Other Flashcards
(37 cards)
Anonymous. 2015. “A Participatory Approach to Song Crafting.” The Orality Journal 4(2): 43-48.
CLAT 5
Themes: participatory
Bible story song crafting in South Asia with 1st generation Christian women
Focused on: o learning Bible stories o studying and discussing what the Bible has to say about songs o song crafting o participatory activities
Participatory activities:
o Categorized felt markers to learn how they categorize differently
o Then the women drew flowers and birds on pieces of paper that they have in their community. They arranged them in categories of used for religious events, decorations, medicine, or food. Each language community had different and some of the same categories.
o Then, they discussed characteristics of songs used for different purposes. Participatory tool called “Domains and Kinds of Music” used for song-crafting. This increased awareness about the types of song and domains they are used for within their own communities and helped figure out what type of songs they wanted to create.
Randel, Don Michael (ed). 2003. The Harvard Dictionary of Music. London: Belknap Press of Harvard University Press.
CLAT 4
Themes: music analysis
Definitions of all musical terms Examples: o Texture: Solo, Unison Monophony (1 line) Homophony (harmonizes) Polyphony (2 independent melodies) Heterophony (core melody that can be played between different people with other voices) Hocket (interlocking), Call and Response, Canon Round
o Form: Through-Composed Litany (prayer where congregation respond to lines spoken by leader) Call and Response Antiphonal (ex. alternate by two singers or two choirs) Strophic Theme and Variations Cyclic (repetition) Ostinato (repeated figurations) Rondo (ex. ABA, ABACA, or ABACABA) Progressive Binary (2 sections, the A and B)
o Melodic features: Motifs Sequences (repetition of melody or chords) Phrases Ostinati
o Rhythm Polyrhythm (drone, imitative fugue, throat singing) Proportional Speech rhythm Free rhythm
Aubert, Laurent. 2007. “Chpt 10: The Music of the Other: New Challenges for Ethnomusicology.” In A Global Age. Burlington: Ashgate Publishing.
CLAT 1, 4
Themes: history; bimusicality
Mantle Hood pioneer of study of world music programs - bimusicality
European institutes have programs to learn the music of other cultures. In 1992 international conference started to incorporate extra-European music into music programs. We can master another culture’s music; it may take learning info on the context and background of music though. Proof of mastery of another culture’s music is East Asians mastering European classical piano music.
Bartlotti, Leonard N. 2008. “The Gospel in Afghan Pashto Poetry, Proverbs, and Folklore.” In Jesus and the Cross: Reflections of Christians from Islamic Contexts. Eugene: Wipf and Stock Publishers.
CLAT 1
Themes: Muslim contexts; identity; OVA analysis for storytelling; relationships
You can use the folklore that the people already use to look for examples of the cross in Muslim contexts. Their proverbs and folk stories are important to negotiating meanings and their identity in their culture. They use proverbs, poetry, and stories when talking about their Islamic faith. The boundary between their ethnic and Islamic identity is marked in the discourse of folklore. The Bible is full of oral arts such as the book of proverbs and Ecclesiastes, songs, and stories. It can be easier to share faith and have faith discussion through oral verbal arts.
Best, Harold M. 2003. Unceasing Worship: Biblical Perspectives on Worship and the Arts. Downers Grove: IVP Books.
CLAT 5
Themes: creativity; worship; redemption
Arts are one part of our creative ecology. Worship is a continuous outpouring that liberates and frees Christians to artistic creativity on the basis of intent and direction. In this the Christian artist’s responsibility is to direct their art toward God. Some Christians “will confuse artistic content and the artist’s intent and arbitrarily accept or reject both art and artist on that ground” (113). Only the artist and God know the intent, while the audience/others only see the content. Another problem is that some artists only look at what is good or bad art and lose sight of making sure their intent and direction is toward God. We can make art for God without over spiritualizing it (just like a surgeon doesn’t need to constantly think of God while doing a bypass surgery but can do it for the glory of God). “We make and offer art because we worship; we should not make it to lead us into worship” (119). We should already be continuously worshipping God. “Instead of depending on the power of the arts to enhance their worship or bring it about, faithful worshipers can actually enhance the power of the arts by the faith-driven force of their worship” (122).
No art form is better than another. We need to make sure music in worship does not become an idol of needing music to worship God. Beware of idolatry in general in worship to make sure nothing becomes an idol that you’re more focused on than praising God.
Each art form has different task and a unique quality.
Artists that are believers can redeem art of the culture and can offer their art up to God. Our God is a God of diversity.
Brown, Rick. 2004. “Communicating God’s Message in an Oral Culture.” IJFM, 21(3): 122-128.
CLAT 2, 3, 6
Themes: OVA analysis for orality; learning style; memory; relevant Bible storytelling
Brown points out that with half of the world being oral communities, it becomes a necessity to have Scripture in other forms that just written.
He argues that people learn best in forms that correlate with their learning style preferences.
A benefit of oral communication is that memorization is more common. Storying and chronological teaching is effective in these types of communities. Sharing Scripture stories that are relevant to the lives of the people [Petersen 2010 - dramas] is beneficial which hits on the SE condition 6/spiritual hunger. [Dye 2002]
Oral learners also enjoy having information in context with the background information which hits on SE condition number 4. [Dye 2002] These things already help engage more than just reading a passage would.
The Bible uses orality through Jesus’ teaching, the apostles saying in their letters to have them read aloud, and much of the disciple’s teaching through communicating and dialoguing with the people about Christ instead of just giving them a book. They had the OT for years and it wasn’t changing hearts but Jesus’ interactions and engagement with them in showing them and explaining Scriptures transformed lives.
Brown, Rick. 2004. “How to Make Oral Communication More Effective.” IJFM, 21(4): 173-178.
CLAT 1, 3, 4, 6
Themes: OVA analysis for orality
Oral communicators value quality, versus print comm focuses on content.
Stories must be communicated in an artistic way for oral communicators
o focusing on intonation, sound quality, and local techniques
such as how to mark certain parts of the story
what style/form is appropriate for the message being communicated.
Chenoweth, Vida. 1984. “Chapter 23: Spare Them Western Music!” In Worship and Mission for the Global Church: An Ethnodoxology Handbook.
CLAT 1
Themes: music not universal; ethnomusicology field; contextualization; don’t reject; artists not having place in church
Ethnomusicology is the expansion of musicology to examine non-European music. Every individual culture has a unique way they can worship God and God can speak through every people group’s art forms and language. Music is not universal. Each culture should find what is looks like for their culture to pray, sing and truly worship in a way that speaks to them.
Dangers in rejecting a people group’s music:
o interrupting transmission/losing the entire tradition
o secretly retained rituals/syncretism
o alienate composers from the church
[Collard 2013]
The music of the people should be studied by a trained ethnomusicologist and workshops should be carefully planned to not rush and make bad Christian songs that don’t sound like something that fits in with their culture. “God made each one, and each has its song to sing for him” (123).
David, Simon P. “Can a Christian celebrate the Hindu festival called Diwali.” In Case Studies in Missions. Grand Rapids: Baker Book House.
CLAT 1, 4
Themes: contextualization; rituals
New Christian family in India were sad that they felt they could not decorate their home with lights for the Diwali festival. The family wondered if there could be a contextualization of the Hindu festival and what that could look like for them being Christians.
• [Contextualization]
Dunaetz, David R. 2016. “Mission in Evolving Cultures: Constructively Managing Music-Related Conflict in Cross-Cultural Church Planting Contexts.” Missiology 44(3): 296–310.
CLAT 1, 2
Themes: relationships
Music is especially impactful for evangelism to youth, and there are many conflicts involved with using music in church planting. In resolving this conflict, it was found that the goal of relationships was most important to people, meaning how they related to each other in love to resolve the conflict was the most important part over the outcome. This could be applied to other conflicts in the church of how to resolve conflict and how to approach conflict in a Christ-like way.
Hayward, Douglas. 1995. “Measuring Contextualization in Church and Missions.” IJFM, 12(3): 135-138.
CLAT 1, 5
Themes: contextualization
Having the OT translated helps deepen contextualization.
Areas to be contextualized in the church include:
o expression of faith
o worship [Best]
o theology reflection
o local metaphors
like the ones in the Bible but relating to their own culture of what characteristics of God remind them of
o symbols
o images
o ways of communicating God’s truth
o how the ethics and values in the Bible relate to their culture
o church structure
o how they relate to others in their community (including non-believers)
o discipleship
Herman, Judith Lewis. 2015. Trauma and Recovery. NY: BasicBooks.
CLAT 2, 3
Themes: shalom
Victims feel helpless, overwhelmed, intense fear/terror, and loss of control during traumatic events. There are frequently long-lasting effects on victims of trauma. Some symptoms found in trauma victims include hyperarousal (fight or flight), intrusion (reliving), and constriction (numbing).
Children commonly show symptoms in their behavior such as they may enact scenes of their abuse in play but not remember experiencing any type of abuse. Through watching this kind of play in children, it is usually literal enough that the trauma can be guessed.
A person’s feelings of safety and order in the world are disrupted and trust for others and God are damaged. They lose their sense of self and secure connections with people. After trauma a person may struggle with feelings shame, guilt, and doubt, especially when they do not have close relationships that are able to support them through healing. Victims may go back and forth between clinging to relationships or isolating themselves from others. They may also not be able to stand harm done to others, while other times causing harm to others. This unbalance within themselves is also torment to the victim.
Hiebert, Paul. 1987. “Critical Contextualization.” International Bulletin of Missionary Research, 11(3): 104-112.
CLAT 1, 5
Themes: history; contextualization
From 1800-1950 the cultural of the people missionaries went to was rejected. They did not believe at this time that there was a part of the culture they could build Christianity on. There also was a push for colonization and modernization along with bringing the Gospel. In critical contextualization first study the local culture (exegesis of culture), then look at the exegesis of Scripture, then you can have a critical response of what that looks like for the culture. This results in new contextualized practices of figuring out what rituals can look like in the light of the Gospel.
Hill, Margaret, Harriet Hill, Richard Bagge, and Pat Miersma. 2007. Healing the Wounds of Trauma. Revised Edition. Paulines Publications Africa.
CLAT 2
TH Curriculum
Kraft, Charles H. 2012. “Contextualization of Essential Christianity: Three Points.” Evangelical Missions Quarterly, 48(1): 80-86.
CLAT 5
Themes: contextualization
Kraft states that Christianity is not based off religious structures but is based on faith (faith over rituals), a person (Jesus), and process (transformation). Faith can be contextualized whereas religion is typically brought as a set package. Contextualization is scene in Acts 15 when Paul finds ways for the Gentiles to live out faith without converting to become like Jews.
Krashen, Stephen D. 1998. The Natural Approach: Language Acquisition in the Classroom. Hertfordshire: Prentice Hall International.
CLAT 1, 2, 5
Themes: literacy; building on what’s known
Pg 32 i+1 concept for literacy. Learning language in culture in the way a child does.
[Wendell 1982 – levels of literacy; Franklin 2005 – good story builds on what the hearer knows]
Langberg, Diane. 2015. Suffering and the Heart of God: How Trauma Destroys and Christ Restores. Greensboro: New Growth Press.
CLAT 3, 4
Themes: shalom; symbols; emotions
Langberg says the traumatized must learn to speak the unspeakable. Arts can be very helpful in helping speak about what someone has been through. Sometimes, we may have a hard time articulating something that happened to us, but expressing it in other forms can be easier. Drawing, painting, using play-dough, and other art supplies can illustrate someone’s emotions and experience. In arts, symbols can be used to represent different parts of the trauma. Children may use symbols by drawing some people larger than others or using various colors to represent different meanings to them. After a drawing is made, questions can be asked to gain an understanding of what the art means to that person. Even just the process of making an artistic creation can be healing.
At the same time, it is important for all of us to remember that telling a trauma story—facing the truth and expressing the deep and painful emotions that keep company with trauma—takes tremendous courage. Most people cannot do it alone. They need connection with a caring and patient person to help them have the courage to face the truth of what happened and how it hurt them. A companion in tragedy or difficulty always helps us have courage. Many emotions cannot be adequately expressed in words and so nonverbal ways are important. I have often asked people to draw or paint me a picture of their sadness or fear or grief. Many years ago I saw a woman who created a dance that told the story of what happened to her and how she felt. Sometimes people write stories or poems or songs. People create jewelry or other art objects to symbolize the trauma and its pain.
Malone, Kelly. 2018. “Paul and the Issue of Syncretism.” Missiology 46(2): 137–49.
CLAT 2
Themes: contextualization; identity; don’t reject
Issues with syncretism when people come to Christ include deciding what belief systems they identified with before are okay or not to participate in the practices related to them, what words for God should be used, and reviewing past ways of living life and identifying what parts do and don’t align with their new faith. Refusing to participate in past things may isolate new believers socially. Paul did not completely turn away from his Jewish identity when becoming a follower of Christ, but he does change the way he lives and what he values. When he speaks to other cities, he tells them about what issues in their lives need to be changed, such as eating food sacrificed to idols and idol worship.
[Hiebert 1999, West 2013, Hill and Hill 2008; Moon 2009 talk about analyzing events and contextualizing them]
McConnell, Bonnie B. 2017. “Performing Participation: Kanyeleng Musicians and Global Health in the Gambia.” Ethnomusicology 61(2): 312-32.
CLAT 3
Themes: using local arts testimony; variety of forms
At an immunization promotion event, the audience was unengaged in the speeches about polio in English from the health care workers. However, “When the Talinding kanyeleng group began to perform, the atmosphere of the event changed” (213). They danced and sang a song about polio and how they should stop the progress of it from coming in a call-and-response style. It was entertaining and informative as it went into details about polio and how to prevent the disease.
“As noted above, kanyeleng performers have adapted their performance practice in order to accommodate the requirements of health education contexts such as the polio campaign launching. First, kanyeleng performers incorporate extensive saataroo, a form of heightened speech. The call- and- response format, with the addition of saataroo, is particularly suited to information dissemination because the lead singer is able to insert more detailed information about health topics in her solo section while maintaining participants’ engagement through active singing in the response section. In saataroo the lead singer frequently lengthens her solo section to provide more complete information about a particular topic. For songs with very short call- and- response phrases, the lead singer may maintain the phrase length in her saataroo, breaking up sentences and ideas as necessary to fit within the song structure”
“The song that the Talinding kanyeleng performed at the polio campaign launching was based on a song with an almost identical melody that the group performed at life- cycle events such as weddings and naming ceremonies”
“My observations, as well as the testimonies of performers and health workers, support the idea that participatory performance facilitates emotional and social engagement in health programs”
Moon, Jay. 2009. African Proverbs Reveal Christianity in Culture: A Narrative Portrayal of Builsa Proverbs Contextualizing Christianity in Ghana. Eugene: Pickwick Publications.
CLAT 1
Themes: contextualization; using local arts testimony; OVA
The father Immanuel, lost his son and he wanted a Christian funeral. Afterwards though the elders wanted to take some dirt from the grave to take it to see what caused the boy’s death. The pastor recommended that Immanuel not allow them to take the dirt. Immanuel then decided his cultural traditions were bad and would make him fall back into past ways. Meanwhile another pastor gave him the complete opposite advice and told him to allow them to take the dirt since he wasn’t the one that would be consulting the ancestor spirits and making the sacrifices and it would prevent a fight from breaking out.
Immanuel’s tragedy is what Hiebert calls “excluded middle” where there’s a gap between Christianity and traditional religion.
Start with finding cultural values in proverbs “easy ground” then learn how to deal with contextualizing complex issues like the funeral. Discussion about proverbs with the people can uncover what they believe in and understand situations in their culture. Instead of accepting or rejecting a proverb take the parts of it that are good and relate them to Scripture. Discuss with the people what parts of their proverbs align with Jesus or that Jesus would reject.
o This can help get the local people thinking about how to solve culture and faith issues through practicing with their proverbs and finding what parts to accept or reject according to Scripture. [Critical Contextualization: Malone 2018, West 2013, Hill and Hill 2008]
Proverbs exist because it has roots in the culture and some shouldn’t just be dismissed but they should be discussed to find those roots and understand their culture better – like a tree and its roots.
Pastor David noted, “This proverb talks about how to deal with difficult people. It implies that we should be careful with who we help and how we do it. Naawen Wani also warns us to be careful with people. We should not throw our pearls to swine. We should be wise as serpents but harmless as doves. We know that we should not repay evil with evil, but we should also be careful and wise in how we help people. “
The discussion leader added, “Yes, 1 think that is one root that we can accept. When 1 think about Yezu though, he did not leave us in the water. ….He KNEW that people were going to push him in the water by sending him to the cross; yet, he still pulled us out of the river. “A somber hush fell on the room like the settling of dew in the early morning. “1 never thought about that before. He knew that people would hurt him for his good deeds, yet, he did it anyway. That is powerful love, isn’t it?” spoke Immanuel.
Then, they discussed the dirt issue. They discussed that if they take away their protection (giving them the dirt), then they need something to replace that with, to find protection in. Give a spiritual response to a spiritual issue.
By studying a culture’s proverbs, you can see places where God is working already in the culture.
Discussions can be sparked where Scripture can be brought in to see what parts fit in with Scripture and which don’t.
5 options in situation:
o Acceptance – can lead to syncretism
o Absorption –assimilation (letting culture remain)
o Critical Engagement
o Modification – modifies safe practices by changing some things
o Rejection – cuts out all of culture and says its bad
Nweke, Rachel and Linus Otronyi. 2017. “Scripture Listening and Reading Groups: Community Initiated Training and Implementation.” Dallas: BT Conference.
CLAT 2
Themes: SE; orality; participatory
How to make Scripture Engagement successful, sustainable and lead to transformation in Nigeria was researched. Looking holistically at the issue and finding the underlying issue and not just treating surface level symptoms helps make a sustainable and long-lasting impact. Before starting a Scripture listening and reading group, leaders and stakeholders should be involved in finding what the needs are in the community.
Four factors to look at in making SE effective are: Co Co Le Me
o the context
innovation compatible with values of the cultural context and their preferences of learning styles
o community initiation
using a participatory approach for the local people to use their ideas and take ownership without being pushed by a Western mindset of what should be done
o leadership and participants
a clear vision of what type of participants are being looked for to take part in the groups
o method of communicating instruction
finding culturally appropriate ways to do this
O’Connor, Kathleen M. 2002. Lamentations and the Tears of the World. Maryknoll: Orbis Books.
CLAT 2 – goal of shalom
Themes: shalom
The book of Lamentations and books of the Bible that have laments are a good way to express pain. This is a good tool for people (this can be used for children when they get older and are processing their abuse) to use in healing.
o theology of witness
o dilemma victims have of their perspective of who God is. Dealing with the conflicting ideas of God being in control of everything that happens and wondering how a God can be good and let what happened to them happen. They may view it as punishment or they may have a twisted view of who God is (113).
Oswald, John. 2001. A New Song Rising in Tibetan Hearts. John Oswald.
CLAT 1 – worship is spiritual and CULTURAL, Jesus’ practice of worship was CULTURAL, fluent worship is CULTURAL, music has CULTURAL associations
Themes: music not universal; contextualization; culture meanings; emotions
“In writing this book, it has become undeniably apparent that Tibetan Christians already have a distinctive approach to prayer and worship that is both biblical and cultural” (8).
“At root, worship is without doubt both a spiritual and cultural phenomenon” (9).
He says Jesus’ practice of worship was cultural! Need to be incarnational like Jesus to help other cultures worship in a way that is biblical and cultural for them. Christian worship should involve our true self that flows from our hearts in 4 areas: the words, music, structure, Holy Spirit. Fluent worship is cultural. No such thing as universal music. Music impacts our emotions, music has cultural associations of what things mean and musical meaning is learned.
4 main elements of worship: drawing closer to God, learning from God, fellowship with God’s people, and extending God’s church.
Petersen, Michelle. 2013. “Chapter 143: Scripture Relevance Dramas.” In Worship and Mission for the Global Church: An Ethnodoxology Handbook.
CLAT 2, 6
Themes: SE; drama analysis; improving works
According to Dye’s research, people accept Christ because of their conviction that God and His Word are relevant to our daily life. We can help people to see/have that conviction through applying Scripture to everyday encounters. Michelle does this through Scripture relevance dramas. Some types of Scripture Relevance Dramas: Jesus’parables, Some historical events from Scripture (e.g. story of Tabitha), Local oral literature that can illustrate Biblical points, and Problem stories. To create a meaningful drama you need interesting ideas, interesting characters, and interesting actions. Then she discusses the corpus building of how to create a drama, and then she discusses involving gatekeepers and the discussion of building the drama, improving new works (checking process!), evaluating (clarity of the story, Biblical and cultural accuracy, and audience engagement), and then tells some of the impacts they’ve had on the local people.