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Victims of Trabilism:Condemened by Trabilism-By Jacfar Jamac

Posted by Admin on October 26, 2009


(Ceelbardaale-news)When Siad Barre came to power 1969, relations between the Jibri Abokor of the Habar Awal, and the Sacad Muuse lineage (Oode Jiid) and Bahasamaroon of the Samaroon lineage took a turn for the worse. The dictator largely neglected the North which led to wide spread grievances. These grievances together with restrictions on commerce, education, and local development caused wide spread resentment toward the government. Many Isaaqs defected to the newly established Somali National Movement (1982).

Hadday xaajo cuslaatoo

Odayaasha cirroobiyo

Caaqiliinta Murmaanoo

Caday laysugu baano

Ninkaan caabiyahaynee

Ceshan waaya halkiisa

Kaasi waa caqli –gaab.

When an issue becomes overbearing,

When the elders with the white hair

And the chiefs quarrel

While holding a frayed tooth brush in their teeth,

When the one I was supporting did not protect his place,

That one is a narrow mind

(Cabdillahi Suldaan Timacadde)

Despite its name the movement did not attract the attention of the other clans residing in Somaliland. Many of the Jibri Abokor joined the movement causing the Somali dictator to hunt them down and persecute them. The majority of the Bahasamroon did not join the movement, which caused resentment toward those who did. The Jibri Abokor started to confront the Bahasamaroon. The Jibri Abokor claimed that it was their land, and that the Daarood and Samaroon had agreed jointly to dominate them. They predicted that catastrophe would take place in the land (the Daarood were under the leadership of the former Somali dictator, Mohamed Siad Barre). No suggestions were brought forward by the dissenting groups as to how to confront the regime and maintain peaceful coexistence. The Jibri Abokor claimed that when the Somali dictator killed Isaaqs, the Samaroon were behind it. Some of the Jibri Abokor said they we would seek revenge on the Samaroon clan. Bahsamaroon clan elders replied by saying that if a conflict did indeed erupt, it would involve the largest clans of both groups, both Isaaq and Samaroon. One of the people who made such remarks was Aadan Jiilo from the Dalal lineage subclan, Hiraab.

The Bahasamaroon had not been responsible for any aggression or mistreatment of the Jibri Abokor. All the elders on the Bahasamaroon side had been seeking peace and a mutual agreement to prevent conflict. There is no single individual that can be pin pointed as responsible for causing conflict and violence on the Bahasamaroon side. The Jibri Abokor had both bad and good men. They did not agree with all the bad joint actions.

Currently those who are fomenting clan conflict include the son of Ibrahim Khalif (Ina Ibrahim Khaliif), the son of Ciidle (Ina Ciidle), and men of the Ciro lineage of the Samatar Ismaaciil. Recently appointed Chiefs of Aw Yusuf Magan of the Xareed lineage were also taking part in the orchestration of conflict and violence. Other parties to these problems include smaller Reer Cumar clans like Samatar Ismaaciil.

Many of the Jibril Abokor elders orchestrated violence, cut off kinship ties and stopped the practice of intermarriage that had been used to foster peace and neighborly relationships. Jibri Abokor elders began the process of distancing family ties.

The Jibri Abokor had a meeting in Gabiley prior to the period when the Jibri Abokor and Bahasamaroon first emerged as people with wealth and clan leadership. This was during the 1960’s, ten years before the era of prosperity when people in the Gabiley area prospered from selling bulls and sheep to the Middle East; and from selling qat locally. This period of prosperity was known as the era of Shiida (Wakhtigii Shiida 1970’s). The elders who attended that meeting were Sheekh Muxumed Warsame, Xaaji Askar, Xaaji Barkhad Ina Ibraahim Khaliif (son of Ibrahim Khaliif), Ina Xusseen Buux (son of Xusseen Buux), and Cige Hiiliye. The Xareed lineage was represented by the chiefs of Magan (Caaqiliinta Ilma Magan). It is not certain that Diiriye Nuur (Diiriye Xajiin) took part in this meeting. Representing the Yoonis subclan of the Jibri Abokor was Ina Cutiye (son of Cutiye). The outcome of the meeting was an agreement that the Jibri Abokor must intermarry with one other, and that any wealthy men of the Jibri Abokor must not marry Samaroon women. The Jibri Abokor men with money and wealth would have to be married through marriage arrangements within the Jibri Abokor. The poor among the Jibri Abokor were free to marry and go where ever they wanted.

Several men of the Bahasamaroon were killed in a place called Geesta Dheer. The men that were killed were Nuur Qaalib Meecaad (Hayb Tuulo) from the Cabdalle lineage of Maxadcase, and his son Maxamed Nuur Qaalib. The third victim was from the Bahabar Cabdule of the Bahabar Aadan lineage. Hayb Tuulo had farms and a restaurant. He was the founder of the village of Hayb Tuulo. These men were killed because the Jibri Abokor were afraid that these men and the government run by the Daarood leadership would join together, take over the land and administer it. The purpose of the killing was to prevent the establishment of a town whose leadership would not be under the Jibri Abokor. Other Cabdale lineage people had fifty farms. Many of these farms were established in the early 1970’s. The Dalal clan of the Jibri Abokor was mostly on the west (Oogada) side, and owned farms with orchards. The killing caused havoc and intimidation that prevented further engagement in similar enterprises. No meeting was held to find out why these innocent men were killed; and no arrest was made.

Two men, one from the Dalal lineage and a man from the Deerayaan decided to open a cooperative organization at a place called Har La dabaal in the 1970’s. It was near a water reservoir with plenty of open space. This was during the period of one of the worst droughts in Somali history. The Somali named it Gaadhi Gaadhi Saarkii (regular trucks mounted with water tanks after water tankers became inadequate for delivering water). It was a joint project among the Jibri Abokor and the Bahasamaroon. After the drought, the cooperative moved from the area. Two men from the Jibri Abokor, Goodle Maxamuud (Dalal lineage) and Aadan Qoor Cun (Deerayahan lineage) went to a man by the name of Cabdillahi Cabdi Good and proposed to sell him a place that is located right on the edge of a water reservoir. They sold the farm to him without the knowledge of the owners—and none of his clan was aware of the purchase of the farm. After the transaction was finalized it became known to his clan. The men who sold the farms before were part of the Bahasamaroon cooperative elders. Nuur Qaalib and Hayb Tuulo were killed because they were following up on this issue and filing litigation. Nuur Qaalib was the head of the cooperative.

This clan conflict between the Jibri Abokor and the Bahasamaroon expresses itself variously in political issues, in direct violence and confrontation, insults and outright lies, and sometimes in threats. They should allow each other peace, justice and peaceful coexistence.

by Jacfar M. Sh. Jamac

Author of Trabilism At Work(Abrief History of Ceelberdaale Conflict


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