LIBERTY BAPTIST THEOLOGICAL SEMINARY

JOSCELYN R. JONES

LYNCHBURG, VA
March 7, 2014

Table of Contents
Introduction………………………………………………………………………………………3
Regional Map………………………………………………………………………………………..............4
Background: A Closer Look at The Swahili People’s History, Language and Culture…………………..………………………………………………………………………………...4
Background: A Closer Look at The Swahili People’s Economy, Religion, and Family……………..………………………………………………………………………………7
Survey of Missions Work……………..………………………………………………………………………………12
Proposed Mission Strategy………………………………………………………………………………………......14
Conclusion……………………………………………………………………………………….18
References………………………………………………………………………………………19

Introduction In Genesis 17:4 God promised Abraham that he would be the father of “many nations.” We see the evidence of this promise that is revealed through the many different people groups on Earth. God went on to also extend a blessing to all those nations (Genesis 22:17), however everyone in every nation has not realized or fail to believe the message of salvation through Jesus Christ. Fortunately, God has also given a provision for hope to those who are considered to be “unreached” by the Gospel. It is through the command issued to his disciples in Matthew 28:19, “go ye therefore and teach all nations,” that Christians today can literally change the world by taking the gospel to all four corners of the earth.
Paul’s missionary journeys took him to places he probably would not have gone without the guidance of the Holy Spirit. However, the challenges of safety, and expenses of that era made it virtually impossible for Paul to have the same mission opportunites that mission workers have today. In less than twenty-four hours one can travel over 10,000 miles from the United States to Africa to take hope to various unreached people groups such as the Swahili of Uganda, something Paul could not have even dreamed.
Mission workers today may not face the same difficulties as Paul however, attempting to “reach” an unreached people group comes with its own set of challenges. For instance many unreached people are spiritually oppressed and feel threatened by the gospel. Paul said in 2 Corinthians 4:4 that “the god of this world has blinded the minds of unbelievers so they will not believe in the gospel.” This may be the biggest obstacle that mission workers have to face today. Another challenge is that among unreached people there are many misunderstandings that are due to the absence of active Christians who speak their language and can share the gospel in a culturally appropriate manner.( Patrick Johnstone, John Hanna, and Marti Smith, eds., Praying Through the Window III: The Unreached Peoples [Washington: YWAM Publishing, 1996], 17.) Making an impact among a people group requires a mission worker to be properly trained to be “both competent and effective in his or her missionary service.”( A. Scott Moreau, Gary R. Corwin, and Gary B. McGee, Introducing World Missions: A Biblical, Historical, and Practical Survey [Michigan:Baker Academic, 2004], 173.) This will require an interest and finding out all there is to learn about the target group’s culture, language, history, economy and religious ways of the people. This paper seeks to provide the background, survey of missions, and a proposed strategy to reach the Swahili people of Uganda and also could serve as a foundation in training to make this important impact in the world. Regional Map of Uganda Background: A Closer Look at The Swahili People’s History, Language and Culture The Swahili are a people group scattered along the coast of East Africa and the Persian Gulf, from Saudi Arabia to Zambia.http://www.joshuaproject.net/people-profile.php?peo3=15145&rog3=UG [accessed December 9, 2013]. The history of the Swahili people began between the tenth and fourteenth centuries when a number of city-states emerged and flourished along the East African coast.( Toyin Falola, Key Events in African History: A Reference Guide [Connecticut: Greenwood Press, 2002], 102.) A new language and culture developed known as Swahili (Afro-Arab) culture. Swahili is an Arab word, derived from sahil, which means “coast.” Swahili literally means “the people of the coast.” Essentially Swahili is used to mean the following: a group of East African coastal cities whose religion and culture were Islamic; whose population included Africans and Arabs; whose cities were noted for their trading culture and economy; and whose inhabitants and language were mainly African.( Ibid.) Due to their location the Swahili states became the gateway to the African interior and developed as international markets that drew traders and visitors from Asia, Arabia, and the Persian gulf.( Ibid.) Essentially the Swahili emerged from two groups: indigenous coastal people, or South-East Asian seafarers.( Mark Horton and John Middleton, The People of Africa: The Swahili [Oxford: Blackwell Publishers, 2000], 27.) These groups of hunters and traders inhabited the East-African coast and intermarried with the Cushite Shepherds there.http://www.joshuaproject.net/people-profile.php?peo3=15145&rog3=UG [accessed December 9, 2013]. This went on for centuries as traders continued to migrate to the area, intermarry and bringing with them their own languages, cultures and intermingling with the coastal people. Today the few people that call themselves “Swahili" primarily live in cities and towns in East Africa that continue to be trade centers for the Persian Gulf.http://www.joshuaproject.net/people-profile.php?peo3=15145&rog3=UG [accessed December 9, 2013]. They are also involved in shipping and agricultural trade as well as small scale farming. Swahili society comprises many ethnically defined elements that together form a single entity basically defined as Muslim and as speaking dialects of Kiswahili.( Mark Horton and John Middleton, The People of Africa: The Swahili [Oxford: Blackwell Publishers, 2000], 27.) They may include indigenous groups and others whose ancestors migrated from Arabia. Although largely impoverished, the Swahili people pride themselves on being merchants of history and retain their cultural hegemony as the cultural elite of the coast.( Ibid 18) English is a language that was brought to Africa by settlers and missionaries and is spoken across the continent. It is also the official national language of Uganda used in courts of law and by most newspapers and some radio broadcasts.https://www.cia.gov/library/publications/the-world-factbook/geos/ug.html [accessed December 9, 2013] Swahili people use English in their lives daily as many Africans to interact particularly in school where “mother tongue is virtually excluded from the syllabus or relegated to a less important role after lower primary school.”( Margaret Muthwii, Jepkirui Kioko, and Angeline Nduku, New Language Bearings in Africa : A Fresh Quest, 2004, 3.) Many African have come to believe that their native languages do not have the capacity to deal with ‘complex situations’.( Ibid.)However, Kiswahili, continues to be the “mother tongue” and language of preference for the Swahili people. It has many dialects and reflects their mixed origins and contains words borrowed from Arabic, the second language of the Swahili, as well as other languages including the Bantu. The Swahili language has become a lingua franca for most of eastern Africa and beyond.( Mark Horton and John Middleton, The People of Africa: The Swahili [Oxford: Blackwell Publishers, 2000], 27.) Furthermore, Kiswahili is being considered among the government of Uganda and neighboring nations as an appropriate tool for facilitating unity and fostering political and socioeconomic integration which they believe will lead to further development of the region.( Margaret Muthwii, Jepkirui Kioko, and Angeline Nduku, New Language Bearings in Africa : A Fresh Quest, 2004, 122.)Many believe that having Kiswahili as the common language is essential in unifying neighboring countries politically, socially and economically. The acceptability of Kiswahili is related to its geographical coverage, history and origin, function, social prestige, use in trade and commerce, and use as a symbol of national identity.( Ibid., 127) The culture of the Swahili people is very diverse and unique due to the influences of other countries and continents. Archeologist Gervase Mathew describes the Swahili coast as, “a compromise culture, always at least nominally Islamic, influenced from South Arabia, from Western India, and perhaps from Portugal but certainly deeply Africanized and probably integrally African.(Joseph Vogel, Encyclopedia of Precolonial Africa: Archeology, History, Languages, Cultures, and Environments [California: Alta Mira Press, 1997], 508.) Furthermore, the discovery of artifacts such as Sassanian pottery, glass, and carnelian beads suggest that the Swahili people had contact with the Persian Gulf as well as other cultures.( Ibid., 509) The Swahili people came from a society that was stratified into at least three classes. On the lowest rung were the slaves, next were the free Africans, and at the top were the wealthy merchants and men of power and status.( Toyin Falola, Key Events in African History: A Reference Guide [Connecticut: Greenwood Press, 2002], 107.
) These were Kiswahili and Arab-speaking people who were generally of Persian or Arabian ancestry and Muslim. Among them were members of the ruling families whose symbols of wealth were expensive clothing made from imported silks and cotton. Trade was the primary occupation of the members of the wealthy class while many of them also took to farming as well. The music of the Swahili is traditional in nature and has strong Arabic origins and is performed at weddings and concerts. They enjoy oral literature in the form of poetry, songs, sayings, stories, and riddles. The influence of the West on Swahili culture is evident in their clothing however, modesty among women is emphasized. Women can be seen wearing dresses in an array of styles and colors while men wear trousers and shirts. In previous centuries women wore bright colored clothing wrapped around their bodies while men wore stripped cloth around their waist. However, those who identify as being Muslim adhere to strict guidelines regarding clothing. Women wear the veil and other “Islamic garments” considered not sexually enticing; loose-fitting dark clothes, from head to toe. ( Nehemia Levtzion and Randall L. Pouwels, eds.,The History of Islam in Africa [Athens: Ohio University Press, 2000], 202.)
Background: A Closer Look at The Swahili People’s Economy, Religion, and Family The Swahili coast has been a part of a trading network for at least two millennia. Navigation on the Indian Ocean led to the development of this international trade system when sailors studied and took advantage of the direction of the monsoon winds.( Toyin Falola, Key Events in African History: A Reference Guide [Connecticut: Greenwood Press, 2002], 102.
) This enabled East Africa to be integrated with traders from Southeast Asia, western India, and Arabia. Locally produced iron farming tools and fish and animal bones found at Swahili sites from A.D. 300 to 1000 imply a village subsistence economy based largely on the exploitation of local resources with some participation in local and international trade.( Joseph Vogel, Encyclopedia of Precolonial Africa: Archeology, History, Languages, Cultures, and Environments [California: Alta Mira Press, 1997], 509.) From the tenth to the mid-eleventh century, the trade grew, due in part to the increasing demand for African gold and Ivory in Egypt and Europe.( Toyin Falola, Key Events in African History: A Reference Guide [Connecticut: Greenwood Press, 2002], 104.) The trade reached its peak during the fourteenth century, the cities prospered and some produced specialized products for exports. Among the exports were raw materials such as cooper, leopard skins, coconut oil, shells, ivory, and slaves. Their imports comprised a variety of items and luxuries such as East Asian pottery, Indian silk and cotton, and glassware. The expansion of the trade industry brought with it Arab Muslims who decided to settle and intermarry with the local population and develop colonies that hosted foreign traders.( Ibid.) While some towns exist today the Swahili civilization has become nothing more than a ruined settlement. The decline has been attributed to several factors-the invasion of the Portuguese who smashed traditional trading systems and exacted high taxes; population movements within continental Africa, which left these unprotected towns vulnerable to attack; changes in the global economic system; and the decline in the prosperity of the Islamic Middle East.( Joseph Vogel, Encyclopedia of Precolonial Africa: Archeology, History, Languages, Cultures, and Environments [California: Alta Mira Press, 1997], 511.) Although the Swahili city-states were destroyed, their culture, especially the Swahili language, has survived till today.( Toyin Falola, Key Events in African History: A Reference Guide [Connecticut: Greenwood Press, 2002], 108. ) Furthermore, they are still interested in international commerce but to a lesser degree.http://www.joshuaproject.net/people-profile.php?peo3=15145&rog3=UG [accessed December 9, 2013].

Most of the Swahili people are Muslim and Islam is of great importance in Swahili life. Once it was adopted by many local inhabitants it became a major integrative mechanism in Swahili culture.( John Middleton, ed., Encyclopedia of Africa: South of the Sahara [Chicago: McMillian, 1997], 512.) The earliest evidence to date for its practice is from the excavation of an eighth-century timber mosque that was discovered at Shanga in Lamu archipelago. Scholars believe that Arab and Persian immigrants colonized and converted coastal people for the purpose of developing trade opportunities.( Ibid.) Evidence reveals that the process of conversion to Islam was complex and involved different Middle Eastern groups acting as missionaries, traders, and refugees.( Ibid., 510. ) At this time the coastal communities had become totally Muslim and have remained so to this day with most adhering to the Shafi’i Mazhab within Sunni Islam.( Angel Rabasa, Radical Islam in East Africa [California: Rand Corporation, 2009], 36.) In Swahili society the role of men is clearly defined while the role of women is not, being ambiguous and less certain as to role. ( Mark Horton and John Middleton, The People of Africa: The Swahili [Oxford: Blackwell Publishers, 2000], 182.) Most men seek knowledge to learn the actions of God, while women seek to learn the actions of spirits. Women have also become more closely associated than men with spirit cults, in that the greater ambiguity and uncertainty in their positions has led to their need to dissociate themselves from the world of men and form their own new attachments to different aspects of Divine power, in the form of spirits, at attachment reported from many part of Africa.( Ibid., 189.) Questions about why women practice spirit possession have fueled much scholarly debate. Some seem to believe that women who engage in spirit possession are exhibiting some kind of psychological catharsis made necessary by the stress of their relatively low status in Muslim society.( Nehemia Levtzion and Randall L. Pouwels, eds.,The History of Islam in Africa [Athens: Ohio University Press, 2000], 398.) However, it is quite certainly the ambiguity and uncertainty of the status of Swahili women that lie at the heart of the matter. By being possessed and under the protection of a spirit, a woman controls her own body and its purity and is thereby in greater control of her own fate.( Mark Horton and John Middleton, The People of Africa: The Swahili [Oxford: Blackwell Publishers, 2000], 192.) The Swahili people believe in having a strong, Islamically oriented family structure and society. Marriage is at the core of this structure and is viewed as being the fundamental Islamic institution. According to Islamic beliefs the “family is to provide a culturally and legally acceptable way to satisfy the sexual instinct as well as raise children as the new generation.”( Abdel-Rahim Omran and Nafis Sadik, Family Planning In the Legacy of Islam [Taylor and Francis e-Library, 2004], 13.) There is little that the Swahili people value more than family and it viewed as being good and sacred. Marriage is a solemn covenant that provides tranquility and mutual support and understanding between husband and wife. Divorce is viewed as being a ‘western’ concept and therefore strongly discouraged. According to Abdel-Rahim Omran, “marriage is a grave responsibility and as such it should be planned for, with a view especially to ensuring the ability of a man to care for a wife and a household and for the couple to raise their children as pious, healthy, educated, useful and well-behaved citizens.( Ibid., 17.) Western culture and concepts have no place in the Islamic family where it is depicted as “hedonistic and morally depraved, with dysfunctional families, people hooked on drugs, sexual immorality, meaningless lives, and psychological disorders.”( John L. Esposito, ed.,The Oxford History of Islam [Oxford: University Press, 1999], 620.) The Islamic way of life calls for an equitable and just society, obedience to parents and respect for elders; it restores the authority of the parents and provides a sense of purpose in life.( Ibid.) Islam teaches that the family system is where Muslims acquire religious training, develop moral character, establish close social relationships, and sustain loyalty both to the family and to society at large.( Abdel-Rahim Omran and Nafis Sadik, Family Planning In the Legacy of Islam [Taylor and Francis e-Library, 2004], 13.) Furthermore, it is through the family structure that a financial, emotional, and social, support system is established for the journey of life.( Ibid.)
Survey of Missions Work Overall, Christianity as a whole is thriving in Uganda where there is a heavy Christian population of 84% with 37% being Evangelicals.( Operation world, http://www. Operationworld.org/ugan [accessed December 9, 2019] ) Of the 66 people groups of Uganda there is a total of 9% which are considered to be unreached.( Ibid.) Hinduism and Islam are the religious views that are practiced most within the four people groups that remain, however, of the Swahili people most are adherents of the Islamic faith. There is a separation of the Swahili people that exist because of the 93% of its people that remain faithful to Islam. The church remains lost to those who live in an area where Christianity is a larger part of life for some. There are 3,600 people in the Uganda area that are of the Swahili people group.http://www.joshuaproject.net/people-profile.php?peo3=15145&rog3=UG [accessed December 9, 2013]. Within the population there are less than 5% which are Christian and less than 2% which are Evangelicals.( Ibid.) Over the years mission goals have been frustrated by Muslim political pressure. Church growth is weakened by governmental influences and “politicized Islam is increasingly common in the Islamic population, and Arab states have poured large sums of money into education and Islamic infrastructure.”( Operation world, http://www. Operationworld.org/ugan [accessed December 9, 2013] ) This support further contributes to the Muslim influence and growth within Uganda and among the Swahili people. Even though there are a very small number of Christians within the Swahili people group there is still hope and the possibility that the surrounding Christian Ugandans can have an impact on their neighbors. However, there is the seemingly impenetrable fortress that has been created by Islam that continues to bind the Swahili people and prevent them from receiving the Gospel. . This continues to be one of the major challenges and hindrances to missions especially when it comes to their holy scriptures. The Qur’an is the sacred book of Muslim people and is ”deeply imbedded not only in religion but also in language, corporate psyche, and culture of the Islamic people.”( John Mark Terry, Ebbie Smith, and Justice Anderson, eds., Missiology: An Introduction to the Foundations, History, and Strategies of World Missions [Tennessee: Broadman and Holman Publishers, 1998], 394.) In order for them to even begin to think about the messages of the Bible that supersede what they believe about the Qur’an will take great faith. The truth of Christ presents a major contradiction of Islamic beliefs about God. Furthermore, the consequences for the convert are severe since they would bring dishonor and shame to their family and faith. Still, nothing is impossible with God, and through Him great things can be and have been done. Christianity was first introduced to the Swahili in 1498 when the Portuguese attempted to seize control of the Swahili city-states.( Toyin Falola, Key Events in African History: A Reference Guide [Connecticut: Greenwood Press, 2002], 108. ) It was during this conquest that Christianity was used as a means of coercion to further control the people. However, a refusal was met with an attack regarded as “holy war” of Christians against Muslims.( Ibid., 108.) The Swahili people had been Muslim for centuries and the Portuguese tactic of enforcing Christianity on a contender in a succession dispute led only to disorder.( Elizabeth Isiche, From Antiquity to the Present: A History of Christianity in Africa [Michigan: Eerdmans Publishing, 1995], 70.) Further attempts were made to convert the Swahili and East Africans people by the missionaries of the Church Missionary Society (CMS) that arrived in June of 1877. However, the Swahili were not easily swayed. The few converts that embraced Christianity did so may partly have been that they saw Christianity as the cultural expression of a society more technologically advanced than that represented by the Swahili traders.( M. Louise Pirouet, Black Evangelist: The Spread of Christianity in Uganda 1891-1914 [London: Rex Collings Ltd, 1978], 2. ) According to Joshua Project, there are more than sixty missionary agencies that are currently working among the people of Uganda, although the number of agencies working specifically among the Swahili people is uncertain. Missions continue to slowly prevail in Uganda and among the Swahili people. However, there remains much work to be done and “social, economic, and educational needs make for many ministry opportunities.”( Operation world, http://www. Operationworld.org/ugan [accessed December 9, 2019] ) There is also a great need for expatriate workers who are sensitive to the Muslim culture to help in reconstruction, development, counseling, Bible and vocational training, as well as youth and children’s ministry.( Ibid.) Many ministry resources have been made available to help the Swahili gain further access to the gospel in their language including the Jesus film and the online New Testament.
Proposed Mission Strategy Prayer should be utilized as the first line of defense and strategy to break down the strongholds of Satan. It is prayer that “acknowledges that God is sovereign over the nations, but his kingdom has not been extended to many of the people and nations because of the lack of perception and insight of God’s people into the nature of the task and their lack of commitment to it.”( John Mark Terry, Ebbie Smith, and Justice Anderson, eds., Missiology: An Introduction to the Foundations, History, and Strategies of World Missions [Tennessee: Broadman and Holman Publishers, 1998], 42.) It is through prayer that spiritual war is waged and won. A church planting movement or rather “people movement” is the goal of this project. An exegesis of the culture will be conducted before any training or preparation. According to Ed Stetzer, exegeting a culture is to carefully study the setting through which one literally receives a better guidance in understanding the true meaning of cultural patterns, systems, and behaviors.( Ed Stetzer, Planting Missional Churches, Planting a Church that is Biblically Sound and Reaching People in Culture, (Nashville:B&H Publishing Group, 2006), 115.) The importance of exegesis in the cultural context of church planting originates with God who is the foundation of the church. According to Aubrey Malphurs, “The church must be a student of the world out there as well as of the world in here. If our churches are to remain relevant to a culture, they must spend time exegeting that culture…”( Aubrey Malphurs, Planting Growing Churches For the 21st Century: A Comprehensive Guide for New Chruches and those Desiring Renewal. (GrandRapids:BakerBooks, 2004) 3.) Exegesis enables us to build relationships and strategies to communicate effectively among targeted people groups and communities. William Brown adds, “In the same way that a pastor must exegete Scripture, so missionaries must exegete the culture and the people who make up a community in order to understand how best to share the Gospel with them.( William J. Brown, At Home in A Strange Land: Ministries Transforming Communities and Planting Churches in North America, 161-163.) Failure to exegete the mission field great reduces the probability of success. Unfortunately, too many churches have no developed plan for global missions or even local evangelism. However, God’s nature is at the root of missions and evangelism.( Tom Jones, Church Planting from the Ground Up, (Missouri:College Press Publishing Company, 2004), 10. ) In Luke 19:10 Jesus emphasized the priority of evangelism in his mission when He said, “For the Son of Man came to seek and to save what was lost.( Ibid., 11.) Francis notes,” an appreciation for the spiritual and economic conditions of people in our world is sufficient motivation for churches to develop strategies for outreach.”(Hozell C. Francis, Church planting: In the African American Context. (GrandRapids: Zondervan, 1999), 70.) Strategy is defined by David Hasselgrave as a military term now more widely used to refer to large-scale planning and directing of operations towards a certain goal.( David J. Hasselgrave, Planting Churches Cross-Culturally: North America and Beyond, (GrandRapids:Baker Academics), 42. ) Paul serves as our biblical model and strategist when it comes to the task of evangelizing and planting churches all around the world. Although Paul did not use a well-developed, deliberate, executed plan based on human experience and observation, he did employ a flexible modus operandi developed under the guidance of the Holy Spirit.( Ibid., 43.) Paul had a concern for people who were unchurched and had no access to a place of worship. According to Hesselgrave, Paul used seven elements in a profile of a potential target community to choose those he would exegete for church planting. The elements were the geographical profile (description of the land, land use, and transportation); population profile (population, population growth and decline); economic profile (occupation and income of the target group); sociological profile (ethnic groupings, classes, castes, clans, and age); and religious profile (Christian population and non-Christian population).( Ibid., 70.) Hassel grave advises to not establish a church plant in a target area where the leaders of home and overseas missions have not prayerfully thought through the issues.( Ibid., 71.) Furthermore, he adds that the target area also needs to be analyzed before a church planter enters.( Ibid.) The following includes a list of the data essential for church development:
1. The need for an evangelical church and the potential for its growth and for the planting of still other churches.
2. A map of the area showing zoning as well as the location of buildings and other places where people often congregate.
3. A demographic projection to ascertain the ethnic, socioeconomic, educational, and religious background of the target-area population, the districts where various homogeneous groupings are located, areas of future growth, and the types of people who will be located in those areas.( Ibid.) In addition to target-area analysis, Hesselgrave emphasizes the importance of the planters making an appraisal of the resources available through: Missionaries and Evangelist, the role of laypersons, the use of teams in Church planting, utilizing gifts, finances and material resources, and nucleus and pioneer church-planting (the geographical and cultural boundaries to be crossed in establishing new churches will require a variety of personnel and approaches).( Ibid.,77.)
After the exegesis of the culture and the target-area analysis the missionaries will be selected and undergo extensive training. This is a very important step because it prepares the missionary to serve long-term in an unfamiliar culture and environment. Training will also help to cultivate a deeper understanding of the Swahili people’s worldview the “map of the culture’s social, religious, economic, and political views and relationship.”( John Mark Terry, Ebbie Smith, and Justice Anderson, eds., Missiology: An Introduction to the Foundations, History, and Strategies of World Missions [Tennessee: Broadman and Holman Publishers, 1998], 454.) This will assist in uncovering any significant barriers that need to be addressed. The instrument “Worldview/Cultural Understanding Survey” will be utilized as it serves as a helpful tool for cultural study.( Ibid., 455.) The International Mission Board will be our point of contact that helps to establish an international connection to Ugandan Churches. The area is unknown and Muslims has a tendency to be leery and “under the impression that Christian Missionaries are deceitful, especially regarding relief and development projects.”( Ibid., 670.) Therefore, it is wise to work with local churches and organizations that have already gained the trust of the Swahili people before church planting efforts are initiated.
Conclusion
This church planting movement among the Swahili people will be a very slow process where consistency, and trust have to be established even before a church building is constructed. They remain one of four unreached people groups in Uganda in which there is “no viable indigenous church movement with sufficient strength, resources, or commitment to sustain and ensure the continuous multiplication of churches.”( Ibid., 674.) An investment of lives over a long period of time and the commitment of the local church in the West as well as Uganda are essential in reaching the Swahili people who will in time be able to reach others.

REFERNCES
Johnstone, Patrick, John Hanna, and Marti Smith, eds., Praying Through the Window III: The Unreached Peoples. Washington: YWAM Publishing, 1996.

Terry, John Mark, Ebbie Smith, and Justice Anderson, eds., Missiology: An Introduction to the Foundations, History, and Strategies of World Missions. Tennessee: Broadman and Holman Publishers, 1998.

Moreau, A. Scott, Gary R. Corwin, and Gary B. McGee, Introducing World Missions: A Biblical, Historical, and Practical Survey. Michigan: Baker Academic, 2004.

Isiche, Elizabeth. From Antiquity to the Present: A History of Christianity in Africa. Michigan: Eerdmans Publishing, 1995.

Pirouet, M. Louise. Black Evangelist: The Spread of Christianity in Uganda 1891-1914. London: Rex Collings Ltd, 1978. Falola, Toyin. Key Events in African History: A Reference Guide. Connecticut: Greenwood Press, 2002.

Levtzion,Nehemia and Randall L. Pouwels, eds. The History of Islam in Africa. Athens: Ohio University Press, 2000.

Horton, Mark and John Middleton. The People of Africa: The Swahili. Oxford: Blackwell Publishers, 2000.

Omran, Abdel-Rahim and Nafis Sadik. Family Planning In the Legacy of Islam. Taylor and Francis e-Library, 2004.

Esposito, John L., ed. The Oxford History of Islam. Oxford: University Press, 1999.

Muthwii,Margaret, Jepkirui Kioko, and Angeline Nduku. Language Bearings in Africa : A Fresh Quest. NewYork: Multilingual Matters, 2004.

CIA Uganda https://www.cia.gov/library/publications/the-world-factbook/geos/ug.html [accessed December 9, 2013] Joshua Project, http://www.joshuaproject.net/people-profile.php?peo3=15145&rog3=UG [accessed
December 9, 2013].

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Hesselgrave, David J. Planting Churches Cross Culturally: North America and Beyond. Grand Rapids, MI: Baker Academic, 2000. Mulphurs, Aubrey. Planting Growing Churches for the 21st Century: A Comprehensive Guide for New Churches and Those Desiring Renewal. Grand Rapids, MI: Baker Books, 2004.
Ott, Craig and Gene Wilson. Global Church Planting: Biblical Principles and Best Practices for Multiplication. Grand Rapids, MI: Baker Academic. 2011.
Jones, Tom. Church Planting From the Ground Up. Joplin, MS: College Press Publishing Company, 2004.
Francis, Hozell C. Church Planting In the African- American Context. Grand Rapids, MI: Zondervan, 1999.
Stetzer, Ed. Planting Missional Churches, Planting a Church That Is Biblically Sound and Reaching People in Culture. Nashville, TN: B&H Publishing Group, 2006.

I am supposed to receive credit for this assignment based on my participation and teaching of a resume class for six weeks (Interest groups) at Thomas Road Baptist Church.