What Kind of Government do Somalis ardently desire?

Before the fall of Somalia’s military junta, men who were considered beacons of hope and who were thought of as Somalia's future leaders, went to the bush to fight for peace, liberty, and justice. These men went to Somalia’s enemies asking for military hardware so they could topple the regime in Mogadishu. Finally, they got all they wanted from the enemy next door and succeeded in their futile struggles by chasing the cadres of the central government out of the country and into prolonged exile. There was jubilation and lavish merriment and even religious festivals were held in honor of the men who shed their blood to free their people from two decades of tyranny. Instead of forming an all-inclusive legitimate government that would install law and order, those who toppled the regime that ruled Somalia for twenty one nonstop years, thought of a different idea: kill each and every member of the regime’s clan and also wipe out those who supported it tooth and nail. To be brutally honest, because what goes around comes around, the hunted became hunters. The after effects of these heartless actions brought about a long-drawn-out civil war that spread beyond the borders of Somalia. General Aideed and Ali Mahdi Mohamed developed into two irreconcilably negative adversaries with diametrically opposing mind-sets in all facets of government and clan politics ultimately creating a scenario that baffled Somalis and onlookers and made Somalia a laughing stork in the international arena.

Then, a dozen avaricious warlords jumped on the bandwagon each scavenging for a share of Somalia’s remaining natural resources by engaging in multifarious dastardly acts including dumping of nuclear and other hazardous wastes, contrabandism, counterfeit monies, money laundering, illicit charcoal trading, marijuana cultivation, and communal theft that instantly made them dreaded entrepreneurs with indomitable flexed muscles. Thereafter, tribal supremacy led to the cantonization of Somalia giving birth to names like Somaliland, Puntland, Maakhirland, GalMudug, and Hiiraanland. Political movements that took sides and based on tribal ideologies started growing roots everywhere.

Leaders of these cantons applied propaganda to advance their evil designs. The use of the internet, radio, newspapers and poets to convey derogatory messages resulted in immeasurable clashes and deaths beyond measure. The theory behind the innuendos and clash of ideas was aimed at maligning the good name and reputation of fellow opponents and garner support from unwilling or uncommitted clans. However, the main idea behind the political squabbles and hurling of invectives at each other was to win the highest office in the land and to become the most powerful person in the region. But one thing the warlords failed to realize was that what was at stake was to analyze the needs of the Somali nation and not the wishes of clan members. The young of a donkey suckles its mother from behind with confidence while any other creature is certain to receive a devastating kick.

The warlords came to symbolize the horrendous savages and barbarians of aforetimes until the arrival of the saintly sheikhs whose leadership styles utterly created panic and confusion as they embarked on public flogging, stoning to death for some crimes, amputations, and closure of video dens, cinema halls, and forbidding of cigarettes smoking and alcohol consumption. As a result, Somalis, horror-struck by the sheikhs’ modus operandi, felt duty-bound to search for other alternatives. Somali leaders wandered around the world in search of a way out of the protracted quagmire. The Sheikhs’ mode of communications was in the form of sermons and religious decrees-a coordination that was entirely unique to Somalia and Somalis. Despite having Western-educated personalities in their midst, the Sheikhs advocated a “love it or leave it” form of information diffusion alien in nature and unpalatable to Somalia’s nomadic community.

The use of threats against nations and entities they perceived as enemies of Somalia’s resulted in the intensification of hostile forces internally and externally. In modern research methodologies, the best way to overcoming erroneous representations is to conduct a thorough and extensive exploratory study, while being organized, and then write so as to produce a reliable manuscript that is to be presented to a reliable proofreader before being distributed to the public readership and consumer distribution.

The administrations of the succeeding transitional governments were no better either. Abdiqasim Salat Hassan took pleasure at lashing out at the administration in Addis Ababa while that of Abdullahi Yusuf publicly demonstrated its adoration of neighboring Ethiopia. It was Abdullahi Yusuf who directed the occupation of Somalia by Ethiopian forces. Lack of experience coupled with poor leadership approaches accelerated the fall of both regimes. Failing to comprehend the needs of the ordinary citizen is always a gateway for disaster. Abdiqasim Salat Hassan is a man who has been in government business for a long time. He is said to hold a doctoral degree and also fluently speaks several languages. He is said to be a friend of the Arabs yet he miserably failed to negotiate with his Somali people who brag to have Arab ancestry. On the other hand, Abdullahi Yusuf Ahmed has been recorded to have claimed that he is descended from Yemen. If so, how comes he failed to come to terms with his own people who also claim Arab lineage? Of the various cultural dimensions in the world, the negotiating styles applied by the Arabs seem to be the most appealing. Arabs use emotional appeals through objective feelings; they are willing to make concessions; they approach deadlines casually, their negotiators treasure broad authority, and they are determined to build long-term relationships with their bargaining partners. As a result, Arabic, the language of the Arabs and of the Qur’an, is a divine language full of compassion that is appealing to the listener.

Practically, a government is a big organization and so for any government to prosper, it must demonstrate tremendous energy and display extraversion, agreeableness, conscientiousness, and be open to experience and have emotional stability. Quality assurance, innovation, commitment, goal achievement, clarity of measurement, being results oriented, problem solving, displaying influence, nurturing assured security, and tenacity are some of the required tools needed to advance an organization that is in the forefront for merit and reputation.

It is heartrending that Somalis have rejected every succeeding administration since 1991. Sardonically, they boisterously give a brand name to every new administration. For example, they consider any transitional government created in Addis Ababa as “gacan kurimis”-which may be translated to mean ‘artificially inseminated’. Leaders of these unfortunate administrations are referred to as “cadow kalkaal”, meaning ‘those who aid the enemy’. Likewise, if a government is not all-embracing, it is pejoratively identified as “dawladda laso dhoodhoobay” meaning ‘pieced together, patch-worked, collaged or jerry-rigged’. Similarly, when on the verge of collapse, it is “naf lacaari”. Leaders who call for the imposition of Sharia law are labelled “wadaadada waalan” or ‘crazy mullahs”. Because Somalis have witnessed a wealth of leadership qualities including that of the unsympathetic warlords, the perilous modes applied by the succession of previous transitional governments, and the sword-wielding mullahs with complicated religious or radical ideologies, what could be the best administrative style that best fits their ways of life politically, socially, and economically? Also, when will Somalia produce reputable leaders like Barack Obama, Mahatma Ghandi or Nelson Mandela?

Somalia will Shine once Again

'That has a beginning has an end’. It is almost twenty years since the Somali civil war started. Since the election of Sheikh Sharif Sheikh Ahmed as President of the Transitional Government in neighboring Djibouti this year, a sigh of relief has been felt across the country even though a few extremist groups continue to escalate hostilities. For sure, the level of antagonism experienced in the preceding years cannot be compared to the current low level power struggles limited to a few restive areas exclusively in the central regions of the country. Consequently, what we have seen is that Sheikh Sharif seems to be more welcome in Mogadishu than his predecessor who finished his mandate secluded in an area the size of the Vatican and surrounded by Ethiopian Army artillery until his very last day.

Ironically, the youthful Sheikh got strong backing from members of the dissolved parliament during the election process held in Djibouti giving him resounding victory over rival candidates nominated by the previous administration. To this day, concerned nationals living inside and outside of Somalia continue to celebrate the moderate leader’s election as head of state. Needless to say, there are many conflicting ideas as to why today's Somalia seems far much safer than it was previously. For some, the current relative peace may be attributed to the withdrawal of the much-despised Ethiopian occupation forces while others hypothesize the partial cessation of hostilities to have been ushered in extenuatingly after the technical defeat and exit of the former President, Abdullahi Yusuf Ahmed, who, as they claim, masterminded the collapse of the military government, pioneered Ethiopia’s occupation of Somalia, instigated the debilitating Horn of Africa piracy that has attracted international attention, and subsequently ignited internecine wars intended to create massive influx of refugees and internally displaced persons. Conversely, some are of the believe that former President Abdullahi Yusuf Ahmed’s political conviction and ambition revolved around his desire to destabilize or denervate or neutralize any present or future danger to his leadership and to that of the Darod clan from any feasible Hawiye armed opposition movements. Whichever view may be correct, Somalia’s current political solution seems to be gaining ground as Sheikh Sharif embarks on a philosophy based on political inclusivity, religious consideration, tribal deliberation, and the creation of a truth and reconciliation commission for the sake of accomplishing an everlasting peace for the devastated nation.

However, the new administration has received tough opposition from Al-shabab-the armed Islamist extremist group fighting to impose Islamic Sharia in the war-ravaged nation. Leaders of Al-shabab have categorically rejected any attempts aimed at enticing them to join the newly formed administration headed by Sheikh Sharif-the man who once shared the religious beliefs they currently exemplify. It is no secret Sheikh Sharif attached special importance to the theocratic beliefs Al-shabab is attempting to enforce at this difficult moment despite present and imminent danger from forces from within and outside of Somalia. Together with Sheikh Hassan Dahir Aweys, a man who is reportedly in the U.S. terror list, the duo pacified the entire south of the country after courageously spearheading the defeat of the dreaded warlords in 2006 with support from the amalgamation of eleven courts that came to be known as the Union of Islamic Courts (UIC). Thus, the impecunious Sheikh’s defeat of the avaricious West-funded warlords elevated his status quo, an observable fact that befuddled his followers and foes alike and begrudgingly altered the perception of the international community. Finally, the UIC disbanded after neighboring Ethiopia, in response to a call from the weak Somali government of that time, unleashed a contingent of poorly-trained but well-armed force that left behind tremendous destruction despite losing the war to factions of Somali youth trained in guerrilla warfare.

Recently, Somalia’s bloated otiose parliament, without much opposition, unanimously proclaimed the implementation of Sharia law for Somalia. Despite the approval of Islamic Sharia for the nation, leaders of Al-Shabab quickly refused to recognize the new government because, as they claim, it is a government having secularist leanings and commanded by a man who renounced the Islamic faith and thus chose to become a ‘disbeliever’.

Ideally, such fallacious accusations have been a common blueprint for all kinds of forces jostling for power regardless of political affiliation or worldly location. To add insult to injury, Osama bin Laden, the most-wanted man in the U.S who has a $25 million bounty to his head, is reported to have released a recorded message urging Somali Mujahedeen to overthrow Somalia’s newly-elected President Sheikh Sharif Sheikh Ahmed. The involvement of Al-shabab and Al-Qaeda in Somalia will, without an iota of doubt, advance the spread of extremist ideologies among the youth affected by the current economic meltdown afflicting the entire world.

Though many international media houses have exhaustively written much about the achievements of the unrecognized breakaway republic of Somaliland, the region's inability to grapple with the threat of suicide bombers, election irregularities and political schisms confounded with tribal hegemony, and the unresolved border conflict with the autonomous region of Puntland could be the ultimate undermining factor in its foreseeable future. Currently, Puntland is unable to come to grips with the recurring abduction of foreigners; it has become a victim of maritime piracy that has brought together the navies of the world’s most powerful nations creating an oceanic epicenter that willfully deplete Somalia’s fishing lifeline, undermines the territorial integrity of the Somali nation leaving behind petrifying noxious wastes to be inherited by a war-wary Somali nation long after the dust settles.

In conclusion, it is my sincere belief Somalia will come out of the current quagmire regardless of how long the current conflict will take. Also, there is hope in the leadership of the newly-elected President as he is already displaying astute leadership, perseverance, love for his people and his nation, and that he is ideologically moderate in all his political and religious undertakings. To cut a whole history short, Sheikh Sharif has emerged the most admired of Somali leaders since the collapse of the military junta in 1991.

ROSARIES AND AMULETS

A myth is a religion in which no one any longer believes-James Feibleman

Rosaries and Amulets are two religious symbols whose historical significance has baffled researchers mainly those engaged in anthropology, sociology, and archeology. Mythological, religious or otherwise, the rosary is seen as a device that plays a great role in human contemplation of the unknowns as well as a revealer of unfathomable heavenly mystiques. An ordinary object of daily use for millions of committed adherents with differing religious, ideological, and cultural backgrounds, the rosary continues to dangle from the necks of Sheikhs, priests, Rabbis, knowledgeable hermits, spiritualists, and monks without losing its rightful role in society regardless of whether it is crafted from simple wood or made from precious gemstone.

The use of rosaries or prayer beads is widespread among the followers of Islam, Christianity, and Judaism. In Buddhism and Hinduism, the Japa Mala or simply Mala, is a rosary of 108 beads usually worn by priests exclusively for chants purposes. In esoteric Japanese and Tibetan Buddhism, rosaries are used for counting the Mantras and also serve as attributes for some deities most notably the Avalokiteshvara who is the Bodhisattva of compassion. In almost all religions, as usual, the right hand is the regulator of the rosary in every session with the finger nearest the thumb being the one that flicks and counts the preferred chant. In Chinese, the rosary is called Nianzhu; in Japanese it is Nenju; in Vietnamese it is known as Tranghat; while it is Rosarium in Latin.

There is a lot of debate regarding the origin of the rosary among users. “In Islam, however, the performance of the rosary is an act of piety. The word for "rosary" in the Arabic language is sibha or masbaha, which is derived from Subhana Allah (God be praised). According to Ali Gom'a Mohamed, professor of fiqh (Jurisprudence in Islam) at Al-Azhar University, the number of beads in the Muslim rosary varies: there is a 33- bead rosary which requires three turns around the circle of beads. Each bead represents one of the names of God mentioned in the Qur'an, the total of which is 99. Another is divided into three parts, each made up of 33 beads which are used at the end of each of the five daily prayers. There is also a 100- bead rosary used in accordance with Sunah. In his book, Manners and Customs of Modern Egyptians, Edward Lane mentioned a 1,000-bead rosary used for funerals.” To some Muslim scholars, the use of the fingers is more preferred than the rosary. They claim that the joints at the phalanges and metacarpals have been created to count prayer chants and that the rosary is an unnecessary innovation into Islam.

Abrahamic and philosophic religions, Pagan and animist practices display amulets of various makes, shapes, and colors worn around the neck with the promises of wealth, children, health, and other human allures or to ward off evil, magic, wicked spirits, and misfortunes. “An amulet or charm is an apotropaic object or device, usually with writing on it, which provides prophylaxis against harm, whether of natural or supernatural origin. The use of amulets and charms is virtually universal across human cultures and across time, and Jews are no exception. Jewish amulets have been used to ward off a variety of ills: disease, mishap, sorcery, and/or malevolent spirits. They can also serve as love charms. They have been particularly used by Jews to protect women during pregnancy and to shield newborn infants.”
Amulets have been in existence since the days of the Canaanites, Phoenicians, Assyrians, and Ancient Egyptians. In Turkey, Nazar boncuk, is a special type of amulet believed to protect one from evil eye. Amulets can be found all over Turkey; Turkish women use amulets as bracelets, earrings or necklaces. Turkish people hang them in their houses, offices and also inside cars while babies have specially designed amulets attached to their cloths. This leads us to the notion that the nation of Turkey is the leading producer of amulets in the world. Turkish amulets are mainly blue in color and look like an eye. Some Turkish amulets have magnetic fields making them easily stick to some select surfaces like the refrigerator door. There is a common belief among the Turkish people that even well-intentioned compliments have a conscious or unconscious measure of spite and resentment. For a Turkish amulet to guard a house, it should be hang at the entrance to the house.
An explanation of the origin of the amulet in Turkish superstition goes this way: once upon a time…there was a massive rock by the sea that could not be split asunder, cracked or broken into pieces despite the combined efforts of a hundred men and repeated dynamiting. After exhausting all energy and technical expertise, mention was made of a man who lived by the sea and who was known to carry the evil eye (nazar). Finally, a plan was hatched to bring the man to the rock venue so he could display his spectacular rock-splitting skills. Upon arriving at the scene and upon setting his sights on the rock, the man was heard to exclaim, “oh my God, what a gigantic rock!” The instant he finished his intonation, there was a crack and then a thunderous sound followed by violent convulsion that reduced the unbreakable huge rock into two pieces.

Moreover, in almost all superstitious communities, it is common for visiting neighbors and strangers alike to compliment on the health, shape, size, and color of newborn babies. For some reason, as fate would have it, the baby gets sick because the invisible evil eye penetrated the baby’s body and soul. At this point in time, parents and immediate relatives of the infant have no other choice but to contact a shaman or cleric to prepare an amulet to keep at bay all varieties of evil eyes as the baby undergoes various developmental stages of metamorphosis. In some communities, a crack on an amulet resulting from prolonged use denotes the wearer has received overwhelming protection and blessings for the duration the amulet was worn.

Egyptologists carrying out archeological excavations in the many burial sites scattered all over Egypt stumbled upon historical amulets made of papyrus finely encased in pharaonic sarcophagus. Also, Coptic amulets dating back to the 3rd and 4th centuries A.D. have been unearthed in Egypt. Some of the amulets found in Egyptian pyramids are written in Mandaic (an Eastern Aramaic dialect) and have not been translated to this day. In some rare amulets, ancient Egyptians displayed images of the two-headed god (snake and Ibis); there are amulets depicting the cock-headed-snake-legged god, others display the eagle-headed god, crowned hawks, papyri boats, symbols of deities and the ram-headed god. Uterine amulets helped control contraception and childbirth, others were meant for regeneration and eternity and for hip pains (sciatica). The discovery of Greco-Roman, Babylonian, and other varieties of amulets used by diverse ancient civilizations add flavor to the expanding infant archeological sciences.

In Somalia, amulet use is common among nomadic, urban and tribal communities. A well crafted amulet, depending on size and shape, typically is encased in leather while others are sheathed in fine threads. However, there is a type of amulet known locally as “Qardhaas” which is usually carved out of wood and worn around the neck.
Also, Qardhaas may be strapped round the neck of domesticated animals for protection against theft, disease, and the evil eye. The most remarkable trademark amulet known among Somalis is “Xirsi”- which is used for overcoming the whispers of the dreaded Jinni notorious for its mischievous use of supernatural powers. Whether one is seeking to expand a stagnated business enterprise, win the heart of a stubborn mademoiselle, embark on a treacherous journey, overcome the trauma of sterility or recover from a debilitating malady, owning an amulet that will dangle from one’s wrist, neck, leg, thigh, around the waist or other parts of the body, will, if determined by the amulet’s original designer or prescriber bring about abrupt changes and healing to the afflicted body and mind in the nick of time. In women, amulets may be worn to overcome gynecological ailments, vitamin deficiencies, urinary tract infections, migraines, infertility, schizophrenia, mental disorders and even to overcome jealousy.

Perhaps, humans used amulets to triumph over hardships at a time when modern medications other than herbal medicine were nonexistent. Natural hazards like Tsunamis, epidemics, flooding, volcanic eruptions, earthquakes, hurricanes, and other unavoidable predicaments that decimated populations may have contributed to the discovery of amulets by shamans whose livelihood depended on the knowledge and skills of prescribing medication and healing the sick. Despite their dependence on trial and error techniques and despite premeditated medical malpractices, healers and shamans continued to be a source of inspiration for millions in need of medical attention.

Religious and historical accounts of human sacrifices as a last resort evolved as a result of appeasing virulent gods and deities whose anger could only be contained by spilling blood and goring human flesh in pagan and animist ritual practices-secret procedures found in some communities. The wave of secret murders of Albinos for ritualistic purposes and the rape of infants by HIV/AIDS sufferers in some countries epitomizes the continuation of ancient practices and the total disregard for the sanctity of human life.

People living in modern western democracies do attach importance to the use of amulets. Rock band musicians, reggae ragamuffins, gangsters, heads of government institutions, and people from all walks of society wear amulets in daily life either as ornaments or for protection against the unknowns. In the African continent, reports of leaders seeking consultations with magicians, shamans, and soothsayers, palmists and astrologers during election times is no secret. Thus, mythological experts have the power to instill fear in the hearts of their clients’ opponents or even cause them to suffer diseases unbeknownst to modern doctors. In some Asian cultures, shamans have mastered the art of shedding light on natural phenomena say like how a perceived volcanic eruption will affect surrounding inhabitants.

Amulets are widely worn as aphrodisiacs in some communities even with the advancement of medical technology. In some diverse cultures, dangling a piece of rhino horn around the neck is a prescription for erectile dysfunction, premature ejaculation, and other aspects related to sexual genitalia malfunctioning. A man in need of instantaneous desirability from an unfriendly woman may resort to wearing a specially designed amulet meant to win her heart even when real love is not on her side. Likewise, women may influence men by wearing amulets of like kind and purpose. Wearing articulately designed amulets with religious inscriptions is a common occurrence across cultures.

However, amulets come in many shapes and designs depending on culture, religion, and intention. Primarily, women who are sterile may wear them around the waist right across where the uterus is located; it may dangle from the neck; it is worn on the wrist and it may also be worn around the thighs. It could be as tiny as a finger ring or it could even be a seed to be retained in the pocket. It is up to one’s preference and choosing how an amulet should be worn and how it should look like.
The emergence of religious fundamentalism has instilled terror among amulet wearers. Fear of retribution or the dread of being associated with certain cults has forced many to formulate assortment of amulets that dissuade the attention of religious fanatics. For example, the use of regular necklaces, finger rings, and even ear rings as amulets has made ancient amulet blueprints obsolete and replicated for modernity.

Thus, inscriptional amulets have been substituted with intentional amulets. This brings us to the idea that amulets need not be handwritten on a piece of paper by a cleric with verses from a divine scripture and then folded into shape anymore. Instead, reciting select verses on to a piece of jewelry is enough to hold the message as intention is superior to scribbling. In Africa, amulet use is widespread among cultures though its use among communities depends on the nature of religious practices and form of worship. Surprisingly, Tuareg amulets sell for up to $150 a piece on eBay. However civilized and transformed the world has become, amulet and rosary use will remain with humankind for a long time to come.

http://weekly.ahram.org.eg/2003/627/fe2.htm
http://www.pantheon.org/articles/a/amulet.html
http://www.lib.umich.edu/pap/exhibits/magic/def1.display.html