This article looks broadly at the Somali Bantu process of homing that includes the assertion of a Somali aesthetic, the reconstitution of internal community structures, and the deployment of mass communications that connect diaspora communities to one another, to the refugee camps where family members remained, and to the Gosha homeland. These transformations include public expressions of identity that are evident in the proliferation of Bantu-owned media broadcast on YouTube channels, and the emergence of the Wagosha movement, as well as private expressions that manifest in intimate relationships: women speaking with greater self-advocacy in terms of acquiring education, choosing partners, and parenting their children. While the younger generation is emboldened by their visions for the future, they nonetheless face many challenges that directly relate to the oppression Gosha people faced while in Somalia, as well as their forced displacement and protracted stay in refugee camps.

This paper offers a brief historical backdrop on the Somali studies and its link with the African and Middle Eastern Studies. It delineates perspectives of Somali historiography employed by different scholars. The first perspective belongs to the school of anthropology which had fashioned the notion of “Somali exceptionalism”, the policy of eradicating clanism and peripheralizing Islam. The second is the Marxist school based on class analysis which flourished during Somalia’ military regime, but later its role was diminished. The third is the school of revisionism which had emerged strongly after the collapse of the state in 1991. Finally, Cadaan Studies which had emerged as new Somali studies orientation utilizing postcolonial theory.
The paper theorizes the idea of the comprehensive prespective, which criticizes the above stated perspectives for adopting secular view of history, and peripheralizing Islam and women in their research and analysis. This perspective introduces stability model of reconciling state and society refuting previous notion of irreconcilability model. It proposes a model that designates specific or exclusive spheres and shared spaces of Somali ideologies: clanism, nationalism and Islam.

The global shift towards the realization of effective communication in English and the need to empower prospective participants of the opportunities in the world marketplace and in the academic arena make knowledge of English a prerequisite tool. To satisfy the increasing demand, qualified personnel in ESL/EFL pedagogy becomes essential in helping aspirant learners achieve their goal—linguistic competency and proficiency for better learning and professionalism across the world. This study presents the perception of forty male and female teachers selected from personnel engaged in teaching English language in Mogadishu, the capital of Somalia. Despite the harsh bite of a protracted civil war, an ensuing civil anarchy, and other economic and social hardships prevailing in the country, the findings suggest a dire consequence for Somali education if the situation of ESL/EFL teaching and learning does not receive immediate attention. The national education authority and other stakeholders in the education sector need to accord the English medium a critical consideration if the national aim is to adopt it as the medium of instruction in academia—be it in all levels of learning or specifically at tertiary education—for the advancement of capable human capital at world class level.