The Three Rs: Ridin, Raitin and Riligohn

Many years ago, we listened to the first hand experience of Inderjit Bhogal, who on entering a book shop would regularly ask “Where are the black writers?”. Inderjit is a Ugandan born British Asian, who grew up in a Sikh household and as a young man became not only a Christian, but also a Methodist minister. He had just completed his year of office as the Methodist Church in Britain’s first black president when he told us of his shopping experience. In a store that sold books and stationery, a sales assistant was clearly puzzled by Inderjit’s question and proceeded to display the variety of black felt tipped pens that were available.
Who are black writers? African writers? religious writers? These are questions with many facets. They have been interpreted differently throughout history, and the various eras of socio-political and literary change have shaped their development. Reading, writing and religion are complex issues.

Graham Greene, the British author, prepared the novel, The Heart of the Matter, when he was based in Sierra Leone and working for the Secret Intelligence Service during World War II. Set in Salone, the story is not just about failure, but about the price we all pay for our individualism and the impossibility of truly understanding another person. As in many of Greene's earlier works the story deals with not just the tension of the individual and the state, but also the conflict of the individual and the church. Greene was apparently annoyed by being referred to as a Catholic novelist, insisting that as a novelist he was also a Roman Catholic.

In an another era, Thomas Mofolo, from Lesotho, had already
written a novel, The Fallen Angel before 1925, when he produced the work for which he is best known, Chaka, based on the life of the legendary Zulu, King Shaka. The book is considered one of earliest literary expressions of African Theology, and by a lay theologian. It is highly likely that Steve Biko, as the leader of the Black Consciousness Movement in South Africa would have been aware and influenced by the writings of Thomas Mofolo, when in the late 1960’s Biko produced a collection of his own writings under the title I write what I like.

The Salonean writer, Olufemi Terry, said " I write what I like to read", shortly after receiving the 2010 Caine Prize (the African Booker ) for short stories. His award winning story, “Stick fighting days”, is based on ritualised combat conducted by young boys, who inhale solvents to comatose themselves against poverty in Nairobi. As with numerous other acknowledgments of artistic and literary accomplishments, the award ceremony for this African achievement, was held in Europe, in the Bodelian library in Oxford, England. The shortlist for the prize also included, How shall we kill the Bishop? by the Kenyan Lily Mabura, whose quizzical title explores the nature of religious life for members of a catholic community, endeavouring to serve God during the country’s transition towards independence. Both Terry and Mabura’s stories display features to be found in the highly acclaimed book Say you’re one of them by Uwem Akpan, a Nigerian Jesuit priest, whose short stories are not for those who want a romanticised notion of childhood in Africa .

In Freetown, the most available novel by an African writer, is that of the Nigerian, Chinua Achebe’s first novel Things fall apart, which was published in 1958. It is the story of a traditional village "big man" Okonkwo, and his downfall. The book has been translated into some 50 languages but not Krio, and as a secondary school text in Salone, it is for sale in photocopied editions on numerous stalls on Freetown’s streets. Other than the bible, there is very little literature available in Krio. It is not surprising then, that those entering the world of literacy want to be able to read and write in English. Bank forms, medical prescriptions and children’s schoolwork are all in English. Preparation for literacy classes are now underway for some 60 or more potential adult learners, following the training of fourteen adult literacy facilitators. It is not I write what I like, but I read what I need to know. Entering the world of literacy, for this particular group, who are HIV+, will enable them to do more than sign their name. Literacy safeguards their health, wellbeing and their finances against possible exploitation. Becoming literate empowers a person to not only rid and rait but to have access to the writings of their riligohn.

For Better, for Worse, for Richer, for...

Our visitors, be they visiting Salone for the first time or returning to the country, provide us with insights into where we are and the people with whom we are living. Newcomers ask penetrating question on what they encounter and want to know why “this and that” does or does not happen. Whilst those who are re-visiting, produce fascinating illustrations on historical events and ‘life as it was then’, they often provide introductions to a network of people who shape church and society.

Recently, former mission partner Ken Todd initiated a visit to see Mary Musa, a stately figure who would, had it not been for ill health, been the current Vice President of the Methodist Church in Sierra Leone (MCSL). In an animated conversation, which included stories which took place nearly 40 years ago, she spoke of her family and referred to several of her grandchildren now living in the United States, courtesy of the ‘DV’ system. The ‘DV’ meant nothing to us until a week later, when a friend spoke of her hopes that the ‘DV’, would provide a passage out of Salone into a future of promise and opportunity. It emerged that a ‘cousin’ within her family had won the ‘DV’ lottery and was entitled to take his spouse with him and so she was intending to become that person, which would, of course, entail marrying him. The Diversity Visa system of the United States government, offers approximately 50, 000 people per annum, from around the world, that same opportunity. It would appear that of the few Saloneans who succeed in the DV lottery, it is extremely rare for them to arrive in the USA unmarried. In Salonean society, the ‘DV’ offers security for more than just the lucky individual, so that marriage and potential procreation become the means of ensuring wellbeing and prosperity for each of the families involved.

Just over 2OO years ago John Lemon, a Bengali hairdresser, won a similar lottery, but in reverse. At the time he was the headman of the ‘Black Poor’ in London, whose occupational experiences had included assisting slave trading in Freetown. A decade later, in 1808, he was back in Freetown having ‘won’ a place on the Vernon, where he married Elizabeth, who was, as one historian described “one of the original prostitute wives”, of which there were many. Together, Mr and Mrs Lemon joined the other 2,000 inhabitants of Freetown and Elizabeth became a shopkeeper who, following John’s death would have had little difficulty in re-marrying as men vastly outnumbered women in the ever increasing colony.

Today in Sierra Leone, three forms of marriage are accepted by the State: customary marriage, which is often polygamous; civil marriage; and also religious marriage, which if conducted within the Islamic faith may also be polygamous. With the Christian Church being a minority faith, (the United States’ CIA’s statistics claims it to be only 10% of the population), it is not surprising that monogamous marriage is a matter of some concern for those who are committed to growth in church membership. Many of the prospective members of the Church are either Muslims or practice African traditional religion. With the exception of some African Initiated Churches, Christian churches are doctrinally committed to monogamous marriage.

In many African societies, the nature of marriage, be it monogamous or polygamous, is not the primary concern of the human relationship between a man and a woman, as it is the birth of children which constitutes the purpose of marriage. The Catholic theologian, Benejet Bujo, argues that no issue in African ethics has been more disputed (at such length and often vehemently) than that of the morality of marriage, especially in relation to polygamy. As a Ugandan celibate priest, he writes on ‘the problem of monogamy’, and its challenge to the African church’s authenticity. However, mindful also of the process of rapid urbanisation across the continent, he asks if polygamy “is compatible in modern Africa with the dignity of women”.

Another Catholic theologian, Laurent Mpongo, of the Democratic Republic of the Congo, raises a question that is pertinent in West Africa too, involving the relationship between customary marriage and that of the church. The MCSL requires its ministers who have been married by customary or civil marriage, to have their marriage blessed in church, as “the church’s way of ensuring by means of a special form of service, that her members acknowledge the Christian concept of marriage and vow to live by it”. There are some, including Mpongo, who would be very critical of the Church’s inability to acknowledge the strength of authentic African culture in customary marriage.

Despite the work of those mentioned above, there appears to be no serious theological reflection on the role of marriage in society generally and its place in the church specifically, in West Africa and especially in Salone. It could be easily argued that people in a fragile country are all too aware of their own socio-political vulnerability to address questions on marriage, especially where religious affiliation is a feature of the tension between polygamy and monogamy. This tension is exemplified in the Western Area of the country, which includes Freetown. It is here where Krios form the largest ethnic group and are monogamous. This contrasts significantly with the Provinces, where other ethnic groups are in the majority. Such a demographic detail is not to be ignored when addressing the theological development of African Christianity in Sierra Leone. It may also be a good enough reason to look elsewhere on the continent of Africa for a debate on an integrated Christian spirituality, where people live their way to a new understanding of marital relationships within the church.

However, the pastoral implications of ignoring the question of what kinds of marriage are appropriate within the membership of the Salonean church, may lead to an attitude of secrecy and complicity as opposed to transparency and integrity. It is the task of church leaders to reflect on which of these would be for better, or worse.