[As mentioned in my last post, I’ve asked Ann Riggs if she would contribute to this discussion as the voice of someone who works closely with FUM and within FTC. I am grateful for her perspective here. When I raised questions about US and Kenya Friends I did so in response to conversations and observations in general, not as an insider with FTC. Therefore, I am even more appreciative of the contribution Ann makes to this conversation. –David Johns]
I write as the head of Friends Theological College. FTC was indeed founded in 1942, under a different name, and operated for many years at a much lower level of academic expectation than the current programs. The current courses of study almost all presuppose a completion of secondary school. All are currently carried out according to the same requirements as apply to similar institutions of higher education in Kenya and the same standards used by accredited institutions of theological education across Africa.
At the time of Kenyan national independence 1963-4, the college was made a responsibility of East Africa Yearly Meeting. In the 1990s that yearly meeting and the FTC board asked Friends United Meeting to assist them by taking the college under its care. As noted in other posts, Friends United Meeting does not “oversee” its member yearly meetings. Indeed the yearly meetings oversee Friends United Meeting, an organ created by and for the yearly meetings. But FUM does oversee Friends Theological College, in service to all the African FUM yearly meetings. The principal of the theological school – a role that in the US would be called its president – works as a member of the FUM field staff and reports to the FUM general secretary and the chairperson of the FTC board of governors. The FTC board and its chairperson are appointed by the Africa section of the FUM general board. The college is lead by an appointee from the United States, then, because African Friends have requested such care.
The burden of David’s discussion, however, is not entirely addressed by simply stating this datum of historical and institutional information. The faculty and administration of Earlham School of Religion are scheduled to visit FTC in June 2011. How might such a visit be thought of so that it makes sense as a gift rather than an imposition, an instance of a larger relationship that serves the needs and dignity of all? Are there paradigms that might be applicable to broader questions of relationship in the post-colonial era?
First and very importantly, most African Quakers are grateful that someone brought them the Good News of salvation in Jesus Christ. While there are exceptions, most are appreciative of the introduction of new technologies and new forms of social life. They value modern medicine, cell phones and the internet, and a greater equality between women and men than their traditional cultural patterns used. My presence in Kenya and the expertise I bring seem to be viewed by many in similar ways – as an importation of desired resources rather than as a resented intrusion.
In a recent conversation I heard a recent graduate of FTC’s bachelors in theology program, who is now an adjunct faculty member at Friends Theological College, and an applicant to the Earlham School of Religion Access program, speak on the relationship he saw among the secular democratic societies and governments of England, the United States, and Kenya. He described England as the mother country of both the US and Kenya and the US as the older sibling of the more recently independent Kenya. There would certainly be other matters on which this man would speak of Kenya in African terms or of his tribe or sub-tribe in ways that made no reference to England or the US. Yet, the vantage point his remark creates is very important for understanding Kenyan Friends. He thought and spoke in terms of relationship not separation. And the root metaphor of his sense of relationship was familial.
How different from both David’s initiating post and the perspective of the conversation partners he references.
The adage made so widely familiar by South African Desmond Tutu makes African sense not just of the inherently relational character of individual human persons but of larger human communities as well: I am because we are. We are because we all are. Kenyan Friends are because the wide community of the Religious Society of Friends is. The teachers and administrators of Friends Theological College are because there is a wider community of theological educators of which the faculty and administration of Earlham School of Religion are also a part.
Kenyan Friends think very much in terms of ordered family relationships. People introduce one another to their “first born” and “last born” children, to their “elder brother” and “eldest brother.” If Friends in the United States are elder, predate the introduction of Quakerism in eastern Africa by two and a half centuries, then there is an expectation that Friends in the US will have some life experience, some accumulated wisdom gained over those centuries that we have a responsibility to share, especially when requested to do so.
Yet, African Friends also expect to be treated with the life-promoting respect and care that the elder sibling is traditionally expected to show to the younger, the parent to the child. Perhaps a reference to the three-fold understanding of community in African Traditional Religion is helpful: the ancestors, the current generation, and those yet unborn. In this understanding, a family, a community is not complete without this last group, without those yet to be born. Those who lie sleeping in the future generativity of our younger siblings’ children are also members of our community now. In this world view the education of students at Friends Theological College is an appropriate concern of all Friends because these students are the future theological parents of the spiritual children of us all.
Are North American Friends able to think less individualistically, more relationally? Are North American Friends able to accept, despite our anxieties about being paternalistic, the family metaphors that Kenyans find so congenial? Might there not be a richer and more abundant life in so wide a family?