For Somalis, camels are far more than livestock; they are a symbol of resilience, wealth, and cultural identity. The camel provides the preferred meat for a Somali and the main source of milk. This animal is highly-respected by every Somali. In fact, a Somali will say that it is a sign of disrespect to the camel for a Somali to ride on one (although they do use camels to carry burdens). Taking the Gospel to a Somali, especially a camel herder, might very well be one of the most effective means of contextualization for this culture.

A Somali herdsman in Eastern Africa told Malcolm Hunter, founder of the Nomadic Peoples Network: “When you can put your church on the back of a camel, then I will believe that Christianity is for us.”

The Somali Bible Society and their local church partners are sending out teams of camel herders who are living with other camel herders and sharing Jesus Christ with them. As far back as the 17th century (and probably before), there was not one known case of a camel herder leaving Islam and becoming a Christ-follower. Since the Somali Bible Society and their local church partners started this ministry in the last two years, we have led 50+ (and counting) camel herders to Christ.

Greater detail for how we use camels to reach the unreached can be found in five of our earlier issues of Kingdom News. We refer you to the June 2025 issue, which might present the best summary of

taking the Gospel to the lost by camel.

POETRY IN THE SOMALI CONTEXT

Poetry is an essential part of Somali life. In order to be relevant in the Somali culture, the Gospel and the mission of the Church must be grounded in poetic literature. Using poetry in the Church, both in mission and worship, is a very important act of contextualization for this Islamic people. I asked Dr. Aweis Ali, General Secretary and Founder of the Somali Bible Society, to submit an article on the importance of poetry in the Somali culture. The following article has been submitted by Dr. Aweis:

“Sacred Sounds: The Role of Poetry in the Somali Church”

Poetry plays a profoundly significant role in the rich, cultural tapestry of Somalis. It serves not only as a means of communication and worship but also as a vital tool for preserving the nation’s history and showcasing its vibrant culture. Intricately woven into the everyday life of the Somali society, poetry acts as a bridge connecting past generations to the present, fostering a sense of identity and belonging. This art form conveys deep emotions and experiences, serving as a powerful instrument for shaping societal perspectives and facilitating conflict resolution, although it can sometimes also exacerbate clan warfare. Through the lyrical beauty and depth of poetry, the voices of the Somali people resonate, reflecting their struggles, triumphs, faith and aspirations over time.

In the Somali worldview, there is a deep belief that prayers expressed in poetry hold greater potency than those delivered in ordinary prose. This concept highlights the reverence for poetic expression, which transcends mere words to touch the divine. Within the rich tradition of oral storytelling, strong emotions and heartfelt sentiments are most profoundly expressed in verse. Love, for instance, is conveyed powerfully through songs and poetry, allowing feelings to resonate deeply and linger in the hearts of listeners, rather than being confined within the limits of stories and parables. Where prose appeals to humanity, poetry elevates the spirit, inviting listeners to encounter the transcendent.

The appreciation for poetry among Somalis is not merely a cultural artifact; it is a vibrant tradition that ensures important messages are conveyed in memorable and impactful ways.

The Somali love for poetry deepened in the 16th century when most Somalis converted to Islam. The Qur'an, the holy book of Islam, is about the same length as the New Testament and is written in poetic Arabic. This might explain why many Muslims find it easier to memorize the entire Qur'an.

Similarly, the Bible contains a significant amount of poetry, with approximately one-third of its text regarded as poetic. This includes profound verses found in the books of Job, Psalms, Proverbs, and the Song of Solomon, along with substantial sections of the prophetic writings. While narrative forms dominate the text, accounting for approximately 43%, prose discourse comprises around 24%. The notable presence of poetry at 33% underscores its essential role in conveying timeless truths and deep emotional connections.

The Somali Church is renowned for its rich tradition of captivating and biblically grounding Christian songs and hymns that resonate deeply with its congregants.The Somali Bible Society (SBS) has made significant contributions to this cultural landscape by publishing a variety of books filled with heartfelt Christian poetry. Notably, the five-volume series titled “Maansada Masiixa” (Anthology of Somali Christian Poetry) stands out as a remarkable collection that showcases the spiritual and artistic talents of Somali Christian poets.[1] In addition to this anthology, SBS has created a poetic translation of the Gospel According to Matthew, offering a unique and lyrical interpretation of this sacred text that enhances the spiritual experience of its readers. This poetic translation is entitled, “Injiilka Shariifka Ah” (The Noble Gospel).[2]

SBS also translated some of the most popular Somali hymns into English. The bilingual hymnal is available on the SBS website. The hymnal is called Codadka Iftiinka (Voices of the Light).[3]

[1] Literature, Somali Bible Society. https://somalibiblesociety.org/somali-bible-society-media.html, accessed on14 June 2025.

[2] Literature,Somali Bible Society. https://somalibiblesociety.org/somali-bible-society-media.html, accessed on14 June 2025.

[3] Literature, Somali Bible Society. https://somalibiblesociety.org/download/codadka-iftiinka.pdf, accessed on 14 June2025.

The five volumes of “Anthology of Somali Christian Poetry,” along with the Noble Gospel, shown below are available on the Somali Bible Society website for the interested Somali reader.

THE LORD’S SUPPER IN THE SOMALI CONTEXT

The Lord’s Supper is a very important sacrament practiced by Christians around the world. Jesus introduced this sacrament to the Church, so that we would often remember His sacrificial death for us. He told us that as often as we break bread, we should remember His broken body that He sacrificed for us. And as often as we drink from the cup (wine or juice), we should remember how His blood was shed for us. This practice was originally introduced in the Jewish culture in Israel. When he gave this to His early disciples, he did so by contextualization to the culture at that time. Bread was the staple for the first-century Jewish man or woman. It was the very sustenance of life. That was why Jesus proclaimed that He was the “bread of life.” (John 6:35). As they broke bread at each meal, giving sustenance to their bodies, they would be reminded that it was His body that was the sustaining element of their lives. And since they ate bread at every meal, the breaking of bread would be a constant reminder to them of Jesus’ sacrifice. Likewise, he used wine (juice) to represent the giving of His blood for the forgiveness of our sins. It was the staple beverage for the Jewish person. It was a symbol of joy and celebration. Again, this was the most used drink at every meal. This would lead the Jewish man or woman to be constantly reminded of the blood of Jesus which was given for them, as they ate daily. What would Jesus have done if He was introducing the Holy Communion to Ethiopians instead of Israelis? For one thing, I am sure He would have used “injera” instead of bread. As mentioned earlier, injera to Ethiopians is like bread to the early Jew. In Kenya, I believe that Jesus would have used “ugali” to represent His body. Ugali is a Kenyan staple made from maize flour. Ugali to Kenyans is like rice to the Chinese. You have not eaten in Kenya, if you have not eaten ugali.

The question then remains. What is the most appropriate and meaningful way to celebrate the Lord’s Supper in Somalia? And what would camel herders and other nomadic peoples do when they live and work in desert areas? First, we need to understand that wine (or even juice) is difficult, if not impossible, to obtain in the desert. Even bread can be hard to come by. These two elements are not only difficult to acquire, but they have little meaning to a Somali camel herder. I don’t believe that Jesus would have used bread and wine to introduce the sacrament of Holy Communion to the Somali camel herder. He would have used what was a meaningful food and drink to these nomads; food and drink that would be available each time they ate and drank, so that they would be constantly reminded of His sacrificial death for them.

The Somali camel herder chooses a grain-based food (with some similarity to our bread) and black tea (with no milk) for this sacrament. The grain-based food and black tea are normally available to them in the remote areas where they live and work. These two elements are their “daily bread”. It is what they eat and drink often to survive. These are the food and drink elements that give sustenance to their lives. As they use these two elements to represent the Lord’s body and blood. Jesus’ objective is being accomplished in their constant remembrance that Jesus gave His body and His blood for the forgiveness of their sins and a right relationship with Him.

TRAUMA HEALING IN THE SOMALI CONTEXT

In the Somali context it is always focused on trauma received from severe persecution because of faith in Christ. This is because trauma from persecution is the number one reason that Somalis experience trauma. You will note that our meetings are always closed to the public and held surreptitiously. You will also see that the photo of the 10-day informal trauma healing just completed in Somalia has the faces blurred of each participant. All of this is done to protect the security of the participants. Again, SBS develops and implements ministry according to their context.

A CONTEXTUALIZED MINISTRY

YIELDING A PLENTIFUL HARVEST

The Somali Bible Society and their local church partners are seeing 100+ Somali Muslims coming to Christ every day. Our vision is to see 1000+ Somali Muslims coming to Christ daily. We believe God is going to move throughout the Somali Peninsula, North Africa, and the Middle East bringing a multitude of Muslims to Jesus Christ.

We are seeking partners to make this happen. We have many ministry projects that are working toward this end. We would greatly appreciate your support to radically change the Islamic world.

Consider making your donation a recurring monthly donation.

If that is not possible, your one-time donation will still make a difference in building God’s Kingdom in Somalia for these unreached Islamic people.

FOR OUR SOMALI READERS

You can obtain a free copy of a digital Somali New Testament or a complete Bible by clicking links or scanning QR codes below:

IS GOD CALLING YOU TO SERVE?

PRAYER AND PRAISE

CONTACT US

Click on links below for websites and social media platforms.

AVAILABLE FOR SPEAKING ENGAGEMENTS

Dr. Howie Shute is available to speak in Mission Conventions, Faith Promise Services, Local Church Missionary Meetings, Sunday Services, and Breakfast/Lunch Meetings to raise awareness of the exciting possibilities in the mission to Somalia.

Attention Church Leaders: I will be available to speak in churches in Upstate New York in the months of June through September. Please contact me for scheduling.

If you would like to schedule Howie for a speaking engagement, email him at

howie@somalibiblesociety.org .

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