My Maria Ulfah
In Public Speaking class this semester, I am learning about my strengths and weaknesses in giving presentations. After my Speech of Introduction, my professor (Jennifer Madden, who is fantastic by the way), told me in my feedback that I have a pleasing vocal quality. This was a nice compliment, but I had never really considered it to be true. I’ve heard my voice in videos (like the YouTube tour I filmed that has over 13,000 views…gulp), podcasts, and the like, and I simply feel that it sounds like a little kid’s voice. This week, when learning about recitation through Rasmussen’s piece, I thought back to the voices and vocal qualities that I have heard in religious settings.
There are three people that I would like to introduce you to. First, my priest, who I will refer to as “OP” (original priest). OP has been serving mass for as long as I can remember. He baptized me and all of my siblings, confirmed me, etc. Next, there’s “Father Theology,” a visiting priest at my parish. And lastly, a lecturer who has the voice of an angel, who I will call Angel Lecturer (my view of her is probably comparable to how the women felt about Maria Ulfah--- they all thought Maria should be a featured reciter, and I felt this way about this lecturer every time she spoke).
OP is older, and when he gives his homily, it makes sense, but it is monotone. Father Theology gives a very long homily and uses words that nobody can understand or even define, so his homily is very inaccessible, but he at least has vocal emphasis. And Angel Lecturer is an older woman who combines all the best practices of public speaking. Just imagine Obama’s public speaking skills in an older woman. She spoke with emphasis on all the right words and had a lovely, pleasing pace. There was something so soothing yet not boring about her voice. She made me feel more connected to The Word because I understood it. She did it justice.
Why wasn’t she asked to speak more?
Rasmussen wrote: “Traditionally, Muslims have approached the Qur’an from two distinct but interrelated points of view, as the Qur’an interpreted and the Qur’an recited. To the former, Muslims have dedicated their best minds, and to the latter, their best voices and musical talents. While the science of exegesis aims at uncovering the meanings of the sacred text, the art of recitation (tilawah) has been the chief vehicle of its dissemination” (page 12 e-book).
This quote very much reminded me of my experience hearing homilies in church, and I feel like we need to leave the theological thinkers to the interpretation and those with the best voices to the dissemination because, that way, it is most accessible for parishioners. This also reminded me of when Rasmussen said that female reciters are often excluded because it is “considered preposterous in the wider Muslim world that they could proffer opinions about the meaning of the holy verses of the Qur’an” (page 145 e-book).
We cannot let only the men call the faithful to prayer or share their interpretation of the Bible. Women must be included, and the intentional exclusion of women is extremely hurtful to the longevity of religious traditions. Angel Lecturer made me excited to go to church and ensured that I left with something, too. If people don’t feel represented or connected to their faith, it is not possible to further the faith.
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