This blog has covered in detail how the Somali community in the Diaspora has struggled to engage with matters of complexity away from the influences of their homeland.
Considering how the improvisational theatre productions of the 1960s/70s/80s covered these matters at length, it is all the more worrying that the Somali community appears to have stagnated. There is a tragic inability to [a] logically analyse issues in detail and [b] find a consistent solution to a problem. This is confounded by the inability of Somalis in general to tackle these issues in their mother tounge.
The work of Xasan Ganey in the theatre production Waa Maadays Adduunyadu Dadkuna Wey Matelayaan is based on the popular poem of the same name; you can see excerpts of this work here, here and here. The live performances of the play took place in 1984, the topics discussed and the language used still resonates today. People quote sections of the work as examples of how the Somali language has appeared to have deterirorated over the last twenty five years.
The comparison between this work and the kind of stuff that passes for analysis these days is stark. You could write a PHd. thesis about how the standards have dropped when you consider the premise behind the Dhig ama Dhaqo film [click here for the full effect]. The drop in standards is also evident when you look at talk shows [click here to listen to a mess] and articles [click here for a poorly written piece] on topics like divorce.
The title of this blog post has a double meaning; for matters like divorce Somalis should consider the detailed analysis that has been illustrated in the culture by the society's intellectuals. For example, on divorce why not suggest that SHARAXII LATUMEY SHEEKAA KA DAMBEYSEY? There is a stunning lack of appreciation within the community, and possibly wider society, of the difference between the sacred and profane. These two spheres of our lives should be mutually exclusive; for example one should marry according to the traditions of their culture and the rituals of their religion. One should not marry on the basis of how someone looks, or how much money can be made or to cement a relationship between two people that has struggled along for a questionable period of time. Now it is one thing to understand, appreciate and act on the basis of one's understanding of their culture, religion and way of life. It is another to act on the kinds of whims and desires that are encouraged by a particular group who dress these matters up as being socially acceptable.
What is socially acceptable for Somalis in the UK and possible the Diaspora at large? Eeking out an existence on state benefits because having money is fundamental to our way of life. What is unacceptable? Well your child should go out and live in a hostel so that he/she can eventually be on the register for a home from the borough council. Should your child not want this and should he/she wish to entertain a life outside of benefit dependency than this is unacceptable. In this envrionment, a child is taught that this kind of wrong [lying and cheating to maintain the mirage of benefit dependency]to maintain a standard of living is right. Problem is that when you start telling your children lying and cheating is acceptable, then they will stray into other areas where this could be affirmed. The high levels of criminality within the Somali community are down to the lack of a coherent message being communicated by parents to their children as to what is acceptable and what is unacceptable in the public sphere of life.
It is frankly pathetic that prominent intellectuals in the secular liberal capitalist nations of the developed world decry the influeces of the commodification of the human soul and Somalis are still clinging onto the benefits of the system. This is not new though, you see Xasan Ganey, Axmed Sulimaan Bide, Sangub et al identified the flaws in the neo-liberal order over 25 years ago.
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