Metamorphosis: Changing the thinking of the “Somali intellectual�

[Sophist]

Metamorphosis: Changing the thinking of the “Somali intellectualâ€

 

 

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.

[Xudeedi]

Sophist, good complex thinking indeed but before i respond to your article i look forward to reading your next one enquiring Somali intellectuals who delve into the exericise of tribal machinations :internal force or mechanism for power?