COMMON ANALYSIS
Last update: June 2022
Layered in all aspects of life, the clan is both a tool for identification and a way of life. Clans define the relationship between people and all actors in Somalia, including Al-Shabaab, must deal with the clan variable [Actors, 3., p. 45]. Belonging to a strong clan matters in terms of access to resources, political influence, justice, and security [Targeting, 4, p. 47].
Somalis are roughly divided in five large family clans: the Dir are mainly present in the western part of Somaliland and in the southern part of Somalia; the Isaaq are mainly present in the middle part of Somaliland; the Darood are mainly settled in Puntland, in the eastern part of Somaliland and in the southernmost part of Somalia; the Hawiye are mainly present in central Somalia; the Rahanweyn, sometimes called the Digil-Mirifle group, are mainly present between the Jubba and the Shabelle rivers [Actors, Clan maps, pp. 16-18]. Even though this clan-territory association remains relevant, sometimes it must be relativised, notably in urban contexts (e.g. Mogadishu, Garowe) [Actors, 3.1.1. p. 47; KSEI 2021, 1.1.1. pp. 13-15; 2.1.1.3. pp. 53-54].
Dominant clans have so far maintained an ‘artificial’ balance in terms of political power in the Federal State of Somalia, with the presidency and premiership alternating between the Hawiye and the Darood, the speakership of the parliament assigned to the Rahanweyn and the supreme court to the Dir. The FMS’ administrations function, in general, with clearer clan affiliation, with all main power functions gathered in the hands of the locally dominant clans. [Actors, 1, p. 19; 2.1., p. 24]
Large segments of the Somali population are considered as minorities, either in local context or in Somalia in general, living amongst larger clans. For more information on some minorities and their treatment, see profile 3.11. Minorities.
Somalis are traditionally attached to a territory where their kin are supposed to be more numerous [Actors, 3.2., p. 49]. Until today, most Somalis still rely on support from patrilineal clan relatives [Targeting, 4, p. 56].
The most important level of solidarity in Somali society, the jilib, does not refer to a particular number of individuals or a level in the genealogical tree but rather to the group below which the community assumes the payment of ‘the blood price’ (diya). In theory, inside the jilib, the community must help individuals in case of smaller or larger problems, reaching as far as the mutilation or the murder of someone from another clan (blood price). [Actors, 3.2.1., p. 49]
Arrangements can also be made between clans for protection outside the clan. These agreements are often for a precise duration and specify the kind of protection, the means of resolution of conflicts, marriage rules, etc. There are also binds of protection and solidarity without duration or a specific agreement. In the Somali perception, there are several levels of clan protection corresponding to different scales of social closeness, each of these levels coming with a given intensity of protection. Military alliances can also be made between clans.
A gaashaanbuur (military alliance) integrates one or several clans or parts of these to wage war [Actors, 3.2.2., p.51].
Clans often compete against each other, as well as against other actors, such the FGS or the FMS, for political, resource and territorial control, while resorting to a system of instrumental alliances [Actors, 1, p. 20]. Clan militias are also important actors of political life across Somalia [Actors, 3.4., p. 52] (for more information, see section 2.3.2. Clans and clan militias under chapter 2. Actors of persecution or serious harm).
Under the xeer system, clan elders act as mediators or arbiters, and play a central role in the resolution of local and intra-clan disputes [Actors, 2.3.2. p. 31]. For more information on the different justice systems in Somalia, see chapter 5. Actors of protection.