Mennonite Central Committee Peace Office Publication April–June 2003 Volume 33, Number 2 Struggling for Peace in Somalia
IN THIS ISSUE Somalia, Somalia: What Has Happened 5 Making Peace in the to the Beloved Country? Traditional Somali Way, by Abdullahi Mohamed Shirwa by Chantal Logan
8 Trying to Convince Men or the average American, the name of (the Ogaden region under Ethiopian rule, and Women to Make Peace, FSomalia is tied to the image that was the Côte française des Somalis under French by Fatima Jibrell with Chantal flashed across the world in 1993, of tri- rule, and the Northern Frontier District, Logan umphant Somali youth dragging the corpses which went from British to Kenyan rule) of American soldiers in the dusty streets of would also become part of the new state. 10 Mennonites and Muslim Mogadishu. The recent movie Black Hawk But the dream was never to come true. Somalis, by Bertha Beachy Down has expanded on that image and in the wake of September 11, the word “terror- Worse still, 43 years later, the territory of the ist” has been added to the already marred former Republic of Somalia is split into view of Somalis. Yet, for some Mennonites, three main areas. In the northwest, Somali- those images are not the ones that come to land proclaimed its independence in 1991; mind when they think of Somalis. in the northeast, Puntland declared itself an autonomous region in 1998. The rest of the Unknown to the Mennonite community at country is divided into fiefdoms whose con- large and certainly the international media, trol varies with the fate of local militia, war- Somalis and Mennonites started a relation- lords, or clan politics. ship 50 years ago that has endured until today. It is for this reason that a Mennonite At this writing in February 2003, while the presence in the area continues to be possible sixteenth international peace conference is and fruitful in the midst of very complex being held in Kenya, no overall settlement Unknown to the and difficult circumstances. has yet been reached. Everyone is at a loss to explain why the crisis has lasted so long. Mennonite community at large and certainly Independence and Hope Independence, like everywhere else in Africa, had brought great hope. It was particularly the international media, Fifty years ago, when the first Mennonite felt at the time, by Somalis and Europeans family arrived, the Somalis were eagerly Somalis and Mennonites alike, that there was something unique in waiting for their independence. The south- started a relationship the birth of this new nation state. The rea- ern part of the country, a former Italian son was that the new country was made up 50 years ago that has colony, was under the trusteeship of the of what was considered a very homogeneous endured until today. United Nations. The northern part was still group of people. The Somalis were seen under British rule. In 1960, the two regions essentially as a nomadic people who shared became independent and then joined to form one language (Somali), one culture, and a new state, the Republic of Somalia. one religion (Islam) but had been divided But for the instigators of independence, through the vicissitudes of colonization. this was only a beginning. The goal was Homogeneity as the basis for national cohe- that other territories where Somali lived sion was believed to be a recipe for guaran- teed success. continued on page 2 Still, the builders of the modern Somali state The demise of the Somali state cannot be The “Bantu Somalis”: were aware that to the nomad in the bush, understood without taking into account the The First Victims of War the concept of national identity was new and general wave of looting that occurred at the foreign. His identity was founded in the clan onset of the civil war. Like many of its coun- In 2002 the U.S. government he belonged to: it was by reciting his geneal- terparts on the African continent, Somalia announced that it would resettle a few thousand “Bantu Somalis” ogy that he learned at an early age who had adopted a model of state borrowed because of their status as an were his kin and where his loyalty lay, not from the European countries. Called some- oppressed minority in Somalia. by virtue of a written piece of paper, be it times l’État Providence, the state was seen as passport or identity card. So the leaders of the Great Provider for the people, and con- The “Bantu Somali” do not fit into independence used what was at their reach sequently the source of income and wealth. any neat category. They bear differ- to build a sense of unity among their people. The idea of l’État Providence led in Africa ent clan names, which vary from In a culture where the spoken word holds to the subtle and dangerous implication that one region to the other. Most of them live along the rivers and are great power, they composed “patriotic the president of the nation was l’Homme farmers. Some anthropologists con- poetry” to get their message across. Providence, provider and father figure who sider them the original settlers of owned the wealth of the nation and there- Somalia. Throughout the history of the Republic of fore had the right to distribute it among his Somalia, many attempts were made to create protégés, be they clan members or political But in the south, many of them are a sense of oneness among the members of allies. descendants of former slaves, since the nation. The most formidable one hap- many Somalis were slave owners. pened in 1969 after a military coup that Siad Barre, like others elsewhere, followed In the second half of the nineteenth put Mohamed Siad Barre in power. The new that practice. So when he was taken out of century and the beginning of the leaders hailed the change as a revolution, power, the people went on a general spree twentieth century, these slaves found their way to the south, having and adopted scientific socialism as their of looting in the capital city of Mogadishu, escaped or bought their freedom. ideology. stripping clean every government office, from the central bank to the schools. The The slaves were not of Somali ori- The Somali language was written down and people took away what they perceived gin, since Islam teaches that you gradually adopted as the medium to teach in belonged to the president and his clan (who cannot take another Muslim into the schools, replacing English, Italian, and had previously become rich at the expense slavery. They came from neighboring sometimes Arabic. The schools were nation- of the Somali people and took many govern- countries. For this reason some alized, including the ones run by Eastern “Bantu Somali” have different fea- ment resources as they left power) to claim it Mennonite Missions (EMM), and a common now as their own. But what made that loot- tures. The Somali people speak of curriculum was adopted. To defeat tribalism, them having “hard hair” (jareer) and ing so destructive is that the military arse- “short fingers” (fara gaab) versus people were forbidden to identify nals were also looted. Somalia, being on the Somali, who have “soft hair” themselves through their clan affiliations. the side of the Soviet Union first and then (jileec) and “long fingers” (fara In 1977, the country waged war against of the United States later in the cold war, dheer). The term “Bantu Somali” Ethiopia as another attempt to cement had received huge amount of arms. Almost is now widely used, though some national unity. But the defeat in 1978 started overnight, every young man found himself Somali intellectuals object to its use to undo the painstaking work of building a with a gun in his hands terrorizing the popu- because of its racial overtones. national identity. lation regardless of clan affiliation. The fig- ure of the mooreyan (the Somali word for The “Bantu Somali” are known to be As the opposition mounted, the regime a peaceful people who do not fight. the young, armed criminals) appeared and became more repressive and turned into a As farmers, they are often the vic- has stayed ever since. Uneducated, prompt dictatorship. As he felt threatened, Siad tims of the pastoralist (nomadic) to anger, a mercenary par excellence, he Barre started using tribal politics to stay in groups, especially in the dry season hires himself to the highest bidder and forms power and the opposition to the government when the pastoralists drive cattle on the backbone of the warlord militia. With became more entangled in tribal issues. their plots of land and destroy their the guns in the street and in the absence of crops. Because of their vulnerability, When he was overthrown in January 1991, law enforcement, the power came to be in they are often in a vassal relation- the opposition split and no one group the hands of the man with the most gun ship with the more powerful Somali became strong enough to assert its control power. clans, which sometimes give the over the country. “Bantu Somali” weapons so they can fight along with them. Although clan affiliation is seen only as a Clans Provide Structure divisive factor, it also has mechanisms for making peace and imparting justice. When After all the government institutions col- there is a conflict, clan elders are called upon lapsed, people did not know where to turn to reconcile the warring parties, but the pro- for protection and survival; the clan as a liferation of arms displaced the power from closely knit group of family units became the the traditional elders to the famous or infa- only safety net in a chaotic situation. It was mous “warlords.” not that the people had not acquired a sense of belonging to one country, it was that When the international community tried there was no country left to belong to. to broker peace among the warring parties, they dealt with the men with the guns but
2 MCC Peace Office Newsletter / April–June 2003 The “Bantu Somalis”: The First Victims of War (continued) Of late, MCC has sponsored reconcil- iation talks between groups of “Bantu Somali” who had been at war because of killing that had occurred when they sided with dif- ferent clans. The worst tragedies occur when the clan they helped is defeated; they are then left helpless against the reprisals of the victori- ous clan.
During the early years of the civil war, as the troops of the former gov- ernment fought with the opposition, the “Bantu Somali” suffered terrible losses: their farms were destroyed, their women were raped, and all their seeds stored for planting dur- ing the next season were taken.
Since then, they have been able to survive and live in relative peace. Yet in a country where there is no law or order, anybody can take their land, abuse them, and even kill them without ever being challenged. In spite of those difficulties, some feel that it is better to die in one’s own country than live as a refugee. MCC has helped many “Bantu Somalis” to go back home. So far the ones who have gone back are living in peace and are happy to be back.
The U.S. decision to resettle a large group was received at first with great jubilation, but disappointment has set in as the process is lengthy and the situation at the refugee without much success. In 1992, famine When after almost a year a transitional gov- camp (with limited food) is very dif- swept the country and the U.S. army went ernment was elected, it was received with ficult. Many of the “Bantu Somali” on a “humanitarian mission” under a United great enthusiasm from the people. Unfortu- refugees still see resettling in the Nations mandate to help with food distribu- nately it failed to assert its authority in the United States as an opportunity to tion: it tried to overpower the guns on the capital Mogadishu and soon lost the trust of be educated and have a better way ground with a greater military force. But the people. The reasons given for that failure of life, but they are committed not to it ended in the tragic way that everybody are multiple: lack of backing from the West- forget their country and the people knows about (though most North Ameri- ern nations concerned about perceived ties left behind. Once in the United cans probably don’t know that the Somali between the transitional government and States, they will discover that dis- death toll from the “Black Hawk down” Muslim fundamentalist groups, corruption crimination does not happen just in Somalia. rescue operation was between five and ten among members of the government, the thousand!), and the U.N. mission folded printing of fake Somali currency, and even, —Chantal Logan soon after. according to some, exclusion of the warlords from the process. For a while, Somalia ceased to make the headline news. It regained some coverage in Now, in the background of the latest 2000, when at the initiative of the president attempt at brokering peace, the new super- of Djibouti a peace conference was organ- power agenda is the war on terrorism. ized, which sidelined the warlords and called Although this attempt is taken at the initia- on the civil society to participate. tive of Inter-Governmental Authority on It was held in Somali fashion with long Development, a regional organization, the debates and search for consensus.
MCC Peace Office Newsletter / April–June 2003 3 initiative comes from the fear that a coun- Relations of trust go a long way: from The following poem addresses try without a central government can be a counting on your partner to care for you the armed militias and draws their haven for terrorists. on a visit to seconding short-term volunteers attention to the reality of the dispute to a local Somali institution. By focusing on among them—a dispute that does Standing by the Somali People relationships rather than programs, it is pos- not serve any purpose, but only adds sible to make a difference in very uncertain to the suffering of the already war- Faced with a country in disarray, both EMM weary returnees, who were keen times. on only one thing—rebuilding their and MCC looked for ways to stand by the lives. Somalis in this time of crisis. Because of The Future their long history in the area, they had in Shatter not, my newly mended heart their hands a tool that most other organiza- The question we ask, then, is: What does Force me not to the refugee life tions did not have: longstanding relation- tomorrow hold for Somalia? The Somali Where cold, hunger and misery ships. In a situation where there is no more tragedy defies the theories that see the roots reside legal structure and therefore no more recog- of conflict in ethnic and religious differences. For I have just tasted the comfort of home nizable legitimacy from a Western point of Why could a common ancestry, a common Kill not the surviving heroes, view, the question of who you should deal language, and a common religion not hold Who miraculously escaped death with becomes paramount. a nation together? And since they did not, Crush not the handicapped ones, around what can Somalia rebuild its sense For they have barely recovered, On the issue of peace, in partnership with of nationhood? Now that there is no more Young man with the gun, the Swedish organization, Life and Peace independence to fight for, which common Whom are you shooting? Me? Institute, the Mennonites in the early 1990s vision can inspire the rebirth of a Somali For, there is no enemy in sight. were pioneers in encouraging the participa- state? Have you ever seriously wondered? tion of elders and other members of the civil What became of our brave fighters? society at peace conferences. Recognizing While the Somalis are struggling to find Whatever happened to all our the power of women as peacemakers, MCC answers, we walk alongside them, working buildings? and EMM also supported the training of and dreaming of a better tomorrow. But —From Amina Mohamoud Warsame, women in conflict resolution and their par- many of the Somalis appreciate that we do Queens without Crowns: Soma- ticipation in the peace process. It advocated more than just dream and work: it matters liland Women’s Changing Roles for a bottom-up approach, encouraging to them that we also pray. and Peace Building (Stockholm: regional conferences organized by the Soma- Life and Peace Institute, 2002), lis themselves. Since an overall settlement in Being Muslims, many Somalis say that peace pp. 42–47. Used by permission. the south is not yet in place, the EMM/MCC will come when God wills it. This we also office in Nairobi continues to support meet- believe, but we trust besides that God’s ings of elders to resolve conflicts between blessing is on the peacemakers who help small groups in the absence of a local make it happen and hold on to the promise administration. that “the meek shall inherit the earth.” In the area of relief, MCC very early part- Chantal Logan is codirector of the MCC nered with Somali groups to implement and Eastern Mennonite Missions programs programs on the field rather than doing it in Somalia, based in Nairobi. While the Somalis are strug- themselves. That choice helped avoid many gling to find answers, we of the pitfalls of relief and development work in Somalia. In a country where there walk alongside them, work- is no police force, half of the people hired ing and dreaming of a better by the international organizations are armed tomorrow. But many of the security guards. Somalis appreciate that we In the main cities whose control is under dif- do more than just dream and ferent clans, the location of an office largely work: it matters to them that determines which group will benefit the most from the presence of the organization. we also pray. Kidnapping of expatriates or robberies of facilities often happen when a group feels it has been left out by the international organi- zation in the hiring or distribution process. But trustworthy Somali organizations, run by people who live on the ground, can oper- ate without creating major disturbance in the area.
4 MCC Peace Office Newsletter / April–June 2003 Making Peace in the Traditional Somali Way by Abdullahi Mohamed Shirwa
he fundamentals of the Somali peacemak- Another reason for taking these preventive There is a Somali proverb Ting process are based on the traditional precautions was to avoid revenge-taking that says, “If you hear trou- wisdom of the Somali people, and are safe- afterwards. As the following story will illus- ble taking place in a faraway guarded by people with good intentions, like trate, clan elders always sought first to rec- the traditional and religious leaders and cre- oncile the warring parties. distance, no matter how far, ative poets and artists. it will soon be at your feet.” Two Men Killed in the Bay Region Parents bring up their children by telling them stories about the importance of a Two men, both called Hassan, from one of peaceful life. On the other hand, they warn the clans living in the bay region of Somalia them about the negative effects wars would were killed by men of another clan. The clan have on their lives. However, it seems that of the men who killed the two men did not nowadays there is some sort of disconnec- send a word of apology or condolence to the tion from traditional ways of life, and as a family of the deceased men, as is the usual result, the role of the guardian of cultural The peace poems women composed and expected behavior. . . . were intended to raise the con- values has been marginalized lately. How- sciousness of the masses to the So the young men of the clan that lost the ever, the morning prayers of the old folks are importance of peaceful co-existence still the same: “Allah bless us with peace and two men were angry and prepared to take between the different clans. One plenty of milk, and protect us from wars and revenge for their kinsmen, as expected of of the most famous peace poems, famine.” them according to their tradition. But the composed by Saado Abdi Amare, malaaq (chief) of their clan and the other moved many people when it was According to the Somali cultural way of life, elders strongly resisted any move toward first recited by the composer in peace and milk are among the most precious revenge. Instead, the malaaq and his men 1994. The following lines are items that symbolize a good life. Peace brings opted rather for an attitude of waiting and excerpts from that poem . . . : prosperity and tranquility. But on the con- seeing how the other party would react. O, Deeqa, I am truly at a loss trary, wars and famine are viewed as signs of They waited and waited but it was all in Of the real intentions of this war. destruction and death. vain. Unlike unrelated people who can drift apart. The Somali way of peacemaking is divided Then one day the malaaq called a meeting My own people are fighting one into three stages: (1) conflict prevention, (2) of elders and said to them, “I suggest we another, conflict resolution, and (3) peacebuilding. take some gifts to that clan which killed Neighbours are fierce at each our two Hassans.” At the beginning his idea other’s throat, Conflict Prevention was totally rejected by the rest of the elders. My plight has no match On both hands have my clothes There is a Somali proverb that says, “If Those who strongly opposed his proposal caught fire [an expression used you hear trouble taking place in a faraway began their argument by saying such a move when one is related to both distance, no matter how far, it will soon be was against all existing traditional norms warring parties] at your feet.” The hidden wisdom of the and values and would be viewed as weak- Knowing nothing of swimming proverb is that we are living in a global vil- ness on their part. After a long and heated Was I taken away by a current From the bitter da’ar tree lage, and therefore problems happening else- dialogue among the elders, they finally And of fatal poison had I my fill where in the world are likely to affect us in agreed, as the malaaq had proposed, to send Why do people from this bank one way or another. a delegation led by the malaaq himself, car- Despise people on the other rying gifts to the other clan in order to make Why must weary orphans flee And that is why traditionally Somalis first peace between the two clans. again? sought to gather all the relevant information Must grieving mothers suffer available in the surrounding areas, to assess After the arrival at their destination, the afresh? the security situation before the outbreak of leader of the delegation spoke by saying, Out of desperation, rejected I any eventual hostility. After all the necessary “Gentlemen, even though you have killed Hargeysa and my own people data regarding the security situation on the two Hassans from us, and up to now you Only to flee hastily from newly ground was obtained, then the local clan did not even apologize to us, we have visited Berbera. elders convened a security meeting. In such decided to come to you and this gift is a Deeqa, I am totally at a loss. meetings the focus was mainly put on token to prevent other Hassans, now living, —From Amina Mohamoud Warsame, defense preparations, deciding whether to from being killed. We have taken this move Queens without Crowns: Soma- change location, and sending a delegation with good intentions, with the sole aim of liland Women’s Changing Roles to the area of the conflict. reconciling our hostile communities. And we and Peace Building (Stockholm: hope you will not take it in a sinister way.” Life and Peace Institute, 2002), pp. 42–47. Used by permission. continued on page 6
MCC Peace Office Newsletter / April–June 2003 5 The elders of the receiving clan appreciated 4. Verbal note taker (assists the mediating Children’s Voices the move taken by the malaaq’s clansmen. delegates by repeating what was said They apologized to the visiting delegates earlier) Below is a song (translated from and promised to pay, on the spot, the blood Somali) that was sung by a five- 5. Spokesperson (announces the decision price of the two Hassans. The elders of the year-old girl to a group of men dur- and persuades the parties to accept it) ing the Badhan peace intervention two clans agreed to cease all kinds of hostili- (see p. 8). The song moved some of ties and made a peace accord. The accused party is expected as a token of the men to tears. goodwill, after the matter is settled, to offer Conflict Resolution Plastic bags come in handy a ewe sheep as a sign to heal the injured par- ties’ wounds, which were caused by their At times like these Somali people believe conflict is a part of Plastic bags are light clansmen. The sheep itself or something of Let my mother have one everyday life. To support this assumption equivalent market value is acceptable in such there is a Somali proverb that says, “The situations. She needs to stuff our property teeth and the tongue are close neighbors, All that is important to carry and yet they sometimes bite each other.” The practice of calling in Somali, “Sabeen It is time to run xir!” (“Tether of the ewe sheep,” or “I give Before we get caught up in the fight According to the traditional Somali way you this ewe sheep as an apology”) signifies of conflict resolution, the elders summon My mother owns only one back respect, admission of one’s shortcomings, To carry me, my old grandma, the opposing parties to a meeting under the seeking to restore community relations that Hawa, Halima, and little Yusuf “court tree,” which is known as a place of were broken, and cementing friendship I hope I can run faster mediation. According to customary law, all anew. On the other hand, after accepting the So as to give little Yusuf and the concerned parties are required to be ewe sheep, according to Somali customary Grandma a chance present before the presiding jury of elders at law, the receiving party normally returns To ride on my mother’s back the agreed place and day. If any case is con- half of whatever was given as payment. sidered to be very serious by the presiding The plastic bag is heavy Then both parties exchange warm words It contains kibis, water, and jury of elders, normally they would invite of appreciation and willingness to establish mugmad other mediators to assist them. new, friendly community cooperation. I hope Mummy can afford To buy survival items Traditionally, mediators were required to The “tether of the ewe sheep” can be either a It’s as expensive prove themselves to possess beyond any message of apology or a live animal, offered As the heavy load on her back doubt the following qualities: to calm the injured party. Will Mummy manage? 1. Patience, in every aspect of life (in the Oh, what a burden she has to carry face of hunger, thirst, physical abuse, mis- Farah Suusle, Peacemaker During these times of war treatment, and so on) Elders mediating two warring clans met 2. Ability to speak in a pleasant way, like under the court tree and started discussing a gentleman how best to end the hostilities among these 3. Ability to listen and observe well clans. As they continued in their discussions, some of the delegates from one of the war- Before proceeding to the court tree, each ring clans took a very uncompromising posi- party meets separately under a meeting tree tion, and the going seemed to be getting very to discuss among themselves and formulate tough. a position. Each party also selects capable Then one day the malaaq and authorized persons to represent its case So at that moment Farah Suusle, a brave and peace-loving mediating elder from one of the called a meeting of elders before the jury of elders (or “mediating eld- ers”). warring clans, stood up and requested that and said to them, “I suggest the mediators ask the gentleman who had we take some gifts to that The proceedings at the court tree go forward taken the uncompromising position: “What clan which killed our two based on traditional rules with the goal of are your conditions for peace?” building a consensus for peace that is satis- Hassans.” factory to all concerned parties. The proce- The man said, “I demand that your clan dures are based on the kinds of issues that come here before my clan, carrying shoes in are to be addressed and how many negotiat- their mouths [an extreme humiliation] and ing groups there are. The following roles are crawling on the ground. Only then will I defined: consider accepting a peace deal with your clan.” 1. Chairperson (usually the senior one among the jury of elders) Farah Suusle stood up immediately, as soon 2. Communicator (summarizes the essence as the man had finished speaking, took his of the views expressed by the opposing shoes off his feet, put them into his mouth, parties) and started crawling on the ground toward the man who had made that demand. 3. Religious groups (observe and advise based on principles of Islam)
6 MCC Peace Office Newsletter / April–June 2003 And the war and all hostilities between these After she got her own camels, she said to two clans ended, simply by the humble and the elders of her clansmen, “Gentlemen, peace-loving actions of Farah Suusle. what about the camels of these women who are here with me now? I tell you, it will be Peacebuilding a very shameful act on your part if you send these women back empty-handed. Please, Gentlemen, what about The Somali peacebuilding process reflects give them back to their camels as well, so the camels of these women traditional methodology. According to the we can all go back to our families with joy.” who are here with me now? rules of war engagement, certain categories of people are not to be attacked: children, At last all the camels were handed over to I tell you, it will be a very women, religious people, elders, peace the women delegates. shameful act on your part if mediators, prisoners of war, in-laws, and A delegation of elders accompanied the con- you send these women back travelers. voy of the women and camels back to their empty-handed. Since Somali communities move about very homes safely. Then all the elders from both frequently, from one place to the next, it tra- clans met and made a peace agreement. ditionally was not allowed to harm travelers on the way by terrorism or highway robbery. Conclusion In fact, travelers were viewed as messengers bringing news from faraway places, and In the past the Somali way of making peace therefore were considered as sources of valu- was generally based on collective decision- able information. making and transparency, and was spear- headed by skillful and honest people, who Women delegates were accorded with special were well acquainted with the basic needs considerations, as we will find in the follow- and concerns of the people. These men were ing story. generally guided by the principle of peace- building as outlined above. One time in the past, many camels were looted from members of a clan in the Hiran Most of the conflicts in the past were con- region. The clansmen of the camel owners fined to limited areas, and between a small decided to send a group of women delegates, number of clans, with no political agenda led by a woman who was by birth related to behind the conflicts. the men who took away their camels, but was married to, and had some children with, We are seeing widespread anarchy and law- one of the men whose camels were looted. lessness in some parts of the country. But After the women negotiators had reached there are still some places within the country their destination, the leader demanded that where the traditional way of peacemaking is her clansmen return the camels they had bearing fruitful results. Good examples are taken out of her flock. After several days Somaliland, Puntland, and some parts of of heated discussions between the men who southern Somalia. looted the camels and their elders, they Abdullahi Mohamed Shirwa is a nongovern- finally agreed to hand over to her all the ment agency worker in Mogadishu, Somalia. camels of her husband.
MCC Peace Office Newsletter / April–June 2003 7 Somali Women Peacemakers Trying to Convince Men and Women Women’s direct involvement in to Make Peace all forms of conflict resolution and peace building processes was mini- by Fatima Jibrell with Chantal Logan mal in the past. In the specific area of conflict resolution, women had an omali women have a special vocation for ple wanted Somaliland or Puntland as their indirect role to forge peace between peace. Since they often marry outside their governing administration. The stakes were conflicting parties. Sealing final S agreements between warring par- clan, they are used as natural intermediaries high for both administrations as the results ties with the exchange of brides when there is interclan fighting. But since of the referendum could bring recognition was one way of doing this. The logic the civil war, women have done even more: by the international community of the legiti- behind this strategy was the sowing they have become active peacemakers macy of their claims, and possibly even of trust between the two warring through the many organizations they have statehood for Somaliland. clans because the exchange of created all over Somalia. brides was a gesture of good will In an effort to gain votes and support, both and a genuine wish to let bygones Yet Somali women, like all other women in administrations had used bribery and coer- be bygones and start a peaceful the world, can be as much warmongers as cion to recruit youths to support them. The relationship. . . . any men: they can get caught up in the mad- two opposing administrations, taking advan- Since exogamy was widely prac- ness of war, asking their men to avenge the tage of the poverty and lack of opportunity, ticed among the Somali people, the death of their loved ones. In an interview had formed stations of armed militia in very fact of a woman marrying into at a Somali peace conference in February every village in the region. The context then another clan was in itself a precau- 1997, I said: of that referendum was highly explosive. tion against future disputes devel- oping into violent confrontations. Let us not pretend innocence. Women must The referendum went well in the regions It was much easier for the elders accept their share of violating the Allah-given where Somaliland administration was of the two clans who had already rights of others. Since 1991, women have been accepted but not in the contested region forged an alliance through the mar- igniting fires that burn lives still. Women have of Sanaag. Ballot boxes were delivered in riage relationship (xidid) to reach empowered and encouraged their husbands, a town called Hadaaftimo, the home of the their leaders, and their militia to victimize their an agreement when conflicts arose. Warsangeli clan community of Sultan. The Morever, in some cases, women fellow countrymen. . . . Women cry, they grieve, they remain weary—but do not learn community was divided into two violently themselves acted as peace envoys opposing parties. The two parties disputed to their respective clans to break the lesson—a lesson that has cost them more the ice. Sending a woman was safer than they will ever know. over the ballot boxes. Both parties had their during the initial stages of resolving armed militiamen who stayed in confronta- a conflict when peace agreements Working with women for peace, then, is a tion, which caused one man to be killed. had not been reached, for women multifaceted work. If it indeed involves per- belonged to both clans either by suading men to lay down their weapons, it According to the Somali tradition, elders marriage or by birth. can entail convincing women of the impor- settle disputes. If a person commits murder, tance of peace but also helping them to real- the murderer is supposed to be taken to the ize that they have the power to intervene family that has lost a member. His family successfully in the peaceful settling of dis- reserves the right to kill him in revenge or putes. This is what I, along with a group of deliver him back to his family in exchange other committed women, discovered when for a hundred camels or more—based on in May 2001 we intervened to try to deflect how, why, and who killed—as the dead man’s blood price. In the above-mentioned Somali women have a spe- a conflict that had started to escalate in our region. case, the killer was a 14-year-old boy. He cial vocation for peace. was released as the elders sought to consult Since they often marry out- Violence in Sanaag for three days, with the permission of the side their clan, they extended family of the deceased man. The problem started in Sanaag, a region that are used as natural interme- is claimed by both the Puntland and Soma- Disregarding the elders’ consultation, three diaries when liland administrations. Somaliland in 1991 men from the bereaved family shot the main there is interclan fighting. declared its independence, claiming as mediating elder, who was a leader of a peace its borders the ones of the former British movement in the town of Badhan. This elder colony. But within those borders lay two was a cousin to the sultan, the traditional regions, Sool and Sanaag, that have strong leader of the whole Warsangeli clan. ties with the people of the Puntland region. The shooting of the elder devastated the Toward the end of May 2001, a referendum multiple subclans, especially those close to was organized by Somaliland in order to the bereaved. Civil war began and each side determine whether the Eastern Sanaag peo- prepared for war. In a period of two days, twenty-six people were killed; a five-year-old girl and three women were severely injured.
8 MCC Peace Office Newsletter / April–June 2003 The historically peaceful town turned into As usual, it is difficult to please everyone. a battlefield. All the people in Badhan were Not everybody supported the peace media- Somali Women directly or indirectly affected by the war. tors. Some families, which had lost their Peacemakers Some people panicked and fled to Hingalool members, still wanted to avenge the killing (continued) and El-Buh, a drought-ridden region, while of their loved ones. In Badhan, various dis- others moved to the city of Boosaaso. tant elders arrived and intervened with an Women’s role in conflict resolution effort to create peace. Finally a cease-fire and peace building came to the Schools were closed and businesses shut forefront during the internal conflicts was adopted. However, on the onset of within Somaliland that occurred down. Everybody was afraid to go outside. Ramadan (the Muslim month of fasting As a result daily prayers in the mosques after the end of the civil war. . . . for the poor) the elders left. The question Although women did not participate were no longer offered, women could not remained: How could peace be sustained? directly in the negotiations and look for food, and children were not let out- peace conferences that took place side to play. Overall, interclan hostility The Peace Network throughout the country, they never- intensified. theless, contributed a great deal The Women’s Coalition for Peace (Horn to the exploitation of the prevailing Preaching Peace Relief, We Are Women Activists, and the anti-war sentiments. The main con- Galkayo Education Center for Peace and tributions of women towards the My organization, Horn Relief, intervened Development) went to work on peace issues. peace building processes were: in the eastern Sanaag region and mobilized The group appointed members from five • They mobilised people for demon- elders with the support of the Warsangeli regions (Nugaal, Sanaag, Sool, Mudug, and stration against war diaspora and those in Boosaaso. We offered Bari) and prepared a peace education pack- • They composed emotion-charged them transportation and fuel to enable them age. This was made up of role-plays, peace songs and poems in support of to travel to Badhan for peace negotiations. messages, poetry, and counseling sessions. peace • They chose envoys among them- After a fortnight, the peace delegates On January 11, 2002, thirty women from managed to stop the killing and shooting. selves and sent them to partici- Puntland traveled to Badhan. The group pate in peace conferences without However, hostility amongst the subclans pre- conducted a five-day peace campaign in receiving any formal invitations vailed. There were enormous challenges to Badhan. They visited fighting factions, each from the organisers and made be overcome. There was a counterattack by in their own camps. They also visited youth touching speeches there some women who were being used by war- groups and elders of the two opposing fac- • They made a lot of awareness ring parties to deter the peace process. Some tions. During these visits, they preached raising on peace through their of the diaspora community created another peace, nonviolence, and reconciliation; they organisations obstacle as they sent funds to sustain the also listened and learned. fighting, each to his own subclan. • They persuaded their husbands to stop the fighting They appealed to the religious sentiments Horn Relief preached peace by sending mes- of the people by quoting Qur’anic verses • They gave logistical support to sages and telephone conferences to diaspora about peace and brought their male audi- peace conferences, such as con- groups. They carried out peace campaigns ences to tears by the poems they created, tributing money and preparing food for the delegates behind the scenes through peace mediators. which described the hardships women and Various peace mediators were mandated to children endure during conflicts (see sidebar • And they submitted declarations negotiate for peace in different settings. on p. 6, “Children’s Voices”). They also gave to warring parties These mediators faced challenges from lessons on good governance, power sharing, —From Amina Mohamoud Warsame, women and children supporting this or that and human rights. By combining a variety of Queens without Crowns: Soma- side of the war who took arms and used methods that integrated tradition with novel liland Women’s Changing Roles stones to fight their enemies. practices they were able to be effective. and Peace Building (Stockholm: Life and Peace Institute, 2002), At this point, Horn Relief joined hands with Many people who had participated in the pp. 42–47. Used by permission. a neutral group of women peace supporters. killing felt remorseful and vowed to support Many women active in the violence from the peace process. The Women’s Coalition both sides were met and counseled by the for Peace has yet to visit the militiamen; we neutral women in Badhan. The neutral hope this will be done during the second group met and worked with each woman’s phase. So far, the fighting has stopped and group active in the violence and shared there is peace. information on who had violated cease-fires. Yet the women know that the battle for The neutral group identified and influenced peace is not won. What happened in Badhan pro-peace members from both violent illustrates the complexities of making peace groups, however active they may have been in Somalia: in the absence of a legitimate in the violence. This then created a domino state, the issue of territoriality is subject to effect in the rest of the community, where constant dispute; the multiplicity of actors people started turning to peace and solu- who even include people of the diaspora tions rather than revenge. Yet the battle was not won.
MCC Peace Office Newsletter / April–June 2003 9 obscures the process; and the lack of jobs in steps can go a long way and that individuals, a war-torn country makes it easy to recruit especially children, readily embrace a plea young men as militia. for peace when they understand how they can benefit from it. But maybe the most Thirty women from Peace Lessons important lesson they have learned is that Puntland ...preached they have the power to influence the warring peace, nonviolence, and rec- In spite of all those difficulties, the women parties and can (and also should) contribute onciliation; they also listened are committed to keep on working for by their teachings to the creation of a culture peace. They learned many lessons from this for peace. and learned. experience. It has taught them that it takes a lot of patience to convince people that The road to peace is long and hard but now revenge is counterproductive. They learned that they have made the first steps, they that it takes a long time to reach the desired know that they cannot stop. goal of peace. Fatima Jibrell is director of Horn Relief, in It also has taught them that taking small Boosaaso, Puntland.
Mennonites and Muslim Somalis by Bertha Beachy
Into Somalia (1950–1959) the building began in the north at Mahadday- weyne and later in the south in Jamaame. A A camel caravan dipped in and out of sight boarding school for boys, a day school, and in the Somali bush. The last camel carried two health clinics began functioning by the a nomadic house. I blinked in disbelief—a early 1960s. transistor radio dangled from the frame! This dry land produced worldly politicians, Trust began developing through these many fierce clan loyalties, and eloquent poets. contacts.
In 1950 this slice of East Africa caught the Beginnings and Endings (1960–1969) attention of Orie O. Miller, representing Eastern Mennonite Mission (EMM). After In 1960 the cry “Somalia ha nolato!” due investigation, the Wilbert Lind family (“Long live Somalia!”) pulsed through the swung down onto a small flatboat on Janu- land. ary 16, 1953, near the capital city, Mogadishu. Thus began the first Mennonite Independence brought together two Somali mission relationship in Islamic Africa. The areas formerly ruled by Italian and British Swedish Lutheran Mission (SLM) had come colonialists. Three other Somali areas— and gone. The Catholics remained and the Djibouti (formerly French Somaliland), Sudan Interior Mission (SIM) arrived in the Ethiopian province of Ogaden, and the 1954 and left in 1974. Kenyan Northeastern Province—were not included. Fierce clan loyalties threatened the Though these Somali-speaking people had country’s unity from the beginning. Nine been divided at the 1884 Berlin conference years later an assassin’s bullet killed the sec- among the French, British, and Italians, they ond president. The night after his burial a were unique in Africa. They shared mainly bloodless coup took place. On October 21, When Chantal Logan visited Somali one language and one nomadic background, 1969, an army general, Mohamed Siad peace activist Fatima Jibrell in her and they were nearly 100 percent Muslim. Barre, took charge and continued to move home while she was recovering Somalia toward the Soviet Union and scien- from an illness, Fatima announced Lind began listening as he traveled up and tific socialism. to a Somali friend, “You know, the down the land. English-language schools Mennonites pray for us!” She sees became the priority, along with some health In 1962 the mission opened a 25-bed hospi- this as a gift despite the difference care requests. Nurses and teachers—three tal with two years of nursing training in in religious faith. couples and three Pax men—arrived in short Jamaame plus an intermediate school in order. As soon as permission was granted, —Bertha Beachy Jawhar. But rumors swirled around the mis- sion partially because they had connected
10 MCC Peace Office Newsletter / April–June 2003 with former SIM seekers. Without warning Refugees and Mennonites (1980–1989) all activities were closed down in March of Eastern Mennonite 1962. By July parents of our students man- Siad Barre attacked the Ogaden but failed Missions’ 50 Years aged to reopen the schools. to wrest it from Ethiopia. Clans in northern in Somalia Somalia objected to Barre’s actions and he On July 16, 1962, Canadian missionary bombed that area in 1980. Two years of In 2003 Eastern Mennonite Missions Merlin Grove sat registering new students in famine followed by a flood created more is celebrating 50 years of ministry to Mogadishu. Unknown to anyone, a religious than a million and a half refugees. The Somalis, including collaboration with man had joined the line. With sixteen quick United Nations asked Mennonite Central Mennonite Central Committee on Somalia programs in recent years. strokes he killed Merlin and stabbed his Committee (MCC) to provide 12 volunteers, wife, though she survived. Within 24 hours who came that same year. More than five The celebration includes releasing a very subdued few buried Merlin. thousand tons of Mennonite “corn for the a commemorative book (Omar Eby, Horn (of Africa)” followed with money to Fifty Years, Fifty Stories: Mennonite A constitutional change that year stated help with the delivery into the camps. Many Mission in Somalia [Telford, Pa.: there should be no proselytizing. The mis- of these Somalis came from a nomadic DreamSeeker Books; Scottdale, Pa.: sion did serious reflecting. The following lifestyle. MCCers worked in agriculture, Herald Press, 2003]) and holding several gatherings and a special year the government requested that all pri- nutrition, development, and education. But vate schools teach Islam and Arabic; they display. For information, contact nine years later MCC left after a second Jane Hooley at (717) 898-2251 or would provide the teachers and books. Land Cruiser was stolen at gunpoint. EMM agreed to allow this. SIM closed their [email protected]. elementary schools. MCC’s International Conciliation Service The events scheduled after publi- worked with Ergada, a cross-clan group of cation of this newsletter include: The Eternal Memorial (1970–1979) educated Somalis living in North America, July 12, 2003—EMM Global Fair beginning in 1989. One felt the audible listening of Somalis as including a display of Somali cultural Siad Barre became and more and more para- items. Lancaster Mennonite School, the Supreme Revolutionary Council (SRC) Lancaster, Pennsylvania. organized centers in each local community. noid. He installed his own clan everywhere Young scouts happily carried out the wishes and imprisoned many other Somalis. August 2, 2003—Somalia Biennial of the SRC and taught scientific socialism. Student/Teacher Reunion in Lan- The EMM builder constructed a memorial The Relationship Continues (1990–pres- caster, Pennsylvania. for the SRC at Jawhar. The SRC helped to ent) October 23–26, 2003—Anabaptist open the mission secondary school there. consultation on Islam: The Church Clan-based militia caused the General to Meeting the Ummah (Muslim Com- On October 21, 1972, during the celebra- flee Somalia in 1991. The next leader held munity). Eastern Mennonite Univer- tion of the revolution, the SRC floated power briefly until clan warlords moved in. sity, Harrisonburg, Virginia. leaflets from the sky. They had begun They provided guns and qat (a mildly nar- writing the Somali language with the Latin cotic plant) to camel herders in exchange for script. Two years later hundreds of grade protection, and life became very difficult in school and secondary students from the south. The north seceded in 1991 and Mogadishu fanned out across the land to called itself Somaliland, while Puntland from teach their fellow Somalis the new way of the northeast followed in 1998. writing. Many urban youth came back sporting Somali nomadic dress and hairdos. The Mennonites established an EMM/MCC office in Nairobi in 1991 to stay in contact We quickly noted that all private schools, with Somalis. Two nurses seconded to clinics, hospitals, and printing presses were another organization went to Mogadishu nationalized from this day on! This included 1992. They were evacuated within months all but two of our projects. We had 35 expa- because it became too unsafe for foreigners. triate adults in Somalia. All EMM teachers This was repeated in Jamaame in 1998 but had to be approved by the Ministry of Edu- the work lasted only weeks. cation (MOE). Those with Bible degrees were promptly rejected. One by one, other Ergada sent a peacemaker in to work in staff had to leave until only ten teachers 1991. As he met with clan elders someone remained in responsible positions. threw a grenade into the house. He lost a leg but survived. It became very dangerous to Eventually, the MOE wrote that they no live outside one’s clan area, or to work for longer needed us. We sorted all our files, an international organization, or to be non- burned some, and shipped those that Muslim. Some good friends died because of remained to Nairobi on May 20, 1976. one of these factors. The seekers had chosen their own leader- ship and began meeting in the cathedral. The Nairobi office often worked on peace By 1989, the bishop was assassinated and projects with a Swedish group, Life and the cathedral was bombed. Peace Institute. In 1991 they supported a five-month traditional clan elders conference
MCC Peace Office Newsletter / April–June 2003 11 Mennonite NONPROFIT ORG Central U.S. POSTAGE PAID Committee AKRON, PA PERMIT NO. 3
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in Boorama. Seven years later two Menno- Another series of meetings had begun even The Peace Office Newsletter is pub- nite teachers taught at Amoud University in earlier, in 1979 in Pennsylvania, and contin- lished quarterly by the Mennonite Boorama for one semester. ues there today. Each month former Men- Central Committee Overseas Peace nonite missionaries meet to pray for Somalis Office. Editor is Mark Siemens. Con- Supporting Somali peace conferences and we know and love. Our urgent prayer today sulting Editors are Bob Herr and Judy training became a priority with special is for peace for Somali people everywhere. Zimmerman Herr. Opinions expressed attention to women’s groups. Women marry in this newsletter reflect those of the Computers and e-mail facilitate the sharing authors and not necessarily those of across clans and are deeply concerned about of information and concerns. Perhaps our Mennonite Central Committee. the future of children. But more education prayers are our greatest gift. for individuals, support of schools and Additional subscriptions welcome— libraries, and some development projects No Mennonites live in Mogadishu now see address below. To keep paper and energy waste at a minimum we ask also evolved. Everyone took a deep breath (though the EMM/MCC representative visits you to inform us if an address should be of hope when the neighboring countries regularly). But Somalis have remained in our changed or if a name should be dropped supported a peace conference in Djibouti. A hearts these 50 years. from our mailing list. Telephone: transitional government took over in 2000 (717) 859-1151. Printed in the U.S.A. but for many reasons could not even control Bertha Beachy taught English and managed Mogadishu. At this writing the sixteenth a bookstore in Somalia. Later she helped To subscribe to the Peace Office News- Somalis produce three literary primers and letter, please send your address to MCC, peace conference for Somalis is meeting in PO Box 500, Akron, PA 17501-0500 or e- Nairobi, having moved there from Eldoret, administered the Somali desk for EMM and mail Bev Martin at