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Somalia: Creating Space for Fresh Approaches to Peacebuilding

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criminalizing peace or containing violence?<br />

With the massive Ethiopian intervention, a new type of civil war emerged. In<br />

the early 1990s, Somali conflict remained within neighboring communities.<br />

The anti-colonial sentiments and nationalistic voices were not vividly present at<br />

the time. 14 For the two years of Ethiopian occupation, however, many Somalis<br />

came <strong>to</strong> view the <strong>for</strong>eign military <strong>for</strong>ce “not … as acting on behalf of an ‘international<br />

community’ but en<strong>for</strong>cing its national interests in <strong>Somalia</strong>”. 15 As a<br />

result, a vibrant Somali nationalism strengthened by the unifying <strong>for</strong>ce of Islam,<br />

emerged as anti-colonial sentiments. Clearly, in this structural change of conflict,<br />

al-Shabaab was an opportunist. At the time of <strong>for</strong>eign intervention, “the Union<br />

of Islamic Courts consisted of heterogeneous groups – some radical and some<br />

moderate”. 16<br />

In its hard-line policies, the US failed <strong>to</strong> strategically engage with moderates<br />

with specific stakes and supported the Ethiopian intervention. While al-Shabaab<br />

was not a significant military ac<strong>to</strong>r even during the Four Day War in April 2007,<br />

the intervention had the unintended consequence of empowering the group as it<br />

encountered arising nationalistic sentiments. 17 In addition, the US involvement<br />

instigated the support of international radical Islamists and Somali diaspora <strong>for</strong><br />

al-Shabaab. 18 Thus, al-Shabaab has benefited from the dynamic dimension of conflict,<br />

where <strong>for</strong>eign interventions and counter-terrorism policies became considered<br />

the colonizing attempt <strong>to</strong> promote “American Islam”. 19<br />

It is unclear if al-Shabaab should be seen as a terrorist group ideologically<br />

armed with global Jihad. The global jihadists constitute only one part of al-<br />

Shabaab. Somali fundamentalists claiming Islamic protection <strong>for</strong>m another part<br />

of the group, while Somali nationalists consisting of a third body focused on<br />

the emancipation of <strong>for</strong>eign intervention and occupation. 20 All three groups can<br />

agree on issues in the short-term, while fighting a ‘common enemy’, but their<br />

sustainability as one group might be limited.<br />

In fact, many researchers question if al-Shabaab’s leaders share the same priorities<br />

and agenda. 21 Perhaps, they may desire continued assistance from international<br />

Islamic <strong>for</strong>ces, but “the widely-held perception that [the group] was ordered<br />

by <strong>for</strong>eign jihadis prompted high-level defections”. 22 Given this type of internal<br />

factions, as well as the external change of conflict structure, it is incorrect <strong>to</strong> view<br />

al-Shabaab as one group with an invariably fixed terrorist agenda. Neither is it<br />

accurate <strong>to</strong> assume, as the majority of the Supreme Court judges in the Holder vs.<br />

HLP case did, that the group solely focuses on criminal conduct, failing <strong>to</strong> maintain<br />

organizational firewalls between social and terrorist operations.<br />

The Holder vs. Humanitarian Law Project and peacebuilding in <strong>Somalia</strong><br />

<strong>Peacebuilding</strong> in <strong>Somalia</strong> has faced many challenges. From 2008 onwards, there<br />

have been several attacks against NGO workers. Insecurity <strong>for</strong> NGOs intensified,<br />

especially after the US listed al-Shabaab as a terrorist organization in March<br />

2008 and one of the group’s key leaders, Aden Ayro, was killed by a US missile<br />

strike in May 2008. 23 Most NGO projects in <strong>Somalia</strong> have been limited <strong>to</strong> the area<br />

of development. Al-Shabaab has allowed some NGOs <strong>to</strong> support activities such<br />

14 Roland Marchal, “A Tentative<br />

Assessment of the Somali Harakat<br />

Al-Shabaab”, Journal of Eastern<br />

African Studies 3, no. 3 (2009):<br />

p. 392.<br />

15 Ibid., p. 392.<br />

16 Afyare Abdi Elmi, Understanding<br />

the <strong>Somalia</strong> Conflagration: Identity,<br />

Political Islam and <strong>Peacebuilding</strong><br />

(New York: Plu<strong>to</strong> Press, 2010), 138.<br />

17 Marchal, “A Tentative<br />

Assessment of the Somali<br />

Harakat Al-Shabaab”, p. 393;<br />

Elmi, Understanding the <strong>Somalia</strong><br />

Conflagration, p. 138.<br />

18 Marchal, “A Tentative<br />

Assessment of the Somali Harakat<br />

Al-Shabaab”, p. 394.<br />

19 Ibid., p. 400.<br />

20 The Life & Peace Institute,<br />

interview by author, March 7, 2011.<br />

21 Marchal, “A Tentative<br />

Assessment of the Somali Harakat<br />

Al-Shabaab”, p. 397.<br />

22 International Crisis Group,<br />

“<strong>Somalia</strong>’s Divided Islamists,” May<br />

18, 2010, http://www.crisisgroup.<br />

org/en/regions/africa/horn-ofafrica/somalia/B074-somaliasdivided-islamists.aspx<br />

23 Somali NCF, “Humanitarian<br />

Aid in <strong>Somalia</strong> – Issues and<br />

Challenges”, August 20, 2009,<br />

http://ncfsomali.net/index.php/<br />

<strong>for</strong>ums/54-humanitarian-aid-insomalia-issues-a-challenges<br />

65

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