Presented by Andrew Haas & John Ragsdale of TWR-Africa Featuring - - PowerPoint PPT Presentation

Presented by Andrew Haas & John Ragsdale of TWR-Africa Featuring Theo Asare, founder of Theovision International

Show of hands please… how many of you are aware of the orality movement that has been sweeping through missions in the last decade? For those who havent heard much about orality I would like to slowly and delicately lead you through a learning process… I would like to… but I simply dont have time in one hour. If youre in our workshop after lunch then youll experience what

• rality is and how different it is to abstract presentations. When youre ready, I suggest you spend several days learning

about orality and letting the implications sink. For now, let me ask another question...

• Because you and I have spent years (decades in some cases) in Western education environments our thinking has been adapted to

specific abstract ways of organizing knowledge. This is not a bad thing. The problem is when one of us tries to do evangelism, church planting

• r radio for people who dont share our Western ways of communicating. We tend to communicate from assumptions that arent shared by our

audience.

Video of orality and Ethiopia success story courtesy Rob Hughes of StoryRunners. www.StoryRunners.com

Augustine in UGANDA—“In each village where Samaritans Purse facilitates a Chronological Bible Storytelling Training, the staff hires a cook to prepare the food for the participants. One of the cooks they hired was a young woman named Dorcus. Every morning, Dorcus would bring tea to the participants. Every afternoon, she would serve lunch. She prepared her food directly outside of the church where the training was being held, within earshot of the things that were being taught. As the week went on, Dorcus began to sit on the church veranda to be able to hear the Bible stories more clearly.

• One day, a Samaritans Purse trainer told the story of Peter healing a crippled man. As the participants answered questions and

discussed the story together, God began to work in Dorcus heart. She was filled with a joy she could not contain, and so she entered the church and went directly up to the trainers. In front of everyone, she asked to be prayed so she might be saved from her sins.

• Afterwards, Dorcus confessed that she has attended church her entire life. This was the first time she had truly understood what it meant

to be born-again. She told the trainers, “Before, I could not clearly understand Gods message but the bit of training that I have attended has given me a lot of insights into Gods Word. I am so glad that I could benefit from the training even though I am only preparing the food.”

Pam Ammons, (an IMB missionary to the Asheninka people of Peru)—As I waited for a visa , I went to a nursing home and told Creation, Fall of man, then connected it quickly through the Line to Jesus. I informed them I would return other nights and continue the Story. A woman come up to me with tears afterward. She said she had never heard that before. She had gone to church her whole life, but had never heard the connection of Genesis to Jesus. Her eyes lit up and sparkled and she said, “I understand now, I understand.”

• In February of 1999, research began into the development and implementation of a program strategy specifically

designed to reach out to potential Muslim audiences, more specifically, in the country of Malawi. The development of the program “Bwalo Lathu” which means “Our Meeting Place” in Chichewa, became the forerunner for a series of programs to be developed for potential Muslim audiences across the sub-Saharan region of Africa. “Bwalo Lathu” has been on the air via shortwave to the Muslim community of Malawi since its start in July of 2001. It is now able to be heard clearly on the FM Network which is broadcast from Blantyre FM.

• The success of the program has come through the encouragement of many listener clubs. These groups allow

more than one person to hear the stories. As listener clubs form, they discuss the program. Many times they begin to corporately write letters to acquire more information about the stories which have been told. Many listeners have told how they often discuss the claims and morals of the stories which they have heard. The producers of the program have been invited to meet with these listener clubs to interact with them and clarify unanswered questions. In this process, a bridge is being built whereby Muslims in Malawi can respond to the truth of Gods word as they come to understand it more fully.

Tamajeq THZ .25 million Songhai KHQ 1.38 million Soninke SNK 1.6 million Fulfulde-Kano FUV 7.6 million Jula DYU 1.2 million Dagbani DAG 8 million Moore MHM 5.04 million Fulfulde-Gurma FUH 1.15 million Hausa HAU 24.2 million Gourmanche GUX .6 million Djerma DJE 2.18 million Kanuri-Yerwa KNC 3.43 million

Several “World by Radio” languages are within reach of the Benin transmitter. (Statistics presented are from the SIL Ethnologue Web Edition)

The OneStory partnership started in West Africa in 2005 and is close to sending TWR nine sets of chronological Bible stories for airing.

• Starting Saturday evenings 22:30 local time sometime in November from TWRs Benin MW transmitter. It is a 15-

minute packaged program and will follow directly a new Tamajaq “The Way of Righteousness” being produced in Tombouctou.

• These stories were packaged for radio with a basic format. Retelling the previous story, and telling the current story

twice divided by a song.

• Because Aukaners have virtually no Old Testament background as a foundation to understand who Jesus is, it was felt that a significant

portion of time needed to be spent in the Old Testament. The team looked at lists of stories using different resources (especially Lanette Thompsons Evangelism Track). Some stories were included that addressed specific Aukan worldview issues. For example, Aukaners have several spiritual beliefs about snakes, so the story of the poisonous snakes in the wilderness was included. Also, Aukaners believe in consulting with dead ancestors for decision making, so the story of Saul and the Witch of Endor was included. Aukaners have a very real sense

• f their slavery in their own oral history; therefore, the entire story of Joseph was included. A key story for our team is Elijah and the Prophets of

Baal as this story clearly defines the battle between God and false gods – a topic with which every Aukaner would struggle.

• BARRIERS

A belief in multiple gods. Strong fear of upsetting the status quo/upsetting ancestral spirits resulting in sickness or death Distorted view of the Christian church. Traditional religion equated with Aukan culture – especially death customs Fear of what ones acceptance of Christianity would do to ones family. Emphasis on consensus decision making – very little room for individual decisions

• BRIDGES

A strong sense of ancestral history with resulting respect for spiritual ancestors. A strong belief in the supernatural. A belief in sin and the need for sacrifice to “appease” sin (libations) A culture in real transition – young searching for new answers to old questions. Recognition of the need for help of a higher power in every day lives Belief in the after life/Belief that God is the Creator

• A key component of our evangelism strategy in reaching Aukaners has to do with using Aukaners exclusively as our storyers. As stated

previously, Aukaners view their history of slavery and oppression as something that occurred very recently (even though it has been over 300 years). As a result, we did not want to present a barrier to the stories being understood by virtue of our skin color or nationality. As a result, we worked along with several Aukaners to semi-translate Scripture portions for the Old Testament stories we had previously chosen for our evangelism track. We then had these Scripture portions read on a tape by a literate Aukaner.

• This tape was given to an identified gifted Aukan storyteller (who is completely oral). This Aukaner is a believer who was familiar with

most of the stories. We still asked him to listen carefully to the exact Scripture portions several times. After listening, he then told the stories

• ne by one using common Aukan expressions; basically, he told the story “like an Aukaner.” Team members watched the Scripture portions to

make sure that our storyteller did not leave out key events or portions. Once the storyteller knew the stories well, they were recorded on computer and in turn copied onto cassette tapes. One interesting variation we never would have known without significant Aukan input is the need for a “piki man.”(literally “answer man”) When Aukaners convey significant information, there is always another Aukaner who receives this information with affirming statements such as “yes, thats true”, etc. The piki man was included in the recording process.

One significant problem with storying sessions that we realized has to do with the transitory nature of Aukaners. They are very rarely in their villages for eight months. The men frequently travel to the gold bush and hunting grounds. The women travel to planting grounds for sowing and harvest. Being able to tell one story a week for 40 weeks would not work. As a result, a massive radio project was undertaken. There were no radio transmissions in the interior jungles where Aukaners live, so a radio station and tower had to be constructed to transmit. Volunteers came to built the station. Coordinators from various agencies out of the USA and Canada assisted in locating equipment, training Aukaners, and constructing the tower. A radio board consisting exclusively of Aukaners was formed. Transmission began in February, 2003. Broadcasts air from 5:00-10:00 p.m. nightly. In chronological order, the stories are played at the beginning of the broadcast, in the middle (same story), and at the end (same story). The full track of evangelism stories has aired multiple times.

• http://www.commissionstories.com/?p=6
• http://www.oralitystrategies.org/media_detail.cfm?ResourceID=302

A Bible story is played when the transmitter first comes on, then in the middle and again at the very end of the air time the same story is

• heard. The next day the next story plays three times. On the seventh day (Sunday), the previous six stories are played from beginning to end

with no interruption, and no new story is presented. This is faster than most storying is recommended. However, because there are NO competing "entertainment" options in the jungle, the stories are closely listened to. There was tremendous response with people radioing in with questions. One Aukaner radioed in all upset because Moses had not been able to enter the Promised Land! The Aukaners fully engage themselves in the stories. We believe that storying done correctly is the best way to effectively present the Gospel in order for each oral learner to have the

• pportunity that others have had - to choose to accept or reject the message that they can only truly understand when it is presented in an oral

format.

Shadrach Black - Since the music and stories were semi-professional quality, we had no problems getting them even on state-funded radio stations and through a friendship, we were able to get on a local radio station owned by a very forward-thinking Muslim local king. We used both local studios and bush recordings with just handheld mics and my laptop. Our first project was Bible recording. We decided to record the Gospels, Acts, Galatians, 1 & 2 Peter, then Genesis, Deuteronomy, and Isaiah.Were still planning to do the Psalms.We made copies of all of our materials to distribute to the churches, other missionaries, faith- based NGOs and all of our national contacts. That got the materials out quickly. Another boost was we were able to record with the man who did the voice of Jesus in the local JESUS film. It was a pretty big deal to have "Jesus" telling the Gospel stories.

• We did 4 or 5 versions & tried different storytellers, styles, themes, musical accompaniments/ or no music. We ultimately found to be

best-received was a slow paced, methodical, hour-long story, accompanied by a local, 3-stringed, lizard-skin, percussive 'guitar.' However these were eventually split into two 23min radio programs.

• Believers began writing songs in Zarma for their local church. We took the best songs and mixed them with the testimonies to form a set
• f 3 cassettes called 'Wa Seeda,' which means 'Ya'll Testify.'Within a week of receiving cassettes, people were coming to Christ.

• We still get reports from Niger. Through the continuation of the radio programs, cassette and CD reproduction, even in some of the

most Muslim areas of Niger, the Gospel is going on in song and story. We still get messages about local imams playing the song "Come to Jesus" on the radio outside their shops. Recently, through our cassettes and summer volunteers, eight people accepted Christ. This is among a people group who have been actively denying the Gospel for 80 years.

• The Zerma travel around a lot searching for work. We've heard reports of our recordings being used to evangelize and disciple the

Zerma as far as Benin, Togo, Ghana, and Cote d'Ivoire.

Interview with Theo Asare:

• When did you first become aware of orality?
• What was your biggest question about this approach?
• What really convinced you that this was an important strategy?
• What have you done so far?
• What should we expect from Theovision in the future?

• Recording of a missionary currently on medical leave about a project of storying wrapped in drama with five

consistent characters who tell and discuss the stories.

• A missionary to this people group took a MegaVoice player with him into his ministry area. While driving there, he

listened to our programs and became excited by the content.Upon arrival, he played some bits to the people. They responded with, “Oh, we listen to this every night on the radio!” http://www.feba.org.uk/newsbriefs/abcs-storytelling-eastern-africa http://www.feba.org.uk/articles/let-me-tell-you-story

• TWR-Africa is seeking God to see how we should faithfully use the tools of oral communication to create

programming that uses the local formats which will be easily transferred by the audience even after the radio is turned off. We want Bibleless people groups to have Gods Word in a form they can memorize and use without being hindered by a lack of literacy.

Above quote from:

MAIN COMPONENTS OF MOSSI RELIGION (ISLAM + TRADITIONAL):

Oral tradition – kept and shared by special singers (griots) & storytellers, primarily using folk tales & proverbs Rites of Passage – family naming after birth, circumcision & teaching, marriage, funerals Relationships – extensive & formal greetings; importance of family; patriarchal. Family clans are important. The eldest man in the family “Vieu” makes major decisions like who can plant in which field. Husbands are responsible to keep peace and secure fields, etc. but not working the fields. Employment – 70 to 80% of families support themselves by subsistence agriculture. Wives do most of the work along with older

• children. Median aged children look after babies and toddlers. Each woman must work in her husband’s field and then work

another field to provide food for herself and her children. Old people are cared for by descendants. Livestock are used mainly to get cash or eaten only on special occasions. Non-traditional forms are city jobs but these are available to only a few. A few make most of their living by commerce in the local village. Significant support comes from family members working in Ivory Coast. There are a few wealthy people in Mossi society who have acquired their wealth mainly through

• commerce. The middle class is small, growing slowly, and dominated by government workers & small business people.

M usic – very important to Mossi society. Used for: oral tradition communication, entertainment; set rhythms for agricultural tasks; ceremonies; celebrations; festivals Dwelling – small, round, straw roofs; often scattered & surrounded by fields Recreation – football/ soccer & bicycle racing W omen’s challenges – when there is little food, or older women who can not cook, women go hungry

• This block is the first proposal of its kind. These Mòoré language programs will not only bring about discipleship,

they apply the Bible practically to the needs of the Mossi people. We will change as broadcasters in the process. For several years weve said that Women, Children, Leaders, Health, and Oral communicators were top priorities. Today, TWR is beginning to walk the walk.

• Two TWR managed OneStory Quest projects began in 2006. The process is very thorough with back-translation and

Bible translation consultant checking. We have had to be patient because such high quality does not happen quickly. Kanuri in particular is a difficult language to work in because they are a Muslim group who have killed virtually every missionary who has tried to live and work among them.

For more information after the Conference, please contact Andrew Haas. www.ahaas.com ahaas@twr.org