THE ADVANCEMENT OF THE GOSPEL AMONG THE BEDOUIN ARABS OF JORDAN

__________________

A Research Paper

Presented to

Dr. David Sills

The Southern Baptist Theological Seminary

__________________

In Partial Fulfillment

of the Requirements for 30960

__________________

by

Billy C. Sutton, Jr.

924 Francais Drive, Shreveport, Louisiana 71118

January 29, 2010

THE ADVANCEMENT OF THE GOSPEL AMONG THE BEDOUIN ARABS OF JORDAN

Introduction

In Acts 1:8, Jesus tells his disciples that they would be his witnesses in Jerusalem,

Judea, Samaria and to the ends of the earth. This was true in the lives of Jesus’ first disciples and

it is true of his disciples that live in this epoch of human history. Every generation of Christians

has the privilege and responsibility of taking the gospel of Jesus Christ to those who have yet to

hear this message of good news. This great responsibility includes crossing cultural lines with

Jesus’ message of hope and peace. It is impossible for one to be obedient to the command of the

Lord Jesus Christ concerning the Great Commission and not think about teaching in a different

context from one’s own. Therefore, it is incumbent upon the followers of Jesus to learn the

culture belonging to those they seek to share the gospel with in order to present the gospel in an

effective way. One should do this in order to eliminate unnecessary barriers to the reception of

the gospel in the target culture. As a result, the purpose of this paper is to present the research

findings concerning the Bedouin Arabs of Jordan with the goal of communicating the gospel to

them in a culturally acceptable fashion. The first portion of the paper will include the general

history and culture of the Bedouins. The second will present specifics concerning their

worldview and culture. The third part will treat possible barriers and bridges to gospel

communication. The final portion will present a strategy for communicating Christ Jesus to them

in a culturally appropriate manner.

1

The Bedouins of Jordan: A General History

The term “Bedouin” comes from the Arabic badawi and its plural form badu, which

means “desert-dweller”.1 In the past, Bedouins were associated with a way of life that included

raising various kinds of livestock such as goats, sheep and camels. Due to the nature of the

climate in the Middle East, the Bedouins were nomadic. They would migrate in the different

seasons in order to lead their herds to water and pasture for grazing.2 However due to settling by

some Bedouins, people now use the term loosely to describe those that are connected to the

nomadic life in their history, but their way of life may range from “semi-sedentarianism to pure

nomadism”.3 The term always describes people that are Arabic in descent and ethnicity. Though

traditionally found in the Arabian Desert, Bedouins have migrated through the years and

continue to exist “in all seventeen Arab states in Southwest Asia and North Africa and in

Palestine/Israel”.4 Though modernization has pushed many Bedouins from the traditional

lifestyle, their existence in Jordan is a factual reality. They are a minority in the country of

Jordan, but their prominence as national icons is profound. The monarchy of Jordan has all but

erased the negative history of the Bedouins, who history recounts them for raiding the settled

villagers and caravans as they passed through the desert on major trade routes.5 The Bedouins of

Jordan and their activities grace many of the state’s postage stamps and they are heavily involved

in the armed forces of Jordan.6 It would seem to the uninformed that all Jordanians are Bedouins,

1Donald P. Cole, “Where Have the Bedouin Gone?,” Anthropological Quarterly 76 (2003): 237.

2G. W. Burnett, Rair Naim al Baquain, and Murl Dirkson, “The Situation of the Bedouin of Jordan’s Karak Plateau,” Journal of Third World Studies 16 (1999): 125-6.

3Ibid., 121.

4Donald P. Cole, “Where Have the Bedouin Gone?,” Anthropological Quarterly 76 (2003): 236.

5Salam Al-Mahadin, “An economy of legitimating discourses: the invention of the Bedouin and Petra as national signifiers in Jordan,” Critical Arts: A South-North Journal of Cultural & Media Studies 21 (2007): 91.

6Ibid., 99.

2

though that is far from the truth. The Bedouins of Jordan are located primarily in two main

regions: “the Hisma, the sandy desert of Wadi Rum, home of the Hweitat tribe and in the north

Harra, the Black Basalt Desert, the home of the Alsrhan Tribe, near to the border with Iraqis”.7

Many factors hinder gospel efforts among them.

The Bedouins of Jordan: Lostness

From a missiological standpoint, the Bedouin Arabs of Jordan represent the darkest of

the dark in relation to the light of Christianity. Jordan is situated in the 10/40 window, which is

the area that the majority of the unreached and unengaged peoples in the world live. Jordan is

about 92% Sunni Muslim, acts under the Sharia, which is Islamic law, and it forbids the

conversion of Muslims to other religions, which is apostasy, and on the same level as treason.8 In

addition, Jordan is somewhat hostile to Christianity as it ranks 39th among the countries that have

the most persecution against followers of Christ.9 There are an estimated 56,000 Bedouins in

Jordan and there are less than 2% professing Christians within this entire group.10 Only five

percent of Jordan’s population is truly nomadic in the traditional Bedouin sense.11 They speak

their own dialect of Arabic called Nadji Arabic, which does not possess any gospel resources

translated into it for the people to access.12 The mobility of the Bedouins keeps them from being

7Jordan Beauty Tours, The Bedouin Culture in Jordan, [on-line], accessed 19 January 2010, http://www.jordanbeauty.com/Nomads.html; Internet.

8Central Intelligence Agency, “Jordan,” The World Factbook , [on-line], accessed 20 January 2010, https://www.cia.gov/library/publications/the-world-factbook/geos/jo.html; Internet.

9The Joshua Project, Arab, Nadji Bedouin of Jordan, [on-line], accessed on 13 January 2010, http://www.joshuaproject.net/peopctry.php?rog3=JO&rop3=101196; Internet.

10Ibid.

11JRank, “Bedouin-Arab Families - Marriage And Divorce, Family Dynamics In Bedouin-arab Society, Interpersonal Dynamics, The Impact Of Societal Change,” Marriage and Family Encyclopedia, [on-line], accessed 21 January 2010, http://family.jrank.org/pages/159/Bedouin-Arab-Families.html; Internet.

12The Joshua Project, Arab, Nadji Bedouin of Jordan, [on-line], accessed on 13 January 2010, http://www.joshuaproject.net/peopctry.php?rog3=JO&rop3=101196; Internet.

3

simple targets for prolonged evangelism. In addition, the harshness of their desert environment

and unsettled lifestyle calls for missionaries that can adapt to withstand the challenges of living

day to day life in one of the toughest places on earth.13 Lastly, the Bedouins in general have been

adamantly resistant to Christianity.14 The question remains, “Who are the Bedouins of Jordan?”

The Bedouin Arabs of Jordan: Worldview and Culture

A Bedouin proverb communicates much about the way they view the world in which

they live. It is, “al-Maj lis Mad ris” or “Life is a school”.15 This proverb reflects much about the

Bedouin worldview. The aspect of tradition is predominant in the worldview of the Bedouins. In

the Bedouin mindset, traditions are important as the younger generations learn from the older

generation by watching and participating in the activities of Bedouin life. Each day is a school to

teach the younger generation how to treat guests, how to protect the honor of their women and

the tribe, and to teach them how to live from the land and from the animals in their care. The

Bedouin traditions that shape their worldview keep them from extinction each day and have so

previously for hundreds of generations.

The Bedouins of Jordan: Hospitality

If there is singular icon that represents the worldview of the Bedouins it is the black

tent. The Bedouins typically handcraft their tents from goat’s hair and call them al-bayt or

“house of hair”.16 The physical layout of the tent communicates some important values among

the Bedouins that pass from the older generation to the younger. They divide the tent into two

13Ibid.

14Cooperative Baptist Fellowship, “Bedouin: desert dwellers,” [on-line], accessed 23 January 2010, http://www.thefellowship.info/Missions/Global-Missions/People-Groups/Bedouin; Internet.

15Mahmoud Na’amneh, Mohammed Shunnaq and Aysegul Tasbasi, “The Situation of the Bedouin of Jordan’s Karak Plateau,” Journal of Third World Studies 16 (1999): 160.

16Ibid., 154.

4

major sections. The first portion of the tent is open all throughout the daytime hours.17 This area

is predominantly for the men to spend time with one another and to receive guests. In it, the most

significant fixture is the fireplace or hearth. Though some question the purpose of the hearth,

most agree that its primary use is the preparation of meals and coffee or tea.18 The openness of

this first part of the tent and the presence of the fireplace teaches one the importance of

hospitality in Bedouin life. King Hussein’s official website aptly presents this image of the

Bedouins:

It can be said that many of the characteristics of the Jordanian and Arab society are found in their strongest form in Bedouin culture. For instance, Bedouins are most famous for their hospitality, and it is part of their creed—rooted in the harshness of desert life—that no traveller is turned away. The tribal structure of Arab society is also most visible among the Bedouins, where the clan is at the center of social life.19

One observer describes the importance of drinking coffee with a Bedouin below:

Coffee is prepared personally by the master of the tent. Beans are roasted over fire and cooled in wooden dish, before being pounded in a mortar and boiled with cardamom. Three cups of coffee is polite. El'Heif, the first cup, is tasted by the Bedouin to make the guest feel safe; El-Keif, the second, is poured and tasted by the guest himself; El-Dheif, the third cup, is also drunk by the guest, who then shakes out his cup and hands it back to his host. Once coffee is drunk by a guest he is under the protection of the host.20

It is traditional among the Bedouins to offer three days of hospitality to a visitor without

questioning them about the purpose of their visit. The Bedouins adapted their acceptance of

strangers into their homes because of the nature of their environment and circumstances. This

part of their worldview stresses the importance of tradition and adapting to one’s situation. Even

17Ibid., 155.

18Benjamin Adam Saidel, “Abandoned Tent Camps in Southern Jordan,” Near Eastern Archaeology 64 (2001): 155.

19The Official Website of King Hussein of Jordan, “The People of Jordan: Bedouins,” [on-line], accessed on 23 January 2010, http://www.kinghussein.gov.jo/people1.html#The Bedouins; Internet.

20The Public Broadcasting System, “Desert Survival: Hospitality,” Lawrence of Arabia, [on-line], accessed 24 January 2010, http://www.pbs.org/lawrenceofarabia/revolt/hospitality.html; Internet.

5

if a Bedouin family is poor and not sure where the next day’s meals will come from, the leader of

the household will render hospitality to a visitor. It is a way of life.

The Bedouins of Jordan: Patriarchal Society

Another aspect of the Bedouin life is patriarchal orientation. The layout of the

Bedouin tents communicates this as well. In this case, the Bedouins are in step with other

Muslims as a patriarchal society. The second portion of the tent is directly behind the men’s

quarters. Bedouin society reserves this area for the women. Behind the curtain, the women

prepare food, care for the children and visit with their friends.21 When visitors are in the house,

the host will close off this area. This area houses utensils, bedding, food, cooking pots and the

personal belongings of the family. This is where the entire family sleeps unless there is a guest.

If there are guests, the men will sleep in the men’s section and the women in the women’s

section of the tent. In Bedouin thought, the male and female have different but complimentary

roles in society.22 There exists a division of labor among the Bedouins. For example, the women

are not responsible to care for large livestock such as camels and cattle.23 This is implicitly a

form of protection because of the potential danger involved in caring for larger animals. The

tribe is to protect its women by a code of honor called the ird.24 The honor of the entire tribe is

interrelated with the honor of their women. This patriarchal society values honor of their female

members, but the women are under the men. The women perform the majority of the daily

household tasks, as is the expectation. However, the honor of performing the coffee ceremony

21Mahmoud Na’amneh, Mohammed Shunnaq and Aysegul Tasbasi, The Modern Sociological Significance of the Jordanian Bedouin Tent, 155

22Ibid., 156

23Every Culture, “Bedouin Economy,” [on-line], accessed on 25 January 2010, http://www.everyculture.com/Africa-Middle-East/Bedouin-Economy.html; Internet.

24Mahmoud Na’amneh, Mohammed Shunnaq and Aysegul Tasbasi, “The Modern Sociocultural Significance of the Jordanian Bedouin Tent,” Nomadic Peoples 12 (2008): 156

6

belongs to the man of the house. As a result, many consider the fireplace or hearth a symbol of

manhood.25

The Bedouins of Jordan: Kinship and Honor

It is likely that the traditions among the Bedouins of kinship and honor predate the

Muslim religious ideas linked to them throughout history. Bedouins determine kinship by lineage

based upon a common male ancestor. For example in the past, wells were property of a kinship.

If an ancestor dug the well or improved the well, his lineage would own the well after him.26

These ancestral connections are very important in Bedouin life. They are often able to name five

generations of patrilineal ancestors.27 These lineages form the framework for marital alliances,

resolving legal disputes and resolving violent conflicts.28 Strongly linked to the tradition of

kinship is the preservation of honor. It is important, as mentioned above, for the tribe to protect

the honor of its female members because one cannot regain this honor once it is lost. In addition

to honor attached to females, there is sharaf. The older generation gives this honor to the next

generation. The tribe must “assert or vindicate” this honor constantly.29 It is incumbent upon

every member of the kinship to uphold the honor of the tribe. In extreme cases, when a person

has dishonored the tribe in drastic ways, their families sentence them to death. These traditions

of kinship and honor check many unwanted activities among the Bedouins. In summary, the

Bedouins are a highly collectivistic culture that places the importance of the tribe over that of the

individual.

25Ibid., 157

26Donald P. Cole, “Where Have the Bedouin Gone?.” Anthropological Quarterly 76 (2003): 239.

27Every Culture, “Bedouin Kinship,” [on-line], accessed on 25 January 2010, http://www.everyculture.com/Africa-Middle-East/Bedouin-Kinship.html; Internet.

28Ibid.

29Every Culture, “Bedouin Sociopolitical Organization,” [on-line], accessed on 25 January 2010, http://www.everyculture.com/Africa-Middle-East/Bedouin-Sociopolitical-Organization.html; Internet.

7

The Bedouins of Jordan: Flexibility

The very nature of the Bedouins’ existence in the climates in which they live promote

their great ability to be flexible. Tradition and necessity built this into their culture. Though they

are predominantly pastoral nomads, they have never been completely dependent upon their flock

for their subsistence. As opportunities presented themselves to the Bedouins, they took great

advantage of them. One example is that of service in the army. Many Bedouins supplemented

their herds with additional heads with the money earned from army service.30 Another example is

their adaptation to government programs that provide consistent sources of water. The Bedouins

are committed to survival, not nomadism. Therefore, many have stopped constant migration

because the consistent water supply made it pointless. Though they have adjusted some of their

activities, there are others traditions that are not alterable. For instance, their hospitality remains

even when they build permanent dwellings. Many attach a tent to the back of a permanent house

and use it for the men to spend time with one another and enjoy a round or three of coffee.31 In

addition, the layout of the houses continue to communicate the importance of male-orientation

and the protection of females. Their flexibility to evolve and adapt without losing major tenants

of their culture is an important part of the worldview governed by tradition.

The Bedouins of Jordan: Islam and Other Religious Influences

Almost 100% of the Bedouins in Jordan are Sunni Muslim. The Joshua Project

website describes Islam and its influences among the Bedouins:

Islam is a religion of works that is centered on five basic "pillars." (1) A Muslim must affirm that "there is no god but Allah, and Mohammed is his prophet." (2) Five times a day he must pray while facing Mecca. (3) He must give alms generously. (4) He must fast

30Every Culture, “Bedouin Orientation,” [on-line], accessed on 25 January 2010, http://www.everyculture.com/Africa-Middle-East/Bedouin-Orientation.html; Internet.

31Mahmoud Na’amneh, Mohammed Shunnaq and Aysegul Tasbasi, “The Modern Sociocultural Significance of the Jordanian Bedouin Tent,” Nomadic Peoples 12 (2008): 158.

8

during Ramadan, the ninth month of the Muslim year. (5) He must try to make at least one pilgrimage to Mecca in his lifetime. . . Islam has greatly influenced the lives of the Bedouin. For example, to preserve their people, the Bedouin are only allowed to marry those inside their own group. Also, the society is patrilineal, which means that inheritances are passed down through the males.

Their deep value of tradition immerses the Bedouins in Islam, though there are no religious

practitioners among the Bedouins.32 There are no priests or imams. However, Bedouins arrange

for their young children to learn how to read the Quran from someone in a settled village close to

their migration patterns.33

Intermingled with the beliefs of Islam is often the belief in spirits or jinn.34 These

spirits can be either good or evil. They also believe in the existence of “ogresses and of

monstrous supernaturals (ahl al-ard, "people of the earth"), who are sometimes met by lone

travelers in the desert”.35 In addition, they are convinced of the reality of the “evil eye”. They

believe that children are especially susceptible to evil eye; therefore, they adorn them in amulets

to protect them from its influence.36 Lastly, Bedouins will seek out the skills of “settled religious

specialists . . . for curative and preventative measures are variously called kaatibiin”.37 Therefore,

the purity of their form of Islam is in question. However, their commitment to Islam as a group is

extremely strong and time tested.

The Bedouins of Jordan: Orality and Learning

Scholars and those that have studied them almost universally recognize the Bedouins

32Every Culture, “Bedouin Religion and Expressive Culture,” [on-line], accessed on 25 January 2010, http://www.everyculture.com/Africa-Middle-East/Bedouin-Religion-and-Expressive-Culture.html; Internet.

33Ibid.

34Ibid.

35Ibid.

36Ibid.

37Ibid.

9

as an oral culture. This form of communication and learning is important for the transmission of

Bedouin traditions. For example, UNESCO (United Nations Educational, Scientific, and Cultural

Organization) recognized specific Bedouins of Jordan with the “Proclamation of Masterpieces of

the Oral and Intangible Heritage of Humanity. The UNESCO website describes the recognition

by the following statement:

In 2005, the cultural space of the Bedu in Petra and Wadi Rum in Jordan received the distinction for their preserved specific knowledge related to the flora and fauna of the area, traditional medicine, camel husbandry, tent making craftsmanship, and tracking and climbing skills. Their extensive knowledge of their environment and the complex moral and social codes are expressed and transmitted orally.38

In Bedouin culture, oral expression is of great importance. They give great attention to “the

recitation of poetry, some memorized and some composed for the occasion”.39 Men and women

engage in contests among their groups of friends that challenge their oral skills.40 Therefore, the

Bedouins have woven orality and tradition together. It is important to understand that even

though the Bedouins are oral learners, they are not opposed to the idea of literacy. It is a great

blessing for them to be able to read the Quran. As Bedouins have partially settled through the

years, their literacy rates have increased some, but in reality, reading does not factor greatly in

their day-to-day needs or activities. However, the Bedouins possess a great propensity to learn

large amounts of significant information if presented to them in an oral fashion.

The Bedouins of Jordan: Barriers

It seems that the barriers to effective communication of the gospel to the Bedouins of

Jordan by an Evangelical from the United States of America (U.S.A.) are numerous and

38United Nations Educational, Scientific, and Cultural Organization, “Proclamation 2005: "The Cultural Space of the Bedu in Petra and Wadi Rum,” [on-line], accessed 25 January 2010, http://www.unesco.org/culture/ich/index.php?lg=EN&topic=mp&cp=JO#toc1; Internet.

39Every Culture, “Bedouin Religion and Expressive Culture,” [on-line], accessed on 25 January 2010, http://www.everyculture.com/Africa-Middle-East/Bedouin-Religion-and-Expressive-Culture.html; Internet.

40Ibid.

10

insurmountable. However, with God all things are possible. In any case, an honest assessment of

possible hindrances is in order. The first and one of the most obvious barriers is the Bedouin

traditional commitment to Islam and its entrenchment in the tribe and all other areas of life.

Though they may add some traditions to Islam, they do not reject Islam. Included in this barrier,

is the shariah or Islamic law that forbids apostasy and proselytizing.

The second considerable obstacle for effective communication is the principle of

honor or sharaf. This code of honor prevents the individual from breaking away from the tribe or

kinship because of the protection of the group’s honor. The convert to Christianity places himself

under intense scrutiny and persecution if he or she dishonors the family by apostocizing. In

addition, the presentation of the gospel by a Westerner is typically individualistic to an extreme,

which would kick against the entire raising of a Bedouin.

A third major hindrance is the mobility of the Bedouins and the possible acceptance of

a foreigner into their tribe. The Bedouins are mobile and their movements are not completely

predictable. This has hindered the ability of missionaries to communicate the gospel effectively

to them over sustained periods. Along with their mobility, is the reality of their acceptance of a

foreigner into their ranks that would be able to disciple them and one that could endure the

hardships of Bedouin life.

A fourth barrier would be the presentation of the U.S.A. as a Christian nation and the

ungodly activities of the U.S.A. that television and radio send to Arab nations. In the Islamic

mind, they are more pure and pious than any Christian from the U.S.A. They do not perceive any

need for Christianity or at least their perception of it.

The fifth barrier is that of illiteracy and no Bible translations. Though one can and

should communicate the gospel verbally, there is a respect for the written and printed word in

11

Arabic countries. For example, Muslims treat their newspapers with more respect than many

Christians treat their Bibles because the name of God could be printed in the daily news.41

Therefore, the Bedouins could understand that the lack of Bible translations in their dialect to

mean that it is less important than the Quran. In addition, the illiterate Bedouins do not process

information like Westerners.42 They do not lack intelligence but they understand and process

information in difference ways that Westerners.43

The sixth barrier for communication is the Bedouins’ elaborate tribal and moral code

that is unique to their culture. The Bedouins practice a code that is distinct from even the

shariah. It will be virtually impossible for a Westerner to know these codes with enough

precision not to break one along the way. The infraction against a group’s codes of conduct

could end present communications and spoil future communication for several generations.

Therefore, an awareness of these rules is required of those seeking to minister in this context.

The Bedouins of Jordan: Bridges

Historically, God has proved faithful to reveal favorable bridges over which his

servants can communicate the gospel. First, the front of the Bedouin tent is open for hospitality.

Though this would require a Nadji Arabic speaker or translator, it presents an opportunity for the

initial contact. In addition, the Bedouins’ hospitable demeanor seems to lend to some prolonged

contact if someone was willing to do it.

Second, roots in the Old Testament and recognition of the Gospels. Muslims give or

recognize some level of authority in the Old Testament and the Gospels, though not on the same

41Office of the Chief Deputy of Staff for Intelligence, “Arab Cultural Awareness: 58 Factsheets,” TRADOC DCSINT Handbook No. 2 (2006): 23.

42Ephrat Huss, “Shifting Spaces and Lack of Spaces: Impoverished Bedouin Women's Experience of Cultural Transition through Arts-Based Research,” Visual Anthropology 21 (2008): 60.

43Dr. David Sills, “Orality,” 30960 – Intercultural Communications, January 2010, lecture notes.

12

level as the Quran. In any case, Muslims would know or be vaguely familiar with many of the

stories from the Old Testament and the Gospels. Though Bedouins may not have the fullest

knowledge of these stories, they can serve as bridges to communicate the timeless truths of the

gospel.

Third, the tourism industry provides a significant opportunity to interact with

Bedouins. For example, in the Badi Rum region, which is home to the largest tribe in Jordan,

Bedouins are conducting business as tour guides and merchandisers of Bedouin craftsmanship

and art.44 The adaptation of the Bedouins and the globalization of the world have combined to

create a meeting ground for the missionary and the target audience. These new fields of meeting

and the natural curiosity that exist when meeting people from a different culture can be the

starting point that fuse a long-standing relationship.45

Fourth, the patriarchal nature of their culture and commitment to the tribe are potential

bridges for the gospel. They can understand that one needs to honor the father or patriarch of the

family. Therefore, the patriarchal society illustrates the reality that God should receive glory

from his creatures. In addition, their concept of losing honor through the deeds of another family

member is illustrative of sin. One should teach and explain in these conceptual ways that God

loses honor by our sin and only a member of the family that is pure and has acted in honorable

ways can earn back that honor.

Fifth, studies reveal the impact that modernity is having negative on many Bedouin

women and divorce rates are high within the Bedouin culture.46 From the women, there is

44Donald P. Cole, “Where Have the Bedouin Gone?,” Anthropological Quarterly 76 (2003): 254-5.

45Dr. David Sills, “Becoming Multi-cultural,” 30960 – Intercultural Communications, January 2010, lecture notes.

46Every Culture, “Bedouin Marriage and Family,” [on-line], accessed on 25 January 2010, http://www.everyculture.com/Africa-Middle-East/Bedouin-Marriage-and-Family.html; Internet.

13

consistent communication that they struggle with loneliness.47 This presents a tremendous

opportunity for one to communicate the gospel to hurting and lonely women in a male-oriented

culture. In addition, divorce has significant consequences regardless of time and culture.

Therefore, it is certain reality that the men, women and children experience scarring from

divorce in many ways. The gospel of Jesus Christ is the only message that can mend these deep,

terrible wounds.

Sixth, there are significant medical issues present among the Bedouins, such as

tuberculosis and intestinal parasites.48 Therefore, the opportunity to offer simple medical

treatment to assist in the reduction of these two illnesses is an opportunity among the Bedouins.49

There is documentation of elderly two women, one from Australia and one from the U.S.A.

treating various Bedouin tribes for tuberculosis in Jordan over a period of thirty years.50

Seventh, the oral nature of the Bedouins is a possible bridge in addition to being a

barrier. Much of the Biblical material is presented in narrative or story form. This style of

learning is conducive to the style of teaching employed by Jesus. Therefore, many of his

parables, illustrations and stories will resonate with the Bedouins and their daily life.

Eighth, the final bridge that one should employ to communicate the gospel to the

Bedouins of Jordan is love. It sounds cliché; however, one should not underemphasize or avoid

its importance. The perfectly devised strategy implemented with exact precision without genuine

47Ephrat Huss, “Shifting Spaces and Lack of Spaces: Impoverished Bedouin Women's Experience of Cultural Transition through Arts-Based Research,” Visual Anthropology 21 (2008): 63-5.

48A.M. Qaqish, M.A. Nasrieh, K.M. Al-Qaoud, P.S. Craig, and S. K. Abdel-Hafez. “The seroprevalences of cystic echinococcosis, and the associated risk factors, in rural–agricultural, bedouin and semi-bedouin communities in Jordan,” Annals of Tropical Medicine & Parasitology 97 (2003): 511-20.

49I. Belmaker, L. Dukhan, M. Elgrici, Y. Yosef, and L. Shahar-Rotberg. “Reduction of vaccine-preventable communicable diseases in a Bedouin population: summary of a community-based intervention programme,” Lancet 367 (2006): 987-91.

50CBS Australia, “Nursing the Bedouins,” [on-line], accessed 27 January 2010, http://www.youtube.com/watch?v=_HowJGMbjDg; Internet.

14

love will fail miserably. Therefore, those that engage the Bedouins should exemplify the highest

levels of Christian love. Love communicates well cross-culturally and often makes up for some

mistakes made as one learns the ways of the Bedouins. Though the barriers are many, the

possible bridges are available as well. In addition, trust in God will provide insight on the field

that one cannot see from research such as this.

The Bedouins of Jordan: A Plan of Engagement

Since the possible barriers and bridges are explored, the actual plan of engagement is

now in question. How can one use the information gathered about the Bedouins of Jordan to

communicate the gospel to them effectively? The proposal consists of two parts: Who are the

targets? What is the method? The initial targets for evangelism are the Bedouins of the Petra and

Badi Rum regions. The reasons for targeting the Hweitat tribe in these areas are two. First, they

represent 70% of the Bedouin population in Jordan.51 Second, they are accessible because of

tourism in the area around Petra and Badi Rum. What should be the method of choice? The

method of Chronological Bible Storying (CBS) would be that most effective way to

communicate the gospel among the Bedouins of Jordan. This method has five justifications.

First, it presents the gospel in a form that is acceptable to the Bedouins and faithful to

God. They are oral learners and memorizers of large amounts of information. Their culture

places prestige on oral communication. Therefore, stories are effective means of communicating

timeless Scriptural truths in a way that is memorable.

Second, as mentioned above, it takes advantage of the reverence that a Muslim already

has for the Old Testament and the Gospels as pieces of sacred literature. It would be unwise to

51Mahmoud Na’amneh, Mohammed Shunnaq and Aysegul Tasbasi, “The Modern Sociocultural Significance of the Jordanian Bedouin Tent,” Nomadic Peoples 12 (2008): 149.

15

neglect this opportunity to present the truths of these stories within the redemptive framework of

the life of Jesus and God’s plan to redeem humankind from sin.

Third, CBS fits perfectly into the context of Bedouin hospitality. The traditional

hospitality of the Bedouins produces time and opportunity for stories. It is the ideal situation to

communicate the gospel to the host and his family, even though some of them might be behind

the curtain. In this informal setting, one can pour the foundation of relationships and build the

bridges for the gospel. Since the missionary is under the protection of the guest, stories can be a

great reciprocation for his kindness and hospitality.

Fourth, CBS would be effective among the Bedouins because it is flexible and simple.

It reflects the flexibility and simplicity of their culture. A story cloth and an inflatable globe are

easy to carry and simple to pack up when time to move. In addition, one can choose stories based

upon the situation and audience.52 In this case, it would not be suitable or advised to begin with

the story of Abraham and the sacrifice of Isaac. However, one can tell other stories in order to

attack barriers or cross bridges. For example, the story of the woman at the well could be

appropriate to teach women about Jesus’ concern for them.

Fifth, almost all people on the globe enjoy a good story. A good story stirs up the

intellect and opens the doors to the human soul. It was the chosen method of Jesus for this reason

among others. They bring the abstract into reality and communicate truths that are beyond the

pictures presented by them. Therefore, CBS will be a great helper in reaching the Bedouin Arabs

of Jordan with the gospel of Jesus Christ.

Conclusion

52Dr. David Sills, “Chronological Bible Storying,” 30960 – Intercultural Communications, January 2010, lecture notes.

16

Reaching the Bedouins of Jordan is certainly a monumental task. However, God has

commanded his people to perform it and has equipped them to succeed in it for his glory. The

Bedouins’ rich and refined traditions of Islam, honor, mobility and tribal code are barriers that

God must remove. However, by communicating the gospel via Chronological Bible Storying,

one can avoid or destroy these barriers and utilize the bridges that enable the Bedouins to hear

the pure message of truth in a culturally acceptable form. As a result, the lostness of the

Bedouins in Jordan will be lost itself.

17

18

BIBLIOGRAPHY

Journal Articles

Al-Mahadin, Salam. “An economy of legitimating discourses: the invention of the Bedouin and Petra as national signifiers in Jordan.” Critical Arts: A South-North Journal of Cultural & Media Studies 21 (2007): 86-105.

Belmaker, I., L. Dukhan, M. Elgrici, Y. Yosef, and L. Shahar-Rotberg. “Reduction of vaccine-preventable communicable diseases in a Bedouin population: summary of a community-based intervention programme.” Lancet 367 (2006): 987-91.

Burnett, G.W., Rair Naim al Baqain and Murl Dirksen. “The Situation of the Bedouin of Jordan’s Karak Plateau.” Journal of Third World Studies 16 (1999): 121-31.

Cole, Donald P. “Where Have the Bedouin Gone?.” Anthropological Quarterly 76 (2003): 235-67.

Huss, Ephrat. “Shifting Spaces and Lack of Spaces: Impoverished Bedouin Women's Experience of Cultural Transition through Arts-Based Research.” Visual Anthropology 21 (2008): 58-71.

Na'amneh, Mahmoud, Mohammed Shunnaq and Aysegul Tasbasi. “The Modern Sociocultural Significance of the Jordanian Bedouin Tent.” Nomadic Peoples 12 (2008): 149-63.

Office of the Chief Deputy of Staff for Intelligence. “Arab Cultural Awareness: 58 Factsheets.” TRADOC DCSINT Handbook No. 2 (2006): 23.

Qaqish, A.M, M.A. Nasrieh, K.M. Al-Qaoud, P.S. Craig, and S. K. Abdel-Hafez. “The seroprevalences of cystic echinococcosis, and the associated risk factors, in rural–agricultural, bedouin and semi-bedouin communities in Jordan.” Annals of Tropical Medicine & Parasitology 97 (2003): 511-20.

Saidel, Benjamin Adam. “Abandoned Tent Camps in Southern Jordan.” Near Eastern Archaeology 64 (2001): 150-7

Internet

CBS Australia. “Nursing the Bedouins.” [on-line]. accessed 27 January 2010. Available from http://www.youtube.com/watch?v=_HowJGMbjDg. Internet.

Central Intelligence Agency. “Jordan,” The World Factbook. [on-line]. accessed 20 January 2010. Avaiable from https://www.cia.gov/library/publications/the-world-factbook/geos/jo.html. Internet.

19

Cooperative Baptist Fellowship. “Bedouin: desert dwellers.” [on-line]. accessed 23 January 2010. Available from http://www.thefellowship.info/Missions/Global-Missions/People-Groups/Bedouin. Internet.

Every Culture. “Bedouin Economy.” [on-line]. accessed on 25 January 2010. Available from http://www.everyculture.com/Africa-Middle-East/Bedouin-Economy.html. Internet.

Every Culture. “Bedouin Kinship.” [on-line]. accessed on 25 January 2010. Available from http://www.everyculture.com/Africa-Middle-East/Bedouin-Kinship.html. Internet.

Every Culture. “Bedouin Marriage and Family.” [on-line]. accessed on 25 January 2010. Available from http://www.everyculture.com/Africa-Middle-East/Bedouin-Marriage-and-Family.html. Internet.

Every Culture. “Bedouin Orientation.” [on-line]. accessed on 25 January 2010. Available from http://www.everyculture.com/Africa-Middle-East/Bedouin-Orientation.html. Internet.

Every Culture. “Bedouin Religion and Expressive Culture.” [on-line]. accessed on 25 January 2010. Available from http://www.everyculture.com/Africa-Middle-East/Bedouin-Religion-and-Expressive-Culture.html. Internet.

Every Culture. “Bedouin Sociopolitical Organization.” [on-line]. accessed on 25 January 2010. Available from http://www.everyculture.com/Africa-Middle-East/Bedouin-Sociopolitical-Organization.html. Internet.

The Official Website of King Hussein of Jordan. “The People of Jordan: Bedouins.” [on-line]. accessed on 23 January 2010. Available from http://www.kinghussein.gov.jo/people1.html#The Bedouins. Internet.

JRank. “Bedouin-Arab Families - Marriage And Divorce, Family Dynamics In Bedouin-arab Society, Interpersonal Dynamics, The Impact Of Societal Change.” Marriage and Family Encyclopedia. [on-line]. accessed 21 January 2010. Available from http://family.jrank.org/pages/159/Bedouin-Arab-Families.html. Internet.

Jordan Beauty Tours. The Bedouin Culture in Jordan. [on-line]. accessed 19 January 2010. http://www.jordanbeauty.com/Nomads.html. Internet.

The Joshua Project. Arab, Nadji Bedouin of Jordan. [on-line]. accessed on 13 January 2010. Available from http://www.joshuaproject.net/peopctry.php?rog3=JO&rop3=101196. Internet.

The Public Broadcasting System. “Desert Survival: Hospitality.” Lawrence of Arabia. [on-line]. accessed 24 January 2010. Available from http://www.pbs.org/lawrenceofarabia/revolt/hospitality.html. Internet.

20

United Nations Educational, Scientific, and Cultural Organization. “Proclamation 2005: The Cultural Space of the Bedu in Petra and Wadi Rum.” [on-line]. accessed 25 January 2010. Available from http://www.unesco.org/culture/ich/index.php?lg=EN&topic=mp&cp=JO#toc1. Internet.

Other Resources

Sills, David Dr. “Chronological Bible Storying.” 30960 – Intercultural Communications. January 2010. lecture notes.

Sills, David Dr. “Orality.” 30960 – Intercultural Communications. January 2010. lecture notes.

Sills, David Dr. “Becoming Multi-cultural.” 30960 – Intercultural Communications. January 2010. lecture notes.

21