Eritrea

Eritrea is a largely rural country located in northeastern Africa. There are nine main ethnic groups, which still form an important part of social identity even as regional designations lose their ethnic basis. Eritrea's over-30-year struggle for independence from Ethiopia led to the creation of a national identity. Local and national organizations provide crucial social support due to government restrictions on international aid. Recreational activities are mainly open only to wealthy urbanites.

Ethnic identification is a key determinant of social network affiliations. Eritrea contains nine ethnic groups, with the Tigrinya being the largest and politically dominant at the national level, holding most key civil service and government positions. Many of these ethnic affiliations and the social networks based upon them cross into the neighboring countries, most notably Ethiopia. The main geographic regions are the highlands, dominated by Orthodox Christians, and the lowlands, dominated by Muslims, but more heterogeneous.

The Eritrean people developed a national identity through the Eritrean People's Liberation Front, later reorganized as the People's Front for Democracy and Justice, which waged a lengthy struggle for independence from Ethiopia ending in 1991. Those who belonged to the Front were linked socially as well as politically. Loyalty to this social and political network is instrumental in obtaining government positions. The formation of multiethnic regional designations that eroded the older ethnic-based regions and conflicts with border nations further strengthened national cohesion. The military conflicts, however, also served to disrupt traditional family life and the social networks based upon it.

Eritrean social networks are based upon ethnicity, religion, and social class. Most Eritrean ethnic groups are patrilineal. Large kin networks of lineage and clan are key determinants of social identity and also carry with them responsibilities and support within the social network. Elders command much respect and ensure that the young maintain the group's social norms and practices. The traditional landowning rural elites have largely disappeared due to land reforms, and widespread poverty has limited social distinctions based on wealth. Urban elites form a new social group that includes government employees, wealthy businessmen, and returning expatriates, and they often network exclusively among their own class. Such privileged groups also make use of Internet social networking sites such as Facebook to expand their business as well as social interests. For example, the global networking forum Eritrean Students and Professionals Network (EriSPAN) began on Facebook before launching its own site.

Eritrean society is plagued by poverty and medical crises such as malaria and human immunodeficiency virus and acquired immune deficiency syndrome (HIV/AIDS) epidemics. The Eritrean government places numerous restrictions on the social welfare activities of international nongovernmental organizations (NGOs), leaving the population to rely on governmental or local social organizations for assistance. Women find support through the National Union of Eritrean Women. Most Eritreans rely on an informal social and economic network of traders and marketplaces, with Muslims from the Jeberti ethnic group dominating trade and commerce. A project to complete the Eritrean railroad has created a group of skilled workers who serve as an important community resource.

Rural Eritrean society and traditional social networks are also deeply rooted in religion. The dominant religions are Christianity and Islam, and there are some practitioners of indigenous religions, many of whom blend traditional religious practices with their Christian or Muslim [Page 269]faiths. Most Eritreans of both genders undergo circumcision as part of ritual social coming-of-age initiations, with female circumcision (female genital mutilation) becoming increasingly controversial. Many women have created social networks based on providing support for survivors and publicizing and stopping the practice. Religious leaders provide important social as well as spiritual guidance to their congregations, who often manifest social bonds that extend beyond religious services and practices.

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