MAP — Modular Aggregation of Principles for Bible Translation

https://journals.sagepub.com/toc/tbtd/76/1

Quality Assurance in Oral Bible Translation

Several years ago, as part of one of the sessions at the Nida School for Translation Studies, Dan Fitzgerald presented a historical overview of efforts made in non-print Bible engagement. Although somewhat delayed compared to their secular counterparts, missionary organizations have consistently embraced new media, from the first recordings of the Gospels on vinyl in 1939 to the early “Thru the Bible” broadcasts (Trans World Radio, 1955), Chronological Bible Storying (1970), and other contemporary efforts. Given the high literacy rates in most of the contexts targeted by these efforts, these products were more an outreach tool than a serious form of intersemiotic Bible translation (assuming something of that sort was even considered).

Beyond their contributions to orality studies, the research of Albert Lord on oral epic singers in the former Yugoslavia in the 1960s, Milman Parry on Homeric epics, Walter Ong (Orality and Literacy), and John M. Foley (The Theory of Oral Composition) in the 1980s highlighted the existence of communities where oral transmission was the norm. Their work quickly captured the attention of those in the Bible translation world who had observed similar realities in the communities where they worked. Thus the first efforts to produce Bible translations specifically for listeners rather than readers were initiated. These early attempts primarily followed a “storying” approach, translating various Bible stories dynamically and freely, not following the structure of biblical verses and sometimes incorporating extrabiblical information to enrich the narratives. This approach gradually evolved into a less free-form endeavor, aligning more closely with traditional written Bible translation to become what we now refer to as oral Bible translation (OBT).

OBT emerged not without criticism. There were many concerns expressed regarding quality (“How can quality be ensured in this type of translation?”), control (“How can we guarantee that the text remains the same from performance to performance?”), and fidelity (“How faithful is the translation to the text in the original languages?”). These concerns were rooted in assumptions linked to “storying,” which, as mentioned above, tended toward a freer and more dynamic translational approach. Those of us who have been working in OBT for a decade or more had to constantly defend its legitimacy and position it within the framework of “authentic” Bible translation. Today, despite ongoing development, OBT is widely recognized as a valid approach to Bible translation and is employed by major translation agencies as well as organizations dedicated exclusively to producing oral translations. Certainly, due to its relatively novel and evolving format, questions remain, along with a key concern: How do we define quality in oral translations, and how can quality be ensured throughout the translation process? This is precisely what we aim to address in this special issue of The Bible Translator dedicated to quality assurance in OBT. We seek to provide a comprehensive understanding of the diverse processes employed to ensure quality in OBT while exploring the exegetical work performed by facilitators during internalization sessions and how these efforts establish high translation-quality standards.

One distinctive feature of this issue is the variety of contributions from different regions (Africa, Asia, Latin America, Europe, Eurasia, USA) and various organizations and translation agencies. All contributors are experienced practitioners and each offers unique perspectives and approaches to OBT, detailing a variety of practices to ensure translation quality.

As a foundation for this special issue, especially for readers who are not yet familiar with orality, Julian Sundersingh (United Bible Societies), a well-known name in orality and literacy studies, surveys the intricacies of orality and textuality and explores whether translations should cater to oral or written formats, considering the preferences of oral learners and identifying features relevant to quality assurance. Bayamy Tchande (Bible Society of Chad) explores how community participation contributes to quality assurance in OBT. Tobias Houston (University of the Free State) introduces a quality-assurance model based on loyalty to both source text and audience, integrating quality checks into the translation workflow, and discusses quality assurance in relation to the oral translation component and the subsequent written version of the translation, with case studies from his work in Mozambique. Bryan Harmelink (Wycliffe Global Alliance) examines the implications of multimodality for exegesis, translation, and quality assurance processes in Bible translation. Bronwen Cleaver (Institute for Bible Translation) and Justin Randolph (SIL Global) encourage translators to research and analyze local genres to achieve high-quality translations using forms within the corresponding genre in the receptor language, showcasing the Altai people’s sung translation of Psalm 133. Fausto Liriano (United Bible Societies) discusses the integration of cognitive memory principles into translation workshops in projects where the memorability and performability of the translated biblical passages are key aspects of quality assurance. Marlon Winedt (United Bible Societies) applies social semiotics to enhance OBT, introducing audio recordings of written Scripture into the conversation and discussing what criteria should be considered for quality assurance in that format. Robin Green Ulibarri (Seed Company) and Swapna Alexander (Faith Comes by Hearing) then discuss the rationale for transcription and present case studies, aiming to initiate a conversation on best practices for quality assurance in converting oral to print. Phil Ruge-Jones (Grace Lutheran Church) focuses on ensuring fidelity in translation, emphasizing a performance-based approach and cultural contexts in a project in Guatemala.

We also include three reviews: Samy Tioyé reviews Hear Ye the Word of the Lord, D. Brent Sandy’s exploration of how oral communication shaped the ways the biblical writers received God’s message—and, more importantly, how both ancient and modern audiences receive it through hearing. Alexander Lopez Diaz reviews Gospel Media: Reading, Writing, and Circulating Jesus Traditions, in which Nicholas Elder describes the reading culture of early Christianity and the influence (or lack thereof) of oral tradition on the New Testament text. And Lénart de Regt reviews Oracles of God: The Story of the Old Testament by Erin Zimmerman, which explores the narrative of the Old Testament. Alongside this special issue, we recommend exploring the 2024 article by Joshua Frost, Nikki Mustin, and Heather Beal titled “Attaining Quality in Oral Bible Translation: A Guide to Effective Practice,” Journal of Translation 20(2): 21–62, which touches on best practices and provides insights on maintaining quality in OBT. We believe this issue and that article complement each other nicely.

We hope this special issue will contribute to the work of those engaged in OBT and provide valuable insights for those seeking to understand this approach to Bible translation. Additionally, we aspire to spark meaningful conversations that advance the field of orality in translation.

Fausto Liriano, Guest Editor