Language Disconnect: The Implications of Bible Translation upon Gospel Work in Africa
The possibility of language disconnect implies major advantages in favour of the sharing of Christian truths between neighbouring peoples. Why then are Bible translation and theological education almost universally Western-guided? Can linguistic expertise currently invested in Bible translation be effectively used in assisting the world of theological education; that really must be but rarely is engaged using African languages and thought-forms? If there is such a major understanding disconnect then are missionaries being followed for their dollars? This article suggests that Bible translation being carried out in Western contexts may be contributing to theological disconnect in African Christianity. It advocates for a much closer marriage between Bible translation linguistic expertise, and the rest of the mission endeavour, for the sake of major mutual advantage and the furtherance of the kingdom of God.
Notes
[1] Elmer is an example of a scholar who claims to be able to do this: “The principles in this book apply … to all who want to serve others … Because these thoughts are drawn from the Scripture, from cross-cultural research and the experience of people from numerous countries the intended audience is not only Westerners but those who wish to serve God and his people regardless of their home country” (nd:12-13).
[2] I understand that this kind of research, that is based on an analysis of one’s own subjective responses to particular contexts and inter-human engagements, comes under the category of phenomenological research (http://www.brad.ac.uk/management/media/management/els/Introduction-to-Research-and-Research-Methods.pdf). Although I here report my research on a very subjective basis and rooted only in the contexts of engagement mentioned in Table 1, I have informally been able to engage in various triangulations that have on my own valuation provided further justification for the outcomes that I go on to propose.
[3] The nature of the isolation I am referring to here is various. Because the exemplary mode of English language education in much of sub-Saharan Africa is what goes on in the USA or UK, there is an important way in which the ideal educational system for Africa is that which is unadulterated by African thinking. The more Western the appearance of an educational programme, in other words, the better.
[4] For discussion on this see Harries (2013a).
[5] See this article for an explanation of how in Africa, and elsewhere, ‘real’ issues can be concealed while apparent issues are not the key ones (Harries In Press).
[6] i.e. sub Saharan Africa.
[7] Housebuilding would seem to parallel this issue in Kenya, and elsewhere in Africa. Relatively few urban African people actually settle permanently in the urban areas. Many see long-term security in their rural homes, so treat the urban as a place to live for a period for the sake of material gain, rather than as a true ‘home’.
[8] A mixture of English, Swahili and other languages spoken especially by Nairobi youth.
[9] There has been a great deal of debate about this amongst linguists. Some have suggested that the language of Black Americans should be considered a separate language from English.
[10] http://collections.chadwyck.co.uk/marketing/home_aws.jsp
[11] This statement of course begs the definition of what is a language? Few seem to consider the need to translate the bible into Yorkshire, Cornish, or Brummy. Germany managed to become very Christian without bibles in Platt Deutsch or Bavarian.
[12] I appreciate that this sentence is Eurocentric. My anticipated audience for this paper is primarily Westerners / Europeans.
[13] I believe that it may not be necessary to so engage every mother tongue language. The language of theological discussion needs to be an African language. Other African languages can subsequently benefit from the outcome of what has been done in that African language.
[14] As already commented – mission interests are often more oriented in practice to breadth than to depth in what they do.
[15] Although, aiming at translation that transfers meaning has its own problems. I cannot go into these in depth here. I have referred to them in some of my other writings. See Harries (2009).
Bibliography
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Category: In Depth, Winter 2016
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