Writer: Hafsa Ahmed Mohamed continuing MBA in general at MAHSA University Topic : the impact of transformed cultures for Somali traditional culture.

Country of origin: Somalia

Geography

Somalia is a long, narrow country that wraps around the Horn of Africa. It has the longest coast of any African nation, bordering on both the Red Sea and the Indian Ocean. The inland areas are predominantly plateaus, with the exception of some rugged mountains in the far north. The northern region is more arid, whereas the southern portion of the country receives more rainfall. Many Somalis are nomadic or semi-nomadic herders; some are fishermen, and some farmers. Mogadishu is the capital and largest city.

History and Politics

Unlike many African nations, Somalia is composed of a single, homogeneous ethnic group. Although Somalis may differ in nuances of local lifestyle, they share a uniform language, religion, and culture, and trace their heritage to a common ancestor.

Brief history of Somali culture

The culture of Somalia is an amalgamation of traditions in that were developed independently and through interaction with neighboring and far away civilizations, including other parts of Africa, Northeast Africa, the Arabian Peninsula, India, and Southeast Asia.

Somalia’s culture is an amalgamation of traditions indigenously developed or accumulated over a period of time as a result of their interaction with Ethiopia, Yemen, India and Persia. Somali commercial enterprise can be detected in its exotic cuisine, which contains Southeast Asian influences. Since Somali did not exist in a written form until 1972, the Somali people have acquired and cultivated the art of memorizing and speaking for long hours. They are extremely keen listeners and learners. Poetry and prose are represented in the form of plays, proverbs, sayings, stories, lectures, and songs. Due to the Somali people’s love for and facility with poetry, Somalia has been referred to by scholars as a “Nation of Poets” and a “Nation of Bards” they have a story-telling tradition. 

Family Traditionally, Somali marriages have been considered a bond between not just a man and women, but also between clans and families. The majority of marriages were arranged by an older man with wealth and the father of a young woman. The groom usually pays a price to the bride’s family (usually livestock or money). The bride usually lives with her husband’s family, with her parents providing the home and household goods; however, the bride keeps her family name. Islamic law permits a man to have up to four wives if he can provide for them and their children equally. The couple signs an agreement giving the wife a certain amount of property just in case they get divorced. If the wife initiates the divorce, she has to relinquish her right to the property. A man can divorce his wife by repeating “I divorce you” three times. However, the wife is given a three-month grace period in case she should be pregnant. Currently, many urban Somalis choose a mate based on love and common interests rather than accepting an arranged marriage. A language of Somalia Somali is the official language of Somalia since 1972, gaining official status with standardization (Standard Somali). In the Afro-Asiatic family of languages, Somali is an Eastern Cushitic language.2 The Somali language is spoken by ethnic Somalia, Djibouti, Ethiopia, Yemen and Kenya. In addition to Somali, many Somalis speak Arabic, due to centuries-old ties with the Arab World, the far-reaching influence of the Arabic media, and religious education. A small percentage of Somalis also speak Italian, and a growing number speak English. Educated young adults from well-to-do urban families may speak five or more languages. In addition to the languages mentioned above, there are many other languages spoken in Somalia, as follows:

Somalis have a rich musical heritage centered on traditional Somali folklore. Their art is the artistic culture of the Somali people, both historical and contemporary. These include artistic traditions in pottery, music, architecture, wood carving, etc.

Language

The universal language of Somalia is Somali, an afro-Asiatic language that is closely related to Oromiffa and more distantly related to Swahili and the Semitic languages of Arabic, Hebrew, and Amharic. Although written for many years, a uniform orthography was not adopted until 1973.                                                                                                                                                                                     

Somali is the official language of Somalia since 1972, gaining official status with standardization (Standard Somali). In the Afro-Asiatic family of languages, Somali is an Eastern Cushitic language. The Somali language is spoken by ethnic Somalia, Djibouti, Ethiopia, Yemen and Kenya. In addition to Somali, many Somalis speak Arabic, due to centuries-old ties with the Arab World, the far-reaching influence of the Arabic media, and religious education. A small percentage of Somalis also speak Italian, and a growing number speak English. Educated young adults from well-to-do urban families may speak five or more languages. In addition to the languages mentioned above, there are many other languages spoken in Somalia, as follows:

Writing The Somali language had no official written alphabet until the former President of Somalia, Siad Barre, formally introduced the Somali Latin alphabet in October 1972. Shire Jama Ahmed (Shire Jaamac Axmed) is credited with the invention of this spelling system, and his system was chosen from among eighteen competing new orthographies. At the same time, Somali was made the sole official language of Somalia. Note: The Somali alphabet uses all the letters of the English alphabet, except p, v and z. The Somali Latin alphabet was introduced to promote literacy. This made Somali different from the languages spoken in neighboring areas, which still use the Geez or Arabic alphabet. Somali is written in the Latin script today, which is written from left-to-right.

We Somali community with  a language and culture that is different from the peoples of the world we also have our own language that is Somali and customary that relies on the relevance marginalization.

Somali language the vision of the future has become so much of anxiety about writing, speaking and interpreting Somali as a result of the catastrophe that has escalated the civil war in Somalia due to the disintegration of Somalia. All of the world's most vulnerable people include young children who have not yet learned Somali, and have been raped and abused by the Diaspora community or their parents from the Refugee Settlement. Somali young people in the majority of the world talk about the English language and some of them do not know Somali or use it is a great sadness to the Somali people and they do not even speak the Somali language unless they understand it. There is a very difficult situation in the Somali language but the parents have that offense that their children cannot speak in their mother tongue, yet they may still have some of the opportunity to travel to the country. Foreign nationals can be the major causes of the Somali language as a Sufi and cannot speak of the Somali children born in the Diaspora, who have been separated from two different parents, the Somali language has changed dramatically in the future of the nation.

Factors contributed for Somali cultural change

A.   Education challenges in Somalia

Somalia has had a long and complex educational history. Prior to outside influence, Somalis had an informal mode of education in which the elderly transmitted social and cultural values to the young through examples and storytelling. Somalis preserved their histories orally, as each generation committed genealogical, as well as historical, information to memory. The young learned how to survive in their world as nomads and as tribal warriors. Colonization by the Arabs, Italians, French, and British at various points in Somali history would leave their marks on the country's educational institutions. he origin of Arab influence in Somalia dates to 700 A.D. when a group of Muslim Arabs brought their religion into the region and spread it with great fervor. By 1300 A.D. nearly all Somalis had converted to the Islamic faith, and several towns, including Zeila and Berbera, emerged as centers of Islamic culture and learning. Mosques and theological schools were built to teach Muslims about the Qu'ran (the Islamic holy book) and the Arabic language, which is the official language of Islam. Generally before Somalia was colonized, most education was provided by koranic schools. When after the military overtaken the power; government sponsored literacy campaigns in the 1970s and 1980s and education was free at all levels until 1991, particularly Ministry of Education is officially responsible for education in Somalia. With the outbreak of a civil war in 1991, there was a complete breakdown of the formal education system. Most school buildings were completely or partially destroyed, all educational materials and equipment were looted, and many teachers and students were displaced. With the exception of Koranic schools, no formal education took place for at least two years (1991-1992).

Before the civil war, the over-riding problem in the education sector had been inadequate financing. The issue in the early 1990s was no public financing at all for the education sector. Similarly, the issue before the war with respect to teachers was low pay and very poor working conditions. In 1991/92, it was no pay at all and the suspension of all educational services. Before the war, educational facilities were in an advanced state of disrepair, and there were few textbooks and instructional materials. In 1991/92, there were practically no textbooks or instructional materials available at all (Seif, 1995). As a result of the civil war, the educational infrastructure of the country was almost in ruins. About 90% of school buildings were either completely or partially destroyed. Roofs, windows, school furniture and fittings were all looted. All school records were lost.

In addition to the physical damage caused by the civil war and the subsequent looting, the educational tradition and the education ladder of a whole nation was severely damaged. Education in the formal sense did not take place for two years. Most Somali children of school age had no school to attend. The damage done to a generation of children deprived of access to formal education is impossible to assess at this point in time. An emergency situation had arisen by the early 1990s with hardly any schools functioning, and an emergency solution was required.

 The late 1992's, private schools began which their main purpose were for the creation of economic interest, while others were assisting International NGO’s and Arab aid agencies. There are also other schools that have been supporting by foreign countries and all of those have contributed informally the transformation of Somali culture and current youth conducts.

One country/multiple curricula our study confirms the existence of a number of imported curricula in the country, though the exact number is unknown as participants gave us different figures. For instance, the head of an education umbrella informed us that there were 24 curricula in the country. Another head teacher put the figure at “more than 10 different curricula” without giving a precise number. Our estimate is that are there are around 10 different curricula imported from 10 countries including Kenya, India, Pakistan, the UAE, Saudi Arabia and Yemen. One head of an educational umbrella explained that schools “take units from here and there and that is how they produce their books”, mixing curricula from different countries. Some schools even change curricula from one grade to another. Two curricula were found to be the most popular in the country: the Somali national curriculum developed by the last central government that collapsed in 1991 and one from Kenya. Of these two, the Somali curriculum was the most widely used. The popularity of the Kenyan curriculum can be attributed to the geographical proximity of Kenya to Somalia making it easier for education workers to get hold of copies. A head of an education umbrella stated, “Kenya … is the closest to us”. Another factor is that large numbers of Somalis sought refuge in Kenya as a Tour participants not only argued for the importance of developing a national curriculum, but also provided a detailed picture of how a future Somali curriculum should look. It should be based on the country’s own “culture and religion”, according to one head teacher, and include subjects such as peace education.

Participants were well aware of the shortcomings of an imported curriculum. A participant from a school that uses the Kenyan curriculum argued that it “addresses its own culture, norms and geography,” suggesting that education is value-led rather than value free. One head of an umbrella group was more specific about the cultural connotations of imported curricula, pointing out that “a Kenyan book will have [Kenyan names such as] ‘Kdoge’ and ‘Umbiya’ but it will not say ‘Sarah’ and ‘Mohamed’.” Another participant (the deputy chairperson of an umbrella group) believed that imported curricula could have long-term implications that could eventually “destroy” Somalia. “There are different ways to destroy a community. It is not always done via the gun. If you want to destroy a community, then you can do it via their curriculum.

This is why every group has his own curriculum that can be seen in their group interests; including those some come from Arabian countries such as Saudi Arabia, emirates, Sudan etc, while others from neighboring countries such as Kenya, Ethiopia and Uganda Etc. 
So that, those controversy curriculums have had a stronger role in general the Somali culture and adaptation of new conducts for the Somalis young generation.

B.    Technology and their challenges

Although technologies have development advantages in many different sides but is inherited from the cultural damage and loss social media, telecommunications, radios or TV’s and so on.

Throughout human history new technologies of communication have had a significant impact on culture. Inevitably in the early stages of their introduction the impact and the effect of such innovations were poorly understood. The Internet and social media are very powerful tools that can influence and shape human behavior and culture. The social media has played a significant role in recent cultural changes.

Primarily The history of the Somali culture was rich in poetry, music, traditional dances, wisdom, entertainment and even wealthy proverbs. It also recognizes that the culture of the Somali community is famous for the arts and literature by the whole world societies.

So that, here in Somalia the technologies inherited with big cultural damage as well as the other societies of the world. Especially those affected areas are poetry, music, traditional dances, wearing styles, hair cutting styles, marriage and so many parts of our respective culture. For instance TV programmes such as movies, sports, series films (musalsals) and pop or rub singers, viewers tend to adapt these styles as well as they contented specially young people.

Another important accusation is about translated films released with local language (af Somali) in order to facilitate or understand deeply the purpose of the movies which make it easier for young people to adapt to other foreign cultures.

C.    Come to the modern wearing styles

Before now, Somali mens not normally dressing in westernized clothes, they mostly wear tradional clothes. While women’s is wearing the (guntiino) which is usually made by alandi. It is a long stretched cloth that is tied over the shoulder and draped around the waist. It can worn in many different styles with different fabrics.

Since the country s close to Arabian Peninsula, some apparel used by Arabian is also being used by the Somali. For example, many men in Somalia wear the jellabiya (jellabiyad in Somali). For women, a tradition Arab called the jilbab is also commonly worn.

You know that we have our own traditional clothes like the two white clothes that men  have been wearing the belt and the shoes made by mask ,   while women were wearing traditional culture cloths like (guntiino, gareeys, dirac,iyo jijimo). And all of were thing that shine the beauty of our woman.  In the middle waist the cups we are wearing in the womb  that you know dresses is closed by the saints, all of them is our Somali products  and beautifully  decored. That’s what I have been saying the most are being thrown out of today. Not as place to stay it turned out that our boys and girls were not trader who came in to as a trader they are worse than if they wear be tied to nothing. You may see the boys throwing a hat or throwing away with European and western wearing stylish. 

Somali art and literature 

Literature: Somalia has long been known as a nation of poets. A people with few possessions and no written language until the 1970s, Somalis developed an oral tradition of poetry and storytelling, that has been passed down through generations. Many of these poems and stories were written down in the late twentieth century. A popular new genre of song on the radio in the late twentieth century was heello, taken from Somali poetry. Some themes of Somali poetry are history, philosophy, and clan politics, as well as praise or ridicule of humans or animals. Probably the best-known Somali poet is spiritual and military leader Muhammad Abdullah Hasań, leader of the Muslim Dervishes.

Islamic poetry is also a Somali tradition; many poets were great religious leaders and are now considered saints. Somali Islamic poetry is written in Arabic, often in the form of prayer. Although Somali poets have been writing since at least the twelfth century, the most well-known Somali Islamic poets of recent times are Seylici (d. 1882), "Sheik Suufi" (d. 1905), and Sheik Uweys Maxamed (1869–1905).

Somali Islamic prose written in Arabic is called manqabah. Writers record the deeds and virtues of Somali sheiks, or religious leaders, some with miraculous powers. Somalis also read Arabic religious classics.

Modern Somali novelist Nuruddin Farah (b. 1945) has become internationally famous for his novels about African women's issues and the struggle for human rights in postcolonial Africa. His novels include From a Crooked Rib (1970), Maps (1986), and Gifts (1992). He was awarded the Neustadt International Prize for Literature in 1998.

Somalis have a rich musical heritage centered on traditional Somali folklore. Their art is the artistic culture of the Somali people, both historical and contemporary. These include artistic traditions in pottery, music, architecture, wood carving, etc.

Somali has a distinctive, culturally rich heritage of poetry and music that dates back to the country’s earliest history. Somali poetry and music reflects different aspects of Somali lives and communities. It has been used to express the class, clan and cultural ways of Somalia’s diverse population. It has been used to praise and curse or seek revenge or push a political or social agenda forward.

Somali Music and Poetry

Somali poetry is metrical and alliterative, and poems and music generally fall under one of two broad categories: maanso or hees. Maanso are poems by named authors that deal with serious issues, often with arguments to advance—for example, the gabay (poetry). Lighter poems are called hees and are sung, often with musical accompaniment. They include work songs, dance songs, and the modern urban form, heello.

Literature, Somalia has long been known as a nation of poets. A people with few possessions and no written language until the 1970s, developed an oral tradition of poetry and storytelling that has passed down through generations. Many of these poems and stories were written down in the late twentieth century. 

A popular new genre of songs on the radio in the late twentieth century was heelo, taken from Somali poetry.  Some themes of Somali poetry are history, philosophy, and clan politics, as well as praise or ridicule of humans or animals. Probably the best-known Somali poet is spirit Spiritual and military leader Mohamed Abdullah Hasan leader of Muslim dervishes.

Islamic poetry is also a Somali tradition: many poets were great religious leaders and are new considered saints. Somali Islamic poetry is written in Arabic, often in the form of prayer.  Although Somali poets have been writing since at least the twelfth century, the most well-known Somali Islamic poets of recent times are seylici (d. 1882. Sheikh suufi(d. 1905), and sheikh Mohamed aways(1869-1905).


As the world recognizes, Somali culture is rich in music and literature. The interaction of subjective words of the art is very spectacular.  And Somali literature interpretation stands for the real life of socialism. This is based on the good of Somali culture. Today, the arts and the literature seem to change modern methods.  Unfortunately Current poetry makers and Somali young singers make modern for the Somali original songs and changed by rap songs and African American songs.

Q1. Do you think that the transformed foreign cultures has effected on Somali traditional culture?

Yes, it is possible to influence us with foreign cultures and you can see that our youth and how they changed their culture and adapted transformed customs.

Q2. Do you believe that Somali traditional culture changes have plays important role in parents, business traders (especially those who buys sports equipments, Diasporas and teachers?

Yes, I totally agree that business benefiters have facilitated the export of sports equipment and anything that can take part in the change of behavior and customs of youth, and if we do not give a special care, the situation will be deteriorated.