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Somali immigrants are a strong, vibrant community in the Twin Cities area of Minnesota. However, the legacy of resettlement and the challenges of adjustment can lead to complex physical and mental health challenges. The Somali community is considered to be underserved, particularly with regard to mental health, but the health system must understand the perception of mental health in the Somali community in order to address current disparities. The paper aims to discuss these issues.

This qualitative research drew on the Social Ecological Model (SEM) and was conducted with the goal of learning more about how mental illness is perceived in the Somali community living in Minnesota. Four focus groups were held, with a total of 35 participants, 19 female and 16 male.

Several main themes emerged from the data. The community’s foundations of the perceptions of mental health inform and shape their perspective on mental illness, including the way mental illness is defined. Historical experiences, the impact of trauma, strong religious beliefs, and stigma toward mental illness influenced both the perceived causes of mental illness and views on seeking treatment.

This research suggests there is value in drawing on the SEM to as the perception of mental illness is both layered, and shaped by the Somali community’s historical and social context. Forming community partnerships that address concerns about mental illness are essential next steps toward improving mental health in the Somali community. These partnerships should build on existing community assets, particularly religious leaders.

Workforce diversity is a reality and offers many benefits to business. Nevertheless, managing diversity poses numerous challenges. This case involves religious diversity, focusing on employers' legal duty to accommodate religious practices. In the case, the assembly line at Electrolux's Frigidaire plant in St. Cloud, Minnesota hummed with activity when suddenly a group of Somali workers walked off the line. The Somali employees were new immigrants and introduced cultural and religious customs which were for the most part unfamiliar to management. The employees were Muslim and left the work stations to observe sunset prayers, one of the five daily prayers central to the Islamic faith. The management dilemma presented in the case is balancing the demands of assembly line production with the religious requirements of Muslim workers in a legal and effective manner. There is a substantial epilogue detailing Electrolux response to the situation which can be used as the basis for further class discussion. To help guide this dialogue, a “mini-instructors manual” follows the epilogue.

Somalia is an East African nation with a history of civil unrest that produced a significant influx of refugees in the USA in the last 25 years. Between 2000 and 2010, 40 percent of all US Somali refugees settled in Minnesota, which produces new cultural and health challenges for local communities and the state government. One such challenge is vitamin D deficiency, or hypovitaminosis D (Hv-D). Hv-D is developed through insufficient exposure to sunlight and low nutrient intake leading to increased risk for weakness and inflammation, oral health problems, diabetes, cardiovascular and autoimmune diseases and malignancies. The paper aims to discuss these issues.

In this narrative review, demographic, geographic and cultural information about Somali immigration are discussed.

Recent data suggest Somalis living in northern climates (Minnesota, the USA, Helsinki, Finland, Sweden and the UK) experience significant deficiencies in vitamin D. Vitamin D is stimulated by ultraviolet light exposure, a balanced and healthy diet, and dietary supplementation. High unemployment rates affecting access to health information and clinical services, significant cultural differences and climate differences pre-dispose this population to Hv-D. Health education and health promotion programming at the community and state levels in Minnesota should recognize the risk factors associated with Hv-D and the vulnerability of Somali refugees.

Current and future health programming should be re-assessed for adequate attention to vitamin D deficiency and cultural competency associated with the Somali immigrant population.

The rapid expansive growth of the Somali business community in many parts of the world has ignited varied debates on its significance and consequences. The Kenyan Somali Community are inhabitants of the northeastern region of Eastern Africa, traversing five counties, bordering the Somali and Ethiopian Republics, and include Somali immigrants from the diaspora. Interestingly, they also inhabit most cities and urban places in all parts of the country, running diverse businesses. The Kenyan Somali business community in the suburb of Eastleigh, Nairobi City County, are well-established despite numerous challenges and the impression of clandestine economic activities. However, close scrutiny of the Somali community yields a slightly different explanation – it is anchored on clan, trust, hawala (Somali money transfer system), pooled resources and social capital, derived from social networks such as family and friends, with commercial dealings rooted in trust, and shared responsibilities. In addition, the ability to access pooled financial resources at a reasonable cost, the presence of a trusted, flexible and motivated labour force coupled with a network with insider information, form key aspects of their practice. This chapter attempts to unearth positive elements of the Kenyan Somali business enterprise orientation, which, if incorporated into African business practice, presents a unique proposition for the continent's progress and prosperity.

Given the backdrop of a global influx of refugees and high numbers of youth under the age of 18 among counts of forcibly displaced persons, this chapter examines the literature on educational experiences among resettled refugees in Western countries. Young refugees typically face a complex set of unique challenges and adversities including disruptions in their schooling, displacement, exposure to potentially traumatic events, and resettlement stressors. Youth and parent interactions with schools are influenced by linguistic and cultural differences, which can make it difficult to communicate and advocate for young refugees' educational needs. The chapter provides a review of educational literature on resettled refugee youth. We use a socioecological framework and offer a protective and promotive lens, including psychosocial issues, to consider for school-based prevention and intervention programs. The chapter builds upon Pastoor (2015), who advocated a holistic approach with refugee students in school-based settings.

This article aims to analyse the discourse about khat in the Swedish newspaper media and to present the concept of moral entrepreneurship as a useful analytical tool for understanding mobilisation against khat use in the Somali diaspora.

The material analysed consists of daily newspaper articles about khat published between 1986 and 2012. The method of analysis is inspired by the critical discourse analysis framework developed by Norman Fairclough. Drawing on Howard S. Becker's concept of moral entrepreneur, the article focuses on anti‐khat campaigners who speak out against khat in the media. These are often representatives from Somali voluntary associations or organisations, who sometimes employ moral entrepreneurship. The article discusses these actors' role in framing khat use as a tangible threat to the Somali community in Sweden.

When employing moral entrepreneurship, anti‐khat campaigners spread a certain type of knowledge about khat that is presented to the general public via the media. The key issues that repeatedly are of concern are how khat destroys Somali families and how the use might spread to other groups. In this manner khat use is constructed as a threat to Somali social cohesion. The knowledge produced could potentially influence policy makers to introduce stricter punishments for possession, sale and use of khat, thereby possibly increasing stigma and marginalisation in relation to the Somali immigrant community.

The literature about khat has pointed to the centrality of Somali organisations mobilising against khat in the diaspora. This article presents moral entrepreneurship as a theoretical tool to further the understanding of the mobilisation against khat and its use.

While there is literature that examines factors associated with low participation in cancer screening among Canadian ethnic groups, there is limited understanding of black visible minorities, particularly Somalis. Thus, the purpose of this study is to synthesize knowledge pertaining to the perceptions, beliefs and barriers of Somali women and men toward screening for breast, cervical and colorectal cancers in countries such as Canada.

The scoping review methodology was used to search for peer-reviewed articles that explicitly examined perceptions, beliefs and barriers among Somalis toward screening for breast, cervical and colorectal cancers in developed countries. The following electronic databases were searched without time frame restrictions, namely, OVID Medline, Embase, CINHAL, PubMed, Scopes and ProQuest. A total of 402 peer-reviewed articles were identified and screened. Three articles were identified through reference list screening (one eligible) and consultation with experts in the networks (two eligible). In total, 12 studies met the inclusion criteria for synthesis. Thematic analysis was used to analyze the selected articles for key themes and the synthesis was informed by the socio-ecological model.

The majority of studies originated from the USA and focused primarily on Somali women and cervical cancer screening. Themes that emerged from the literature include individual-level negative experiences and socio-cultural perceptions/beliefs; community-level barriers in cancer screening; and systemic challenges in navigating the health-care system. Many of the studies focused on individual and community-level determinants of cancer screening, with little attention to systemic level determinants. Other gaps identified include factors influencing Somali men’s low participation in cancer screening; limited studies on colorectal cancer and Somali women; and specific cancer-screening barriers faced by Somalis within the Canadian context.

The findings of the review reveal multiple cancer screening challenges for Somali communities and the gained insights should inform both health and social care practitioners and policymakers.

The purpose of this paper is to explore perspectives of Somali refugees on female genital mutilation/cutting (FGM/C) and potential changes in these after migration.

Qualitative semi-structured interviews were conducted in Denver, Colorado, USA, with 13 Somali refugees. Thematic content analysis was used to analyze the data.

Change of perspectives regarding the support of FGM/C were noted among all participants, with most opposing infibulations, FGM/C type III, after migration but supporting Sunna, the cutting of the clitoris, FGM/C type I. Changes were prompted by education on FGM/C and resettling resulting in an awareness that infibulation is not a religious requirement nor undergone by all women. Cultural beliefs regarding the importance of virginity, purity and honor to the family underpinning the rationale of FGM/C were prevalent and some confusion in dealing with these cultural values was found. Women reported health care providers (HCPs) not being culturally prepared for women with FGM/C.

Despite limitations to the study, findings indicate the complex process of migration and acculturation, leaving communities with cultural values in a context where these are not accepted. More research and discussion with the Somali immigrant community is required to better understand the practice of FGM/C after immigration, and how to deal with these cultural values.

Findings suggest some girls may still be at risk of some types of FGM/C after migration. Public health professionals, social and immigration workers should be aware of a potential risk. HCPs should prepare for caring for women with FGM/C.

This chapter provides the structure of an engaging intercultural, out of class, integrative curricular Somali Immersion Experience (SIE) offered to University of Wisconsin-Eau Claire Education Studies majors and nonmajors who are not exposed to many different races, ethnicities, and people from different cultures because of the demographics of Eau Claire.

SIE participants complete 24 classroom hours and a weeklong immersion into the Somali Community of Minneapolis/St. Paul, Minnesota. Critical Race Theory provides the framework for the coursework. Quantitative data is collected via pre- and post-SIE online surveys and classroom assignments. Qualitative data is collected via summative papers and reflective sessions.

The results indicate that participants develop understanding and knowledge of Somali culture, religious practices, life styles and school lives, as well as their performance in teaching, reading, mathematics, and social studies to nonnative speakers of English. The participants’ preconceived notions about Somalians, Muslims, and Islam were based on what they saw portrayed in the media. After the SIE, participants expressed how much knowledge they gained about best practices in English as a Second Language instruction, communicating: “Somalians and Muslims are a peaceful people.” One participant exclaimed “I have learned more in a week than I have learned during my field teaching experience and more than I have learned by taking a semester long class.”

This chapter offers help to individuals and institutions wanting to improve students’ exposure to diversity through domestic immersions.