Doing theological education in Africa without African languages
MT = Mother Tongue
(This is written from within East Africa.)
"How was the youth seminar, I asked a missionary colleague. "Very good," he responded. More analysis of the youth seminar came later. "It was like we were in the West not in Africa," I was told. "Why," I asked? "Because everything was in English," my colleague said. He added, "even when nationals were teaching their own youth – they still used English". That latter statement was made with a puzzled expression on his face. If you share a MT with people in your own tribe, then why communicate to them in English?
I had met that question before. In fact, I had recently asked another church leader about that – in a way that I take, and certainly I hope, was not threatening. His response was to the effect that: he was used to using English. He read theological books in English. He knew much in English, but he did not know how to translate all that he knew into MT. So then, it made his life a lot easier, to preach using English, even to his own people. "But then you are leaving the most difficult task of translation to someone else. That 'someone else' is likely to be much less well informed than you. Yet, that someone else will be the one forming the message that will be actually received by the majority of people in the congregation," I told him. It was as if the preacher was, for the sake of some sort of orthodoxy which required him to use English, ready to forego this opportunity to touch the hearts of people.
I tried to put myself in the shoes of the African preacher: There were two choices. Either speak in English or in MT. If I used English it would be (or at least it might be) translated into MT. If I used MT, it might be translated into English. At that point I perceived a danger. If I was to share using MT, then I would be relying on a translator to translate into English. If he translated inappropriately, then anyone listening to the English might question my orthodoxy. As the minister of a church led from the West, my engaging wrong teaching could be quite serious. Clearly any official evaluation of what I was to say would be of the English version. When the power is in English, failing to communicate at depth to locals was not the main issue. I had to be careful that what I said would be pleasing in English. Having a translator produce that would be, at the very least, risky. It would be pinning my reputation on the whim of someone else's choice of English terms to translate MT words.
Then I began to look at the process of translation. I asked myself what actually happens in translation between English and an African MT? I realised that translation was required to follow orthodoxies. For example, the accepted orthodox term to translate for God amongst the Luo people of Kenya is Nyasaye. For word, it is wach. For peace, it is kue. For Lord, it is ruoth. For saviour, it is jawar, and so on. While those are accepted translations for Christians into MT, those terms being ‘Christian’ does not delimit the range of 'meanings' that the words might have. For example, wach as well as a word, could be a problem, or an issue. An inept translator translating wach Nyasaye as 'problem of God' instead of 'word of God' could, in English, be seen as introducing quite a serious theological error. An African using MT in any context of Christian communication which might be translated into English seemed to be at risk of being seriously misconstrued!
A specific example came to mind. An African church called their leader Omukambi. They needed a title for the overseer who led the Omukambi. They called him Omukambi mkuu – the main Omukambi. No one had an issue with this in the African language. No one had an issue with it at all – until Omukambi mkuu was translated into English as high priest. At that – Western theologians threw their arms up in horror – declaring that there is now only one high priest, and that is Jesus Christ!
Thinking further about this, it seemed to have other implications. For example, it implies that as far as today's global English-speaking church is concerned, what a local intends by the use of a particular term is not important. Rather, what is important, is how that term might, in formal contexts, be translated into English. Or, even more accurately, how a whole discourse might be translated into English. For example, a visiting Westerner might be told "in that sermon, the preacher is explaining the nature of the trinity ..." That sounds good. On the other hand, "that preacher is explaining the relationship between the ancestors and Jesus," might not sound good. Although, the term used for spirit may in the MT be the same as the one used for ancestors.
Some MT terms translated into English can be quite misleading, I reflected. Just a few examples can illustrate this. A typical funeral service in the UK seems to take about 40 minutes in a hall or church, then it's done. Death in many African communities is celebrated over many days, at someone's home, has numerous associated traditions, yet is innocently in English also called a 'funeral'. Songs we sing in churches in Kenya can be called choruses. My recollection of choruses in England is that they are known and sung by a fraction of the UK population, and only in church. Kenyan 'choruses' are known by almost everyone, and sung everywhere! Lemo, a term that incorporates worship, singing, shouting and other things, simply becomes 'prayer' in English. A typical African church leader has no formal training or position, but is confidently called a pastor using English. UK pastors probably earn salaries and have studied for years, both of which would be very rare in many parts of Africa. Such a list of terms could be go on for a long time!
It became clear to me that theological education in Africa could be at least two things. Either, it could be a way of learning a discourse of rightness. Or, alternatively it seems, it could be helping people to know how to translate into English. It is probably a combination of both of the above. It is telling someone how to talk the talk. It is also telling someone how to explain what they already do in a way that is in imitation of foreigners. Such imitation can be motivated, if by nothing further, then by the desire to benefit from the wealth found in the West. If it is an imitation, then fundamentally we might suggest that it is not coming from people's hearts.
Suddenly some of the above thoughts started to be frightening. I had taught theology in Kenya (part-time) for fifteen years using English. What exactly was I doing in that process? I was not converting people to Jesus – young people who came to our college were already believers. I was not starting a church – their churches were already running. There might have been church planters amongst them, but I wasn't a church planter. I wasn't engaging in depth with what they were doing – I was culturally too distant to understand the dynamics of church life in depth. What was I doing? I was enabling African people to express what they were doing as if they were Westerners. No matter what they were actually doing – they were learning how to express themselves as if they were one of ‘us’ Westerners. Being that there is money to be made in appearing to be Western I suddenly became very concerned – had I trained theological students to be conmen?
Had I trained people to convince me that, whether they know it or not, they are what they are not? Had I oriented them to practice imitation in order to be making money out of the West?
I spent some time reflecting on the above. It seems to be a situation brought on by us missionaries. At least – a situation that us missionaries ought to respond to. (One could always 'blame the Africans.' That doesn't necessarily help much. We are we, they are they. The question for us – Western missionaries, theologians, missiologists, scholars, is – so how will we respond? Not, what are they doing wrong.)
In practice, almost invariably, European missionaries in Africa do their theology in English. They check and evaluate theology in English. They teach theology in English. Yes, we might tell people ‘use your MT'. But really, for us, God's language is English, God's people is us, to follow God is to be like us – that's the message, like it or not that we tend to carry. Here’s what Jesus said of theological teachers:
Matthew 23:3 "So do what they say. But do not do what they do, because they teach people, but they do not do what they teach."*
We tell people to use their own languages. Yet we who have money for theological education, do not set a good example by taking the trouble to use their languages when teaching them.
For an outsider to learn a MT to a level at which he can teach in it effectively is not easy. Right – not at all. Who said it should be easy? Maybe we need:
1.Minimum two years language and culture learning before a missionary begins to teach.
2.Learning should be with people, i.e. not in a classroom.
3.English language theological education should, if African people desire it, be left to them.
The alternative? Ongoing mass mindless imitation of the West.
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no time to comment on all points, but yes SIGH, but at least in Kenya there is an African language Swahili which could serve as a medium for discussing theology and theological terms among Africans (With non Africans understanding)...where I live (Cote d'Ivoire), it is impossible (for the moment) to use any language, only French, (with the remote possibility of Dioula/Bambara), I personally believe the "new exegetes" (for the world!) will be Africans, as the richness of the African world view and its linguistic terminology "bounces off" source texts in Hebrew and Greek...I am waiting for this day...the more I see and understand of Africa, the more I feel Western Missionaries and western training have bypassed, turned a blind eye to the richness of the African heritage which is a very fertile "nest" (some would say bridge, but I think the best word might be "nest") for the Word of God.... Have people in the US for example ever stood back to try to understand what is cultural and what is Christian/scriptural within their own contexts? I find most educated African Christians more sophisticated in their understanding of the Bible and their own culture (and the crossroads and the conflicts) than any homegrown American Christian I have ever met.... That is why I believe African theology and theologians will be soon taking the lead....
Other suggestions: - The curriculum be reworked so that courses reflect issues relevant to African churches and Christians - Someone does a comparative study of key theological words and phrases and those used in translations in the languages of the country. That becomes the basis for a course in key biblical concepts expresses in African thought patterns. - Look into how The Akroffi Christaller Institute deals with this issue because they have been thinking about it for a long time - We need to teach and show that translations in African languages are not just for the uneducated, but that they are invaluable resources for the educated including the theologically educated. So some assignments should be given which require reading and reflection from mother tongue translations.
As to someone to help with a paper for the conference, or even give one, how far afield are you willing to go? I would suggest Professor Laryea of Akroffi-Christaller, or Rev. Prof. J. D. Ekem of Trinity Accra to give input, present a paper or recommend someone to do either. Michel Kenmogne has also thought about this and has worked with a group of francophone African theologians and church leaders on this topic and related topics as part of the Francophone Initiative (FI). They have a developed a curriculum for Bible schools about the mother tongue. Michel could give excellent input as could others he might recommend. Dr. Katho of the Shalom University of Bunia would be another great source. He has been involved in the FI.
Here are some translated quotes from Dr. Katho which appeared in the FI book "Théologie et Vie Chrétienne en Afrique" (Theology and Christian Life in Africa). Basis for an article for the GILLBT website and for HL blog. "Unfortunately, our highly-qualified theologians are ill prepared to work with those who don't know how to read or write." pg 73 "There are many resources in our villages for the understanding of the Bible and the transformation of our communities." pg 74 "The illiterate masses can understand the Bible if we know how to reach them. Very often we realized that the experience of villagers became much more enriching for our understanding of the Bible; well above the bookish methods of the seminary hall." pg 74 "But the type of education we received keeps us from going out to discover these resources [villagers]. We think that good resources are those are found only in our libraries, in books that come to us from elsewhere. We want to read the Bible for villagers rather than with them. The experiment of the "Village Academy" is teaching us that a theologian must keep his ear tuned to the community in which he lives." pg74 Bungushabaku Katho, Théologie et Vie Chrétienne en Afrique I hope that these quotes are enough to show that some African theologians have been thinking about this issue and that a few are actually doing something about it.
Hi Jim, I agree with you with your many writings/publication of vulnerable mission and Bible translation should be a concern. Certainly theological education without mother tongue or national language would be an issue. However, I fear that is a bit off the topic of Bible translation. Ideally every tongue can have their own theological institutes, but I really doubt that can happen before the Lord coming back. I am not sure how many more languages at least we can translate some of the Bible. Unfortunately for different reasons some place in Asia still lack of consultants because many of the expat consultants are not able to check the scripture with back translation in national languages ... even hundred of institutes in Asia may use their national languages as teaching media, but most materials will be translated mainly from the work of theologians and scholars from the West. .... I agree with Dr. Zobo, Yes SIGH ... our journey will be very looooong.
You've got on-going discussion, which is what you want, Jim. You and I have spoken about the difference between a 'local Bible school' where the student body is largely from one language community versus the mo
Use of the Mother Tongue in my country has met much resistance among most who have received a western type of education. That has intimidated the so-uneducated into losing confidence in their own languages, apart from the tribal arrogance of other tribal groups despising other ones into making them abandon their own languages. English is the official language and all those who go t
Dear all and thanks to the last contributor. I am probably idealistic but I do believe what I have said. I think it is time for a fresh look at Scriptures from non Western countries/cultures, based on reflections off of the source text, Hebrew and Greek, not THROUGH English, Fr, Sp, Port, Chinese, etc. In my work, I have seen when Africans interact with the text directly, they see the meaning in such a different and interesting light. Of course this is limited to those who have done a lot of study and can actually read biblical languages or at least
So true, Lynell, that there is the need to see the Scfriptures from the African theological point of view. But then, what do we do if thet point of view contradicts the inherent thought of what is meant to be conveyed? I remember making r
Hi, Lynell! Thank you for your well-articulated post. Of course, by 'alterity', you mean what you have said in the last sentence, "...a new or renewed concept of how to VIEW the Bible...". Certasinly, and that can only be done by understanding the context from the Bible itself using the languages in which it was written. Take the scene after the crucifiction of the Lord Jesus Christ, for instance. The report there tells us that the people went away to their homes "be
And, there is something I have just found on another post I am following. The post itself is not really about what is being discussed here, the teaching of theology, but I am definitely sure it will help the African's "...new or renewed concept of how to VIEW the Bible". Robert Bascom I would look to the FOBAI document on translation consultant qualifications to begin with: http://www.forum-intl.org/resources (2nd document on qualifications). I would argue that biblical languages, biblical exegesis, linguistics (several sub-types), cultural studies (of ancient and modern societies), translation studies, and technology and translation are all fundamental to the activity of translation.
A few responses to the many very helpful contributions above. I do not intend to 'conclude', but to give more pointers. Anyone willing to help us prepare a document to be presented at the above ems event, please do make yourself known. (A paper will need to presented at a regional event, around March next year, in order to have a place at GIAL in September.) Lauber, and Ronnie Sim suggest, as I understand them, t
Jim Harris, so succinct and appropriate is the analysis that it increases my natural fears concerning the distortion of the Scriptures to the acceptance of 'another' which really is not another. Working towards honouring the God of the Bible will require that we all work together without selfish personal manipulation of one another towards creating a theology that is not in the Bible. Yes, it is possible to do so, but the discerning minority will need to guard against it. That insecticide issue and many other practices like it are what is now being proclaimed and being sought after as 'African theology'.
Hi Gilges, Very happy to have you in the discussion. I used to live in NW Province of Zambia, 1988 - 1991, at which time I learned Kikaonde. Mujibyepi mwane? Unfortunately, after my 3 year term, I could not go back, so have settled instead in Western Kenya. I have appreciated what I have read from you. I am not qui
Just a couple additional thoughts that might suggest a different direction. You wrote: "suggesting that English is inadequate as a medium for communicating theology to Africans is a butter-threatening concept". Actually, it is a butter-threatening concept mostly for Bible Schools and Seminaries. In a country like Ghana, there is lots of theology going on in the mother tongue in churches without
I agree that informally, much theology happens in MT. The half-way house seminaries in Ghana are interesting. Re. the West 'imposing' languages, I don't mean that they made a rule and forced African people to keep it. I do mean that economic circumstances have been such, especially due to aid for 'developm
Eyo, baHarris! Tuji tu bulongo mwane. Twasanta bingi pakwitwimunako. Real surprise this! I belong to the Kabompo-Zambezi-Chavuma linguistic groups, but went to Solwezi Secondary School (Kaonde land) for 4 years from 1969 (Form 1 to 4), the only boys' secondary school then, and later did my Form 5 at Kabompo Secondary School in 1973. We learnt to speak all the languages around you thos
BaMusumali, twasanta, twasanta, twasanta! One of the saddest moments of my life, was when learning Swahili while not having any Kaonde speakers to talk to, resulted in the disappearance of Kaonde, whereas up to then (1993) I was a fluent speaker, although not very advanced. I was actually already planning to write another response to
"The shear dearth of serious African-language theology in a continent of millions, I fear, does not bode well." -- The closest that I have come to this goal was when working on a Bible Societies' New Testament "study Bible" in Chichewa (spoken in M
Bakwetu baHarris, that is what is the issue. Animist is the word. just check out the clan names ... dog clan, eagle clan, elephant clan, lion clan, the lot; and many stories of origins of the tribes hinge on a relationship with 'one' who sent them on earth to come and sun bask, and also to grow sweet potatoes. I enjoy a highly academic and down-to-earth working relationship with a diligent Canadian-born, SIL-trained Christian missionary couple who have lived in the Luvale-Lunda area in Zambia since 1973. Working with them on the Luvale Bible revision project has revealed how incisive one requires to be in probing into both the Greek and Hebrew of the Bible to find meaning. It is true that English has been prominent, but their knowledge of Luvale has contributed so much to the team's understanding of some amount of Paratext Hebrew, as they use Luvale and not English. to clarify concepts. It is also true that a school for theolgy in Luvale is not there among the Luvale people, but the extended amount of time the translation team spends together has proved to have created a 'school of thought' like never before. Thank you so much for all the insights on the need for theological education in Africa in an African language.
I have drafted a 6,000 word essay. It is intended for presentation at the above EMS conference. It endeavours to make the case for theological education in Africa using indigenous languages. I would greatly value feedback on it. PleASe write to me, jimoharries@gmail.com for a copy of this essay if you are ready to have a look at it and give me feedback that will enable me to improve it. THANKS IN ANTICIPATION.