to this aspect, we will highlight some of the major issues that have been tackled. The underlying argument has been to draw attention to women's vulnerability to HIV, women carrying the burden of insensitive government programmes such as "Operation Murambats-vina/Restore Order" and women's susceptibility to globalisation and its negative effects. The latter theme is explored in considerable detail in Mwaura and Dube-Chirairo (2005). Contributors highlighted the extent to which Zimbabwean women have reeled under the weight of global economic injustices. Although Mugabe has articulated similar views, the women scholars have drawn attention to the complicity of local political actors.Chauke (2003) and Mapuranga (2011) have highlighted the impact of patriarchal traditions on women's vulnerability to HIV and AIDS. In particular, they focus on marginalised areas, with Chauke concentrating on South East Zimbabwe and Mapuranga on Chipinge. Similarly, Chirongoma (2006) has demonstrated the negative effects of the health delivery system on women and children. She has also shown the impact of "Operation Murambatsvina" on women (Chirongoma 2009). These women theologians censure the government for not developing pro-poor policies, as well as failing to cushion women and children against the deteriorating economic situation. In particular, they bemoan the violence that women endure as a result of the political machinations of the ruling elite and the deeply entrenched patriarchal system.Mukonyora (2007) focuses on the marginalisation of women in society and the Masowe Apostolic movement. For her, modernity and patriarchy have joined hands to force women in the Apostolic movement to the periphery of the city and society. It is clear that the socio-economic challenges have caused untold suffering to women on the margins. Zimbabwean women theologians have sought to confront the ruling elite, calling upon it to address women's vulnerability. Whereas the land reform programme is touted as having availed land to all indigenes, women theologians have challenged this assumption, highlighting the patriarchal forces at play. They also draw attention to the impact of political violence on women. Theologies of resistance: a summaryWe thus contend that theologies of resistance emerged during the crisis years in Zimbabwe. Whereas Mugabe had defined politics narrowly, insisting that only the brave ones were to play the game, scholars of theology and religious studies disputed such an interpretation. Wermter (2003) rightly insisted that politics was for everyone by everyone! Antonio (2009) charges that Zimbabwe's leaders have failed to live up to their role as good shepherds and are now forcing their sheep to scatter. Antonio provides theological reflections on economic shortages in Zimbabwe. Both Wermter and Antonio challenge the ruling elite's assumptions regarding politics and economics. They contend that politicians have an obligation to allow maximum participation by citizens and to ensure that they enjoy abundant life. Violence, incompetence and corruption do not enable the people of God to thrive, they argue. According to Kaulemu (2008), Christian professionals in various sectors had the mandate to call the government to account.Upholding the spirit of resistance, Dube (2006) charges that the Church in Zimbabwe has not been prophetic enough in challenging the elite and standing with the excluded. For Dube, the Church in