In the spring of 1860, wealthy businessman Timothy Meaher made a bet that he could illegally kidnap and ship Africans from Africa to Mobile, Alabama, without being detected by federal officials. Fifty-two years earlier, the U.S. Congress passed the Act Prohibiting Importation of Slaves, which ended the United States’ legal involvement in the international slave trade.
While transporting Africans to the United States for slavery was now prohibited, U.S. slave traders turned to the existing slave breeding industry, which grew after the ban on importing Africans.
But the story of the bet Meaher made, as well as the ship, “Clotilda,” he financed, and the descendants of the Africans brought to Mobile, Alabama, are the focus of a recently released Netflix documentary, “Descendant.”
Veda Tunstall in “Descendant” / credit: Participant Media / Netflix
Oral History
Kamau Sidiki, master diver and contributor to the Slave Wrecks Project, notes in the opening scenes of the documentary, “There were over 12,000 ships making over 40,000 voyages over 250 years of slave trade. To date, there are only five [slave] ships in maritime history in the database. Why is that?” It should be noted that Sidiki was crucial to finding and verifying the authenticity of the Brazilian slave ship, Sâo José Paquete de Africa.
Author Zora Neale Hurston’s Barracoon: The Story of the Last “Black Cargo” looms large in the documentary, as the focus of her novel was one of the captives aboard the “Clotilda,” Cudjo Lewis, born Oluale Kossola in what is now the West African country of Benin. Lewis was the last living survivor of the “Clotilda” at the time Hurston wrote his account in 1931 (the book was only recently published in 2018).
A painting of the “Clotilda” / credit: Participant Media / Netflix
It is through the words of Lewis, and the oral history of the enslaved ancestors passed down through the generations that they have kept alive the story of the lost slave ship. Oddly, it is through this oral history that the bet, the crime, and the attempt to cover it up are also conveyed and should lead viewers to wonder how much of your family’s oral history is just exaggerated family lore, or hidden history only revealed when the grandkids go to visit Grandma and Grandpa and ask them, “What happened back then?”
Videotapes from 25 years ago of the griots of Africatown, a community of the descendants three miles north of downtown Mobile, Alabama, recount not only the lore that is fact, but the terror campaign waged against them to silence them throughout generations about the crime of which their very existence is evidence. Griots are traveling poets, musicians and storytellers who maintain a tradition of oral history in parts of West Africa.
Credit: Participant Media / Netflix
‘One of the Africans’
The Black families of the now long-gone Africatown are the offspring of the last Africans brought to the United States. They identify themselves as “one of the Africans” with pride. They do this while recounting their connection to the formerly missing ship, the “Clotilda,” with righteous indignation at the forces that tried to silence the story and with hope that the physical connection to their ancestry would be found. It was impossible not to see the pride in these people.
The descendants of the “Clotilda” are connected to that ship and the continent it brought them from, just as they are connected to the land their ancestors are buried on, the land that they were admonished by those ancestors to never give up in this cruel new world to which they were brought.
The imprint of the family that carried out the crime marks Alabama today. Street signs and parks are named after the slave-owning Maeher family. The ancestral land of the first African stolen from their homeland, who had to buy land from their former slave owner to establish Africatown, is today surrounded on all sides by Maeher family-owned heavy industry that pollutes the air, water, and soil. The pollution has caused significant health problems for residents of Africatown.
Joe Womack in “Descendant” / credit: Participant Media / Netflix
The Larger System
In a way, “Descendant” is also a chronicle of how capitalism undergirded and evolved the slave trade. Just as capitalism kept Africans enslaved at the bottom for centuries during slavery to help develop the United States as a global economic powerhouse, it kept freedmen at the bottom for 100 more years under racist Jim Crow laws. And, today, the Black working class and poor are at the bottom.
There is no delineation between the past and the present in “Descendant,” and that is an accurate reflection of the relation of slavery and its atrocities to the present condition of the descendants of the “Clotilda,” and the rest of the descendants of Africans brought to this country to be enslaved. And the descendants reflect that throughline of history not only in keeping the history of the “Clotilda” alive, but also through their continued embrace of African culture. African dance is part of celebrations, spiritual rituals honor their ancestors, and their everyday wardrobe includes African dress and jewelry. They are African, and they are proud to be.
But “Descendant” also holds an important lesson to be aware of: When the powerful, who have suppressed the truth for centuries and have profited off of their continued oppression of others, can no longer avoid facing the truth once exposed, do not expect them to take any responsibility for their actions or offer fair compensation for the damage they have done. They will only offer empty platitudes and meaningless window dressing to the affected. Whatever tangible efforts materialize from any agreement between the aggrieved and their oppressors will always ultimately—in this capitalist system that they built their wealth of oppression upon—benefit those who have always held the power.
Jacqueline Luqman is a radical activist based in Washington, D.C.; as well as co-founder ofLuqman Nation, an independent Black media outlet that can be found on YouTube (here andhere) and onFacebook; co-host of Radio Sputnik’s“By Any Means Necessary;”and a Toward Freedom board member.
Frantz Fanon’s 60th death anniversary is an occasion to explore the impact of the Martiniquais writer and psychiatrist, who has influenced many a revolutionary with his study of the psychology of the oppressed.
Editor’s Note: The following is the writer’s analysis.
“The master’s room was wide open. The master’s room was brilliantly lit, and the master was there, very calm… and our people stopped dead… it was the master… I went in. “It’s you,” he said, very calm. It was I, even I, and I told him so, the good slave, the faithful slave, the slave of slaves, and suddenly his eyes were like two cockroaches, frightened in the rainy season… I struck, and the blood spurted; that is the only baptism that I remember today.” —Aimé Césaire
Today marks the 60th anniversary of the passing of one of the greatest thinkers to have emerged from the ranks of the oppressed, Frantz Fanon (1925-1961).
Fanon’s contributions are timeless. As long as white supremacy and neocolonialism remain in the driver’s seat of human relations, Fanon’s thought will continue to arm the colonized in the Battle of Ideas.
The Radicalization of Fanon
Born and raised in what is still France’s Caribbean island colony of Martinique, Fanon was exposed to and shaped by the everyday class and race relations that characterized the island in the early 20th century. Forced to join a segregated column of Black troops, he fought in World War II. Upon continuing his studies in post-war France, he came face to face with the racism that dominates the European world. In his first book, Black Skin, White Masks (1952), Fanon reflects on coming of age in a world, where, “For the black man there is only one destiny. And it is white.” At the time of publication, Fanon had just turned 27.
In 1953, the Martiniquais psychiatrist was assigned to Algeria, where he treated patients who were severely traumatized by the violence French colonialism had spun into motion. He met Dr. Pierre Chaulet, a French doctor who secretly treated members of the guerrilla resistance, Front de Libération Nationale (FLN), who had survived torture and captivity. “Viscerally close to his patients whom he regarded as primarily victims of the system he was fighting,” Fanon immediately became a cadre of the Algerian Revolution.1
By 1956, Fanon’s consciousness no longer allowed him to oversee operations at Blida Hospital in Algeria. In an influential resignation letter that moved many on the left, he wrote:
“There comes a time when silence becomes dishonesty. The ruling intentions of personal existence are not in accord with the permanent assaults on the most commonplace values. For many months my conscience has been the seat of unpardonable debates. And the conclusion is the determination not to despair of man, in other words, of myself. The decision I have reached is that I cannot continue to bear a responsibility at no matter what cost, on the false pretext that there is nothing else to be done.”
The Wretched of the Earth
Fanon produced a prodigious amount of intellectual work. Toward the African Revolution is a compilation of his writings on forging African and Third World unity with the Algerian Revolution at the vanguard of this process.2A Dying Colonialism explores how the Algerian people threw off their internalized inferiority complex by turning away from the colonizer’s cultural practices and embracing their own traditions.3
He dedicated his last days to dictating the final ideas of his most moving work to his wife, Josie. Six decades after it first hit the streets of Paris, The Wretched of the Earth: The Handbook for the Black Revolution That Is Changing the Shape of the World is as accurate and explosive as ever. The title comes from the line “Arise, ye wretched of the earth” from “The Internationale,” the Second Communist International’s official anthem, and from Haitian communist intellectual Jacques Romain’s poem, “Sales négres:”
too late it will be too late
on the cotton plantations of Louisiana
in the sugar cane fields of the Antilles
to halt the harvest of vengeance
of the negroes
the niggers
the filthy negroes
it will be too late I tell you
for even the tom-toms will have learned the language
of the Internationale
for we will have chosen our day
day of the filthy negroes
filthy Indians
filthy Hindus
filthy Indo-Chinese
filthy Arabs
filthy Malays
filthy Jews
filthy proletarians.
And here we are arisen
All the wretched of the earth
all the upholders of justice
marching to attack your barracks
your banks
like a forest of funeral torches
to be done
once
and
for
all
with this world
of negroes
niggers
filthy negroes.4
How many revolutionaries the world over became enraptured in his eloquent portrayal of the “Manichaean” differences between the neighborhoods of the rich white colonizer in Algiers and the casbah (ghettoes) of the colonized?
Here within this classic, that all revolutionaries have a duty to study, reside some of the most poignant prose on how the oppressed internalize violence and project it onto themselves:
“Where individuals are concerned, a positive negation of common sense is evident. While the settler or the policeman has the right the livelong day to strike the native, to insult him and to make him crawl to them, you will see the native reaching for his knife at the slightest hostile or aggressive glance cast on him by another native, for the last resort of the native is to defend his personality vis-a-vis his brother.”
Based on his treatment of patients in the Blida Hospital, which today bears his name, Fanon’s final chapter, “Colonial War and Mental Disorders,” examines the “ineffaceable wounds that the colonialist onslaught has inflicted on our people.”5
The fundamental pillar of the book, however, was Fanon’s conviction that the colonized could only shed their fear and shame through a baptism of revolutionary violence. Fanon’s former high school teacher and mentor, Aimé Césaire, had a profound influence on him. Césaire’s words cited at the beginning of this article from his epic poem on slave liberation, “And the Dogs were Silent,” set the tone for the Fanonian worldview. Despite a chorus of liberal complaints from the West that Fanon was “too violent,” Fanon concluded:
“As you and your fellow men are cut down like dogs, there is no other solution but to use every means available to reestablish your weight as a human being.”
‘You Can Kill a Revolutionary, But You Can Never Kill the Revolution’
Though Fanon died of leukemia when he was only 36, revolutionaries the world over have picked up his fallen weapons, his ideas, and applied them to their own particular national liberation struggles. Fanon’s observations and thesis continue to mold the thinking of awakening generations in life-and-death struggles from Johannesburg to Gaza to Harlem.
As political prisoner Mumia Abu-Jamal writes, the Black Panthers were Fanonists. His audio essay and tribute to Fanon discuss what the psychiatrist’s anti-colonial perspicacity meant to a 15-year-old Mumia, who has spent 40 years in prison. In Seize the Time, Bobby Seale talks about the influence of Fanon on the young Panthers and how Huey P. Newton read the book seven times.6
Malcolm X, Ernesto “Che” Guevara and Nelson Mandela all traveled to independent Algeria, which emerged as an epicenter of Pan-Africanism and internationalism. Paulo Freire stated that he had to rewrite Pedagogy of the Oppressed after reading The Wretched of the Earth. Hamza Hamouchene, president of the London-based Algerian Solidarity Campaign, discusses in CounterPunch what he deems Fanon’s unique contributions to understanding nationalism, the national bourgeoisie, political education and universalism, among other themes.
It is important to highlight that Fanon was more than just a doctor and writer.
At his graveside, Vice-president of the Provisional Government of the Algerian Republic (GPRA) Krim Belkacem emphasized Fanon’s diverse roles in the FLN’s total war. Beginning in 1954, Fanon worked as a writer, editor and propagandist for FLN periodicals Résistance algérienne and El Moudjahid. He also was a researcher; lecturer; a FLN representative in Ghana, Ethiopia, Mali, Guinea and Congo; as well as a clandestine militant.
Looking at the work of Karl Marx, Steve Biko, Cedric Robinson, Sylvia Wynter and other examples of revolutionaries/intellectuals, the Tricontinental: Institute for Social Research wrote a tribute to Fanon because of how he embodied the praxis of a radical or organic intellectual: “The world will only be shaped by the most valuable insights of philosophical striving when philosophy itself becomes worldly via participation in struggle.”
Fanon survived an assassination attempt, exile in Tunis and was staring down a crippling disease that he refused to talk about but that ultimately claimed his life. Aware he was dying, he pledged, “I will not cease my activities while Algeria still continues the struggle and I will go on with my task until my dying day.”7
Today, it is more necessary than ever to study Fanon to understand the psychological, emotional and spiritual damage wrought by neo-colonialism on the peoples of Africa, the Americas, Asia and what the Black Panthers referred to as the United States’ internal colonies. Fanon’s conclusion in The Wretched of the Earth on African and human liberation begs the same questions six decades later:
“Let us waste no time in sterile litanies and nauseating mimicry. Leave this Europe [U.S.A.] where they are never done talking of Man, yet murder men everywhere they find them, at the corner of everyone of their own streets, in all the corners of the globe.”
Danny Shaw is a professor of Caribbean and Latin American Studies at the City University of New York. He frequently travels within the Americas region. A Senior Research Fellow at the Center on Hemispheric Affairs, Danny is fluent in Haitian Kreyol, Spanish, Portuguese and Cape Verdean Kriolu.
Notes 1 Fanon, Frantz. Toward the African Revolution. New York: Grove Press. 1964. 2 Fanon, Frantz. Toward the African Revolution. New York: Grove Press. 1964. 3 Fanon, Frantz. A Dying Colonialism. New York: Grove Press. 1965. 4 Macey, David. Frantz Fanon: A Biography. London and New York: Verso. 2012. 5 Macey, David. Frantz Fanon: A Biography. London and New York: Verso. 2012. 6 Seale, Bobby. Seize the Time: The Story of The Black Panther Party and Huey P. Newton. Random House: 1970. 7 Macey, David. Frantz Fanon: A Biography. London and New York: Verso. 2012.
A protest in Taleex, Somalia, on January 15 / credit: Khaatumo Media Office
Editor’s Note: Light editing helped conform this article that originally appeared in Peoples Dispatch to TF’s style.
Protests against secessionist rule are spreading across the Sool region of Somaliland, the breakaway region of northern Somalia. Unionist protesters are calling for reunification with Somalia and Somali activists and observers opine that the protests might soon spread across Somaliland, questioning the legitimacy of its unrecognized claim to sovereignty, which the United States and the United Kingdom have been seeking to strengthen with recent overtures.
On Sunday, January 15, protests were reported from the Taleex city, where Somaliland’s tricolor flags were removed and replaced with the blue flags of Somalia. Taleex is about 160 kilometers northeast of the epicenter of the protests, Las Anod, Sool region’s capital city. Las Anod was captured by Somaliland from Somalia’s autonomous region of Puntland in 2007.
The protests began in the city on December 28. In an attempt to put them down, security forces killed at least 20 civilians over the following five days, before reportedly retreating to the city’s outskirts on January 5.
Somaliland’s commander of Armed Forces, Brigadier General Mahad Ambashe, has, however, indicated his intention to take back the city, saying that his troops “shall continue staying in Las Anod and Sool region to ensure law and order has been followed by residents.”
Defiant, the clan leaders of the region held a meeting in Las Anod on January 12, calling on Somaliland’s forces to withdraw from Sool, Sanaag, and Cayn (SSC), where a majority of the people have been historically opposed to secession from Somalia.
Pro-unionist troops under the command of the head of the Dhulbanate clan have taken over the city and sworn to defend it from Somaliland. “Everybody is waiting for the tribesmen in Las Anod to fully announce a war against Somaliland. And you will hear this very soon as they have formed a committee of 33 heads to come up with a roadmap to remove Somaliland from SSC,” Elham Garaad, a UK-based Somali activist whose unionist parents migrated out of Somaliland, told Peoples Dispatch.
The protests had spread to the city of Kalabaydh, 70 kilometers (43 miles) to the southwest of Las Anod, by January 12. Two days later, unionist demonstrations broke out in Xudun, 100 kilometers (62 miles) to the north of Las Anod, and in Boocame, 80 kilometers (49 miles) to its east. Protesters also took to the streets of Boocame’s neighboring Tukarak on January 15, and blocked a minister from visiting the city.
Badhaan, a city in Sanaag region, and Buuhoodle city in Cayn region, have also witnessed protests. The three regions together had formed the Sool, Sanaag, and Cayn (SSC) state of Somalia, before being forced into Somaliland by the secessionist Somali National Movement (SNM).
Waving the blue flag of Somalia, the protesters have been demanding the “right to self-determination” on the question of reuniting with Somalia, which was fractured after the civil war that ended with the collapse of its federal government in 1991.
‘Most Regions in Somaliland Oppose Secession’
“Until 1991, there was no such thing as Somaliland, except when the area was a British Protectorate,” Mohamed Olad, a Somali activist studying law in the United States, told Peoples Dispatch. “The idea of forming a country on the basis of this border of the British protectorate,” separating itself from the part of Somalia under Italian occupation, was opposed by two of the three original states of Somalia that came to be part of the self-declared Republic of Somaliland after 1991, he said.
Support for secession was largely limited to the North West state, a stronghold of the SNM, which fought in the war against Somalia’s federal government led by Mohamed Siad Barre. SSC and Awdal “have historically opposed” the notion of Somaliland, Olad explained, adding that Awdal was captured by the SNM with the help of Ethiopia during the civil war.
The SSC leaders, on the other hand, were tricked into signing an agreement on the guarantee that Somaliland would form itself into a single state within Somalia. “That agreement never included secession,” he said, adding that discontent against Somaliland’s rule has since been intensifying, and protests might also soon spread to Awdal.
Three of the four major clans—namely the Dhulbahante, Warsangeli and Gadabursi—along with the smaller Issa clan, had opposed the secession from Somalia, added Elham Garaad. Only the Isak clan, which dominated the SNM and had a strong presence in the North West state, supported the secession and formation of Somaliland. Other clans have since felt marginalized by the Isak, which wields disproportionate power in the government of Somaliland.
But currently, the “Isak themselves are divided,” Garaad said. “Gaarhajis, one of the largest tribes (under the Isak clan), has been vocal about the atrocities in the SSC region.” Defending the right of the people in SSC to be unionist, they have called on the Somaliland government to stop the killings. Garaad maintains that the current spate of protests may soon reach even Somaliland’s capital city Hargeisa, which has been a historic stronghold of the SNM’s secessionist politics, dominated by the Isak.
“SNM was led by the elite and petty bourgeoisie of the Isak clan. They have neither dealt with the class contradictions within the clan, nor succeeded in integrating other clans into the secessionist movement,” historian Mohamed Hassan told Peoples Dispatch. “While the Isak is supposed to be the ruling clan, in effect, what you have in Somaliland is a one-man rule by former army Colonel Musa Bihi Abdi, whose term had already expired in October 2022. [An] increasing number of people within the Isak clan are also supporting unionist politics.”
Somalia is among the most homogeneous countries in Africa, in terms of language and religion, explained Hassan, who is also an advisor to the head of Ethiopia’s Somali state. The clan system from feudal times, preserved under colonial administration as an essential tool for divide-and-rule, remains the key fissure exploited by imperialism to ensure Somalia remains a fractured nation, he argued.
Rising Tide of Somali Nationalism
“But hundreds of thousands from Somaliland are working and staying in Somalia,” he added. Youngsters from Somaliland make up a significant portion of Somalia’s national army. The large Somali diaspora is getting increasingly politicized and organized by international exposure. All this has contributed to a surge in Somali nationalism, he said, adding that even businessmen in Somaliland, who want a larger and integrated market, seek a unified Somalia.
The tensions between clans—whose leaders choose the MPs in most of Somalia, including in Somaliland—is only a surface manifestation of the tide of Somali nationalism churning from underneath, Hassan argued. In the face of this nationalist sentiment, Somaliland’s existence as an independent entity is facing a “crisis of legitimacy” internally, he maintains.
This crisis is accentuated by the fact that Musa Bihi Abdi’s presidential term expired last October, despite which he has continued to rule without having conducted elections yet. In September, the Somaliland Electoral Commission announced that elections cannot be held for at least nine more months due to financial and technical problems.
Opposition parties, which have 52 of the 82 seats in Somaliland’s parliament, had led protests in August demanding timely elections. At least seven people were killed and several more wounded in the crackdown on these protests. It was the assassination of a popular opposition politician, in the backdrop of a spate of killings of prominent people in the SSC region over the last decade, that triggered the protests on December 28 in Las Anod, which have snowballed into a unionist movement.
While Somaliland is thus unraveling, with internal rifts between ruling and opposition parties, mounting tensions between the clans, and sa urging unionist sentiment contesting its legitimacy, the United States and the United Kingdom have been increasingly legitimizing the secessionist state.
U.S. Military Base in Somaliland?
The then-commander of United States Africa Command (AFRICOM) General Stephen Townsend met with President Abdi in Somaliland in May, becoming the highest ranking official to visit the breakaway state, whose claims to sovereignty have no international recognition.
While not recognizing Somaliland as a sovereign state, and officially adhering to ‘One Somalia policy,’ the United States has lately made several gestures seen as a dilution of this policy. Prior to Townsend’s visit, in March 2022, the Somaliland Partnership Act was introduced in the U.S. Senate by Republicans Jim Risch and Mike Rounds, and Democrat Chris Van Hollen.
The “Biden Administration has limited itself to the confines of a ‘single Somalia’ policy at the detriment of other democratic actors in the country. In this complex time in global affairs and for the Horn of Africa, the United States should explore all possible mutually-beneficial relationships with stable and democratic partners, like Somaliland, and not limit ourselves with outdated policy approaches and diplomatic frameworks that don’t meet today’s challenges,” Jim Risch had said.
The act was signed into law by U.S. President Joe Biden on December 23, under the Fiscal 2023 National Defense Authorization Act, which was the first time a separate reference to Somaliland was made in U.S. law.
The Act commissions a feasibility study by the “Secretary of State, in consultation with the Secretary of Defense,” to determine “whether opportunities exist for greater collaboration in the pursuit of United States national security interests… with… Somaliland.”
It further seeks to identify “the practicability and advisability of improving the professionalization and capacity of security sector actors within the Federal Member States (FMS) and Somaliland.” While adding that “Nothing in this Act… may be construed to convey United States recognition of Somalia’s FMS or Somaliland as an independent entity,” it stops just short of doing that.
Somaliland’s port city of Berbera will also be one of the sites for the U.S.-led multinational 10-day military exercise scheduled to take place in February. On January 13, personnel from AFRICOM’s Combined Joint Task Force – Horn of Africa [CJTF-HOA] visited Somaliland and surveyed the Berbera port.
“Berbera is now an American military base without settling the secession issue,” former Somali Special Envoy to the United States, Abukar Arman, wrote in the Eurasia review. “Stakes have never been higher for all actors. Against that backdrop, President Muse Bihi was given the nod and wink to march on ahead to secure total control over his claimed territory by any means necessary. He was also granted the reassurance that neither the central government of Somalia nor Puntland will interfere militarily or otherwise.”
‘Oil Companies Want a Weak and Divided Somalia’
In the meantime, Genel Energy, listed in London Stock Exchange, claimed the right to explore and exploit the oil fields in Somaliland last month. The oil ministry of the federal government of Somalia has said it “categorically rejects Genel Energy plc’s claim to own petroleum rights in Somalia’s northern regions and calls upon Genel Energy plc to cease its illegal claim to own petroleum rights.”
Insisting that it is the only body authorized to grant such rights, it warned: “Any authorization granted in violation of Somalia’s laws and regulations is unlawful and would be considered null and void.”
Refuting Somalia’s Federal government, Somaliland’s secessionist government has claimed “the authority to engage foreign investors in order to explore and exploit the Republic of Somaliland’s potential hydrocarbons and mineral resources. No one other than the Somaliland government has the authority to claim or award an exploration license within Somaliland,” a statement issued on December 29 said, amid the crackdown on the protests in Las Anod.
Las Anod is also claimed by Somaliland’s neighboring Puntland, which has been an autonomous region within Somalia in dispute with Somaliland over the SSC region. On January 9, Puntland declared that it will be independent of Somalia until the Federal Constitution is finalized.
Disputes over the rights to enter into partnerships with foreign companies over oil and other natural resources are reported to be among the key reasons behind tensions between the Federal government of Somalia and Puntland.
“Oil and gas has been found across Somalia, including in Somaliland and Puntland. British capital is heavily invested. These oil companies want a weak and divided Somalia, because a strong and united country will be more difficult to exploit,” Hassan said.
Puntland’s state government maintains that the provisional federal constitution and the constitution of Puntland state allows it to act as an independent entity until the federal constitution is finalized, and all the states’ constitutions are harmonized with it.
Pointing out that Puntland has a constitutional right to be independent until the finalization of the federal constitution, Olad said it is Somaliland that has been blocking the finalization of the constitution. The federal government of Somalia, he said, should ensure that Somaliland will no longer hold the process of finalizing the constitution hostage.
However, a lack of confidence in the federal government led by President Hassan Sheikh Mohamud, who is seen as inept and pliable by western powers, is perceptible, despite the surging unionist politics and nationalist sentiment.
The federal government can truly reflect the widespread sentiment of Somali nationalism only when it is elected on the basis of one-person-one-vote, argues Olad. Former President Mohamed Abdullahi Mohamed, aka Farmajo, who had become a popular representative of Somali nationalism, had promised to break the stranglehold of the clans by implementing universal adult suffrage, but failed to do so. He lost the clan-controlled election last year, and the current government of Hassan Sheikh Mohamud has failed to materialize the aspirations of Somali nationalism.
Mohamed Hassan sums the situation up by citing [Italian communist] Antonio Gramsci: “The old is dying and the new is struggling to be born,” he says, adding that “the winds of change are most definitely blowing over all of Somalia.”
