In July this year, I went for an interview in a job I was very interested in—Consultancy. At the end of the interview I asked the panel of the interviewees whether they had any reservation in hiring me. They looked each other and draw blank faces, as I was about to think I have no reason to worry, one of them said “we feel that you may get bored so easyâ€. Of course I had to come up with a rebuttal and it came in this fashion Sir, boredom is the product of the tedious mind. You see, this phenomena called boredom is not something that exists externally, it is all about the subject i.e the person who is feeling it â€.

My fellow gents, I accede with the notion that all intellectuals can not be effective leaders, but indeed a good leader needs some sort of erudition in the political climate in Somalia. This is what the above article speaks of. In addition, there needs to be an active campaign that would ignite the undercurrent that seems to be out there. Discreet, Yusuf Dhuxul was not only a fellow Lawyer but also a man of great understanding of our societal ills. I have the entire 1967 Dalka editions, and the reading is just marvellous. The professionalism, idealism, and political activism Mr Yusuf Dhuxul had shown was quite unparallel. But as you have rightly said, he was not alone. In the first Republic, (1960-69 ) Somalia had produced heavy weight intellectuals, the likes of the late Professor Abyan , the founder of “Sidamâ€. His obituary was featured in The Guardian and The Independent Newspapers in 1991. Like his fellow colleague Mire, Abyan was educated at that fine institution; Yale and devoted his life educating our future Economists. He was a fierce critic of Siyad Bare and was killed by the USC (rumour has it, under the orders of General Galaal). The reason those chaps had failed was not because of their inept in politics, but indeed by their lack of unity and organization. What we need now as Bashi had suggested, an institution that will foster moral and effective governance.

Vivking, true, though Theologians (most of them in Somalia apart from few, the exception to the generalisation:: Sheekh Sharrif C/Nur and Maxamed Nuur Qawi both men with great knowledge and wisdom ayaa biyo dhigey.) are not fit to rule over Somalis walahi--- not because Islam is not the curer of all evils but more of the carriers of its flag being incapable bunch. About the "intellectualls), couple nights ago, I have met Prof Samatar who have read my article on Hiiraan.com when I put to the question I have raised in the article, his response was that "he decided to teach for the rest of his life and not lead". As the saying goes, those who can not DO TEACH.

Hal Ramaas Diidey ciin baa mudan

Viking, like my above fellow you are missing the point. I am no intellectual whatsoever; a mere novice. To recognise ones ability is the starting point of self-development. I am still developing, we need men with not only status but intellectual power.

Zaylici, walaal, I have for long time forsaken nitpicking; but hey who am I to judge. Baashi, My fellow I would have to agree with that. Many style themselves to be intellectuals or anything that resembles it. Brother, it is the young generation that needs to step up the gear. The institutions that you speak of are needed, but they will not spring up from the earth. It is movers we need, men and women with vigour. Bashi, perhaps you can drop me a line in my private msg. Please do so. Thank you

Abdi Sheikh-Abdi, Divine Madness: Mohammed Abdulle Hassan (1856-1920) (London: Zed Books Ltd., 1992) by Abdisalam Issa-Salwe Thames Valley University, London, UK Many books have been written about Mohammed Abdulle Hassan, the man who led the Somali resistance in the early twentieth century, yet he and the movement he led (the Dervish) continue to be a subject of study a long time after the fall of the movement. Known by his followers as Sayid (master), by the colonial literature as Mad Mullah, Mohammed Abdulle Hassan remains a controversial figure. Dr Abdi Sheikh-Abdi now adds his work on the subject which took him more than ten years to complete. This book examines ─── in a social and historical perspective ─── the rise of Mohammed Abdulle Hassan and his movement. It consists of an introduction and six chapters. As Euro-colonialists were usually of another faith, the Somalis felt that the colonialists were trying to Christianise their children. The resistance led by Mohammed Abdulle Hassan was in response to this belief. The introduction attempts to examine the literary historical of Mohammed Abdulle Hassan (known as Sayid Mohammed) who was one of the greatest Somali poets of this century. Chapter 1 presents the people of the country. Chapter 2 deals with the historical setting of the event which led to the Somali resistance led by Mohammed Abdulle Hassan in early part of this century. Chapter 3 covers the life of the man, his background and the influence which reflected the struggle which he spearheaded. Chapter 4 explores the armed resistance to colonialism. Chapter 5 focuses on the ideology, characteristics and organisation of the Somali Dervish movement. Chapter 6, which is also the conclusion, examines the implications and the ideological influences which the Dervish movement left on Somali nationalism which was to start shortly after the annihilation of the movement. By forwarding a rich and in-depth analysis of literary materials, historical and social evidence, the author challenges both the interpretation and the early publications of Mohammed Abdulle Hassan's personality and leadership. He maintains that Mohammed Abdulle Hassan was not "an ambitious chieftain of a militant Muslim sect [salihiya] bent on wrestling power from the tradition-bound Muslim brotherhoods [Qadiriya, Dandarawiya, etc.] of the Somaliland", but a true nationalist whose aim "transcended both religious considerations and clan based affiliations." Consequently, the ideology behind the struggle was to arouse and stimulate the rise of modern Somali nationalism two decades later in the Somali peninsula. The author's approach differs from the style of contemporary scholars as he emphasises the social context of the Dervish movement rather than literary, spiritual or other aspects. Through his research, Dr Sheikh-Abdi gives attention to the oral tradition of the Somalis as it is an important element in the historical research into a predominantly oral society. One important contribution forwarded by Dr Sheikh-Abdi is the atrocity committed by the British colonial forces against the followers of the Dervish movement. Previous works were written mostly by colonial officials who focused only on the fierce way Mohammed Abdulle Hassan deal with those Somali clans who opposed him. Before the arrival of colonialism in the Somaliland, the Somali society led a decentralised way of life. The colonial powers demanded a way of life contrary to their traditional one. Subsequently, Somalis responded violently in reaction to this interfer­ence. However because of the lack of leadership, as the author maintains, this resistance was futile. Only with the appearance of Mohammed Abdulle Hassan did the Somalis became organized, under his leadership. By knowing that the colonialists could not be defeated only by force, Mohammed Abdulle Hassan, use words as arms. As words, spoken or written, have been the most powerful means of communication in all mankind's society, he consummately and skilfully used the communica­tive functions of Somali verse. He repeatedly sought to gain in verse what he had not succeeded in acquiring with arms. He designed his verse to enhance his cause, to encour­age his followers or scorn and discredit his enemies. However, by scorning his enemies, he sometimes used to preach the pastoral ethos excessively as Said Samatar writes, like an "epigram that borders on the obscene." It is here that Dr Abdi-Sheikh explores the dual poetic exchange between Mohammed Abdulle Hassan and his opponents, namely Ali Jama Habil and Ali Adan "Ali Dhuh", as this throws light on the social dynamics of that period. It is in the conclusion and the reason behind the disintegration of the Dervish movement that Dr Sheikh-Abdi's work falters. The reason that Mohammed Abdulle Hassan was such a controversial figure was that his indiscriminate raiding, seizing and plundering of the property of the Somali clans he suspected, were not favourable to his cause. This behaviour poisoned his relations with the Somali clans and crippled his movement as, consequently, it alienated him from the clans who traditionally considered all crime against an individual as a crime against the clan to which the person belonged. It also estranged him from other religious orders such as Qadiriya and Dandarawiya. The conflict stretched to such an extreme that the Dervish eventually killed Sheikh Awees Biyooley (Sheikh Uways bin Mohammed al-Baraawa) in Biyooley, the Qadiriya representative in the southern Somaliland in 1909. The veteran Dervish Ismail Mire believed that what led to the collapse of the movement was the indiscriminate killing of holy men. Despite the lack of emphasis on the gravity of the collapse of the Dervish, we cannot deny the invaluable contribution of Dr Sheikh-Abdi in the form of this inestimable scholarly work.

Metamorphosis: Changing the thinking of the “Somali intellectual†Every great discover in history of ideas has had some private and persistent muse luring his sober reflections into more daring speculations than the ordinary run of mankind who just goes around for his daily rituals. This has been channelled through the annals of history. Thinking radically and rigorously is what brings-forth fruitful results. That philosophical adage 'Always un-reasonable men adopt the world to themselves, where reasonable men adopt themselves to the world, thus unreasonable men are those who change the world is a touching saying, a saying that engulfs my mind with cold breeze whenever I contemplate the affairs of Somalis and more importantly the Somali ‘Intellectuals’ who in this case pretend to be reasonable and stay out of the way of Somali affairs, whereas the pathologically power hungry are shaping and adopting Somalia to their whim. For number of years, (endeavoured firstly writing 1999, but observation and reading goes a bit further) I have carried on researching and writing on contemporary Somali affairs. After many capsizing, on which occasions I always looked for the source of my error or merely tried to get some insight in the nature of my many but light blunders, I have finally reached (How can I be so sure?) the point where I feel secure in my understanding of this precarious matter. In this modest piece, I shall look at the importance of enlightenment (perhaps the political philosophy or history students would be puzzled with the word in relation with the Somalis. I am merely using it is sheer conceptual meaning, and as the Essay progresses one will have the full understanding of what I intend to do- perhaps that is not a very good way to start a paper then again it would compel the reader to finish the paper in order to get the flavour of my inimitable idea) as a driving force in bringing about the revival of our long lost state- a very ambitious task which many well celebrated world class scholars made them shy away from it because of its venomous nature; I shan’t be weary about it since I have no name to cocoon. I am no scholar but a mere novice who is new to these scholarly topics-. Illumination Illumination is man's release from his self-incurred tutelage. Tutelage is man's in-ability to make use of his understanding without direction from another. Self-incurred is this tutelage when its cause lies not in the lack of knowledge but in a lack of resolution and courage to use it without direction from another. Courage is the driving force of the illuminated (the progressive) man. In contrast to courage, laziness and cowardice are the seeds that poison our Somali 'Intellectuals'. Remaining in the rooms that they had first been shown how to write; what a stagnation. After harsh nature has long since charged them from internal direction (though these academics, mostly lecture at universities that encourages Socratic dialogue 'perhaps not, since most State Universities in America do not exercise this method of teaching' they seem not to reflect on the issues they write about but merely follow blindly what other men had written. Some of them go their way by saying that; where Somali studies are concerned “The retired Professor is the Textâ€); nevertheless, they themselves paradoxically enough maintain life long tutelage. Why do the supposedly illuminated men remain in this dark room? Is it because they aren't really scholars per se or do they fear that if they write cutting edge ideas it won’t make to the publishers desk?. These are some of the puzzling conundrums that young fresh thinking minds of Somali Social Thinkers grabble with. If I have a book that understands for me, a Sheik who has a conscious for me, a doctor who decides my diet, a house that is free of charge and so forth, I need not to think, reflect, not to watch what I eat and indeed not to work to pay my rent (as I was writing this, the stereotype of freeloading Somalis in Europe came to mind, oh well such is rather exaggeration; or so I hope) If I can some how make others readily undertake this irksome work for me I would live like a baby whose needs had been satisfied by his parents or guardians. Of course, this is not the case as we these chaps adorn themselves with academic titles which of course indicate illumination and knowledge. Now If knowledge is tool or means to an end then the only way one can distinguish good intellectual from bad one is to evaluate not only the extent to which one commands the subject matter of particular topic but more importantly the end in which the acquired knowledge is being used. And in so far Somali intellectual tradition is concerned both areas have poor records. In other words, if we studied something it has been the wrong subject and if we studied the right subject, say political development, we used it in counterproductive way (either helping the "beloved clan" or improving ones chances of robbing the state) This is where my comments can be best understood. Why then Tribalism of all things? Why power and it’s glory? More importantly why the continual stagnation of these good professors? First let us look at Tribalism. Tribalism An onion of all things will efficiently explain the Somali syndrome. This really says a lot about not only our mental faculties but also indeed our cultural structure. We (my family and I in 1991) fled from our most cherished place on earth to seek shelter in place that gloom and despondence was the norm, where people were quarter friendlier than in Mogadishu. Where you couldn't get water because people don’t know you—Kismayo iyo Kistaa!!. That was the very city that promised shelter from the bedlam and the carnage of Mogadishu had become. But to my astonishment, the same city had its share of chaos. People first exchanging harangues that were based upon clannish; after the harangues proved to be futile for the parties concerned, they turned to their only method of solving their difference- taking weapons and start killing each other. Naturally, as young boy, bewildered by the blood feuds of his fellow countrymen, I took the time to enquire as to why we are in this dire predicament as society. Why after fleeing from my home city and coming to this supposedly safe heaven are we now preparing another voyage to a country that we had little in common with. My father, who I dearly admire, his quick wit and influenced me greatly was the appropriate person to put me out of this overwhelming misery. I asked naively my father who has responded my cry with a careful tone, why did we flee from Mogadishu and why are we preparing another run? He sat me down and asked my beloved younger brother to fetch an onion and since onions were normally kept in the kitchen and boys were not suppose to go into it, it took him time to deliver to us—a time that seemed days for anticipation involves far enacting than delivery. When the onion was brought back by my attentive little brother, my father started to talk with his deep but gentle voice. My son, this is an onion, started my sagacious father. Perplexed, I have forsaken the voices that came to mind and tried with some victory to concentrate what my father was about to say. He continued to say, as you can see this onion has many layers. I nodded sheepishly, anticipating conscientiously what is about to unfold. He took the first layer off, and then the second and the third until we were left with one layer. Son, this is a classic example of what tribalism is. Take *********** , for example. First you have the first layer, that represents *********** , the second represents Maxamuud Garaadthe Third layer Ugaadhyahan, , the fourth Nalaye Ahmed. And it goes on. The one before last represents the family of your father who have (another example) two wives, the last layer would be Your Bah. Time has passed since I had that fatherly conversation with my dad, and naturally lots of things happened due the course of time. People from Mogadishu who were from same tribe maimed each other, so as people from kismayo, Hargeisa-Burao. Question one has to ask, is really tribalism the force that drives the Somali politics? I shall answer this question in detail in my forthcoming article; Tribalism: Eternal Force or Mechanism for Power? What they ought to do—the Intellectual Somalis? â€Writing about Somali Politics, to speculate a moment, is like a plowing the sea, for writing requires, at minima some coherent pattern in the subject written about, the Somali Politics, like the Somali character in general, has no coherence or logical pattern; but only opportunistic contingency, a century and half ago Sir Richard Burton, after observing the Somali society for months with his keen eye said “The Somali is consistent with inconsistence†Professor Samatar- Rudgers University, New Jersey. Though the above ostensible analysis may sound plausible to many, a careful examination proves its shoddy strength mainly the later part of its substantiation. The illustrious professor of Rutgers asserts a premise and then substantiates with what ancient British improvident wonderer wrote about Somalis about a century and half ago. We shall require a considerably new manner of thinking and approach towards Somali studies if the Somali phenomena to be understood. And this would first be to take the right steps reclaim ownership of Somali Studies. The primitive and under classed societies are those who have foreign writers to be authority on their culture. This of course does not mean to discredit None-Somali academics who laboured decades to advance Somali studies, but merely to show appreciation of what they have done for us and also to demonstrate our ability as nation that we can henceforth take the flagship of Somali studies. I am in not in the business of dishonouring respectable world renowned academics who not only contributed vastly to writing our history and nature but indeed shaped what has become known as Somali Studies. Upon establishing the first task, the Somali intellectuals then has to see them-selves the carriers of Somali burden. The Somali Intellectuals that are engaged in Somali affairs, Ali Khalif Galeyd Professor of International Politics at University of Minnesota a good a example is, he not only has the intellectual capacity but I hear also the finesse political shrewdness that harsh Somali political environment needs. But like other Somali Intellectuals he seems to be at loss with wider Somali intelligentsia. Another good example is Abdi Ismail Samatar, Professor of Geography at University Of Minnesota. Unlike his colleague Prof Galaydh, Prof Samatar has yet to be involved himself in the political machine of Somalia, however he is very much engaged. Professor Samatar whom I have had the pleasure of meeting in London seems passionate, engaged and quite starry-eyed who preaches that Somali “Intellectuals†can make a difference politically in Somalia. This is where the ball gets complicated. These days, it seems the word intellectual in Somali circles connotes anyone who has had the taste of University “Educationâ€. Accepting such a defective definition, can we then say someone with a decree in Lobotomy contribute well to the political advancement of Somalia? When Samatar came to London, there were meetings convened by Mr Garad of the BBC, who Mr Samatar asked (or perhaps Mr Garad suggested) he should meet the Somali Intellectuals in London. Numerous meetings were convened, meetings that only brought quite few number of Somalis in London (some with University Degrees others without any speakable erudition). In these meetings, Prof Samatar spoke about the need for the Somali Diaspora to engage in “Somali Politics†in particular to come to Eldorat, Kenya and make their mark. This was welcomed and alas those who met with him (I was not there) formed Somali Concern Group (the current leader is jolly well chap). Men from this newly formed group were sent to Kenya to participate and influence the conference. This is all well and good. But like any other emotionally charged Group, this newly formed group attracted some individuals who perhaps did not (in my humble opinion) qualify enough to lead. I am not here to critique the leadership, as I have formerly said the current leader; Engineer Yariisow is good man with clean heart-- the Chairman only can not decide the date of the organisation. The notable members of the executive were men who a lot of people would accuse to have double personalities (the multiple personality of Somali individual will be discussed in my forthcoming piece if God permits it) and they are said to be a weakling bunch of failed community organization leaders. I beg of you to understand me here, my intention is not to blacken the reputation of certain individuals but indeed to show an example of the void left behind by those able Somali intellectuals. Why didn’t Prof Samatar himself assume the leadership of this organization? He for example is self made man, a man who can show something for his achievement? Why are most of our community leaders and politicians at large men who would fail in the real competitive world we live in? Any society destined for progression is led by the most able men. Why then all these "intellectuals" allowing has-beens to lead us to prosperity? Don't we have a genuine men and women with abilities to lead? Verily we do; I know many able, diligent intellectuals in our Community, why can’t take the leadership? I know why, because they don't want a challenge. Most of them are quite fed up by a lot of has-been men who pollute our community, unless these has-beens are challenged then the vacuum will still be there, and our community will be led by incompetent, failed bigots who can only increase the shadow of ignorance and political stagnation.

Metamorphosis: Changing the thinking of the “Somali intellectual†Every great discover in history of ideas has had some private and persistent muse luring his sober reflections into more daring speculations than the ordinary run of mankind who just goes around for his daily rituals. This has been channelled through the annals of history. Thinking radically and rigorously is what brings-forth fruitful results. That philosophical adage 'Always un-reasonable men adopt the world to themselves, where reasonable men adopt themselves to the world, thus unreasonable men are those who change the world is a touching saying, a saying that engulfs my mind with cold breeze whenever I contemplate the affairs of Somalis and more importantly the Somali ‘Intellectuals’ who in this case pretend to be reasonable and stay out of the way of Somali affairs, whereas the pathologically power hungry are shaping and adopting Somalia to their whim. For number of years, (endeavoured firstly writing 1999, but observation and reading goes a bit further) I have carried on researching and writing on contemporary Somali affairs. After many capsizing, on which occasions I always looked for the source of my error or merely tried to get some insight in the nature of my many but light blunders, I have finally reached (How can I be so sure?) the point where I feel secure in my understanding of this precarious matter. In this modest piece, I shall look at the importance of enlightenment (perhaps the political philosophy or history students would be puzzled with the word in relation with the Somalis. I am merely using it is sheer conceptual meaning, and as the Essay progresses one will have the full understanding of what I intend to do- perhaps that is not a very good way to start a paper then again it would compel the reader to finish the paper in order to get the flavour of my inimitable idea) as a driving force in bringing about the revival of our long lost state- a very ambitious task which many well celebrated world class scholars made them shy away from it because of its venomous nature; I shan’t be weary about it since I have no name to cocoon. I am no scholar but a mere novice who is new to these scholarly topics-. Illumination Illumination is man's release from his self-incurred tutelage. Tutelage is man's in-ability to make use of his understanding without direction from another. Self-incurred is this tutelage when its cause lies not in the lack of knowledge but in a lack of resolution and courage to use it without direction from another. Courage is the driving force of the illuminated (the progressive) man. In contrast to courage, laziness and cowardice are the seeds that poison our Somali 'Intellectuals'. Remaining in the rooms that they had first been shown how to write; what a stagnation. After harsh nature has long since charged them from internal direction (though these academics, mostly lecture at universities that encourages Socratic dialogue 'perhaps not, since most State Universities in America do not exercise this method of teaching' they seem not to reflect on the issues they write about but merely follow blindly what other men had written. Some of them go their way by saying that; where Somali studies are concerned “The retired Professor is the Textâ€); nevertheless, they themselves paradoxically enough maintain life long tutelage. Why do the supposedly illuminated men remain in this dark room? Is it because they aren't really scholars per se or do they fear that if they write cutting edge ideas it won’t make to the publishers desk?. These are some of the puzzling conundrums that young fresh thinking minds of Somali Social Thinkers grabble with. If I have a book that understands for me, a Sheik who has a conscious for me, a doctor who decides my diet, a house that is free of charge and so forth, I need not to think, reflect, not to watch what I eat and indeed not to work to pay my rent (as I was writing this, the stereotype of freeloading Somalis in Europe came to mind, oh well such is rather exaggeration; or so I hope) If I can some how make others readily undertake this irksome work for me I would live like a baby whose needs had been satisfied by his parents or guardians. Of course, this is not the case as we these chaps adorn themselves with academic titles which of course indicate illumination and knowledge. Now If knowledge is tool or means to an end then the only way one can distinguish good intellectual from bad one is to evaluate not only the extent to which one commands the subject matter of particular topic but more importantly the end in which the acquired knowledge is being used. And in so far Somali intellectual tradition is concerned both areas have poor records. In other words, if we studied something it has been the wrong subject and if we studied the right subject, say political development, we used it in counterproductive way (either helping the "beloved clan" or improving ones chances of robbing the state) This is where my comments can be best understood. Why then Tribalism of all things? Why power and it’s glory? More importantly why the continual stagnation of these good professors? First let us look at Tribalism. Tribalism An onion of all things will efficiently explain the Somali syndrome. This really says a lot about not only our mental faculties but also indeed our cultural structure. We (my family and I in 1991) fled from our most cherished place on earth to seek shelter in place that gloom and despondence was the norm, where people were quarter friendlier than in Mogadishu. Where you couldn't get water because people don’t know you—Kismayo iyo Kistaa!!. That was the very city that promised shelter from the bedlam and the carnage of Mogadishu had become. But to my astonishment, the same city had its share of chaos. People first exchanging harangues that were based upon clannish; after the harangues proved to be futile for the parties concerned, they turned to their only method of solving their difference- taking weapons and start killing each other. Naturally, as young boy, bewildered by the blood feuds of his fellow countrymen, I took the time to enquire as to why we are in this dire predicament as society. Why after fleeing from my home city and coming to this supposedly safe heaven are we now preparing another voyage to a country that we had little in common with. My father, who I dearly admire, his quick wit and influenced me greatly was the appropriate person to put me out of this overwhelming misery. I asked naively my father who has responded my cry with a careful tone, why did we flee from Mogadishu and why are we preparing another run? He sat me down and asked my beloved younger brother to fetch an onion and since onions were normally kept in the kitchen and boys were not suppose to go into it, it took him time to deliver to us—a time that seemed days for anticipation involves far enacting than delivery. When the onion was brought back by my attentive little brother, my father started to talk with his deep but gentle voice. My son, this is an onion, started my sagacious father. Perplexed, I have forsaken the voices that came to mind and tried with some victory to concentrate what my father was about to say. He continued to say, as you can see this onion has many layers. I nodded sheepishly, anticipating conscientiously what is about to unfold. He took the first layer off, and then the second and the third until we were left with one layer. Son, this is a classic example of what tribalism is. Take *********** , for example. First you have the first layer, that represents *********** , the second represents Maxamuud Garaadthe Third layer Ugaadhyahan, , the fourth Nalaye Ahmed. And it goes on. The one before last represents the family of your father who have (another example) two wives, the last layer would be Your Bah. Time has passed since I had that fatherly conversation with my dad, and naturally lots of things happened due the course of time. People from Mogadishu who were from same tribe maimed each other, so as people from kismayo, Hargeisa-Burao. Question one has to ask, is really tribalism the force that drives the Somali politics? I shall answer this question in detail in my forthcoming article; Tribalism: Eternal Force or Mechanism for Power? What they ought to do—the Intellectual Somalis? â€Writing about Somali Politics, to speculate a moment, is like a plowing the sea, for writing requires, at minima some coherent pattern in the subject written about, the Somali Politics, like the Somali character in general, has no coherence or logical pattern; but only opportunistic contingency, a century and half ago Sir Richard Burton, after observing the Somali society for months with his keen eye said “The Somali is consistent with inconsistence†Professor Samatar- Rudgers University, New Jersey. Though the above ostensible analysis may sound plausible to many, a careful examination proves its shoddy strength mainly the later part of its substantiation. The illustrious professor of Rutgers asserts a premise and then substantiates with what ancient British improvident wonderer wrote about Somalis about a century and half ago. We shall require a considerably new manner of thinking and approach towards Somali studies if the Somali phenomena to be understood. And this would first be to take the right steps reclaim ownership of Somali Studies. The primitive and under classed societies are those who have foreign writers to be authority on their culture. This of course does not mean to discredit None-Somali academics who laboured decades to advance Somali studies, but merely to show appreciation of what they have done for us and also to demonstrate our ability as nation that we can henceforth take the flagship of Somali studies. I am in not in the business of dishonouring respectable world renowned academics who not only contributed vastly to writing our history and nature but indeed shaped what has become known as Somali Studies. Upon establishing the first task, the Somali intellectuals then has to see them-selves the carriers of Somali burden. The Somali Intellectuals that are engaged in Somali affairs, Ali Khalif Galeyd Professor of International Politics at University of Minnesota a good a example is, he not only has the intellectual capacity but I hear also the finesse political shrewdness that harsh Somali political environment needs. But like other Somali Intellectuals he seems to be at loss with wider Somali intelligentsia. Another good example is Abdi Ismail Samatar, Professor of Geography at University Of Minnesota. Unlike his colleague Prof Galaydh, Prof Samatar has yet to be involved himself in the political machine of Somalia, however he is very much engaged. Professor Samatar whom I have had the pleasure of meeting in London seems passionate, engaged and quite starry-eyed who preaches that Somali “Intellectuals†can make a difference politically in Somalia. This is where the ball gets complicated. These days, it seems the word intellectual in Somali circles connotes anyone who has had the taste of University “Educationâ€. Accepting such a defective definition, can we then say someone with a decree in Lobotomy contribute well to the political advancement of Somalia? When Samatar came to London, there were meetings convened by Mr Garad of the BBC, who Mr Samatar asked (or perhaps Mr Garad suggested) he should meet the Somali Intellectuals in London. Numerous meetings were convened, meetings that only brought quite few number of Somalis in London (some with University Degrees others without any speakable erudition). In these meetings, Prof Samatar spoke about the need for the Somali Diaspora to engage in “Somali Politics†in particular to come to Eldorat, Kenya and make their mark. This was welcomed and alas those who met with him (I was not there) formed Somali Concern Group (the current leader is jolly well chap). Men from this newly formed group were sent to Kenya to participate and influence the conference. This is all well and good. But like any other emotionally charged Group, this newly formed group attracted some individuals who perhaps did not (in my humble opinion) qualify enough to lead. I am not here to critique the leadership, as I have formerly said the current leader; Engineer Yariisow is good man with clean heart-- the Chairman only can not decide the date of the organisation. The notable members of the executive were men who a lot of people would accuse to have double personalities (the multiple personality of Somali individual will be discussed in my forthcoming piece if God permits it) and they are said to be a weakling bunch of failed community organization leaders. I beg of you to understand me here, my intention is not to blacken the reputation of certain individuals but indeed to show an example of the void left behind by those able Somali intellectuals. Why didn’t Prof Samatar himself assume the leadership of this organization? He for example is self made man, a man who can show something for his achievement? Why are most of our community leaders and politicians at large men who would fail in real competitive world we live in? Any society destined for progression is led by the most able men. Why then all these "intellectuals" allowing has-beens to lead us to prosperity? Don't we have a genuine men and women with abilities to lead? Verily we do; I know many able, diligent intellectuals in our Community, why can’t take the leadership? I know why, because they don't want a challenge. Most of them are quite fed up by a lot of has-been men who pollute our community, unless these has-beens are challenged then the vacuum will still be there, and our community will be led by incompetent, failed bigots who can only increase the shadow of ignorance and political stagnation.

And there I was thinking there would ba a respectable debate rather than insults. To this date no one can prove these fabricated lies. I dare you to answer the questions asked by King? Umad Qabiil iyo Qoomiyad Daro Jaangoysey beynu noqoney. Aloow Noo Gargaar.

Jasmine, Baashi, Su;aal ayaan idiin weydiinayaa? Farduhu casaan maleeyihiin? Waligaa faras cas Soomaaliya ma ku aragtey?

The Science of Happiness is a good book. I use to read it as a bedsite reading-- the man shows he wanted to live a care free life; sounded a broken man. But delightful read it was. Post, i think it is a fair statement, one I would not have no qualms with. Without God morality would have no meaning.

Ayub, buni waa Hindi, Brownna inuu yahay umaleenmayo.

Bashi, Brown= Dhiin

The third Somali Republic is for ALL SOMALIS!

I love the summer, not because the weather is jolly good, but indeed the days are longer and I have plenty of time—time I most spent in Libraries and Cafes. For me, the library is a place I escape from the painful reality of the western life style. You see reading Fyodor Dostoesysky, the self hating Russian makes my soul croon with delight. I read because I want to live. My dad often said "Life without the pleasure of reading is one spent in melancholy". But trying to find books written by Somalis on Somali experiences be that in the west or back home, I become livid for I seldom find any! even the Meca of Books The Bodleian Library in Oxford (couple years ago, I tried to find Nuriddin Farah’s book Secrets but to No avail). I think places in London, especially boroughs that hold considerable number of Somalis like, Ealing, Camden Tower Hamelets etc should have stocks of books in their public libraries. There are number of fine writers, they indeed write in Somali. The one that comes to mind now is the writer of that celebrated book Maanofay (oh bugger, his name escapes me now). If you want help, you can email me on asj27@cam.ac.uk I shall try to help.

Baashi, the levelheaded brother you have my vote mate.

Where does it end? Tribalism of all things is what makes some of us cry with wolves; if that is the case, then why would one wonder by this repugnantly repulsive insults made by the above gents. Look at these chaps, what ill had the good professor (Dr meaning he has earned a PhD from a respected American University decades ago; perhaps before you were born) had done to deserve this? I tell what grave injury he had caused. He apposed the status quo in Puntland. “Abdulahi Yusuf is the president of Puntland not the Grand Garad or Master of ***** people†This is what Ali Khalif had said. Since the whole conference is based in clan system what makes a head of regional government the traditional leader of a clan? A legitimate question one might say. What it comes down to is this: Milk is closer to C/lahi Yusuf than he is to Dr Galeydh. Sahal, my fellow, Galleyr is a name of his. There nothing wrong if he was honoured and was let to name a brand of cigarettes after his surname? Waaberi is not a name that is used in either Sool, Sanaag or Ceyn. Even if he did that proves nothing. Whether he stole money or not? That my fellow as a lawyer is an allegation and that is all what it is. When he was appointed as Professor of international Politics at UM, Dr Samatar complained against him (under the tutelage of A/Qaasim Salat Hassan) and accused him of having a bad name. This was indeed cleared after the rector of the University had done a thorough research and concluded that there is a campaign to smear the good name of Professor Galleyr. Anyhow, even if he had stolen money (which is needs to be proven) so what? Why point a finger at him? All the pathologically power hungry in Kenya not only stole but had been responsible of deaths of hundreds of innocent Somalis. Why not speak against them? I would rather have a corrupt politican than one that is a murderer and crooked.

Dear Librarian, I think what you are asking is not something that can be easily answered in few lines or even long paragraphs. This is indeed a major project which needs to be appropriately researched. As a Londoner, if the government is genuinely serious about their desire to attract Somali readers as well as to preserve our “oral†culture then the government can indeed do far better by providing the fitting formula in realizing their goal. Cheerio

Something we lack in Somalia, an ill which some are trying to introduce to our plighted nation.

Salaams chaps, Perhaps it would be advicable to do away anything that might smell a sense of pride; with that done away I am sure one can open one's eyes to the ultimate truth--- the proof of the creator of all things. The indulgence of sophistry perse would make one beguile his sense of being. Aloow Qalbiga nuu fur.

Thank you for sharing.

"1) Philosophy: History and Problems by Samuel E. Stumpf 2) Sophies World by Josten Gaarder ( a fictional novel of the history of philosophy)" Masterpieces indeed A good university friend once said in regards to the second book, every girl who fancies herself to be philosopher can not go without her bible on the subject. Matkey, you would be far suited with Problems of Philosophy by Mr B Russell. It is a good introduction to western Philosophy.

Ciro Caanood-da raga leh malagu dari daryeelka?

Heartfelt indeed.