Some in African culture believe that barrenness is a curse and that procreation is the primary purpose of marriage. A barren marriage is a marriage that did not achieve its goal. Samuel Kunhiyop gives a practical example:
Among the Bajju of Nigeria, [a barren woman] is referred to as anakwu, meaning “one who is distressed for a child.” The word is closely related to the word dukwu, meaning “death”, and indicates that she is as good as dead. When she does die, a priest steps between the legs of the corpse and says, “go away, you worthless woman.”
The thinking in some cultures is that because labor is difficult, having multiple wives (and thus more helping hands and more children) will help alleviate some of the work responsibility for one family.
John Mbiti writes of African culture: “Within the context of life, polygamy is not only acceptable and workable, but is a great social and economic asset.”
Here are several objections: Continue reading
Because infidelity is relatively common among married men who work far from home, John Mbiti suggests polygamy is the best solution.
For [men who work a long distance from home] the most practical way of leading faithful lives, is to have one wife looking after the family on the land, while the other is with him in the distant town or city where he works. This to me seems like a very plausible, practical and understandable way of facing the situation of life honestly and fairly. It is more sensible and moral than chasing after prostitutes.
Some argue that love thrives in polygamous unions just as it does in monogamous marriages.
John Mbiti argues: “I believe that where there is deep love and understanding on the part of the couples (or triples) concerned, and where their community accepts and assimilates them, polygamous marriages can be as successful and happy as monogamous ones, even if monogamy is ideally better.” Elizabeth Isichei agrees with Mbiti: “Missionaries familiar with the story of Jacob and Rachel were, for the most part, blind to the way in which love could flourish in a plural marriage.” Continue reading
As certain as the world is round, water is wet, and what goes up must come down—racism will exist in this sinful world. Unless one embraces one of several human utopias such as Marxism—which one theologian called an atheistic form of postmillennialism—there will be no complete eradication of the tangled roots of racial prejudice until Jesus comes back.
Racism is simply a lack of obedience to our Lord’s command to love one another as he has loved us. Those who continue castigating others based on their skin pigmentation are destined for perdition and will not inherit the kingdom of God (1Co. 6:9-10). All believers, regardless of race, are baptized into one Spirit (1Co. 12:13). Continue reading
As we continue our observations on various causes of poverty in rural South Africa, it is important to focus on the items we can fix. Poverty through natural disasters or crimes by former regimes is out of our control. As Wayne Grudem has said, the main drawback with blaming outside factors for poverty (e.g. colonialism, banks, rich nations, etc.) is that it does nothing to solve the problem.
The young people in our village need black heroes they can emulate. Walter Williams is one such example. He is an economist and author of several books, including The State Against Blacks, Race and Economics and South Africa’s War Against Capitalism. He also writes a weekly column addressing issues on race, poverty, and economics. Continue reading
My recent post on various causes of poverty in rural Africa stemmed from Scripture and my own experience in the village setting.
My point was that while there are many villagers who are honest and hardworking and have survived terrible crimes in the past (e.g. apartheid), the predominant cause for poverty in the rural areas is one of morality, not victimization. Ultimately, it is only the gospel of Jesus Christ and the principles within the Word of God that can free people from their poverty, either in this life or the next. Continue reading