steinle@muohio.edu
Observing Id-al-Fitr in Somalia
Figure
1: This map illustrates the country of Somalia and its location along
the eastern coast of Africa. Somalia is located on hte peninsula known
as "The Horn of Africa" and is bordered by Kenya, Ethiopia and
the Indian Ocean. Somalia's capital city, Mogadishu, is identified on
the map by the star ( *).
source: http://geographic.org/maps/new2/somalia_maps.html
Abstract
The Somali Republic, or Somalia as it is commonly referred to today, lies on the eastern coast of Africa , on the peninsula known as “The Horn of Africa.” Traditionally, Somalis are a pastoral people that travel often and depend on their animals for survival. Somali culture is rich with Muslim faith as well as a strong devotion to work, family and achievement. Although Somali culture has experienced the effects of globalization and worldwide advancements, Somalis continue to observe traditional holidays, such as Id-al-Fitr, that reveal the long established qualities of Somali culture that have existed for hundreds of years and that maintain a principle role in their lives today.
Figure 2
Figure 3
Figure
2: This Image depicts one of two styles of typical Somali living structures
that are found in the countryside. This particular type of hut, known
as mundul, or round home, is more permanent than the portable huts
used for traveling. These houses are built of lightweight wood from
tree branches and may include various types of grasses and leaves
to provide shelter as well as hold the support beams together.
source: http://www.hamarey.com/index.php/imagecatalogue/imageview/881/?RefererURL=/imagecatalogue/image/list/21/40/
Figure 3: This picture portrays a common Somali journey that is completed
by Somali men and their families everyday. For rural families, daily
activities consist of some household chores, but most completed tasks
contribute to caring for the livestock. Somalis take their everyday
responsibilities very seriously because their lives depend entirely
on the well being of their animals.
source: http://www.hamarey.com/index.php/imagecatalogue/imageview/890/?RefererURL=/imagecatalogue/image/list/21/50/
Introduction
Id-al-Fitr is a religious celebration that has been associated with the Somali people for over five centuries. Somalis work hard to support themselves and their families, while simultaneously attempting to be the best citizens and Muslims as possible. During this festival, Somalis put the struggles of their pasts' and their future challenges aside for a few days and enjoy the goodness that they presently have in their lives. Id-al-Fitr is a holiday that is both observed and enjoyed by all Somalis regardless of economic situation or social status. The celebration of Id-al-Fitr rejuvenates Somali society and restores a positive state of mind because it is an occasion in which all Somalis employ the core values that serve as a foundation of their society and unites them as one to celebrate together.
Context of Somalia
Somalia is located on the protruding peninsula off the northeast section of Africa commonly referred to as “The Horn of Africa”. The country occupies approximately 1,000 by 500 square miles of the Somali Peninsula running from 2 degrees latitude South to 12 degrees latitude North. Somalia is confined to the east by the Indian Ocean and to the west and southwest by Ethiopia and Kenya (Lewis 1955).
Somali history is believed to date back to the fourteenth century B.C. when upon return from an expedition from Punt, Egyptians reported meeting a group of people whose physical appearance, clothing styles, pigmentation and hairstyles greatly resemble Somalis today. It is thought that Somalis began a great migration from their original locations of the coasts of Lake Turkana, Northern Kenya and Southern Ethiopia to the greener lands farther south after years of clashing and wars against the Christian Kingdoms who refused to accept the Somalis and their Muslim religion (Kaplan 1977). After over 500 years of countless attacks by the Portuguese and Europeans in their pursuit for more land, the Somali population was divided into three sections as Britain , Italy and France attempted to Christianize the African population in the 1880s. After a devastating colonial experience, the need for nationhood launched many political organizations in pursuit of independence from Europe . In 1960, the former British Somaliland of the north and the former Italian Somaliland of the south merged to form the Somalia Republic , which today we know as Somalia (Abdullahi 2001).
Today, the Somali Republic is home to about ten million people, almost all of whom are Shiite Muslims, which means “one who submitted to the Supremacy of Allah”. This branch of Muslims value egalitarianism and are permitted to elect their rulers. Somalis believe that all humans are equal before Allah and will be rewarded or punished for their actions (Abdullahi 2001).
The Somali population is divided into clans, all of which speak one language known as Somali. Clans originated as families with common ancestors, but clans today are much more dependent on political leaders seeking certain positions in a community Abdullahi 2001).
Livestock and agriculture dominate the Somali economy, making many Somalis pastoralists and nomads that utilize camels as their primary device for mobility. Figure 3 illustrates a common passage traveled by Somalis everyday. Farming is also used in Somalia at large plantations that produce sugar and bananas (Cultural Orientation Project 2004). In order to cater to the two major lifestyles of Somali citizens, cultivation and nomadism, two types of living units exist in the countryside. One, which is used for travel, is easily assembled, dismantled and strapped to a camel's back. The more permanent Somali home is cylindrical in shape and is built out of branches standing upright out of the ground. Figure 2 displays this second, long lasting type of hut. In more modern cities traditional styles are combined with current construction techniques to create homes that more likely resemble Western style homes (Abdullahi 2001).
As children, Somalis are raised to respect their parents and learn that they must assume certain roles in their life based on their gender. In Somali culture, a man must move away, marry and care for his wife and children. Young girls learn the everyday tasks of housekeeping, cooking, weaving and milking the animals, which they will assume after marriage, along with the responsibility of caring for their children (Kaplan 1977).
Somali cuisine is largely based on rice, spaghetti, corn, sorghum, beans, fruits, vegetables and a variety of spices. Mutton is the favorite meat of the Somali population, followed by goat meat, beef and finally camel, which is liked the least (Abdullahi 2001).
Somalis have divided their weather patterns into four main seasons. Gu and Dayr are the wet seasons, where as Haggaa and Jiilaal are the dry seasons. The landscape of Somalia is divided into three different regions, the mountainous Golis in north, the desert-like Guban, and the high plateau Haud, each with their own physical characteristics (Kaplan 1977).
Origins of Id-al-Fitr
Id-al-fitr is the largest Muslim holiday and is a celebration welcoming the end of Ramadan and the end to a month of fasting. The meaning of the name, Id-al-Fitr, as well as its translation to the English language, is often debated. Id-al-Fitr is translated to mean “The Little Feast” (Embers 2001). Others refer to the holiday as Eid-al-fitr, using the word “Eid” which means reoccurring happiness or festivity (Kaplan 1977). The second part of the name, “Fitr” is believed to be derived from the word “fatar” meaning breaking, or “Breaking of Fast”. Somalis also believe that the Koran, the Holy Muslim Scripture, was revealed at this time of year (Lewis 1955). Id-al-fitr is celebrated on the first Sunday of Shawaal, the 10 th month in the Muslim calendar, and lasts for three days. The festivities begin with the sight of the crescent moon symbolizing the end of Ramadan and a new day characterized by joy and thanksgiving. Id-al-fitr is a time in which Somalis forget old grudges and celebrate personal renewal after a month of sacrifice (Abdullahi 2001).
Performance
Id-al-fitr officially begins before sunrise the first day after Ramadan, but many Somalis begin their preparations for the three-day festival up to ten days in advance. The streets are usually cleaned before the festival and decorated with colored lights and assorted decorations. On the morning after the new moon, Somalis begin the special day by washing up and dressing in their cleanest, finest clothes. Men typically wear white, which symbolizes purity and austerity. Women dress in a traditional Somali dress called a guntiino. This dress is several yards of fabric long that is knotted by the shoulder and then wrapped around the chest and waist. A thin piece of camel hide is tied around the waist to serve as a belt (Abdullahi 2001). Figure 4 displays a bracelet worn by many for Id-al-Fitr, as well as other special celebrations, to add to the splendor of their outfits. Before proceeding to the mosque to attend Salatul Eid (Eid prayers), it is tradition that Somalis eat a date or another sweet food to begin their day. Somali woman have the privilege of attending services with the men for this special holiday although they are required to wear a veil and pray in a separate room.
For the remainder of the day Somalis can be seen out in the streets socializing with family and friends, celebrating the good things they have received from Allah. Id-al-Fitr is considered to be the most enjoyable holiday of the year by most Somalis. Somalis express their extreme joy by exchanging greetings of “Eid Mubarak” or “a blessed Eid” with others. To celebrate, families who are fortunate enough purchase a sheep or a goat and prepare an excellent feast for dinner. Each night of Id-al-fitr is spent with different family members as Somalis share traditional sweet cakes and the featured drink, Sekanjabin. Children dressed in brightly colored clothing can be seen in the street traveling from house to house as they receive small gifts of food, cookies, or coins from family members and friends. Children spend the day playing games with siblings, cousins and friends. They use whatever small amounts of money they have to buy candy or soft drinks (Somalia Cultural Profiles Project 2004).
Although Islam bans dancing or drinking, Somalis are still able to be joyous and have a good time. Village elders and those that live by a strict interpretation of Islam often ignore rules denouncing dancing for the duration of the holiday, enabling others, especially teenage Somalis, to enjoy the celebration.
Musical instruments are rare in Somali society, but to celebrate this special occasion a couple of drums and tambourines are used in conjunction with the traditional hand clapping and feet stomping to enhance the excitement of the dances (Embers 2001). After dinner, as the end of the day draws near, where as the adults are pleased to welcome an opportunity to rest after a long, exhilarating day, the children can't wait for the sun to rise and the celebration to continue the following day.
Artifact
Figure 4
Armlet
with amulet case (dugaagad)
Somali peoples
Somalia
Early-mid
20th century
Gold
alloy
H x
W x D: 2.0 x 7.9 x 10.0 cm (13/16 x 3 1/8 x 3 15/16 in.)
Gift
of the Loughrans
National
Museum
of African Art, 76-16-11
Smithsonian
Institution
http://www.nmafa.si.edu/pubaccess/pages/divfrm.htm
This Somali bracelet, known as a dugaagad, was created by a Somali goldsmith by fashioning gold sheets into tubular shapes, each adorned with small gold spheres and their own intricate decoration. This particular bracelet is hallow on the inside, allowing verses of the Koran to be placed inside. These bracelets are worn during celebrations, such as Id-al-Fitr, by both men and women as accessories to their intricate outfits. They symbolize health, well-being, provide protection and denote status.
Interpretation
Prognosis for Id-al-Fitr
The past few decades have been grueling for many Somalis who have not only seen, but experienced first-hand the difficulties of war and disorder as the Somali government attempts to establish a stable source of authority. The poverty that exists in Somalia has severely limited the extent to which they can celebrate Id-al-Fitr. Many Somali families admit that it is difficult to prepare a special meal for their family for the celebration due to the inadequate amount of food available and countrywide chaos. After years of enduring hardship, many Somalis remain optimistic and cling to the hope of a better holiday next year. Their future is unknown, but as the country continues to be rebuilt, they cling to their faith and the traditions they know. The celebration of Id-al-Fitr is unwavering in popularity and will continue to be celebrated for many years to come, although it may be at a lesser intensity, wherever Somalis are in terms of political and economic growth. Somalis hold their religion and values close to their hearts and will remain loyal to Somali customs (ReliefWeb 2002).
Conclusion
The Somali population is quite small in relation to other countries and their customs are largely unknown to most people, yet their lives are no less significant and should not be overlooked. Life in Somalia is a struggle to survive everyday. As globalization spreads and innovative ideas seep into less modernized countries, like Somalia , a cultural clash is occuring. As Somalis are pressured to take on new ways of life, they embrace their long-established traditions that have served as a foundation of their society for over hundreds of years. The celebration of Id-al-Fitr serves as a method of preserving Somali culture because it is a time in which current tribulations are forgotten and efforts are refocused towards the values that function as a base to Somali culture. The strong sense of compassion, companionship and perseverance that lies at the root of Somali society emerges during the three-day festival, uniting all Somalis as one people. The holiday replenishes the spirits of Somali citizens and reminds them of the fundamental aspects of life. As conflict and discord continue to arise, Somali devotion to their creed is unwavering, demonstrating valuable lessons about life and kinship that everyone worldwide could learn from.
Internet References Cited
1)
Cultural Orientation Project
2004 Somali Bantu: Their History and Culture.
Electronic document. www.culturalorientation.net/bantu/sblife.html
. Accessed September 9, 2004.
This website was created by the Cultural Orientation Research Center
to provide a basis of knowledge for resettlement agencies that help
to bring refugees to the United States .
2)
Somalia Cultural Profiles Project
2004 Somalia to Canada . Electronic document
www.settlement.org/cp/english/somalia/holidays.html
. Accessed September 9, 2004.
This website was created by Citizenship and Immigration Canada as a
cultural project to publish information about the spread and mixing
of cultures around the world.
3)
Festve: The Religion Capital of the Universe
1997 “Id al-Fitr and Ramadan” Electronic document.
http://library.thinkquest.org/11719/vasishtfiles/idalfitr.html
. Accessed September 10, 2004.
This website was created by Festve to provide the average person with
information about festivals that are observed in Buddhism, Judaism,
Christianity, Hinduism and Islam.
4)
The Holiday Spot
2004 “Id Fiesta” Electronic document.
http://www.theholidayspot.com/ramadan/fiesta.htm
. Accessed September 7, 2004.
This website was created by The Holiday Spot to publish the dates of
a multitude of holidays and festivals observed by all different religions
and groups each year.
5)
Relief Web
2002 “Eid Brings Somalis Hopes for Peace, Memories
of Better Times” Electronic document.http://www.reliefweb.int/w/rwb.nsf/0/3aa5a950558c110fc1256c8a002f0a0f?OpenDocument
Accessed September 8, 2004.
This website was created by ReliefWeb to inform those who are interested
about the recent situation in Somalia and the difficult living situation
that exists across the country.
6)
AllAfrica.com
2004 “ Somalia : New Parliament
Amidst Enormous Challenges” Electronic document. http://allafrica.com/stories/200409080001.html.
Accessed September 9, 2004.
This website was created by allAfrica.com to report news events and
updates from countries throughout Africa that many people may be unaware
of.
7)
Georgaphic.org
2002 “ Somalia ” Electronic map.
http://www.geographic.org/maps/new2/somalia_maps.html
Accessed 9/3/04.
This website was created by Photius Coutsoukis to serve as a source
of maps and other geographic information about any country across the
world.
8)
Banadir City
2004 Electronic Image. http://www.hamarey.com/index.php/imagecatalogue/imageview/881/?ReferererURL=/imagecatalogue/image/list/21/40
Accessed 9/7/04.
This website was created by Banadir City and
is similar to an online magazine that contains information and recent
reports on Somalia as well as the Islamic community .
9)
Banadir City
2004 Electronic Image. http://www.hamarey.com/index.php/imagecatalogue/imageview/890/?RefererURL=imagecatalogue/image/list/21/50
Accessed 9/7/04.
This website was created by Banadir City and is similar to an online
magazine that contains information and recent reports on Somalia as
well as the Islamic community.
Peer-Reviewed References Cited
- 1) Abdullahi,
Mohamed Diriye.
2001 Culture and Customs of Somalia . Westport , Connecticut : Greenwood Press.
2) Kaplan, Dobert, McLaughlin, Marvin, H. Mark Roth and Donald P. Whitaker
1977 Area Handbook for Somalia . Washington D.C: Library of Congress Cataloging in Publication Data3) Lewis, I.M.
1955 Peoples of the Horn of Africa . London : International African Institute4) Melvin Ember and Carol R. Ember
2001 Countries and Their Cultures, vol.4. Somalia . 2044. New York : Macmillan Reference USA .5) U.S. Department of State.
2003 Bureau of African Affairs. Background Note: Somalia . Electronic Document. http://www.state.gov/r/pa/ei/bgn/2863.htm , accessed September 16, 2004.6) National Museum of African Art
2004 “Armlet with Amulet Case” The Diversity of African Art.
http://www.nmafa.si.edu/pubaccess/pages/divfrm.htm Accessed 9/24/04.7) Turner, Victor, and Edith Turner
1982 Religious Celebrations . In Celebration: Studies in Festivity and Ritual .Victor Turner, ed, pp. 201-219. Smithsonian Institution Press, Washington.