WOMEN IN CONFLICT RESOLUTION AND PEACE

BUILDING IN GARBAHAREY AND LUGH

DISTRICTS IN GEDO REGION OF

SOMALIA

A Thesis

Presented to the school of

Postgraduate studies and Research

Kampala International University

Kampala, Uganda

In Partial Fulfillment of the Requirements for the award

Of a Degree of Master of arts in Development Studies

BY:

o~• 7fl~. AYAN DIRIE HERSI 0 u M.l” c’t~MPU5 March, 2011 DECLARATION A

I, Ayan Dine Hersi hereby declare that this thesis is my Original work and has not been sub mitted to any other University or institution of higher learning for any academic award.

Signature

Date // DECLARAUON B

This thesis has been carried out under my supervision as a University Supervisor and submitted to the school of Post Graduate Studies and Research for examination with my approval.

Signature Date

SUPERVISOR: DR~ STANLEY KINYATA, (PhD)

111 APPROVAL SHEET This dissertation entitled “women in conflict resolution and peace building process in Garbaharey and lugh districts in Gedo region of somalia” prepared and submitted by Ayan Dine Hers/in partial fulfilment of the requirements for the award of a degree of Masters in Development Studies. Ayan has been examined and approved by the panel on oral examination with grade of PASSED. i Or. m ~ ~ I

Name and Sig of Chairman

~~‘-ic~q ~ ~U~Q Name and Sig of Supervisor Name and Sig Of Panelist ~ 4~c~2A J~1’(

Name and Sig Of Panelist Name and Sijf:.

Date of Comprehensive Examination:

Grade:

Name and Sig of Director, SPGSR

Name and Sig of DVC, SPGRS DEDICATION

I dedicated this thesis to my mother Zahra Jama Hassan and all my brothers and sisters.

V ACKNOWLEGMENTS

My gratitude first goes to almighty Allah who gave me the strength and courage to undertake this thesis. Without Allah, I could not be able to successfully complete this thesis.

I also owe a lot of appreciation to all those who assisted me in carrying out this thesis. I am grateful to my supervisor DR. STANLEY KINYATA who tirelessly went through my work and inspired me to dig deeper into the core of the matter. His kind criticism, patience and understanding, assisted me a great deal.

I am indebted too, to my parents, sisters, brothers and friends especially my talented sisters Horio and Sagal who gave me encouragement in time of difficulties. Thanks also go to all those lecturers in the School of Postgraduate studies and Research, especially Dr. Otanga Rusoke and Dr. Kerosi Josephat Bosire.

I would like to express my gratitude to my brother said sh cabdi for his financial support and inspiration during my stay in Kampala international University (K I U). It is impossible to leave behind my talented friends of Mohamoud Mohumed Burale and Mohamed Mohamoud fadal for their encouragement and support.

Finally, I would like to thank all my respondents and those within a short notice without which this work would not have been possible

vi TABLE OF CONTENTS

Chapter Page

One THE PROBLEM AND ITS SCOPE 1 Background of the Study 1 Statement of the Problem 4 Purpose of the Study 4 Research Objectives 5 Research Questions 5 Scope of the study 5 Significance of the Study 6 Operational Definition of Key terms 6

Two REVIEW OF RELATED LITERATURE 8 Overview 8 The role of women and in the peace building 8 main challenges to women’s roles in peace building 9 Women in Africa for Conflict Resolution and peace Building 12 women in Somalia for conflict resolution and peace Building 13 Models of peace building in Somalia 19 the effects of Civil War in Somali Women 22 Challenges of conflict resolution in Somalia 23 Theoretical perspectives 26

vii Three METHODOLOGIES 27 Introduction 27 Research Design 27 Research Population 27 Sample Size 28 Sample Procedure 28 Research Instruments 29 Validity and Reliability 29 Data Gathering Procedure 30 Data Analysis 30 Ethical Considerations 30 Limitation of the study 31

FOUR PRESENTATION INTERPRETATION AND DISCUSSION OF THE FINDINGS 32 Introduction 32 Demographic characteristics of Respondents 32 Where do Somali women participate in peace building 36 the role of Somali women in conflict resolution 42 Presentation and the analysis of the interview 47

FIVE FINDINGS, CONCLUSIONS AND RECOMMENDATIONS 50 Introduction 50 Summary of Findings 50 Where Somali women participate in peace building 50 The role of Somali women in conflict resolution 51

viii V Conclusions 51 Recommendations 53 REFERENCES 55 APPENDICES Appendix I Transmittal letter 59 Appendix II INSTRUMENTS 60

A. QUESTIONNAIRE V• 60

B. INTERVIEW GUIDE •V 65 APPENDIX III RESEARCHER’S CURRCULUM VITAE 66

ix LIST OF TABLES

Table Page Table 1 Bio-data of the Respondents 33 Table 2 Bio-data of the Respondents 35 Table 3 where Somali women participates in peace building 36 Table 4 where Somali women participates in peace building 39 Table 5 the role of Somali women in conflict Resolution 42 Table 6 the role of Somali women in conflict Resolution 45 Table 7 the interview guide 47 Table 8 the interview guide 49

x ABSTRACT The purpose of the study was to find out whether or not the Somali women participate in conflict resolution and peace building process in Garbaharey and Lugh Districts Gedo Region, Somalia.

The specific objectives of the study were to determine the level of Somali women in conflict resolution efforts and their rol e of pa rticipation of women in peace-building program and to identify the challenges faced by the Somali women in peace building and conflict Resolution and solutions or recommendations to solve the challenges.

Questionnaires and interview were applied to collect data from the 100 respondents selected purposively from 1000 members of non governmental organizations, civil society and professional parties.

The study found out that Somali women have taken some active role in conflict resolution by writing poetries and songs, encouraging community to resolve the conflict.

The recommendations of the study were to encourage the elders to permit the women to get involved in the local conflict resolution conferences, and the researcher also encourages the international donors to be attending the Somali reconciliation conferences and to encourage the women to participate in the conflict resolutions for the gender balance.

xi CHAPTER ONE THE PROBLEM AND ITS SCOPE

Background of the Study

The media routinely portrays women in situations of armed conflict as victims. However, when we analyses their experiences in conflict situations we see that they are often actively engaged in conflicts. They may bear arms, carry out numerous tasks, which can be dangerous, or encourage men to fight.

Women are also involved in conflict transformation. Their activities, which are mainly carried out within the framework of associations, include the development of survival strategies at community level, the reconstruction of communities that have been devastated by conflict, lobbying belligerents to lay down their weapons, the rehabilitation and social reintegration of combatants and awareness-raising campaigns aimed at promoting women’s participation in decision-making processes relating to peace.

In the last ten years, a powerful and expanding network of women began to strategize and articulate a global agenda to include women in conflict prevention and peace building. As colonialism and the state system spread around the world, women often lost their traditional roles in leading and building peace in their communities. In the early and mid-1900s, some

1 women began to recognize this loss and organize networks of women to work for changing the patterns of relationships between men and women that excluded women from leadership in their communities.

However, women’s contributions to conflict transformation in Africa are either largely ignored by official policy-making structures, which they therefore cannot influence, or invisible. In general, men and women have different experiences of armed and post-conflict situations. In most cases, only men’s more visible life experiences and contributions feature in analyses relating to conflicts and the mechanisms put in place to resolve them (Kemi &‘wezi, 2000).

Since the collapse of the state in 1991, the people of Somalia have plagued by protracted political insecurity, following political brutal militarized violence, survived without social services or state protection. The unresolved, militarized conflict and following political disintegration have produced both positive and negative gendered outcomes in Somalia, manifesting in drastic changes in gender roles. These shifts have enabled

Somali women to participate in activities — such as conflict resolution — that were previously consider to be exclusively of the male dominated conflict resolution mechanism. When the male clan elders first lost effective control over the heavily armed, young militiamen, Somali women saw it as an opportunity to make their intervention in the peace-building

arena. As mothers, grandmothers, aunts, spouses and sisters — and as

those more often victimized by militarized violence — Somali women understood that in order to minimize the atrocities committed by the

2 armed, young men in their communities they need to action to curb the violence (Liban, 2007).

In Somali society, it is men, specifically the elders, who traditionally have the means to make peace through dialogue and mediation. However, although women typically excluded from decision-making forums where peace accords negotiated, their position within the clan system gives them the ability to bridge clan divisions and to act as a first channel for dialogue between parties of the conflict (Stamp, 1995).

Women have also been effective in influencing elders and others to intervene in conflict and have mobilized resources to finance peace meetings and support demobilization. While men typically focus on achieving a political settlement, with the assumption that peace will ensue, women’s vision of peace exceeds this and includes sustainable livelihoods, education, truth, and reconciliation. Women have also led the way in mobilizing civil society engagement in peace work, although few of their initiatives for peace have been documenting. Many women peace activists have found the struggle for peace inextricably linked to that for women’s rights (Liban, 2007). The social and political disintegration and upheaval of their country enabled Somali women to recognize their ability and right to solve conflicts and their people and community and the same time fighting for gender equality (Mbagwu, 2001).

3 Statement of the prob~em After state collapse in 1991, Somalia society has met difficulties and many problems. Women are the most victimized population in the country, and even in the most cases Somalia, women become the father and the mother of children when fighting has affected their husbands and their sons. Somali Women traditionally were not allowed to participate the conflict resolution; Clan elders strictly use their power in order that women do not come on the table of peace talks. A study made by the Center for peace in Italy shows that Somalia women in Diaspora were more active in the war, but they have now changed to peace building programs in the country, though, Somali society and the region does not recognize this in general.

Women are agents of change to equal participation in Conflict resolution and peace building programs in Somalia, so in this study the researcher focused on the reasons why Somali women do not participate in conflict resolution and problems faced by Somali women in peacemaking and peace building.

Purpose of the study As clearly, as can be seen in the statement of the problem, there is some problem faced by Africa women especially Somali women for not recognizing their role in peace building programs in the country. Therefore, the purpose of this study was therefore to examine the Role of Somali Women participation in Conflict R esolution and peace building process in Garbaharey and Lugh districts Gedo Region, Somalia.

4 Research Objectives The objectives of this study were: 1. To determine Somali women involvement in conflict resolution 2. To find out whether women are engaged in peace building programs 3. To identify the Challenges faced by Somali women in Peace building and Conflict Resolution

Research questions Research questions and hypotheses are usually use alternately. A researcher use questions when he/she is not sure of the possible solutions to the research problems. The researcher therefore used of the following questions.

1. Are Somali women involved in peace building? 2. In what area are the women involved? 3. What is the role of Somalia women in peace building efforts? 4. What are the challenges of Somali women in conflict Resolution and peace building process?

Scope of the Study

Geographkall scope The Geographical area of this study were, Garbaharey and Lugh Districts in Gedo Region, which is situated on Southwestern S omaha, Bordering both Ogeden Region in Ethiopia and North Eastern province in

5 Kenya and Somali Regions of Bakool, Bay, Middle Juba, and Lower Juba. Gedo region is one of the south and Central regions of Somalia and epicenter of State failure lawlessness and violent conflict.

Time Scope The study carried out to cover the periods between 2007 to 2010.

Content Scope This study is concerned with women in Conflict Resolution and peace building process in Garbaharey and Lugh Districts in Gedo Region Somalia.

Significance of the Study This study is important to the Somali women who are going to benefit from this study and make full effort to participate in peace building and other aspects of political participation.

Somalia society will also gain from in this study because this study will raise the issues of Peace building in Somalia; this study will also contribute to the existence literature.

Operational Definitions of Key Terms

In this study Conflict Resolution is the process of working through differences and disagreements, often with the help of a mediator who has the skills to help others work through conflicts.

6 Peace buHd~ng involves a full range of approaches, processes, and stages needed for transformation toward more sustainable, peaceful relationships and governance modes and structures. Peace building includes building legal and human rights institutions as well as fair and effective governance and dispute resolution processes and systems (Lederach, 1997).

7 CHAPTER TWO

REVIEW OF RELATED LITERATURE

Overview In 1995, the United Nation’s Fourth World Conference on women held in Beijing, China, created a rippling of new ideas and conversations among women involved in civil society around the world. Women who attended the conference were said to be “Beijing-ed.” They were changed. Women who attended the conference returned home with a new sense of empowerment and began to clearly articulate the challenges women around the world faced and to work toward articulating women’s rights in global and national policies and legislation.

The ro’e of women ~n the peace buNd~ng The newest approach to peace building places much emphasis on gender uniqueness in the process of conflict resolution (Mbagwu 2001). The majority of persons displaced by war are women and so it understood that they could play an important role in efforts to resolve conflicts. Sylvester (1994) described Athenian women as “beautiful souls loving peace”. This is in agreement with feminist theory that argues that women are inherently peaceful, capable of preaching, teaching, and preserving peace. Ferris (1992) reviews Bridget BrockUtne’s study, which concludes that there is an innate ability in women that makes them prefer non violent actions; Bobbitt and Pearson-D’Estree (1996) observed that conflict resolution workshops with just women came out with more constructive discussions than groups with mixed gender. There is a relative notion that

8 women are very trustworthy, dependable, and exhibit a high level of honesty and integrity. Women are dedicated, reliable, and committed to family and national aspirations and goals. Women, the life givers of the world, therefore have a stake in the world pursuit of peace since they exhibit a high level of perseverance, patience, and tolerance in achieving set objectives. Surprisingly, women have not walked away unconcerned either because of anger or fear, they have been proactive in the resolution of conflicts, but their roles have before now not been given deserved prominence and recognition (Ferris 1992).

Main chaHenges to women’s roiles in peace buNding The fact that the United Nations so strongly supports the indispensability of a gender aware analysis in regions of violent conflict and a gender mainstreaming policy within its own structures is a significant and unprecedented development. Yet, the challenges that lie in the implementation of 1325 are enormous. As of 2003, of the 191 highest-ranking diplomats representing their countries at the United Nations, only 11 were women. These include Australia, Barbados, Denmark, Estonia, Finland, Jamaica, Kazakhstan, Liechtenstein, Turkmenistan Guinea-Bissau, and Surinam.

An analysis of gender-disaggregated data on armed conflict reveals that efforts to foreground the perspectives of women in peace processes and to prevent gender-based violence have met with limited success. For instance, during the genocide in Rwanda, from April 1994 to April 1995, it is estimate that as many as 800,000 women were rape According to the

9 International Panel of Eminent Personalities to investigate the 1994 Genocide in Rwanda, practically every female over the age of 12 who survived the genocide were assault. During the Bosnian conflict, from 1992 to 1995, an estimated 50,000 girls, and women sexually assaulted as part of the campaign of “ethnic cleansing.” In the Kashmir conflict in India, it is estimated between 7,000 and 16,000 women have been sexually assaulted by militants/separatist groups and the security forces in the region (Kemi & wezi, 2000).

The conflicts in Rwanda and the former Yugoslavia are prime examples of how the culture of militarism makes vulnerable the physical, economic, and psychological security of women. Women in war zones are vulnerable to assault not only from the enemy but from soldiers on their own side as well. The lapses in behavior of male UN peacekeeping personnel in Bosnia, Congo, Kosovo, Haiti, and Somalia are prime examples of the violence that women have been exposed to by their own ‘protectors’. Women’s efforts to represent themselves and their concerns in official peace negotiations also poses significant challenges, even since the passage of 1325 mandates women’s participation. For instance, at the Arusha peace talks to end the civil war in Burundi, only two of the 126 delegates were women, although women had been the leading voices for peace within their communities in the region. Only two women served on the 15-member National Council of Timorese Resistance in East Timor, although women had played a valuable role in sparking the resistance. Only five women were in leadership positions in the UN mission to Kosovo, although.

10 Women had forged the way for groups to cross ethnic barriers and rebuild fractured relationships. There were no Bosnian women at the 1995 Dayton peace negotiations to end the war in the former Yugoslavia, even though this conflict had affected women in a most devastating manner. In the last few years, women have held only a small proportion of seats at the peace negotiations in Cote d’Ivore, Liberia, Somalia, Sudan, Afghanistan, and Iraq. In a context where three out of four fatalities of war and 80% of the refugees in the world are women and children, the exclusion of women’s experiences becomes a significant contributing factor to the un-sustainability of agreements reached and to the failure of peacekeeping missions (Kemi and Wezi, 2000).

The above examples are representative of much deeper paradigm shifts that need to make in terms of how women and their roles are perceive in contexts of conflict. We need to question the conventional notion that strength, power, aggression (at times, even violence), are characteristics that we most value in those to whom we entrust the conduct of our foreign policy or a peace negotiation at the exclusion of justice, relationships, and equality. It is important that a discussion on women and peace building not be limited to a preoccupation with numbers or what has been termed as “add women and stir” In other words, while the goal of getting a “critical mass” of women into decision-making positions in peace building organizations is vital, this can only be a starting point. The challenge lies in building a discoing peace and security that privileges the perspectives of both men and women, and that holds as central the values of coexistence, non-violence, and inclusivity.

11 Three main challenges face women working for mainstreaming gender peace building in both civil society and government levels. It includes a gender analysis, the goal of gender equality, and women who represent the concerns of other women in all peace building planning and processes (Kemi and Wezi, 2000).

Women in African for Conflict Resolution and Peace building Process In African, it should be noted that women could play the same role as men in conflict management in war times. Same scholars have argued that women are society conditioned to be more peace full loving and less violent than men. They further contend that as a result of women’s intermediary role within the house hold and community, they believe that women have well developed negotiating skills which could be extended in to conflict resolution and negotiations at both national and international levels (Kemi and Wezi, 2000). helland and kristensen in 1999 Argue that further integration of women in conflict management and peace building activities helps change situation and they believe women bring and new way of dimension to accepted way of doing things. According to them gender equality with in peace mission inherences gender relation with local communities, they maintain that gender equality provides positive result for the mission and its mandate. Factors that formulate our assumption about the role of women in peace building and conflict management are usually advanced as progressive hence of perpetuate the stereo type, That women are in capable of playing meaning full roles

12 in this field. However, women have faced marginalization in political, social, economic, and cultural spheres.

This continues up to date when they excluded from peacemaking or negotiations. In Mali, Liberia, Nigeria and indeed other parts of the world, women have demonstrated peacefully as mothers to condemn the killings of their husbands and children. However, to the dismay of the peace process, women have not been included at all the levels of peace making. They are excluded and marginalized, their efforts rendered invisible.

Feminist theories believe that women should be involved in peace building at high decision-making level as they are more sympathetic to peace. Certainly, wo men are generally more naturally disposed then men to caring for the underprivileged in the family and in the society. The popular saying that “when you train a man you have trained one person but when you train a woman you have trained a nation” comes to my mind. A woman of peace will train her family and in turn, we will have a peace ful nation. Conflict resolution programs must develop to empower people to anticipate or stop conflicts themselves. Research into and historical analysis of the African traditional society have shown that if women do not have a voice or say in matters involving peace, there will be no sustainable cross — gender resolutions of the problem of war (Kemi and Wezi, 2000). Women in Somalia for Conflict resolution and Peace building Mohammed Abdi (2003:100) reports from his Somali study that among the Somali, some women poets use their art to search for peace in

13 their country. Among these poets are Faduma Qasim Hilowle and Zeinab Hagi All. In one occasion according to the report, Faduma Qasim Hilowle spoke on behalf of Somali women singing about peace.

“We, the women have a complaint against men in the name of marriage, love, and friendship, we are the women whose demand for peace in the country, we demand security and prosperity for the boys that we bring up, and we want them to grow up in peace.” Such cognizance encouraged Somali women to be at the frontline of peace building. By studying the outcomes of the conflict, Somali women understood that their marginalization in the formal politics of conflict resolution was undemocratic.

One activist in Somaliland said, “We refused to listen to individuals in our community who were opposed to our involvement in peace-building. We said to ourselves, if we submit to social pressure then we will be inevitably hampered from making our own contributions to peace, which will then affect us as women during post-conflict stages” (Asha, 2000).

Somali women’s peace-building efforts are a part of the larger grassroots peace-building initiatives evolving in Somalia: homegrown solutions that are cheaper, more effective, and more sustainable than international options; and that have the potential to resolve and prevent conflict in individual communities.

14 Somali women’s participation in these projects is essential because they can shape, control, and benefit from the outcomes of durable peace, allowing them opportunity to demand gender equality in the post-conflict recovery stage. Since 1991, Somali women have responded creatively to the continued chaos and hostility in their country through programs such as reciting peace poetry to warring groups, serving as peace envoys in times of conflict and providing emotional and financial support to victims of violence.

Due to their multiple relationships through birth, marriage and friendships, and their lack of perceived threat — ironically, courtesy of their gender — Somali women are able to easily interact, share information and mobilize diverse groups across clans to participate in peace rallies. Through these rallies, which have taken place in major cities such as Bosaso and Galkacyo in Puntland and Hargeisa in Somaliland, women are able to appeal to warring groups to end vengeance killings and demand their active participation in the conflict resolution process. Through their poetry and speeches, women demonstrate their support for, and commitment to, peace. Such actions ultimately undermined militia groups’ attack plans thus ignore preventing further conflict. Women also collect resources to assist conflict-affected families and groups through financial compensation; they are able to avert resource or revenge-motivated bloodshed in their community (Asha, 2000). Finally, these activists also mobilize other women and youth whose clans are involved in incidents of violence, urging them to pressure their warring leaders to end hostilities and reach immediate peace settlement.

15 In internationally sponsored peace processes, women have successfully lobbied for places in decision-making forums andfor seats in parliament. Moreover, they have made some gains in formal politics, holding seats in the different Somali parliaments and some cabinet posts. However, their political role remains severely compromised. The emergence of religiously driven politics presents Somali society with a new challenge: some Islamic groups are supportive of women’s participation in politics; others are against it. Women peace building have also adversely affected by the peace-building efforts supported by international organizations.

Peace conferences held outside Somalia do not take into account the views of the women on the ground; and the “top-down” peace-building models used emphasize power sharing, instead of addressing the conflict’s root causes. Reconciliation conferences have privileged warlords and the few Somali political elites, while by passing civil society groups, including those led by women, youth, and religious groups (Asha, 2000).

It is paramount that the international community empowers these groups, who have just as large a stake in peace and who possess local knowledge, experiences threatens to undermine the few political gains that women have made. Nevertheless, with the collapse of the state, women also lost the legal status and equal rights that had been afford them. While women have actively engaged in peace building, the gendered nature of clan based politics means that women are typically excluding from full participation in peace talks.

16 It is common saying in Somalia that while women can build peace only men can make it. One reason for this is that a woman’s affiliations with her father’s clan, and her mother, husband’s, children’s, and son~in-law’s clans, mean that a woman’s clan loyalty perceives as unpredictable. They therefore are not included as clan delegates in negotiations and decision- making forums that can affect the fortunes of the clan. Similarly, a woman is multiple clan affiliations can give her a structural role as a peace builder, enabling her to act as a conduit for dialogue between warring parties and to exert pressure on them to keep talking, (Schirch, 2005).

When mobilized, women play an important influencing role in local peace processes, especially if they have wealth, are relating to clan elders, or come from a respected family. In Puntland, in response to one conflict, elderly women from several clans approached the leaders and demanded a cessation of hostilities. Their message was simple: ‘we have had enough displacement in our lifetime and at this age we can’t tolerate it anymore’. This mobilized clan elders and leaders to intervene and ensure the conflict was peacefully resolved. Peace building conferences in Somaliland,which took plan in the region of Borama and Sanaag in 1993, and Hargeisa in 1996, would not have taken place without the collective lobbying of women pressurizing the elders to intervene to end the conflicts. However, despite their efforts, and confirmation from religious leaders that Islam offered no grounds to exclude them, women did not participate in the talks themselves, other than as fundraisers and cooks. After exerting pressure on their clansmen, ten women were allowed to observe the peace talks in Boroma in 1993 and eleven were allowed to observe the

17 1996 Hargeisa Conference, but had no voting rights. One of the powerful lobbying strategies women have used under such constraints is poetry, in the 1998 Garowe conference in Puntland (Schirch,. 2005).

Women consider their participation as central in building peace, which will lead to new relations and opportunities to achieve gender equality in post- conflict stages. Women in both areas note that building a lasting peace in their respective communities requires comprehensive and inclusive approaches, which address the root causes of the conflict: “The vulnerabilities caused by the war and the absence of a central state must be addressed~ As long as the people of Somalia remain insecure, it will be difficult to build a genuine and lasting peace. Peace cannot be build by giving a specific clan the presidency or other high positions in the transitional government. Such a power-sharing approach has led to more rivalry among clans and further marginalization for Somali women. As

illustrated by this quote, the top-down approaches to building peace —

where power sharing is often emphasizing as a solution — will never succeed unless the root causes of the conflict are addressing (Shukri, 2008).

Recognizing Women’s Agency in Building Peace According to Stamp, “...women’s agency resides in their communal endeavors and is constantly reinvented in the context of political and social change” (Shukri, 2008); Following state collapse and militarized violence, women in Somalia has been using their agency to respond to the devastating outcomes of political disintegration and violence. A peace activist in Puntland asserts

18 that: “Women in my community do have their agency in everything that goes in their families and communities. They exercise their agency on a daily basis inside and outside their homes. Due to their tenacity and resilience, women have been making their families and members of their communities cope with loss and deprivation, caused by state collapse followed by the civil war “Shukri (2008).

Women in Somalia recognize that they have agency in building and maintaining peace in their communities. Women’s recognition of their agency in building peace is essential in gaining “space” to shape the decision-making of peace building activities in their communities. However, the existing social structures and values affect women’s agency and participation in peace building. Puntland and Somaliland are both traditional and patriarchal societies, and most decision-making for resolving conflicts and peace building believe to be the responsibility of men, restricting women’s direct roles in peace. As a result, Somali women’s agency — their ability to use and direct their authority within their realm of influence to contribute to the peace building process — is manifesting primarily at the community level, rather than at the regional or national levels. However, the women peace activists interviewed in Puntland and Somaliland do want to influence the decision-making of peace building at the regional and national levels (Menkhaus, 2000). Mod&s of peace buNding in Somalia

In the 1990s, the institutions and mechanisms that had designed to maintain international peace and security between states during the cold war were challenged by a proliferation of civil wars, such as the one in

19 Somalia. Alternative policy instruments were developing in response to these wars ‘within’ state. The concept of ‘peace building’ proposed in the united nations publication an agenda for peace (Boutros-Ghali 1992), for example, signaled a shift from classic peacekeeping to multiple and multi level forms of foreign intervention to end wars. The inability of many states (or their lack of interest) in mediating social conflict also generated an interest in indigenous non-state approaches to conflict resolution, and a proliferation of non-state actors taking on tasks of conflict management.

The efficiency of indigenous processes of conflict resolution and the role of non-governmental organizations in conflict resolution have generated considerable debate. Two conclusions can be drawn from the local peace processes in Somaliland that are relevant to these discussions. First, despite the efforts of the Barre regime and previous civilian governments to exorcise the clan system and ‘modernize’ Somali society, the traditional and indigenous system of governance remained strong. In the absence of effective government, people placed their faith in their customary institutions to resolve and manage conflict. Second, the locally financed and managed peace processes in Somaliland proved to be more effective than externally sponsored ‘national’ conferences in Somalia.

The 1993 Borama conference was not only a defining political event in Somaliland, but also an example of an indigenous popular peacemaking process that has few parallels in contemporary Africa. At the time it offered an alternative model to the formal peacemaking and state-building processes that were being supported by the international bodies Somalia, such as the March 1993 National Reconciliation Conference in Addis Ababa

20 (Bradbury 1994). Some similarities existed between te Borama model and the process that led to the formation of the short-lived Digil-Mirifle supreme governing council for Bay and Bakool regions in 1994, and the series of locally sponsored conferences of clan elders in north-east Somalia that led to the creation of the state of .Puntland in 1998 (WSP 2001). In both these cases, however, the international community gave some support.

Since the beginning of the civil war in Somalia, two schools of thought have tended to dominate approaches to conflict resolution and state building there. One has supported formal mediation between Somalia’s de facto political leaders — the warlords or faction leaders — to secure a ceasefire and a power-sharing deal. The other, so-called ‘bottom-up’ or ‘grassroots’ approach has advocated support for local reconciliation and peacemaking to build cross-clan cooperative relations, which would marginalize and disempowered the warlords. In the early 1990’s UNOSOM pursued two ‘tracks’ in southern Somalia. It engaged with the warlords and their factions through internationally brokered peace conferences, while simultaneously opening dialogue with what was intended to be a broader, grassroots constituency through the formation of district councils. Both approaches proved o be problematic.

According this two approaches the women plays minimum role, because Traditionally Somali women were absent from decision-making outside the family level. Most of the decisions made at the community level revolved around conflict resolution and other clan affairs, which were dealt with in all-male ad-hoc assemblies under the “justice tree” (Amina, 2001).

21 Women, although belonging to their father’s clan like men, were never representing in these assemblies. Their role was limited to private consultations their husbands made with them on the matters at hand. And even these consultations were kept at a low profile in order not to undermine the man’s role of public decision-maker.

The effects of CIvH war on Somah Women

Somalia was destroying by a civil war in the 1990s. The consequences - humanitarian (millions of internally displaced people and refugees), economic (an institutionalized war economy controlled by warlords), social

and political (instability, chaos) — cannot be quantified. Somali women were doubly victimizing because their fundamental as well as gender specific rights were violating. Women’s peace initiatives were motivated by the desire to end violence (the rape of young girls who were also subjected to other violations, insecurity), social problems (health, education, women heads of household) and economic problems (the looting of natural resources, lack of markets for livestock and marine produce). An example of women’s participation in conflict resolution is the Mudug Region Peace Agreement.

This region, which is one of the richest in Somalia, is also one of the regions that was most affected by the civil war. When the peace agreement signed between the warlords, women from the various clans mobilized to educate the local population about the adverse effects of the civil war and to make women understand that they are the main victims of war by broadcasting appropriate radio programmes. They also mobilized traditional chiefs (Asha, 2000).

22 Traditional conflict resolution methods have been used to settle disputes between nomadic groups over access to water and grazing lands. Women’s conflict resolution initiatives have also included the promotion of peace education through seminars and informal discussion groups and by targeting traditional groups such as women and youth (Shukri, 2000).

Challenges of confllct resoKut~on ~n Somalla From a humanitarian perspective, Somalia has been in a perpetual state of anarchy since the civil war began there in 1988 and has created an environment, which facilitates the creation of issues such as piracy, a problem that extends the violence and disruption beyond Somalia’s borders. In order to understand the conflict and the attempts made to resolving it, one must understand the history and major players that comprise the Somali Civil War. Beyond the occasional news headline or what has been portrayed in the media by films such as “Black Hawk Down,” many citizens of Western societies know very little about the country officially known as the Somali Republic and of the complexities of the conflict, which has been going on there since 1988 (De Waal, 1998).

The internationally recognized central government, the Transitional Federal Government (TFG), exists in name but in reality lacks a national parliament and controls only small parts of Mogadishu.

In fact, Somalia is generally regarded in the academic and policy communities as an example of a “failed state” and a “stateless society,” which means that the country is largely under control of Islamists, distinct regional states while the government is unable to collect taxes, pass laws,

23 enforce regulations, or keep warlords under control even with outside intervention and aid. Outside of the central government’s weak control, the rest of the regions are fairly autonomous and independent. Arguably, the most functional region, Somaliland, which used to be a British protectorate rather than an Italian colony like the rest of Somalia, views itself as an independent republic but lacks the formal recognition it needs from the international community to officially succeed.

Women organizations and members of the Somali Diaspora cut across the clan and/or regional divide and are found throughout Somalia.

The powerful Islamic Militants that have emerged from the conflict in south central Somalia have consistently became obstacle to peace in the country and the region The more weakened Somali women and the Somali Diaspora are caught up in the task of peace-building and state- building in an extremely insecure Somali political environment. They are also partly to blame for being partial and partly contributing to fuelling the war (Farah, 2010).

The crisis manifests in many different forms: civil wars, the violation of human rights, the suppression of civil liberties, abject poverty, famine, epidemics, debt problems, population displacement, ecological disaster and disenfranchisement. Marginalized social groups, including women, children, the elderly, the economically destitute and ethnic minorities, bear the brunt (Human Rights Watch, 2010).

Somalia’s once-vibrant independent press and civil society have been decimated by violence and threats over the course of the past three years. At least six journalists were reportedly killed in 2009, some targeted for

24 assassination and others killed by the stray gunfire that has claimed so many civilian lives. TFG and opposition forces alike have been implicated in threats directed at journalists who produce reporting they dislike (Human Rights Watch, 2010).

In south central Somalia the challenge is daunting. An increase in violence since 2006 has deepened insecurity for everyone, undermined some positive civil society developments, stalled progress towards the formation of a stable government authority, and brought religiously-driven politics to the fore (Faiza, 2010).

One major challenge facing Somali civil society is the inherent contradiction that exists in the chosen path of sharing political power long clan lines and the fundamental rights of women to political representation.

In active conflict cases where Women is weak, the challenge for outside actors is twofold: address the needs of communities impacted by conflict, and; work to develop civil society institutions that can serve as the foundation for sustainable peace building. These may initially appear to be separate objectives, but can in reality constitute two sides of the same issue. Alleviating the immediate effects of conflicts may entail engaging the same parties and addressing the same issues that will likely manifest themselves during the reconciliation process. That is, the search for long term sustainable solutions should be taken into consideration at an early stage, rather than through a series of ad-hoc arrangements ( Harpviken & Kjellman, 2004)

25 In the absence of government, however, Somali people have employed their own resources and traditions of conflict resolution to recreate security in many communities. Somali-led initiatives have succeeded in establishing political and administrative arrangements that in some places are proving to be stable. The northern polities of the Republic of Somaliland and the Puntland State of Somalia are evidence of what Somalis can. achieve. Even in volatile south central Somalia, there has been evidence of the positive impact that Somali approaches to reconciliation and security management can have (Bradbury & Healy 2010).

Theoretica II Prospective This study was based on Feminism Theory of Peace. Feminism is theory that men and women should be equal participants politically, = economically and socially. This is the core of all feminism theories.

Sometimes this definition is also referring to as “core feminism” or “core feminist theory.” Notice that this theory does not subscribe to differences between men and women or similarities between men and women, nor does it refer to excluding men or only furthering women’s causes. Most other branches of feminism do. One who believes in that men and women should be equal politically, economically and socially (Sylvester, 1995)

26 CHAPTER THREE RESEARCH METHODOLOGY

Introduction

This chapter presents various sections that portray how the study was handled including procedures and methods employed in dealing with the study, the selection and justification of the research design, the population, sample size, and sampling procedures, the instruments used in data collection and data analysis.

Research des~gn

The researcher used quantitative approach to quantify incidences in order to describe current conditions and to investigate the level of participation and the role of Somali women in conflict Resolution and Peace building obtained from the questionnaire. The quantitative design used to establish the relationship between the independent and dependent variables through quantifiable results.

Research Popu~ation

The population study comprised of the women who are active in Conflict Resolution and Peace building between 2007 and 2010. The total population of the study is 1000 purposively selected from the NGO’s, civil

27 society and professional associations, who are working in GARBAHERY AND Lugh districts in Gedo, Region, Somalia.

Sample size

The study used 100 of respondents based on Mugenda & Mugenda,(2003), which says that sample size can be taken by 10% of the target population.

Fifty percent of women were purposively chosen from Garbahery district while other fifty from Lugh district. In Lugh district the respondents of NGO’s were sixteen, Professional Associations were seventeen, and seventeen of other civil societies. In Garbaharey district, the respondents of NGO’s were seventeen; Professional Associations were sixteen, and seventeen of other civil societies.

Sample Procedure

To determine the sample size for the study, several factors were considered; such as the variables, the type of research design, the method of data collection, analysis and the size of the accessible population (Mugenda, 1999). The selection was done on purposive bases where target groups with the required characteristics are selected like the civil society, professional Association, and NGOs.

28 Research Instruments

In this study of women’s peace building process and conflict resolution, both primary and secondary data were used. The study used Primary data, (questionnaire, and interview), in order to get enough information. To complete this study the study used secondary data from the books, unpublished documents, focus groups, internet, and journals.

VaNdity and ReHabillity

Validity of the instrument was through expert judgment and the researcher made sure that the coefficient of validity to be at least 70%. The researcher was consulting his supervisor for advice on questionnaire construction. After the assessment of the questionnaire, the necessary adjustments were making, bearing in mind the objectives of the study. The formula that was used to calculate the validity of the instrument were

Content Validity Index (CVI) = number of items declared valid/total number of items.

Reliability is a measure of the degree to which a research instrument • yields consistent results or data after repeated trials. Reliability of the instrument were establishing through a test-retest technique. The researcher conducted a pre-test of the instrument on group of subjects and wait one week then would administer the same test to the same subjects a second time.

29 Data Gathering Procedure

The research of this study begun immediately when a testimonial letter given to the researcher from Kampala International University. Thereafter, copies of the letter used to introduce the researcher to the respondents and interviewers, after getting the testimonial letter, the researcher made sure that the instruments of the research are developed and ready for work. Then the researcher proceeded to the field and visited Garbaharey and Lugh over a one-month period.

Data Analysis

The data analysis was carried out based on the responses to the questionnaire, the researcher will able to quantify the data using frequencies, and percentage tables will drawn for logic analysis.

Ethical Considerations

Bearing in mind the ethical issues, the researcher provided the respondents with the necessary information as regards the main purpose of the research, expected duration, and procedures to be followed, and was in position to keep privacy and not to disclose the confidentiality of • respondents.

30 Limitations of the Study Due to prevailing security situation, the researcher was in a position to visit and carry out the research in the two selected districts in Gedo.

Majority of the respondents were illiterate and expressed their views only through interviews. This is because of the lack of the knowledge to fill the questionnaire. Other semi-literate respondents could not fill the questionnaire on their own without help from the researcher.

The researcher was not able to reach villages and pastoral or nomadic camps in the selected two districts in Gedo, which compelled the researcher to limit the study in two, districts only.

Due to the prevailing security conditions, the researcher conducted the study in a very insecure and hostile environment Because of this problem, fear of persecution from Islamist administration was so high among the respondents. Hence, Women actors gave the information in fearful and anonymous conditions. The researcher pledged to maximize confidentiality and professional ethics in all the information provided by the respondents.

31 CHAPTER FOUR

PRESENTATION, ANALYSIS AND INTERPRETATION OF DATA

Introduction This chapter is a presentation, interpretation, and discussion of the field results. Results are presented in tables and in form of frequency counts and percentages. The results and discussions are centered on the set objectives, which were to identify and determine the level and role of Somali women in conflict Resolution efforts and o f women in peace- building programs, to identify the Challenges faced by the Somali women in Peace building and Conflict Resolution

Demographic Characteristics of Respondents The researcher needed to know the demographic distribution of respondents in order to find the suitable data for the respondents of the role of Somali women peace building and conflict resolution in Somalia. The table indicates of the analysis of the collected and collated data for the study.

32 Tab’e 1: Blo-data of the Respondents (n=100)

Respondents Frequency (F) Percentage (%) Age of the respondent 25_30 20 20 31_40 22 22 41_SO 28 28 51_60 10 20 Above 60 10 10 Total 100 100 Marita’ Status

Single 20 20 Married 36 36 Widow 22 22 Divorced 22 22 Total 100 100 educationa’ LeveD None 0 0 Elementary 12 12 Intermediate 12 12 Secondary 18 18 University Graduate 58 58 Total 100 100 Occupation NGO’s 33 33 Professional Association 33 33 Civil society 34 34 Total 100 100 Source: primary data

33 Table 1, shows that the number of respondents interviewed was 100. The respondents were representing different groups of the women i.e. NGOs, professional association and civil sociely.

Table 1, indicates 20% of the respondents mainly from 25 to3O; 22% of the respondents mainly from 31 to 40; 28% of the respondents from 41 to 50, 20% of the respondents from 51 to 60, and 10% of the respondents mainly from above 60.

Table 1, indicates 12% of the respondents have elementary education, 12% have intermediate education level, 18% have secondary level, and 58% of the respondents have university level of education. Most of the university graduate respondents are from professional association and NGO’s.

Table 1, also indicates that 20% of the respondents are singles, 36% are married, 22% are widow, and 22% are divorced.

34 Tab~e 2: B~o-data of the Respondents (n = 100)

Respondents Frequency (F) Percentage (%) How gong have you been participa~ng ~n peace buHd~ng? Less one 10 10 12 12 12 2_3 20 20 3_4 6 6 4_5 10 10 5_6 14 14 6_7 8 8 7_8 12 12 8_9 8 8 Total 100 100 Source: primary data Table 2, 10% of the respondents have less than one year of experience for the peace building participation; 12% of the respondents have 1 to 2 year. 20% of the respondents have 2 to 3 years; 6%of the respondents have 3 to 4 years of experience for the participation of peace building; 10%of the respondents are 4 to 5 years, 14% of the respondents have 5 to 6 years, 8%of the respondents have 6 to 7 years, 12% of the respondents have 7 to 8 years, and 8%of the respondents are 8 to 9 years.

35 Tab’e 3: Where do SomaI~ women partkipate ~n Peace buiId~ng?

Strongly Undecided Strongly Agree Disagree Total Respondents ~gree Not sure disaç ree No % No % No % No % No % No % Women in Somalia participate in 52 52 32 32 10 10 4 4 6 6 100 100 peace building at the family level Somali Women participate in 30 30 46 46 6 6 6 6 10 10 100 100 peace building at the tribe level Womenin Somali participate in peace building 40 40 38 38 0 0 14 14 6 6 100 100 atthe Community level Women in Somali participate in 18 18 16 16 28 28 34 34 4 4 100 100 peace building at national ~ level Source: primary data Table 3, indicates that 52% of the respondents strongly agree that Women in Somalia participate in peace building at the family level; 32% of the respondents also agree that Somali Women participate in peace building at the family level. 10% of the respondents undecided not sure that Women in Somalia participate in peace building at the family

36 level,4% of the respondents disagree that Women in Somalia participate in peace building at the family level,6%of the respondents strongly disagree that strongly disagree

Table 3 , shows that 30% of the respondents strongly agree that Somali Women participate in peace building at the tribe level, 46% of the respondents agree that Somali Women participate in peace building at a tribe level. While 6% of the respondents undecided not sure that Somali Women participate in peace building at the tribe level, 6% of the respondents disagree Somali Women participate in peace building at the tribe level , while 10% of the respondents strongly agree that Somali Women participate in peace building at the tribe level,.

Table 3, also indicates that 40% of the respondents strongly agree that Women in Somali participate in peace building at a Community level. 38% of the respondents agree that Women in Somali participate in peace building at the Community level, 14% of the respondents disagree that Women in Somali participate in peace building at the Community level, and 6% of the respondents strongly disagree.

Table 3 indicates that 18% of the respondents strongly agree that Women in Somali participating in peace building at the national level, 16% of the respondents agree that Women in Somali participating in peace building at the national level. So 28% of the respondents undecided not sure, that Women in Somali participate in peace building at national level, While 34% of the respondents disagree or disagree that Women in Somali participate in peace building at the national level. 4% of the respondents

37 strongly disagree that Women in Somali participate in peace building at national level.

38 Tab~e 4, Where do SomaN women partkipate ~n Peace buHding?

Strongly Undecided Strongly Agree Disagree Total ~ Respondents ~ree Not sure disagree No % No % No % No % No % No % Women in Somali participate in peace building 44 44 22 22 2 2 16 16 16 16 100 100 at the

‘ international level Women in Somalia participate in a 42 42 32 32 2 2 14 14 10 10 100 100 peace building ~ by exploring their new ideas Women in Somalia participate in a 36 36 24 24 8 8 12 12 20 20 100 100 peace building by giving funds Women in Somalia participate in a 58 58 22 22 0 0 10 10 10 10 100 100 peace building as humaterians Women in Somalia participating in a peace 40 40 30 30 4 4 14 14 12 12 100 100 building in putting up workshops Source: primary data

39 Table 4, show as that 44% of the respondents strongly agree that the Women in Somali participate in peace building at the international level. 22% of the respondents agree that the Women in Somali participate in peace building at the international level. 2% of the respondents undecided not sure that Women in Somali participate in peace building at the international level, whilel6% of the respondents disagree that Women in Somali participate in peace building at the international level, and also 16%of the respondents disagree that Women in Somali participate in peace building at the international level. • Table 4, show as that 42% of the respondents strongly agree that Women

in Somalia participates in a peace building by exploring their new ideas. 32% of the respondents agree that Women in Somalia participates in a peace building by exploring their new ideas. 2% of the respondents • undecided not sure that Women in Somalia participate in a peace building by exploring their new ideas. 14% of the respondents disagree that Women in Somalia participate in a peace building by exploring their new

ideas , and also 1O%of the respondents disagree that Women in Somalia participate in a peace building by exploring their new ideas.

Table 4, show as that 36% of the respondents strongly agree that Women in Somalia participate in a peace building by giving funds; 24% of the respondents agree that Women in Somalia participate in a peace building by giving funds. 8% of the respondents undecided not sure that Women in Somalia participate in a peace building by giving funds, whilel2°k of the respondents disagree that Women in Somalia participate in a peace

40 building by giving funds also 20%of the respondents strongly disagree that Women in Somalia participate in a peace building by giving funds.

Table 4, show as that 58% of the respondents strongly agree that Women in Somalia participate peace building for humanitarian reasons. 22°k of the respondents agree that Women in Somalia participate peace building for humanitarian reasons, whilelO% of the respondents disagree that Women in Somalia participate peace building for humanitarian also 10%of the respondents strongly disagree that Women in Somalia p articipate peace building for humanitarian reasons.

Table 4, show as that 40% of the respondents strongly agree that, Women in Somalia participating in peace building by organizing workshops. 30% of the respondents agree that Women in Somali participating in peace building by organizing workshops. 4% of the respondents undecided not sure that Women in Somalia participating in peace building by organizing workshops, whilel4% of the respondents disagree that Women in Somalia participating in peace building by organizing workshops also 12%of the respondents strongly disagree that Women in Somalia participating in peace building by organizing workshops.

41 Table 5, The role of Somali Women in Conflict Resolution

Strongly Undecided Strongly Agree Disagree Respondents agree Not sure disagree Total No % No % No % No % No % No % Women in • Somalia participate in conflict 38 30 30 18 18 8 8 6 6 100 100 resolution ad mi nistering workshops Women in Somalia play their role in conflict 18 18 38 38 22 22 12 12 10 10 100 100 resolution by encouraging the men for the peace Women in Somalia play their role in 54 54 24 24 6 6 10 10 6 6 100 100 conflict resolution by providing funds Women in Somalia play their role in conflict resolution by 36 36 30 30 8 8 16 16 10 10 100 100 exchanging women for the ~ two clans to marry Source: primary data

42 Table 5, indicates that 38°k of the respondents strongly agree that the Women in Somalia participate in conflict resolution administering workshops; 30% of the respondents agree that Women in Somalia participate in conflict resolution are involved administering workshops. 18% of the respondents undecided not sure that Women in Somalia participate in conflict resolution in administering workshops 8% of the respondents disagree that Women in Somalia participate in conflict resolution in administering workshops 6%of the respondents strongly disagree that Women in Somalia participate in conflict resolution in administering workshops.

Table 5, indicates that 18% of the respondents strongly agree that the Women in Somalia play their role in conflict resolution by encouraging the men for the peace; 38% of the respondents agree that Women in Somalia play their role in conflict resolution by encouraging the men for the peace. While 22 % of the respondents undecided not sure that Women in Somalia play their role in conflict resolution by encouraging the men for the peace. 12% of the respondents disagree that Women in Somalia play their role in conflict resolution by encouraging the men for the peace 10%of the respondents strongly disagree that Women in Somalia play their role in conflict resolution by encouraging the men for the peace.

Table 5, indicates that 54% of the respondents strongly agree that the Women in Somalia play their role in conflict resolution by providing funds; 36% agree that Women in Somalia play their role in conflict resolution by providing funds. 6% of the respondent~s undecided not sure that Women in Somalia play their role in conflict resolution by providing funds, 24 %.of

43 the respondents disagree that Women in Somalia play their role in conflict resolution by providing funds 10%of the respondents strongly disagree that Women in Somalia play their role in conflict resolution by providing funds.

Table 5, indicates that 36% of the respondents strongly agree that the Women in Somalia play their role in conflict resolution by exchanging women for the two clans to marry; 30% of the respondents agree that Women in Somalia play their role in conflict resolution by exchanging women for the two clans to marry. 8% of the respondents undecided not sure that Women in Somalia play their role in conflict resolution by exchanging women for the two clans to marry. 16% of the respondents disagree that Women in Somalia play their role in conflict resolution by exchanging women for the two clans to marry. 10% of the respondents strongly disagree that Women in Somalia play their role in conflict resolution by exchanging women for the two clans to marry.

44 Table 6, The role of Somali Women in Conflict Resolution

Strongly Undecided Strongly Agree Disagree Total Respondents ~gree Not sure disa~ ree No % No % No % No % No % No % Women in Somalia playing their role in Conflict 24 24 26 26 14 14 24 24 12 12 100 100 resolution by giving education for the_Militias Women in Somalia write poetries and 24 24 48 48 14 14 8 8 6 6 100 100 songs for conflict resolution women have no authority for the 30 30 40 40 20 20 10 10 10 10 100 100 Somali_clans Source: primary data Table 6, indicates that 24% of the respondents strongly agree that Women in Somalia are playing their role of Conflict resolution by giving education for the Militias the. 26% of the respondents agree that Women in Somalia are playing their role of Conflict resolution by giving education for the Militias; 14% of the respondents undecided not sure that Woman in Somalia is playing their role of Conflict resolution by giving education for the Militias. 24%of the respondents disagree that Women in Somalia are playing their role of Conflict resolution by giving education for the Militias 12 %of the respondents strongly disagree that Women in Somalia

45 are playing their role of Conflict resolution by giving education for the Militias.

Table 6, indicates that 24% of the respondents strongly agree that the Women in Somalia write poetries and songs for conflict resolution; 48% of the respondents agree that Women in Somalia write poetries and songs for conflict resolution. 14% of the respondents undecided not sure that Woman in Somalia write poetries and songs for conflict resolution, 8% of the respondents disagree that Women in Somalia write poetries and songs for conflict resolution, 6%of the respondents strongly disagree that Women in Somalia write poetries and songs for conflict resolution.

Table 6, indicates that 30% of the respondents strongly agree that women have no authority for the Somali clans the. 40% of the respondents agree that women have no authority for the Somali clans, while2O % of the respondents undecided not sure that women have no authority for the Somali clans 10%.of the respondents disagree that women have no authority for the Somali clans 10%of the respondents strongly disagree that women have no authority for the Somali clans.

46 Presentation and the analysis of the interview guide

These interview guide questions asked to the respondents, which were from women organizations, local non-governmental organizations, a nd special intellectuals that have good information for the conflict resolution activities in Somalia.

Table 7, the interview guide

Strongly Undecided Strongly Agree Disagree Total Respondents agree Not sure disaqree No % No % No % No % No % No % Somali women play an active role for the conflict 65 65 35 35 0 0 0 0 0 0 100 100 resolution in garbaharey ~ town and whole gedo region Somali women participate in the fundraising 45 45 40 40 10 10 3 3 2 2 100 100 for the conflict resolution at district level. Source: primary data Table 7, 65% of the respondents strongly agree that the Somali women play an active role for the conflict resolution in garbaharey town and whole gedo region, 35% of the respondents agree that the Somali women

47 play an active role for the conflict resolution in garbaharey town and whole gedo region. This means that total of the respondents either strongly agree or agree that the Somali women play an active role for the conflict resolution in garbaharey town and whole gedo region.

Table 7, indicates that 45% of the respondents strongly agree that the Somali women participates in the fundraising for the conflict resolution at district level, 40% of the respondents agree that the Somali women participates in the fundraising for the conflict resolution at district level. This means that the total of the respondents either strongly agree or agree that Somali women participates in the fundraising for the conflict resolution at district level.

48 Tab’e 8, the interview guide

Strongly Undecided Strongly Agree Disagree Total Respondents agree Not sure disaqree No % No % No % No % No % No % The main challenge for women participation in conflict 60 60 40 40 0 0 0 0 0 0 100 100 resolution is clan system and social structure Somali women have no good role 45 45 40 40 10 10 3 3 2 2 100 100 for Somali resolution conferences Source: primary data In table 8, 60% of the respondents strongly agree that the main challenge for women participation in conflict resolution is clan system and social structure, 40% of the respondents agree that the main challenge for women participation in conflict resolution is clan system and social structure. This means that total of the respondents either strongly agree or agree that the main challenge for women participation in conflict resolution is clan system and social structure.

Table 8, indicates that 58% of the respondents disagree that the Somali women have no good role for Somali resolution conferences, 40% of the respondents strongly disagree that the Somali women have no good role for Somali resolution conferences.

49 CHAPTER FIVE FINDINGS, CONCLUSIONS AND RECOMMENDATIONS

Introduction There is some problem faced by Africa women especially Somali women and their role in peace building programs in the country is not recognized by men and there fore the purpose of this study is to examine the Role of Somali Women in Conflict Resolution and peace building process in Garbaharey and Lugh districts Gedo Region, Somalia. To identify the area in which we need the role of women.

Summary of Findings Where do SomaN women participate in Peace buHding The study found out that majority of the respondents strongly agree that

Women in Somali participate in peace building at the family level , few of the respondents also agree that the Somali Women participate in peace building at the family level.

It also found out that majority of the respondents agree that Somali women participate in peace building at the tribe level.

The study discovered that majority of the respondents strongly agree that the Somali women participate peace building at community level. It also discovered that majority of the respondents strongly agree that Women in Somalia participate in a peace building by giving funds.

50 The studies revealed that majority of the respondents strongly agree that, Women in Somalia participate in peace building by organizing workshops.

The role of Somali Women in Conflict Resolution The study also found that majority of the respondents strongly agrees that the Women in Somalia participate in conflict resolution by organizing workshops.

The studies also found that majority of the respondents strongly agree that Women in Somalia play their role in conflict resolution by providing funds.

The study discovered that majority of the respondents strongly agree that the Women in Somalia play their role in conflict resolution by exchanging women for the two clans to marry.

The studies also found that majority of the respondents strongly agree that Women in Somalia are playing their role of Conflict resolution by giving education for the Militias.

The study discovered that majority of the respondents strongly agree that the Women in Somalia write poetries and songs for conflict resolution.

It was also found out that majority of the respondents strongly agree that women have no authority on the Somali clans.

Conclusion

Based on the findings for the above discussions, the study discovered that women in Somalia have participated in peace buildings programs in

51 variety of ways. Women in Somalia participated in peace building on family level, and the majority of the respondents in this study say that women in Somalia have been participating in peace building on a family level. Following the results of this study, women in Somalia have played their part in peace building.

The study found out that women in Somalia have taken an active role in the peace building at the community level, and the majority of the respondents agreed that women in Somalia take an active role for the peace building at the community level.

The study found that Somali women had participated in the conflict Resolution in different ways; for example in organizing workshops, by poetries, by providing funds, encouraging men forthe peace.

Women in Somalia Garbaharey and Luqh districts have participated in conflict resolution by proving funds and giving skills for the militia to work in order to have skills that may be needed for the young militias to acquire a source of income. As this study shows us, Somalia women have organized workshops and seminars, which teach the community to stop the conflicts.

The Research found out that Somali women have played an active part in conflict resolution by writing poetries and songs, which encourages community to resolve conflict resolution.

52 Recommendation

Basing on the findings of the study, the researcher recommends the following interventions that are necessary for the participation of Somali women in peace building and conflict resolution:

Local community

o In order to achieve the objectives of conflict resolution women should be permitted to participate in the resolution conferences in all Somalia regions.

o To make a campaign that informs society the importance of women participation in conflict resolution for the local development, and to remove the traditional norms which are against the women participation in peace building and conflict resolution.

o To encourage the elders of the clans such as sultans and Ugasis to campaign for the importance of women participation in conflict resolution and peace building in Gedo region.

Civil society

o The civil society on their part can work closely with the local leaders in initiating public awareness campaigns to encourage women to participate in conflict resolution and peace building and to expose the myths surrounding this issue. The first step towards this would be to conduct a national workshop on women’s participation in conflict resolution and peace building in Gedo

53 region. This workshop should increase the skills of women specially: o Leadership and management o Public speaking and debating skills o Gender sensitization and Self-confidence building o To increase women organizations inside the Gedo region in order to exploit the potential of women’s participation in conflict resolution and peace building.

54 REFRENCESES

Amina M. Warsam, (2001). Assessment of potential women leader in

Somaliland. Hargeisa: international co-operation for

development

Asha. A (2000), Report on the workshop on Conflict Transformation in Africa: African Women’s Perspectives, Gorée Institute, Dakar.

Babbit, E. F. & D’ Estree, T. P. (1996). An Israeli-Palestinian Women’s Workshop: in Crocker, Chester A., Hampson, Fen Osler, and Pamela.

Boutros-Ghali, B. (1992) An Agenda for Peace. New York: United Nations

Bradbury, M. and Healy S. (2010) Whose peace is it anyway? Connecting Somali and international peacemaking. http ://www.c-r.org/our work/accord/somalia/introduction-abstract.php

Bradbury, M., (1994) The Somali Conflict: Prospect of Peace. Oxfam Research Paper No 9. Oxford: Oxfam UK/I

55 De Waal, A 1997. Famine Crimes: Politics and the disaster relief industry in Africa. London: James Currey.

Faiza Jama (2010) Somali women and peacebuilding: http://www.c r.org/our-work/accord/somalia/somaliwomen peacebuilding. php

Farah, Ibrahim (2010) The Somali conflict and the regional context, Nairobi,

Ferris, E. (1992). Peace-Making in the Emerging World. Ecumenical Review, VoL44, No. 3 Managing Global Chaos: Sources of and Responses to International Conflict.

Harpviken, K.B. and Kjellman, K. E (2004). Beyond Blueprints Civil soci~y and Peace-building. International Peace Research Institute, Oslo.

Kemi Ogunsanya & Wezi (2000). Mainstreaming Women into NEPAD: In Visible Progress? Unpublished article, Women Waging Peace: Washington DC.

Lederach J.P. (1995) Preparing for Peace: Conflict Transformation Across Cultures. Syracuse, NY: Syracuse University Press. Retrived at:

http://www. peacemakers. ca/publications/peacebuildingdefinition . ht mI/accesed at 27/octobar20l0

56 Mbagwu, 3. (2001). Campaign for women in peace building. Ife Psychologia, 9(3),ppll2-117. Menkhaus, K. (2000) Traditional Conflict Management in Contemporary Somalia. In Zartman, I.W. (ed) TraditionalCures for Modern Conflicts: African Conflict “Medicine”.Lynne Rienner Publishers, pp. 185-6.

Mohamed. A(2003), Somali Women in Arts of Peace, Daily Nation (3)22:

Nairobi Washington, DC: United States Institute of Peace, pp 521 — 529. Women watch: The UN Internet Gateway on the Advancement and Empowerment of Women. http://www.un.org/womenwatch/index.html

Mugenda,O. & Mugenda,. 2003. Research Methods. Nairobi: Acts Press.

Mugenda, 0. M. & Mugenda. G.,1999. Research Methods: Quantitative and Qualitative Approaches. Nairobi : ACTS Press.

Omotayo B. 0; (2005). Women AND Conflict in the new Information: Obafemi Awolowo University. Ile-Ife, Nigeria.

Shukri. D(2008), Putland and Somaliland Women in Peace and Peace building process: Hargaisa

Sylvester, C. (1994). Feminist Theory and International Relations in a Postmodern Era,New York: Cambridge University Press.

57 WSP international (2001) Rebuilding Somalia: issues and possibility for

Puntland. London: HAAN Associates

Mugenda, 0. &Mugenda, A.G. (1999): Research Methods: Quantitative and Qualitative Approaches. Nairobi, Acts Press.

58 - ~ 3. -“H, I 3— 1~i~,~T:c: ~

OFFICE OF THE ~3SOCi~Th D~ -., C~L~c~c~ SCHOOL OF POST~RADuATs 5TU~:~ Ai~4D ‘ES~AkCH

RE: REQUEST ~CR ~Y~$ ~XR~E ~ TO CONDUCT RESEARcH if~ YOUR w;~~:r :~zo~

~t~(L i n:i~n~d b: ‘~1~k~ ~ iI.UC~fl3 U l-.i~r:, t~i ~ r?~—~ in ~ ~h3 s ~ Resolution ~nd po~c~ Uuilthng ?ro~ess ~n ~-:~r~v ~ ~ L~h D~trius in

G~do Region of Som~h~”~” ~s ~.:i-i ~.f r ~ . -~.. :1 s-.-. ill:: ;,-~ :‘A:~ ~

~rn,~1i~r :hr:.u.~- •:u ~~ ~ ~dn~ ri-~.

(:3.3 i~:ri ~ L~ei ~I~--- Ui~. ~ ~ .a ,~ ::‘j-~ . ~t~- ~ ~n h: .1 th~ ~t~r i~ .1. y_.. i.~ v~i ~ lh ~ p~r~imr t ~r~:i ~i it on ‘h~-~ 3O~r~- J:,

1 ~Uu: ~:~re~J ~ ~h H I:r.j:: ~ n. :nd ~‘ ~ior~ i:~ r.~ , i.~c- c~r ~ ih ~:u~ i~~t~:h—~ - ~;;. Ti ‘-ui h~i -~ ti-.:,: ~~~it1 c:tfl, I C~~’iiik: ii:j

~ it,i1,:::i,~d h:~ ~ ~-‘~ II b.~ ‘fr.h~y ~_:~.-,—‘

‘(~ii;rs ~

~t~zl~: DR. ROSE;~NN MW4NIKI SUCL’~i f~cXENC~S (SPGSR)

59 KAMPALA INTERNATIONAL UNIVERSITY

P. 0. BOX 20000 KAMPLA

APPENDICES

APPENDIX I: INSTRUMENTS

A~ QUESTIONNAIRE

Dear respondent,

I am conducting a study entitled “Women in Conflict Resolution and peace building Process, in Garbaharey and Lugh districts Somalia

In view of this, may I request that you answer my questionnaire? I will appreciate it very much if you can return the questionnaire as soon as possible.

Please be assured that the data you provide will be used only for academic purpose and the information you provide will be treated with utmost confidentiality.

Thank you very much in advance.

Yours truly,

Ayan Dine Hersi

Candidate for Master of Arts in Development Studies

Kampala International University

Kampala, Uganda

60 SECTION I: PROFILE OF RESPONDENTS

Direction: Kindly tick the appropriate space or provide the data requested where appropriate.

1. Age of the Respondent

25—30 31—40

41—50 51-60

Above 60

2. Marital status

Single ____ Married

Widow ____ Divorced

3. Educational background of the respondent Had never gone to school Elementary Intermediate Secondary

4. How long have you been participating in peace building in Somalia

Less than one year ~ 1-2 years ~ 2-3 years El 3-4years El 4-Syears El 5-6years El 6-7years El 7-8year El 8-9years El

61 5. Occupation Professional Association Civil society NGO’s

62 SECTION II: where do Somali women participate in Peace building? Please use the key below to answer the following statements by indicating: (5) strongly agree-you agree with no doubt at all, (4) agree you agree with some doubt, (3) undecided or not sure, (2)

disagree- you disagree with some doubts (1) strongly disagree — you disagree with no doubt at alL

Scale 54321

1. Women in Somalia participate in peace building — — — — at the family level

2. Somali Women participating in peace building at — — — — the tribe level

3. Women in Somali participating in peace building — — — — — at the Community level

4. Women in Somali participating in peace building — — — — at the national level

5. Women in Somali participating in peace building — — — — — at the international level

6. Women in Somalia participating in a peace — — — — — building by exploring their new ideas

7. Women in Somalia participating in a peace — — — building by giving funds

8. Women in Somalia participating peace building — — at the humanitarian level

9. Women in Somalia participating in peace — — — building giving organizing workshop

63 SECTION III: The role of Somali Women in Conflict Resolution

Please use the key below to answer the following statements by indicating: (5) strongly agree-you agree with no doubt at all, (4) agree you agree with some doubt, (3) undecided or not sure, (2)

disagree- you disagree with some doubts (1) strongly disagree — you disagree with no doubt at all,

Scale 54321

1. Women in Somalia participate in conflict resolution in — — — — — organizing and administering workshops

2. Women in Somalia play their role in conflict resolution — — — — — by encouraging the men for the peace

3. Women in Somalia play their role in conflict resolution by — — — — — providing funds

4. Women in Somalia play their role in conflict resolution by — — — — — exchanging women for the two clans to marry

5. Women in Somalia are playing their role of Conflict — — — resolution by giving education for the Militias

6. Women in Somalia write poetries and songs for conflict — — — — resolution 7. women have no authority for the Somali clans

64 B~ THE INTERVIEW GUIDE

Section 1: interview guide for women participation in conflict resolution and peace building in Somalia

Instructions

Please use the key below to answer the following statements by indicating: (5) strongly agree-you agree with no doubt at all, (4) agree you agree with some doubt, (3) undecided or not sure, (2) disagree- you disagree with some doubts (1) strongly disagree — you disagree with no doubt at alL

Scale 5 4 3 2

1. Somali women play an active role for the conflict resolution in garbaharey town and whole gedo region. 2. Somali women participate in the fundraising for the conflict resolution of_district_level. 3. The main challenge for women’s participation in conflict resolution is clan_system_and_social_structure 4. Somali women have no role in Somali resolution conferences

65 APPENDIX

RESEARCHER’S CURRICULUM VITAE

Personal Profile

Name: Ayan Dine Hersi

Citizenship: Somalia

Mobile: +252 6 18530912

Address: Garbaharey, Somalia

Date of birth, 20 May, 1988

Email: adxcali~hotmaiLcom

Educational background

Post Graduate

Master of Arts in Development Studies, Kampala International University, Uganda; thesis on: “women in conflict resolution and peace building process in Garbaharey and lugh Districts in Gedo Region of Somalia, 2010”.

Undergraduate

Bachelors Degree in Economics at the International University of Africa, Sudan

66 Secondary School

2005 Graduate, Amir Nuur Secondary School, Garbaharey, Somalia

Certificates

e Certificate of Decentralization and local government, Kampala International University, 2010 Certificate in Monitoring and Evaluation, Mekerere University, Kampala Uganda, 2010

o Certificate in Research Methodology Training work shop, Kampala International University, 2010.

Work experience

o Central bank of Sudan

Language Level

Arabic V.Good

English Good

Somali Fluent

Additional Skills

o Computer literate

67 • Good understanding of Microsoft Word and Excel • Familiar with various packages

References

Mohamed Barre Muse Program Specialist UNDP Somalia Tel: +254724411173 Email: [email protected]

68