Pragmatics

Interpersonal Communication and Culture
For all Somalis, the family is the ultimate source of personal security and identity. The strength of family ties provides a safety net in times of need, and the protection of family honor is important. Somalis typically live in nuclear families, although older parents may move in with one of their children. Households are usually monogamous; however, in the polygamous households wives usually have their own residences and responsibilities. Traditionally marriages have been arranged; however, parents will consider love interests if they think the match is suitable. Somali families are traditionally large with no use of birth control. Children are considered gifts from God and the number of children is determined by God's will. Loyalty is very important in the Somali culture and can extend beyond the family and clan. Somalis value friendship; once a Somali becomes a friend, he is usually one for life.

Many Somali values are similar to American ones; however, there are some differences too. Somalians believe strongly in independence, democracy, egalitarianism, and individualism. Like Americans, Somalis value generosity; however, they generally do not express their appreciation verbally. Many Somlian individuals who have moved to the United States desire respect within the culture and the family. Somali parents worry that some aspects of American culture undermine this respect. Media plays a major role by presenting questionable material like sex, drugs, and alcohol.

Somalis are a proud people and their boasting can stretch the truth at times. Saving face is very important to them, so indirectness and humor are often used in conversation. While they can be opinionated, Somalis are generally willing to reconsider their views if presented with adequate evidence.

Language competency is highly valued in Somali society. A suitor, warrior, or a political leader is judged in part by his skillfulness with language. In society oral poetry is an art and the ability to compose verse in one or more of its several forms enhances one�s status. Speakers in political or religious assemblies traditionally were expected to use poetry or poetic proverbs. Even everyday talk tended to have a terse, vivid, poetic style characterized by carefully chosen words, condensed meaning, and alliteration.

Many social norms in Somalian culture are derived from Islamic tradition. Men don't shake hands with women unless they are spouses. Somalians may have difficulties when they meet Americans who don't know this tradition. As a professional working with Somalians or other people of Islamic faith, it is important to remember this tradition and honor it. Islam emphasizes modesty and believes that no person should be perceived as a sex object. Clothing should never be tight for men and women. Somali men must cover from the knee to the navel, and women must cover all areas, except hands and face. This guideline can make it difficult for women to gain employment where a uniform is required and impacts Somali girls ability to dress for gym class. Somalians also have strick dietary restrictions as stated in the Quran. They are not to eat pork, meat of animals who died before being slaughtered, carnivorous animals, or drink blood or intoxicants, or use drugs. This is very important to keep in mind when choosing appropriate articulation cards and when preparing food for a swallowing assessment.

Education and A Written Language
Until the creation of the Somali script in 1973, there were two primary languages of the government�English and Italian. In the prerevolutionary era, English was dominant in the school system and in government. Less than 10 percent of the Somalia population were competent in a foreign language. As a result they did not have access to education or to government positions. People who had competency in a foreign language became increasingly isolated from their non-literate Somali-speaking brethren. The 1972 decision to designate an official Somali script and require its use in government helped to demolish this language barrier.

Before coming to the United States, access to education was not widely available for most Somalians, particularly those who were in refugee camps. Recent studies have found that ninety-eight percent of all Somali children, age 19 and below in Columbus, have not attened school in Somalia. Many Somali children who come to America have lived in refugee camps, where formal education is limited and, if available, accessed more frequently by boys than girls. In addition, hunger physically undermined the children�s ability to concentrate during the educational opportunities that did exist in the refugee camp.

For the Somali children now living in America the transition to school is not an easy one. As mentioned previously, most of these children have never attended school before and do not understand some of the primary concepts necessary to function in the school. They�ve never stood in a lunch line or returned a library book. School in the United States might be the first experience for both parent and child with formal education. Typically, parents of Somali children are eager for their children to receive education and very supportive of their academics. As a speech pathologist, you may be asked to assess Somali children for possible speech or language delays. Always consider if what you are seeing is a language difference or a language disorder when assessing children whose culture is not the same as that of mainstream America.

Another difficulty that faces Somali children is adjusting to culture shock and language differences. Because of their difficulty with these aspects and many not having any experience with formal education, Welcome Centers have been created in the Columbus School District to assist Somali yourth and any youth that have limited reading and language skills. The Welcome Centers have been met with mixed reviews. Proponents feel that Welcom Centers are important for Somali children to learn the basics of American school culture. On the other hand, critics worry that this program further isolates Somali students from the mainstream and that Welcome Centers are a problematic and non-productive form of cultural segregation.

References:
Brauer, Lydia (2001). African-Americans in Ohio: Somali History and Community in Columbus. http://www.coe.ohio-state.edu/beverlygordon/834/brauer.html (February 21, 2002)
Somalis-Their History and Culture. http://www.culturalorientation.net/somali/ssoc.html (February 25, 2002)
United Way. A Snapshot of Somali Immigrants in Columbus. Ohio, November 2000.
Hassan Muhamed. The Somali Culture and Beliefs. http://ww2.saturn.stpaul.k12.mn.us/somali/culture.html (February 21, 2002)