Culture

Religion

The official religion of Somalia is Islam (AMEP, 2003). The Somali culture is heavily influenced by the Islamic faith and Muslim belief system, which governs the everyday activities of the Somali people (i.e. marriage ceremonies, marital relations, gender norms, and dietary choices) (Magocsi, 1999). In 1994 the Somali Islamic Society of Canada (SISCA) was founded in Toronto to preserve the Islamic identity of the Somali immigrants in Canada.

Two major Somali cultural holidays are the religious ceremonies of Eid al Adha – a four day event commemorating the sacrifice Ibrahim made of his son Ishmael, and Eid al Fitr – a three day celebration marking the end of fasting for Ramadan (Pagliacolo). Traditional Muslim values have been retained within the Somali Canadian population to a relatively high degree (Opoku-Dapaah, 1995).

However, there is concern amongst Somali immigrants that Canadian influences are having a negative effect on their population. For instance, alcohol use, banned in the Islam faith, is increasing amongst Somali youth –- notably young men — possibly due to its greater availability (Magocsi, 1999).

Social organization

The traditional Somali society is organized by clans (Magocsi, 1999). Known as clanism, this social system differentiates members on the basis of their origins from different mythical ancestors (Kusow, 2004, 2006). Within the clans, further social divisions are made by categorizing individuals as “nobles” and “non-nobles.” Nobles are believed to be direct descendants of noble ancestors, and non-nobles are so named because of their relations and ties to alleged involvements with “non-noble” occupations, values or behaviours (Kusow, 2006).

There are six major clan groups, four of which share the same ancestor, Samaale (the majority of Somali people belong to one of these four clans) (Magocsi, 1999). The following two clans are regarded by the others as inferior because they do not come from the Samaale ancestor (accepted by all six clans as the founder of the Somali people), rather they are descended from Samaale’s brother, Sab (Magocsi, 1999). In addition to clans there are subclans and major lineage groups that categorize, organize and divide the Somali people (Magocsi, 1999).

Clan rivalries have always been a part of Somalia’s history and continue to influence bahavioural patterns in Canadian life (Magocsi, 1999). For instance, different clans have come in waves to Canada, affected by the rise and fall of the Siad Barre regime in Somalia (Magocsi, 1999). These clan divisions obstruct attempts to unify the Somali community in Canada.

Gender norms

Governed by Muslim understandings, Somali women are traditionally responsible for domestic charges, and men take on the role of the breadwinner (Magocsi, 1999; Israelite et al., 1999).

Somalia is a patriarchal society. For instance, genital mutilation – the circumcision and infibulation of women — is an historic practice within the Somali culture that illustrates the subordinate role granted to the female sex (Magocsi, 1999). Though such acts have been prohibited in Somalia since 1947, genital mutilation continues. Approximately 98 percent of Somali women have experienced this procedure (Magocsi, 1999). Rationalizations for the act includes cleanliness, female protection against uncontrollable sexuality, improved sexual pleasure for males, and religious influence (Magocsi, 1999).

Language

Somali is the official language of Somalia. Although different dialects of Somali correspond to differing clan groups, they are mutually intelligible. Other languages spoken include Arabic, Italian and English (AMEP, 2003).

The spoken language is of utmost importance within Somali society. The written word for the Somali language did not come into existence until 1972 (AMEP, 2003). Poetry is also an important aspect of Somali language – a tribute to historical traditions and stories (AMEP, 2003).

Somali identity

Although the common public perception sees otherwise, Somali people generally do not identify as Black, highlighting foremost their Arab lineage (Hopkins, 2006).

 

References:

AMEP – Adult Migrant English Programme Research Centre. (2003). Fact sheet- Somalia. Available: http://www.ameprc.mq.edu.au/__data/assets/pdf_file/0020/46109/05Somaliaprofile.pdf. Accessed May 28, 2008.
Hopkins, G. (2006). Somali Community Organizations in London and Toronto: Collaboration and Effectiveness. Journal of Refugee Studies, 19, 3, 362-380.
Israelite, N.K., Herman, A., Alim, F.A., Mohamed, H.A. & Khan, Y. (1999, July). Settlement Experiences of Somali Refugee Women in Toronto. Presentation for the 7th International Congress of Somali Studies. York University Canada.
Kusow, A.M. (2004). Putting the Cart Before the Horse: Contested Nationalism and the Crisis of the Nation-State in Somalia. Trenton, NJ: Red Sea Press.
Kusow, A.M. (2006). Migration and Racial Formations Among Somali Immigrants in North America. Journal of Ethnic and Migration Studies, 32, 3, 533-551.
Magocsi, P.R. (ed.) (1999). Encyclopedia of Canada’s Peoples. Toronto, Buffalo and London: University of Toronto Press, for the Multicultural History Society of Ontario.
Opoku-Dapaah, E. (1995). Somali Refugees in Toronto: A Profile. York Lane Press, Toronto.
Pagliacolo, Elizabeth. Group Backgrounds: Somalis. Diversity Watch. Available: http://www.diversitywatch.ryerson.ca/backgrounds/somalis.htm