Nomads: Distinct by Design—What Sets Them Apart and What We Can Learn?

Nomads were never in the box!

Introduction:

What makes a people ‘distinct’? 
Language? Physical features? Specific traditions and ways of behaving? What makes you and your people distinct or different from any other ethnic group? For nomads, this question is not just about survival and it isn’t merely about acting “different”—it’s about identity, purpose, and calling. Even when they settle, their sense of being ‘set apart’ remains strong, woven into their stories, proverbs, and traditions. They may still “think like nomads” for 4 or more generations! What is it that makes nomads different? How much of that distinctiveness is revealed in the nomads in the Bible? How does this distinctiveness affect relationships with nomads today?    
After talking about nomadic distinctiveness I have met three different people married to a nomad who responded that I had finally helped them understand certain areas of conflict in their marriage! I’ve also met nomads themselves who didn’t consider themselves nomads because they had been settled for a generation or two. Through our conversations, some realized for the first time that their nomadic heritage still drove their values! One young man from an American tribe with a strong nomadic heritage exclaimed, “Wow, you are finally helping me understand myself!” So it is important to make clear, that although it is about how they see mobility, it is NOT just about moving. 

Their sense of being ‘set apart’ is reflected in many aspects of their culture, mindset, and faith.

Section 1: Distinct in Identity—What Defines a NOMAD?
Let’s take a minute to review our working definition of NOMADs:
    •    Naturally Networking
    •    Organized in Clans/Tribes
    •    Mobility as a Resource
    •    Autonomous and Self-Sufficient
    •    Distinct from Sedentary People

Today we are highlighting this last item, the aspect of being “Distinct”.
By now you should realize that nomads don’t just live differently—they see themselves as different. While this distinct identity links to their mobility, it also includes their collectivist clan structures and their cultural values of autonomy and resilience. Their clan structure makes plural pronouns more prominent than singular pronouns. In an Asian nomadic community, some friends were pleased about how I was learning from them, so one day they asked me to tell them about things that I had learned. After hearing several positive stories they said, “Okay, Ron, we’re glad you are learning so many good things, but tell us something bad, something that you think is NOT good about our culture.” Well, I tried to side-step the question. But we were going to be walking for another hour or so, and they kept on asking me to tell them some negative thing that I had heard. So I confess that I kind of played a game on them. I told them that I had learned what seemed to be a very bad word in the culture. Of course, they wanted to know what THAT word might be! I explained that I can’t say that word out loud. My mother used to wash my mouth out with soap when I said bad words. They said, “Don’t worry, we won’t do that to you.” Then I told them I couldn’t say that word with ladies and children present. So the men told all the ladies and children to back up. Well, I felt cornered. I looked over my shoulder to the right and left. Then I leaned in close and whispered their word for “mine”. Well, you should have seen them! They were all duly shocked and appalled. And they all agreed, “No, we should never use that awful word.” 
This concept is true for most of what we call “the majority” world. To be explicit, that means that the majority of the earth’s population thinks collectively, not individualistically! So, look back at our 5-part definition of nomads. If your mind hasn’t clicked on this yet, NOMADic Networking, Mobility, Autonomy, and Distinct, are all interlaced with Organized by clan or tribe. Another English word that also starts with “O” and sums this up is “Our”. Networking is for OUR community’s benefit and protection. Mobility is a resource for OUR community. OUR community is autonomous from others. And we value OUR distinctive heritage. 
I have invented another acronym: NO-AD, which is NOMAD without the “Mobility”, and describes most collectivist cultures that are settled. Look for more about that in my next episode.
Section 2: Distinct in Culture—How Nomads See Themselves
Most human groups share a sense of “us” vs. “them”, including nomads. Many nomadic groups see themselves as part of an ancient, honored heritage. Only a few lament their nomadic heritage, as having resulted, for example, from an ancestor who was cursed to roam, sort of like Cain after murdering his brother! (Recall episode 3, Organized by Clan). 

Even when settled, they uphold their identity through traditions, clothing, and oral histories. This self-perception unites them but creates boundaries with outsiders.

There may be contradictions in the perception of their own mobility. 
I mentioned in episode 4, on Mobility and Digital Nomads, that settled nomads may admire their mobile counterparts for preserving tradition while simultaneously looking down on their lifestyle as “backward.” Many Pashtun in urban India, Pakistan, and Afghanistan romanticize their nomadic heritage but are unwilling to return to such a lifestyle today, seeing themselves as “more civilized” now.

Nomads considered themselves distinct back in Bible times, too. Can you name one of the “good guys” in the Bible who was NOT a nomad? Think through our NOMAD definition. Then put your answers in the comments below. Most people struggle with this one and don’t get it right. Give it a try.

Think about how often God used nomads like Abraham, Moses, and David to demonstrate what it means to live as a distinct people. Their mobility and distinct identity enabled them to depend on God, trust His provision, and serve as witnesses to the nations. They were in a position to be a witness to many “nations” precisely because they ended up traveling and interacting with so many. In another episode I will point out several places where Biblical nomads spread faith in God the creator, who is just, and merciful, and how the shepherds were those who walked humbly with Him… or didn’t.

Section 3: Distinct in Faith—Why God Chose Nomads in Scripture
Take a look at God’s pattern of choosing nomads. The lives of Abraham, Moses, and Jesus show a divine preference for working through people on the move. Mobility enabled them to remain unattached to worldly power structures, relying on God for their needs. Their distinctiveness made them effective witnesses—different from the settled nations around them. They were nomadic pastoralists. And God often identified Himself as their supreme Shepherd. How many stories can you think of that exemplify the adage, “Where God guides, He provides”? 

Consider some of the nomadic values that are aligned with Biblical Themes:
    • Collectivism: Strong extended family and community bonds reflect God’s covenantal promises. His covenants were never intended to be applied individualistically. 
    • Mobility: A reminder to trust in God’s provision, as seen in the Exodus and Jesus’ ministry. Remember that mobility was enshrined in the law itself. They were required to make pilgrimages to Jerusalem at least once every year. This left a yearning for Jerusalem, no matter where in the world they ended up as diaspora peoples. Tents are mentioned as common dwellings even in the New Testament. Who were Priscilla and Aquila making tents for as far away as Rome and even after leaving Rome? Then Paul quite naturally joined them, apparently already knowing the trade. God Himself seems to prefer tents as a dwelling through the time of Moses and David and again in the book of Revelation. 
    • Autonomy: This is a posture of humility, not arrogance. It has to do with reliance on God rather than on human systems of control. I have seen many shepherds demonstrate love and kindness to their sheep and goats. But during migration, a shepherd will always sharply rebuke their animals for one action: When a goat or sheep begins to wander away from or even ahead of the shepherd. Such individualistic autonomy or autonomy from God is not tolerated. Take a look at Ezekiel 34. 

Section 4: The Shepherd’s call to us today
As followers of The Good Shepherd, we are called to live as distinct people in the world.

Consider how to maintain distinctiveness in a world that erases differences through global communications, travel, and attempts to replace minority cultures with huge dominant cultures. How can you show that you value a nomadic culture? How will that affect your witness to them?

How can understanding nomadic distinctiveness challenge us to live differently?

What does this mean for you who might be called to reach nomads?
    • Recognize and respect their distinct identity.
    • Learn their history, proverbs, and worldview to build bridges.
    • Be prepared to honor their heritage even as you share Jesus.

The Good Shepherd for all Christians:
    • Reflect on your sense of being “set apart” in a world that values assimilation.
    • How can we embody the values of mobility, community, and trust in God that nomads demonstrate so well?

Practical Challenge:
    • Take time to research a nomadic group like the Fulani, Tuareg, Roma, Gujjar, or Navajo. I won’t list them all here: close to 400!  (If you would like to see this list, click and Join the Journey on courses.nomadicpeoples.net. Register Free and you'll also get our Let Nomads Move you! newsletter.)
    • Read through Proverbs and see how many verses you can identify that reflect some aspect of our definition of NOMAD.
     • Take time to reflect on a biblical nomad like Abraham or Moses.
    • What does their story teach you about living distinctively in your context?

    • What are you learning, that you can add to this section? Tell me in the comments below what lessons can we learn from nomads about being “in the world but not of it”? I would like to use your comments in an upcoming episode. 

Conclusion:
Nomads have always been distinct by design—whether through their mobility, their collective mindset, or their faith. In a world that often pressures us to conform, their example challenges us to embrace our calling as a distinct people. How might their stories move you to live differently today?

Call to Action!
    • Share your thoughts or questions in the comments.
    • Consider joining us for Nomad Connect to explore this topic further. In the meantime, sign up for Let Nomads Move You! to keep up to date on all things NOMAD. 

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Understanding NOMAD Autonomy

Question: Have you ever been in a place where you felt entirely unwelcome—not because of anything you did, but simply because you weren’t ‘one of them’? For NOMADs, this boundary isn’t just about being part of the “in crowd”; it’s a matter of community survival. And the only way to really be an insider is by birth! It has to do with ancestry. 

But before we get into the details of autonomy, let’s recap our working definition from my first blog post. NOMADs are Not individualistic, rather the Networking of relationships, both externally and internally, seems built into their DNA. Internally, they’re Organized as clans or tribes. They see Mobility as a resource (even if they don’t appear to use it!) They highly value their group's Autonomy. And they see themselves as Distinct from people with a sedentary heritage. 
This week we’re going to unpack the value of Autonomy.

NOMADs highly value their group’s…    
Autonomy. As I described in my first post, nomads don’t like outsiders telling them what to do. This can and often does lead to conflict, including with national and regional governments. I can’t over-emphasize the importance of group independence and resistance to outside control. They love their sense of freedom. This will require great sensitivity in your approach to nomads.

Don’t make my mistake. One spring, an international team of veterinarians came for a visit to our location with some shepherds on migration. One shepherd elder asked in his language, “Mr. Ron, who are these people? And why have they come?” Unthinkingly, I replied, “They have come to teach about best practices in sheep and goat health and breeding.” The elder shepherd retorted, “What do these outsiders have to teach us? At the most, they have been studying this for maybe 40 years. We have been doing it for 4000 years!” 

Politically, we think of one state or country governing itself without interference from other states or countries. It sounds scandalous to think of an outside country contributing large sums of money to a political campaign or otherwise trying to influence “our government”. In the same way, nomads and other tribal-oriented peoples take pride in their group’s autonomy, although they may be located under another government’s jurisdiction. In St. Paul, Minnesota, USA, there are large Somali communities who reportedly reject city police interference, claiming “religious freedom” from outside control. However, the issues involved are more about particular Somali customs than Islam. It is more of an “us vs. them” autonomy issue. 

Now let me ask, what comes to your mind when you hear the word “autonomy”? Independence? Freedom? Resistance to outside control? Individual nomads do not generally think of themselves as autonomous from their community the way individualistic Americans might. I never asked even my mother and father’s advice in choosing a wife or a place to live. My nomad friends think this is sad and even scandalous! An individual nomad can make independent decisions, but he or she must make those decisions in the context of his or her relationships within the community.

Autonomy intersects with “organized by tribes and clans”. Even among the clans of a single tribe, there are strict boundaries between insiders and outsiders. One shepherd clan camped next to our house for the winter. They protected their goats about to give birth, and those with newborns, in a special enclosure. I had been invited in and was observing and asking questions. When my friend of the same tribe but a different clan arrived for a visit, he came only as far as the gate of the enclosure. I called for him to come in, too. He said, “No, sir. You don’t seem to know our culture. I cannot come in unless I am invited, and I am not even going to ask.” My neighbor confirmed it. He was not about to let someone from another clan come in among his flock. He had his reasons for letting me, a complete foreigner, in but not letting in the man from his tribe but not from his clan.

Autonomy involves mutual commitment over generations. On one level it has to do with a strong sense of mutual responsibility as well as the mutual benefit of being connected to one another. That responsibility is more powerful than the phrase that is expressed in the U.S. Marines, “esprit de corps”, binding former individuals into one body, because the sense of unity goes beyond a lifetime. It defines “us vs. them”, guaranteeing the defense of one another against all external threats, including the extended families of those individuals, from before birth to after death. This is not rugged individualism, but a collective autonomy as a tribe or group.

For whole clans and tribes of Somali, Tuareg, Fulani, Pashtun, and Bedouin, as well as Navajo, Cree, and Dakota tribes, this does not have to be taught or preached. It was already there generations before the person was born and continues long after they are gone. It is endemic, part of their very being for hundreds, if not thousands, of years. The time limitation is only based on eras in which, due to internal or external turmoil, pre-existing relationships were dissolved or broken. But then they would be quickly reformed along other lines. It remains for their own group’s mutual protection and provision, two words that form the core of the biblical meaning of בְּרָכָה bᵉrāḵāh “Blessing”!

Why are they like this? Well, think about it. Where do nomads typically live? They live in rugged wilderness areas or on the fringes of sedentary societies. In such environments where survival depends on their own capacity to deal with the harsh realities of terrain, climate, wild animals, and unfriendly neighbors, NOMADs must make their own way, and must not rely on outsiders. Autonomy contributes to how nomads network relationships with outsiders for the good of the tribe. This internal trust and wariness of outsiders also gives them substantial freedom of movement. This contributes to their sense of freedom. They can go, do, and live wherever they want, according to their own needs and opportunities.

Allowing outsiders to dictate their decisions often has negative consequences for nomads, and increases mistrust over generations of experience. I have heard many times about a government that tried to force NOMADs into sedentary housing projects with promises of nice buildings and the amenities of ‘civilized’ life in or close to cities. What did they get? Poorly constructed buildings, water and electric lines that ceased to function soon after the officials left, and lack of access to grazing areas or markets. They lost their livestock or other livelihoods and could not compete for jobs in the city. Even if there were jobs, they were not the types of “opportunities” that nomads have experience with. So now, those nomads are more resistant and distrustful.

Nomad autonomy has its challenges. In episode #2, in talking about networking with outsiders, we saw that this can mean allegiances with certain groups against others. And when war happens in one era, animosity can be carried on so long that few recall why the two groups hate each other. When asked, “Why are you fighting them?” The answer may come back, “Because 500 years ago, they did this to us.” 

As outsiders, we need to be careful not to label nomad autonomy as merely “stubbornness.” Rather it contributes to their adaptability in adverse conditions. The high value they place on loyalty and mutual dependence within the group is essential for their survival. This has allowed NOMADs to preserve their culture and identity in ways sedentary groups have not. Even this can lead to conflict with outsiders. Three Biblical examples are: Daniel 3:12 (Jews who refused to worship foreign gods); Ezra 4:13-16 (the Jews were accused of being a rebellious and troublesome people); Esther 3:8-9 (Haman recognized that the Jews had different customs). “Us vs. them” is a two-way street. 

So, how does this impact your approach to NOMADs? 

First, learn from my early mistakes! Don’t come in as a “rescuer”. NOMADs don’t need you to “fix” them—they’ve survived for millennia without your help.

Start by building trust. Respect their autonomy and show that you understand and value it by becoming their student.

Be a careful and observant listener. Don’t be quick to offer solutions. Ask questions that invite them to share their perspective.

When I translated to the veterinarian the old shepherd’s resistance to teachers, the vet showed me a better attitude. He said, “Tell them, ‘No, actually we didn’t come to teach you. We can see that your animals are quite healthy and reproductive. We want to learn more about your practices so that when we go home or travel elsewhere and see that animals are not doing so well, we can share lessons we’ve learned from you.’ ” This changed everything. And we all went on to learn tremendous things from one another. 

How does understanding autonomy help us better engage with NOMADs while also deepening our appreciation for freedom in God’s design?
What can we learn from the NOMAD emphasis on autonomy that challenges our perspectives on freedom and control?

Respect for NOMAD autonomy isn’t just a practical necessity—it’s a recognition of their God-given identity, one that is reflected throughout Scripture. 

Share what you’ve learned about NOMAD autonomy with someone today and get their perspective on it. Come back and share it in the comments below.

We had no idea how much we needed to know!

What do you see? A shepherd boy? When presented with a photo like this, we were invited to see the future leader of a nomadic "flock" following the Good Shepherd.

What do you see? A shepherd boy? When presented with a photo like this, we were invited to see the future leader of a nomadic "flock" following the Good Shepherd. But where do you begin? How do you plant churches among nomads? Wouldn't it be easier to just work with those who are settled? What really is a nomad, and what difference does it make? 

​ When we first began walking with nomads in 1993 we already knew that these people had much to teach us about Abraham, Isaac, Jacob, and even Jesus. But we had no idea how much we had to learn! 

My dear, sweet Sunday School teacher, Mrs. Sutton, did her best, but nothing could match actually walking with people who lived like the patriarchs of old. But in the beginning, they held us at a distance and seemed to resent our coming. Were they rejecting our Christian faith, or was something else going on? What would it take to gain their respect? Could we ever become part of the community?

We had come with good training in linguistics and anthropology. Top community leaders told me that their major felt needs were poverty, health, and lack of education. We had training in literacy and other forms of holistic development. So although people were supremely hospitable, why didn’t they actually follow through when we brought potential solutions? 

I want to take you on a journey walking with nomads. Along the way, I will share some of our own stories of both failures and successes. From time to time I will also invite others to share their experiences. 

Who Are NOMADs?
For the past 10 years, I have been surveying nomads around the world. But what do we mean by “nomad”? Definitions found in dictionaries and encyclopedias do not seem to do justice to the world of nomads as I have encountered them. So here is our working definition:

NOMADs are Not individualistic, rather Networking relationships, both externally and internally, seems built into their DNA. Internally they’re Organized as clans or tribes. They see Mobility as a resource (even if they don’t appear to use it!). They highly value their group's Autonomy. And they see themselves as Distinct from people with a sedentary heritage. 

Now let’s unpack this a bit.

NOMADs are…
Naturally Networking. This is one way in which they are Not individualistic. Relationships seem built into their DNA. Externally, they rely on relationships for survival and growth. How they relate to certain groups might include generations of friendship or enmity, for alliances, or for conflicts. This is either for the protection or benefit of their own group.
Internally, they’re…
Organized as clans, tribes, and other social structures. These social structures affect decision-making, who you trust or don’t, and who is or is not considered part of their community.

They see…
Mobility as a community resource even if they don’t appear to use it! This is much more than just travel. It’s a resource for their livelihood, whether that be seeking water and grazing for their livestock or gathering and providing resources and services, for buying and selling or trading in the world’s marketplaces. 
For nomads, mobility is an identity marker. They identify as “people on the move” even if it seems they are NOT moving. Some nomads are obvious because they seem to be constantly on the move. Others may seem to be settled in one place even over several generations. Still, they think about mobility as a resource, and if the circumstances are right, they would naturally pick up and move again. 

They highly value their group’s…    
Autonomy. They don’t like outsiders telling them what to do. This can and often does lead to conflicts with others, including national & regional governments. I can’t really over emphasize the importance of independence and resistance to outside control. They love their sense of freedom. This will require great sensitivity in your approach to nomads.

And they see themselves as…
Distinct from people with a sedentary heritage.
They see themselves as different and set apart from sedentary people. Even those groups who otherwise do not seem to be using the resource of mobility will often refer to their previous heritage of mobility in their proverbs, epic poetry, and history. This may be true even while they look down on the segments of their own ethnic group who still move, seeing them as unclean and uneducated. They might say something like “Yes, these people represent our ancient past and are still part of *us*, unlike those *others* who have always been sedentary farmers or city people.”

What Does the Good Shepherd Look Like to a Nomad?

Kenneth Bailey became one of my favorite authors when a friend gave me his book The Good Shepherd. He provides a deep dive into how God is viewed as the Good Shepherd in Psalm 23, Jeremiah 23, Ezekiel 34, and Zechariah 10 and then how Jesus is identified in the same way in each of the 4 Gospels and in 1 Peter. 

In later episodes, I will explore many nomad themes from Genesis to Revelation that resound with nomadic values like this shepherd imagery, kinship bonds, and wilderness wanderings.

I will show how stories from Adam, Cain and Able, Job, through Abraham, Isaac, Jacob, Ishmael, and of course Jesus, connect deeply with nomads and even provide us with a spiritual nomadic heritage.

Here’s one case. After nomads and a few friends had worked tirelessly to produce the Jesus Film in a nomad language we watched it with a few nomadic shepherds. At the end, one expressed the thoughts of the group. He exclaimed, “Wow, Jesus and His disciples were just like us!!!” I said, “Yes! In what ways do you see that?” He replied, “Their food and simple houses look like ours, and they seem constantly on the move.” 

Throughout our journey together, we will take a fresh look at familiar biblical stories and consider how nomads might help us rethink the roles of shepherd, journey, and provision.

Practical Considerations for Engaging NOMADs

As we continue on this journey I will guide you through many practical considerations for engaging nomads. Things like Building Genuine Relationships, highlighting the importance first of simply being present, of time, and trust-building in nomadic communities.

Living lightly seems to be a growing trend today but, when it comes to nomads, you ain’t seen nothing yet. I thought we were living lightly when a very wealthy nomad matriarch asked me, “Mr. Ron, why do you have so much stuff?” 

And when it comes to stuff, what does it mean to “Think Collectively”. We’ll need at least one full episode just on that topic! We’ll need to discuss a shift from “my stuff” to “our stuff,” encouraging a communal mindset that’s essential for nomadic ministry. 

Questions for Reflection and Action

Ask yourself:
“How can I start to adopt a nomadic mindset in my own life?”
“What are some ways I can challenge my individualistic tendencies?”
“How might the Good Shepherd’s stories take on new meaning through nomadic eyes?”

Think of some other practical ways to start embracing nomadic values in your home family and community.

I invite your feedback, personal reflections, or questions.

What does Networking relationships with outsiders look like?

Networking relations on the migration path

Networking relationships and an ancient “World War”. 
Think about Abraham, sitting in his customary spot, in the shade of his favorite tree, on a hill overlooking his flock. Sounds peaceful, right? 

But like anyone else in the region, he would have been well aware of tensions brewing down in the Dead Sea valley around Sodom, …where his nephew Lot had been living. About 14 years earlier, an Alliance of Four Kings had come from the east and conquered the Dead Sea alliance of 5 kings, which included Sodom. After 12 long years, the Alliance of 5 Kings stopped paying tribute to the Eastern Alliance of 4. Now, after another year had gone by, the Eastern Alliance came and attacked and took everything, along with some hostages. 

Someone escapes and comes to tell Abraham what happened. The exhausted refugee announces, “The Eastern Alliance reconquered the Dead Sea Alliance and took all their stuff.” Two big alliances, one against the other. What does this have to do with Abraham? “They also took Lot, your nephew.” 

Suddenly Abraham rounds up his own troops, 318 able-bodied fighting men, members of his own household! These are his insiders and we’ll talk about that next week. He also has his alliance with three outsider tribal leaders, who were probably also nomadic, Mamre, Eshcol, and Aner. 

This is NOT a story about how things used to work in ancient times. Nomads and other collectivist societies still naturally network relationships with those outside their group for the protection or benefit of their group. Survival isn’t just about internal bonds; it’s about a web of relationships with others, developed over generations. These relationships take a long time to forge and they don’t do it unless it is worth taking a long time to do. In our case, with nobody around to coach us in these things, we did not understand. We can see now how many mistakes we had made along the way. It was nearly two decades before we really felt invited by the community to live among them. But we still seemed like “short-termers” to them. Our children wouldn’t be staying on as our 2nd generation.

This mindset shapes every interaction.
It dictates how you treat outsiders. The Karamojong of Uganda have a saying “An outsider is either a cow to be milked or an enemy to be killed.” Even in our part of Asia, I would catch the gossip about being “milked” by some and threatened by others. In a sense, it wasn’t really about us. It was about the provision or protection of their group. 

This is complex.  Inter-tribal warfare may have been going on for so long that the original cause may be lost in the vagueness of legend. Someone may reply, “We steal their cows because someone from their tribe stole our cows before.” Or, “Even our mothers put a huge guilt trip on us if we don’t go and avenge the death of an uncle or a cousin, so we have to go and kill someone, anyone, on their side.” But nobody remembers when or how it all started. 
To foster these networks of relationships it is common for nomads to learn the languages and dialects of others they meet during their cycles of migration. Wherever I have traveled across Asia, Africa, and the Americas, nomads know their own language, a national language, and the languages of others on their route. They do this so well that several from one dominant national language have told me, “Oh, those people don’t have a separate language, they just speak this national language.” But I have been in a cafe where two or more from that nomadic group are speaking to one another in their own language. When a person from the dominant language enters, the nomads automatically switch to that language!  They will often avoid speaking their insider language when outsiders are present. Even this is part of their natural networking of relationships with outsiders.  

They don’t just survive within their group; they flourish by connecting with others, especially in times of need or opportunity. But again, that does not mean that they are friendly with everyone. Sometimes that networking of relationships means they are constantly at enmity or even war with certain other tribes. You may recall the “shibboleth” episode in Judges 12, where different tribes and clans within what was originally one big “insider” group dissolved into treating certain groups as “outsiders”. Still today, one clan or tribe might notice slight differences in dialect, or the shape of someone’s face, to determine whether they should treat the other person as a friend or foe. 

Typically nomads do get along better with other nomads than they do with settled people living close by. Their common heritage of mobility gives them a common understanding that doesn’t exist between them and their settled neighbors. The service & trade Nomad “Travelers” in northern Europe are native speakers of each country’s language with an ancient shared heritage, in some cases, a nomadic heritage. Yet, most Irish, Scottish, and Scandinavians are settled and look down on these Travelers. So Travelers in different countries, with different languages tend to get along better with each other or even with the Roma “Gypsies”, than with their own countrymen. This is despite the fact that the Roma are originally from much farther away. Distrust between settled and nomads seems built into everyone’s DNA.

Back to the Abraham example, he had no alliance or sense of duty to the kings of the valley of Sodom and Gomorrah who were geographically close. But when his nephew’s clan and neighbors got in trouble with the Kings of the East, (the direction Abraham had originally come from!) Abraham quickly mobilized the local tribal leaders with whom he did have an alliance. Most likely they were also nomadic, but not in any way related. Still, they immediately joined forces to rescue their friend Abraham’s relative, along with all those aligned with Lot. 

After the battle, Melchizedek, king of Salem, and priest of God Most High comes on the scene. He and his city provide a victory banquet for Abraham and his allies and for all those rescued. Then he blessed Abraham, the leader of the coalition. I have attended similar festival dinners where a prominent religious leader provides a blessing. So again, these are not things that used to happen in ancient times.

But when the kings who were aligned with Sodom offered gifts to Abraham he only took what would be regarded as bare necessities, not the surplus of the plunder which would normally go to the victor. What was going on? The kings of Sodom wanted to be seen as having made Abraham rich. This would obligate Abraham to them in the future. But Abraham had just received the blessing of God, which is in effect a promise of benefit and protection. In giving a tenth of everything to Melchizedek, Abraham was establishing an alliance with Melchizedek and God. He had no intention of setting up such an alliance with those of Sodom and Gomorrah. 

These relationships function as a safety net of mutuality.
​ They involve exchanging resources, sharing information about terrain or safe routes, and providing mutual support in times of crisis.

Often these relationships go back many generations. Nomads often know the lineage, strengths, and past interactions of neighboring groups or tribes. When two people meet for the first time they will want to spend the first 15-30 minutes exploring who they are related to. This will tell them whether the other person is someone to trust or someone to avoid. 

So how should we be changed by nomads?
So for us as outsiders coming in we need to look for gatekeepers in the community. Who are those respected elders through whom we build a relationship with the whole community for such mutual protection and provision, rather than one-sided, individualistic relationships where we are just getting milked or blocked? For that, we need time and authenticity. They will be able to tell if you have ulterior motives or whether you genuinely care for the community. 

Final Reflections: For nomads, networking isn’t just practical—it’s the foundation of a connected life. The nature of these external relationships reveals the deeply interwoven, communal values that sustain nomadic life and community.

Invitation to Action: Spend some time imagining what it would mean to enter and respect such a network genuinely. Start by examining your networking style and practicing relational humility and presence.
My prayer is that these insights will help you understand not only the importance of external relationships for NOMADs but also how to approach these networks with the respect and patience that these complex, interwoven systems demand.

What does Organized by clan look like?

A clan meeting at roughly 11,000 ft / 3,400 m

1. Introduction
My Navajo friend, Ben Y, told me how he and his people were taught by the ‘white missionaries’ that the Navajo clan structure was of the devil, and they needed to abandon that and let the church be their new “tribe.” Unfortunately, this has been repeated in many tribal contexts. Ben said, “Fortunately, I read the Bible! That’s where I found out that God himself instituted the concept of clan and tribe.” 
Let’s review our working definition of NOMAD. NOMADs are Not individualistic, but rather, the Networking of relationships, both externally and internally, seems built into their DNA. Internally they’re Organized as clans or tribes. They see Mobility as a resource (even if they don’t appear to use it!). They highly value their group's Autonomy. And they see themselves as Distinct from people with a sedentary heritage. 
You can examine your own background, but in my observation, most of us in the USA are highly individualistic. We make our own decisions with little thought about how it impacts our extended family. Sure, many with a nomadic heritage can also make personal decisions, but even so, they never quite see themselves as separated from their extended family, clan, and tribe. Nomads on all continents have told me that to be cut off from their clan would be a fate worse than death. And those who were told that the church would be their new “clan or tribe” have ended up sorely disappointed.
And then, like Brother Ben, when they look into the Bible they are confused. They can see the clan structure clearly in Scripture and can’t figure out why their “white” brothers and sisters can’t see it. 
2. So, What is a Clan?
I realize that some of you reading this may not even have siblings. Many may not have had much opportunity to relate to cousins, aunts, uncles, or grandparents. Just consider that for a minute. As an adult, how often do you get together with all of these family members? How about second cousins? How does that make you feel?
In simplistic terms, a clan is a tightly-knit extended family group. It is more than just having parents, siblings, cousins, etc. A Somali friend of mine was once asked, “Do you have a family?” What does that question mean in your mind? My Somali friend told me he could not answer such a ridiculous question. His mind shut down. To him, “family” included at least 30 or even 50 people, with whom he normally interacted on a weekly, if not daily, basis. If he traveled to another city, he never booked a hotel or even planned to ask who he might stay with when he got there. He would simply see another Somali, and after an initial conversation about who each was related to, the “stranger” would turn out to be someone like a 2nd cousin twice removed, and quite naturally invited him to come and stay as long as he needed. Asking would be rude since he would be expected to stay there!  No matter where in the world he might travel, if he met another Somali, they would each feel a deep sense of mutual responsibility as well as the benefit of being a part of the same clan, tribe, or federation. Being a member of such a clan and tribal structure provides mutual respect, security, and stability, even in a world of turmoil. Everyone has a place and a role, whether for herding, trade, defense, or provision. Nothing can be worse than being cut off from this. 
An exception might be if he came across someone whose connections included an enemy clan, and some ancestor who had done something shameful or treacherous.
I was crossing the Himalayas with a shepherd friend. This was not my friend’s normal migration route, but we knew how to get where we needed to go. We left the remote road at about 12,000 feet elevation. After a few hours up a steep path, we came upon a shepherd camp, and my friend went over and got a liter of goat’s buttermilk. No charge, just open hospitality for travelers. No, they were not relatives, just members of the same tribe. 
Maybe you can think of some Biblical parallels. 
Ostracism. Cain kills his brother. His punishment? Not death. Something worse. Ostracism. He killed his younger brother. As the older brother, “OF COURSE he was his brother’s keeper!” as an Afghan Pashtun shouted in a Bible study I was leading on Genesis 4 one time in Canada. He deserved the worst punishment possible, cursed to wander separated from God and his own people. A Berber friend from North Africa calls this his “banner of protection.” He cried out for mercy, saying this punishment was too much to bear. God extended an alternate banner of protection in the form of a mark of some kind. Such identifying marks, like a tattoo, are not unusual. 
Jacob also comes to mind. After some episodes of treachery, Jacob is threatened with murder by his brother (not ostracism, which would have been worse!). His mother tells him to go to her clan’s people, for protection and provision. All he had to do was show up. Once people figured out who each other was related to, the rest was easy. There was no thought about asking for a place to stay. Work to do? Easy. Need a wife? Done. Ok, make it two wives. Or four. (Ok, well, let’s not get ahead of ourselves!) Dowry? Don’t worry, it will all work out. 
Abraham and Lot. Who should get the first choice of land between what has become two large clans? Lot, of course. Why? Because he is the oldest son of the oldest son. Haran was older than Abraham. As such, tribal seniority goes to Lot. Honor and respect make that part something that can go without saying. Everybody knows that is the way it should be. 
Modern-day implications? As I’ve said elsewhere, these Biblical stories should not be dismissed as, “This is how things used to be done in ancient times, but not anymore.” Just considering nomads, there are over 400 million people in the world who still think and act this way. And that doesn’t begin to count the non-nomadic people who are still collectivists in their way of being. Globally, the individualists in northwestern Europe and North America are in the minority! Even in these continents, there are still many collectivist, even tribal ethos peoples. Many indigenous peoples, as well as the world’s diaspora of immigrants and refugees, still think this way. And I say this is a VERY GOOD thing. These people bring back to our neighborhood something of Biblical culture that settled and individualistic people have long forgotten. 
What can such inter-connected clan-thinking people teach us about relational interdependence? Consider this:  In Micah 6:8 it says we humans are to act justly, love mercy, and walk humbly with God. What would it look like to apply this to our own extended family members? 
Consider the church where you attend. How many of your extended family members are also attending the same congregation? Turn it around the other way. How can you bring the Good Shepherd into your own extended family? 

7. Conclusion
As our Navajo brother, Ben Y, observed, clans are foundational to his identity, which includes a strong nomadic heritage. He laments watching some of his cultural values disintegrate right before his very eyes. Christian missionaries from a sedentary and individualistic background have made Christianity appear anti-clan and anti-Navajo. This disintegration has left far too many Navajo feeling lost and disconnected from their proud heritage and from one another. As a result, far too many have descended into alcohol abuse and other destructive habits. Fortunately, Ben did read the Bible and is now finding ways to bring clan thinking back to his people and help them find their deeper identity in both their clan heritage and the clan heritage of the Bible. 
What about you? What are some ways you can see the value of community bonds in your own extended family? What would mutual responsibility look like between you and your cousins, aunts and uncles, parents, and grandparents? Keeping in mind that for nomads, this sense of mutual responsibility extends over multiple generations. It is not just to succeed in the current project you are working on, or the event you are attending. 
I look forward to your comments and suggestions for future articles.

Digital nomads are NOT NOMADs!

Where are you in this picture? Bali!

Why not? And what’s the difference?

Do you think you’re a nomad just because you can work from a coffee shop in Bali? Real NOMADs would laugh—and then teach you what mobility truly means.

Here is the issue: “Digital nomads might embrace movement, but for true NOMADs, mobility isn’t merely a person’s lifestyle—it’s a community lifeline.”

For nomads, mobility is a multi-generational identity marker. They identify as “people on the move” even if it seems they are NOT moving. Some nomads are obviously on the move constantly. Others may seem to be settled in one place even over several generations. Still, they think about mobility as a resource, and if the circumstances are right, they would naturally pick up and move again. 

So, let’s review our working definition: NOMADs are Not individualistic, rather the Networking of relationships, both externally and internally, seems built into their DNA. Internally they’re Organized as clans or tribes. They see Mobility as a resource (even if they don’t appear to use it!). They highly value their group's Autonomy. And they see themselves as Distinct from people with a sedentary heritage.

What Does Mobility Mean for NOMADs?

Remember, nomads are Not individualistic. They see mobility as a community resource. Even if only one person moves, in one way or another, the community is connected. Maybe a segment of the society, or even just one young man, takes the animals to summer pastures. In West Africa, the Soninke and Malinke peoples send young men as far away as Marseille, France, to earn money and send it back for their own community development. In Indonesia, the Minangkabau send their young men out in search of something even more valuable:  knowledge. As a result, they are one of the most knowledgeable and influential people groups in all of South East Asia. Property and houses are passed down through the women, who seem quite sedentary, but a man is hardly considered marriageable until he has used the resource of mobility to gain knowledge that he then shares with the community on his return. 

Mobility isn’t about choice or convenience; it’s about survival, livelihood, and identity. It’s tied to the needs of the group—finding grazing land, trading, or navigating seasonal changes. As Gujjar buffalo herders in India are urged by the government to settle down, one man responded, “It’s not that we like to migrate. We tie our buffalo to stakes in the ground, but in the spring they pull the stakes out and start moving toward the lush mountain pastures. If we don’t go with them, we will lose our livelihood.”  

Even “settled” nomads love to recall the freedom that mobility gave them. And they may say, “If conditions were right, we would move again!”

Why Digital Nomads Don’t Qualify

Digital nomads, on the other hand, are typically individualistic, career-driven, and moving for personal convenience or interest. They move out of a personal sense of adventure. They have little regard for connections with extended family. 
True NOMADs are relationally rooted, moving to sustain a group’s way of life. Their whole clan is involved in the process. Where they go and how long they stay are all determined within the community.

Digital nomads seek flexibility and adventure; true NOMADs seek survival.
Digital nomads often travel solo or in loose networks. NOMADs are deeply embedded in tribal or clan systems.
Digital nomadism is a temporary stage for many, while for true NOMADs, mobility is part of their generational identity.

The Hidden Layers of NOMAD Mobility

As alluded to earlier, NOMADs can appear sedentary, yet retain their mobility mindset when only a few are actually moving. 

In many cases, long-term settlement might be due to external pressures such as conflict, policy, or political or economic shifts that cut off traditional migration routes. But their identity as “people on the move” persists, regardless of their current location. Take the Gujjars of North India. While some have been in one place for decades, they still talk about migration routes as if they walked them yesterday.

Why Mobility Seems Sacred to NOMADs

Nomads often talk about mobility as freedom: For NOMADs, movement isn’t just practical—it’s a statement of independence and resilience.

As part of their identity, mobility shapes how NOMADs view themselves and the world around them.

NOMADs have mastered the art of adapting and moving, not just physically, but culturally, blending into or withdrawing from sedentary societies as needed.

Lessons for Us—Reclaiming the Value of Mobility

Ask yourself this question:
“In a world that prizes stability, what can we learn from people who see mobility as a resource for survival and community?”

After 35 years of marriage, and moving an average of 1 1/2 times per year, people are often shocked to learn that Ron's wife hates moving. But, guess what? We’ve heard that from the wives and mothers in nomadic communities as well!  Even for many nomads, the process of moving isn’t the fun part. But, as his wife says, "We had two major reasons for moving. First, the temperature was unbearable in the plains in the summer." She would say, “The nomads who go to high mountain pastures for the summer are the smart ones!” This leads to the second reason:  "Our community is moving. We don’t want to be left behind." 

    So, think about it like this:
    1.    Mobility isn’t about being rootless—it’s about being resourceful.
    2.    True mobility values relationships over locations.
    3.    Mobility requires sacrifice, not just freedom.

Conclusion: Do you think you’re a nomad? Think again.

So, let’s wrap it up. For true NOMADs, mobility is life in community, embracing community autonomy and the mutual responsibility and benefit of existing for each other. (We will address dysfunctional community in another episode). For digital nomads, it’s an individual lifestyle for personal freedom and adventure.

Here are some challenges for you:
What would change in your life if you saw movement not as a personal choice but as a way to support others?

Share this with someone who needs to hear it! Understanding NOMAD mobility isn’t just about “you” or “me”—it’s a lens to rethink how we move, live, and connect in our world.

Have you ever thought about mobility as more than movement? Share your thoughts in the comments!

Go ahead and tag someone who’s a “digital nomad” for their thoughts.