Oral Communication and the Global Recordings Network | Lausanne World Pulse Archives

Oral communicators (OCs) represent as much as two-thirds of the world’s population, perhaps four billion people. Primary oral communicators do not read or write. They are the prime ministry focus of Global Recordings Network (GRN) and of this article. How do we communicate to both the speaking and thinking of OCs?

Avery Willis of the International Orality Network (ION) has said, “Global Recordings Network is a pioneer in the worldwide effort to promote orality.” The founder of GRN, Joy Ridderhof once wrote about the early days, “It was a pioneer work—searching out languages of illiterate people and finding a way to translate and record the gospel message into those languages…”

Different Communication Styles
OCs learn in different ways, and thus we need to adapt our communication styles. Most sermons in the churches of our literate society present concepts. When Jesus preached to OCs, he told them stories about people with whom they could relate (e.g., shepherds, farmers, and fishermen).

Following Jesus, some have gone as far as to suggest that we should just tell Bible stories. Jesus certainly told stories, but not exclusively. In his Sermon on the Mount he taught about very practical things (e.g., making peace with an enemy; the blessings of humility, prayer, and giving; the futility of worry).

The Apostle Paul used graphic word pictures (e.g., the armor of God). The sacrifices, feasts, fasts, and celebrations in the Old Testament, as well as the Lord’s Supper and baptism in the New Testament, help us to picture important spiritual concepts. The Psalms give us examples of how to praise. Stories and teaching go together.

Oral and Audio Communication Someone described “audio” as simply “recording written words onto a recording device.” This is in contrast to “orality,” which involves “presenting the message in a comprehensive manner using indigenous input.” GRN has always chosen the latter. To prepare, the recordist asks questions about the people and culture to help determine what messages to record. These messages are adapted to local mores, and he or she gets permission and assistance from local leaders. He or she selects mother tongue language helpers to speak. During recording, each sentence and phrase is discussed and/or modified before a final translation. The script is a basis for translation, but never rendered literally. Rather, the messages are largely dictated by natural linguistic forms and local cultural dynamics.