Whithersoever thou goest

I used the phrase “holy, canonical, Scripture” in a conversation yesterday. This is a phrase I learned from reading David H. Kelsey’s book, Eccentric Existence: A Theological Anthropology, vol. 1 (Louisville: Westminster John Knox, 2009), as well as most of volume 2. I was invited by my beloved Fuller Seminary professor (and form whom I was a teaching assistant), Charlie Scalise, to read these books together—one chapter a month. This was one of the greatest gifts of my life, as we met in a coffee shop and unpacked this theology with Charlie’s guidance over a couple of years. The time did include theological discussions on the challenging book but also professional guidance as a new faculty member at Trinity Lutheran College, as well as pastoral care. These were months of conversations that were before, during, and after Eric’s death. I will be forever grateful for the mentoring over these years. I am also grateful for the deeper understanding of “holy, canonical, Scripture.”

Women reading the Psalms in Maa in the Kimaasai Bible, Biblia Sinyati, at Irbiling Lutheran Church.

Yesterday, I was in a Zoom meeting with my research team at VID Specialized University, in a conversation to shape a research proposal to submit to the Norwegian Research Council (NFR in Norwegian). Three other biblical studies colleagues—including Knut, my “doctor father”—started these conversations over 2 years ago, as we all work really well together. The other 2, besides Knut, are my hiking buddies when I’m in Norway. However, the challenge we realized is that the project needs to be multi-disciplinary, and the NFR does not consider both Old Testament and New Testament scholars as multi-disciplinary! So, we are expanding our scope and the target area of research to be beyond a Maasai project but also to include the Sámi people group—the indigenous people of northern Scandinavia. This makes sense for a Norwegian funded project. Both the Maasai and Sámi are pastoralists, both have had histories of colonialist oppression, and both are still dealing with government policies that are oppressive. In addition, there are Christian traditions and inculturated interpretations in both contexts. This is interesting for us biblical interpretation geeks!

Our research approach is to recognize that religion sometimes had a negative role supporting colonialism and oppressive treatments—not always, but all too often. So, religion and corrective biblical interpretations can be part of the restoration of Shalom—which includes justice, and we think that the NFR could consider this approach favorably. The foci of our research are: 1), the Bible, 2) Indigenous people groups (Sámi and Maasai), and 3) sustainability hermeneutics (hermeneutics simplified is the philosophy of interpretation).

So, we’ve added a very brilliant Sámi researcher (with a PhD), who is an expert on the Sámi traditional religion, Christianity in Sámi contexts, and the role of the Church of Norway that was complicit in colonization and oppression.

The Zoom meeting included a discussion on what is “Bible.” Is it just the Hebrew and Greek texts of the Christian Bible? Does it include how people interpret the Bible in various contexts? Does it include the intersection of how the Christian teachings get interpreted through the traditional Indigenous stories? I actually have written an article comparing the Jacob and Esau story in Genesis 27 with a Maasai legend that has distinctive similarities (yet, I’ll come back to this in wrestling with “holy, canonical, Scripture”). Forthcoming publication: “Twin Stories of Brothers: A Comparative Analysis of Jacob and Esau with the Maasai Legend of Senteu and Olonana” in Religion och bibel, the Nathan Söderblom Sällskapet (Society) journal, Uppsala, SWEDEN, spring 2024.

So, does “Bible” have to be written? Does it include sacred oral stories from Indigenous peoples? If so, how do we understand “sacred?” Which stories are sacred, and how do we know this?

I then brought “holy, canonical, Scripture” into the conversation. I said that I, as a researcher, have a broad hermeneutic that eagerly engages various perspectives, and the theorizing upon this is question is an important part of research, and yet, as a biblical scholar and person of faith, I want to make sure that “holy, canonical, Scripture” remains a valid conversation partner in our research.

Not so elegantly, I added that if there is not a place for “holy, canonical, Scripture” as a dialogue partner in this research, then I don’t see a place for me in this research, as it is not in alignment with my calling. I really don’t like this sense of what can be seen as a threat, such that I will drop out if X doesn’t happen, but I was clear that I really do endorse the scholarly conversation and theorizing that is diverse. And still, I understand that my calling is such that my scholarship is to be in service to the church—not just for my professional development, getting fancy grants, getting published, etc. If we diluted or lost the perspective that Christian Scriptures are revelations from YHWH and authoritative for life and faith (yes, the interpretation of these issues remains HUGE, but that I why I am a biblical scholar!), then I would not see a project worth investing my time in.

One colleague added that there is an article she read stating, “If everything is sustainability, then nothing is sustainability.” So, similarly, if everything is Bible, then nothing is Bible. Another noted, for those of us who are biblical scholars, we are experts in exegeting the ancient Hebrew and Greek texts in their ancient contexts (and analyzing historical and contemporary interpretations), and we are not experts in analyzing oral literature of other people groups. This indicates that if that if the understanding of “What is Bible?” gets really broad, then for us biblical scholars, we actually lose our competence.

In this conversation, I am grateful for my year at Wartburg Theological Seminary and colleagues there who made it clear that the gospel of Jesus Christ is central. Yet, good and very important aspects—like social justice and environmentalism—masquerade as gospel, which is then a false gospel. My colleague at Wartburg, Samantha “Sam” Gilmore, teaches homiletics. She made it plain for evaluating a sermon by asking, “Did Jesus have to die for this sermon?”

I truly value the oral literature of the Maasai, and I cherish innovative ways to link the gospel of Jesus Christ to a different culture, as Paul did in his speech on the Areopagus (Acts 17:22-23), but Jesus didn’t have to die for the truths within the oral literature of the Maasai. That is the crux (pun intended) of “holy, canonical, Scripture,” it reveals the God of the gospel of Jesus Christ. Many other sources can point to this, but they are not divine revelations that bring us to Jesus Christ.

An “authentic” African Christianity?!?

Tangential but related to the crux of this conversation is a paper I reviewed this week. It was submitted to a journal, and I was asked to be one of the “blind” (anonymous) reviewers. In the paper, the African author stated, “We need to develop an authentic African Christianity.” I believe this is impossible. Now, I am one who has focused my professional calling on inculturated interpretations of the Bible in Africa, so I’m passionate about legitimate, valid, and plausible (these are all technical terms, let me know if you’d like to know more) contextual interpretations of Scripture and manifold expressions of Christianity around the world. So, why do I think that an “authentic” African Christianity is impossible.

First, there are over 3,000 people groups in Africa. So, which context will determine what is “authentic” for the other 3,000 people groups on the continent? The one cultural expression that wins would then have a colonial-like domination (a “power over” form of colonizing the mind or African church).

Second, and more critically, the revealed holy, canonical, Scriptures are written in ancient Hebrew and classical Koine Greek. So, every expression of Christianity is intercultural. Yes, there are legitimate, valid, and plausible expressions of Christianity in every context and even every language! (See Lamin Sanneh, Translating the Message.) However, Christianity will never be an authentically American, African, Norwegian, Peruvian Christianity. Even for Palestinian Christians in the Levant—who are probably the closest candidates for authenticity with a direct lineage to the early church—there are 2,000 years of cultural changes and a spoken language that is different than the Scriptures. Christianity will always be intercultural in every context.

Finally, Christianity must always provide a critique of a culture. Note that I’ve already affirmed that every culture is a vehicle for inculturating the gospel, so I’m not denigrating culture as a whole. (See Stephen Bevans, Models of Contextual Theology.”) However, there is no culture so pure that it does not stand without a need for transformation by the Holy Spirit, because cultures are products of humans with an inherently sinful nature. So, if it becomes “authentically” African (or American or Brazilian or São Tomé and Príncipian), then that form of Christianity has diminished its power to be transformed by the Holy Spirit in order to be more in alignment with God’s creation and prophetic ideals—which are transcultural.

Yes, this is what a biblical interpretation does on a beautiful Saturday—after finishing doing my laundry by hand—which gave me a great opportunity to ponder these issues.

Mungu akubariki! (God bless you! in Kiswahili)
Mikitamayana Engai! (God bless you! in Maa)

The first blessing is actually good. I was able to arrange for another lay pastor’s daughter to get into a vocational training program to be a seamstress! This is lovely!

The other shower was not a blessing; it was a leaky roof. Fortunately, it was leaking into my bathtub. The black things are dried mushrooms!

The black things are dried mushrooms!

Today, the workers came and ripped out the old roof. When the rains came, it was much louder in the house!

In process

In process. They did a hauling out and sweeping up.

The end of the day’s work is a huge improvement.

There is some spackling and painting yet to be done.

I am grateful. I gave the workers a soda as they were doing their magic so show my appreciation. Now, I have to reconsider if I’m going to paint the whole bathroom. The workers know that I have a plastic drop cloth, as I covered the sheet-rock on my porch when the rains came in a deluge and were splashing up on the sheet-rock. The workers were pleased to know I took care of the sheet-rock while they were away for lunch.

My evening was cleaning up and moping up sheet-rock dust.

Mungu akubariki! (God bless you!)

Today marks the end of 6 months of my Marie Curie fellowship. In some ways it is still early in the project. In other ways, I am so amazed at the solid foundation that has been built with Providential connections and meeting all the important benchmarks. Yes, I consider myself to be a midwife for what God is creating.

So, what does this day consist of?

Taking an early shower/bath to clear things out for the workers who need to do repairs in the bathroom. There is a leaking pipe above the bathroom ceiling that drips down into the bathroom—fortunately into the tub! They have to repair the pipe and will replace the ceiling that is at risk of collapsing. Now, it might make sense to paint the bathroom walls and make it nice!

The bathroom ceiling!

• I Skype with my sister at 7:00 am on Wednesdays, because she is still awake, and the Internet is best in the early morning here.
• I spent the morning editing papers for an anthology project, for which I’m the co-editor. We editors asked for each contributor to get a native English speaker to review their paper before the final submission deadline today. Two people sent their papers yesterday asking for a review, though one had asked a couple days earlier. However, as an editor, they got editorial comments too—not just English language edits. One paper still needs a lot of work. It is an important concept on widows—which I know something about—so, I’m trying to discern if I have the bandwidth to offer to co-write it to get it across the finish line. Perhaps, my colleague won’t want me to collaborate as well. Hmm.
• The afternoon was spent revising my SBL presentation for publishing. This is the biblical-theological framework for my Marie Curie fellowship. Knut encouraged me to try to submit to a top tier academic journal, and I’m not sure my paper has enough exegetical rigor. However, it does demonstrate an innovative way that biblical scholarship has a strategic role to catalyze the work of the church. I say that biblical scholarship is important for developing creation care content that is grounded in the Scriptures, informed by science, and relentlessly sensitive to the cultural context can empower the local church to be a vital agent of transformation in Maasailand. I’m going to expect a rejection and avoid disappointment!
• I’m preparing my notes (I keep a daily activity log) for writing the monthly report to my boss, Daniela, and research supervisor, Knut. I’ll put that together tomorrow.
• Around 6 pm, I took a walk. Each loop is 3.2 Km, so three loops before sunset is 2.25 miles.
• While getting some leftover dumplings steaming, the power went out (for about the 3^rd time today). So, I had my last bagel with cream cheese (the first I’ve had in Tanzania, that I was able to buy in Arusha on Sunday). After consuming my bagel, the power came on, so I figured I’d better finish steaming the dumplings and eat those too.
• I washed up my dishes, and then received a text message. My neighbor, Suzana, had come home. I was coordinating the final part of the sponsorship for Hosiana’s training to become a pastor. (I met her parents a couple weeks ago, and her mother—a lay pastor—is lovely!) So, I went to finalize things with Suzana, but also take the opportunity to talk with her about my project. She is the director of the theological education by extension program (TEE) that provides the equipping of the lay pastors, and I’m eager to have her as a stakeholder for the project and collaborate with her on the part that intersects with the TEE program. We get along great, and I’m looking forward to learning more from her. I sense again that God is doing something to bless this project.
• So, now writing up a blog to wrap up the day. FYI, the workers did not come to work on the bathroom ceiling.

To add another picture for the day, here’s the largest mosquito I’ve ever seen!

Mungu akubariki! (God bless you! in Kiswahili)
Mikitamayana Engai! (God bless you! in Maa)

Sunday, I was picked up to go to the Arusha Community Church (ACC), the English-speaking service. Laurie was also an ELCA volunteer as a bookkeeper/accountant that ended up being several years. Now, she has retired and bought land and built a house a bit to the east of the Tumaini University Makumira campus–where she was a volunteer. Generously, she swings by to pick me up on the Sunday when she’s going to ACC. She also picked up a neighbor, a young woman who grew up on the campus, and is one of the “Tanzanian daughters” of Laurie. Now she is a doctor in a western area of Tanzania and was home visiting her dad.

At church, I ran into an old friend, Mary Nelson, who is facilitating a group from the Seattle/Olympia, WA, area as part of their Safi Foundation non-profit organization that works to support Lutheran secondary education. I also connected with Joyce, who was in the very first class at the MaaSae Girls Lutheran Secondary School. She has a bachelor’s degree in law and worked for an NGO for a decade. Now, she is mother of 6 children. Joyce and some of the unemployed MGLSS graduates are thinking about starting a Kiswahili language program for adults. There is a very good local program (where I did my Kiswahili course), but there could be a lower-priced and Arusha-based program. However, they need some support, and there is some hope that I could help to find this.

Me, Joyce, and Mary

Today, Monday, I had an invitation to visit the Assistant to the Bishop Elect, Rev. Loishiye. I took the dala dala in, arriving 45 minutes before the meeting, but I never know how long the dala dala will take–plus a 20-minute walk–so, it is better to arrive early. I stopped at a little cafe close by for a cup of tea. Curiously, I was the only woman customer in the place. I also then was able to use the nice bathroom in the hotel connected with the cafe. Then off to the diocese office.

I’m weaving a tapestry of relationships, and this part was started by Rev. Nangole, who invited me to help secure the vestments for the new bishop and assistant to the bishop. So, I call my Wartburg boss, President Kristin Largen, and ask if Wartburg would like to be part of this opportunity, as it would be a way to make a personal connection to this Diocese, where previously Wartburg alumni were the bishop and the assistant to the bishop–two of the 35 Tanzanians that Wartburg equipped with a master’s degree for leadership in the church. She rallied with the bishop of the companion synod (Northern Illinois) for helping in this way. Wartburg is providing the vestments for the Assistant to the Bishop, Rev. Loishiye, who is also brother to one of the Wartburg students who was her in January. Yes, weaving together several strands of relationships.

Me with Rev. Loishiye

Rev. Loishiye knows that my neighbor and I got a young woman into school this past October to be equipped in her calling to be a pastor. He was so encouraged to hear that. I learned that there are 3 other young women who have been accepted by the diocese to go to further studies to be a pastor, but there currently are no funds for them. If your church is willing to sponsor a young woman for her training to be a pastor, let me know. It is not so expensive at around $700 a year.

At the diocese office, I also met again the mother of another student who was in the first MGLSS class. She works with children’s ministries in the diocese, and will be retiring in June.

I read a book in the dala dala on the way back, an enjoyable and thoughtful read by my beloved co-teacher for the Hebrew Bible courses at Wartburg Seminary, Sam Giere. His book, Freedom & Imagination: Trusting Christ in an Age of Bad Faith, is a refreshing recentering on the gospel in the midst of ideological charlatans. I also think that my musings about “outside” just a couple days ago–as I ponder the next paper for this project with a focus on epistemology (ways of knowing)–now has the first part of its title, “Ground of Existence:…” (I’ll give him credit!)

Walking from the dala dala drop off spot to my house, I saw an amazing amount of white butterflies. It is almost like a Disney movie! Someone said it is a sign that the rains have ended.

A glimpse of the butterflies, but they are more fun to watch flying!

The afternoon was preparing for and participating with a postdoctoral group that is part of the research group at VID Specialized University that I collaborate with. I prepared by reading a paper by a Malagasy and another by a South African. Then in our Zoom meeting, in addition to our authors, we added a Norwegian, a Nigerian, a Finn, and me. This was a rich conversation, as we work together to review, make suggestions for strengthening the writings, and encouraging one another. It is the fruit of Knut’s (my doctor father) effort to have a venue to actively support African scholars in their professional development. Too often, the PhD holders are so busy with teaching and administration that there is not a good reason to make space for scholarship. Knut made the space.

Mungu akubariki! (God bless you! in Kiswahili)
Mikitamayana Engai! (God bless you! in Maa)

Happy Lydia, Dorcas, and Phoebe witnesses to the faith commemoration!

So, I missed a Christmas letter and an Epiphany letter, so here is a lesser festival in the Lutheran church year to honor: Happy Lydia, Dorcas, and Phoebe witnesses to the faith commemoration!

Here’s my Christmas Lydia, Dorcas, and Phoebe letter.

I’m trying to find the next “luminous particularity”—or bright and unique idea—for a paper. I would hope to develop a concept and write up an abstract that would be submitted for the next Society of Biblical Literature (SBL) conference. (It is in San Diego, my favorite location and home of my sister, Faith.) It needs to extend my project, but I don’t have any findings yet—which will be the planned topic of the third paper from this fellowship. (The first one was presented at the SBL this past November, and I have now submitted a proposal to the editor of a journal. I welcome prayers for a favorable response from the editor.) I am on track for my projects Gantt chart goals, but the first stages are:

1. Work package 1: research expanding theory/knowledge

1a. Biblical theological framework presentation @ SBL

1b. Climate science, climate anxiety

1c. Maasai climate ontology and traditional environmental knowledge (TEK)

1d. Social science research on change and reactants

1e. Biblical theological framework paper submitted for publication

2. Work package 2: field work preparation; networking; soliciting stakeholders language learning, MS-TCDC course (Oct)

I have until April to complete these, but I’m feeling good about the foundation I’m building.

Knut suggested having a focus for the next paper on something dealing with epistemology, which is dealing with how do we know what we know, and what are the theories that justify our beliefs. I’ve done quite a bit of research about the Maasai worldview, but there are two new dimensions I’ve been pondering about the Maasai.

First, the communal nature of life is like water to a fish. Yup, I got this, but it has expanded these past few months. This communal nature means that with all the struggles of life in this African context, rarely does anyone struggle alone. Ujaama (I am because we are, and since we are, therefore I am.) has always be a warm-fuzzy sense to me, but now, I understand a bit better it through the lens of suffering.

Second, how would you perceive life if you lived 95% of your waking hours outside? The traditional Maasai are only inside if they are sleeping, sick, it is raining, or—for the women—if they are cooking. How does the constant stimuli with creation affect one’s ways of knowing? One’s “home” is not primarily a building but rather the land. So, I’m pondering how these ways of knowing are different from mine, and what I learn about the expansive world and belonging to the suffering community and the land as part of one’s very existence. So, as a biblical scholar, how do I connect these to a biblical framework? So, I’m pondering Old Testament texts.

Mungu akubariki! (God bless you! in Kiswahili)
Mikitamayana Engai! (God bless you! in Maa)

Here are a few musings.

My portable monitor seems to have died. I do not prefer just working from a laptop monitor. Fortunately, I do have a blue tooth keyboard, so I can have the laptop elevated in a more ergonomic fashion.

My yard is full of flowers which are predominantly red. It seems planned. There is one bush that I don’t know the type, but it is currently laden with blossoms. It attracts a local collard sunbird, but I don’t have a good picture of the bird.

I bought a bird book, but now I need to get a flower book!

I love hammocks! I brought out a compact travel hammock. Several months ago, I took it out in the late afternoon and strung it between two trees in my backyard. The mosquitoes had me back inside within 15 minutes. So, do I want to slather myself in DEET (which I hate) to be in the hammock I love? Yesterday, after the day of work, the evening was lovely. I thought perhaps I could string the hammock and have enough clothing to forego the DEET. I didn’t even get the first tree strap set when a black, biting ant dug its pincers into my foot—not letting go! Then another dug into my other foot! I couldn’t shake or brush them off! I hobbled into the house and filled a bucket with water to drown the ants. One released. One kept on. I flicked and flicked and flicked my fingers, and finally it released. Wow! Fortunately, there was no swelling or residual pain beyond a few minutes. So, will I have to be in a hammock with my rubber boots on?!?

A high school friend on Facebook has posted that he’s had an undeniable encounter with God that he’s trying to figure out as a typical beer-drinking dude in Minnesota. I’m totally intrigued with his authentic description of something that is so compelling and confusing. He said it started when watching the TV series, “The Chosen.” So, I started watching it. Another former biblical studies student posted previously that the series was moving and recommended it—and I trust this professional videographer to recognize if something off. It is compelling—and free at https://watch.thechosen.tv/

I miss hearing the discoveries of the Wartburg students as they reflect on their day’s experiences. I also miss being fed! A new friend offered to take me to church last Sunday, and then we go to lunch. Last week we met up with a former ELCA volunteer who taught at the other Lutheran secondary school in Monduli 25 years ago. Now, she’s back with a Fullbright Scholarship. We have bonded beyond the few hours we have spent together. We are cut from the same cloth or perhaps just infected with the same Africa bug!

The Internet and electricity continue to be sporadic. Today, it was amazingly good until the power went out. It meant that I was able to have a good Zoom meeting with my fellowship supervisor, Knut (also my doctor father). This is a monthly meeting for supervision, but we also share a postdoctoral research support group webinar (part of the Norwegian research group which I serve as vice-chair) and Knut and I are 2 of 3 editors for a book anthology project. We are also part of a research team in process of developing another research project on biblical interpretation and sustainability with Maasai and Sami pastoralists. I am so blessed to continue to learn from Knut. Being able to do my PhD under him was truly Providential!

Mungu akubariki! (God bless you! in Kiswahili)
Mikitamayana Engai! (God bless you! in Maa)

After Christmas travels and hosting the Wartburg Seminary group, I’m getting focused on the work ahead. Yesterday, I was right back into a Zoom meeting and working with technical and language editors for a research group anthology project, for which I am one of the editors.

Today, this meant trying to move my work permit process ahead. The next step is paying the $500 registration for a 12-month research permit. I’m not sure, but there may be another $300 to $500 for the visa! (Ca-ching!) I did not know this when I budgeted! I made three trips up to the administration building after the morning rains to try to get this done, but the person was not available. Hopefully, there will be a connection tomorrow morning—and no rains.

I did get up early and do some laundry before breakfast. I was hoping to catch a couple hours of partial sun for the drying during the day. I perhaps got an hour in before sunset. Now, the clothes are hung up inside with my small fan trying to circulate some air. I have hope that the musty smell won’t set in.

There were many delayed emails and small tasks to deal with. Much of the afternoon was getting a collaboratively written article ready for publishing. I hate endnotes! I had to recreate all the endnotes in the Microsoft word reference tool. Yuck!

We have about 40 words to cut to get down to the word limit. The article examines using a tri-polar comparative process I’ve developed to compare the text of Isaiah 62 and a hymn based on the text written by Lina Sandell (the writer of Children of the Heavenly Father and about 2,000 other songs and poems). The process uses Biblical Performance Criticism (BPC) for comparison, where my collaborator, Johanna Rönnlund, does the heavy lifting.

Unfortunately, the Internet has been inconsistent. Sometimes I just use data with my phone providing a hotspot. Sometimes, I just work offline and save up tasks for the next time I have Internet. It is not an efficient way of working.

While it is good to return to my project full steam ahead, it is rather quiet around here now. President Kristin Largen was in my guest room and learned how to navigate my less than normal bathroom. I have plastic sheeting forming a funnel attached to the ceiling to keep the dripping water controlled in its descent into the tub—and not dripping on a body trying to get clean. It was a joy to have a bit of shared life with Kristin these days.

Mungu akubariki! (God bless you! in Kiswahili)
Mikitamayana Engai! (God bless you! in Maa)

I have not been posting for a while. In the recent days, it was due in part to the very full days preparing for and hosting Wartburg Theological Seminary, not to mention difficulty with logging on—even with data—when there is no Internet.

President Kristin Largen was the other faculty member facilitating the group of 9 students and alumni. I am on an extended leave of absence from Wartburg while I engage the Marie Curie Fellowship, thanks to the graciousness of Kristin and her ability to see the mutual blessings in this postdoctoral fellowship. Wartburg has a long history with Tanzania, having trained about 35 Tanzanians for leadership in the church.

With Naiyonde, my former student, at her family boma.

Part of the strategy of mutual blessing is bringing the Wartburg group to places where I can build upon and invite them into the friendships I have. Tanzania and the Maasai culture are intensely relational, so relationships open up doors and conversations. The mutual blessing for the Marie Curie fellowship is that I plan to return to these visit sites—Monduli and Ketumbeine—with requests to do research here. Having renewed these friendships after many years of being away and demonstrating that I bring blessings is very helpful. This includes a visit to the office of the Bishop Elect Godson Abel and Assistant to the Bishop Elect, Rev. Laretoni Loishiye, brother to one of the Wartburg students who is originally from Tanzania. There were also pastors (who teach confirmation), women’s group leaders, and the Theological Education by Extension (TEE) director, who are all research group potential collaborators.

I hope you will visit President Kristin Largen’s blog to catch up on what I’ve been doing as seen through her eyes. Visit HappyLutheran.blog  and see great pictures.

Mungu akubariki! (God bless you! in Kiswahili)
Mikitamayana Engai! (God bless you! in Maa)

Yes, everyday in Africa is adventure, and some are more than others!

First, a misappropriation of Scripture! Rom 13:12b “So then let us cast off the works of darkness and put on the armor of light.” The ants and cockroaches are busy in the dark of night in my kitchen. There are nooks and crannies that are impossible to clean. So, I’m thinking about just keeping the light on in my kitchen 24/7—using the armor of light! What do you think!

So, on Tuesday, 28 Dec., Knut, Helen, and I were going to have an editorial meeting. However, Helen missed her flight on Monday from Entebbe, Uganda, due to a 1.5 hour stopping of traffic for a presidential motorcade. She rescheduled her flight for the next day, but then we didn’t want to have an editorial meeting without her. So, Knut and I went with my three other colleagues of our research team that I had arranged for them to visit a Maasai women’s project that was part of an NGO (non-governmental organization) run by my former student, Selina. She said she was doing work in Monduli, where the MaaSae Girls Lutheran Secondary School is located. Great! I even arranged for a chai break. My other student, Liz, was our driver for the day. (She is my research assistant, drives, and used her husbands 4×4 Toyota Prado for the day.)

I realized that things were going to be very different than I thought when I realized that “Monduli” meant the Monduli area—not Monduli town! We were going to meet the Maasai mama’s in Nanja, that is halfway to a national park! Ok, I’m going with the flow, and not going to stress! I WhatsApp the school visitor coordinator, the beloved teacher Ciwila, and told her we were going to be later than I planned! It only got more complicated!

When we passed through Nanja and off the highway, we hit mud and more mud! The stream didn’t have a bridge, just a crossing area. With the Prado filled with 8 people, the embankment of soft mud on the other side was insurmountable. Several attempts left me wondering what happens when we get stuck in the mud!

The embankment of mud!

The Maasai warriors, who are shepherding their livestock, seem to pop up out of nowhere! It is now a communal problem. They suggest getting the people out. I tell Liz to put the Prado in low 4, which she didn’t know about, as it was her husband’s car. Unfortunately, it is an automatic, which meant some tire spinning. (I remember Marvin saying, put the 4×4 in low 4 and first gear, and let it crawl through the mud.) Unbelievably, Liz made it up the other side. So, we take off our shoes and walk across. The Maasai warriors hold our arms and loan us their walking sticks to get up the slippery embankment. Then, we walk to a mud puddle, and Selina washes our feet. This is hospitality.

Getting washed feet back into shoes with gracious help.

We get back in the Prado, but other muddy places mean that we are often off-roading it through trees. Eventually, the road is washed out. No possibility of going further unless we had “Maasai Landrover” or donkeys. So, we turn back.

Selina has been told that there is a road through Mti Moja that goes to a school, and the mamas will walk there. We find the school, but the news is that the mamas are too far away. So, Selina suggests that we go to the MaaSae Girls School first and then come back. Okay!?! It is at least 45 minutes to the girls school. I had been giving Ciwila WhatsApp updates of our ever-changing plans.

We arrive 3 hours late. This is Africa! They still have food for us, and we have a powerful conversation with the Head of School, Tuli, and the two alumni, Selina and Liz, who are our guides through the mud. This is an amazing school that has transformed many lives. We have a brief tour of some key places: the chapel, library, computer lab (where I used to teach), and then we met the pre-form class. Joyce is an amazing English teacher, who has always impressed me each time I visit! Then, I ask, “Who is Sara from Soit Sambu?” I hadn’t met her before, but she is the one now that I am sponsoring through the Eric Hanson Memorial Scholarship. (See post of 2023.09.22 In Memory of Eric.) What a joy to meet her!

So, time is ticking, and we still need to get back to the Maasai mamas. We have 1.5 hours before the sun goes down, but Liz is willing to drive back in the dark. So, we are off to return to Mti Moja.

I arrange to pick up the samosas and fruit I ordered from Rebecca’s bakery, so that I can honor my ordering of food (even vegetarian samosas for Zoro).

After the 45-minutes or so, we’re back at the school. Next to the school, the mamas are under a tree waiting for us. They walked all day! And they trudged through the mud with thermoses of chai and cups for us all. They were so excited to see us.

We were so honored that they made such a major effort to see us. We learned that some of the mamas with babies turned back, as the rest would have to walk back in the dark and in the mud.

Those 30 minutes with the mamas as the sun was going down was magical. The woman sang as they gave us each some Maasai beads. We heard stories, translated by Selina, of the transformation that these women were experiencing. Check out www.piwoyot.com to see the multiple ways they are improving the lives of vulnerable people in Maasailand. Truly, there was an amazing bond that happened on the side of a road. Tina said she wanted to stay and sleep in a boma (Maasai family settlement). While Tina has been to South Africa, most of her visit has been in cities for conferences. Getting to the rural areas where guests are a blessing (Wageni ni baraka.), is a deeply moving experience.

Knut shows a picture of his 4-year-old grandson in Maasai warrior robe and a urungu (club), which the mamas love!

We had a bit of an editorial meeting in the Prado on the way home. The others in the research group actually had important contributions, so despite not having Helen with us, we made some good plans. We made it home safely around 7:00 pm. Liz was amazing getting us through that mud and driving safely all day!

This is only day one together. My budget for kilometers and driver hours is over budget, but our hearts are overflowing. Fortunately, we have some extra funds, so I’m not too worried, but I joked with the other money manager that a Maasailand day is like building a house; it takes twice as long and costs twice as much! Totally worth it!

Mungu akubariki! (God bless you! in Kiswahili)
Mikitamayana Engai! (God bless you! in Maa)