AFRICANEWS

Somalia

Is hope just about...

War

After seven years of civil war, the name Somalia still conjures up images of warlords, anarchy and destruction. During these years of fragile security and continuous fighting, there has been no central government. But although the United Nations Operation Restore Hope came and went without restoring any hope, new initiatives have since come forth from the local communities and women, all aimed towards dislodging the tangled web named Somalia.

Despite the persistence of clan warfare in some parts of Somalia, in areas where local authorities have been relatively strong, there has been some measure of local governance. Albeit fragile and at risk, this governance has managed to secure a basis towards some form of normalcy.

In the Republic of Somaliland (the former Italian-ruled land to the north west of Somalia), which declared its independence in 1991, elders have managed to work out a peace and reconciliation process that has resulted in a national government that is yet to be internationally recognised.

However, for Somalia the challenge has been to discard its fighting and anarchy coat for a peaceful society, and with neither a central government nor even a general peace agreement, the task ahead surely is difficult. And more so because political leaders have proved to have an affinity for power and money.

After numerous national peace and reconciliation conferences and several national government agreements that have so far resulted in even more fighting and power struggles, a new social movement is all out for bringing a new wind of change.

The new wind of change is a local community initiative whereby people involve themselves in taking responsibility for the security and rehabilitation of their own community. The so-called 'elders process' in Somaliland is an example. But what is new in this movement is that women are according to the Life and Peace Institute (LPI), "playing anew and for them unaccustomed role", to such an extent that they are referred to as the 'social and economic back-bone of Somalia'. The men and women of Somalia are now engaging themselves in part of a broader process to rebuild their country through a decentralised and democratic way that respects both human rights and the social welfare of all Somalis. But although women feature in these new movements they still are more or less excluded from most of the decision-making fora.

By the time the UN Mission in Somalia (UNOSOM) left in 1995 the UN together with the Life and Peace Institute (LPI) had already established local based peace processes in Somalia and Somaliland. According to the LPI, these peace initiatives aimed at "identifying and supporting broadbased, long-term participatory peace processes based in the communities, initiated and owned by the people in those communities'.

With the elders' institution becoming corrupt during the Siad Barre regime (1961-1991) and with their moral authority deteriorating Somalia as a whole is confusing. It is in this confusion that the LPI started giving technical administrative training to members of these elders' councils in a rehabilitative effort in all the districts of Somalia. The training which was done through a team of ten Somali trainers who had received training at the Eastern and Southern Africa Management Institute in Arusha Tanzania has since 1994 benefited more than 2000 council members.

Nonetheless, the assumption that a sound and functioning administration would come automatically, once the 'tools' were provided through the delivery of training and basic material resources was a misjudgement. A misjudgement because experience shows that for local authorities to be effective there had to be trust, commitment, participation, ownership and accountability let alone legitimacy. Thus something was amiss in the horn of Africa.

After the seven-year civil war, the estimated 60 per cent of the Somali population –women have taken on new roles in public society. Many women are now heads of households of large extended families. These women run businesses and are part of the organised community that is taking part in working for peace.

But that notwithstanding, women still have difficulties being accepted in the decision-making fora. According to the Somali culture, a woman belongs to her father's clan, and through marriage she is attached to the husband's clan in turn bridging the clan gap as was used in traditional reconciliation processes.

Since 1994 when the Life and Peace Institute started their resource persons 960 women have participated in 24 workshops in 18 different places in Somalia. Today, these women who regularly attend workshops on how to best work with the men in the betterment of their society are active on the community level.

But as unpredictable as the 'failed state' has proven time and again, the women's workshops have in many instances provided an opportunity for building bridges across clan lines –which are normaly riddled with tensions and suspicion.

It is true that Somali women have experienced more than their share of the gruesome suffering caused by war, and that much of the advancement they had made during Barre's time suffered a setback during the conflict. It is equally true, however that war has paradoxically opened new avenues for women in Somalia. Before the war only educated women in the capital and the main towns were able to advance, the war has opened up new opportunities for women, particularly in the trade and commerce sector.

Another urgent issue for the women is to find a way to organise themselves around a common agenda. This is a difficult challenge as hierarchical power structures often serve as a model for organisations, and power struggles often crop up as unwelcome consequences. Nevertheless it is necessary to find a way to move forward in a more organised fashion.

All through its involvement, the LPI has had as a guiding principle the idea that the process has to be based on and firmly rooted in local communities. The strategic actors are representatives of local communities, men and women who enjoy the trust and confidence of their communities. From there it is felt that a process can grow, gradually transforming the entire society and culture in the direction of peace

Peace is not an abstract but it has to make a difference in the lives of people. As one woman expressed it in a workshop: "We cannot just have peace, we also need life!' peace has to take the form of a peaceful and non-violent society with respect for all people, irrespective of age, sex, religion, ethnicity or clan membership.

Peace has to translate itself into security, food, health, and education for children and possibilities for people to make a decent living for themselves and their families.

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