Here is a quote from one of the first chapters of the book I’m using for language studies, written by Sonja Fagerberg-Diallo. It will give you both a glimpse into what my job consist of this year, and also a glimpse into the Fulani culture and some of the issues that the Church and Misson here work with.
Sonja Fagerberg-Diallo writes:
The concept of kodo – njaatigi is a very basic one in Fulani culture. There is no precise English / French translation for these words. They are rooted in a culture where individuals do not exist as such, and where everyone identifies himself as a member of a certain family, clan, village. In its most basic sense, kodo means “stranger”. Someone who does not belong to the village or lineage. An outsider. But it must also therefore mean “guest”, because anyone who is a stranger in a village must automatically be the guest of somebody else.
…A new-comer should always be the kodo of someone in the village, who then become his njaatigi or “host”. Throughout his stay, he will be known as “so-and-so’s guest”. And when people ask him “who he is” the answer is that he is the kodo of such-and-such a njaatigi. He thereby acquires a place or a role within the entire village. He is no longer an individual, but part of the social unit with a link to the community. And establishing these “lines of relationships” is similar to asking and answering the questions “where do you work?” or “where did you go to school?” in an American context. The answers to these kinds of questions enable people, in their respective cultures, to “situate” someone who is unknown. (You will find that people rarely ask you about your work, but they will try very hard to figure out who you are related to, since no one can imagine an existence alone in a village setting. Village life is communal, and by being someone’s kodo, you enter into that community.)
So far Sonja Fagerberg-Diallo. In Norway loneliness is a big problem. Perhaps we are too much individualistic in the West, and too little here in Mali? Anyway, here are three practical applications I can relate to this cultural lesson:
1. Traditionally, when two people get married here, it is more of a union and an agreement between two families than between two individuals. When some of us were in a wedding a few weekends ago, the Malian pastors stressed very much that in a Christian understanding of marriage, a new unity is formed. A new family is made. The primary loyalty of the spouses is now to be towards each other, and the greater family needs to allow for this to happen.
2. In a society where community, in form of family, clan and village, is extremely important, it becomes a lot more difficult to make individual choices. This applies also to religion. Changing religion is therefore probably a lot bigger step than it would be in the West. In worst case it can leave you as socially "dead", a terrible situation in a community centered culture. What can the Church and mission be and do in such a situation? If you have some good proposals I want to know...
3. I’ve gotten a contact-family here in Douentza. They are very nice and a very respected family, who will teach me more about the culture and also about the language. Please pray for all the best for this extended family, and for my relationship with them.
