Finding the truth about the Somalis
| Front Page |
By Brian Mosely
Shelbyville, USA, December 26, 2007 - Sunday marked the start of a series of stories about our new neighbors from Somalia, who have been moving into the community over the past several years. We hope our readers find these stories informative and educational.
Over the past year, this writer has heard many stories and rumors concerning these new additions to Bedford County and decided to try to sort out facts from fiction. After personally witnessing the strained and somewhat tense interaction between Somalis and workers at Shelbyville's drivers license testing station, I began to look into the impact these newcomers have been having here.
This has not been an easy task. A great deal of information exists about how these folks are brought into the country for resettlement, but it is either tempered with glowing politically correct language containing plenty of praise about culture and diversity or paranoia and outright hostility aimed at the introduction of these refugees to various communities.
Indeed, many of the comments already left on our website reacting to our series have not shown the Somali in a favorable light. One could say it mirrors the reaction years ago when large numbers of Hispanics began to move to Bedford County.
But while the legality of many of the Hispanics that have come to this country is questionable, the Somalis have been placed in this country by our own government -- and they even have a quota of refugees the State Department intends to bring here over the next year.
The stories and rumors I've heard over the past few months about the Somalis in Shelbyville have ranged from derogatory comments about hygiene and behavior all the way to stories that would have people calling the Homeland Security tip line if they could be verified.
But we at the T-G deal with facts, not gossip, and that's why we've decided to tackle this topic, to let you know what the truth is about our new neighbors.
There are the touchy topics of culture and faith which must be taken into account. How are the schools coping with the newcomers' children and helping them learn the language and how we live? Will accommodations be made by the schools for their beliefs and how will that be viewed given the strong Christian faith of this region?
More importantly, are their parents learning our customs and language or are they holding on to traditions that would cause problems in the community.
Another issue that is beginning to be examined is how smaller towns will cope with the introduction of so many refugees so quickly. One part of our series will show that other communities across the country are taking issue with the practice of non-profit charities resettling thousands of newcomers in their towns, and then leaving them to cope with the burden of paying for translators, providing services and educating the refugee's children.
A city like Nashville may be able to absorb the cost of caring for refugees, but communities like Shelbyville and other towns with smaller pocketbooks may have a much tougher time meeting those needs.
As we continue to publish this series this week, we hope that the reader comes away with a better understanding of this issue and the challenges the Bedford County community will face in the coming years as a result.
Cultural differences hinder understanding
By Brian Mosely
December 26, 2007
To say that the integration of hundreds of Somali refugees into Shelbyville over the past few years has gone smoothly would be inaccurate.
While the newcomers have faced opposition in other communities around the country, Shelbyville has mostly welcomed the refugees, without much public outcry over their presence.
Yet problems and differences do remain, and the T-G has heard more and more complaints and criticism from members of the public and those who work with the Somalis over the past year.
According to Holly Johnson, director of Catholic Charities of Tennessee, the latest newcomers to Nashville are from the Bantu tribe, which were persecuted in Somalia for years.
The Bantu were descendants of slaves taken from Tanzania and Mozambique and according to the State Department, 12,000 of these refugees have spent most of the past decade languishing in camps along the dangerous Somali-Kenyan border.
The State Department says the Bantu have remained a persecuted minority in Somalia, and cannot return to the homes they fled. As a result, since 2003, the Bantu have been arriving in this country for resettlement.
The Bantu were provided with literacy training and an extended program of cultural orientation in refugee camps in Kenya before being moved to this country and were placed "in extended family groups in up to 50 cities and towns across the United States throughout 2003 and 2004," according to a State Department fact sheet.
But despite the educational efforts, a vast chasm of differences remains between the refugees and the communities they have moved to, mainly in the areas of religion and culture.
Bedford County has a strong Christian faith, with nearly 120 churches that hold worship services. With hundreds of Sunni Muslims now living in the community, the potential for cultural and religious clashes is obvious.
A powerful force in a Somali's life is Islam, which guides them in nearly every aspect of their lives. Those who follow this faith must show their devotion to Allah by obeying the "five pillars of Islam."
A Muslim must pronounce the "declaration of faith," which says that Allah is the only God, and Mohammed is his messenger, they must pray five times each day, make at least one pilgrimage to Mecca in Saudi Arabia, donate money or "pay alms" to the poor and fast each day during the month of Ramadan.
Prayer must be done at fixed times of each day, approximately at noon, mid afternoon, sunset, early evening and at about 6 a.m. This may cause problems for some employers, especially those who operate assembly lines.
There are also Islamic dietary requirements to consider: Pork is strictly prohibited, as is alcohol.
Traditional dress for Somali men includes western pants or a flowing plaid ma'awis (kilt); many local Somali men are seen wearing typical dress pants and shirts.
But for the women, however, the dress follows the Muslim tradition: a long, billowing dress called a direh, which is worn over petticoats. Another item is a coantino, a four-yard cloth tied over the shoulder and draped around the waist.
The wearing of the hijab, also known as a head scarf, is extremely common and have been seen on practically every Somali woman in the area.
While Somalis greet each other with handshakes, they typically avoid shaking hands with the opposite sex. The most common greeting is "Assalam Alaikum," meaning "Peace be upon you."
According to the Diversity Council, which distributes a tip sheet to businesses containing suggestions on how to relate to Somalis, many of their traditions of mannerisms, values and behavior are quite different than what Americans are used to living with from day to day.
Saving face is an important cultural concern for Somalis, as is the protection of family honor. Because of this emphasis, their communication style may be more indirect than Americans are used to.
Somalis also have a respect for strength and pride and due to this, boasting is common among Somalis, even though it is considered inappropriate in our society.
Also, Somalis may speak at a louder volume than is generally considered appropriate in this country, particularly when they are talking to each other, the Diversity Council explained.
"An American listening to a group of Somalis talking amongst themselves may interpret the discussion as a heated argument, when they are simply having a friendly conversation," the Diversity Tip Sheet says. Somalis do not often express appreciation verbally, it adds.
The T-G has also heard from many individuals in the community who have said their encounters with the Somalis have not been pleasant. Specifically, a "rude" and "demanding" attitude has been reported by local residents in their interactions with the refugees.
Johnson said that she thinks that part of their behavior "may be attributed to the fact that these folks have been refugees for so long and it is only through being rude and demanding that they have managed to get the little they have gotten to survive over the years in the camp."
She also believes that this is just the Western perception of the Somali culture.
"Just like other people we encounter in our lives who don't intend to be rude, but come off that way to us, sometimes this culture comes off rude to our ears, but they really don't intend to be," Johnson explained.
"They are not acclimated enough to know the accepted norms of communication here in the U.S.," she said. "This takes many, many years to master, actually."
Another culture clash that Bedford County residents have encountered is the habit of Somalis attempting to "haggle" over the price of an item if it is not to their liking, but Johnson claims that America "is the only country that doesn't haggle over prices!"
"They are acting on what is their only experience, in the same way that you or I would go overseas and just pay the price on the tag without haggling [and get taken great advantage of in doing so].
Gestures that Americans find to be common or innocuous have a much different meaning for Somalis. For example, it is considered impolite to point the sole of your foot or shoe at another person. Using the index finger to call somebody is also impolite, since the gesture is used for calling dogs in their culture. Also, the typical American "thumbs up" gesture is considered obscene.
However, Somalis use sweeping hand and arm gestures to dramatize their speech.
Johnson say that when visiting a Somali's home, some may like you to take off your shoes at the door -- "you'll know by looking to see if everyone else's shoes are left there," she says.
"Also, not a Somali norm, but strict Muslims would adhere to a rule where the men and women don't touch. In other words, if you went to someone's home, you would not offer your hand or touch the female in the house," Johnson said.
Johnson also suggests reading up on resources available on Somali and Muslim culture online, one of which is the Center for Applied Linguistics (www.cal.org), which does cultural orientation work with refugees overseas and routinely prints information about different populations and their cultures.
"It's important to note, however, that Somalis -- like any other population -- run the gamut ... some may be very strict, some very lenient," Johnson said in dealing with the Somalis. "You'll have to rely on good ol' common sense and nonverbal cues in most cases."
But a major cultural dilemma encountered in Bedford County has been the Somali attitude toward women. School superintendent Ed Gray reported that the Somalis have a lack of respect and difficulties with women in supervisory roles, especially female principals.
Johnson explained that Muslim culture often says that the women are silent and "I think that Somali men may have difficulty taking direction, orders, etc., from women." A large amount of work is done in educating the refugees on American culture but "it's a long and ongoing process," Johnson said.
"There are obviously more immediate needs that must be met before refugees focus on learning cultural norms of the country in which they've been resettled -- basic needs, that is."
But Johnson added that the Somali "will learn soon enough, one way or the other, how we operate here ... and they'll learn to work within that system to succeed and be contributing members of the community in which they live."
Source: Shelbyville Times Gazette
Mosque is focus for Somali worship
By Brian Mosely
December 26, 2007
The gray, prefab building sits atop a slight rise off Depot Street. There are no signs or markings to indicate its purpose.
But for the hundreds of Somali Muslims who have moved to Shelbyville over the past few years, it is an important part of their lives.
It is an Islamic mosque, and large groups of refugees gather there several times a day for prayers.
Those paying a visit must remove their shoes before entering. This reporter made the mistake of leaving his footwear on inside and was soon corrected.
Inside, the building is extremely clean and stripped bare of any furniture, except for a few chairs in the rear, along with a table containing multiple copies of the Koran. A small boom box plays Middle Eastern style music spoken in a language that sounds Arabic.
White tape lines the floor, indicating the correct direction of Mecca, Saudi Arabia, the holiest site in all of Islam. A cloth barrier that runs through the middle of the building separates the sexes during prayer.
Imam Haji Yousuf, the spiritual leader of the Somali Muslim community, spoke with this reporter through his son, Addillahi Mahad, who provided translation.
Yousuf stated that around 250 to 300 Somalis have settled in Shelbyville, although figures from public officials have indicated that the number may be higher - from 400 all the way to 1,100.
The move to Shelbyville began sometime in 2000 or 2001, the Imam said, indicting that their journey was first to a major city and before moving here, which is called a "secondary migration" by officials involved with refugee resettlement. However, Yousuf did not say which city they moved from.
Yousuf said they "are very proud to be here" in Shelbyville and that most of the people that have come here are all part of extended families.
As for their adjustment to American society, the Imam said that locals had been very nice and helpful, especially Tyson Foods, who he said assisted the Somalis with their housing and employment situation.
About 100 Somalis visit the mosque every day, which also has arranged a schedule for those working the second shift at Tyson to be able to pray after work.
Life in Shelbyville is "much, much" different than the world they left behind in Somalia, Yousuf stated.
"We hope to integrate into different societies to live together and to make our future here," Imam Yousuf said.
Source: Shelbyville Times Gazette
The Bantu: A closer look
By Brian Mosely
December 22, 2007
To understand Shelbyville's new neighbors, it is necessary to examine their history, their oppressed status in Africa and the hideous conditions from which they recently escaped.
According to Holly Johnson, director of Catholic Charities of Tennessee, the latest Somali newcomers to Nashville are from the Bantu tribe, which was persecuted in that war-torn country for years.
The Cultural Orientation Resource Center, part of the Center for Applied Linguistics, has published a book about the Somali Bantu as an introduction for those providing services to the Bantu refugees "in their new communities in the United States."
The Bantu-speaking peoples make up a major part of the population of nearly all African countries south of the Sahara, belonging to over 300 groups that each has its own language or dialect.
Groups of Bantu can vary in size from a few hundred to several million and include the largest group in Kenya; the Kikuyu, the Swahili, and the Zulu of South Africa.
The Somali Bantu are descendants of slaves taken from Tanzania and Mozambique. Before they were pressed into bondage, the Bantu practiced indigenous ceremonies. But since Muslims are forbidden to own slaves of their own faith, the Bantu freed themselves by converting to Islam.
However, many of the Bantu, whether they are Christian or Muslim, retain animist beliefs which include the use of curses, magic and possession dances. No evidence exists linking the Bantu to fundamentalist religious or extremist political groups and some fundamentalists in Somalia regard the Bantu's Islamic practices as unorthodox.
While the horrid practice of slavery was abolished in this country in 1863, it continued in southern Somalia until the early 20th century, when it was abolished by the Italian colonial authority. However, some inland groups of Bantu remained in slavery until the 1930s.
But even though slavery had been made illegal, the same Italian authorities then reintroduced coerced labor laws and the freed slaves were conscripted for the agricultural industry of fascist Italy in the mid-1930s.
Despite attacks from slave traders and the forced labor of the Italians, the Bantu were able to set themselves up as farmers and live in a somewhat stable manner, even moving to large Somali cities to work as manual laborers and semi-skilled tradesman.
But throughout the 20th Century, clan differences remained and overt discrimination against the Bantu continued. During the late 1970's and early 1980's, they were drafted into the Somali military in their war with Ethiopia. And things became much worse for the Bantu when civil war broke out in 1991.
Following the collapse of Siyaad Barre's regime, competition between clans for power resulted in disaster for the general civilian population and the Bantu in particular. Since they were considered the backbone of the production of agriculture in southern Somalia, the Bantu possessed large stocks of food and as the hunger escalated, they became targets of bandits and rogue militias.
However, the Bantu were not part of the traditional Somali clan protection network and the group was attacked with impunity, with militias robbing, raping, and murdering Bantu farmers as well as taking their food stocks.
Control of the areas the Bantu farmed shifted from warlord to warlord as the conflict dragged on, with all wreaking havoc upon the farming communities. Finally in October 1992, the Bantu fled southern Somalia for refugee camps located about 40 miles from their border in Kenya's barren and often hostile Northeastern Province.
The United Nations High Commissioner for Refugees (UNHCR) set up camps in the region for different clans which held 135,000 refugees in 2002, with CARE International and Doctors Without Borders providing support and medical care.
But the area of Dadaab in northern Kenya is quite dangerous, with aid workers forced to live in secure compounds to avoid gunfire and bandits. And due to the late arrival of the Bantu to the camps, plus discrimination by other Somali refugees, the clan settled on the outskirts of the camp, making them more vulnerable to bandit attacks.
The Bantu constructed fortified compounds guarded by armed sentries since they were victims of a disproportionate amount of attacks compared to the other refugees. Refugee women were extremely vulnerable to rape, with different clan members accused of the crimes, resulting in hostilities between refugees groups.
The Bantu who stayed in Somalia took up farming again, but armed bandits from dominant clans took control of the valuable agriculture region, extorting protection money from the Bantu. Today, the Bantu who remain in Somali exist in a state between sharecropping and slavery.
According to the State Department, 12,000 of these Bantu refugees have spent most of the past decade languishing in these camps until 2002, when they were moved to the Kakuma refugee camp in northwest Kenya to interviewed by the U.S. Immigration and Naturalization Service.
The State Department says the Bantu have remained a persecuted minority in Somalia, and cannot return to the homes they fled. As a result, since 2003, the Bantu have been arriving in this country for resettlement.
The Bantu have enormous barriers to overcome in their introduction to American society. Their status as immigrants, their lack of English skills, illiteracy and the fact they possess no modern job skills, will only make the challenge that much harder.
The literacy rate of the Bantu is considered to be well below the 24 percent of the average Somali, since they have been excluded from that society. Only an estimated five percent of all Bantu refugees have been formerly educated and just five percent of adults are proficient in English.
The State Department has approved enhanced cultural orientation of up to 80 hours for each individual Bantu, which includes survival literacy and special classes for mothers and youth.
According to the Cultural Orientation Resource Center, the Bantu have had very little exposure to Western housing, conveniences or food, and things we take for granted such as electricity, flush toilets, telephones, and kitchen and laundry appliances are totally alien to most Bantu refugees.
The Cultural Orientation Resource Center suggests that "working in semirural, nonmigratory agriculture may help some Bantu better acclimate to American society by placing them in a residential and work environment that is more familiar to them than standard modern-economy jobs in urban areas."
The Bantu also have had little experience with banks, checking accounts, or ATM's and require intensive training on finances, budgeting, and financial planning.
A high birth rate is also reported among the Bantu population, most married women are either breastfeeding or pregnant and the concept of family planning does not exist.
The Center also states that resettlement professionals will have to deal with significant health care, sanitation, and social support issues relating to small children and mothers, pointing out that the Bantu use pit latrines and "are unfamiliar with typical American bathroom facilities and common sanitation items such as diapers and feminine care products."
Source: Shelbyville Times Gazette
Cultural differences hinder understanding (12/26/07)
Mosque is focus for Somali worship (12/26/07)
Finding the truth about the Somalis (12/26/07)
Local services adapt to serve Somalis (12/24/07)
Somali refugees find a haven in Shelbyville (12/22/07)
Source: Shelbyville Times Gazette
Home | Contact us | Links | Archives | Search