African Literature: Needed but Hard to Get

by Richard Crabbe

Christianity is the oldest of the great literary and universal religions that have been in Africa for centuries. Presently, it is believed that the church in Africa is growing at a faster rate than in any other part of the world. Coupled with this comes increasing enrollment figures for the educated section of the population.

Christianity is the oldest of the great literary and universal religions that have been in Africa for centuries. Presently, it is believed that the church in Africa is growing at a faster rate than in any other part of the world. Coupled with this comes increasing enrollment figures for the educated section of the population.

In 1975, the school-age bracket of 5-15 years consisted of 105 million children. The United Nations has estimated that this will increase to 216 million by the year 2000. For the growing church and the young children, the availability of quality Christian literature and textbooks for religious study has become a critical problem.

Viewed from an evangelistic perspective alone, there is much one can do with a book that is impossible with periodicals or even electronic media. Books are usually a permanent possession, and this provides an opportunity for reflective initial reading and rereading, as well as the chance of pass-on readership. Subject matter can also receive in-depth treatment, Despite this strong case for an effective literature ministry, many African publishers continue to struggle to establish themselves in the face of stiff secular opposition.

One common problem is the lack of properly trained nationals for the publishing industry. Few of those on the job have had adequate journalistic training. In effect, a substantial portion of Christian literature produced on the continent has low quality. Even when the few skilled writers turn out good material, publishers have to cope with poor printing facilities. Africa Christian Press, for the past 15 years one of the leading publishers of Christian literature on the continent, does much of its printing in Britain and Hong Kong. Recently, however, it has experimented with local printing of its titles in Zambia and Nigeria.

The unfavorable economic climate in most African countries has undoubtedly affected literature ministry. With most countries imposing foreign exchange restrictions on imports, sales agents find it difficult to pay for consignments. Printers also contend with rising costs of paper. Obviously, this cripples the programs of the publishing houses.

In the past years, French-speaking Africa has received little attention in this area. At present, only a low volume of Christian literature reaches them, yet they account for a high proportion of potential readership on the continent. We cannot leave the secular media to dictate what gets into the hands of these readers. There is the need to develop Christian perspectives on contemporary issues for them, too.

One cannot overestimate the importance of literary work in African languages, although the use of French and English by most educated Africans tends to overshadow the role of Christian literature in local languages. And, while we see to this need, let us not overlook predominantly Arabic and Muslim North Africa. They, too, must have equal opportunity to read good Christian literature.

But perhaps the greatest threat to the literature ministry in Africa is the attitude and role played by overseas Christian publishers and booksellers. Many, primarily those from North America, have turned Africa into a dumping ground for books unsuccessful in their local markets. The greater proportion of these books often comes as donations. This practice does not help the growth and development of the literature ministry in Africa for three major reasons.

First, the low-priced donations undercut the locally produced literature. The effect of low sales is transmitted down the line to the writer, often one seeking to establish himself in the market. Second, readership of foreign books will outstrip that of locally produced ones. This is obviously discouraging to both writer and publisher. Third, much of the literature from outside the continent comes with an inherent foreign enculturation. Almost all books on marriage, for example, address themselves to prevalent customs and traditions surrounding the institution. The effect: increasing numbers of young people tend to view their culture as backward, often alienating themselves from the older generation.

Rather than leave the reader with a seemingly bleak future for the Christian literature ministry in Africa, let us examine some alternatives and suggestions for improvement. First, overseas Christian booksellers and publishers should desist from the practice of using Africa as a dumping ground. If they really are interested in helping the Christian publishing industry to stand, they could convert the donations into cash. This can be used in various ways, like providing scholarships to help train staff members. Some foreign publishers could also provide in-service training programs for writers and technical staff. The David C. Cook Foundation, Elgin, Illinois, is a leader in this field.

Next, instead, of competing (rather one-sided) against their African counterparts, overseas Christian publishers should explore ways of copublishing titles. Perhaps in some cases they could bear the initial foreign exchange outlay for such projects. In other instances, they could help set up high quality printing presses to encourage local printing of Christian literature.

Within the continent itself, some attempts at co-publishing have started. Africa Christian Press and the Pan African Fellowship of Evangelical Students (the equivalent of IVCF) have worked out an agreement to co-publish titles for higher educational institutions. ACP has also done some work in this area with some Asian publishers. Our North American brothers have yet to develop these useful links for cooperation.

Third, it is time to declare a virtual moratorium on translated North American books in countries outside the English-speaking world. The main reason is that worldviews of author and reader usually are too different to permit any kind of realistic communications. There should be a growing recognition of the need to train writers in all countries of the world to prepare books that speak clearly to the needs of people within their own context.

Again, although market researchers would insist on focusing on the alreadyexisting market, Christian publishers should seek to reach the long-neglected French-speaking Africa. This call, if heeded, would also help fill the void in literature designed for those with little or no Christian background.

The foregoing may sound highly critical of overseas and especially North American publishers and booksellers. The intent, however, is to encourage them to help develop an effective literature ministry or Africa, rather than weaken or cause its failure. We need to remind ourselves that we are members of the same Body. Do we not claim to serve the same Master? Yet how often have not adherents of other religions, particularly Islam, which is also gaining footholds on the continent, accused Christians of being divided? And did Jesus not say something about a house divided against itself not being able to stand?

We also have to face the fact that the publishing industry has become even more secularized over the past few decades. How long shall we allow this trend to continue? Provision of teaching material for the young church in many areas of Africa, and quality literature to encourage awareness in non-Christians, remains a challenge to Christians in coming years. Posterity will see how we rise to the task. Have we all too soon forgotten that in the first few centuries of the early Christian church the writings of African church leaders like Origen educated the church? Let us help repair what is weak today. We may not know, but one day the church in Africa may in turn have to minister to that in North America and elsewhere. It is not too late to change already-existing policies.

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