THE SOCIAL CONDITION OF SOMALIA IN1990S AS REFELECTED IN

MARK BOWDEN’S BLACK HAWK DOWN: A STORY OF MODERN WAR

Fanni Mukhtaruddin
Language Training Center of Muhammadiyah University of Yogyakarta
fannmukhtaruddin@gmail.com

ABSTRACT: Somalia was a state of anarchy and mayhem when the civil war
broke out in 1991. The government fell apart, and the human tragedy of
unprecedented scale folded. The impact of ‘state collapse’ in Somalia was
immense and profound, involving huge loss of life, massive internal displacement,
migration and overseas flight, the down of the political institutions, the
devastation of social and economic infrastructure and environmental damage.
Some of the real condition in Somalia is depicted in an Academy award-winning
movie produced by Ridley Scott, Black Hawk Down. The portrayal of the real
condition in even a larger scope and more detailed one is reflected in Mark
Bowden’s Black Hawk Down: A Story of Modern war, which the Ridley Scott’s
movie is based on. Regarding that rationale, the study aims at describing the
social condition of Somalia in 1990s focusing on three aspects as reflected in
Mark Bowden’s book. The aspects are social problems, religion, and culture. The
qualitative method utilizing mark bowden’s book as main data, and sociology of
literature books and journals as secondary data is employed. The result of the
study is that the book reflects the three aspects of the social condition of Somalia
in 1990s. The three aspects are social problems, religion, and culture. The social
problems section includes the famine, weapons possession, and khat
(psychotropic plant) abuse. The religion aspect covers Islam as the most sacred
thing in Somalia. The culture part includes the clan, Somali language and
ma’awis.

Keyword: black hawk down, social condition of Somalia, sociology of literature

BACKGROUND

In September 1991, severe fighting broke out in Mogadishu, which

continued in the following months and spread throughout the country, with over

20,000 people killed or injured by the end of the year. These wars led to the

destruction of the agriculture of Somalia, which in turn led to starvation in large

parts of Somalia. The international community began to send food supplies to halt

the starvation, but vast amounts of food were hijacked and brought to local clan

leaders, who routinely exchanged it with other countries for weapons. An

estimated 80 percent of the food was stolen. These factors led to even more

starvation, from which an estimated 300,000 people died, and another 1.5 million

people suffered, between 1991 and 1992 (Battle of Mogadishu, 2007, Par 5).

Several depictions of the actual condition in Somalia during the war was

shown in black Hawk Down, an academy awarded movie directed by Ridley

Scott. However, the larger scope and the more detailed one of the portrayal of the

country’s condition were captured in Mark Bowden’s Black hawk Down: a Story

of Modern War. The book tells in a detail way about the real condition in Somalia

and several facts and characters that were not all shown in the movie. It tells about

the lives of US soldiers and Somali people, social condition, the hostility among

the Somali people, and some depictions of culture in the country. Since the scope

of the depiction is really wide, the study will only focus on social condition in

Somalia, which became an international major issue in the past and also forced the

UN to overcome the crisis.

 There are several problems that can be identified regarding the social

condition of Somalia in 1990s as reflected in the novel and to avoid the distracted

discussion, the study focuses only on three aspects. The aspects are social

problems, religion, and culture in Somalia in 1990s as reflected in Mark

Bowden’s book. The reason why the study was conducted was the empathy of the

chaotic and devastated situation in Somalia and the need to share the information

about it so that the readers would understand the social condition and take the

lesson from it. In accordance with the research background, the objective of the

study is to describe the social condition of Somalia in 1990s focusing on three

aspects as reflected in Mark Bowden’s Black Hawk Down: A story of modern war.

RESEARCH METHOD

There are two kinds of data which are used in this study. The data are

primary data and secondary data. The primary data are taken from the words,

dialogues, sentences and the phrases in Mark Bowden’s Black hawk Down: A

story of Modern war. The secondary data are taken from the books, undergraduate

theses, journals and articles from the internet.

The study employs library research as the data collecting technique. In

collecting the data the writer tried to find any kind of dependable sources, and

wrote all the expert theories and historical facts related to social condition in

Somali in 1990s. The writer went to library to find books which related to the

research, such as Africa history books and graduating papers. The writer also
visited the internet cafe to find a lot of valid data by downloading all related

materials which were needed to complete the research.

Since the study does not apply any statistic form, Qualitative analysis is

chosen to be the data analyzing method. Several social condition of Somalia in

1990s implied in the book and related sources in a form of words and sentences

are qualitative data. After the entire sources are collected, the researcher will

chose the expert theory used in the analysis chapter or other chapters requiring the

expert theory, and then describe the applications of the expert theory in the novel

as the result of the analysis.

SOCIOLOGY OF LITERATURE

Sociology of literature is an approach to study literary works in relation

with the society. This approach has point of view that literature becomes a social

institution which is made or created by an author who is the member of the

society. Sociology of literature is kind of approach which considers the social

aspects in literary work (Damono, 1979: 4).

In the Sociology of literature point of view, a literary work is reflection of

real life which encompasses the relation between the events that happen in a

certain period of time. Sociology as a scientific study about man in the society,

institution and social function tries to answer how society is enabled, how it

behaves and how the society survives (Swingewood in Faruk, 1994: 1).

Furthermore Alan Swingewood(1972: 12), states that like sociology.

Literature is also pre-eminently concern with man’s social world, his adaptation to
it, and his desire to change it. Thus the novel as the major literary genre of

industrial society can be seen as a faithful attempt to recreate the social world of

man’s relation in his family and other institution, the conflicts and the tension

between groups and classes.

Sociological approach is based on assumption that literature is reflection

of social life, this approach also related with the definition of Sociology as the

study of social orders. In brief, literary work cannot be separated with many

values condition of society, culture and also give criticism on society culture.

Moreover, it is one of ways for man to amusing and learning life (Sociological

Approach, 2007, par 21).

DISCUSSION

There are three aspects regarding the depictions of social condition of

Somalia in the book. The aspects are social problems, religion and culture. Due to

word limitation, there will be only several depictions presented in this section.

The social problems section will covers the famine, the weapons possession, and

khat abuse.

Famine

Armed conflict was raged across southern Somalia through 1991 and

1992. The conflict pitted clan-based militias against one another for central of

valuable towns, seaports and neighborhoods. The principal victims of this

violence were weak agriculture communities and coastal minority group caught in
the middle of the fighting. Looted of all belongings they faced a massive famine

in late 1991 and 1992. There are several depictions related to famine or starvation

in Somalia discussed by the author in the story. The depictions are:

1) Even though the battles among the warlords or clan leaders had already made

the people suffered with the starvation as the result of the battle. The battles

among them still continue (Page 11).

2) The international communities try to help the Somali people by sending food

supplies to halt the starvation (Page 87).

3) The food supplies are distributed through the feeding stations (Page 59).

4) The purpose of the U.N mission in Somalia is to end starving and bloodshed

in the country (Page 87).

5) While protecting the food distribution, U.S soldiers distribute the food

supplies directly to Somali people (Page 59).

6) Even though the food distribution is protected by U.S and U.N. forces, some

of the food is able to be hijacked (page 59).

7) The warlords or clan leaders who hijacks the food are shooting the people who

try to take the food back (Page 11).

In the Story, even though the battles between warlords or the caln-based

militias leaders had already made the people suffered with the starvation as the

result of the battles, The battles among them still continue.

Warlords had so ravaged the nation batling among themselves that their

people were starving to death (page 11).

 On page 87, the international communities try to help the Somali people

by sending food supplies to halt the starvation in the country under the United

Nation protection and authority.

It was one thing for the world to intervene to feed the starving and even

the UN to help Somalia form a peaceful government but [..] (page 87).

The food supplies from the international organizations or communities are

distributed in a feeding station in the cities. From the feeding stations the food are

handed daily to the Somali people.

There were places in the city where charitable organization handed food

daily, and the rangers warned to to drive near those places during

business hours. Struecker had come close enough to see why. There

were not just thousands but tens of thousands of people, throngs who

would mob those feeding station, waiting for hand out (page 59).

The purpose of the U.N mission in Somalia is to end starving and bloodshed in the

country. The description is on page 87.

He knew his friends back in South Carolina, where he had attended the

university, saw this mission in Somalia as an effort to end starving and

bloodshed (page 87).

Weapon possession

The Republic of Somalia which gained its independence in 1960 has been

subject to intense armed violence for most of its existence (and before). It has
experienced military coup, inter-state war, insurgencies, civil war and

‘institutionalized disorder’ and insecurity. Likewise, weapons have been widely

spread since colonial times and through these stages of violent conflict, supplied

by cold war powers, neighboring governments and an active illegal market

(Lionel Cliffe, Armed Violence and Poverty in Somalia, 2005, page 2).

There are several depictions related to the spread of weapons in Somalia

described by the author in the book. The descriptions are:

1) Some weapons which spread in Somalia are small arms such as AK-47 or M-

16 rifles and heavy weapons such as bazooka or RPG.

2) The weapons are hold mainly by the armed groups in Somalia such as

factional militia, mooryan, and private security guard

3) Beside the armed groups, the common Somali people also have guns

In the story, some of the weapons which spread in the society are shaped

in small arm such as American made M16 and Russian made AK-47 rifle which

they can buy in the illegal market for one million shilings or two hundred dollars.

And the others are in form of heavy weapon such as anti-tank bazooka and rocket

propelled grenade (RPG).

They lived by the gun, mostly M-16s and the Russian AK-47s that

could be bought at the market for a million shillings, or about two

hundred dollars. They also carried anti-tank weapons, everything from

world war II-era bazookas to the more reliable and accurate Russian

made RPGs (Page 132).

Khat abuse

Khat (also spelt ‘qat’, ‘jaad’, ‘chat’ or ‘qaat’) is a plant which it leaves and

stems are chewed for their stimulant effect, which has been described as similar to

the effect of caffeine or mild amphetamine (psychotropic plant) (Shilpa L. Patel,

Khat Use among Somalis in Four English Cities, 2005, page 1).

Somalia has the highest percentage of khat users in the world, researchers say.

Scarred by violence and raised in anarchy, a generation of young Somalis uses

Khat as a drug to ease the pain (Emily wax, Khat trades rules in Somalia, 2006,

par 4).

There are several descriptions of khat consumption in the story. In the

story, the Somali combatants and non-combatant are both chewing khat and some

of the people who chew it are die young.

on page 23, there are some young Somalis that addict to khat. They chew

it in noon before they are doing their activities. Many of them bring the khat while

the carry a big gun,

Many Somali men, particularly the young men who cruised around

Mog on “technicals,” vehicles with .50-caliber machine gun bolted in

back, were addicted to khat, a mild amphetamine that looks like

watercress. Midafternoon was the height of the daily cycle. Most started

chewing at about noon, and by late afternoon were wired, jumpy, and

raring to go (Page 23).

 The people who chew khat is not only the combatants but also non-

combatant. The non-combatants who chews khat in the story is a lawyer named

Bashir Haji Yousuf. Bashir is a lawyer who had been studied in a university in

South Carolina USA. In the story, he chews it while chatting with his friend.

Bashir Haji yousuf heard the helicopters as he relaxed with friends at

his house, chewing khat and embroiled in fadikudirir, the traditional

Somali afternoon hours of male discussion and argument and laughter.

Today they had been talking about the situation, which is about all they

ever discussed anymore (Page 67)

Religion

The religion part will discuss the meaning of Islam for Somali people.

Most of Somalis are entirely Moslems. For Somali Moslems, religion has

a much more comprehensive role in life than is typical in Americas or Europe.

Islam is a belief System, a culture, a structure for government, and a way of life.

Thus in Somalia, attitudes, social customs and gender roles are primarily based on

Islamic tradition.( Somali Cultural Profile, par 28)

Islam unites the Somali population across clan and other fault lines. The

population is almost entirely Muslim, and the anarchy, plunder, and violence that

followed the collapse of the state in 1991 were viewed by most Somalis to counter

traditional Islamic values. Many worry that those values have eroded, and see

revival of the traditional ethical and value system embedded in Islam as essential
for the peace process (Site Resources World Bank, Conflict in Somalia: driver

and dynamic, 2007, page 42).

on page 7, U.S. rangers who are in a mission, see an extraordinary view of

Mogadishu from the helicopter. From above they see almost all the buildings in

that seaport city are destroyed by some warfare during the civil war in the country

except one tall structure. Among the destructed buildings, mosques are the only

tall structure that still stand and untouchable in that capital city. This thing proves

that Somalia people are very honor Islam and consider Islam as the most sacred

thing in their life.

The only tall structures still standing after years of civil war were the

ornate white towers of mosques-Islam being the only thing all Somalia

held sacred (Page 7).

On page 88, when U.S. soldiers start to implement an operation in the

capital city of Somalia, the Somali people feel that America tries to

change their ideology and their social system which based on Islamic

rules. The Somalis absolutely oppose these efforts. This thing is also

proves that Islam is the most sacred thing in their life.

The U.N and the Americans had come to colonize Somalia and wanted

to burn the Koran (Page 88).

….or did American expect Somalia to suddenly sprout full-fledged

Jeffersonian democracy? (Page 88).

 Sheik Ali believed the radio broadcasts and flyers printed up by the

Aidid’s SNA. The American wanted, to give up Islam. They wanted to

turn Somalis into slaves (Page 216).

Culture

The last discussion, the culture, will explain about clan, Somali language, and

ma’awis.

Clan

Somali clan refers to the clan grouping of the Somali people (smaller part

of tribe). It is an important social unit and clan membership continues to play an

important part in Somali culture and politics. Clans are patrilineal and are often

divided into sub-clans, sometimes with many sub-divisions (wikipedia, Somali

Clan, 2008, par 1).

With the exception of small minority communities, Somalis form a single

ethnic unit but are divided genealogically into six main clan-family lineage

groups, with many subsidiary clans and sub-clans, based on descent from

common ancestors, which are to some extent geographically distinct. The six

clans are Darod, Dir, Hawiye, Isaq, Digil and Rahanweyn (U.K. Country

Information and Policy Unit, Somalia Assessment, 2001, page 2).

Beside social problems and religion, the author is also described the clans in

Somalia. There are six descriptions related to Somali clan which described by the

author in the story. The Descriptions are:

1) Clan is considered by Somali people as the most ancient and efficient social

organization (Page 88).

2) The members of the clan are very brave and willing to die for the clan (Page

132).

3) The inequality position of Somali clans in society (page 132).

4) Many of the best-educated member of the clans are just have s little work

since the outbreak of the civil war (Page 85).

5) Habr Gidr clan (Page 6, 22, 110, 84, and 31).

6) Darod clan (Page 84).

On page 88, there is a Somali lawyer namely Bashir Haji Yusuf who is talking

about the situation in Somalia. He disagree with the involvement of American

forces that try to take down a clan which considered as the most ancient and

efficient social organization for Somalis.

Often Yusuf himself didn’t understand what was going on. And yet

these American, with their helicopters and laser-guided weapons and

shock-troop rangers were going to somehow sort it out in a few weeks?

Arrest Aidid and make it all better? They were trying to take down a

clan, the most ancient and efficient social organization known to man

(Page 88).

Page 132 describes the Somalis as the members of clan. The Somalis are very

brave in a battle. As the members of clan they are named for their father and

grandfather. For the clan they are willing to die in warfare

 Somalis are famous for braving enemy fire, for almost suicidal, frontal

assaults. They were brought up in clans and named for their fathers and

grandfathers. They entered a fight with cunning and courage and gave

themselves over to the savage emotion of it. Retreat, even before over-

whelming enemy fire, was considered unmanly. For the clan, they were

always ready to die (Page 132).

Among the six main clans in Somalia, there are four clans that traditionally

classed as “noble clans”. Noble clans are referring to the belief that they share a

common Somali ancestry whereas the minority clans are believed to have mixed

parentage. The noble clans in Somalia are Darod, Dir, hawiye, and Isaaq.

(wikipedia, Somali Clan, 2008, par 3).

In the story United Nation try to threat and consider the clans are all equal. In fact,

the clans are not equal.

The U.N. wanted to treat all the warlords and clans as equals when they

were not equal (Page 85).

Somali language

Somali is the official language of Somalia. The standard language, also called

Common Somali, is thought to be based on a variation spoken in the central

region of the country (wikipedia, Culture of Somalia, 2008, par 1-3).

In the book there are two depictions of Somali language one is about a

provocation to Somali people to fight U.S. soldiers (Page 34). and the other one is

bouthow Michael Durant adapted to the situation by learning some words for

politeness in Somali language when he is in a captivity (Page 390).

On page 34, U.S. soldiers are dropped from their helicopters and start to chase

Aidid militiamen and other armed group. The situation is very chaos and

uncontrolled. Some women and children are dead in the gunfight. Most of somalis

consider the U.S soldiers as their enemy because they have killed the women and

children who hold the gun and shot the U.S soldiers. They think U.S soldiers is

invading their land. The militiaa who have the thought try to get help from the

somalis to help them in the battle. They order the somalis to involve in the battle

and fight the U.S soldiers.

Out in the streets there were already Aidid militiamen with megaphones

shouting, “kasoobaxa guryaha oo iska celsa cadowga!” (“Come out and

defend your homes!”) (Page 34).

In another part of the story, there is also a description relatedto somali language.

The description is about Michael Durant (the Pilot of Black Hawk helicopter that

was captured by Aidid militiamen as a hostage) who laearns some words in

Somali language in order to adapted to the situation and for politeness. In the

captivity he is accompanied by the militia guard nemely firimbi. Firimbi is always

communicate with michael Durant in order to make a good impression to

America. From Firimbi, Durant learn at least two words in Somali language. He

learn hoe to say “Please”

He made an effort to be polite. He learned the Soamli words for

“please,” pil les an and “thank you,” ma hai san-e. The two men were

together day and night for a week. They shared what appeared to be a

small apartement (Page 390).

Ma’awis

ma’awis is a flowing plaid worn by Somali men as a traditional cloth. They

usually wear it with shirt inside, a shawl and a pant to complete their appearance.

A colorful turban or embroidered hat adorns most men’s heads. In some rural

cultures, the men wrap many yards of cloth on their heads and their waist

(Hamline University online, Somali Student in Minessota, 2008, page 7). The

shape of the dress is similar with “baju koko”, some kind of Moslem cloth worn

by Indonesian Moslem

There are two descriptions regarding ma’awis. One is about the leaders, the elders

and the most important people in Somalia that mostly wear ma’awis in a meeting

among Somali clan to discuss how to respond the peace initiative propose by

United Nation (page 392) and the other one is about Michael Durant who is

wearing ma’awis in captivity (Page 84).

On page 392, there is a meeting among the Somali people which organize to

discuss how to respond the peace initiative that propose by United Nation. The

leaders and elders of Somali people are present in that meeting. The men took
chairs and sofas that has been arranged around the perimeter. Among the elders

present religious leaders, former judges, professors and clans leaders. Behind the

elders, standing against the walls are the youngest men seat. Most of the people in

the meeting are wearing ma’awis.

Many of those present wore western clothing, shirts and pants, but most

wore the colorful traditional Somali wraparound cotton skirts called

ma’awis (Page 84).

In the captivity, Durant is treating well by the militias. The Aididi’s militia gets

the Red Cross nurse to check the Durant condition. They give enough food to

Durant and they also give a traditional cloth to Durant to replace his old dirty

cloth. In the story Michael Durant is wearing ma’awis.

After five miserable days in captivity, Durant got visitors suddenly the

room was cleaned and the bed sheets were changed. Firimbi helped the

pilot wash, redressed his wounds, gave him a clean shirt, and wrapped

his midsections and legs in a ma’awis, the loose skirt worn by Somali

men (Page 392).

CONCLUSION

The book reflects the three aspects of the social condition of Somalia in 1990s.

The three aspects are social problems, religion, and culture. The social problems
section includes the famine, weapons possession, and khat (psychotropic plant)

consumption among the combatants and non-combatant in the country. The

religion aspect covers Islam as the most sacred thing in Somalia. The cultural part

discusses the meaning of clan for Somali people, Somali language which is used

in the daily life, and Somali traditional cloth called ma’awis which is worn in

formal and informal situation. The results of this study hopefully can give useful

information and inspirational humanity story from the depiction of the social

condition in Somalia for the readers.

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