The case study, Awdal Region







A research draft by Author Ahmed Abib Hayir







I dedicate this work to the development of the Somaliland people


The contents

The Acknowledgement

The introduction

The Overview of the Research Draft

1.     The socio-public upward mobility

2.     The awareness of the socio-public forces at work

3.      The Gadabursi standard of life and the social status Awdal Region, Somaliland (The socio-public Systems)

The socio- public mobility

1.     the clannish reforms and loyalties

2.     the cultural value system

3.       the globalism of the new age

The republic of Somaliland

1.     the state background and the public administration

2.     the public service delivery

3.     the global status

The social-public life standard

1.     the economy and the public investments

2.     the free market enterprise

3.     the socio public classes

The socio-public systems

1.     the compatible forces

2.     the transformation powers

3.     the necessary changes Forward


The Acknowledgement

I feel indebted to my people here in Somaliland whose love makes much meaning in my life and enables me to serve and to write effectively.  I owe my deep sense of gratitude to my wife. Without her constant love, interest, insight and purity of soul, this text would not matter as an accomplished end.

I am also very grateful to my mother for her wit, grace, and unerring ability to encourage my best impulses. I am, at the same time, very grateful to Asha Abdilahi Kalunle, for her moral love and maternal service to dedicate herself to the success and the development of our people. I love Mom, Asha and she invested much of my claims during this research task. I extend my sincere thanks to Abdiqadir Aden Nur, the manager of Telesom here in Borama, Awdal region, for his dedications to empower creativity and develop the pen (the art of writing). I am particularly indebted to Ismail Abdi Rirash the managing director of Dahabshiil, to whom my heartfelt thanks are due to his labor of financial supportsto accomplish this research task, to print and distribute the written text and publicize the outcomes in the media.  I also owe deep sense of gratitude to Abdi Hasan Tukale and Abdilahi Mahamud Nur (Dumal) for thier unwavering support to assist me print, distribute and publicize this text. I am always very thankful to Ikran Mahamed Bullo, a mother a local business woman whose devoted commitment and ongoing assistance for me to accomplish this task has been quite helpful. Mohamud Abdi Bare, the managing director of Rays Hotel has been of supportive assistance in many ways, and I am very thankful in all. The general executive secretary of the city local government, Hasan Yousuf Riirash, has had a lion’s share in the successful realizations of this task and I thank him for all.

The ASARDA managing director, Abdilahi Haji Isse has always been very efficient in its leading role to encourage the development of this task. And I am very grateful to the Awdal regional office, the governor, the minister of post and communication, Mohamed Jama Abgal, Hasan Ali Osman, the head master of the Somaliland road construction agency, Abdo ahmed Ayar, the governor of Awdal Region, Ahmed Yasin Sh. Ali Ayanle, a parliamentarian for their empowering support in all the stages of this task.

Borama secondary school, Sh. Mahdi secondary school and the regional health officer, Abdirahman Jama Haddi, have always played a leading role to help this task realized and I am very grateful to them. I owe my deep gratitude to all others whose leadership, visions, roles, dreams, modeling,  assistances and inspirations served to do this task; among whom, Mohamed Nur (Dhere) Ahmed in Canada, Saynab Haji Mizan Ahmed, Somaliland, Abdilahi Haji, Norway, Ibado Gelle Ader, USA, Dr Ahmed Sicid Walhad, The leading master of the Amoud university medicine faculty, Somaliland, Dr Mahomed Ali Nageye, The dean of the Amoud university faculty of sharia and law, Somaliland, Sharmarke Dahir Abdilahi, UK, Abdikarim currently the coordinator of the general Gadabursi Conference.

I am very particularly indebted to Sh.Hussein, the international Quran teacher, who invested faith, pride and guidance in our hearts.

And very especially , I extend my hearty  appreciations and my grateful sincerity to all those  others  whose  empowering model legacies  have always been an empowering input in my research task getting me inspired. Ibrahim Nageye Waal, Abdi Barkhad Dugsiye and Osman Mahamud Nur  the leading pioneers in the accomplished building of the Borama Cemetery Fence, Amina Elmi Farid, Asha Abdilahi Kalunle, Sacada Moumin Nur for the women fund raising mobilization for the Lughaya Port construction, Alhayat Hospital  for the most efficient medical service nationwide , Basra Jirdeh Shiil and Mahdi Aden Riirash, Tawfiiq Relief Organization for being The voice of the unheard victims in the community, Muliyo Salt Company, The  investment of the giant salt company , Soomane Center for being The most illustrative model in its enduring commercial success, Abdi  kheyre  Dugsiye Araweelo for being the most responsible figure with the affirmed authority to serve, Eng. Jamal Sh.Hasan Badeed , The model engineer  whose art task is best serving achievement of the city urbanization and Mursal Muse Omer, the number one singer whose legacy is the most entertaining arts nationwide. And likewiseI am finally grateful to my readers for their gentle but firm correctives and for their enthusiasm and concern
















The introduction

We need to learn from the past. The lessons we have learnt infiltrate into the fabric of school life. If any, our failures in the past are not self defeating attitudes that can dim prospects for a better change. Our failures are just lessons, when made use efficiently, providing us the chances to consider creative options to handle matters better. And the same, our successes in the past are not only the empowering spirits that give voice to our stronger gut forward, our successes are also the lessons we have learnt to enjoy the development standard we maintain. It holds true then that our destiny in life is largely fixed by these aptitudes.

This is the outcome of an in depth research on the social upward mobility here in Somaliland and the dynamics of the public institutions. All the solid evidences to prove the principle validity have an unjustifiable background. I am Ahmed Abib Hayir, a qualified author and researcher. And I am the leading master of this transforming task though; there are many other collaborating bodies. Amid this engagement, I am not selective in my choices. I have got the scenarios for the credibility to qualify the research task. Some particular facts here cannot, for many reasons, please certain people involved. Yet this draft only mentions conducts but does not mean to criticize someone. This is the first edition released in serial manner so the feedback assists the influential trends for the concerned changes this outcome will start. Mind you, the same Somali translated draft follows released in serial for a purpose of convenience. A new website is now under the establishment for this task. And for the time being, there will be sessions for discussions, meetings for empowering presentations, open access questions, and published resources. I just mean all the time to encourage, develop and create inspiring legacies. The draft is always standing for this slogan, BECAUSE QUALITY AND DEVELOPMENT MATTER.

This draft would invest the transforming social and public powers for better changes of all levels. And sure, we are now living a new age when the necessity for changes is inevitable. The case study focuses on the people living here in Awdal Region as an illustrative sample for the social upward mobility and the Republic of Somaliland for public upward mobility. The study is quite important for the people and the government of Somaliland. This study is, the same, a chief international concern for the UN, EU, AU, IGAD, and UK, USA and all the Somaliland neighboring countries. This insightful study gets you exposed to the inner underlying forces at work in the social and public levels here in Somaliland, the powers we can claim for better changes, the accountability we stem against all the disempowering policies, agents and enemies and the responsibility we can assume for better changes. This study also addresses the average personal status in Somaliland society, the social-economic impacts, the secured operating powers and the value systems for social and public better changes. This would first engage us to realize the root causes of our problems. This study therefore reveals this age’s realizations and the new reforms dimensionally. This study proposes the oriented socio public powers through reliable channels and the stemmed accountability systems for accomplishments.  And least but not last, the encouraging spirit of this study empowers public services, humanly sacrifices and individual achievements.

I dedicate this task to my people here in Somaliland. I love my people and I love my country. All I have done is just to contribute a legacy of success, development, and prosperity for my country and for people. I am of no harm to anybody though, If need be, my study is a very painful critic on the disempowering visions and the devaluating conducts. And I am a very proud admirer on the empowering visions and the contributive legacies. I am always open to your uplifting suggestions, disagreements and condemnations. Thanks all.


        The Overview of the Research Draft










The Socio- public upward mobility

Every age of the Somali history meddling among its many causes carries another story. The sustained struggle to survive, the uncertainties to contend and the inconsistent value standard are still the unresolved challenges in Somaliland, where, in other words, the abundant resources, the creative mentality and the power of humanity remain more adequately blessed. The Somali culture is always the answer here. No man ever looks at the world with pristine eyes. He sees it edited by his cultured ways of thinking. It is perhaps understandable that we, Somalis, will still take for granted today what remains the greatest Somali miracle of all times ‘the nomadic culture’. This holds true though, the very assumption that a typical Somali man cannot think outside his particular pattern of cultural beliefs ended in this new age of globalism, the 21st century. The open access to other world cultures has been made easy. The technologic explosion is already freeing us from the traditional bondage to the same way of living. And the Somalis are no longer isolated from other foreign cultures. They are now exposed to the test standard of international values. The world is always providing the Somali culture with instant feedback as a way of living.

After centuries of definite tradition handed down to generations that part of the Somali nomadic customs and beliefs defines life as anything but forced servitude of struggle, yes a grim struggle for survival. Life, as a grim struggle for survival has always been the founding base of the Somali nomadic life. In this way, the Somali social system puts none on a firm footing for life. This society, pervaded by a culture of clan fragmentations, sure, that much of life is so messed up. What makes the trend particularly tragic is that Somali People have long struggled in vain to reconcile the competing claims of their clan interest and power constituent. The Somali would always see at odds with one another on their essential background of nationhood. The supremacy claims of our tribe identities breaks and goes beyond the common Somali national roof. Some trace down their clan identities as descendants of Arabs while some others claim a Jewish origin.

Responding to the unfolding events thus, a typical Somali man would always balance his ego and interest. The strategic sense to not fail and the deep commitment to win against others creates the emotional dimensions of our ever present unresolved rifts. We, Somalis, can very rarely work in a mutually supportive manner. Living in a world of utter futility like this, we are always after the solutions. And to get adjusted, we feel like digging the root causes of our problems. Those same forces of cultural beliefs, economic constraints and future uncertainties would finally remain the underlying motive resulting the fear that only vanishes in the heart of the Somali daily struggle. The Somali social system cannot represent us all in order to strengthen the bonds across the lines that divide us. Only a public government administration balances this Somali clan social system as that case of Somaliland.

This is the fact on the ground nonetheless; the ongoing social reforms and cultural enrichments are undeniably progressive. The Somali cultural institution has long been a closed system not exposed to any other test standard. Yet in this new era, Somalis can no longer remain blind to the most basic realities about their cultural validity to unravel the mysteries. This needs a keen understanding of the nature of our traditional culture conducts that shape our thinking and behavior and the importance of the right value standards adopted.

This is what I call the unheard voices of a typical Somali man around the clock, here in Somaliland every day.

 ‘It now an age, that as a SomaliI have my limited choices to make in life.  Yet, I have the broader mind to see more possibilities. I feel engaged in the act of creating an extension of myself. Yet, I am held between the balancing forces of will and fear. I sometimes want to make up for all the loss in the past though uncertainties fill up my future. I don’t hold grudges after all were determined against my will yet I never give up wondering if the unanswered questions are still feeding the uncertainties ahead. My conflicting convictions about law, morality and life would often invest my doubts. And I’d find myself mistrusting my word, trying to explain it to myself.I am frozen by the sight of others that under examination my insecurity appears. To succeed in life I am more creative yet I take calculated risks. By the forces of will I want quick fixes and there are no easy answers.  My prayers are sometimes answered yet I hate to fail more than I love to win because I am Somali.  My repeated feelings of mistrust and cynicism leave a lasting impression. Throughout all, I feel I am better able to bear under all tight circumstances. I have the stronger gut and the inspiring courage to enact, transform and lead because I am Somali again.  High spirited, I am learning Lessons that can determine a life course. What starts from my own creation makes up a life that ends in me too.’

Yes, the typical Somali man lives with his world, a Somali world that is routinely shaped by those same forces at work though there is never a shred evidence to justify that the power of humanity stands clear above all the messes. We, Somalis, we are global citizens.  Life has much to offer in an age we are bound to universal principles for our cultural values.




The awareness of the socio-public forces at work

As the years unfold, faith, wealth, security, family, money, politics, tribe, Mirqan ‘going High from chewing Qat’ people, expectations, government, power,…..etc are inviting my attention. Addressing these questions in my Somali world open my eyes to a host of issues. I live here in Borama, the capital city of Awdal Region, Somaliland. I am now writing my fifth book about Somaliland. Despite the regular test of my everyday life, I see the spirit of my self-awareness holds the stronger gut to feel wealthy, secure and privileged. I never let the powerful forces of the haunting past drag me away. Nor am I overcome the sweeping tides of the tempting future.  In my social world only my liberated heart sets a new burst of enthusiasm. I reinvent myself to go along the persistent sustained standard to outwork my opponent, yes myself. I am only motivated by my duties. Prosperity thinking, optimistic attitude and the certainty of winning sense would engage me and fill my heart giving no space to all biases.

In the Somali world, we know it all clear that the competitive sense has been institutionally programmed in all social systems, values and personalities. Quite effectively, that has had the resulting impact of every developed habit. The win_ lose strategy of the competitive spirit haunts you if you are exposed to the Somali social values. All these area where cooperation remains necessary has been considerably neglected. Scarcity and tribalism are destroying our social fabric.The growing pervasiveness of tribe divisional splits is deepening to empower the competing interests. And the hopelessness and the helplessness one experiences in the plain witness of no supportive clan system take its toll when interests collide. And when it comes the socio-economic status and claims, this destructive social system nourishes competitive struggle for the scarce resources.Hostility becomes as constant as to define an antagonistic personal style, one marked by repeated feelings of mistrust and cynicism. We are making huge losses living with our clan identities in the wrong way socially. And in public terms, we still live in a world where tribal lines would define the competitive struggle for the government authority. This is a powerful reminder of the fragile and the fleeting nature of the Somali socio-public tribe system when used in the wrong. 

This is an undeniable truth though, institutionally, tribe as a cultural heritage can as well provide a peaceful framework to develop well established operating public governance as in the case of Somaliland, my country. Here in Somaliland, we are all bound to fall within the confines of our tribal identities in all life matters. Traditionally, tribe is a life insurance institution. One feels secured so long as one’s clan loyalty is serving to safeguard and empower interests.  And considerably the same, when tribal system is the prominent local mode of social integrity, this culture institution brings focus, energy and credibility for the public institutions like the government to pay off personal, economic and inspirational costs of the interest futilities, social injustice and power abuse.  And working in such a mutually supportive manner our government, Somaliland regulates the fair balance of clan interests. This in turn builds a national base of a more integrated society and leads to broaden the political base toward shared prosperity and security. 

We are subject to the same fate here in Somaliland. And nothing is ever the number without our involvement. In today’s life changes are ever fast and quite challenging. The stronger gut of accountability is the basics of the wealthy life. And the same the underlying ruling power to widen the circle of freedom and opportunities call our commitments to stem up the firm accountability systems to transform, manage, lead and develop our lives. This internationally an inevitable truth though, it has that especial sense for the Somaliland concern. In my draft here, I have based everything on the solid evidence of those enduring principles I have developed after my careful probing research conclusions.  I am using the interplay of those underlying forces at work from social level to public level in Somaliland. I am using Awdal region as the target study. The draft can shape our thoughts for better personal, social and public reforms. The illustrative characters are just stated on the ground of the system studies.


The Gadabursi standard of life and the social status, Awdal Region, Somaliland

The Gadabursi is a key tribe whose role matters in all ways here in Somaliland.  By identity, I am Gadabursi myself and I have got a big stake in the socio-economic success of my own people. United by the same blood, people can realize dreams when traditionally and culturally mobilized. And all social transformations forward are, of course, enhancing the public integrity of our country, Somaliland.

The essential fundamentals to develop the Gadabursi society matters to count today when confronted with the necessity to lead a transformed life in consistent with a new age of fast changes. It is the basic principle, (the most important outcome of my research) I believe that the effectiveness of the right invested human resource as the most efficient means to realize ends only matters both in the short and  the long run. Thus, the uplifting vision to lead in an era of unbalanced needs and resources is possible only when we have the right leaders. We must first pay that price. We have got to invest, train and teach the right quality education that cracks open our people’s potentialities and draws out the ingenuity and creativity of an economically self-reliant and contributing members socially. Only such citizens are the minds and the hearts of the socio-public developments for the wider nation in Somaliland. Putting people first as the masters of all developments needs the reassessment of our value systems; yes the socio-public systems to promote the skills to inspire, trust, respect and believe in one’s powers and identities. To execute this higher priority, the right accountability systems must first be firmly stemmed socially through tribe-clannish levels and in public terms, the governance level. So, bridging the gap between the tremendous challenges in our real social Gadabursi world and the human competence to overcome these inertias must focus the value accessibility of quality education to invest the internal mind power, the moral authority and the executive competence of our young people, (the wealthiest asset and the most powerful forces we have today). In this way, we can realize our Gadabursi dreams. And the persistent efforts to promote this value quality, is quite evidently shown clear here in the Gadabursi Society. In Awdal Region, Parents are dedicated to invest everything for their sons and daughters to graduate intellectually. The social indebtedness of such a mother like Saynab H. Ahmed Mizan to improve the knowledge mentality of her sons and daughters is an ever enduring effect. I met Saynab in an arranged session she would seek my help to further improve her sons and daughters language literacy for smoother communication. In other words, however, the Gadabursi social accountibilty system that is instrumental to empower the quality education is missing. This a major problem in Awdal region today and it must be a chief concern for us all.  How do we suppose that our young Amoud University graduates are more creative, visionary and wiser when the university management invests the wrong values of clannish cynicism, when there are no accountable responsibilities to provide quality service! How do we then prepare leaders to enact, transform and develop our society? When I met my aunt, IBado Gello Adar, a community mobilizer from the United States of America at Gallad Hotel last year, she would still wonder if the Gadabursi is a marginalized society denied much of their most basic rights of life.  She would even question the sanity of those passersby in front of the Hotel. Sure hopelessness and helplessness would show up on the people’s faces.   As a community advocate this time, any entertainment could not release the grip of mood on Ibado’s grim face. Everything fell short of her expectations. Without any other source for justification she would turn her blames on me. ‘Yes, scholars! What have you done to improve your people?’  I approve this with an unchallenging sense that would create hope however futile the concrete situation remained. Because, over the last one decade, I personally believe the Gadabursis have been misled in their attempts to educate their sons and daughters with quality knowledge by the same scholars they trusted. When I would address the root causes of many of our social problems, I would often come to the one conclusion that people whose inexcusable losses have not yet been held accountable are still using others as an end to empower their interests.  Getting down on the solutions in detailed discussion with Ibado, I would convince her that unless we, Gadabursis set up the right social accountability and value systems nothing or less can be accomplished.

As a curious observer one gets caught in an alarmingly shocking and episodic experience as well, when young and smart men are always seated on chairs in teashops longer hours sipping traditional tea. When tens of thousands Young kids, adults and even aged are on their ways to schools, institutions, colleges, universities say it, education centers. When quality education is out of reach, when the leadership model of Amoud University as the leading institution for higher studies invests the cynicism of clan and promotes the loss of human integrity and when though there are more centers for studies, there are more centers for men’s chewing centers everywhere, there are young corrupted graduates claiming titles without the matching quality. The unaccountable messes in the education system here in Awdal Region caused much more loss than one expects. The fake inflated titles to secure power and to exploit the dedicated sacrifices of the parental education investments commercially as in the case of Amoud University President, Saleban destroys the bold hearts and the creative minds of our young people. For instance, my qualities and my personal merits fall under the redefines and reformed status among others. In the eyes of my people, I am highly inspired model because of Amoud University. Yes I agree when people would take pride in the sacrifices of those dedicated heroes, our teachers like Ahmed Sheikh Mahdi, Farah Shun, Dr Ahmed Said Walhad, Mahamed Warsame Nageye, Ahmed Nuh Ali…and so many others without whose contributions nothing would seem to matter for me intellectually. The current President of Amoud University and his co working agents would fought against some of those heroes who devoted all their energies to the survival and sustainability of our University Amoud, (I would later introduce for the very first time the unanswered questions about this man). I feel ashamed as an Amoud University graduate when Saleban, given the authority to run the university for a long time, claims the dedications of the others in his misleading trap to acquire ranks, secure power and represent selfish interests unaccountably. Throughout those four years as an Amoud University student, I met this man one time in his office when he called me for talks. This time alarmed about an article of mine then entitled Bashir Ahmed Warsame is a gift to be cherished, Saleban only wanted to know one thing about me. In the office, I felt privileged to meet the president but the unexpected happened. All of sudden, he turn to me closer whispering to my ears an unethical question. To my surprise he would ask me about my identity clan and sub clan with scared eyes.  That is the only thing I learn from him in the university, though he wants the sacrifices of our teachers attributed to his power. I know he was jealous of Bashir Ahmed Warsame. And for a long time Saleban’s value system of ancestral cynics destructively prevails through Amoud management system.  And I wonder how our moral conscience would forgive us when our beloved teachers do not have the least credit they deserved. And socially it is yet an unanswered question ‘when the right personal integrity pays the price to serve without charging us what scenario do we have to reward avoiding the punishment of our moral judgment ?  What integrity of humility do we socially claim and what message does it convey so long as we have not yet taken into account the returns of our investment when this university value system that has destroyed the wealthy creativity, the resourcefulness and the inspiration of our most treasured assets, the human resources for a long time is yet empowered? Our university graduates, trained and potential are just the models of the clan cynicism like local council members, and those other unemployed under qualified graduates in the city. I know accountability amounts everything today and these complicated records of such managements would finally make their ways into the history dustbin.  Only the unfolding history will reveal it all clear though in my draft I would bring much to light. And I was right when I told IBado Gelleah that we can still make it. We, Gadabursi people, can make it when there is a strong sense of accountability. We have the manpower that makes it all possible. We do not yet have the fully established social systems for accountability.

The socio-public systems

I live in this strategic city, Borama. And I have been to all Gadabursi areas of residence, along the western coast stretch in Somaliland. I travelled all the way from Bulahar through Lughaya, Sayla to Lawyado and all other coastal areas in the vicinity. I went all other key towns, villages and areas of residence in the mountainous areas, Dhagaxjog like Bon, Baki, Xarirad, Qulijed, Weerar, Xegu ,Arooweyne, Garbodader, Geerisa, Fadhixun . I spent many times In the upper farm areas, Ogo  like Dilla, Ruqi’Gabiley, Maglo’ ad, Ubqays, Dagmolaqas and Dabobur.  In the country, it is a mind opening and episodic experience in culture to spend time and get down to the lives of the people. The country people mostly men with Macawis and stick would often enjoy your presence as a visiting city dweller. Their restless scanning eyes were like egg yolks. An irrefutable sadness vanished deep in the faces. They spoke in creaking voices, the voice of hope about to expire. And beneath their ragged laughter I heard the willingness to endure. They seemed less assured of the sustained care and support life provides. Though stuck in a poverty trap, the indomitable strength of the human spirit in the face of adversity survived in them. Much worse was yet to come when a pregnant mother is in labor to have a baby. The necessary medical services are more likely beyond the access at the right time. I still recall it  in frustration years later when  I met the death of a mother who had just had a baby in Fiqi Aden in 2008, a time  when in  this isolated village  people  would wait water to drink brought  from a distant source.  Where there is no road network, communication and hardly any access of public service life had nothing to offer a needy mother. These memories still made me livid with outrage.

The yet inaccessibility of the public service institutions have ever deepened the Gadabursi economic and social standing affecting the Gadabursi people. You would only feel the presence of the government when you see a soldier in uniform armed with AK rifle looking you in the eyes with his commanding eyes as if you are an unwelcome stranger invading the wild world of those places here in Awdal region, countryside. To that soldier I saw in Weerar, You are not an enemy. He knows you are Somalilander yet, in the country, the harsh world dictates him to show power in the representation of his needs. In return at least you would offer him a cigarette to get him smile and serve. Here in Awdal region, the economy has long been mainly based on the herding of camels, cattle, goats, and sheep which are the major exports to the other world. Devastating droughts, and famine, more or less unnoticed by the outside world caused a huge influx of the country people into towns and cities. The other, more or less economic contributors, crop production and mineral deposits and fishing even, owing to the absence of the human and capital investments and the supportive economic infrastructures remain of no importance as sources of income generation.

Borama is one the major cities here in Somaliland. The glittering beauty of this city outshines to attract you all the time. The lies city lies in the heart of mountainous hills. That moderate climate, the abundant rainfall, and the greenish environment together make up an irresistible yearning when you leave this city for another place. This is the most prominent city of the Gadabursi People now. It hosts the key importance of this sophisticated and influential people. And geographically, Borama is a very strategic city in Somaliland where significant national, political and social cross lines meet. The city is getting urbanized modernly with a larger growth in size and to a considerable standard. The construction designs hits the number one choice in Somaliland.   

Wandering round Borama city market, I see people are crowding everywhere. In the morning, the city market of meat and groceries is booming. The fresh meat has just been brought in the well hygienic and preserved carrier of Barwaaqo … a meat loading car, all the way from the slaughter house in the eastern suburb of the city. Maatira, the city most prominent butcher helps unload fresh camel meat for household and business sales. A tax collector is now charging one of those mothers selling groceries tomatoes, potatoes, salads, pepper….exhibited for sale in the front open ground on the either sides of the way.

On my way downtown city in the main market, a hasty Somali Qat user with a bunch of Qat in a plastic bag talks above his voice to a friend in the cap of a new car on the street, in front of the Eelo university main campus. Young and smart, university students are hanging round here and there. The city developing commercial market is offering business opportunities. New tall buildings are springing up on the either sides of the downtown market high ways. And all the main roads are made asphalt. To meet these inviting ends of the growing demand, the business industry adds much to the busy market. For instance, Mizan Business Center has got the convincing standard to secure a leading role in their retailing market.  This holds true when you see white foreigners shopping from this center. On my way down straight to the busy shopping centre all businesses in the market are serving their engaged customers. All the products and services here are on purchase for their competitive qualities. Goljano Cafeteria is filling up where I met young Amoud University unemployed graduates whose clan egos are fully engaged in their argumentative pride and supremacy identity claims under their hot discussion.  I n this subject whatever claim one makes must have the measure of a relative loss for the other. Turning round on the end of my way, another street opens wide ahead. The crowded Amoud university bus is running past. In the meanwhile, smart and young school children are walking past on the pavement. It is now a rush hour. The Mosque call prayer had interrupted this busy world with a louder voice. The workers of a newly constructed building are carrying their working tools with them walking up the way. Ahmed Dahir, our city chief traffic police master has a hard task to do. Traffic jam is more likely to happen in front of Kulmiye restaurant on the one lane asphalt road. Way ahead, a police man on duty talks to a driver with an aggressive spirit in front of Aleel Hotel. The newest three floors tall modern building of the Jama’a Jabtile family, sits on the way adding much taste and appreciation to the city blooming market standard. A friend gives me a lift and drives all way to Rays Hotel, a modern and of course, the highest class hotel in Borama where Abdikarim, the current mobilizing coordinator of general Gadabursi conference that is now being arranged assigns duties. The market expectations and the social will drives such much dared hotel investments. This shown up very evidently by the developing better standard of life here in the city, when can drive the shortest distance, engulfed comfortably in such a small modern luxury cars.


This is Borama today. And as the capital city of Awdal Region, the Somaliland government thus, has been successfully approved effective in meeting and regulating the city public services. For instance, Security, law enforcement, are always in the hands of those public institutions the government authorizes, like the district and Regional courts, the Police and the other legal and governmental agents, offices  and extensions. The local council of the district is elected. All the other city public services are mostly privatized and the power of the government only regulates them. The basic services like utility, health, education are most adequately served by private companies, institutions and agents.


Utility is in mostly a private market enterprise.  SHABA serves basic water supplies in collaboration with the district local council and the government administration, through public private partnership ‘PPP’. Aloog Electricity Company and Borama Power Station provide accessible and responsive electricity power services as a necessary household demand. Private companies, like Telesom, Somtel, Nationlink and Africa-online run the communication and the interflow of information here in my city, Borama. At a global age, when the evolving information technology has inevitably empowered the communication flow, Borama takes pride in its ever accessible international and local media. Rayo, the city television centre is operating fully as a broadcasting media. The city intra-road networks have been under the people’s repair and maintain investments to a dimension of smooth travel access in all area. Public lift service is fully operating efficiently by privately owned buses, taxis and Bijaj. This public lift service has only been recently started to operate when ….Sahal pioneered the Bijaj service.


Amoud University and Eelo universities are based here in Borama recently though, a new university Horn….Besides the small number of the public primary and secondary schools, the education service is mainly a commercial industry. And the same, the city health care system is operating both in public and private terms. Alhayat, hospital has been affirmed to have done the most efficient medical service nationwide. This higher standard of life impresses you though the city has no major commercial industries, a functional airport and other main sources for income.  However, people are still prisoners of their freezing economy. There have long been no jobs to do. The unemployment rate has been steadily getting higher and hits the highest in Somaliland. . In this highly populated city for instance, teaching is the most dominant professional industry though, the more new and modern houses that are always built cannot be ignored as a daily work available for more.  Above 80% of the people here in my city, are considerably dependant on money sent home through remittance for their income.  A corrupted social clan system sets the public choices. The accountability system secures no services quality. The grim struggle to lead and the local council members at odds with one another are the daily matters to contend with socially.  The invalid entitled status, for example, Suldan,  Gudoomiye, Madaxsare….  are often the outstanding voices heard among the others. In the absence of such social order and the supportive public systems, the Gadabursi people hold the dauntless bravery to see the light in the heart of darkness. As we stood on a hillside with a spectacular view of the mountain atop we feel worthy of a better fate. The full promise of opportunities is just the doorsteps. To put the Gadabursi blood unity on a more progressive course, we need a new leadership that looks beyond the stereotypes that blind us and bridges differences to builds a united front for a responsible reforms.  This trend requires a change in our priorities. In the language of our shared heritage we know it all better to develop politics with clarity and a quick wit, yet we never secure greater responsibility to promote results rather than rules. This is the case when there is no sense of accountability. The Gadabursi must have the responsiveness to the promise of opportunities. Some people are acquiring a vested interest in finding something wrong. In the face of a mounting opposition we can choose the promise of development over the poisoned past and the agents of the corrupted social value. The new age is quite certainly pronouncing a message of hope, development and responsibility. In this way, together we are making a history when the grim struggle to sustain the survival livelihood sets the economic ground to determine the choices of your life. Mahamed Nur Ahmed (M. Nur  dhere), my younger uncle and my cherished leader has been right illustratively that we would engage ourselves in all means to live in harmony and balance though we certainly end up to realize that the one way gives us the balance.  The key to live up to your dreams in life is to have the freedom of choice personally, and wider even socially. Mahed’s whose vision convinces me says freedom with accountability.