By Awes Osman

In Somalia, tribalism is often more psychological than biological. While tribal identity is commonly linked to bloodline and ancestry, its real strength lies in belief, loyalty, and social dependence rather than pure genetics. A father’s role, for example, is not defined only by biological birth. Care, protection, support, and responsibility are equally important in shaping family bonds. This principle is not unique to humans; it exists across all living creatures. Nature drives every species to protect and preserve its offspring, ensuring the continuation of its genes.

This biological instinct helps explain why people naturally feel strong attachment to family members and tribal relatives. We are inclined to trust, protect, and favor those we consider our own. This is one reason tribal loyalty exists. However, not every natural human tendency is beneficial for modern society. Some instincts that once helped survival can become obstacles to progress if left unchecked. When God created human beings, He also gave us intelligence and reason. We learned how the body works, how diseases develop, and how treatment can restore health. Using medicine to cure illness is not against God’s will—it is part of using the intellect He gave us to solve problems.

In the same way, if tribal divisions create harmful consequences, we must use our minds to address those problems. Tribal identity itself is not the disease; destructive tribalism is.

In Somalia, tribalism has become the harmful side effect of tribal divisions. It creates suspicion, division, injustice, and weakens national unity. This is the real problem we must confront. Some people avoid addressing tribalism because they believe clan divisions are God’s design and therefore should not be changed.

But tribal divisions are not a pillar of Islam; they are a social structure that can be reformed. Islam teaches justice, unity, and brotherhood—not division and favoritism. Just as nails and hair are natural parts of our body but are trimmed for health and convenience, tribal structures can also be adjusted for the good of society. The psychological dependence on clan identity can be reduced, and in time, replaced with a stronger national identity.

Imagine a Somali society where every citizen sees every other Somali as family member—where people no longer think first in terms of clan, but in terms of nation. This would not contradict religion; rather, it would strengthen unity and move us closer to the ideal of the Islamic Ummah.

How can we reach that stage?

We must first understand what tribal relations currently provide. In many cases, clanship offers three essential services: protection from external threats, financial support during hardship, and access to opportunities through nepotism. People depend on tribal structures because the state often fails to provide these services.

If the government guarantees security, justice, economic support, and equal opportunity for all citizens, dependence on clan structures will naturally decline. Trust in the nation will begin to replace trust in the tribe.

A fair, democratic government with strong institutions can make this possible. Education is equally important. Schools must teach national identity, civic responsibility, and patriotism so that future generations grow up seeing Somalia first—not clan first.

For many reasons, tribalism remains one of the greatest obstacles to Somalia’s development. It has become a deeply rooted social problem that weakens progress in politics, security, education, and national defense. Every successful nation has a unifying force. Without shared national interest and social cohesion, development becomes fragile—more like separate private enterprises than a strong country.

When leadership is viewed as serving only one clan or family, public trust collapses. Citizens no longer feel ownership of the state. This weakens national defense, social stability, and creates opportunities for foreign interference in national affairs. Many experts believe Somalia has reached a dangerous level of tribal fragmentation. But tribal unity itself is driven by interests—security, financial survival, and opportunity.

If the nation can provide these same benefits more fairly and effectively than the clan system, citizens will naturally choose the national path over the tribal one. When it becomes easier, safer, and more rewarding to succeed through the nation rather than through the tribe, Somalia will begin its true journey toward unity, strength, and progress.

That is the future worth building.

Awes Osman
Email: awosmannnn@gmail.com
———
Awes is a writer and political thinker  and the author of Svensk fika & Sunita
—————
Related articles:

Tribalism is Nourishment for Somali Souls By Ahmed Bashir
Clan Sentiments vs State Construction: The Somali Case By Faisal Roble
Tribalism and its challenges to state formation in SomaliaBy Dayib Sh. Ahmed
Tribute to the mighty genius of Somali clannism By Prof Said S. Samatar