‘We need a theology that is rooted in people’s real-life experiences’

... says Lindiwe Princess Maseko at the Gender Academy in Malawi.

A common thread runs through her personal experiences and academic expertise: the unwavering commitment of 30-year-old Lindiwe Princess Maseko to human dignity, gender equality and a church as a place of hope and change.
In the video interview, we get to know her as the person behind this commitment.
The following written interview focuses on her theological perspectives, her research and her vision for a more just faith community.

Lindiwe Princess Maseko originates from Zimbabwe. She is currently completing her PhD in Gender and Theology at the University of KwaZulu-Natal (South Africa).
She is active in the Northeastern Evangelical Lutheran Church in South Africa (NELCSA).

ELM:  A central theme in your work is the relationship between religion, gender, and social justice. In your view, how can theology contribute to advancing gender justice?

Lindiwe Princess Maseko: In my understanding, Theology is God talk; it captures how we as people talk about God, and we believe God talks to us.  Historically, theology has been called the Queen of Sciences, implying that it was viewed as the highest form of knowledge. If theology is to occupy that top position today truly, it must use its authority to give a definite voice to those who are silenced. Theology, therefore, should or can contribute positively to gender justice when it accepts and believes people’s lived, embodied realities as the authentic sources of theology. Theology can also contribute to gender justice by amplifying the voices of individuals affected by gender injustice(s) to be heard and be addressed effectively. This can be done when theology begins with its theology in the church or in institutions, grounded in people’s concrete experiences. Of importance, the amplification happens practically through Contextual Bible Studies (CBS), where the bible is read specifically from the perspective of those facing injustices because of their gender or if they do not suit the socially constructed ideas of being a man or a woman. I believe that theology becomes a reliable agent in ending gender injustices when it speaks the truth grounded in people’s real-life situations rather than being an abstract theory.

ELM: Much of your research focuses on gender-based violence in African contexts. What role do religious institutions play in this issue—as part of the problem, but also as potential agents of change?

Lindiwe Princess Maseko: Religious institutions have been, and still are, institutions of authority. They are privileged to see and identify issues of Gender-Based Violence (GBV). However, unfortunately, they sometimes choose to remain silent, and at times, they silence the survivors of GBV, preventing them from speaking out about their grievances and experiences. From my perspective, this silence within religious institutions is culturally embedded. It is rooted in a patriarchal culture within some African contexts where specific voices are not allowed to speak everywhere, every time, or anyhow. Due to this culture of silence, individuals are not expected to speak out about what happens in their private spheres, for example, in their marital lives, causing the violence and the pain to be closed off in silos. 
As part of an agency of transformation against GBV, religious institutions should speak out on behalf of those who cannot speak for themselves after facing violence. On the other hand, they can facilitate the survivors to speak out. On the other hand, I have also been reflecting that this is not only about the voice of the survivors; it is about safe spaces. A question that always runs in my mind is: do all our religious institutions create safe spaces for individuals who are facing GBV to speak out and still feel their human dignity protected and affirmed? My answer is: I am not yet convinced. Safe spaces for individuals going through violence are still limited, yet the voices ready to testify about GBV are many.
I believe that the time has come for us, as people of faith and people active in religious and theological institutions, to genuinely create safe spaces with the heart of helping people suffering from GBV. We must allow them to voice their truths and speak freely about their experiences without being judged or dehumanised. Doing this, together with practically re-interpreting biblical texts, could truly help affirm the lives of the people affected by GBV. Yes, systemic change is not easy to navigate, but it is necessary!

ELM: Your work draws on African Women’s Theology. What unique perspectives does this approach bring to discussions of gender justice that may be overlooked in other feminist traditions?

Lindiwe Princess Maseko: African Women’s Theology brings unfiltered stories from the lived experiences of gender injustices from the small context to the global space, so that it can be part of the broader conversations of Gender Justice from the Global South. It does this by not trying hard to mix the stories of women but to focus on a few from each context at a time. So, in this way, it brings the specificity of experience, and hence it also vocabularises the experience of each woman depending on the context they come from. Hence, African Women’s Theology also understands the intersectional analysis of gender injustices. Gender Injustices do not happen in isolation. Gender Injustices happen within the complexities of dominant spaces of religion, patriarchy and culture.
African Women’s Theology also focuses on the survival of women in their contexts in the Gender Justices they face, because Gender Injustices are a reality 365 days of the year and 24/7. African Women’s Theology, therefore, looks at holistic survival on how women have been thriving to survive physically, emotionally, spiritually, psychologically and even financially amid the injustices they face. It shows the efforts women make in trying to survive Gender Injustices. 
An unmatched survival component here is the combination of the woman’s faith in navigating the experiences of their injustices. Since we know that faith is largely defined by physical symbols, such as being in church or a place of worship, African women’s theology also examines women’s lived religion. It considers how they experience their faith and how it helps them navigate those experiences. In my research journey, I came to realise that survival here means seeing religion or faith from an extraordinary perspective and using that to endure times of unrest and gender injustices. Beyond survival, African Women’s Theology also looks at flourishing and seeks to reimagine how women can live happily amid experiences of gender injustice. This sounds impossible, but it is necessary to imagine humanity and a happy soul beyond the gender injustices faced.

ELM: You have examined the work of emerging African women theologians. What issues and concerns are particularly important to this new generation of scholars working at the intersection of gender and religion?

Lindiwe Princess Maseko: As the new generation of young women and emerging scholars, we are moving beyond traditional philosophies to address the lived, bodily experiences of African women using African Women’s Theology and spaces like Gender and Religion at the University of KwaZulu-Natal. Core issues and concerns that we are aiming to address include young women’s leadership in male-dominated spaces, like faith and theological spaces, where our visibility challenges the institutional glass ceilings and documents women’s existence, which is traditionally often unrecognised. Personally, my approach to leadership here is broad. In my contribution, I have reflected that the leadership of young women theologians like me includes the ability to persevere and have determination in the face of cultural barriers and societal expectations placed on girls and women… “By pushing beyond some societal barriers from my village and joining the theological school, staying committed to my studies, I have exhibited leadership qualities.” Leadership also means voicing our opinions and advocating for the issues affecting women at both academic and communal levels. It is about raising awareness, creating safe spaces for the voiceless to voice, and initiating conversations of life affirmation. Young women’s leadership involves embodying those with the experience who cannot bring their experiences into the theoretical works, but us going to where they are to collect and capture their real-life stories and make their voices visible. Through spaces like Gender and Religion at the University of KwaZulu-Natal, we, as the new generation of young women theologian-scholars, are concerned about finding our voice and reclaiming our place as recognised young women in the contexts where we come from. Secondly, our generation of young women theologian-scholars is concerned about addressing taboo topics like issues of Sexual and Reproductive Health and Rights (SRHR), HIV/AIDS, contraception, and bodily autonomy within conservative faith communities, Gender-Based Violence (GBV), and analysing how religious texts and cultural practices perpetuate violence against women. Another concern we have raised is female sexual agency, reclaiming women’s right to desire, dignity, and control over their own bodies. 
Third, our concern is shifting the method and the knowledge economy in the theological spaces. For us, knowledge is constructed and begins from our bodies. We therefore value deeply the daily lived embodied experiences and stories of ordinary African women as authoritative sources of academic theology. As we move into the future, I believe we are also aiming for visible participation to break the historical male dominance monopoly in the theological spaces and strengthen the African Women’s Theology foundational movement into a continuous, contemporary, young, and emerging-led academic force.

ELM: Your research highlights the links between peacebuilding, development, and gender-based violence. Why do you see gender justice as essential for sustainable peace and social development?

Lindiwe Princess Maseko: Yes, some of my research highlights the crucial links between peacebuilding, development, and gender-based violence. I believe that “Peace begins with me, peace begins with you, and peace begins with all of us” This mantra reminds us that peace is a collective responsibility and inclusive of everyone. When we aim for gender justice, we are embracing an inclusive approach that ensures no one is left behind. It means carrying everyone in our vision of social transformation. Gender justice is essential for sustainable peace and development because, as the saying goes, ‘Where there is no peace, there is no development’. I would add that ‘Where there is no justice, there is no peace and no sustainable development’. Without justice, peace and development cannot be sustainable. 

ELM: In your studies of church-led peacebuilding and violence prevention initiatives, what characteristics distinguish programs that have a genuinely transformative impact on women’s lives?

Lindiwe Princess Maseko: Programs that have a genuinely transformative impact on women’s lives, as demonstrated by my engagement with the Ecumenical Church Leaders Forum’s initiatives, are characterised by a holistic and inclusive approach, focusing on challenging and changing harmful gender norms, power imbalances, and social norms that perpetuate violence and inequality. During my time at ECLF, the programs we led and participated in actively involved women in dialogue and decision-making processes, creating safe spaces for women to share experiences, address trauma, and build resilience. Economic empowerment through community projects and savings schemes fosters independence and reduces vulnerabilities linked to gender-based violence. Additionally, these programs prioritised capacity building, leadership development, and tailoring interventions to local cultural contexts, ensuring relevance and sustainability. The use of gender-sensitive conflict analysis and monitoring, along with long-term, gender-responsive funding, further enhanced their transformative potential by addressing root causes and promoting lasting social change.

ELM: Looking at the current state of research on gender justice and religion, what questions do you believe remain underexplored and deserve greater scholarly attention in the future?

Lindiwe Princess Maseko: Yes, as a young academic in theology focusing on gender related issues and religion, I find myself wrestling with some uncomfortable yet necessary questions. Firstly, The Feminisation of Gender Discourse versus the Lived Realities that men and women are going through. In our current public conversations, gender is still treated as a synonym for “women’s issues” rather than a dynamic that shapes the lived experiences of all human beings. Scholarly attention must shift to investigate how a more holistic theology can liberate both men and women by addressing gender as a shared, relational human experience. I believe that Gender Justice is Human Justice. Secondly, another question is around the theological conflict between equality and equity. There is an urgent need to interrogate whether the justice work we do as theologians is still chasing a flattening model of equality or a restorative model of equity. I believe that there is equality in equity, but there is inequality in equality. 
My third question is on us women as custodians of patriarchy. The simplistic binary of men versus women collapses when we look at who maintains patriarchal systems. Who creates the system and who maintains it?  In my research, I found out that as women, we have become the custodians of patriarchy, and unfortunately, we are passing down oppressive norms to the next generation. This raises uncomfortable but vital questions about internalised patriarchy: Who benefits most from these systems when women actively defend them? Greater academic focus is needed to understand how age, class, and social status motivate some elderly women to police younger women, and what tools are required to “awaken” us women to our own role in upholding these structures.
Fourth, I keep thinking about the possibility of untangling the Triad of religion, Culture, and Patriarchy. The ultimate challenge for the future of gender justice is determining whether religion and culture are untied from patriarchy. This is because religious texts are always interpreted through a cultural lens. Culture on the other side can be beautiful and colourful if it is not harmful. As scholars, we must explore whether these three elements are too fundamentally glued to be separated, or if it is possible to eliminate oppression while keeping identity intact. The goal of future research should be to map out how communities can experience their lived religion and culture in a life-affirming way.