of interpretation remained a male preserve, or whether women are also writing hymns which address their specific concerns. However, this study gives a valuable glimpse into African biblical interpretations and their concerns. It shows us that African Christians are engaging creatively with the biblical texts and applying them to their current situation and needs. It shows above all that the practical and the paraenetic are core themes in the experience of our writer and that the work of the interpreter is not just to reflect, but to encourage and inspire others. The interpreter's work is not private, it is for the community and its needs. These nyimbo are also signs of an interpretative tradition which is faithful to its Tanzanian African heritage, in both its choice of method and theme. In these hymns, we see a true Tanzanian African Christian school of interpretation, which speaks to its people in a familiar voice. Moreover, we see an opportunity given to youth, who are so often marginalised, to present their biblical interpretation in a popular and public fashion. The practice of accessibility to Scripture within Christianity continues to flourish and to allow those who are often silenced by both cultural and denominational traditions to be heard. Wenye masikio wasikie (Matthew 11:15).
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