EMQ » July–September 2022 » Volume 58 Issue 3
Women in Mission: SIM/ECWA Women in Nigeria 1923–2013 (find it on Amazon)*
By Lami Rikwe Ibrahim Bakari
Langham Monographs, 2021
191 pages
US$34.99
*As an Amazon Associate Missio Nexus earns from qualifying purchases.
Reviewed by Perlita Tan, missionary and pastor by God’s grace.
This research on women missionaries in Nigeria done by a Nigerian woman is a welcome contribution to the fields of missiology, women’s studies, and African studies. Being a monograph, the book flows as a dissertation. In chapter one, the researcher presents her main thesis that, despite the significant contributions of women to Serving in Mission (SIM)’s Evangelical Church Winning All (ECWA) churches in North Nigeria, their contributions have not been sufficiently recognized and they have been denied the freedom to be ordained, preach in the pulpit, and be included in the top leadership.
In chapter two, the author reviews and analyzes feminist theories, and uses existing literature to argue that missionary wives were missionaries in their own rights, reaching women and children segregated from their male counterparts. Next, the researcher explains the methodology she employed, which combined library and archival research and field interviews with 106 respondents.
In chapter four, the author argues that there might not be SIM today without pioneering women missionaries like Margaret Gowans who prayed and recruited missionaries for SIM, Effie Ethel Varley who served Rigwe people and became the first leader of ECWA Women’s Fellowship, and Helen Griffin who pioneered ministry among the Gure people. The narrative continues in chapter five, where named and unnamed native women got actively involved in ECWA’s work in Nigeria from the beginning. Chapter six highlights the breadth of ministries accomplished by the women—teaching and preaching, composing songs to attract people and teach theology, medical missions, caring for widows and missionary kids, sponsoring building projects, theological education, and many others.
The book ends with a summary, recommendations for further research, and the conclusion that Evangelical Feminism and Nnaemeka’s Nego-Feminism (emphasizing both negotiation and “no ego”) can free both men and women to negotiate, collaborate, and contribute their best to church mission.
Although “Women in Mission” and “Women in Nigeria” on the book cover accurately describe the content, it is disappointing that the white missionaries were given lengthy biographical entries, while the African workers only got snippets. Still, students of missiology, women’s studies, and African studies will find many things to inspire and challenge them.
There are also a few concerns in terms of research. First, many interviewees’ blanket statements are presented as facts without accompanying data as support. Examples: “The first reason SIM started girls’ schools, such as the ones in Wushishi, Mopa, and Kwoi, was to provide Christian men with Christian wives” (129); “A missionary’s wife does more in ministry on the field compared to her husband” (130–131). Second, to protect their identities, the researcher uses codes when citing respondents. But Appendix 3 reveals the names of the respondents and their corresponding codes. Third, the footnoting is not always complete or clear.
EMQ, Volume 58, Issue 3. Copyright © 2022 by Missio Nexus. All rights reserved. Not to be reproduced or copied in any form without written permission from Missio Nexus. Email: EMQ@MissioNexus.org.
