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Student Testimonials

The unsustainable social order

By Dr. Rosa Hilda Lora M. Advisor at AIU | rosa@aiu.edu

We live in a world where we’re left wondering, “Where is this madness going?” Everything is always uncertain, and we ask ourselves: What are governments doing? With everything that happens, we ask ourselves: Is this what they were elected for? The social order implies and indicates:

1. Opportunity to study
2. Opportunity for health
3. Opportunity for housing
4. Opportunity for decent work
5. Respect for Human Rights

Given the above, it seems that what we lack the most is a Social Order that allows for life with the satisfaction it demands. Yes, we have had crucial changes in the social order, such as those that led to the two Great Wars, the World Wars, but nowadays the great contradiction is the tremendous development of science and its use, as in the case of Artificial Intelligence, to alienate people toward objectives that generate a society of uncertainty and a lack of Human Rights.

Yes, the two Great Wars lasted a long time, but we saw a world consistent with what was happening; now governments talk about a lot of money for their operations, but the people don’t see the results of what they say will be done. We hear many leaders speak far removed from scientific truth, and we ask ourselves: where will we end up? These people must be sent back to the universities. Russell said: “Modern communities are more closely linked now than in times past, both in their political and economic structures, and if we want them to succeed, there must be a corresponding increase in the sense of citizenship in men and women”. (Russell, 2004. Education and the Social Order, p. 13). https:// www.edhasa.es/view/pdf/1630 The sense of citizenship: we belong to this planet Earth, and we must all fight for its existence, for which we must and must work together for the good of all.

That is what we are not doing; each one is only looking after their own interests. Interests are so strong that, for the moment, this is the direction indicated by those who currently study what is happening in our world. “Today, the spotlight of the social sciences is on the major players in the technoinformation economy, such as Amazon, Google, Facebook, Huawei, etc., as well as the most powerful governments on the planet, primarily the United States and China. Observing the movements of these actors, what can be affirmed, with absolute certainty and without any margin of error, is that they possess, comparatively, a greater capacity to influence the direction of processes of social change, as well as a greater capacity to regulate the different social spheres of global society”. (Torres, 2023. Social Change: Theory, History, and Politics, p. 81). https://biblioteca-repositorio.clacso. edu.ar/bitstream/CLACSO/248861/1/ Torres-El-cambio-social.pdf This is what we are experiencing right now but given the shortcomings and the absence of Human Rights, this framework will not continue for long because its results don’t generate the life that all human beings require. Throughout History, human beings have experienced difficult times, but they always end with solutions that allow us to be better off than our previous existence. The experiences of the two Great Wars prompted the creation of organizations whose purpose was the life of human beings and the planet. We are talking about the United Nations (UN). Others were created for financial support, food, and health.

What has happened to these organizations today? The owners of the money have taken over everything and claim that these organizations are useless and break any agreement that may be reached because some countries, which are the rich ones, have a voice and veto, and they veto what isn’t in their interest. Nowadays, it is a constant struggle to be able to do anything good. An example is wars, without any declaration, but with the devastating effects that we are all witnessing. The UN proposes change: “The challenges we face can only be met through greater international cooperation. The 2024 Future Summit provides an opportunity to agree on multilateral solutions for a better tomorrow, strengthening global governance for the benefit of present and future generations (General Assembly resolution 76/307)”. UN . Our Common Agenda Policy Brief 11. UN 2.0. A futureoriented culture and cutting-edge competencies to increase the impact of the United Nations system. UN , SEP - TEMBE R 2023 https://www.un.org/ two-zero/sites/default/files/2023-09/ UN-2.0_Policy-Brief_EN.pdf The UN recognizes all the existing problems and proposes reforms to meet the needs of the social order in which we live. Its proposal translates into:

1. Acquire specialized knowledge
2. Increase our capacity to innovate
3. Develop digital expertise
4. Instill strategic foresight
5. Cultivate behavioral sciences

This is why the UN states: “United Nations entities fit for the future and capable of facing the complex challenges of the 21st century.” UN . Our Common Agenda Policy Brief 11. UN 2.0. A future-oriented culture and cuttingedge competencies to increase the impact of the United Nations system. UN , SEPTEMBE R 2023 https://www.un.org/ two-zero/sites/default/files/2023-09/ UN-2.0_Policy-Brief_ES.pdf We all know the messiness of life, but those who benefit naturally want the state they have created to continue. In its work, the UN brought together its members and proposed the Summit of the Future. In its analysis of the Summit of the Future, the UN notes one of its points: “2. We are currently witnessing a profound global transformation. We are facing growing catastrophic and existential risks, many of them caused by our own decisions. Human beings are enduring terrible suffering. If we don’t right the course, we risk being doomed to a dysfunctional future in which crises will be constant”. UN . United Nations 2024 - Summit of the Future. https:// www.un.org/es/summit-of-the-future The work will have to be hard and persistent because those who are benefiting from the existing social disorder don’t want to lose the benefits they are reaping.

In the world we live in, there must be space for every human being to develop the potential with which they were born. There must be space for everyone, regardless of skin color or country. You are studying, you are pursuing a degree at Atlantic International University. AIUStudy so you can contribute to the social change that is needed. Study so you know that there must be space for your personal growth. Study to contribute to the social change your country needs. Study so you can contribute to social change the world needs.

BIBLIOGRAPHY. Fazio. H. (2023) ¿Orden mundial u orden social global? Apuntes para una discusión. Ciencia Política. DOI https://doi.org/10.15446/ cp.v18n36.104530 | Russell. B. (2004). Bertrand Russell, La Educación y El Orden Social. Barcelona. España. https://www.edhasa.es/view/pdf/1630 | Torres. E. (2023). El cambio social Teoría, historia y política. Buenos Aires. CLACSO https://biblioteca-repositorio.clacso.edu.ar/bitstream/CLACSO/248861/1/ Torres-El-cambio-social.pdf | ONU. 2023. Informe de políticas de Nuestra Agenda Común 11. ONU 2.0. Una cultura orientada al futuro y competencias de vanguardia para aumentar el impacto del sistema de las Naciones Unidas. Septiembre de 2023. https://www.un.org/two-zero/sites/default/files/2023-09/ UN-2.0_Policy-Brief_ES.pdf | ONU. Naciones Unidas 2024- Cumbre del Futuro. https://www.un.org/es/summit-of-the-future

Utilizing orality as a means of gospel communication to the illiterate population in Rwanda A case study of 10 Churches in Rwanda

Muteteri Eugenie | PhD in Human Trafficking Prevention

ABSTRACT:
This research examines the concept of orality as an instrument for effectively communicating the gospel to the illiterate population. Considering that 14% of the world population is unable to read or write traditional transmission of information through spoken word, written forms of communication may not be accessible or effective in conveying the gospel. Orality, which involves the storytelling, and other non-written forms, has been acknowledged as a powerful tool for reaching and engaging with illiterate audiences. The study explores the historical and cultural significance of orality in church context and its potential impact on spreading the good news of Jesus Christ to those who are unable to read. By making use of oral traditions, storytelling, music, drama, and other forms of verbal communication, churches can effectively communicate the teachings of the gospel in a way that resonates with illiterate individuals. Through a review of existing literature, case studies, and interviews with church leaders and practitioners, this research aims to provide insights into the effectiveness of orality as a communication tool in missions. The findings of this study can inform strategies and best practices for utilizing orality to convey the gospel to the illiterate population, ultimately contributing to the advancement of inclusive and accessible church communication practices. KEYWORDS: Orality, Illiterate Population, Gospel Communication, cultural traditions and Great commission

1. INTRODUCTION
In a world where literacy is often seen as a fundamental skill for accessing information and engaging with society, a significant portion of the global population remains unable to read or write. In Rwanda alone 64.4% are literate; this presents unique challenges for effective communication, particularly in the context of sharing the Gospel message. Utilizing orality as a means of Gospel communication offers a powerful solution to bridge this gap. By utilizing the rich traditions of storytelling, music, drama and visual aid, the message of salvation can be shared in a way that is accessible, engaging and transformative to all individuals, regardless of the literacy level. This approach not only respects and honors the cultural practices of oral societies but also fosters the fulfilling of Great Commission. In this exploration, we will examine the significance of orality in Gospel communication, the methods employed, and the transformative impact it can have on illiterate populations.

1.1 Statement of the problem
In many places around the world, mainly in developing countries, the big percentage of population remains illiterate. 11 This presents a unique challenge for sharing the Gospel and fulfilling the Great Commission, which is traditionally communicated through written texts. The inability to read and write limits access to reading the bible and other written materials, thereby hindering spiritual growth and sharing the message of salvation among these populations. The major problem is that traditional methods of Gospel communication, which rely heavily on written texts, are ineffective for illiterate individuals. This results in a gap in spiritual education and understanding, as these individuals are unable to engage with the Gospel in a meaningful way. Consequently, there is a need for alternative methods that can effectively convey the message of the Gospel to those who cannot read. Addressing this issue is crucial for fostering inclusive spiritual communities and ensuring that all individuals, regardless of literacy levels, have the opportunity to engage with and understand the Gospel. Utilizing orality as a means of communication can empower illiterate populations, allowing them to participate in fulfilling the great commission and community life fully. This study proposes to explore the use of oral storytelling, verbal communication, and other non-written forms of Gospel transmission as viable methods for reaching illiterate populations in Rwanda. By leveraging culturally relevant oral traditions, the Gospel can be communicated in a way that resonates with these communities, promoting understanding and engagement.

1.2 Research objective
The main objective of this research is to assess the effectiveness of oral communication. How to evaluate the oral communication methods such as storytelling, drama and songs in spread the gospel and fulfil the great commission to illiterate population in Rwanda churches. The church must be aware of the challenge of communicating the gospel of Jesus to illiterate audience in Rwanda.

1.3 Research questions and hypothesis
From the research objectives above, the study pursued following questions: What are the most effective oral methods for communicating the Gospel to illiterate populations in Rwanda? In what ways do cultural narratives and oral traditions influence the reception of gospel messages among illiterate communities in Rwanda? How can modern technologies (e.g., mobile phones, audio recordings) be utilized to disseminate oral gospel messages to illiterate populations? The study also sought to test the following hypothesis: Utilizing orality as a means of Gospel communication to the illiterate population in Rwanda.

2. LITERATURE REVIEW Walter Ong (2022)
in his book Orality and Literacy holds that, written communication is not a transformation of oral communication but rather, a complimentary technology. Oral communication is crucial in religious contexts very effective in conveying spiritual messages to diverse audiences. Orality plays a big role in spreading the gospel and reaching communities with limited literacy levels. Additionally, Jonathan A Draper (2024) in his works Orality, Literacy, and Colonialism, explores the complex relationships between oral traditions, written language, and the impacts of colonialism on indigenous cultures. Literacy affected traditional oral practices and the transmission of knowledge within communities. The shift from orality to literacy not only transformed communication but also influenced social structures, identity, and power dynamics. It is important to understand these changes in the context of cultural survival and resistance; it’s hard to neglect Oral traditional for it plays a vital role in preserving knowledge and cultural identity. It is also deeply rooted in various cultures and offers unique strengths in storytelling and community engagement. More so, oral tradition acts as additive and people are used to empathetic and participatory reception of oral materials than written materials. In the Bible Jesus frequently used orality to convey his teachings and the message of gospel. He taught in parables which are storytelling. The parable of Good Samaritan Luke, 10:25-37, emphasises love and compassion. The parable of the lost son, Luke 15:11- 32, illustrating forgiveness and redemption. The Sermon on the Mount, Mathew 5-7, Jesus demonstrated his ability to communicate profound truth in an accessible manner. Jesus often spoke directly to individuals sharing his message in conversational manner, for instance his dialogue with Nicodemus in John 3 and His conversation with the Samaritan women in John 4. Jesus engaged in public discourse and he used rhetorical question like in Mathew 16:15 asking his disciples ‘but what about you? Who do you say I am? All these show how Jesus effectively used orality to communicate his message making it relatable and memorable which is still relevant today.

2.1 Cultural memory theory :
Cultural memory theory was first articulated by sociologist Jan Assmann, who developed the concept in the late 20th century, particularly in the 1990s. Assmann’s seminal 12 works, such as Das kulturelle Gedächtnis (Cultural memory) published in 1992, examines how societies remember and transmit their collective memories through cultural practices, texts, and symbols. The theory asserts that cultural memory is different from individual memory and is shaped by social and historical contexts. It highlights the role of shared narratives, rituals, and symbols in forming a collective identity and understanding of the past. in this case orality provides critical engagement through storytelling, songs and so forth.

2.2 Performance theory:
Performance theory was primarily associated by Richard Schechner in the 1960s. Schechner, a prominent figure in the field of performance studies, stresses the importance of performance as a tool for understanding human behavior and social interactions. His work sought to bridge the gap between the arts and social sciences, explore how performances— whether in theater, rituals, or everyday life—shape and reflect cultural meanings. Performance theory explores the idea that all human actions can be viewed as performances, influenced by context, audience, and intention. It considers how these performances are constructed, interpreted, and experienced, highlighting the dynamic relationship between the performer and the audience. Performance theory is meaningfully to this study understanding how oral traditions function as performances. Oral storytelling is not merely a means of conveying information; it is also an interactive performance that involves the storyteller’s delivery, the audience’s engagement, and the cultural context in which it occurs.

3. RESEARCH DESIGN AND METHODOLOGY:
Given the nature of this research, a mixed method of research design was used by the researcher. The researcher used both quantitative and qualitative methods of data collection and analysis. Quantitative paradigm was employed to collect data in numerical terms while qualitative paradigm was used to collect the views and opinions of the respondents in order to support quantitative data. Calculations of the sample size were done according to Slovin’s Formula: n = N / (1 + Ne2) Where: n = number of sample size N = Total population e = error of tolerance (level) The targeted population was 200 respondents from 10 churches both from rural and urban areas in Rwanda. The population composed of pastors, full- time leaders and church members both illiterate and literate. The researcher had confidence level of 95%. n = N / (1 + Ne2) = 200/ (1+200*0.052) = 133. From the sample of 133, 30 were pastors, 29 were full-time leaders, 46 were illiterate church members and 28 were literate members. All respondents included in 185 returned the questionnaire and responded to the research questions. All were interviewed by the researcher. Therefore, a total of 185 was used as data entry. Pastors and full-time leaders were intentionally selected to contribute to the research.

4. RESEARCH INSTRUMENTS
According to Burns and Groves (1993) data collection is systematic process of gathering information that is pertinent to the study. Intended to address research purpose, objectives and research questions. The process provides evidence that allows the researcher to make interpretation, enhance knowledge and understanding on that particular research problem. Fink, A:(2013:69-77) in order to capture the views and opinions of the individuals, participants in regard to research questions, interviews, observations and viewing existing texts were used as data instruments in this research.

5. ETHICAL CONSIDERATION OF RESEARCH
Before conducting a research, the researcher obtained ethic permission from 10 church leaders one week in advance. Throughout the research period, the researcher upheld the principals of confidentiality.

6. DATA ANALYSIS
In this section, the findings on utilizing orality as a means of gospel communication to the illiterate population in Rwanda are pressented and analysed. From the table above (6.1): significant majority of respondents were female with (73%), while male counted 30%, Indicating a strong presence of female in the study. The demographic provides an insight preference of oral communication and effectiveness in engaging communities. Pastors 45% and full-time leaders 42% both represent a significant portion of respondents. Church leadership plays a vital role in gospel communication. Their contribution to the study showed the need for oral communication in reaching out both illiterate and literate population. Literacy level is represented by 23% of literate and 73% of illiterate. The highest percentage of illiteracy suggests the need for church leaders to adapt to methods that will ensure that the gospel message is accessible. A majority of respondents have secondary level (19%) or below, with only small number achieving to high education (15%), masters (15%) and (1%) PhD. This suggests that majority may rely on oral methods of communication, as written be less accessible.

Storytelling is (91%): perceived as highly effective. The respondents resonate with storytelling. This is probably due its emotional appeal and its ability to engage the audience through its relatable narratives. Storytelling is embedded in Rwandan culture like in other cultures of the world as a method of sharing knowledge and values, passing down traditions and moral lessons. Storytelling allows personalization and contextualization of the gospel message making it relatable and memorable. Because of its engagement, it brings deep understanding one’s faith. Songs and Hymns (87%): songs play a critical role in Rwandan cultural and religious practices. It serves as a medium of expression, worship and community bonding. Different people experience music in various ways, based on personality and age; it remains a vital tool for expressing faith and fostering community. Drama (60.15%): Drama incorporates elements of oral traditions through performance and storytelling. This can bring scriptural stories to life allowing the audience to experience the gospel message in dynamic way. The moderate effectiveness suggests that while drama is appreciated, its effectiveness may be based on how well it reflects audience cultural and contextual realities. Engaging performances that resonate with community’s experience can enhance effectiveness. It can also highlight the biblical narratives and contemporary issues, making the gospel relevant. Parables (73%): parables capture attention and invite the audience to reflect on the underlying message. This engagement may lead to deeper contemplation and application of lessons. Rwanda culture resonates with parable format which can enhance its effectiveness since the audience is already familiar with it. Oral Testimonies (45.11%): oral traditions are vital in Rwanda where personal testimonies convey lived experience and community histories. However, oral testimonies are not widely recognized as compared to other methods of oral communication this may be due to hesitate to personal sharing. Group Discussions (30.08%): Group discussions are perceived as effective because it promotes dialogue and collective understanding, allowing for diverse perspectives on faith. However, may be less effective due to hierarchical communication styles.

7. CONCLUSIONS
Cultural resonance is key: various methods of oral tradition especially storytelling and parables are deeply rooted in Rwanda culture. Gospel communication strategies should prioritize those methods that align with the cultural and oral traditions ensuring that the gospel is both accessible and impactful. By combining these methods, gospel communication in Rwanda can be appealing, more engaging, and culturally relevant leading to deeper understanding and application of faith.

8. RECOMMENDATIONS
Storytelling should be emphasized since it’s perceived as the most effective means of gospel communication. Churches and mission organizations should consider storytelling as a central strategy. Programs that integrate storytelling should be developed and the subject be incorporated into preaching, teaching and discipleship. This is so because the method connects profoundly with Rwandan culture and encourages emotional engagement, personalization, and understanding biblical truths. Various Approaches for Diverse Audiences: Although storytelling, songs, and hymns are generally effective, other 14 methods like drama and oral testimonies should be tailormade to specific contexts or groups mostly in rural areas. Understanding the preferences of different age groups or personalities can help in choosing the most effective communication method. While oral methods of communication are profound in Rwanda culture and can thrive well. Written communication should also be considered for preserving information and literate audience. Discovery bible study as an approach for oral learning: discovery bible study relies much on oral communication making it ideal for illiterate communities. Participants listen to the bible being read louder, they repeat the main theme and discuss it. This ensures understanding without the need for written texts.

REFERENCES. (1) Draper, J.A (ED.) (2024). Orality, literacy, and colonialism in antiquity (pp65-77). Brill. | (2) Ong. W. J. (2022). Orality and Literacy: Technologizing of the word (30th anniversary ed.pp.91-94) Rountledge. | (3) The Holy Bible. (2011). New International Version. Biblica. (Original work published n.d.) Matthew 5-7: The Sermon on the Beatitudes. | (4) Bauman, R. (2004). A World of Others' Words: Cross-Cultural Perspectives on Intertextuality. Blackwell Publishing. | (5) Goody, J. (1987). The Interface Between the Written and the Oral. Cambridge University Press. | (6) Havelock, E.A. (1986). The Muse Learns to Write: Reflections on Orality and Literacy from Antiquity to the Present. Yale University Press. | (7) Nida, E. A. (1960). Message and Mission: The Communication of the Christian Faith. Harper & Row. | (8) Searle, J.R. (1995). The Construction of Social Reality. Free Press. | (9) Smith, W. (Ed.) (2005). Oral Tradition in Africa: An Interdisciplinary Approach. African Books Collective. | (10) Turner, V. (1969). The Ritual Process: Structure and Anti-Structure. Aldine Publishing.

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