To Become Somebody You Have to Learn Swedish

ARNE FORSMAN TO BECOME SOMEBODY YOU HAVE TO LEARN SWEDISH Somali Children in Sweden This chapter explores the experiences of school among Somali students who attend an independent Muslim School in Sweden. SOMALIS IN SWEDEN Sweden has a population of around ten million people and because approximately ten percent are born overseas, it is now seen as a multi-cultural society. In comparison to other countries in Europe, Sweden accepts the most refugees in relation to its total population. Officially and politically, migrants are considered to be an invaluable resource for the development of Swedish society, both culturally and financially. Historically, migrants have made a great contribution to the Swedish labour market and without their contribution the welfare system in Sweden would not be as strong as it is today. Today, however, there are a significantly higher number of unemployed people among non-native citizens in Sweden. For many years, questions concerning migration and integration have been frequently debated in the political arena. As a result the sustainability and reliability of the government’s immigration and refugee policy has been questioned. The Swedish government has been severely criticised by the United Nations and the European Union over the deportation of people searching for sanctuary and asylum in Sweden. A long history of war and political instability has forced many Somalis to flee their country. The Somali population in Sweden is approximately 70,000 persons. Approximately 35,000 refugees have arrived in Sweden since the 1980s as they flee from war and terror in their native country. Many of these Somali refugees have acquired Swedish citizenship and others have, or are waiting for, a permanent residence permit with probably an unknown number remaining in the country illegally (SCB, 2006). The Somali population, with its many large families, is concentrated in the big cities in the south of Sweden as are many other migrant groups. Most Somalis are Muslims and there are a growing number of so called independent schools in Sweden for Muslim students. Like many other groups of migrants and refugees, the Somalis have a lower rate of employment and are often exposed, in a subtle way, to discrimination and racism. The Somali families, as do many other minority groups, spend time together during evenings and weekends and share their religion in E. Alerby and E. Brown (eds.), Voices From the Margins: School Experiences of Refugee, Migrant and Indigenous Children, 43–51. © 2008 Sense Publishers. All rights reserved. ARNE FORSMAN worship with each other. Bernstein (1977) explains that the increasing number of independent schools within marginalised groups such as the Somalis, compensates for the oppression, exploitation, discrimination and marginalisation of foreign students within Swedish mainstream schools. The nine years of compulsory Swedish School is, in theory, open to everybody. However migrant students risk being negatively labelled as different, in comparison to the norm of Swedish culture and values. Many migrant students have been made both invisible as the individuals they are and at the same time visible for what they are not. They have become victims of existing prejudices. Even though there is an awareness of the needs of these students and good intention on the part of many teachers, migrant and refugee students are seen as a high risk group (Runfors, 2003). THE AL-AZHAR SCHOOL The Al-Azhar School established by the Al-Azhar Foundation in 1995, is named after the first Islamic University in Cairo. The name Al-Azhar means “flourishing”. Starting at kindergarten up to grade 9, it is an independent comprehensive school with approximately 360 students. The school is supervised by the Swedish Board of Education and there are no school fees. The Swedish language is the common language spoken at the school and the school work follows the Swedish curriculum (The Ministry of Education, 1994, 1998). The Al Azhar School has two campuses near the Swedish capital, Stockholm. It has an Islamic profile but is open to all students. The students are of different origin and background but most of them have been born in Sweden. The majority of students who have been born outside of Sweden are from Somalia, but there are also many students of Kurdish origin who come from Turkey. Some are children of migrants seeking a new home and future with the possibility of returning to their own country. Other students are refugees escaping from their country of origin because of the political situation, terror and war, with little or no hope of return in the foreseeable future (Bauman, 1998). The school curriculum encourages a safe, open atmosphere and includes the practice of good morals together with an understanding and knowledge of topics on the mainstream Swedish school curriculum, and a respect for diversity and difference. The aim of the school is to create students who are both good Muslims and democratic Swedish citizens. The different cultures and origins of the students are regarded as an asset with a belief that everybody, because of their individuality, has the opportunity to succeed. Notably, and certainly compared with the average Swedish school, is the students’ active interest in, and openness towards, visitors. There are two registered teachers in almost every class, with many staff of different nationalities, thereby giving the students a broader perspective of Swedish multi-cultural society. Each teacher, to improve their methodological and professional skills, has his or her own extension education program allowing them to enrol in further study. The school has a social worker, educational specialists, nurse, doctor and a psychologist. There is a focus on the psycho – social deve- 44 .

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