By: Abdinur Mohamed Ahmed
As he returned into his seat with calm poise, just as you would expect of a Garaad (elder), he ran his index and thumb fingers across his prayer beads a few times before responding to the opening question of the Somali Stream interview. When asked, “Tell us about yourself?”, he offered more than just a name. Instead, with the composure of someone who has wrestled with identity on many levels, he replied: “A person is defined by their life. If I were to answer, I’d say: Garaad Jama is a man of principle; a fighter, outspoken and unwavering in his pursuit of the Somali cause.”
That simple but powerful self-description lays the foundation for this personal profile; not only of the man but of the deep-rooted legacy he represents.
A Legacy Written in Prophecy
The story of Garaad Jama is inextricably linked to the ancient heritage of the Dhulbahante leadership, one that traces its formal beginnings to a spiritual prediction. Centuries ago, a religious scholar prophesied to a family of the Dhulbahante clan: “From your lineage will emerge a chosen one, a Garaad, a traditional leader.”
This prediction spread like wildfire through the family. It planted the seed for ambition and spiritual anticipation. One family member, Hussein Saeed, went further, privately offering gifts to the religious scholar and requesting a written talisman (or Xirsi/Qardhaas) declaring him the destined leader. But fate had other plans.
The talisman fell into the hands of Shirshoore, a young teenager who would later become the first in a long line of Garaads. According to documented oral history, Shirshoore earned his title during the legendary campaigns of Imam Ahmed Gurey, fighting against Abyssinian forces, at a time when military leadership was synonymous with being a “Garaad.”
Born Into Change: The Life of Garaad Jama
Garaad Jama is the ninth child of Garaad Ali Garaad Jama and the fourth of his sons to reach adulthood. His birth coincided with the early years of Somalia’s military regime, marking the beginning of a turbulent era.
While his older siblings were born in the capital, Mogadishu, Jama was born in a remote settlement called Cumarsanweyn, near Dameercad in northern part of Somalia. His mother was haunted by a recurring dream of a dark omen; a bird called Guumays – an owl, which she believed foreshadowed her father’s death. The dream led her to make a spontaneous trip to Widhwidh, where, upon arrival, she was met with the tragic news of her father’s passing.
Jama was born not long after, and when word of his birth reached Garaad Ali, who was then holding council in Hotel Taleh in Mogadishu, he asked the elders to help name the child. When trivial names were suggested, he warned: “Are you not afraid that this boy might one day become a Garaad?” The boy was named Jama, after his grandfather. A month earlier, his grandmother, Osob Samar Bahnaan, the daughter of a celebrated poet, had also given him the affectionate name Bile.
How is a New Garaad Chosen?
The traditional process of selecting a new Garaad which is a hereditary chief or clan leader among Somali clans like the Dhulbahante, is rooted in a mix of cultural rituals, clan consensus, and historical continuity. The process begins once the sitting Garaad passes away. If the surrounding region is embroiled in conflict or if external powers, such as state authorities, are seen as interfering in the selection process, the succession may be expedited or performed symbolically. In such cases, a new Garaad is sometimes declared immediately at the burial site of the deceased leader. This is done by pouring milk at the chosen Garaad, symbolizing the transfer of leadership, and by merging mourning cries with celebratory ululation, preventing outside actors from disrupting the transition.
However, in times of peace and especially when government influence is minimal or absent, the selection of a new Garaad follows a more deliberate and consultative process. After the burial, the clan enters a mourning period, during which a representative or temporary caretaker is appointed to oversee clan affairs. This interim figure is often a close relative of the late Garaad, such as a brother or a respected elder from within the family, and serves as a placeholder until a permanent successor is chosen.
During this mourning period, clan elders allow time for emotions to settle and for the community to reflect. When the time is deemed right often coinciding with a season of peace and prosperity, the broader clan (or Tol) convenes a large assembly. Invitations are sent out to all relevant sub-clans and lineages (Jifo), and the elders publicly request nominations: “We are asking you to bring forth the person who will replace the Garaad.”
From that point, the extended family of the deceased, often referred to as “the household on the mat” (reerka gogosha fidiyay), retreats into private deliberations. These talks can be tense, as consensus is not always easy. The family is expected to propose a candidate before the broader assembly is adjourned. If agreement cannot be reached internally, the household elders have the final say and can choose anyone they deem suitable. This may be the eldest son of the late Garaad, or another family member who is respected and capable.
Once the choice is finalized, preparations are made for the official milk ceremony (caano shubid), a deeply symbolic event that formally anoints the new Garaad. The ceremony often takes place under the same tree where the previous Garaad was honored; a tree that holds spiritual and historical significance for the community. One such tree in Laasanood, known as Geeda-Qarsay, is mentioned by one of the current traditional leaders, who recalls that both his father Garaad Ali, and his uncle, Garaad Abdul Ghani, were honored beneath its branches.
This tradition is not just a political process; it is woven into the historical memory of the clan.
The Political Garaad: A Father’s Influence
Garaad Jama’s father, Garaad Ali, wasn’t just a traditional leader; he was a visionary politician. He held immense sway over national policy during the post-independence era.
His counsel was sought by the likes of President Mohamed Siyad Barre, and he famously blocked efforts by the then-government to send certain Somali youth for ideological training in the Soviet Union.
Despite his influence, Garaad Ali remained committed to his people’s interests, opposing the weaponization of clan identity during the civil war. When Somali factions like the SSDF began forming, he resisted the idea of fighting under clan-based banners. He once warned northern rebel leaders in the SNM: “Stop making this about clan. Don’t pursue ‘Isaaqnimo’ look at the bigger picture.” “Garaad, you’re Daarood. This struggle, SNM, is like an egg. You can only be born into it. You can’t join it from outside.” They responded. In time, both the government and the rebel groups turned to tribal identities to justify war, just as he had predicted.
The Heir to Struggle
Unlike his father, Garaad Jama did not enter formal politics. Yet his presence is strongly felt in Somali political discourse. Though educated abroad and based North Carolina in the United States during much of his youth, he returned to support the vision of his uncle, Garaad Abdulghani, who inherited the traditional title.
Garaad Jama’s stance has remained firm: his people must not be manipulated, neither by governments nor by foreign agendas. When Somaliland claimed control over SSC-Khatumo territory, he became a vocal opponent.
“From the days of the Boocame 3 conference, I’ve been crying out—let’s free ourselves from this imposed rule. But people said, ‘Puntland will free us.’ That delay allowed Somaliland to entrench itself. Eventually, in early 2023, I said, ‘Go to war.’ Had they listened earlier, we could’ve avoided much of the pain.” He recalled.
Leadership in a New Form
Garaad Jama was instrumental in forming what the public mistook as a “Three-President System” in Taleeh in 2011. But he clarifies: “It was not three presidents. It was a Council of Leadership, rotating every six months, with collective decision-making.”
Garaad Jama has made a vow not to set foot in Laasanood as long as Somaliland occupied it. Thirteen traditional elders made that vow together, but only three of them fulfilled it, and two of them died before the city was liberated.
“The biggest worry was, if your mother were to pass away, would her body be brought to you in Sahdheer, or would you have to go to Laasanood? Alhamdulillah, I have returned to the city while my mother is still alive and in good health,” he said emotionally.
Garaad Jama believes in co-existence.
His mission is not war but justice and self-determination. He urges Somaliland’s traditional elders to resist stoking division and instead work towards unity. “Somaliland says ‘British borders justify our control.’ But before the British, there were clans here, who owned and governed this land. Just as those who formed Somaliland claim their right to self-rule, so do we.” Like Puntland, he believes his people have the right to determine their own future without coercion.
The Assasination of Garad Ali V
In a conversation with Garaad Jama, the topic turned to Garaad Ali, a previous Garaad known as the fifth of his name. According to oral tradition, Garaad Ali was killed by the Darawiish, led by Sayid Mohamed Abdulle Hassan. The official story often repeated is that Sayid Mohamed suspected Garaad Ali of secretly collaborating with the British colonial authorities. However, Garaad Jama offers a different perspective; one rooted in family memory.
According to him, the conflict wasn’t about betrayal but a disagreement in military strategy. The Sayid was preparing to launch an offensive against the British in the port city of Berbera, convinced that securing the coastline would block the British colony from advancing into the interior regions of Nugaal.
Garaad Ali, however, refused to participate in the campaign. His concern was that involving his people, the Dhulbahante, in another war particularly one that he saw as ill-timed or unnecessary, could drag them into a conflict they weren’t prepared for. His refusal was interpreted by the Sayid as defiance, and ultimately led to his execution by the Darawiish. Garaad Jama insists that Garaad Ali never collaborated with the British, unlike other Somali clans such as the Isaaq, Ciise, Gudabiirsi, and Warsangeli, who had signed treaties with the colonial authorities.
This story illustrates the complexities of Somali leadership, where tradition, autonomy, and survival constantly intersect. The metaphor Garaad Jama uses to explain this dynamic is poignant: “When there’s a drought, a family may slaughter a single animal and wait for rain. If the rain delays, there’s a debate, do we slaughter another animal, or do we wait one more night?” In this analogy, one person values preserving resources (saving the animal), while the other prioritizes immediate sustenance (eating the meat). Both approaches aim to solve the same crisis, but through different means.
This, Garaad Jama explains, is exactly what happened between his ancestor and the Sayid: a clash not of loyalty, but of strategic vision. Like those caught in the drought, each man believed he was doing what was best for his people; but only one path prevailed.
Conclusion: A Garaad of Conviction
Garaad Jama may not carry the political rank his father once did, but he carries something just as valuable: wisdom, unwavering resolve, and a vision for justice rooted in heritage. He is not just the son of a Garaad, he is the living embodiment of a legacy still unfolding.
As Somalia grapples with its future, leaders like him remind us that tradition and progress do not have to be at odds—that moral clarity and political courage can still walk hand in hand.“Let the people lead their future. That is all we ask.” — Garaad Jama
Garaad Jama Garaad Ali spoke to Somali Stream’s Abdinur Mohamed Ahmed in a sit-down Podcast Episode at his residence in Laasaanood.