TANGAZA COLLEGE
THE CATHOLIC UNIVERSITY OF EASTERN AFRICA
GHISLAIN INAI, SMA
SALVATION IN ATR
Could the Mask of the Guere People be Seen as a Means of Salvation for Them?
Moderator
Rev. Dr. Fernando Domingues, M.C.C.J.
An Essay Submitted in Partial Fulfillment
Of the Requirements for the Baccalaureate in Theology
NAIROBI
JANUARY 2004
To my “Sweet” Mother, Inaï Flyer Banseï Marthe, my Dad Inaï Gabriel, in loving memory of Séa Joséphine and Séa Anne-Marie, also to all my sisters: Juliette, Agnes, Virginie, Hortense, Agathe and Edwige this work is dedicated.
Acknowledgements
When many people have been helpful to some one and the person has to tell them how grateful he/she is for their help, but cannot mention all of them individually, there is a story told to say thanks to every one.
“There is this type of lizard with red head and black body. It likes climbing walls and goes even on the top of roofs. What happens sometimes is that the reptile loses balance and falls on its stomach to the ground. When it falls, it looks to its right and sees some people. Then looks to its left and sees more people. It also looks at people in front and then at those behind. By this, it wants to be sure that the people present have noticed how it, the Lizard, is a brave creature.
Some of the people present may have seen the event and others may not. In any case, there is often no sign of appreciation from the crowd. So the Lizard decides then to knock down its head and says to itself ‘Well! I have done well’, and then runs back to the wall to climb it again.”[1]
This story is to say that many people’s efforts need to be acknowledged here, but only, a few will be mentioned. So those who will not figure among those named should also know that they have not been forgotten. Should they think so, the attitude of the Lizard in the story should be theirs, and they should thank themselves for their support.
The writing of this essay, in one way or another, was made possible by many people. I shall mention but a few. First of all, I would like to express my gratitude to my friends O’Brien Jeannie, Juliet C. Sakwa, Kone Rokia, Kone Lucie and Francis Kabore.
My thanks also go to the SMA Students of Nairobi who have supported me in this investigation and I am grateful for that.
My gratitude also goes to Pascal and Larissa Paroiëlle, Cécile and Koffi Kouamé the family that accepted to represent my parents during my stay here in Nairobi. I am also grateful to Mr. and Mrs Bah, the Inaï and Flyer. Thanks also to Jean-Camille, Zréwon Michel, Paterson, Thomas, Mman Djaï and a special thought for Mman Tao Josephine.
I would also like to thank the formation team of Nairobi Fr. Hugh, Fr. ‘Yalo’ who was a ‘Big Brother’ to me and especially Fr. Cornelius Murphy who helped me with mastery of the Queen’s English.
I cannot forget the priests who have welcomed me into their parishes for mission experience. I would like to mention in a particular way Frs. H. J. Daudé, SMA, who made me discover the SMA, J. Haverty, SMA, with whom I did my ‘Stage’ in Kachia, Nigeria, John Dune, SMA and F. Hevi and A. Bikini, SMA with whom I did my ‘Diakonia’ in Nairobi.
A special thanks to Fr. Fernando Domingues, MCCJ and through him to all the Tangaza College staff. I did “drink” from the spring of their knowledge and experience.
Above all, am very grateful to my Triune God who has called me to serve Him. May this God who sent us the Saviour par excellence, Jesus-Christ, Bless us all.
Student’s Declaration
I, the undersigned, declare that this essay is the result of my personal reflection, reading, scientific research, and critical analysis of sources. It is submitted in partial fulfilment of the requirements for the Ecclesiastical Degree of Baccalaureate in Theology. This work has never before been submitted for academic credit to any other college or university. All sources have been quoted in full and acknowledged.
Name of Student: Inaï Ghislain, SMA.
Date: 03 February 2004
This essay has been submitted for examination with my approval as the college supervisor.
Name of Supervisor: Fr. Fernando Domingues, MCCJ.
Date: 02 February 2004
Preface
When a child, there used to be “Festivals of Masks” in Tinhou[2], some which we attended. This festival has a double function. The first one, which is the obvious one, is to express delight about the year that is finishing[3] and the second is to give thanks to God for all He has done for the village over the year. The reasons for which the village thanked God varied from one family to another, but the common ones were good harvest, less deceased members of the village and above all, to get into contact with Gnonsoa[4], who is represented by the Mask. It is interesting to note that in western Cote d’Ivoire, and probably in other parts of the world, Masks are associated with ceremonies like funeral customs, fertility rites, curing of sickness, and festive occasions.
The rejoicing aspect is experienced through the whole liturgy of the festival, which includes songs from a given group of women, beating of drums by a specialist and the dancing of the Mask. After two weeks of celebrations, nan lan di[5] are slaughtered for sacrifice and consumption. On the very last day of the ceremony, the oldest Mask does the libation on the public place of the village, and prays for a successful year ahead. With the mud collected from the libation place, the villagers make some marks on their foreheads as a sign of Pongne[6]. This act is done while one expresses his/her personal intentions silently. It is also interesting to notice that it is the only time when people are allowed to look into the face of the Mask[7]. Before that, one’s eyes were not supposed to meet those of the Mask because the Mask is a supreme being and because of this, the human person owns him respect.
More than twenty years after our childhood, here we are in Tangaza College Nairobi, reading theology. At the end of these studies, we would like to bring our little contribution to the building of the edifice of an African Christian Theology. In this investigation, we would like to deal with Salvation in ATR with particular reference to the Ceremony of Mask among the Guere people of Western Cote d’Ivoire. More precisely, we wish to focus on how the Guere people could have experienced Salvation through their Masks.
Masks represent supernatural beings and as a matter of fact, are considered to be means of contact with various spiritual powers in order to protect the clan or the village against evil situations such as famine, plagues, failure in war etc.
As theology is defined as “faith seeking understanding” and “discourse on God and anything related to God”, we would like to discourse on a specific belief of the Guere people and how that belief can be related to our Christian faith in God. We know that this enterprise will not be easy, but we are interested in this topic and would like to do some research on it.
Chapter One: General Introduction
“Truly I perceive that god shows no partiality, but in every nation any one who fears him and does what is right is acceptable to him.”
Acts 10: 34-35
I.1 Statement of the Problem
It is undeniable that one of the burning issues in theology today is the question of knowing how do people experience God in religions other than Christianity. In addition to this, we have the controversial topic of Salvation in these other religions. Whether such Salvation is possible engrosses many theologians today too.
It is usual that when one goes to the Nairobi City Centre, he/she encounters some people who claim to be saved and would like to know if their interlocutor is also saved or not. Statements such as “my name is N, I was saved since 1985 by Jesus my personal Saviour. How about you?” This is a relevant question that needs an answer from each and every one of us. So the question that comes to mind is, what could the answer of the ATR adherents be? Apparently, members of non-Christian religions have no personal encounter with Christ, so who could be their saviour?
Our brothers and sisters from other churches, and probably some Catholics also, often tend to demonise ATR, its practices and adherents. This could be due to the missionary mentality of old which believed that all African religions and religious practices were evil, if at all they existed. Some of the philosophers and anthropologists said that Africans had no religions[8]. Investigating this latter statement would seem like beating a dead horse. However, it is important to know that this statement, some would think, had shaped the missionary mentality of old. For example, “[Christians] have too, often (…) seen their mission narrowly as persuading or reinforcing their particular religion, sometimes even to the extent of imposing it on others.”[9]
How could an ATR adherent answer the question, “Are you saved?” To find an answer to this question is a real puzzle.
I.2 Objective of this Investigation
While as an individual this question arises, we believe that it could also be the case for the millions of ATR followers. Consequently, we would like to try and find an answer to the question whether or not there is Salvation in ATR with special reference to the Guere people of West Africa and their Masks. Precisely, we would like to know whether or not the Mask could be seen by us Christians as a means of Salvation for the Guere people. This also means that we are going to highlight the religious function of the Mask. How are we going to reach this goal?
I.3 Methodology
To achieve our target, we have divided this work into five parts including the introduction and the conclusion. In this introduction, we will try to give the definitions of some key terms such as ATR, Mask and Salvation, terms which we are going to use throughout this investigation. By this, we want to be sure that there is a clear understanding of these concepts should any reader come across this essay.
After the definition of those concepts, we will present briefly the Guere people. Perhaps, a chapter should have been reserved for them, but since this paper is not an anthropological or ethnological study, we decided to mention them in the introduction so that the reader will have a succinct idea about this group of people.
In the second chapter, we will try to see how ATR members, specially the Guere people could experience Salvation. Also, we would like to see if the presence of the Mask could be seen as a divine presence. For us to be able to answer this question, we will tell a story that portrays how the Mask came into the lives of these people.
In the third chapter, we will examine what the Catholic Church says about Salvation in other religions. Before reaching that point, we will have presented the view of some theologians on the matter.
Our fourth chapter will deal with some propositions on the relationship of Christians with ATR, particularly the Guere people and their Mask. Also, we shall try to look at the possibility of using some elements of these peoples’ religion in our Catholic liturgy.
It is after these four parts that we will be able to draw the conclusion which will contain an attempted answer to the question that stimulated this investigation. In other words, the conclusion will contain a tentative answer to the question whether or not the Masks of the Guere people could be seen by Christians as a means of Salvation for them.
I.4 Definition of Terms
I.4.1 ATR
This is any traditional religion which originated in Africa[10]. Usually, followers of these religions[11] have “belief in a Supreme Being, the Creator and Father of all that exists; belief in the ancestors and spirits; belief in two worlds, the visible and invisible, their interaction, their community and hierarchical character, the way of celebrating.”[12] In ATR, God is not absent from ordinary life. God is neither abstract, indifferent nor solitary. God is a being of relationships whose actions in the history of humanity and the universe pass through the spirits that take care of daily life.
I.4.2 Mask
The Mask that we are talking about here is not that likeness of a person’s face or that of an animal made either in clay, wax or wood to conceal the faces of people during a masked ball. What we are talking about here is a human person dressed in a costume. This costume is believed to make a new being out of the person that wears it. This new being is imbued with symbolism and ascribed spiritual powers.
I.4.3 Salvation
I.4.3.1 Christian Understanding
According to Nilson, Salvation is “the condition of the ultimate restoration of fulfilment of humanity and all creation effected by God’s action in Jesus-Christ through the Holy Spirit.”[13] Christian tradition says that human capability alone cannot bring about the needed reconciliation and restoration. Only God can do so. The CCC is more categorical “Salvation comes from God alone.”[14]
I.4.3.2 ATR Understanding
There are two ways of understanding Salvation in ATR. On one hand some ATR adherents consider a saved person one who lives life in its fullness in this present life. Salvation is concerned with people’s present life. It is something of the present reality. Krong says:
One can describe African religion as a this-worldly religion of salvation that promises well-being and wholeness here and now. It is a religion that affirms life and celebrates life in its fullness; this accounts for the lively and celebrative mood that characterizes African worship in all its manifestations.[15]
On the other hand, some other adherents of ATR believe that Salvation is the fact that one lives in the community of the Ancestors after one’s death. It means that one becomes an Ancestor too after death.