that if there is no fellowship, there is no sharing of food
during one’s life. The Mothers Union through its self-sustaining projects; training and
empowerment have built a strong and credible constituency for development that has
improved family lives in Kilifi. Thus the Mothers’ Union is a clear example of the
ministry of women in the church and a proof to the argument that women are pillars
of the church.122
2.5. Spiritual Roles and Activities
As established earlier, women’s commitment in the Church has generated forms of
ministries that also influence spiritual life to African communities. Nevertheless,
women’s dominating the church in terms of populace has not merited them to
dominate leadership; instead men have often been taking leading positions. John
MacArthur in his book, New Testament commentary 1Timothy, defends what he
considered to be God’s plan for women in the church.123 He laments that “the
traditional doctrines are being swept away by the floods ties of evangelical Feminism.
Churches, schools and seminaries are rapidly abandoning truth they have held since
their inception”.124 He claims that Biblical passages on women’s roles were being
actually interpreted and ignored because of the alleged ant-female bias of the Biblical
authors or dismissed as the additions of later redactors. He wrote that this is Satan’s
plan to entice women away from their God created role in the family, church and
society. The aim of this study is not to analyze the factors behind the preponderance
121
John Mbiti,S., (2002) “A person who Eats Alone Dies Alone: Death as a Point of Dialogue Between African
Religion and Christianity” in Mwakabana, HAO (ed.) Crises of Life in African Religion and Christianity
(Geneva: The Lutheran World Federation),pg. 83.
122
Mwangi N.M.,(2011).Women ministry in the Church at the grassroots Level: A case study of the Anglican
Church of Kenya in Ngiriambu Archdeaconry of the Diocese of Kirinyaga. Unpublished M.A project,
University of Nairobi, pg 82.
123
J.MacArthur; New Testament Commentary 1Timothy: Chicago moody press,1985.p 77-90.
124
J.MacArthur; New Testament Commentary 1Timothy: Chicago moody press,1985.p 77-90.
48
of women over men in the Church or the great disparity evident in leadership rather it
examines their religious contribution towards the growth and development of the
church.
Feminist scholarship shows that African women in the church, for generations, have
not been accepted for the ordained ministry and high level church positions. The trend
is drastically changing and women are taking leadership while others are joining the
ordained ministry and taking administrative positions in churches, the Anglican
Church of Kenya for example. Ordination and other position of leadership, according
to this study is a ministry in terms of roles played. Since, it would be self-defeating to
narrow down the work of women in the church to one type of service. According to
Lavinia Byrne in ‘Women at the altar’ argued that women role in the proclamation of
the good news is characterized by; catechizing to the catechumens and Christians,
visiting families, the poor, the sick and outcasts, involvement in retreat and
spirituality sessions, and teaching religion, to the level of theology in every
capacity.125
To nurture spirituality of individuals and the Church in general, St. Thomas, Mothers
Union (MU) have in their capacity been engaged in annual conventions, home and
church fellowships, (Sundays). During session with focus groups, it was established
that; the home fellowships are held every Thursday of the week rotating from one
member to another.
2.5.1 Training
The Anglican Church MU at St. Thomas church is allowed to conduct the service in
the church only after attending training for a certain period of time. David Roebuck
125
Byrne, L.(1994) Women at the Altar, IBVM, London.
49
argues that within the broader Pentecostal denominations women’s roles were very
diverse in the church of God, and that testimony would be heard from women of the
call of God to preach the Gospel.126He talks of a denominational founder David
Roebuck Sparkling who likely issued ministerial credentials to women. David

127
Roebuck argues on the important positions occupied by women in the time of
Christ and his apostle’s. According to him church women were recognized as
deaconesses and licenses were supplied to women who engaged in the ministry of the
word of God. Women who hold those certificates served in the church of God in
many capacities. Such as church helpers, deaconesses, evangelists, assistant pastors,
exhorters, music ministers educational ministers, teachers, editors and missionaries.128
In an interview with vicar at the church premise, the researcher observed that MU
eligible members were allowed to attend a series of training twice in a month on
Saturdays .This was observed to be on the first and last Saturday of every month in
the afternoons.129 The women were trained on the procedural conduct of the services.
Eligible members are those whose families are members of the Anglican Church. This
according to the vicar is for efficiency of the family and the church at large.
The training of the MU was only done to the married members/mothers whose
marriages were solemnized in the church. The single mothers/women were not
trained. The married women attend the training for a period of six months
consecutively after that period they qualify to conduct a service. In an oral interview
with Grace Karisa, she affirmed that, Lynet Shaha and her qualified and was eligible
126
David.G. Roebuck: Theology Today: Opportunities and Limitations for women ministers in the
church of God-A Pentecostal Denominations (2012.)Vol 68:pp393-403.
127
David.G. Roebuck: Theology Today: Opportunities and Limitations for women ministers in the
church of God-A Pentecostal Denominations (2012.)Vol 68:pp393-403.
128
Ibid.
129
Interview with the Vicar at St. Thomas church premise on 13th sept 2016.
50
in conducting the services in either Revival or Swahili service which commence from
7.00am to 9.00 am and 11.30am to 1.30pm respectively. The women only conduct the
service.130
2.5.2 Home Based Fellowships (HBC)
Home based fellowships are also known as home cells or home units .These are
designed to create a sense of belonging, warmth and support to church members
living in a particular area. It is in these fellowships that the welfare of the
congregation members of the MU is addressed. The members within the home cell are
close to each other’s welfare at all times.131
In the FGD, held on 3rd Aug 2016 at Mama Liner’s home, where the members had
met for home fellowship, the members affirmed that at these fellowships or home
cells they share the word of God, pray together and share their challenges too. 132 The
researcher observed that, in these home fellowships the MU sometimes do share a cup
of tea or a meal. The members air out their challenges as women and mother
especially those that affect the MU and the church.
The leaders take the complains from their members to the church and the church
respond to those complains accordingly. For instance, Lillian Baya argued that the
church had borrowed some cash from the MU kit of which by then the church had not
return the money. The church borrowed the money during the visit by the bishop at
the church. Their leader in that home cell, Christine Kambi took the matter to the
church and the church responded positively.
130
Face to face interview with Grace on 21st march 2017 at her home Marembo in kilifi town.
131
Coombs ,B.(1999). A Guide to Practical Pastoring Tony bridge: Sovereigh World.pg 124-135.
132
Bible , Act 2:46-47, Good News Bible
51
During the home fellowships, the members do carry foodstuffs to the member whose
home would be used for fellowships. The venue for the fellowship rotates .The home-
based fellowships are being held every Thursdays from 5.00pm to 6.00pm. The MU at
St. Thomas church has five home based fellowships. The researcher managed to
attend two of these Home Bible Church.
Plate 4: A picture showing MU at home based fellowship in Misufini Kilifi town
at Mama Christine’s home
In a FGD, members revealed that home-based fellowship were a good source of
support to the MU. Members of these fellowships are usually the first to offer any
support to their members even before the church intervene in case a member is in
52
great need. For instance Mama Grace who belongs to prison home cell, when she lost
her husband, the MU members in her home cells, were the first to assist and mourn
with her “ kuomboleza” even before the church gave its condolence to mama
Grace.133
2.5.2 Mothers Union choir
Mothers Union (MU) also has their own choir that entertains church members through
praise and worship songs on Sundays as shown on figure 4.3below.Through worship
there is personal inner inspiration and uplifting of the worshippers. Shukrani
Magudho (Church elder) in an interview with the researcher observes that they sing to
teach preach, inform, build, correct, guide, and console the worshippers. 134 Another
important aspect is the annual convention where they invited guest speakers to
strengthen their faith through biblical teachings. Mother’s participation in church
activities has contributed immensely to the growth and stability of the church.
Plate 5: St. Thomas Mothers’ Union Choir performs on Sunday Church Service
Interview mama Grace at Lizzy’s home during a home fellowship on 25 th Oct.2016

133
134
ShukraniMagudho (Church elder) in an oral interview with the researcher on 9 th September, 2016 at Kilifi
Town.
53
2.6. Political Roles and Activities
The direct participation of the Mothers Union in political activities has been very
insignificant. However, this is reminiscent on its historical formation and
development. That the Mothers Union of the Anglican Church of Kenya has avoided
political debates since colonial times with only few instances in post-colonial era.
Galia Sabar characterizes the work of the MU after 1955 as personal, professional,
and political, but nevertheless claims that the MU ‘never became a political body.’135
Higgs while writing on the Mothers Union argues correctly that MU cannot be
categorized as a political body like Maendeleo Ya Wanawake Organization
(MYWO), however, its socio-economic activities are political as they are aimed at
women empowerment and emancipation from poverty.136 In addition, MU is an
organization centered on women that has delivered a range of programs addressing
social justice and political issues largely designed to benefit rural and marginalized
women.137
In consideration of the Mothers Union (MU) activities at St. Thomas as political, we
are expanding the definition of the term political in a broader sense than what has
been defined by Sabar; that define political organizations in light of elections, voting
and democracy. The study finds Higgs understanding of the Mothers Union
interesting as she examines the Mothers Union from a feminist lens and argues that
the exclusion of women’s organizations such as the ‘Mothers Union’ from the realm
of the political has served to delegitimize their individual and collective activities,
135
Frank Cass; pg.57.
136
Higgs, E.T. (2015) The Mothers Union in Kenya 1955-2015. SOAS, University of London .Pg 1-12.
137
Frank Cass. Pg.142,
54
assuming that they lack the serious and systematic character of (men’s) political
activities.138By insisting on a wider conception of the term political, she draws
attention to the material and discursive relationships between ‘spheres’ that might
otherwise be considered separate.
The Mothers Union, St. Thomas Church have not expressed an explicit political
stance in the post-colonial period apart from one incident when it demonstrated
against a private developer who wanted to grab church parcel of land meant for
development activities. However, having broadened the concept of the term political,
it is evident that the Mothers Union has played a significant role in the political
transformation of the country.MU has provided the much needed space of integration
and construction of solidarities’ among women at the grass root level.139 It has
encouraged its members to participate fully in voting during the General elections. Put
differently, the MU contributed to this atmosphere of solidarity by offering women in
male-dominated church communities to come together and assert their own priorities.
The power exerted by the Mothers Union has motivated most representatives from
political parties to attend special MU meetings to speak to the members and answer
their questions on development issues.
2.7. Conclusion
The Chapter has established that the Mothers Union (MU) roles stretched from social,
spiritual, economic and political. Their socio-spiritual concerns range from prayers
mainly home fellowship, the spiritual wellbeing of children, religious education and
the training and support of mothers, as well as an active role in social issues of the day
138
Higgs, E.T. (2015) the Mothers Union in Kenya 1955-2015. SOAS, University of London. Pg 1-12.
139
Friedman Sabar.(1996).Ahistorical Exploration Published by the Jonhs Hopkins United Press.
55
which included teachings on family planning, alcohol and drug abuse among others.
They also offer guidance and counseling services to those in adversity such as the
bereaved and widows. In terms of economic roles, the mothers engage in income
generating activities such as chicken rearing, coconut project and detergent making.
This is facilitated by table banking concept where they contribute some money and
invest in income generating projects. Political activities of the Mothers Union are
limited. However, the socio-economic activities they engaged in are driven mainly by
politics of the country. Despite their engagement in the activities and projects they
have, MU faces challenges in its efforts. The next chapter explains the challenges that
the MU faces in the endeavors to achieve its goal.

56
CHAPTER THREE
CHALLENGES FACING THE DEVELOPMENT OF ST. THOMAS,
MOTHERS’ UNION
3.1. Introduction
This chapter sought to establish the challenges facing the development agenda of the
Mothers’ Union. The chapter also highlights the hindrances that women facing in
their participation in and outside the church in realizing the objectives of the
union/organization. Such challenges like unemployment, inadequate finances was
established to be hindering women from implementing some of their projects geared
towards improving family life and even unable some women to service their loans
borrowed d from groups account.
3.2. Challenges Facing the Development of St. Thomas, Mothers Union
The Mothers Union has faced a number of challenges which have slowed down its
operations and service delivery to the church and society. From the questionnaires
issued to 40 women respondents, they cited some of the common challenges as
indicated in Table 4.2 below.

57
Table 2: Challenges Facing St. Thomas Church, Mothers’ Union
Challenges No, of response Percentage in terms

out of 40 of responses
1 Unemployment 30 75
2 Lack of expertise 24 60
3 Absenteeism 28 70
4 Inadequate finances 32 80
5 Failure to repay loans 12 30
6 Patriarch/male dominance 23 57.5
7 Ignorance 18 45
8 Scrambling for leadership 10 25
9 Lack of support from the 19 47.5
church leadership
From Table 3.1 above, majority of the respondents 80 percent (32 out of 40) cited
inadequate finances as a challenge towards their development agenda. Unemployment
was rated at 75 percent (30 out of 40), a half of the members are unemployed while
the rest are either employed in different sectors or engaged in small business
enterprises within Kilifi. Women record much higher than men for inactivity. There
are more women than men that are economically inactive. One of the reasons for
inactivity for women is looking after the family and or home. 140 Rampant absenteeism
was cited as a challenge as 70 percent (28 out of 40) of the respondents argue that
sometimes they failed to pass key resolutions due to lack of quorum.30 percent (12
out of 40) argues that the absenteeism was motivated by house hold responsibilities.
However, some respondents about 60 percent (24 out 40) argues that lack of technical
expertise in terms of financial management and planning and resource mobilization
made some projects to fail such as the poultry project. Others thus 57.5 percent (23
out of 40) cited patriarchy as a ‘hidden problem’ that the Mothers Union has been
140
The guardian.com/lifeand style/the woman-blog-with Jane martin.http:www. Accessed on 26th July 2017.
58
facing. About 45 percent (18 out of 40) of the respondents argues that ignorance led to
conflicts over leadership that was rated at 25 percent (10 out of 40). Inadequate
support from the church leadership was also cited as a challenge. About 47.5 percent
(19 out of 40) correctly observed that the church leadership' did not 'recognize the
significance of women's contributions in the church.
The late Rev. Samuel Mangi,141 argued that women’s attempt to secure loans for the
development of the Mothers’ Union (MU) is hindered by their husbands. He argues
that some men consider their wives as powerless, backwards, illiterate and
inconsiderate when applying for loans for the church’s development. The researcher
observed that, from the secondary sources the individual members are legible to
acquire loan depending on their contribution .A member is given a loan thrice of her
contribution or savings, as every giving is recorded. The loan is repaid with an interest
of 5% within three months. On the other hand, women who have secured loans from
the Mothers Union kitty for their individual development have failed to service their
loans arguing that their husbands diverted the funds for their personal use. The study
has established that patriarchal discourses emerge as one of the impediments to

142
Mothers action. According to Rakoczy in patriarchal society men are the primary
and the principal beneficiaries of women efforts and hard work. Jacinta
Ndambuki.143Argues that in these societies women are constructed as non-agents and
victims which subjugate them to patriarchy, limiting their action as social actors.
141
Samuel Mangi Mueni in an oral interview with the researcher on 27 th January, 2017 at Matanomanne.Kilifi
142
Susan. Rakoczy. (2004) In Her Name: Women Doing Theology. Pietermaritzburg: Cluster Publications pg
202
143
Jacinta. Ndambuki. (2010) Discursive Representation of Women’s Interests and Needs in Makueni District -
Kenya .Unpublished PhD thesis of University of the Witwatersrand, Johannesburg, pg.170
59
Interviewer R, observed that she did not service her loan after her husband of 40 years
disappeared with the money with another woman. She argued further that it became
very difficult to open up about the issue to members since it would signify that she
has failed as a mother to build a stable Christian family. 144 A similar argument was
advanced by the late Rev. Albert Fondo when he noted that some Christian women
and especially Mothers Union (MU) members are afraid to open up about their
marital problems for fear of being gossiped about it and ridiculed by other
members.145According to Mercy Oduyoye.146 “Women are oppressed through
religious ideologies” which pacify them for advocating for their emancipation. The
researcher found Susan Rakoczy.147 To be very candid as she argues that women
generally appear in society and the church “as support systems for males, used for the
latter’s purpose, and often relegated to the margins or total obscurity”.
The executive treasurer of the Mothers Union, Linet Banda argues that due to
inadequate finances, it has become difficult to implement their development
agenda.148 This was supported by 80 percent (32 out 40) of the respondents. However,
Christine Kahindi former member of the Mothers Union (MU) argues that financial
misappropriation and mismanagement and leadership wrangles within the top
leadership rank made many middle class women who were supportive of the union to
144
Interviewer R, in an oral interview with the researcher on 8 th December, 2016 at St. Thomas, ACK in Kilifi
Town.
145
Rev. Albert Fondo (Now deceased) in an oral interview with the researcher on 13 th January, 2017 at Kilifi
Township.
146
Mercy.A Oduyoye. (2001).Introducing African women’s theology. Sheffield: Sheffield Academic Press.
147
Susan. Rakoczy,. (2004) In Her Name: Women Doing Theology. Pietermaritzburg: Cluster Publications pg
110.
148
Linet Banda in an oral interview with the researcher on 8th December, 2016 at St. Thomas, ACK in Kilifi
Town.
60
pull out.149 This was disputed by the secretary general Elizabeth Kasichana and
Felister Kariuki who read malice in such accusations against the union. According to
them, some women being led by Kahindi joined the union with a patronizing attitude
due to their middle class status which could not be tolerated by majority of
members.150 From the questionnaires filled by the respondents, corruption was not
mentioned as a problem but that does not negate the observation of Christine Kahindi
as Linet Shaha and Naomi Kenga also argues that leadership wrangles due to financial
mismanagement rocked the association between 2012 and 2014.151
The late Rev. Albert Fondo in an interview with the researcher also expressed that
leadership wrangle discouraged members from active participation in the activities of
the organization. He explained that absenteeism of members in the weekly meetings
of the Mothers Union was due to conflict among leaders which made some to
withdraw their membership.152 However, Hellen Mnyazi refutes this claim arguing
that during the week days many members are engaged in economic generating
activities and that the attendance on Sundays has been commendable over the years.
The researcher attended two meetings during the week days and managed to meet just
a third of the membership while on another attendance on Sunday, the number was
slightly better compared to the previous attendance. However, for a decision on
development matters involving finances to be reached three quarter of the members
149
Christine Kahindi, in an oral interview with the researcher on 13 th November, 2016 at St Thomas ACK in
Kilifi Town.
150
Elizabeth Kasichana and Felister Kariuki in an oral interview with the researcher on 20th November, and 8th
December, 2016 at St. Thomas ACK in Kilifi Town.
151
Linet Shaha and Naomi Kenga in an oral interview with the researcher on 8 th and 16th December, 2016 at St.
Thomas, ACK in Kilifi Town.
152
Rev. Albert Fondo (Now deceased) in an oral interview with the researcher on 13th January, 2017 at Kilifi
Township.
61
must be present and this explains why some projects like the guest house have taken
long to be implemented.153
The Church local leadership was accused of not cooperating or giving sufficient
support to the Mothers Union (MU). About 47.5 percent (19 out of 40) observes that
the church leadership' did not 'recognize the significance of women's contributions in
the church. Although the spouse of the clergy was one of the executives leaders of the
Mothers Union, there was a perception that the male association that Anglican Mens
Association (KAMA) was in competition with the Mothers Union. The male clergy
were accused of calling for women meetings without involving the Mothers Union
(MU).
The church leadership was accused of failing to offer technical expertise in terms of
financial management and resource mobilization which made some projects to freeze.
Hellen Myanzi in an interview with the researcher argues that harambee which was
convened to raise funds for the Mothers Union (MU) was pushed forward several
times until the guest of honor declined to come due to confusion.154 Members of the
Mothers Union (MU) felt that the church is prioritizing KAMA projects at the
expense of women development agenda. I suggest here that the Anglican Church has
not overcome the structural and societal barriers that hinder women from holistic
participation and fellowship within the Church.
153
Hellen Mnyazi in an oral interview with the researcher on 8 th December, 2016 at St. Thomas, ACK in Kilifi
Town.
154
Ibid.
62
In the foregoing discussion on challenges facing the Mothers Union (MU), it is rather
significant to observe that Anglican Church is still stuck on the colonial legacies of
exclusion and marginalization of one gender over the other. This reinforces Phiris’
argument that for African women, gender issues are overlaid by the legacies of racist
imperialism and colonialism and that these, combined with the work of the
missionaries, have shaped the cultures, politics, economies and religions of
contemporary African societies.155
Phiri continues to argue that emphatically the legacy of these historical processes has
produced a thread of commonality which appears to permeate church-women’s
experiences in mainstream churches (mainly mission established) in contemporary
Kenya that of gender subordination and exclusion156. Such binary tensions, however,
have been particularly serious for the subordinated female subject position and
strongly challenged by the breadth of feminist philosophy and theology. Oduyoye is
cautions of such tensions as she argues that men should not view women projects as a
challenge to their hegemony. For instance, she argues that gender ideology is not
limited to biology or to power relations between women and men.
Rather women problems should not be viewed as feminine rather as human
problems.157
The Mothers Union (MU) is considered by the church leadership as service ministry
of the church based on the role that the women have played over the years. To them
performing peripheral roles in the Christian religious praxis is part of their objective
and mission as wives and mothers of the church. Rose Kahaso, a teacher and a
155
Isabella.A.Phiri,(2004a). African Women’s theologies in the new millennium, Agenda: Empowering women
for gender equity pg. 17.
156
Ibid.
157
Mercy.A.Oduyoye,.. (2001).Introducing African women’s theology. Sheffield: Sheffield Academic Press.
63
member of the Mothers Union, argues that women occupy positions of authority and
leadership but men have limited their full participation through a gendered allocation
of duties which exclude them from policy formulation and decision making. 158 On the
other hand, the Mothers Union training manual is outdated and reinforces gender
stereotypes that consider mothers as nurtures and cares of the sick and vulnerable
members of the society.
Despite the challenges discussed above, the Mothers Union (MU),at St.Thomas
church in Kilifi, have contributed immensely in highlighting issues affecting women
first as family leaders, the church and the society at large. The development initiated
by the Mothers Union does not target family members only but the society at large.
3.3. Conclusion
The chapter has established a number of challenges that the Mothers’ Union face both
in the church and the society at large. These challenges include: leadership wrangles,
inadequate finances and unlimited support from the church. Other challenges that
were established were patriarchy, unemployment absenteeism among others. These
challenges hinder the women in the church or outside to do what is required
effectively to achieve its goal. Some of these challenges such as the male dominance,
as African, the women have adhered to this and thus moving slowly with their
activities. Therefore the next chapter critically explores how the women have been
entangled by the African culture and tradition that has made the Mothers Union to
trigger as they strive to achieve its goals.
158
Rose Kahaso Beja in an oral interview with the researcher on 16 th December, 2016 at Marembo in Kilifi
Town.
64
CHAPTER FOUR
A CRITICAL APPRAISAL OF AFRICAN WOMEN THEOLOGIES IN
LIGHT OF THE MOTHERS’ UNION
4.1. Introduction
This chapter gives a brief critique of the African Women Theologies in light of the
Mothers’ Union. African Women Theologies focus on liberating women from socio-
cultural forces that tend to dehumanize and oppress women in the society. The chapter
also tends to determine whether the MU at St. Thomas church have managed to
liberate itself from the socio-cultural forces as it determines through its roles and
activities to achieve its objectives.
4.2. St. Thomas Church in Kilifi
African Women Theologies was started by a group of African women theologians
under the framework of Circle of Concerned African Women Theologians (CCAWT
also known as Circle).This initiative was midwife by Mercy Amba Oduyoye.159 The
main objective of African Women Theologies (AWT) is to liberate women from
socio-cultural forces that tend to dehumanize and to oppress them - hence barring
them from being fulfilled as true images of God (Imago Dei)160 According to Musa
Dube, The Circle is the space for women from Africa to do communal theology. She
goes on to assert that “... a circle of women describes those who are seated together,
who are connected and who seek to keep the interconnectedness of life.”161 This study
considers the Mothers Union as a circle of women in Africa who have come together
to debate on issues affecting their families, children, sons and daughters and to
develop a public theology that is relevant to their context.

159
Mercy, A.Oduyoye,. 2001. Introducing African women’s theology. Sheffield: Sheffield Academic Press.
160
Isabella.A.Phiri,. 1997. Doing theology in community: The case of African woman theologians in the 1990s,
journal of theology for Southern Africa,68
161
(www.thecirclecawt.org).
65
The central question here is whether the Mothers Union creates a forum
that can liberate African women from the oppressive structures in both the society and
the religious institutions, and especially the Church? In an attempt to answer this
question; the study incorporates the ‘concept of Mothers’. I have borrowed this
concept ‘Motherism’ from Chigumira to expound on the position of the Mothers
Union (MU) within Anglican Church and the society. 162 Chigumira asserts that
African Feminism is intertwined on Motherism which is the source for the survival
and harmony of the African family throughout the past. He further observed that
motherhood has been the heart of African art, literature (especially women's writing),
culture, psychology, oral traditions, and experiential philosophy, even in the post-
colonial era.163The writing of Chigumira on motherhood is parallel to the mission and
objective of the Mothers Union in the development of the church. Anne Nasimiyu-
Wasike in her article, ‘African Women’s Legitimate Role in Church Ministry,’
reflects on what she considers to be the legitimate roles of the African women as
mothers in the Church.164 She writes that Christian women have for centuries seen the
church as a place for service and w here they exist as mothers for others.165
Being a mother in Africa signify a position of authority. To Oyeronke Oyewumi,
being a Mother is the preferred and cherished self-identity of many African women.166
Biologically, many African women prefer siring many children as a way of legalizing
162
Gibson. Chigumira,. (2011).Mary as an Inspiration for the Empowerment of Southern African Christian
Women Disproportionately Infected/Affected by HIV/AIDS. Unpublished PhD thesis of The University of
Birmingham.
163
Ibid.
164
Ann. W. Nasimiyu,.(1998) “African Women’s Legitimate Role in Church Ministry”, in J.N.K .Mugambi,
Laurent Magesaeds.The Church in African Christianity, Innovative Essays in Ecclesiology, Nairobi Acton
Publishers, 1998
165
Ibid.
166
Oyeronke, Oyewumi., (2003) Abiyamo: Theorizing African Motherhood’ in Jenda: A Journal of Culture and
African Women Studies, Issue 4, 3.
66
and strengthening their marriages and societal relationships.167 The Anglican Church
has an empowering role through the Mothers Union but at the same time a
marginalizing structure that hinders the emancipation of African Christian women.
The constitution of the Mothers’ Union of Anglican Church of Kenya (ACK) as
elsewhere in the world is discriminatory and exclusive. Whereas Anglican women are
encouraged to join Mothers Union (MU) and participate in its activities; the
constitution does not permit widows to become full members of the Mother’s
Union.168 According to Florence Wanjohi,169 they are only eligible for associate
membership and only on the condition that “they should have lived a pure life for a
period of not less than five years since their husband’s death”.
On the other hand, unmarried mothers and childless women are not eligible to join the
Mothers' Union, on the grounds that these women represented 'an infringement of the
duties and ideals of Christian Motherhood and therefore they can only serve as
associate members.170 This decision reflects the conservative and uncompromising
nature of the African society when it came to questions of marriage and moral
behavior. But at the same time it reflects the church stance on the sanctity of
marriage. According to, Grace Kahindi, the Mothers' Union saw itself as the guardian
of traditional family life and any deviation from Christian principles is not tolerated
171
In addition, associate members cannot vie for or hold any office in the Mothers’
167
Ibid.
168
Anglican Church of Kenya, (2006).The Mothers Union.pg.7.Accessed on 14th October, 2016.
169
Florence. N.Wanjohi, (2013). The Ministry of the Church in supporting Bereaved Families: The case of
University pg 119.
170
Shukran Magudho.(church elder) in an oral interview with the researcher on 9th sept,2016 at Kilifi town.
171
Face to face interview with Grace Kahindi, a MU member at St. Thomas church Kilifi on 23 rd Sept 2016.
67
Union thus widows and unmarried women/single mothers have no representation in
the union.
For Shukrani Magudho, women often become single mothers for reasons far beyond
their control, and such mothers should not be stigmatized or marginalized by
society.172 Even though the Mothers Union (MU) allows fellowship for all women but
the stigmatization associated with being a widow, divorcee or unmarried works
against its mission of strengthening family welfare and inclusiveness. The
organization need to be liberative and reconstructive to such women since the African
culture is already working against them and that the church can sympathize with them
and strengthen their faith within the Church.
Motherhood in Africa also includes communal mothering. This involves collective
responsibilities held by a network of women in a given community. Such motherhood
takes up the responsibility for rearing, educating, and launching the careers of many
children regardless of their status in the society or church. The ‘mothers’ share
information helpful in the upbringing of the children. For Sudarkasa, the respect due
to such a mother is not diminished due to the fact that she is not the birth-giver.173The
Mothers Union while incorporating African cultural resources can revise the
objectives of the Mothers Union in reality to the African context.
172
Shukrani Magudho (Church elder) in an oral interview with the researcher on 9 th September, 2016 at Kilifi
Town.
173
Sudarkasa, Niara., (2004). ‘Conceptions of Motherhood in Nuclear and Extended Families, with Special
Reference to Comparative Studies Involving African Societies’ in Jenda: a Journal of Culture and African
Women Studies, Issue 5,(2), 14.
68
Even though African Women Theologies provides a holistic paradigm for the
development of the African woman (social, economic and spiritual development), the
church rigid male dominated structure is still an impediment to women progress.
Despite the fact that women and mothers have played a significant role in the
development of St. Thomas Church since its formation in 1959, not a single woman
has been ordained into priesthood. Henceforth, the Mothers’ Union (MU) as a women
ministry in the church cannot realize its full potentiality due to the imbalance in the
church structure in terms of leadership. The church needs “to acknowledge and favor
the proper and necessary participation of women in the cultural life of the society”.
On women ordination, African feminist theologies should aim to strike a balance
between Christianity that incorporates both genders in Church membership and
leadership.
According to Faith Ngunjiri, there are at least three ways that motherhood and
leadership are connected: motherhood gives the women a social status and credibility
for leadership in their communities and churches; the responsibility inherent in
motherhood generates leadership; and through their own mothers and grandmothers,
the women leaders learn a brand of leadership based on service, fellowship and
humility.174 African Feminist Theologies (AFT) is theologies for all genders as their
concerns are geared towards building a fair and just society. Men, women and
children cannot be excluded in it as the mothers aspire to build stable families, and
God fearing children.
Faith.N.Wamburi,. (2012) Tempered Radicals: Black Women’s Leadership in the Church and Community
174
.The Journal of Pan African Studies, vol.5, no.2, 25.

69
The Mothers' Union is a women organization which recognizes that African women
have an important role to fulfill as wives and mothers in the society. The Mothers’
Union (MU) also believed that women have a worthwhile contribution to make to
society as intelligent and responsible citizens. Since, women employ motherhood as
servant leadership for social justice in the public domain and find fulfillment in
serving others. Within the Church circles, the Mothers’ Union (MU) has strengthened
women quest for salvation and eternal life as a community of believers. It has also
promoted their pursuit for peace, reconciliation and harmony in the society. In
addition, it has quenched their search for identity as Christian women in a dynamic
society among others. But above all, the study contends that women who actively
participate in church organizations such as the Mothers Union (MU) do so because of
their desire to serve God by utilizing the so called ‘feminine’ skills of nurturing and
caring to attract more people to Christ towards the growth and development of the
church.
4.3. Conclusion
This chapter has reviewed African Women Theologies (AWTs) and established that,
African Women Theologies (AFT) are theologies for all genders as their concerns are
geared towards building a fair and just society. By and large, it was found that
through the Mothers’ Union (MU), the Church developed quickly and has drawn to
itself a great achievement. The African Women Theologies focuses on liberating
women from social cultural forces that oppress women in the society. This is evident
as the MU has faced patriachical challenges as they engaged in their activities and
projects towards achieving its goal. Having established what the AWTs advocates, the
proceeding chapter therefore gives a summary on the roles and developmental
activities of the MU as well as the challenges which the MU faces in its effort to
70
achieve its objectivities. Despite its commitment and positive contributions to the
society, the MU has overlook issues that triggers their movement. Therefore, the
proceeding chapter has given brief critique of the Mothers’ Union as a women
organization in the Anglican Church.

71
CHAPTER FIVE
SUMMARY OF THE FINDINGS, CONCLUSIONS AND
RECOMMENDATIONS
5.1. Introduction
This chapter presents the summary of findings with reference to study objectives and
the conclusions drawn from these findings. It also presents recommendations and
suggestions for further areas of research. This was an explorative study of the
contribution of the Mothers’ Union towards improving family life: A study of St.
Thomas church Kilifi. It specifically attempted to examine the role of the Mothers’
Union, and the activities which they engage in improving family life and development
of the church. It also sought to establish the challenges facing the development agenda
of the Mothers’ Union (MU). This study analyzed the mothers’ Union by
incorporating African understanding of motherhood and how such understanding can
enrich the purpose and object of the Mothers Union (MU) on its service to the church
and society. This study utilized a descriptive survey design where women filled the
questionnaires and also gave narratives of their experiences as mothers and wives in
the church and society. African Women Theologies (AWT) as articulated by the
Circles of Concerned African Women theologians (CCAWT) provided an afro-centric
paradigm of analyzing women agendas as mothers in the Anglican Church in Africa.
5.2. Role and Activities of the Mothers’ Union (MU) in improving Family Life
The study observed that the Mothers Union (MU) has been an expression of African
hospitality in the Church and society. This hospitality as expressed by the Mothers’
Union (MU) speaks about humaneness, gentleness, and hospitality what Desmond
72
Tutu refers as putting yourself on behalf of others, being vulnerable.’ 175This
corresponds to their mandate of assisting those families met with adversity. In
addition, they engage in charity work and social activities to promote conditions in
society favorable to stable family life and protection of vulnerable children as Mrs.
Vinya puts “As M.U. union members we work as a team, inspiring each other during
fellowship. We discuss issues of our children, spouses, and look for alternative ways
of how to handle family and social problems”176.
The study also established that the Mothers Union (MU) has also taken initiative to
care for the elderly in the community. In addition to helping the elderly; the Mothers
are also working hand in hand with widows and single parents in their different needs.
For instance it was noted that they organize for fellowships for mothers including
those who are bereaved and assisting one another to overcome problems that face
mothers in their families. According to Oduyoye, there were provisions within the
African tradition not only for the protection of women, but also for their involvement,
participation and contribution to the wellbeing of the larger community177 The study
argues that all these are undertaken in the wider framework of helping those met with
adversity as an expression of African Christianity.
In line to its mandate of upholding Christ teachings on the nature of marriage; and to
promote its wider understanding, the study established that the Mothers’ Union (MU)
has initiated a number of activities within and outside the church aimed at creating
and maintaining stable families. In particular the study observed that they teach the
young women on the value of marriage, creating awareness on issues that affect
175
Desmond.N.Tutu, (1989).The words of Desmond Tutu.(London: Hodder and Stoughton), 69.
176
One to one interview with Mrs Ruth Vinya, the Chairman of MU St. Thomas Church
177
Mercy. A.Oduyoye,. (2005).The Will to Rise. Women traditions and the church in Africa.Wipy and Stock
publishers
73
women directly such as family planning, infidelity; and HIV and AIDs among others.
In addition to that, the Mothers’ Union also organizes seminars and workshops where
guest speakers share their experiences with women on various topics of interest to the
women. The study observes that such seminars and workshops breaks boredom and is
significant in the development of the Church. This confirms the argument of Therese
that women organizations such as the Mothers’ Union (MU) are not only meant to
bring new energy into congregational life, but also offering occasional alternatives to
regular church routine.178
The study established that the Mothers’ Union (MU) members have upheld religious
coax in prioritizing religious knowledge through weekly fellowships and practice
through observation of church rituals. Their acquisition of beliefs and notions of
appropriate conduct as an Anglican ‘Church woman’ illustrates the relationship that
exists within the church and the family. Equally, the entertainment done by women
and children through their church choir during service as reflected in their dynamism
has pulled many people in the church. This is undertaken to ensure that they show a
good example to other mothers on the values of bringing up children in faith and love
of the church. Moreover; they strive to promote stable family life within local
communities in Kilifi County.
5.3. Development Activities of the Mothers’ Union towards improving Family
Life
The study analyzed some of the development activities of the Mothers’ Union (MU)
and established that most of the activities aimed at building stable families by
improving their spiritual and religious life, eliminating economic challenges that
Therese( 1989), A history of the Women’s ordination movement in the U.s Roman Catholic Church.:
178
meinrad Craighead .Wipf& stock.

74
creates poverty and engaging in political activities that improves the well-being of the
society. The study established that the socio-economic activities of the Mothers’
Union (MU) are a pointer to the expansion of recognized women’s domains of
interest and activity in the society. In addition; the women have used the Mothers
Union (MU) to negotiate for power and agency in the backdrop of patriarchal
constraints towards improving their family life.
The study also observed that the economic activities that the Mothers Union (MU)
members engaged in stretched from detergent making, poultry keeping; and kitchen
project (jiko la mama). The study found the kitchen project also known in Swahili as
‘jiko la mama’as an expression of African hospitality by the church to visitors and
members of the congregation. The concept of sharing food together as members of the
church is part and parcel of their fellowship. This confirms Mbiti’s observation that if
there is no fellowship, there is no sharing of food during one’s life.179
The study also established that the adoption of table banking and merry go-round
concepts by the Mothers Union (MU) revolutionized their economic power by
uplifting them against poverty, oppression, and diseases such as HIV and AIDS. The
study observed that table banking and merry go-round concepts are based on
indigenous philosophies of ubuntu where unity of purpose overrides individual’s
interest and that communal development is synonymous to individual development. It
is from such grounds that the Mothers Union (MU) members have managed to grow
and developed into a vibrant women organization.
John .S. Mbiti. “A person who Eats Alone Dies Alone: Death as a Point of Dialogue Between African
179
Religion and
Christianity” in Mwakabana, HAO (ed.) Crises of Life in African Religion and Christianity (Geneva: The
Lutheran World Federation, 2002), 83.
75
The study observed that the Mothers’ Union (MU), in their efforts to improve family
life and stability, they have conceptualized African Women theologies (AWTs) as
mothers to champion for their emancipation from the social, religious, economic and
political conditionality that impoverished them. The study acknowledges that African
Feminism is intertwined on Motherism which is the source for the survival and
harmony of the African family. This corresponds to the arguments advance by
Chigumira that motherhood has been the heart of African art, literature, culture,
psychology, oral traditions, and experiential philosophy.180This study found the
argument of Chigumira on motherhood as parallel to the mission and objective of the
Mothers’ Union in the development of the Anglican Church of Kenya.
The study established that the political activities of the Mothers’ Union (MU) are
limited to elimination of economic conditionality that impoverished them. They are
not engaged in rigorous political activities although sometimes they invite political
leaders to make contributions in their forums. This corroborates the arguments of
Cordelia Moyse that the Mothers’ Union (MU) is a typical reflection of other colonial
Christian women’s organizations of British origin since they confined their scope
primarily to social activities of religious nature. The St. Thomas, Mothers’ Union
(MU) is a reflection of this heritage where religious activities and family issues are of
primary concern to the economic and political spheres.
180
Gibson Chigumira,(2011) Mary as an Inspiration for the Empowerment of Southern African Christian
Women Disproportionately Infected/Affected by HIV/AIDS. Unpublished PhD thesis of The
University of Birmingham.
76
5.4. Challenges facing the Mothers’ Union in their efforts to improve Family Life
This study also sought to determine some of the challenges hindering women
participation in the Church, and even achieving its objectives. The study established
that the Anglican Church of Kenya (ACK) is still stuck on the colonial legacies of
exclusion and marginalization of one gender over the other. This is well illustrated by
the St. Thomas Church where men dominated all key departments of the church while
the Mothers’ Union (MU) was merely seen as a service ministry to the Church. For
instance the Mothers’ Union (MU) members complained that their activities were
viewed as secondary to those of KAMA; therefore, they received little support from
the church leadership. The study further argues that the legacy of these historical
processes has produced a thread of commonality which appears to permeate church-
women’s experiences in mainstream churches such as ACK to that of gender
subordination and exclusion. This reinforces the arguments of Isabella Phiris that for
African women, gender issues are overlaid by the legacies of racist imperialism,
patriarchy and colonialism.181The St. Thomas Church, Mothers’ Union (MU) has not
been exempted from patriachical challenges that disempowered them socially,
economically and politically. Thus the MU have been submissive to their husband,
encouraging patriarchy in the area. The MU being a church women organization and
empowered ought not to follow or obey blindly the patriachical values.
From the baseline data, the study observed that unemployment and inadequate
finances also hindered the women from implementing some of the projects geared
towards improving family life. In addition, some women were unable to service their
loans borrowed from the groups account worsening the already bad financial situation
181
Isabella .A. Phiri,. (2004:17) Feminist Theologhy in South African. Published by Indian University press
77
of the Mothers’ Union (MU).The study also noted that rampant absenteeism from
weekly meetings by members of the Mothers’ Union (MU) slowed down the decision
making process due to lack of quorum. The study observed that the women argued
that they were overwhelmed by house hold responsibilities.
To suffice also was lack of expertise and ignorance in running of organization. It was
observed that the top leadership of the Mothers’ Union (MU) had no prior education
on leadership or management rather they relied on their long standing fellowship
experience in the Church. This was worsened by leadership wrangles with allegations
of corruption which could not be substantiated with evidence.
5.5 A critique of the Mothers’ union in the Anglican Church
The MU of the Anglican Church to some extend it has assisted women to better their
lives and manage their families; however the MU ought to review its membership and
the patriachical values that have somehow made the women to be submissive to the
extreme. Esther Mombo 182

observes that, the mother’s union stands as the largest
women organization in the ACK. Its members undertaking initiative with women.
Nevertheless MU shows some of the complexities involved in the issues of violence
against women. Mothers’ Union consists of members whose marriages have been
blessed by the church. The MU is structured in such a way that the wife of the
Archbishop is its head. MU is used by the church as a fringe to disseminate its
theology of family life.
Since the MU aim is to promote and support women to be “good mothers and wives “,
it seeks to develop Christian values and foster positive altitudes among families. Due
Esther Mombo.(1998) Resisting ‘Vumilia’ theology. The Church and violence against women in Kenya.
182
Anglicanism a Global Communion.Church Publishing Incorporation.NewYork.pp 219-222.

78
to its strong emphasis on the ‘tradition family’, the membership is only for the
married mothers. Thus, MU sidelines certain categories of women such as single
mothers. Therefore the single mothers do not benefit from the Mothers’ Union
because they are not married. It is high time the Anglican Church revised its
constitution on the Mothers’ Union so that issues such as single parenthood should be
revisited and such women be considered for membership.
Issues such as violence against women should be given a priority with the MU and
other church groups. However, like the mainstream church MU is given an impression
that its members are not violated and if they are, it is because the individual (the
mother) has a problem in managing her family. It is in this relation that members of
the mothers’ union retain membership, conceal issues such as marital rape, wife
battering thus submitting themselves to ideology of the organization. In such a case
one would prefer leaving a family thus rendering a woman separated or divorced,
which is contrary to the group’s goal. This means few women develop courage to
speak up or live violent situation.
Mombo183 argues that there conflict between encouraging women participation in the
MU. The Mothers’ union and their enforcement of patriarchal values lead to “vumilia
Theology”. This theology is implied to sermons and speeches given during occasion
such as weddings and funerals. According to Mombo, these are based on
interpretation of Biblical verses. It encourages women’s passive submission as good
virtues of motherhood.
Esther Mombo.(1998) Resisting ‘Vumilia’ theology. The Church and violence against women in Kenya.
183
Anglicanism a Global Communion.Church Publishing Incorporation.NewYork.pp 219-222.

79
In many Christian prayers meeting, which have taken roots in religious revivals
,women are perpetuating their own oppression by accepting that they must suffer and
toil as was ”destined” in the Bible . Women for example unwilling to act against their
husband who batter them or mistreat the family.
This kind of understanding has led to many women to interpret violence against them
as “walking in the footstep of Christ” or bearing the cross”. Women spend much of
their time praying for their molester to “change” or “repent”. Most women do not
reveal mistreatment either because they are not trusted or the church is silent.
Mombo184 observes that the Anglican Church of Kenya has denied the existence of
marital rape. A national task force looking at laws relating to women observed that
the law shielded various forms of violence. In reaction to this the Archbishop
challenged the Antony General by arguing that he was interfering with social lives of
Kenyans by inciting women to rebel against their husbands.
5.6. Recommendations of the Study
In light of the major findings that emerged from this study, the following
recommendations were made:-
To the Anglican church of Kenya, the study noted that women received little support
from the male clergy in the Church. Therefore, this study argues that since mother’s
experiences and concerns are different from men’s, the Church needs to offer them
technical support where necessary rather than sabotaging their initiatives.
The study also noted that, the Anglican Church Mothers’ Union membership is
limited to married mothers only. The study therefore recommends that the Mothers’
184
Ibid
80
Union constitution be revised so that women/mothers who are not married can also
have the opportunity to join and be members
On the other hand, to the St. Thomas Church, members of the Mothers’ Union (MU)
felt that projects of the men association (KAMA) were given more priority than their
own projects. The study recommends for mutual harmony and cooperation within the
church.
The church should acknowledge and favor the proper and necessary participation of
women in the cultural life of the society.
To the Mothers’ union, the study noted that the Mothers’ Union (MU) was seen as a
complimentary social group in the Church contrary to its objectives. Therefore, this
study recommends that the Mothers Union (MU) should not only view their union as
complementary to men’s ministry rather as a key ministry in the Church.
5.7. Suggested Areas for further Study
In view of the research findings, conclusion and recommendations, the following
areas should be considered for further research;-
This study considers the Mothers’ Union (MU) as a women ministry in the Church
and as social organization in the society. Thus its roles and activities were analyzed
from the two perspectives. First the study suggests that further research should be
conducted on the political activities of the Mothers’ Union (MU). As a women
organization within the Anglican Church, a research should be conducted with dense
networks across the country.
Secondly, the study suggests that the biographical analysis of notable founder
members of the Mothers’ Union (MU) in Kenya also deserves serious study since
81
most biographical scholarship in the church concentrate on male clergy with
ecclesiastical authority mainly Bishops and Archbishops.
5.8 Conclusions of the Study
This was an exploratory study on the contribution of the Mothers’ Union (MU)
towards improving family life in Kilifi. The study established that the Mothers’ Union
(MU) as a Christian women organization (CWO) used resources from their faith, and
culture to bring change and transformation in the Church and society. The Mothers’
Union (MU) through empowerment and education of their members, they have
managed to negotiate positions of leadership in the Church and society. The study
established that the women using their social networks and new identity as Mothers as
well as leaders they have managed to challenge hegemonic forces within African
culture and in the wider society to work towards justice, peace and reconciliation,
political and economic emancipation. This has contributed immensely to the general
development of their families and the Church.
The study also established that the role performance by the Mothers Union (MU)
members is influenced to some extent by their levels of income, education, autonomy
and family size. This partly had an impact on their social relations within the group
which created some internal tensions and leadership wrangles. This was worsened by
inadequate finances and lack of expertise which hindered the implementation of some
projects such as the construction of guest house. The study also observed that too
much emphasis on religious instruction since the Mothers’ Union (MU) members are
expected to obey the moral and social teachings of the Church overshadowed some of
their socio-economic initiatives.

82
Nevertheless, the study argued that the Mothers Union (MU) through its self-
sustaining projects; training and empowerment built a strong and credible
constituency for development that has improved family lives in Kilifi. Thus the
Mothers’ Union is a clear example of the ministry of women in the church and a proof
to the argument that women are pillars of the church. Since, they have provided the
much needed space of integration and construction of solidarities’ among women at
the grass root level.185 This study observed that Mothers Union (MU) has contributed
to this atmosphere of solidarity by offering women in male-dominated church
communities a space to come together and assert their own priorities. The power
exerted by the Mothers’ Union has motivated most representatives from political
circles to attend special Mothers’ Union (MU) conventions to speak to the members
and answer their questions on development issues.
The study employed African Women Theologies (AWTs) as a holistic paradigm for
the emancipation of African women (social, economic and spiritual development).
However, it established that the church rigid male dominated structure is still an
impediment to women progress. It was observed that since the establishment of St.
Thomas Church in 1959, not a single woman has been ordained into priesthood as
compared to other churches in Kirinyaga diocese where many women have been
ordained as priests. This has partly hindered the development and growth of the
Mothers Union (MU) as a women ministry in the church. Since, it cannot realize its
full potentiality.9
185
Sabar-Friedman (2002): 382; Sabar, G. Church, state, and society in Kenya: From mediation to
opposition 1963-1993.New York: Frank Cass
83
Finally, the study established that the Mothers’ Union (MU), in its endeavors to
promote family life have empowered women socially, economically spiritually and
even politically through involvement in church activities; and that there has been a
remarkable impact in the church due to women's participation. However, the study has
established that the constitution of the Mothers’ Union needs to be revised so that it
can fit to the contemporary life. The goals and membership of the MU, should be
revisited to satisfy the contemporary life of its members and the society at large. In
addition, it could be deduced that the Mothers Union (MU) represents liberated
interpersonal relations, a union which shares its goods and values of human dignity,
equality, sincerity, and social justice with others in the Church.

84
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92
Oral Interviews
1) Christine Kahindi, in an oral interview with the researcher on 13th November,
2016 at St Thomas ACK in Kilifi Town.
2) Christine Shaha in an oral interview with the researcher on13th November, 2016
at St Thomas ACK in Kilifi Town.
3) Elizabeth Kasichana in an oral interview with the researcher on 20th November,
2016 at St. Thomas ACK in Kilifi Town.
4) Felister Kariuki in an oral interview with the researcher on 8th December, 2016 at
St. Thomas, ACK in Kilifi Town.
5) Grace Mbaru, in an oral interview with the researcher on 16th December, 2016 at
Marembo in Kilifi Town.
6) HellenMnyazi in an oral interview with the researcher on 8th December, 2016 at
St. Thomas, ACK in Kilifi Town.
7) LilianYusto in an oral interview with the researcher on 8th December, 2016 at St.
8) Linet Banda in an oral interview with the researcher on 8th December, 2016 at St.
9) LinetShaha in an oral interview with the researcher on 8th December, 2016 at St.
10) Naomi Kenga in an oral interview with the researcher on 16th December, 2016 at
Marembo in Kilifi Town.
11) Rev. Albert Fondo (Now deceased) in an oral interview with the researcher on
13th January, 2017 at Kilifi Township.
12) Rev. Samuel MangiMueni in an oral interview with the researcher on 27th
January, 2017 at Matanomanne

93
13) Rose KahasoBeja in an oral interview with the researcher on 16th December, 2016
at Marembo in Kilifi Town.
14) Ruth Njoroge (Chairperson Mothers Union (MU) in an oral interview with the
researcher on 6th December, 2016 at Kaya in Kilifi Town.
15) ShukraniMagudho (Church elder) in an oral interview with the researcher on 9th
September, 2016 at Kilifi Town

94
APPENDICES
APPENDIX 1: Research Authorization Permit

95
Appendix 2: Research Consent form
I am Joyce Beja, post graduate student at Pwani University pursuing a Master of Arts
degree in the Department of Philosophy and Religious Studies. I am undertaking this
field work research as a fulfillment of the requirements for the award of the degree.
My research is on. “Mothers’ Union and family life: A critical assessment with
reference to St. Thomas church Kilifi County.” The main purpose of this field study
is to gather relevant information that will help me in writing my report findings.
Therefore with your permission, I will collect data through oral interviews and focus
group discussion with the members of the Mothers Union. With all my sincerity, I
request you to voluntarily participate in an interview that I will conduct to gather
enough information relevant to the subject of study. The information you will give
shall be handled with confidentiality and only for the purpose of this study. In case
you feel dissatisfied in a manner of treatment or in need for further clarification on
emerging issues during the study please don’t hesitate to contact my supervisor(s)
Prof. Muoki and Dr. Tsawe Munga Chidongo of Pwani University or the Ethics
Review committee at Pwani University.
Interviewee/interviewees:
I/we……………………………………………………………do agree to participate
in this study voluntary and may as well withdraw in the course of the study without
any condition or explanation.
Sign…………………………………… Date………………………………….
Interviewer:
Sign……………………………………. Date…………………………………….
96
Appendix 3: Interview Guide for Mothers’ Union (MU) Members
Part I: Introduction
I am Joyce Beja, a Master of Arts degree student in the Department of Philosophy and
Religious Studies of Pwani University. I am undertaking this field work research as a
fulfillment of the requirements for the award of the degree. My research is
on.“Mothers’ Union and family life: A critical assessment with reference to St.
Thomas church Kilifi County.” The main purpose of this field work is to gather
relevant information that will help me in writing my thesis. Therefore, I am requesting
you to voluntarily participate in the interview(s) and that your views will be used for
the purposes of this study.
Respondents’ Name: …………………………………………………………………
Gender: Male [] Female []
Place of Interview: ……………………………………………………………………
Date of Interview:……………………………………… Time……………………
Professional Qualification……………………………………………………………
Occupation: ……………………………………………………………………………
97
Part II: Research Questions
(Note: This is a completely voluntary interview and no one is under any obligation to
answer the questions is not comfortable with.)
1) What is mother’s union, and why was it established?

……………………………………………………………………………………
……………………………………………………………………………………
2) What roles do you play as a member of the M.U in order to realize the objectives
of the union?
3) How has this women group help you as a member?
……………………………………………………………………………………
……………………………………………………………………………………
4) What significance does the Mothers Union has to your family as a member?
……………………………………………………………………………………
……………………………………………………………………………………
5) What are some of the challenges that you face as a member of the M.U in striving
to achieve the union goals?
……………………………………………………………………………………
……………………………………………………………………………………
6) What measures have you put to address these challenges?
……………………………………………………………………………………
……………………………………………………………………………………
7) Are there specific activities or projects done by the Mother’s Union in and
outside the church? If yes which are they?
……………………………………………………………………………………
……………………………………………………………………………………
98
8) Have you been actively participating towards the activities of the Mother’s
Union? I f yes, in which ways? If no, why?
……………………………………………………………………………………
9) Have these activities be of any significant to you as a member of the Mother’s
Union? To what extend?
10) How beneficial is Mother’s Union activities or projects to your family and the
society at large?
……………………………………………………………………………………
99
Appendix 4: Interview Guide for Mothers Union (MU) Leadership
fulfillment of the requirements for the award of the degree. My research is on
“Mothers’ Union and family life: A critical assessment with reference to St. Thomas
church Kilifi County.” The main purpose of this field work is to gather relevant
information that will help me in writing my thesis. Therefore, I am requesting you to
voluntarily participate in the interview(s) and that your views will be used for the
purposes of this study.
Respondents’ Name:
………………………………………………………………………….
Gender: Male [] Female []
Place of Interview: ………………………………………………………………….
Date of Interview:……………………………………… Time……………………
Professional Qualification…………………………………………………………
Occupation: ………………………………………………………………………
100
1) How and why was mother Union established in this Church?
……………………………………………………………………………………
……………………………………………………………………………………
2) Are there any norms that guide the membership of this organization? Which are
they?
……………………………………………………………………………………
……………………………………………………………………………………
3) What are the general roles of mother’s union in this Church?
……………………………………………………………………………………
……………………………………………………………………………………
4) As an administrator what are your roles in this organization?
……………………………………………………………………………………
……………………………………………………………………………………
5) Are there specific activities or projects done by this organization in order to
achieve the union objectives? Which are they?
……………………………………………………………………………………
……………………………………………………………………………………
6) When was each activity established and how is it done? How is the supervision
of each activity?
……………………………………………………………………………………
……………………………………………………………………………………
101
7) Advocacy is one of the key areas to help any group of people realize its goals.
What is the church doing to champion for this women group in its area of
jurisdiction?
……………………………………………………………………………………
……………………………………………………………………………………
8) What challenges do you face as an administrator in making sure that the Union
achieves its objectives?
………………………………………………….………………………
……………………………………………………………………………………
9) As an administrator, what measures have you put towards the above mentioned
challenges?
……………………………………………………………………………
……………………………………………………………………………………
10) Economic challenges facing developing countries have seen many families
languish in poverty. In your own experience as a leader of a church women
group, has poverty been a challenge to families of the members of this
organization? If yes, what has been the organization’s response?
………………………………………………………………
……………………………………………………………………………………
11) What role is the church playing in supporting the Mother’s union in this Church
to achieve its objectives?

102
12) How significant is this women group to both the church and the community at
large?
……………………………………………………………………………….……
……………………………………………………………………………………
103
Appendix 5: Focus Group Discussion Schedule for Mothers Union Members
fulfillment of the requirements for the award of the degree. My research is on
“Mothers’ Union and family life: A critical assessment with reference to St. Thomas
Anglican Church, Kilifi County. The main purpose of this discussion/workshop is to
gather relevant information that will help me in writing my thesis. Therefore, I am
requesting you to voluntarily participate in the discussion (s) and that your views will
be used for the purposes of this study.
Respondents: Members of the Mothers’ Union (MU)
Place of workshop /Discussion:

……………………………………………………………..
Date of
workshop/Discussion:……………………………………Time……………………
(a) First FGD/Dialogical workshop
1) What are the roles of the mothers Union in this church?
2) What do you do as members of Mothers Union in and outside the church in
order to achieve the goals of the union?
…………………………………………………………………………………
104
3) What challenges do you face as members of M.U, in engaging in the union’s
activities in order to realize the union goals?
…………………………………………………………………………………
…………………………………………………………………………………
4) Has there been any assistant to curb the challenges you have been facing? If
yes which one and how?
…………………………………………………………………………………
…………………………………………………………………………………
Lack of awareness on issues concerning women, their families and the society
at large can be a great challenge to women. What specific measures has the
M.U put in place to address the challenge?
…………………………………………………………………………………
…………………………………………………………………………………
In most cases people who are employed, when it comes to contribution in
terms of finance, are made to contribute more than the unemployed. Has this
been a case here? If yes, how have you responded to this?
…………………………………………………………………………………
…………………………………………………………………………………
5) How important is this M.U to the church and to the community at large?
…………………………………………………………………………………
…………………………………………………………………………………
How has the union activity help you as members to improve the living
standards of your family both socially and economically?
…………………………………………………………………………………
…………………...................................................................................................
105
(b.) Second Focus Group Discussion
{Conducted with the unemployed members of the Mothers Union (MU) of St.
Thomas Church in Kilifi County}
1) Why did you decide to be a member of this women group in this church?
……………………………………………………………………………………
……………………………………………………………………………………
What are some of the roles of mother’s union?
……………………………………………………………………………………
……………………………………………………………………………………
Are there specific activities of the mother’s union? If yes, which are they?
……………………………………………………………………………………
……………………………………………………………………………………
As members how effective have you been participating towards the activities of
this union?
……………………………………………………………………………………
……………………………………………………………………………………
In case of any contribution towards the activities of this union. How have you
been participating in towards it?
……………………………………………………………………………………
……………………………………………………………………………………
What are some of the challenges you have been facing as you participate in these
activities of the mother’s union?
……………………………………………………………………………………
……………………………………………………………………………………
106
In most cases people who are not employed are less fortunate ,for instance in
given leadership positions .What actions has the mother’s union or the church
taken to ensure that these people are given the opportunities to exercise their
talents in leadership?
……………………………………………………………………………………
……………………………………………………………………………………
2) Access to employment continues to be a challenge to many people .what is the
mother’s union doing to its members who are not employed?
……………………………………………………………………………………
……………………………………………………………………………………
3) What is the mothers union doing in areas of capacity building in supporting
unemployed members and their families?
……………………………………………………………………………………
……………………………………………………………………………………
4) How have these activities of the mother’s union help you to improve the living
standards of your families?
……………………………………………………………………………………
……………………………………………………………………………………
5) Is this church women group important to you as members, to your families and
the society at large?
……………………………………………………………………………………
107
Appendix 6: A picture of St. Thomas Church
Plate 6: A picture of St. Thomas Church

(Photo source: Beja: 2016)

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THE ROLE OF THE ANGLICAN CHURCH MOTHERS’ UNION IN

IMPROVING FAMILY LIFE WITH SPECIAL REFERENCE TO ST.

THOMAS CHURCH IN KILIFI COUNTY

JOYCE MANENO BEJA

A thesis submitted in partial fulfillment of the requirements for the Degree of

This thesis is dedicated to my beloved mother Charity Muche Beja and my

family for their endless support in the course of my study.

research. I am grateful for the immense support and firm commitment of my

they accorded me.

Kilifi County. It is an exploratory study on the Mothers Union efforts towards

Women Theology, because the Mothers’ Union is a circle of concerned Mothers

through questionnaires distributed to 40 members of the Mothers’ Union (MU) as

Group Discussions (FGDs). Secondary data involved critical reading of published

women in the society and the Church.

1.12.5.1 Interviews ................................................................................................................22

CHAPTER FOUR .................................................................................................................64

Table 3: Challenges Facing St. Thomas Church, Mothers’ Union .............................. 57

Plate 1: The Mothers’ Union Detergent making Project ............................................. 43

Plate 2: The Mothers’ Union Poultry project ............................................................... 44

Plate 3: The Mothers’ Union poultry project ............................................................... 45

Plate 4: A picture showing MU at home based fellowship in Misufini Kilifi town at

Mama Christine’s home ............................................................................................... 51

Plate 6: A picture of St. Thomas Church ................................................................... 107

ABBREVIATIONS AND ACRONYMS

ACK Anglican Church of Kenya

AFT African Feminist theology

ATR African Traditional Religion

CCAWT Circles of Concerned African Women theologians

CWO Christian women Organization

E.A East Africa

ERC Ethics and Review Committee

FGDs Focus Group Discussion

KAMA Kenya Anglican Men’s’ Association

MoEST Ministry of Education, Science and Technology

M.U Mothers’ Union

MYWO Maendeleo Ya Wanawake Organization

NGOs Non-Governmental Organization

SPSS Statistical Package for Social Science

WFP World Food Program

YWCA Young Women Christian Association

OPERATIONAL DEFINITION OF TERMS

Family life A routine interaction and activities that a family have

Income generating Activities or projects operated and managed aiming at

Living standards The life style of an individual, family, community or a

Mothers’ Union It is a Union formed by women mainly found within

Parish A geographical area which is overseen by a priest

Stable family A family that is able to be in a state of equilibrium in

Vicar Priest in charge of a parish

Women organization A group formed and managed by women with specific

Clergy Priest who has been ordained by a Bishop in the

Mother A female parent of a child. A mother is a woman who

The role of bearing some relation to their children who

may or may not be their biological offsprings.

INTRODUCTION TO THE STUDY

This chapter gives a background of women organization of the Anglican Church,

Africa in particular. It also reviews preliminary literature on Church and women,

frontier of knowledge in contribution of women in church and society at large. The

African Women Theologies as advocated by Mercy Amba Oduyoye in light of the

various approaches to gather data.

1.1. Background of the Study