Ghana must go

This in unusual post for this blog. It’s something fun to celebrate the end of a successful three weeks in Ghana. As I was preparing to leave, someone suggested that I needed a “Ghana must go”.

A “Ghana must go” is a large plaid bag of tough woven fibers which is used as a suitcase throughout West Africa. It is far less expensive than even an inexpensive suitcase and as durable as an expensive suitcase.

It gets its name from the expulsion of over two million Ghanaian immigrants Illegally in Nigeria.

The bags were used by travelers before the expulsion, but the name came when two million Ghanaians were given only two weeks to leave creating extreme demand. It stuck. In some circles, it is even a fashion statement.

Also “Ghana must go” is not the only name for a thing created by an event. There’s even a disease named after a moon landing.

What did I learn?

I recently traveled to Ghana for three weeks. Before I left, several people asked me what I would do there. It’s a great question. My top priority question is a bit different – what will I learn? That might be something new, or it might be something old that is confirmed or given a new twist.

So what did I learn during my trip?

Committee members and translator meeting with a regional coordinator

I learned that the initiative we set up to make language committees more effective is progressing slowly and we don’t know all the reasons why. These committees of volunteers are key to the success and impact of the Bible translations in their communities. We thought that some encouragement and clarification would make them more active, but that’s only happening for some. We don’t understand why. I think that we need to dialog with them to figure out what needs to be done. (link to more about committees)

I learned that it’s difficult to predict and plan. We restarted a number of stalled Old Testament translation programs. We knew that they each had draft translations of a few Old Testament books they had done in their spare time over the years. So we planned to take those drafts quickly through the remaining quality controls and distribute them. But the translators said that the translations needed to be reviewed first. They felt that the quality and accuracy of the translations had suffered from the slow and haphazard translation process. It will be interesting to see if they are right. We’ll know if they make significant changes. If they are right, we may have found a weaknesses with translation done by part-time volunteers. Then the question will then be cost effectiveness – does it take so much time to review the translations that one might as well start over, or will the review go quickly making the part-time translations cost and time effective?

I learned that it is worthwhile to occasionally and politely make a point in which I firmly believe. I have been making one such point once or twice a year since I came to Ghana in 2011. There was little interest. But now I find changes happening that match my suggestion. That might not have happened if I had given up or started denouncing the leadership publicly or behind the scenes. Besides, I can see that now is actually an excellent time to implement the idea, better than when I proposed it.

I learned that there is a phrase for common sense in the Akan language. I saw it on the back of a tro-tro (a van used as public transport). The words literally mean “home wisdom” (efie nyansa). A Ghanaian colleague explained to me the that it refers to a kind of wisdom one doesn’t get from school and which highly educated people sometimes lack. Sounds like common sense to me. People from very different races, cultures and nationalities share certain ideas, like common sense, something postmodern race theory appears to overlook or greatly minimize.

Easter dancing at church

I was reminded again of the frustration felt by Africans when programs which have enormous positive impact in their communities loose their funding from foreign sources. At the same time, I understand the rational of the foreign sources for moving on to something else. It appears that some frustrations don’t have answers, at least none anyone has discovered yet.

I was also reminded that part of the Easter celebration is dancing before the Lord (and the whole congregation) after church, even at a Baptist church.

Lastly, I was reminded that many Ghanaians are like some of my American friends – they complain about the poor quality of government work, like roads, all while wanting the government to do more.

God because…

The genocide in Rwanda started 25 years ago this month. About one million people were systematically killed. The anniversary is sparking reflection and comment across Africa and beyond. What went wrong? How could it have been prevented? Whose at fault? Those are valid questions, but I’m not going to address any of them.

Some say that the evil in the world is proof that there is no God. I think the opposite – it shows that there is a God.

Romeo Dallaire is the Canadian General who was in charge of the UN peacekeepers in Rwanda at the time of the genocide. His warnings that a genocide was impending, his pleas for changes UN policy and for more troups were all rebuffed by those above him. So he ended up helplessly observing the terrible events he wanted so much to prevent and stop. That experience forever scarred him as it did others. Of it, he wrote:

“I know there is a God, Because in Rwanda I shook hands with the devil. I have seen him, I have smelled him and I have touched him. I know the devil exists and therefore I know there is a God.”

Endless Congolese forest

My experience is not nearly as dramatic as Dallaire’s, but it points in the same direction. When I worked in the Congo, the Rwandan genocide had spilled over the border. I saw once vibrant cities that had become ghost towns. I heard from some who had fled their homes and lived in the countryside without shelter, many dying there of their deprivations. I became friends with a couple whose son was brutally tortured for days before dying, just because he was from the wrong tribe. I didn’t see the devil as directly as Dallaire, but what I saw increased my faith that there is a God.

But I have another reason to believe that is different from Dallaire’s. In addition to hearing about the devil’s brutal deeds first hand, I also heard about God’s deeds opposing the Evil.

A pastor friend ministered to a congregation with members on both sides of an ethnic conflict. He himself was from on of the opposing ethnic groups. When the militia associated with his ethnic group arrested a member of his congregation from the other, he took the person food (something not provided by the militia). For that, some members of his own ethnic group and congregation considered him an enemy and therefore were trying to kill him. To avoid them, he and his family slept in a different house every night until they escaped the town.

His case was not unique in Congo. Many opposed the militias associated with their ethnic group. Many were not as fortunate as my friend to escape their reprisals

If you read reports of the genocide in Rwanda, you will get hints of similar bravery. You will read that the Hutus killed Tutsis and moderate Hutus. That is, the radical Hutus killed members of their own ethnic group who opposed them. That means, of course, that some of their own group opposed them. It’s a story of bravery and righteousness that doesn’t get told very often.

In the case of my Congolese pastor friend, his actions put his whole family in danger. But his wife never reproached him for that. Instead she stood by his actions even though they put her children at risk. In them, and in many others like them, I see God because I see a display of righteousness so brave as to be miraculous.

Crucifixion or Zealotry

C.T. Studd’s grave in Ibambi

Zealotry is defined as a fanatical and uncompromising pursuit of religious, political, or other ideals. These days, the word evokes something negative. But many outstanding missionaries have been full of zeal. I remember standing at the grave of C. T. Studd in the village of Ibambi in the Congo and thinking of what brought him there – his dogged pursuit of taking the Gospel to the geographic center of Africa. At the time, most missionaries stuck to the coasts as travel inland involved long overland treks on foot.

Studd gave up a successful career in cricket for the precarious life of a missionary in the Belgian Congo in the early 20th century, where he died of untreated gallstones in 1931. He was a certain kind of zealot.

Frail but impassioned Siangombe exhorting other translators

It was near Ibambi that I first met Siangombe – a frail shell of a man riddled with health problems who had obviously once been healthy and robust. His decline was caused by his encounters with the Mai Mai militia. Their beloved country had undergone more than a century of brutal rule or interference by outside powers, and they wanted it ended. In fact, they wanted to get rid of all outside influence so that the Congo would be pure. Because Christianity came from outside, the Mai Mai opposed it the same was they opposed everything they considered not purely Congolese – violently.

Because Siangombe was a Christian and, worse, a Bible translator, the Mai Mai repeatedly beat and persecuted him. Miraculously, he survived. The Mai Mai are true zealots in the worst sense of the term. They have a reasonable, even noble, cause – the liberation of their country from foreign powers. But they add two twists:

  • They interpret their cause in a radical way – opposing all outside influences even those that do not seek to control the Congo and those that try to help, and
  • They are willing to hurt and kill others, including other Congolese, to accomplish it.

Some Congolese intellectuals defend the Mai Mai because of their unwavering stand against foreign influence, while excusing their atrocities or issuing weak and infrequent condemnations.

It is easy to think that evil people have evil intentions, but great evil is done by people with good intentions embedded in a political ideology.

Shakespeare’s evildoers stopped short at a dozen corpses. Because they had no ideology. – Aleksandr Solzhenitsyn

With their zealous good intentions embedded in a political ideology, the Mai Mai are brutal even toward people who agree with their basic cause but who disagree with the way they twist it. So poor Siangombe could not avoid Mai Mai wrath even though he too wanted his country to be run by Congolese and according to their wishes.

The crucifixion is the opposite of zealotry. God saw people doing evil things to each other, so he sent his only Son to be falsely accused, slandered and even killed. That’s a very different response to the evil in the world than zealotry. In response to man’s inhumanity to man, God hurt himself.

Similarly, C. T. Studd’s zeal caused him to sacrifice himself, not punish others.

Good Friday is a reminder that God’s approach to evil is not zealotry toward others, and so neither should it be ours.

Don’t let evil conquer you, but conquer evil by doing good. – Romans 12:21

The message of the cross is foolish to those who are headed for destruction! But we who are being saved know it is the very power of God. – 1 Corinthians 1:18

Ghanaian mustard tree

In Matthew chapter 13, Jesus gives a series of parables about his Kingdom. We might consider them an window into God’s action in this world. Here are two of them.
Then Jesus said, “What is the Kingdom of God like? How can I illustrate it? It is like a tiny mustard seed that a man planted in a garden; it grows and becomes a tree, and the birds make nests in its branches.” He also asked, “What else is the Kingdom of God like? It is like the yeast a woman used in making bread. Even though she put only a little yeast in three measures of flour, it permeated every part of the dough.” – Luke 13:18-21

These parables present God’s action in the world as something that starts small and grows big, and as something that starts small and then permeates everything. This contrasts to the idea that God’s action in this world consists of big spectacular events. Big spectacular events are like tsunamis; they create lots of change. But even more change is created by the slow ebb and flow of water that causes erosion, digs riverbeds, carves gullies and canyons, and builds deltas. The tsunami seems more powerful only because it happens fast. .

Religious map of Ghana: Green is most Christian, red is least

Missionaries first came to Ghana in the early 19th century. They struggled. Not many Ghanaians were receptive to their message. But the missionaries learned the languages, translated the Bible, and trained the few that responded. They published the Bible in the Ga language in 1866, followed by the Twi Bible in 1874, and the Ewe Bible in 1914. By that time they had been in Ghana for about 80 years and still few had responded to the Gospel. Things begin to change in the early 20th century. And change they did. From 1900 to 1960 Ghana went from 5% to 60% Christian. The percentage is much higher still in the areas where the Bible had been translated.

The process looked nothing like a tsunami. The day-to-day changes were almost imperceptible. Certainly the hour-to-hour changes were. Nevertheless, the mustard seed has grown into a very large tree and the yeast has permeated the whole loaf, just as Jesus explained.

Alien Schooling

Sign at school in Ghana

For many children in northern Ghana school is a baffling experience. Because English is Ghana’s official language, that is the language used in school. But the children don’t speak English. Neither do their parents or friends. For many, the only place they hear English is in school. Furthermore, the teacher probably doesn’t know their language, so he or she can’t explain. Because parents don’t know English, they can’t help their children with homework. It’s sink or swim. Some schools even ban students from speaking their languages.

Somehow, this alien experience has come to be considered normal. So normal that students and their parents may be blamed for the poor results. And poor results proliferate – huge numbers fail and repeat grades, many drop out. For many parents, school is a lottery. You send all your kids hoping one will by chance succeed, get a good job, and benefit the whole family. That’s a load of heavy expectations to put on a first grader!

There’s hope. The Ghanaian organization I work for, GILLBT, (link) is leveraging its experience and expertise in translation and literacy in Ghana languages to change all this. It is working with schools to teach students in their own languages for the first three years then transition to English. In fact, when I was in Ghana in July, GILLBT’s training center was overflowing with teams of Ghanaians each preparing teaching materials in their language.

The preliminary results are impressive. The number of second graders reading at the required level went from 15 to over 70 percent. Because you only learn to read once, the transition to English will go quickly. In pilot projects in other countries, children starting in their own languages spoke better English by grade six than those who started in English.

Besides, all those students will become adults who can read the Bible in their languages instead of the illiterate dropouts they would have become.

Children curious about me

Can’t pray

Some time ago I talked to a man from the South West of Ghana who speaks the Anyii language. Even though it is a larger language group churches do not hold services in the Anyii language. Instead, they use English and more dominant Ghanaian languages. These practices have led to unintended and regrettable effects on many Anyii Christians.

The man told me that he was in a group of four Anyii men having a conversation in Anyii. They decided to pray. But none of them prayed in Anyii. They all switched to another language. It was clear that they thought other languages are more suited to prayer. It was as though, of all the languages of the world, the only language God doesn’t understand is Anyii. The man said:

We enter church with our tongue clipped.

If this were just an oddity, I wouldn’t be concerned. But history shows that where Christian faith bypasses the language of the people, it doesn’t go deep, and it often becomes superstitious and corrupt, as it did when it stuck to Latin in Europe.

No more activists

In February 2018 I flew from Accra in southern Ghana to the north of the country. In the waiting area at the Accra airport and then on the plane I sat next to a friendly Ghanaian woman with her adorable, six-week-old baby daughter. Once she got seated on the plane, she started breastfeeding her baby in the matter-of-fact way I have seen so many times on this sensible continent. No complexes. No hint of embarrassment. No effort to be extremely discrete.

None of the other passengers, almost all Ghanaian and overwhelmingly male, paid her action the slightest attention. To say that the passengers approved would be to attribute to them far more agency in the matter than they actually exercised. When you drive your car do you consciously approve that the wheels go round and round?

Having spent most of my adult life in a place where breastfeeding in public is an unremarkable and assumed part of life, I am amused when it makes the news and has vocal advocates in the West.

It struck me that the best end point for true advocacy is not repeated  (let alone shrill or virtue-signaling) statements in favor of the advocated change. It is not everyone standing up and agreeing. Instead it’s the blasé acceptance manifested by the passengers on that plane.

It also caused me to reflect that just as advocacy for public breastfeeding is irrelevant in Africa, so there won’t be advocates or activists clamoring for our attention in the new heavens and the new earth. Won’t that be refreshing!

Literacy, school, poverty

Literacy class. Photo: GILLBT, Rodney Ballard

For many years, the Ghanaian organization I work for, GILLBT, has done adult literacy in the various Ghanaian languages. Among the many benefits is the fact that it helps to children succeed in school. The benefit works two ways. First parents who attend a literacy class and read the Bible in their language are much more likely to put their children in school and keep them there. This is true even in parts of Ghana where some children never attend school even though it is obligatory.

Second children who fail and drop out of school often then attend an adult literacy class in their language. They return to school with their improved reading skills and succeed. This is in spite of the fact that the literacy class was in their language and school is in English.

In fact, this path to success in school has been so successful that it has been formalized in a government program known as Complementary Basic Education (CBE). Children who fail in school and drop out then attend a few months of instruction in reading and other subjects in their mother tongue then returned to the regular school system; not infrequently skipping grades after returning. GILLBT partners with the government in implementing CBE.

GILLBT does adult literacy so that people can read the Bible. As I have reported in this blog (links) , that has been wildly successful in both spiritual and practical terms.

Today, there are tens of thousands of Ghanaian teachers, nurses, pastors and others who initially failed school, but then succeeded after learning to read in their mother tongue in a GILLBT literacy class. I even know of one university lecturer. They and their families were lifted out of a life of poverty through literacy and the Bible in their language. This is all the more impressive because it is happening in the poorest parts of Ghana; places where the poverty rate reaches as high as 90% and half of those live in extreme poverty.

Naaman and healing in Africa

In July 2018, I attended a conference on the topic of the Old Testament in Africa. One speaker, Professor Kpobi, gave examples of how the Old Testament brings helpful corrections to some problems and excesses that are arising in Christianity in Africa. Among the examples he gave was the story of the healing of Naaman.

In African traditional culture, the person wanting healing would have to go through an ordeal. The purpose of the ordeal is to show that they are serious. So the healer might ask the person to bring the tongue of lion, or some other very difficult thing. The ordeal might also involve the person drinking something dangerous. But the story of Naaman shows that the prophet demands no ordeal at all. Dipping in the Jordan river is not an ordeal. In fact, it is so much the anti-ordeal that Naaman balks. African Christian healers who demand ordeals may not realize it, but they are borrowing from their African traditional religion and not from the Scriptures.

Professor David Kpobi of Trinity Seminary, Accra, giving his presentation

In South Africa, some people became very ill after a Christian healer told them that they must drink gasoline. The Old Testament stories of healing bring correction to such practices.