The thesis aims at bringing to light the immense, yet ignored, contribution of women to the establishment of Christianity in Northern Cameroon. Northern Cameroon has a quite different historical development from the south of the country, with a significant difference being the presence of Islam in the north, which dates back to the beginning of the eleventh century. However, the situation of women in the church and society in Northern Cameroon today is no different from that experienced by women throughout centuries of male domination and, indeed, still experience in most of the traditions and cultures of the African continent. In highly patriarchal societies, like the African traditional societies of Northern Cameroon, in which Islam and Christianity have increasingly silenced and isolated women, it is very difficult to see clearly the contribution of women in social, economic and cultural domains. In Northern Cameroon, as elsewhere, women's contribution to the country's development, as well as their involvement in planting Christianity has not been, and still is not being, properly acknowledged. Everything achieved for the advancement of the well being of society, even if achieved by a woman, has been attributed to a man. Yet, as my interest in the historical development of Christianity in Northern Cameroon grew, I realised that women were at the forefront of bringing Christianity into the region, and remain the main contributors in its spread throughout the region, even though official records do not mention them as the main contributors. Hence, this oral history study has made it possible to bring to light the role of not only the women missionaries, but also the African women in a major area of public life, the church, when their contribution to it has been denied for years. Therefore, the thesis is based mostly on oral interviews since nothing is written about the work of women in the church in Northern Cameroon, apart from the reports by missionaries for their mission societies. Hence, the aim of this study has been to explore both the past and the present of Christianity in Northern Cameroon in order to make known to a wider public the extent of women 's contribution to social, cultural, and religious change. Thirty-five people were interviewed for this study in three different countries, Cameroon, Norway and South Africa. Twenty-seven interviewees were women, eight were men and interviews were conducted in French, Fulfulde (an African language spoken by most people in Northern Cameroon), and in English. Fifteen interviewees either served or were still serving as missionaries in Cameroon, the remaining twenty were non-missionary Cameroon nationals, except for one person from Madagascar. Most of the women who contributed to this study were involved in the women's movement in the Lutheran church in Cameroon. Apart from a group of regional leaders of the Women For Christ (WFC), who were interviewed together during their annual meeting in 1999 in Ngaoundere, all interviews took place individually, and interviews were conducted in the form of free conversation so as not to limit the informant by a question and answer format. Despite telling their stories to myself, a man, the women were enthusiastic and openly willing to relate their experiences as church members, as well as their thoughts about how they believed relations between men and women should be. An explanation for this attitude is that most of the women knew me as one of the very few Lutheran ministers in the church in Cameroon with a concern for the position of women in both church and society. The thesis concludes with proposals in favour of the women's full participation in the ministries of the church, which include the ordained ministry, and some suggestions on the necessary mutual collaboration between men and women in social, economic and political domains in Northern Cameroon. / Thesis (Ph.D.)-University of Natal, Pietermaritzburg, 2002. / Evangelical Lutheran Church in America.

This thesis critiques from a woman’s experience and perspective the Christian Symbolic Universe’s assertion of the transcendant truth, or the “really real” behind every day experience. My contention in this thesis is that the “really real” – the guiding and shaping force behind all experience – is knowledge created in the image of the elite males who crafted the Christian Symbolic Universe, and that not only does it not fit female experience, it also prioritises male experience in such a way that it damages women. Starting with my own experience I look at how the Christian Symbolic Universe functions as a tyranny for many women. I then examine how the process of meaning making happens, how vital it is to humans to have control and make sense of their experiences, and how those excluded from this process are also those who suffer most under the oppressive structures of society. I focus on symbols which are central to the teachings of the Christian Symbolic Universe which are particularly damaging for women. I look at the chaos and sense of meaninglessness that accompanies the process of critiquing the authority of the Christian Symbolic Universe. I conclude by looking at an identity for women like myself which allows us space to move and resources to make a difference for ourselves and for other women. I assert that everyone has the right to be spiritual, to have a symbolic universe which orients life in a purposeful, healthy, affirming way, and that everyone has the right to participate in the creation of meaning. I argue for the relativising of the category of truth so that truth takes its place alongside two other important categories: what is meaningful and what is powerful. I argue for abandoning the canon, the universal truth, and eternal symbols and rituals. The creation of meaning must be open to everyone in every generation. The “really real” is not a male God who controls and directs everything. The “really real” is the struggle to make sense of life and to have the power to do that in one’s own hands. / Thesis (M.Th.)-University of Natal, Pietermaritzburg, 1996

Thesis (M. Div.)--Emmanuel School of Religion, 2005. / Vita. Includes bibliographical references (leaves 60-61).

Thesis (M.C.S.)--Regent College, Vancouver, BC, 2005. / Abstract and vita. Includes bibliographical references (leaves 151-157).

Thesis (D. Min.)--Catholic Theological Union at Chicago, 2007. / Abstract and vita. Includes bibliographical references (leaves 258-265).

Thesis (Th. M.)--Covenant Theological Seminary, 1994. / Abstract. Includes bibliographical references (leaves 70-73).

Thesis (D. Min.)--Ashland Theological Seminary, 1996. / Abstract. Includes bibliographical references.

Thesis (M.A.)--Wheaton College Graduate School, 2003. / Abstract. Thesis initially submitted in 2001; approved in 2003. Includes bibliographical references (leaves 101-104).

Thesis (D. Min.)--Austin Presbyterian Theological Seminary, 1998. / Abstract. This is an electronic reproduction of TREN, #075-0006. Includes bibliographical references (leaves 113-116).

Thesis (M.A.)--Wheaton College Graduate School, Wheaton, IL, 2001. / Abstract. Includes bibliographical references (leaves 101-104).