Where The Lack Of Support And Disunity Occurred Amongst Puntland Civilians In the name of Allah, the Beneficent, the Merciful Puntland is considered as one of the states where integrality exists in Somalia. However, the sign of unity is fading away due to the lack of trust, support between the different tribes, clans and sub-clans in Puntland... It seems like the media airs some sort of propaganda in relation to various issues, especially when they encounter relative shortcomings and difficulties to report the causes/factors of certain issues, thus, they habitually censure a particular state and hold them the accountability... I personally, tried to investigate these issues and came with the conclusion that, the issues that stirred up lack of trust and assistance amongst the sub-clans in Puntland are: Diyo, Religious sects/ways, Politics, Business, droughts and Immigration… Diyo: The word “Diyo” in the Somali literature is what we call blood-wealth or a “Diya” in Arabic language… The paying diya is the basic judicial and political role, in which it forms the network between a coalition of tribes, clans and sub-clans through geographical populace. A more appropriate nomenclature is the division of Somalis into corporate political groups: tribes, clans, sub-clans and primary lineages… however, diya are divide into two main categories Mag-Wayn and Rafiso; Magweyn is when it is collected or received through clan relations, or on a geographical basis, Rafiso is when sub-clan-families collects the diya from among them or received especially when the issue concerns that specific family tree... Therefore, when the “Diya” is almost 100 camels’ worth, the “Rafiso” is about 11 camels and will be mainly collected from among that particular sub-clan which caused the problem, and the rest of the 89 will be jointly shared amongst the other sub-clans and branches... The gathered blood-wealth, which is estimated as 100 camels, will be systematically shared by the sufferer sub-clan-family and will single-handedly be entitled to get an expected 33 camels as Rafiso, whilst the remaining 77 will be collectively shared by the rest of clan families and branches that belongs to the same diya-paying group... The issue that arose in relation to the diya-paying is the fact some of the main principles of the social contracts are either contravened or disregarded. Some of the sub-clans keeps the whole blood-wealth after its collection as a matter of course, rather than systematically sharing some of it with the rest of clan-families that belongs to the same diya-paying group (as mentioned above), or segregate it subjectively based on their liking without the acknowledgement of some of the clan-families members. The action of the transgressors normally leads to major causalities, simply because of the remaining clan-families will ask for their share, and the violators will most definitely refute the claim and project the collaboration of the diya-paying group in order cover up the infringing act. Ostensibly, “Xeer” is known as the social contract and happens to be the foundation of the kingship system. By violating the principles and values of the “Xeer”, the defined terms of the collective unity under this specific social contract will be at danger, creating perplexity and disunity amongst such groups… These social contracts and treaties defined the clan-families relations at the level of segmentation represented by the diya-paying system. The absence of it creates a big gap between the clan branches resulting in a complete alienation and separation between them, given that, the network that used to bond and amalgamate them under the diya-paying system is at lost. Thus, it galvanizes the formation of opposed political/socio-cultural units and groups…. Religious-sects: The result of the emergence of different sects practices was severe and chaotic. It created various disagreements and clashes amongst the diverse sects, in which every sect claimed that the other sect introduced what we call “Bida” an innovative act to the precious Islamic Shari’a. The religious men that belonged to each sect harshly and critically disapproved and imposed sanctions on the others, which created a storm of revulsion and condemnation. The extreme detestation and apprehension made it customary to assassinate religious men of the opposite sects in mosques and turn the holly mosques which are normally used for submission and worship to “Theater of War”. When Allah SWTC condemn in his holly book divisions in Muslim societies… Allah said in the Holly Quran 3:103-105 And hold fast, all together by the rope which Allah (stretches out for you), and be not divided among yourselves; and remember with gratitude Allahs favour on you; for ye were enemies and He joined your hearts in love so that by His Grace, ye became brethren; and ye were on the brink of the pit of fire, and He saved you from it. Thus doth Allah make his signs clear to you: that ye may be guided. (103) Let there arise out of you a band of people inviting to all that is good, enjoining what is right, and forbidding what is wrong; they are the ones to attain felicity. (104) Be not like those who are divided amongst themselves and fall into disputations after receiving Clear signs; for them is a dreadful penalty.― (105) 6:159-160 “As for those who divide their religion and break up into sects, thou hast no part in them in the least: their affair is with Allah: He will in the end tell them the truth of all that they did. (159) He that doeth good shall have ten times as much to his credit: he that doeth evil shall only be recompensed according to his evil. No wrong shall be done unto (any of) them. (160)” Politicians: The disunity made politicians to significantly preserve and expand the impact of their personal interest and authority. By doing this, they sacrificed the national, unitary and social relation of the clan identity by putting their personal interest and gains, above the public interest. It became almost impossible for clan-branches to trust the politicians of other clan-families, simply because they deem such politicians are upholding the interest of a particular clan-branch. It became habitual for failed politicians to create more tension between different clan-families by casting their political-shortcomings on other clans, in a claim that, their failure was due to other clan-branches denunciation to select a member of those clans based on hatred. Business: Many economists and businessmen claimed that – “is only when each of us act and behave in a self-interest manner, collective ‘society’ can bring to the fore”. In my point of view, this might work in developed countries rather than undeveloped counties facing severe hardship. In such countries, there should be ethic codes that bring the businessmen to participate in developing their residential areas, and donate to the disadvantaged groups of their clan-families. Unfortunately, the self-centeredness of the businessmen increased to the level of blocking ways of creating solutions amongst the clan-families, if that plan or particular resolution goes against their business growth or money-generation. To ignore the disarray, anarchy and crises facing the populace of their area, merely because, it is not in the interest of their business succession. Droughts: It is important to note that, most of the droughts lead to famine in undeveloped countries that relies heavily on agriculture and livestock. Thus, the continuous droughts that made the land in its driest condition caused record food infiltration and this created production failure. It also killed the pastoralists prime livestock assets, resulting in reduced purchasing and access failure. The rural/village farmers with low-income found it incredibly hard to produce and purchase food, primarily because the drought made it impossible to produce food, and the low-income stood in the way of supporting families to purchase food for the family and owned animals – added to the access failure, because of the village geographical nature. This made the villagers rely on their relatives and clan-families in cities to distribute the food and water (basic needs). Basically, the city dwellers income is low to some extent too, because of the high living expenses and taxation imposed on them. This resulted in the city/towns residents’ incapability to provide the helping hand to the villagers. Consequently, the tension and the relation gap between them increased dramatically. Immigration: The continuous droughts and famine caused the youth residents of the affected areas to migrate, alongside with the unemployed groups in a lookout to change their living condition. Travelling in an uncertain search out and hope for better life. “Desperate times call for desperate measurements” – that is exactly why the unfortunate ones either smuggled legally or illegally to other countries, turned to pirates or joined clan-affiliated religious/political or business-based groups in a rummage around for security and stability. Each route had its difficulties and struggle and in most occasions led to harsher life conditions than the previous one. The mentioned religious/political and business-based groups use their authority, influence, brainwashing principles and money as a commanding device to make these ill-fated youth carry out immoral dirty arrangements on their behalf. This adds more pain to the sufferers’ life, knowing the fact; they might even be used as methods to assassinate loved ones. “The Unfortunate Ones: victims of life, and greater conspiracy” - as I will call them. The Question is – “Can we collectively change and control the issues that caused the current tension and disunity? The answer is “Yes”, but the determination and willingness to make alteration should come from within, given that, it is a difficult task. Here are some of the reasons why I think it is a rigid matter: The lack of trust, and soul consciousness that made people unaware of their actions side-effects. The conspiracy groups that gives out guarantees and promises in order to brainwash people and encourage them to carry out deeds that will support the groups self-interested objectives. People relying on others to find solutions to facilitate “change for better scenario”, rather than cooperatively working towards development and prosperity. However, wise once said “A battle lost or own is easily described, understood, and appreciated, but the moral growth and change of a great nation requires reflection, as well as observation to appreciate it”. I personally decided to investigate and research the factors that shaped the current anarchy, the apprehension that detached people away from one another and the refusal to work together in order to find appropriate solutions. I made my decision after I realized that the Puntland communities are not looking forward to make a change to help their Puntland State Government, on top of that the existing government and various governmental institutions attempts to take the suitable measures in order to bring these tribulations to an ending stage, but unfortunately this abstruseness still occur. Luckily, I had the chance to pay a visit to Puntland and stay there for a while. I also managed to work with Livestock Company called “Al-Furqaan”. My collaboration with that company gave me a great chance to travel across 80% of Puntland’s lands (cities and villages combined). I used this journey to carry out my investigation procedures, and since I am not a politician or involved in the political-arena, most of the principal people I spoke with in every area expressed their thoughts and outlooks without hesitation or suspicions. My interview concentrated on the causes of the troubling chain of division and problems amongst the people in these specific lands. The outcome of the interviews and investigations I made outlined the points I discussed above: Blood-wealth, religious sects/ways, politics, business, famine/droughts and immigration. During my interviews I tried to ask them about the possible solutions to the problems they mentioned, given that, they are the ones experiencing the hardship and the person who is in the receiving edge of such tribulation can only have the clear picture of its causes and consequences. I made sure to ask this question after they uttered their point of views, about the limitations and obstacles facing clan-families and branches in terms of the chain of command and residential atmosphere. The questions concerned the ways that the clan-families/branches and the chain of commands can be brought together in order to find solutions that will convince both parties. Most of the responses that addressed the question, sketched out the need of finding peace and unity based on respect and mutual trust. The points I concluded of the interviews I made with the prime figures across Puntland terrain demonstrated that what the people are looking for are peace and willingness to form a unitary chain once again to tackle the issues I mentioned above, in which I consider are the blockages to the route leading to peace, harmony, success thus, leading to maintainable development. This is also explained in Maslow hierarchy of needs which expressed that people have five categories of need and addressed them in order 1) physical needs (food, water, oxygen etc), 2) Peace (security), 3) Relations (friendship, family etc), 4) Esteem (self-esteem, achievement, etc), 5) Self-Actualization (acceptance of facts, problem solving, lack of prejudice/hatred, etc). To reach the highest point of satisfaction these needs should be fulfilled in order and I guess that is what we should work towards. So readers can we jointly work together to restore the hope, unity and integrity we once had, or hopelessly and helplessly wait for someone across the continent to amend the situation, or you know what – sleep wishing for miracles to happen. As Gandi once said: “We must be the change we wish to see in the world”, that is why it is vital to draw the rightful route and solution for our brethren in Somalia, although it is also evidential that “We can never change someone; people must change themselves. But we can help. We can be a resource” as Stephen R. Covey mentioned. Above all that, the divine words “Allah (Subhannahu Wa Ta’ala) Allah will not Change the Condition of a People until They Change Themselves”… Wa Billaahi Tawfiiq Author: Eng. Abdirashid Abdi Daad (Ciiltire) Email: guurey@hotmail https://facebook/Guureey aadciiltire.wordpress/
Posted on: Sat, 20 Dec 2014 22:40:16 +0000
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