How 'Foreign' Religions' Repression of African Cultures Undermines Transformation

By Bethsheba Achitsa
Published November 2, 2009

Africans may be perceived as being “notoriously religious”. However, this religiosity is hardly ever reflected in their lives. Some of the countries that have undergone serious human pogroms or experience unacceptably high levels of corruption are also quite religious. Examples are Rwanda, Kenya, Nigeria, Senegal and Ivory Coast. The suppression of African cultural elements like music and language in worship may be the reasons leading to these contradictions. BETHSHEBA ACHITSA reports.

Dr Henry Wanjala Namusyule of Kenyatta University appears to know what leads to the contradictory lifestyles of people on a religious continent. In a paper he presented during the Festival of Christian Arts in Kenya (October 8-11, 2009) held at Nairobi’s Tangaza College, Dr Namsyule of the Department of Music and Dance at Kenyatta University noted that music has over the years distinguished itself as an influential agent for communicating humanity’s emotional, social and spiritual expression, used as part of worship in every culture.

The Reformation period in Europe raised pertinent concerns in the use of both music and language for the Roman Catholic Church worship. The emergence of Christianity and missionary activities in Kenya during the 19th and 20th centuries, Dr Mamusyule said, was equally contentious in matters regarding the use of traditional music which was then considered “satanic” and “heathen” for worship.

This missionary approach saw African music with its cultural expression substituted for western hymns which were considered more lyrical and hence more suitable for Christian worship. In the Roman Catholic Church the language for worship for a long time remained Latin and all Christians were expected to be fluent in it for purposes of reciting the prayer chants.Â Prevailed with such circumstances, where unparalleled beliefs between Christianity and African Cultural music, it was difficult for one to be Christian yet remain genuinely and authentically African, Dr Namusyule said.

In such dilemma, where one is obliged to sing songs whose meaning and language they do not clearly comprehend, Dr Namusyle said, the result would likely be that the worshipper or the singer would miss not only the delight but the essence of prayer even though he would confer all solemnity upon the liturgical requirement.

The congregational unity, therefore, remained at the ritualistic recital which lacked in-depth internalisation of messages that would evoke true expression of spirituality.

The conditions imposed on the Africans by the early church led to the mushrooming of independent African churches raising many questions of dissatisfaction among many Africans. For when the Africans power of naming and interpreting is taken away or undermined, humanity is eroded and resistance is inevitable.

Pulpit pronouncements may not be the cure even if in the past those pronouncements might have worked well. In a sense, the pluralistic nature of the civil society mirrors the fragmentations of the mainstream churches with the resultant mushrooming of the independent churches that can be likened to the fashions one chooses according to what suits a particular situation and need.

But 21st century churches appears to be changing tact at the realisation that music, dance and other forms of traditional African art can make the African to creatively and spiritually respond to Christian worship independent of the western religious ideology.

The 2nd Bishops: Synod and the Sacrosantum Concillium (SC) ‘a delegation of Bishops travelling to Rome’ of 1963 to consult with the Pope on issues related to Christian worship in the African church played a key role in spearheading new vision in the Christian faith, Dr Namusyule said.

After this meeting, mandate was given to allow churches to go back to their roots to rediscover, restore and retrieve the indigenous music through which Christians could glorify God without inhibitions. Some of the outcomes of the implementations were: churches in the Roman Catholic faith were not only allowed to use vernacular in their worship and in singing songs from their indigenous communities, but to also review the liturgical content to include features from African tradition and the enhancement of the organ with addition of other instruments that included drums and kayamba.

Though basing his paper on Christianity, Dr Namusyule’s arguments are relevant and applicable to any religion introduced to Africa but that does not use African languages or cultures in worship or other elements of it.

“Christians,” Dr Namsyule says, “must have the opportunity to derive enjoyment and self-fulfillment through music to win over souls to Jesus Christ.”

The ability to internalise spirituality today, he says, clearly depends on how closely our lives are aligned to the desirable social values in the communities we live in.Â In this sense, religious understanding therefore would not merely be manifested by only going to church but embracing in the extent we contextualise the spiritual virtues in our day to day dealings.

If the social/cultural values do make sense, then Africans have good reasons to uphold the use of traditional ethics that are effectively conveyed through the traditional musical idioms for music can deepen the understanding of life just as it can shape behaviour. But at this juncture choirs, gospel groups and congregations must be diligently promoted and trained to produce works which portray the image of Christ. Christianity is no longer only expressed by going to church but also involves reaching out to the people and music is quite instrumental in this regard.

Dr Namusyule’s arguments may not be confined to Africa but have universal appeal as far as enculturation and contextualization are concerned.

A Church of England priest, Father Edward Tomlinson, has stirred controversy following a post on his blog where he questioned the role of a priest at non-religious funeral services. Fr Tomlinson, 35, said hymns and prayers were often replaced by a “poem from Nan” or a “saccharine message from a pop star” entitled “The Death of Death.” Tomlinson’s blog (sbarnabas.com) attacked civil funerals saying he is troubled that pastoral care is being left in the hands of those whose main aim is to make money.

How can anyone dismiss songs such as “My Way” by Frank Sinatra, Celine Dion’s “Wind Beneath My Wings” and “Angels” by Robbie Williams which are popularly played during funerals in Britain? That person in no doubt is old fashioned and out of touch just as Father Ed Tomlinson was labeled by most media houses.

Impressed with the bands or the hype, too many young people are looking for churches that are more and more like the world, full of cacophonous music and fabricated “community.” As a result some youth ministries promote “hip” Confession services with much hoopla and a relentlessly upbeat tone to attract the masses and ensure that the youth will be impressed and come back to Church. Others (like the Roman Catholic Church) that have failed to evolve overtime and continue to conduct their services the old fashioned way have suffered a blow as the youth have deserted their services and only a few turn up for the mass.

The truth is, Roman Catholic youth, just like any other youth, are interested in listening to popular music, hanging out with friends, awed by churches that look like meeting halls, and “cool” priests.

Though the engagement of music in religious worship has livened up the rather dull services that church services were long ago, the same music has continually raised a number of issues since the era of the early Christian church but the contemporary situation of our era provides the descriptive and analytical context within which to appreciate the role of music in faith communication and constructive engagement with the society.

Dr Namusyule notes that music has over the years distinguished itself as an influential agent for communicating humanity’s emotional, social and spiritual expression, used as part of worship in every culture.

Dr Namsyule states that Christians must have the opportunity to derive enjoyment and self-fulfillment through music to win over souls to Jesus Christ.Â He thus remarks that the ability to internalise spirituality today clearly depends on how closely our lives are aligned to the desirable social values in the communities we live in.Â In this sense, religious understanding therefore would not merely be manifested by only going to church but embracing in the extent we contextualise the spiritual virtues in our day to day dealings.