Comprehensive Exam: Theories of Ethnomusicology For Alan ... · 1 Comprehensive Exam: Theories of...
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Comprehensive Exam: Theories of Ethnomusicology
For Alan Gordon
By Roberta R. King, Ph.D.
Write on the following two questions, being careful to cite your sources:
1. You have been asked to lecture in “Ethnomusicology in Mission” at the highest
seminary in Latin America. Drawing from the literature, write a lecture that lays
out the theories of ethnomusicology over the last 50 years. Evaluate each theory
in terms of strengths, weaknesses, and relevance for missiology in the Latin
American context.
First, we need to understand that ethnomusicology, as a discipline since the 1950’s,
has lacked a uniform theoretical basis. Rice argues that Nettl has tried to unify the
discipline by laying out four guidelines for Ethnomusicology, which include studying
music as a part of culture, and of the importance of fieldwork, but this is not a theoretical
framework. Physics has two, but very defined, theoretical frameworks: mechanical
physics, and quantum physics. Theology can be systematic, narrative, biblical, or
contextual, but each has a clear definition. In 1963, Merriam laid out a clear theory for
ethnomusicology: music comes from concepts which come from beliefs. This theory was
the foundation for ethnomusicology for many years. But, because it was based on a
scientific worldview, it called for a scientific approach and analysis. This meant that the
researcher had to be objective, and aimed toward comparing different musics in search
for universal principles, including, as Nettl discusses, the search for the origins of music.
But in 1978, Gourlay expounded an argument that the research cannot be
completely objective. In fact, objectivity doesn’t exist. The researcher always adds his or
her bias to the investigation. Waschmann added to this discussion by elaborating that
each time a researcher listens to a musical event, his or her interpretation is different from
the previous. Actually, this argument was nothing new. The first article published in the
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Journal of Ethnomusicology, by Lunst, argued against objectivity, but no one took him
seriously for a couple of decades.
It was Barz and Cooley, who took seriously the issue that ethnomusicology
needed to take a non-conventional approach. Rice had previously written an article about
“remodeling ethnomusicology” and started a great debate. Nettl and Seeger defended
traditional ethnomusicology and held to the scientific paradigm. Koskoff defended
Merriam’s theory and expounded it fuller to include several types of feedback, and a
step-by-step analytical process. But Barz, Titon, and Rice proposed a different approach,
based on a different paradigm.
Barz argues that ethnomusicology needs to move from representation to
experience. In the same book, Titon discusses the difference between explaining and
understanding as it relates to research. Explaining is what science tries to do in reducing
everything to universal laws. Understanding is a new approach where the research
interacts with the subjects, and each learn from each other. The resulting knowledge is
new. Neither understood it before the encounter.
Rice goes even further. He says all knowledge since the Renaissance has been
based on “doubt.” The research knows he or she is real because he or she can doubt.
Therefore he or she has to prove everything else. Another approach is to assume that the
world exists and the researcher learns about himself or herself by interacting with the
world. He terms this “being-in-the-world.”
Where does this leave ethnomusicology? The field has challenged its basic
assumptions, and has yet to define itself. Rice proposed plotting musical experience over
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time and within different contexts, but this approach is far too ahead of the time to be
accepted by a majority.
Can ethnomusicology contribute to missiology? Even though it is struggling as a
discipline, a couple of elements are very useful for missions. The first is that because
ethnomusicology is struggling with paradigms, it teaches missionaries to be aware of
different paradigms. One must recognize one’s own paradigm, and recognize that of
another culture.
Even if a central theoretical framework is lacking in ethnomusicology, different
theories are useful for missiology. Music can communicate. Corbitt bases his book on
this thesis, and discusses how music can build the kingdom of God. King discusses how
music communicates through several channels and is effective for sharing the gospel and
reinforcing one’s theology.
Musical communication is not one-way, but two-way. Music reveals a person’s
beliefs. Merriam’s model demonstrates this. If music comes from beliefs, then one can
study the music to discover those beliefs.
2. Drawing from the literature, write an integrative essay that shows the importance
of both the scientific and subjective worldviews in ethnomusicological models as
they relate to your research in Ecuador.
Merriam’s model remains fundamental to my research. Music is produced by a
people’s way of life (their concepts) which is controlled by their beliefs. This is
scientific; a universal principal that applies to people everywhere.
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Titon takes a non-scientific approach by participating in a musical event. He
participated in a church’s worship services in Virginia. As a result he proposed a model
of music performed within the environment of the participants, the listeners, all within a
framework of time and space. He illustrates this by concentric circles. In the middle he
place the music event. The second circle illustrates the musicians and the listeners. And
the outer circle represents time. (Both Rice and Waschmann discuss how time affects the
interpretation of the event.)
My research proposes combining these two models. Merriam’s model is linear, and
Titon’s model is circular. I propose placing Merriam’s concept’s within a circular
framework. Using three concentric circles, I place beliefs at the center. The second circle
represents a people’s traditions and customs, and the outer circle represents the musical
events a people celebrate. So far the model is very analytical and scientific. It is also
universal.
The goal of my research is discover a people’s beliefs. The scientific approach would
be to do interviews, participant observation, and focus groups. It didn’t work. People
would not give honest answers. This is where Titon’s non-scientific approach proved
useful: participate and interact, and let them set the agenda. Try to understand them,
rather than “explain their behavior.” My research needs to be build on relationships,
rather than on analysis.
By participating in their music event, which in this case was the annual Corpus
Christi festival, (I’ve been there for three in a row now.), I began to understand who there
are, what they believe, and to develop relationships of trust with them. Without a trust-
relationship, what they tell me is not really what they believe. I illustrate this process of
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participating to understand (which is what Titon and Rice are proposing), by an arrow
which begins at the outer circle and penetrates to the inner circle. By participating in a
music event, one begins to understand a people’s traditions, customs, and finally their
beliefs.
Usually music is seen from a communication paradigm. Several missional
ethnomusicologists are using this: Corbitt, Stone, and King. Kraft even suggests that
music can communicate more effectively than a sermon. Music can communicate the
gospel, and even shape a person’s theology. But here I am using an epistemological
paradigm. Music can be used to discover a people’s beliefs. Traditional ethnomusicology
sought to document and “preserve” a people’s music. Then ethnomusicology shifted to
comparing different musics to discover universal principles about music. Later, Nettl,
Blacking, emphasized that music needs to be seen as part of culture. I am still looking for
research that uses music as a channel to discover deep-level beliefs.
If my research were totally “objective” I would be focusing only on the beliefs of the
people I am studying. But since pure “objectivity” doesn’t exist (Gourlay, Titon, Rice) I
have to recognize my own biases. This is part of the interactive process that Titon and
Rice are proposing. I suggest that music events can be used not to discover “the other’s”
belief, but also “my own” beliefs. The more I recognize my own beliefs, the better I can
understand another people’s beliefs.
This implies that in my model I need two sets of concentric circles, both with arrows
that begin in the outer circle with the musical event, and penetrate to the inner circle that
represents beliefs. The first set represents my personal pilgrimage to understand myself,
and the second set represents those I am studying. The two processes are simultaneous.
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As I participate with them in their musical event, I am discovering their beliefs, as well as
mine. This process violates all tradition rules of scientific and objective research. I am
doing “subjective” research. And yet I am representing my research process by an
analytical model. This is scientific. It’s an interesting combination.
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Comprehensive Exam (Communication Theory)
For Alan Gordon
Written by R. Daniel Shaw
1. The theoretical question: note the authors who have similarly explored reducing the
impact of the “translator/communicator” for the purpose of enabling receptors to make
appropriate inferences regarding God’s intent.
The key of this tutorial lies in the question: “Where’s the meaning?” Two schools
have developed. Code theory holds that the meaning is in the message, whereas relevance
theory argues that meaning is not transferred, but inferred[d1]. The receptor makes that
inference. For missionaries, who are “communicators of the gospel,” each school derives
a different application. Using code theory, a missionary tries to make the gospel
presentation as “clear as possible.” But if a missionary uses relevance theory, he or she
strives to understand the people’s mentality in order to communicate the gospel
effectively. Sperber and Wilson have developed relevance theory quite extensively and
both Kraft and Shaw/VanEngen have developed this for communicating the gospel.
Grice planted the seed for relevance theory by proposing that the receptor of the
message must recognize the intent of the sender. This is fundamentally different from
“decoding a message.” This implies that the communicator needs to have feedback from
the receptor to verify the communication. For Christians, we need to do more dialogues
(conversations) rather than monologues (sermons) for more effective communication[d2].
Berlo follows Grice by arguing that the meaning is NOT in the message, but in the
receptor. Kraft applies this to Christian communication and states that the meaning is
created by the receptor[d3]. And so Sperber/Wilson develop this to argue that the meaning
is not transferred by the message from sender to receptor, but inferred by the receptor
based on the information (or evidence) the sender presented. Plus the receptor’s inference
TO THE SIS ACADEMIC OFFICE:
Please record this exam as a STRONG/HIGH PASS.
Alan has done an excellent job of synthesizing the lit.
and presenting the essence of a theoretical model that
will enable relevant communication in the environment
of the Andean Music/Ritual context.
With Appreciation of the opportunity to work with
Alan—R. Daniel Shaw
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is based on the cognitive environment he or she already has. Nida hinted this when he
stated that the meaning is based on one’s experience.
Some other authors have dealt with some of these issues, but not as completely as
Shaw/VanEngen. Smith suggests that the sender uses “bits” of information, which the
receptor reassembles to construct meaning. This de-emphasizes somewhat the message,
and emphasizes the role of the receptor, but it is still code theory, because it doesn’t
recognize the receptor’s “cognitive environment” or, as Nida states: “experience.” Rogers
tries to reconcile code theory and relevance theory, but his basic theory is much like
Smith’s: reconstructing the information, and doesn’t take into account the receptor’s
cognitive environment.
It is Shaw/VanEngen who develop relevance theory for the Christian
communicator. Sperber/Wilson take relevance theory only as far as sharing cognitive
environments so that the inference of the receptor will be similar to the intent of the
sender. If their cognitive environments are different, the receptor will be unable to make
an inference similar to the intent, no matter how much he or she tries.
Hill formed a quadrant that gives an interesting addition to this thought. Cognitive
environments can not only be shared or not shared, but thought to be shared and not
really shared. Or really shared, but not believed to be shared. It complicates the issue
more than necessary at this point[d4], but illustrates the point that the communicator needs
to be aware of the importance of cognitive environments, especially that of the receptor.
Shaw/VanEngen add the missing element for missionaries that Sperber/Wilson do
not take into account: the message originates in God, not in us. Therefore, we become the
channels of the message, but not the originators. This implies that our cognitive
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environments play little role in the communication. Our goal is for the cognitive
environments of the receptors to be similar to God’s. This is what it means to be the
facilitators, and not the channels of God’s message. Our cognitive environments,
especially as cross-cultural missionaries, tends to “get in the way” of the communication.
If we recognize this, and recognize what our cognitive environments are, so that we do
not promote them, we will be more effective in communicating the gospel to people of
another culture.
2. What contribution does your research make to strengthening this hypothesis?
I have combined relevance theory with music. My theory is to use a music-
worship-ritual to reduce the influence of my own cognitive environment, and to
understand the cognitive environment of the people I want to reach with the gospel. Then,
to dialogue (not monologue) with them in seeking to know God in their worldview. This
takes place within the music-worship-ritual context.
Here’s my theory: usually music has been seen as a communication channel,
within the communication paradigm. Music can be used to communicate the gospel. In
my case, I am proposing a model based on an epistemological paradigm: music is a way
of knowing. This means that rather than using music to communicate the gospel, I
propose using, not just music, but the music-event, to discover deep-level beliefs, or in
relevance theory terms: to discover their cognitive environment.
(Note: Dr. Shaw, I have made a conscious shift from “contextualizing worship for
Christians” to “communicating the gospel to non-Christians through their music-worship-
ritual.” This is an important shift from my mid-term proposal, but a choice I had to
make[d5].)
My theory is that the music-worship-ritual can be used to discover one’s traditions
and beliefs. (Remember Geertz: “music synthesizes a people’s theology and identity.”) A
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missionary has first to recognize his or her own traditions and beliefs, otherwise they will
impose them on the people they are trying to reach. Our worship services can be used to
do that. As worship is an expression of our theology and tradition, we can use worship to
re-discover our traditions and cultural beliefs. These we do not want to impose on another
culture[d6].
THEN, the missionary participates in the music-worship-ritual of the people to
discover, with them, their deep-level beliefs. This is one way of understanding their
cognitive environment. At this point, the dialogue, not monologue, begins. They need to
see/hear God from within their culture. By participating in their culture, we may also
begin to see/hear God the way they do. I believe participation in their music-worship-
ritual is one way to do this effectively.
(Note: in tutorial #6, I developed this model to full-scale with twelve pages of
explanation and diagrams. Dr. VanEngen says I have to explain it fuller. I’m just giving
you the synthesis here.)
3. So what?
Ecuadorian rural folk in the Andes have NEVER given up their pagans beliefs,
even though the majority are professing Catholics. Why? Because the gospel has never
been communicated at the deep-level. Their deep-level beliefs have never been changed,
and “religion” has just been super-imposed on their paganism. Therefore, my
theory/model is an attempt to reach that deep-level of beliefs and see real change in their
lives.
In my home town of El-Tingo where we have lived for over twenty years, I have
never had much dialogue with the folks there. They have seen us as “evangelicals” and
“foreigners.” They are professing Catholics, yet hold pagan festivities several times a
year. Years ago our church held a worship service in the central park, and almost got
kicked out of town as a result.
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Recently, I have taken interest in the annual Corpus Christi festival. I have filmed
the festival three years in a row, and held many conversations with the town folk about it.
I have bought the musical instruments they play, and got to participate in the pre-festival
this past year. As a result, they now trust me, and tell me things they would never have
told me before.
I have learned that the original meaning of the festival has been lost, yet it has
profound meaning for them in terms of their identity, and NOT their theology. I have
been able to recognize that my theology is abstract, individual, and prepositional,
whereas their theology is concrete, communal, and holistic. I would not have discovered
this through interviews, questionnaires, or focus groups. Only through the music-
worship-ritual of Corpus Christi have I progressed this far.
I hope someday to see them find God as one of them, and I hope to be
instrumental in that process[d7].
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Dr. VanEngen: The Corpus Christi Festival
Comprehensive Exam Question – VanEngen #1
For Alan Gordon
Preamble:
You have devoted much time, research, and thought to considering “a process by which
to begin discovery of the meaning the people give to the festival. In this process, I
did discover the importance that the people give to their own history and traditions, which are the basis for their worldview. I also began to discover that this worldview
they hold is very different from mine. My worldview is based on abstract concepts while
their worldview is based on identity. I found that the national literature abounds more in
recording historical accounts of Ecuadorian traditions rather that in explaining the
significance of those traditions.”
Question:
Given your research and reflection as mentioned above, write everything that comes to
your mind regarding the following:
a. A study of the meaning that the people give to the Corpus Christi Festival as a
MOTIVATION FOR MISSION in the midst of the folk-religious worldview
of the people of El-Tingo;
b. A study of the meaning that the people give to the Corpus Christi Festival as
offering some indications with regard to the AGENTS OF MISSION in the
midst of the folk-religious worldview of the people of El-Tingo;
c. A study of the meaning that the people give to the Corpus Christi Festival as
offering some indications with regard to the MEANS OF MISSION in the
midst of the folk-religious worldview of the people of El-Tingo;
d. A study of the meaning that the people give to the Corpus Christi Festival as
offering some indications with regard to the GOALS OF MISSION in the
midst of the folk-religious worldview of the people of El-Tingo.
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MOTIVATION FOR MISSION
My research focuses on reaching the people of El-Tingo with the gospel through
the Corpus Christi festival. I have decided to focus not on Christian worship, but on
evangelism through pagan worship. This will be a dissertation about missions.
What is the motivation for this endeavor? First of all, these professing Catholics
have never given up their pagan beliefs. They call themselves Christians, but they still
have a pagan worldview which holds to idolatry and worship of Mother Earth
(“Pachamama”). Why? Because the gospel has never reached their deep-level of beliefs.
The Catholic religion, as well as the Inca religion, was super-imposed on their pagan
beliefs. The result was syncretism: a combination of all their beliefs. We missionaries
need to reach them at the deep-level of beliefs. Using the Corpus Christi festival is one
way to do this.
Second, because the Corpus Christi festival is meaningful to them, they are
spiritually sensitive. They are not like the professional folk in Quito, who have been
secularized by higher education. These are folk who believe in the spiritual world and
want to be in contact with it. Thus, talking with them about God is a common subject.
Third, they are seeking to restore a lost spiritual identity. This is an opportunity
for the gospel. They want to know their spiritual roots. Their traditions take them back to
Mother Earth, but we can show them that God is the creator of the earth and therefore
their real spiritual heritage.
Fourth, just as the Corpus Christi festival is communal, everyone participates, a
future conversion to Christ would also be communal. I have seen many individual
conversions last less than a year, because the person becomes isolated from the
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community. Whereas, with a “town-conversion,” the new Christians wouldn’t lose their
social support systems.
Fifth, with a “town-conversion,” other nearby towns would take note and begin to
ask and inquire about what had happened. If one whole town converted, the others could
be more easily evangelized in the same way.
Sixth, using the Corpus Christi festival to reach deep-level beliefs and dialoging at
that level, would change their real beliefs, and not just superficial ones. The result would
be real transformation of the people. One of the biggest stumbling blocks in these towns
today are Christians with bad testimonies. Since the towns are small, everybody knows
everybody, and any hypocrisy soon becomes public. We are not seeing real conversions,
because they are merely superficial. We need to reach and see changes at the deep-level
of beliefs. Through the festivals we can get there.
AGENTS OF MISSION
Who are the agents for this mission? For a person to accomplish this mission, he
or she needs several qualifications: first of all, they need to understand worldviews. One
way to discover these worldview is through music-worship-rituals. The missionary needs
to understand his or her own worldview to avoid imposing it on another culture. We can
use our own worship services to discover our own traditions and culturally based values.
Then we need to understand the other people’s traditions and values, and reach with them
their deep-level beliefs. The missionary must understand this process.
Second, the missionary needs to understand the history and present reality of these
people. This is revealed in their festivals, which not only reinforce their spirituality, but
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also their identity. The festivals are also part of their past struggle to be free from
oppression. The Ecuadorian Indians were enslaved, taxed, and heavily oppressed by the
Spaniards, and the overtones persist even today. Their theology developed from this
history and experience. They want to be free, and when, during the festival, they take
over the streets and block traffic, they are symbolizing their victory over that oppression.
They even dress as police officers to symbolize a desired power.
Third, the missionary must have a long-term commitment to this process. It does
not take place overnight. Years are required, not only to understand them, but also to gain
their trust. This implies an integral, honest, and involved lifestyle among them.
Understanding a people takes time, not only to understand them, but also for one to
understand himself or herself in that context.
Fourth, the missionary must have a firm relationship with God, and an openness
to see him in a new way. The process of understanding a people and helping them to see
God in their own cultural way implies that the missionary will also change in the way he
or she understands God. This can be life-changing or faith-devastating depending on how
prepared the missionary is to make those changes.
Fifth, the missionary needs to understand the process of communicating at the
deep-level, and not on a surface level. (See Shaw/VanEngen.)
MEANS OF MISSION
What are the means for this mission? We now have a missionary who is qualified
and motivated, but exactly how does he or she go about this task? First of all, the
missionary must live with them, listen to them, and learn from them. We don’t need “hit-
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and-run” short-term missionaries. In my case, it has taken over fifteen years to gain their
trust and be accepted as “you are one of us.” Next, one has to learn from them. I would
never have understood their way of thinking if I hadn’t been open to learn from them, and
had tried to see things from their point of view. Most Christians see the festivals as
“idolatrous worship.” That’s obviously part of the festivals, but they miss seeing that the
festivals are also a social and communal event. They bring the town together, and
reinforce their identity.
Second, the missionary has to participate in the festivals. Without participating,
one will never understand how they see and understand the festival. To participate does
not mean to join them in carrying an idol, nor in drinking alcoholic beverages. That’s
where I draw the line. But I have walked alongside them in the processions, not as a
participate, but as an observer. I may be able to play the flute in the festival next year.
Both before and after, I have talked with them about the festival, what they’re planning to
do, and later, what they thought about the executing.
One of the best ways is to film the festival and show it back to them. This re-
creates the festival for them, except now they are observers. They love to see themselves.
In this way, I have received many commentaries about the festival that would never have
come otherwise. Let them do the talking. My questions were not only ignored, but not
even understood. Until I understood them better, I didn’t know what questions to ask.
Third, since their worldview is based on their identity, the missionary has to
develop an interest in their history. I spent time in the national archives, and the city
archives digging for the history of the town. I really didn’t think I found that much. I
never did find out the date the town was founded. But I soon became the “expert” on the
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history of the town. Twice, someone rolled into town wanting to know about its history,
and the town folk themselves would point the newcomer to me.
The town folk want to know their own history, and are fascinated and eager to
learn all that someone can teach them. This is a great way to gain their trust, learn about
them, and even serve the town in re-discovering its history.
Fourth, the missionary needs to propose changes in the festival and dialogue with
the participants about them. This step only comes after the other steps are well underway.
I have not yet reached this point, but I am progressing in that direction. Because their
worldview is concrete and not abstract, you can’t theologize in a classroom. You do
theology through the festival. By proposing a change, one is suggesting a change in
theology. For example, by suggesting that they use a cross, instead of the harvest figure,
for Corpus, one is stimulating the thought that God is the author of the harvest, and not
the Mother Earth. If the change is accepted, they may be beginning to change their
theology. If the change is rejected, either its too early for change, or they are rejecting the
theology. Or it may be that we are not yet dialoging at a deep enough level.
GOALS OF MISSION
What are the goals of this mission? The first goal is to gain their trust. Without
that, nothing else is worth doing. Even if the missionary participates, and researches, and
proposes changes in the festival, without their trust in the missionary, their comments,
and their changes will only be superficial. How does one know when they trust you? I
propose a few ideas: 1) They ask you for advice and seek your help; 2) they look out for
you; 3) they begin to share deeper comments; and 4) they invite you to their homes, and
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accept invitations to your home. Of course, the trust level can always deepen. We still
have not had many of them in our home. Very few have invited us into their homes. It
takes time.
The second goal is to understand one’s own worldview. I would say that the
second goal is to understand their worldview, but I have found that until one is conscious
of his or her own worldview, you will be blind to see another person’s worldview.
The third goal is to reach deep-level conversations about their spiritual beliefs.
This is tricky because until one understands both his or her own worldview and their
worldview, the conversations won’t get anywhere. When at first, I asked them, “What
does the Corpus Christi Festival mean?” I never got an answer. The question didn’t fit
into their worldview. I was looking for an answer within my worldview and not in theirs.
The questions wasn’t important to them. Later, I would ask, “Are you going to participate
in Corpus this year?” And would get an immediate answer with some kind of an
explanation: “Yes, and this year we’re going to have forty dancers?”
In another case, I developed a friendship with one of the flute players, a young
man about thirty years old. After a lengthy conversation about flutes, and drums, and
finally asked him, “Do you think the Corpus festival is social or religious?” And he
answered, “A little of both.” That sounds very simple, but to reach that level of trust and
get an answer like that took me several months.
The fourth goal is to help them see God as the ultimate source of their livelihood.
Since the Corpus festival is about the harvest, and they see the Mother Earth as giving
that harvest, they need to see that God is the creator of the Mother Earth. I believe that
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the day they understand this, we will see another figure as central in the Corpus Christi
festival.
A similar goal is to help them see God as the patron of the town. Every town has a
patron saint. I believe that behind that saint is a spirit who controls the town. So it’s not
Saint Peter who “owns” the town, but some spiritual power behind the Saint Peter idol. If
the festivities would honor Jesus as the Patron of the town, I believe the spiritual power
would leave.
The fifth goal is to see a community conversion to Christ. This is the ultimate
goal: not just a few people who become Christians, but the whole town. I think we need
to consider these small towns as units. We want to see “El-Tingo” turn to Christ, not just
John and Mary who live in the town.
OBSTACLES OF MISSION
I would like to add one more point to this discussion: What are the obstacles to
this mission? The first I have already mentioned: spiritual powers that control the town.
This is really outside the scope of my research, but I include it here because of its
importance. The festivals really do invite spiritual powers to control the town. One way
to defeat them is to convince the town not to believe in them. That IS part of this research
project. The other way to defeat them is through organized, persistent, spiritual-warfare
oriented prayer. That is NOT part of this research project.
The second obstacle is the question about their ancestors. I often hear the
comment that my father, and grandfather, and great-grandfather celebrated this festival.
It’s not only their beliefs that we are dealing with here, but the beliefs of the past
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generations who are part of the present tradition and who form part of the present identity
of the town. If we change the festival, are we dishonoring the ancestors? This is an
obstacle for me, because I do not have an answer, yet.
The third obstacle is long-term, extended family disputes. In El-Tingo, there are
two extended family clans. The first is the Chuquimarca and Pilaquinga, and the second
is the Perez and Ayo. For generations they have divided the town. Historically they do
not get along very well. This inhibits a town conversion. I hope that the gospel would
reconcile them simultaneously with a community conversion. It remains a prayer.
Alan D. Gordon
September 18, 2008
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Dr. VanEngen: Communication Biblical Truth Through Music-Worship-Ritual: The
Corpus Christi Festival
Comprehensive Exam Question – VanEngen #2
For Alan Gordon
Preamble:
You have devoted much time, research, and thought to considering “a theoretical model
for communicating the gospel through music-worship. The result was a model for
reaching a point of being able to communicate the gospel. My struggle involved
shifting to an epistemological paradigm from a communication paradigm.
I also tried to develop a theology of worship for music-worship in El-Tingo,
but I encountered an obstacle in differing paradigms. The literature I read
developed worship theology from a doctrinal point of view and abstract thinking,
and my present understanding of “folk worship theology” is that it needs to be developed from an identity point of view and concrete thinking.”
Question:
Given your research and reflection as mentioned above, write everything that comes to
your mind regarding the following:
A. Communicating the gospel through music-worship from the perspective of a “folk
worship theology” that needs to be developed from an identity point of view and
concrete thinking – as a MOTIVATION FOR MISSION in the midst of the folk-
religious worldview of the people of El Tingo;
B. Communicating the gospel through music-worship from the perspective of a “folk
worship theology” that needs to be developed from an identity point of view and
concrete thinking – as offering some indications with regard to the AGENTS OF
MISSION in the midst of the folk-religious worldview of the people of El Tingo;
C. Communicating the gospel through music-worship from the perspective of a “folk
worship theology” that needs to be developed from an identity point of view and
concrete thinking – as offering some indications with regard to the MEANS OF
MISSION in the midst of the folk-religious worldview of the people of El Tingo;
D. Communicating the gospel through music-worship from the perspective of a “folk
worship theology” that needs to be developed from an identity point of view and
concrete thinking – as offering some indications with regard to the GOALS OF
MISSION in the midst of the folk-religious worldview of the people of El Tingo.
22
Introduction
Yesterday, in the previous comprehensive exam question I focused on the
Western missionary using music-worship-ritual to communicate the gospel to the folks in
El-Tingo. Today, in the present comprehensive exam, I will focus on the missionary as if
coming from within the El-Tingo population. My idea is to contrast the whole process of
communicating the gospel through music-worship-ritual between an
abstract/propositional theology (as held by most Western missionaries) and a
concrete/identity based theology (that a local missionary would have) as applied to my
context and research. This exercise of contrasting two theological approaches as they
apply to mission is not only an exercise in how I would teach local missionaries, but also
in how I should change my own approach to missions here in Ecuador.
Motivation
What would be the motivation for mission? We Westerners are motivated by a
task to accomplish. The Great Commission in Matthew 28:19-20 has been our motto. But
I don’t think the El-Tingo would think that way. If I could guess at their motivation (as
Christians) from a concrete/identity based theology, I would say that their motivation
would be to share so that everyone would be together and united. If we consider
evangelism as “conquering a people” (we don’t use the word “conquer,” but rather “win
over” or “convert”), the implications are very imperialistic from a Latin American point
of view. “Why would we want to “conquer” our brothers and sisters?” a local Christian in
El-Tingo might ask. “Wouldn’t it be better to “share” with them what we have?” Just as
the Corpus Christi festival is a community event, the mentality to evangelize is to invite
23
other to participate, not to force them to change. (Foreign powers from the Incas to Spain
to the US have been forcing them to change for centuries. The result has been rebellion
and resentment.)
This leads to my second point. Our gospel tends to go in the direction of: “You
MUST repent and change.” Trying to see things from a local theology point of view, I
would suggest the gospel appeal would be: “Follow me;” or “Let’s do this together.” So
the motivation becomes one of being together to seek God, rather than “you have to give
up your ways.”
Agents
What about the agents for mission? If I were going to train local missionaries in
El-Tingo to communicate the gospel through music-worship-ritual, I first need to think
about the difference in our theology. We Westerners are extremely goal oriented: How
many converts do you have? What is your time frame for planting a church? The folks in
El-Tingo are relationship oriented: Who cares if we don’t have a church yet, I have made
lots of friends! The relationships are much more important than the goals. This is much
more biblical than our Western theology. If we are to train local missionaries, we don’t
want them to change in this respect.
Our Western theology say that a missionary must have a thorough Biblical
knowledge and a good understanding of theology. In other words, we look for a person
with theological preparation. Abstract theology doesn’t impress the folks in El-Tingo.
What does impress them is sincerity and integrity. These are qualities they see and
24
understand. Therefore the local missionaries must be ones of high Christian character,
rather than ones of high Christian “training.”
Means
What are the means for mission in this geographical and theological context? Our
abstract thinking wants to see results. That’s because we don’t value the process. I have
learned in the years of my research and studies that the process is just as valuable as the
results. Just as the question is more important than the answer, because the question
shapes the answer, so also the process is more important than the results, because the
process will determine the kind of results found.
Identity based theology focuses on the question: “Who are we?” and this implies
relationships. The value is to build a friendship. Whereas propositional theology is asking
the question: “What are we doing/accomplishing?” The value is to finish the project.
Corpus Christi is an annual social and religious event that is part of community
life. It is not a program. Our Western theology drives us to plan programs that
accomplish specific goals. Our worship services reflect this, and I still fall into this
mentality when planning a worship service. The important aspect of Corpus Christi is that
everyone participated and spent the day together. It’s part of the way they live. Someday
the evangelical church must stop thinking like Westerns, and think about how to develop
a church community with its own local identity, and community life. The way we train
local missionaries will determine whether this happens or not.
Should we send out local missionaries alone? I myself am an example of a lone
missionary. “Who am I? What is my identity?” I think the folk in El-Tingo are asking
25
those questions of me. “Where’s my community?” It’s supposed to be the evangelical
church, but the one I attend is two towns down the road. How come I don’t attend the
evangelical church in El-Tingo? We Westerners have no problem with this, but the folk
in El-Tingo can’t understand it.
So far, I have assumed that even the local missionary is a single unit, but I believe
the local theology would think differently. It would not be to send “a missionary” to
another town. It would be to send a group, as representing the town, to another town. In
other words, “communicating the gospel” would be from town to town, not from
individual to individual. Even in Corpus Christi, if people participate from other towns,
usually it’s a whole group that comes and participates. We need to change our mentality
from the “individual missionary” to “a group of ambassadors.”
Goals
What are the goals of mission in this context? The basic goal of Western missions
is to convert and conquer. For someone in Ecuador, that view calls images to mind of
gold-hungry Spanish invaders dominating the natives in the Andes. As an abstract
concept, conquering fits the mold, because one can lay out a geographic map and
visualize the territories that are now “evangelized” even though one may have never met
personally any of those persons “evangelized”.
For those in El-Tingo, with a concrete worldview, the goal is not to “conquer” but
rather to be “reconciled.” Reconciled to God and to each other. That implies being
brothers and sisters in Christ and having the same God to worship. Because we have the
26
same God we can celebrate and worship together. We do this with people who are close
by and whom we can see and know.
Another way of seeing this contrast is by comparing the goal of “planting a
church” with “extending the family.” The abstract mentality longs to build an institution.
The concrete mentality wants to extend one’s network of relationships.
Obstacles
Again, as in my previous exam, I would like to add: What are some of the
obstacles of mission in this context? The advantage we have as Westerns is that we
cannot hold two contradictory beliefs at the same time. As abstract, logical thinkers, if
“A” equals “B” and “B equals C” then “A” cannot be unequal to “C.” But the problem
with folk in El-Tingo is that, as non-abstract thinkers, they have no problem believing
that God is their supreme deity, and that the “Pachamama” (Mother Earth) provides them
with food from the earth. They can hold both beliefs at the same time, and never see a
problem with it. The only answer I can think of is that they need to see God as a real
person, and the Mother Earth as just a “thing.”
Another obstacle is that the folks in El-Tingo could accept “everyone” as
Christian, because the whole town is now “Christian.” This is nothing new in the history
of Christianity. Ever since Constantine’s decree to make Christianity the official religion,
we have had the problem of State Religion. I believe it’s a process. The first step is a
group or community decision to follow Christ, and then, through discipleship, to confirm
that in every individual.
27
SUMMARY OF MY TUTORIALS
Alan D. Gordon
May 20, 2008
TUTORIAL #1 – DR. KING: THEORIES OF ETHNOMUSICOLOGY
The purpose of this tutorial was to review the theories of ethnomusicology. I
found that in the past fifty years, ethnomusicologists have been discussing a paradigm
shift from the scientific worldview to a subjective worldview. Merriam and Nettl
represent the first worldview and Titon and Rice the second. Merriam’ model is
straightforward: concepts produce behavior which produces music. Whereas Titon takes
the approach of studying the musical performance rather than looking for a universal
principal. Among the many models I reviewed in this tutorial, Titon’s model was the
most useful, and applicable to my research goals.
28
BIBLIOGRAPHY FOR TUTORIAL #1 – DR. KING
Barz, G. F. and Cooley, T. J. 1997. Shadows in the Field: New Perspectives for Fieldwork in Ethnomusicology. New York.
Blacking, John. 1995. Music, Culture and Experience. Chicago. Corbitt, Nathan. 1998. The Sound of the Harvest. Grand Rapids: Baker Books. Feld, Steven. 1974. Linguistic Models in Ethnomusicology. Ethnomusicology
18:197-217. Gourlay, K.A. 1978. Towards a Reassessment of the Ethnomusicologist's Role in
Research. Ethnomusicology XXII:1-35. Koskoff, Ellen. 1987. Response to Rice. Ethnomusicology 31:497-502. Merriam, Alan. 1964. The Anthropology of Music. Illinois: Northwestern University
Press. Nettl, Bruno. 1983. The Study of Ethnomusicology: Twenty-nine Issues and
Concepts. Chicago: University Press. Porcello, Thomas. 1998. Tails out: Social Phenomenology and the Ethnographic
Representation of Technology in Music-Making. Ethnomusicology 42:485-510.
Rice, T. 1987. Toward the Remodeling of Ethnomusicology. EM xxxi:469-88. Rice, Timothy. 1997. Toward a Mediation of Field Methods and Field Experience
in Ethnomusicology. In Shadows in the Field: New Perspectives for Fieldwork in Ethnomusicology, edited by G. F. B. a. T. J. Cooley. New York: Oxford University Press.
Stone, Ruth M. 1982. Let the Inside Be Sweet: the interpretation of music event
among the Kpelle of Liberia. Bloomington: Indiana University Press. Titon, Jeff Todd. 1997. Knowing Fieldwork. In Shadows in the Field: New
Perspectives for Fieldwork in Ethnomusicology, edited by G. F. B. a. T. J. Cooley. New York: Oxford University Press.
Turino, Thomas. 1999. Signs of Imagination, Identity, and Experience: a Peircian
Semiotic Theory for Music. Ethnomusicology 26:197-215. Wachsmann, K. P. 1982. The Changeability of Musical Experience. EM xxvi:197.
29
Wade, Bonnie. 2004. Thinking Musically. New York: Oxford University Press.
30
TUTORIAL #3 – DR. SHAW: COMMUNICATION THEORIES
The purpose of this tutorial was to review the theories of communication, with an
emphasis on relevance theory. Sperber and Wilson discuss relevance theory from a
secular point of view, and Shaw and VanEngen apply and modify this to a missional
context. In this tutorial I developed an initial model for cross-cultural divine
communication through music. This model is based on a communication paradigm (as
opposed to an epistemological paradigm which I used in tutorial #6). The emphasis of the
model is that musicians should facilitate divine communication in the music worship
event rather than being the channel of divine communication.
The Musical Worship Event
God
Congregation
(Adults)
Musicians
(Youth)
God’s Revelation
(Word and Works)Musical Worship
Response
THEORETICAL MODEL #2
31
BIBLIOGRAPHY FOR TUTORIAL #3 – DR. SHAW
Bailey, Stephen K. . 2002. Communication Strategies for Christian Witness among the Lowland Lao Informed by Worldview Themes in Khwan Rituals. Ph.D., Fuller Theological Seminary, Pasadena.
Berlo, David K. 1960. The Process of Communication: An Introduction to Theory
and Practice. San Francisco: Rinehart Press. Grice, H. P. 1957. Meaning. Philosophical Review 66:377-388. Gudykunst, William B. and Young Yun Kim. 2003. Communicating with
Strangers: an approach to intercultural communication. 4th ed. New York: McGraw Hill.
Hill, Harriet Swannie. 2002. Communicating Context in Bible Translation Among
the Adioukrou of Cote D'Ivoire. Ph.D. Dissertation, Fuller Theological Seminary, Pasadena.
King, Roberta Rose. 1989. Pathways in Christian Music communication: The
Case of the Senufo of Cote D'Ivoire. Ph.D. Dissertation, Fuller Theological Seminary, Pasadena.
Kraft, Charles H. 1991. Communication Theory for Christian Witness. New York:
Orbis Books. Kraft, Marguerite G. 1978. Communication Defined. In Worldview and the
Communication of the Gospel, edited by M. G. Kraft. South Pasadena: William Carey Library.
Kuchan, Karen Lynn. 2004. Visio Divina: A Prayer Practice and Contextualized
Vehicle for Communicating the Gospel with Generation X in Western Contemporary Culture. Ph.D. Dissertation, Fuller Theological Seminary, Pasadena.
Nida, Eugene A. 1960. Message and Mission. New York: Harper & Row. Rogers, Glenn F. 2002. The Missiological Implications of God's Desire for a
Relationship with All Peoples. Ph.D., Fuller Theological Seminary, Pasadena.
Schultz, Quentin J. 2000. Communicating for Life: Christian Stewardship in
Community and Media. Grand Rapids, Michigan: Baker.
32
Shaw, R. Daniel, and Charles E. Van Engen. 2003. Communicating God's Word in a Complex World: God's Truth or Hocus Pocus? . Lanhan, Maryland: Rowman & Littlefield.
Smith, Donald K. 1992. Creating Understanding. A Handbook for Christian
Communication Across Cultural Landscapes. . Grand Rapids: Zondervan. Sperber, Dan and Deirdre Wilson. 1986. Relevance: Communication and
Cognition. Cambridge, MA: Harvard University Press.
33
TUTORIAL #5 – DR. VANENGEN: THE CORPUS CHRISTI FESTIVAL
The purpose of this tutorial was to investigate the meaning of the Corpus Christi
festival in my home town of El-Tingo. The result of my investigation was not the
discovery of the meaning, but a development of the process by which to begin discovery
of the meaning the people give to the festival. In this process, I did discover the
importance that the people give to their own history and traditions, which are the basis for
their worldview. I also began to discover that this worldview they hold is very different
from mine. My worldview is based on abstract concepts while their worldview is based
on their identity. I found that the national literature abounds more in recording historical
accounts of Ecuadorian traditions rather than in explaining the significance of those
traditions.
The festival has layered meaning
Enjoyment
Tradition
Identity
Worship
And a layered development
Harvest ritual
Sun worship
Catholic Corpus
Improvisations
(Inca)
(Cristianity)
(Military dictators)
(Indian)
34
BIBLIOGRAPHY FOR TUTORIAL #5 - DR. VANENGEN
Bevans, Stephans B. 1992. Models of Contextual Theology. New York: Orbis Books.
Campaña, Victor. 2000. Fiesta y Poder: La celebración de Rey de Reyes en
Riobamba. Quito: Abya-Yala. Cisneros Cisneros, César. 1948. Demografia y Estadistica sobre el Indio
Ecuatoriano. Quito: Talleres Gráficos Nacionales. Costales Samaniego, Alfredo. 2007. Ilaló: La Montaña Luminosa. Historia
antigua de la zona del Ilaló. De la prehistoria al siglo XVIII. Quito: OCP Ecuador, S.A.
Cuvi, Pablo. 2002. !Viva la Fiesta! Ecuador. Quito: Dinediciones. Friedemann, Nina. 2002. Solsticio de Verano. In!Viva la Fiesta! Ecuador, edited
by P. Cuvi. Quito: Dinediciones. Gallardo, José Felix. 1994. Conocoto Puerta del Cielo, Geografía e Historia de
Conocoto. Quito: Biblioteca Aurelio Espinosa Polit. Hiebert, Paul G. 1985. Anthropological Insights for Missionaries. Grand Rapids:
Baker Book House. Hinojosa Figueroa, Ángel Leonardo. 2002. Sangolquí: Historia, Tradiciones,
Anécdotas y Leyendas. Quito: Abya Yala. Huarcaya, Sergio Miguel. 2003. No Os Embriaguéis. Quito: Abya Yala. Irarrazaval, Diego. 1999. Un Cristianismo Andino. Quito: Abya Yala. Leyva Arroyo, Carlos. 2005. Música "Chica", Mito e Identidad Popular. Quito:
Abya Yala. Mackay, John A. 1933. The Other Spanish Christ. Eugene, Oregon: Wipf and
Stock Publishers. Moya, Luz del Alba. 1995. La Fiesta Religiosa Indígena en el Ecuador. Quito:
Abya-Yala. Schreiter, Robert J. 1985. Constructing Local Theologies. New York: Orbis
Books.
35
Sepúlveda, Juan. 1995. Un Puerto para los Náufragos de la Modernidad. In Evangélicos en America Latina. Quito: Abya-Yala.
Sosa Freire, Rex Tipton. 1996. Miscelánea Histórica de PINTAG. Quito: Abya-
Yala.
36
TUTORIAL #6 – DR. VANENGEN: COMMUNICATION BIBLICAL TRUTH
THROUGH MUSIC-WORSHIP-RITUAL
The purpose of this tutorial was to develop a theoretical model for communicating
the gospel through music-worship. The result was a model for reaching a point of being
able to communicate the gospel. My struggle involved shifting to an epistemological
paradigm from a communication paradigm.
I also tried to develop a theology of worship for music-worship in El-Tingo, but I
encountered an obstacle in differing paradigms. The literature I read developed worship
theology from a doctrinal point of view and abstract thinking, and my present
understanding of “folk worship theology” is that it needs to be developed from an identity
point of view and concrete thinking.
POST-MODERN
Music-Worship-Ritual
New forms
Traditions
Beliefs BeliefsExtract
Music-Worship-Ritual
New forms
Traditions
Beliefs Beliefs
Evangelicals Rural folk
1111
2222
3333
4444
5555
6666
MODERN
Scripture
Abstract/Literate
Doctrine
Concrete/Oral
Identity
37
BIBLIOGRAPHY FOR TUTORIAL #6 – DR. VANENGEN
Allison, Norman E. 1984. Make sure you're getting through. Evangelical Quarterly:165-170.
Bevans, Stephen B. and Roger P. Schroeder. 2005. Missiology After Bosch:
Reverencing a Classic by Moving Beyond. International Bulletin of Missionary Research 29 (2):69-72.
Chibuko, Patrick. 1997. Liturgical Inculturation: Proposed Pattern. African
Ecclesial Review 39 (5-6):320-333. Foley, Edward. 1996. Foundations of Christian Music: The music of pre-
constantinian christianity. Collegeville, MN: Liturgical Press. Hesselgrave, David J. 1979. The Contextualization Continuum. Gospel in
Context 2 (3):4-11. Hurteau, Robert. 2006. Navigating the Limitations of Western Approaches to the
Intercultural Encounter: The Work of Walter Ong and Harry Triandis. Missiology: An International Review XXXIV (2):201-217.
Hustad, Donald P. 1989. Jubilate II: Church Music in Worship and Renewal:
Hope Publishing Company. Irarrazaval, Diego. 1999. Un Cristianismo Andino. Quito: Abya-Yala. Kallenberg, Brad J. 1995. Conversion Converted: A Postmodern Formulation of
the Doctrine of Conversion. Evangelical Quarterly 64 (4):335-364. Moreau, Scott. 2006. Contextualization that is Comprehensive. Missiology: An
International Review XXXIV (3):325-335. Pope, John Paul II. 2004. The Place of Sacred Music in Liturgical Celebration.
The Pope Speaks 49 (4):243-250. Rodriguez, Jeanette. 2004. Mestiza Spirituality: Community, Ritual, and Justice.
Theological Studies 64:317-339. Segura Guzmán, Osías A. 2006. Evangelical Costa Rican Churches, Folk-
Catholics, and Conversion: The Case Study of the Ritual Prayer of El Rezo del Niño. Missiology: An International Review XXXIV (2):179-199.
Swain, Joseph P. 2004. Inculturating Liturgical Music. America 191 (6):14-17.
38
Tiénou, Tite and Paul G. Hiebert. 2006. Missional Theology. Missiology: An International Review XXXIV (2):219-238.
Wainwright, Geoffrey and Karen B. Westerfield Tucker, editors. 2006. The Oxford
History of Christian Worship. Oxford: University Press. Wilson-Dickenson, Andrew. 1992. The Story of Christian Music. Minneapolis:
Fortress Press.