Excerpts from "Matigari ma Njirungi" (The Language of Languages)

I ran across a beautiful book in a bookstore in Lexington, KY last summer. It was published by the University of Chicago and titled The Language of Languages: Reflections on Translation. It is a collection of lectures by Kenyan author Ngugi wa Thiong'o. His insights leapt from the page that afternoon. Here are a few that spoke to me.

This excerpt is about translation as the emancipating antidote to heirarchies of domination.

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"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.

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"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

The Dissolution of the Seminaries

Between 1536 and 1540, Henry VIII dissolved all monasteries, convents, priories, and other religious institutions--about fifteen thousand of them across England and Wales. The act unemployed one out of every fifty persons in the population, not to mention gutting the nation's centers of education (literacy and the arts) and charity (especially healthcare and the support of the poor). What had stood for centuries was pulled down in four years. I am tempted to think of it as a disaster--and especially where libraries were lost. But to peoples long fed up with the hoarded riches and power of the ecclesiastical estates, they had it coming. As Roman Catholic historian David Knowles said, "There were far too many religious houses in existence in view of the widespread decline of the fervent monastic vocation, and that . . . the monks possessed too much of wealth and of the sources of production both for their own well-being and for the material good of the economy." When I look at the news coming out of the seminaries and churches of the West, I wonder if what is going on today is a lot like dissolution. And I wonder, did we have it coming too?

Find more statistics at Statista

This graph has a tale to tell: the number of people who are members of a church is declining against a rising number of people who aren't members.[1] The loss of a tithing populace affects churches' abilities to support full-time clergy, which changes how the pastoral ministry is done. And that changes seminary enrollment and the seminary system. Fifty seven percent of schools in the Association for Theological Schools (ATS) report declining enrollment. And for those who do enroll, online work and shorter educational times are in demand. People do not want to take on educational debt and especially when they cannot expect to be supported in full-time in ministry. Therefore, the gold-standard three-year Master of Divinity degree is being replaced by one- or two-year Master of Arts degrees. Seminaries are intentionally dissolving themselves of expensive-to-maintain housing, dormitories, and land and embracing online education. I hardly know what to call it, but I can say that the quiet library stacks, the late-night stress in book-crowded carols, and the mental hum of people literally becoming scholars: all that is going. Maybe we did have it coming.

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[1] In their book The Great Dechurching (Zondervan Academic, 2023) authors Michael Graham and Jim Davis say that America is seeing in real time “the largest and fastest religious shift in U.S. history,” with some 40 million people—1 in 6 Americans—having stopped going to church in the past thirty years. “That’s a lot of people who have changed their rhythms and habits,” Graham said. The losses in church going are greater in number than the people who came to faith during the First Great Awakening, the Second Great Awakening, and all the Billy Graham crusades combined.

[2] For a bit of extra credit, watch this lecture about the dissolution of the monasteries by Massolit. The name of the lecturer is unlisted.

Channeling Napoleon Hill

What follows is a comment made to a post that my pastor, Father Jody Howard, made following an article in the Living Church about the challenges facing the Episcopal Church. At the end of the article, Rev. Dr. Neal Michell, canon for strategic development in the Diocese of Dallas, writes, “The problems facing our church are spiritual in nature. We have not been faithful enough disciples of Jesus Christ. We have not reached out to those around us with the Good News of Jesus Christ.” My response is as follows:

Brueggemann's call for a return to personal discipleship is definitely part of the solution; however, that is simply not enough. That may become a vibrant monasticism or fundamentalism, (which may be the option that best exemplifies God's design for the church in the world. For me, the jury is still out on that one. And if it does come down here, I choose monasticism over fundamentalism.) but it will not solve the puzzle of why there simply isn't traction in the culture. In my mind, this is a problem with language and with anthropology. Language because there is simply no longer a common linguistic "game" that allows people to talk about religious ideas. (And, one might say, this is part of a broader problem: that the public square has so collapsed that even talking about ideas of public consequence has been reduced to grandstanding, party politics, and the manipulation of conspiracy theories.) Anthropology because the formula for a whole human being living a human life no longer includes the habits and practices of faith as a necessity but has relegated it to, at best, an app that can be downloaded and run on the software of the self if one so chooses, for reasons that are highly personable but lend themselves to the psychotic, the aesthetic, the social/political, or even the pragmatic--but certainly not the necessary. Western human beings are practical atheists, one and all, and it is a struggle even to be religious for the religious. The church catholic in the West has ignored these extremely thorny philosophical problems and applied, instead, Western and especially American ideas of individualism and success-through-right-action (channeling Napoleon Hill).

theological anthropology; Walter Brueggemann; missions; culture; atheism; modernity