Should Dying Languages Be Excluded from the List of Bible Translation Needs? A Kwak’wela Case Study

The moribund Kwak’wela {kwk] language, according to Progress Bible, “is a community that is probably not going to be reached or served well by Scripture in this language.” Is this community, along with 1271 other languages communities, classified as “likely no need” because of low language vitality, being prematurely disregarded by our Bible translation organizations because of our narrow understanding of the purpose of Bible translation?

Kwa’kwela, like hundreds of North American indigenous language communities, saw their language and culture decimated in part because of misguided missiological practices. They were forbidden to use their language in mission schools, forced to use the national language, punished if they didn’t, and endured abuse by priests, nuns, and clergy. Now, for spiritual healing, many of these communities want to see their language revitalized and have allocated resources to this effort. In these contexts, shouldn’t the church consider Bible translation for language revitalization as part of the spiritual healing process?

For Kwak’wela Christians, translation has spiritual benefits beyond access to scripture (the Kwakwela can readily access Scripture in English). If, therefore, Bible translation into dying heritage languages is perceived by the language community as essential to mediate God’s spiritual healing, should heritage, low-vitality languages be considered into our decisions for Bible translation?

This paper poses and attempts to answer questions that arose in conversation with the Kwak’wela: (a) Are there ethical reasons why languages classified as threatened, shifting, moribund, and nearly extinct need to be reconsidered as possibly benefiting from Bible translation? (b) Is it possible that threatened and moribund languages may need a Bible translation to more effectively mediate the work of God, including God’s healing touch, even if scripture is accessible in another language? (b) If the answer is “yes”, how might the church explore language revitalization through Bible translation to better mediate the work of God?