This excerpt is about translation as the emancipating antidote to heirarchies of domination.
"If we think of culture as the eyes through which a people see the world, the implications of a people being denied their language and having to use the language of [a] dominating power becomes clear. The aim and the result are to make the dominated people look at themselves and their place in the world through the eyes of the dominant social forces. That's why language control has always been at the center of imperial, cultural, and psychological conquests. . . . The language of conquest becomes the language of being. A people so subjected may even come to see their own language as that of non-being. Therefore, for such peoples, language emancipation is a necessary component of psychological emancipation. For, in reality there is no language which is inherently more of a language than any other language; all languages, big and small, are equal in their potentialities.
"If you know all the languages of the world and you don't know your mother tongue or the language of your culture, that is enslavement. But if you know your mother tongue or the language of your culture, and add all other languages to it, that is empowerment.
"In reality it is impossible for any person to know all the languages in their own country, let alone in the world. This is where the art of translation comes in. Translation makes dialogue between languages and cultures and different histories easier and more enriching. I would like to see translation elevated to center stage in relations between languages and cultures. . . . Linguistic emancipation anywhere is central to the emancipation of the mind everywhere (60-61)."
"Hierarchy as a conception of being is more clearly reflected in the relationship between languages. . . . All languages in the world, big and small, have a lot to contribute to the enrichment of our common human culture. . . . Languages and cultures can and should relate in terms of network, not heierarchy. And a network is really a system of give-and-take between equals. Translation is central to this entire system. . . . So I'd like to end by rephrasing Aime Césaire's maxim that cultural contact is the oxygen of civilization with a statement to the effect that language contact through translation is the real oxygen of civilization (70)."
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This excerpt is about language as the cultivation and humanization of nature.
"Humans translate the language and the laws of nature into those of nurture. Humans are of nature, like plants, animals, air, say ecology, and yet they stand outside it, as it were, act on it and reproduce themselves and give rise to processes which are clearly not identical with the nature of which they are a part. And yet, what humans have achieved is an extension of the various aspects of nature. The most wonderful technological tools are an extension of the human hand. The farthest-seeing telescope is an extention of the eye as are the speediest vehicles--rockets and spaceships for instance--extentions of the leg, the act of walking. And computers--don't they try to imitate the human brian? So the translation of the language of nature into their own tongues has enabled humans to create their nurture out of nature. The nurtural world of the human is an endless reproduction of what obtains in the natural nature and even the word 'cultivate' gives rise to the concept of culture as a social practice. Agriculture and social culture have a common root in the notion of cultivating nature, itself a process of translation from one environment to another.
"In short, the humanization of nature is itself a process of translation and bespeaks of the centrality of translation in the make-up of our human community. Aristotle said that poetry was more universal than history since history dealt with the particulars while poetry dealt with what could be. But there is a way in which we can say that the subject of translation is the universals contained in the particulars of nature and social experience (35)."
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And now the theology:
As I read the above, I cannot help but think of the major places in the Bible where language matters: the Tower of Babel, the miracle at Pentecost, and the image of the church as a numberless multitude of tribes and languages from John's Apocalypse. The first comes from the ancient world. The last comes from the world to be. And the harvest festival is our world today. I want to apply Ngugi wa Thiong'o's meditations to each and see what comes out.
Language and the World that Was
Καὶ ἦν πᾶσα ἡ γῆ χεῖλος ἕν, καὶ φωνὴ μία πᾶσιν.καὶ ἐγένετο ἐν τῷ κινῆσαι αὐτοὺς ἀπὸ ἀνατολῶν εὗρον πεδίον ἐν γῇ Σενναὰρ καὶ κατῴκησαν ἐκεῖ. καὶ εἶπεν ἄνθρωπος τῷ πλησίον Δεῦτε πλινθεύσωμεν πλίνθους καὶ ὀπτήσωμεν αὐτὰς πυρί.
καὶ ἐγένετο αὐτοῖς ἡ πλίνθος εἰς λίθον, καὶ ἄσφαλτος ἦν αὐτοῖς ὁ πηλός. καὶ εἶπαν Δεῦτε οἰκοδομήσωμεν ἑαυτοῖς πόλιν καὶ πύργον, οὗ ἡ κεφαλὴ ἔσται ἕως τοῦ οὐρανοῦ, καὶ ποιήσομεν ἑαυτῶν ὄνομα πρὸ τοῦ διασπαρῆναι ἐπὶ προσώπου πάσης τῆς γῆς.
καὶ κατέβη Κύριος ἰδεῖν τὴν πόλιν καὶ τὸν πύργον ὃν ᾠκοδόμησαν οἱ υἱοὶ τῶν ἀνθρώπων. καὶ εἶπεν Κύριος Ἰδοὺ γένος ἓν καὶ χεῖλος ἓν πάντων· καὶ τοῦτο ἤρξαντο ποιῆσαι, καὶ νῦν οὐκ ἐκλείψει ἐξ αὐτῶν πάντα ὅσα ἂν ἐπιθῶνται ποιῆσαι. δεῦτε καὶ καταβάντες συγχέωμεν ἐκεῖ αὐτῶν τὴν γλῶσσαν, ἵνα μὴ ἀκούσωσιν ἕκαστος τὴν φωνὴν τοῦ πλησίον. καὶ διέσπειρεν αὐτοὺς Κύριος ἐκεῖθεν ἐπὶ πρόσωπον πάσης τῆς γῆς, καὶ ἐπαύσαντο οἰκοδομοῦντες τὴν πόλιν καὶ τὸν πύργον.
διὰ τοῦτο ἐκλήθη τὸ ὄνομα αὐτοῦ Σύγχυσις, ὅτι ἐκεῖ συνέχεεν Κύριος τὰ χείλη πάσης τῆς γῆς, καὶ ἐκεῖθεν διέσπειρεν αὐτοὺς Κύριος ὁ θεὸς ἐπὶ πρόσωπον πάσης τῆς γῆς.
(Γένεσις 11.1-9)
