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Somali Bantu and Somali Cushitic History

Introduction: The Somali Community is made up of various ethnic groups. The two majorities of Somalis are Cushitic and Bantu. These are the two largest ethnic groups. Other groups living in Somalia are Arabs and Italians, who are minorities. The Cushitic Somalis are split into several clans. For instance, we have the Rahanweyn and Digil clans, which form the Sab-Clans. Most live in the northern region, and some are on the southern side of Somalia. The main occupation of Cushitic Somalis is pastoralism—they spend most of their lives moving with animals. They speak the Maha, which is the official language. On the other hand, the Bantu Somalis occupy the Shebelle and Jubba river valleys, and most of them practice farming. They are culturally and ethnically different from the Cushitic Somalis. They also are split into several clans, and most of them reside in the southern region, an area that extends to central Somalia. Most of them are Zigua and Mai Mai speakers. When the civil war broke out in Somalia, the Bantu Somalis have faced all forms of dehumanization. They feared the Cushitic Somalis, and that's why they didn't stand up to them. During the war, the Cushitic had taken everything from them. Many of the Bantus migrated to Kenya in the refugee camps. They applied for asylum in the United States. They were officially classified as "persecuted," Then, the United States opened its doors in 2000 to settle many of the Bantus. Therefore, this research article seeks to outline the relationship between the Cushitic’s and Bantu Somalis in terms of (1) their differences, (2) their history, (3) how the civil war of Somalia in 1990 began, (4) how the civil war affected Somali Bantus' living state, and (5) a reflection on the Somali Bantu and Cushitic situation.

Somali Bantu and Somali Cushitic Differences

There is a significant difference in the two communities in Somali. There are significant ways in which the two communities differ, for instance, the aspect of origin, appearance, and economic activities. Somalia, one of the countries in East Africa, contains both the Bantus and Cushitic people. Although in one country, the two groups are different, significant ethnicities that use Somalia's natural resources. Also, the population of Bantu and Cushitic Somalis has increased rapidly over the years. Still, cultural assimilation between the two groups is prevalent and prompts debates on the differences between them. However, irrespective of the assimilation in culture in the present day, they portray notable historical differences. Further, the two groups differ in their body size, appearance, economic activities, distribution, and social nature. In this section, each of these differences is discussed.

First, the Bantu and Cushitic groups differ in terms of their origin and distribution in Africa. The Bantus are composed of subgroups that originated in the Niger-Congo region and are primarily located in the tropical savanna climate areas. The Bantus mostly inhabit Western, Southern, and Central Africa, as well as some portions of Eastern Africa. On the other hand, the Cushitic people are composed of many subgroups, but they all originated in the Afro-Asiatic region. They are primarily located in warm desert climate areas and inhabit most parts of Eastern Africa. This reveals apparent differences between the two groups regarding their origin and distribution in Africa.

Second, Somali Bantus and Somali Cushitic can be differentiated based on their bodies' physical structure and appearance. In general, Somali Bantus appear to have sturdier, more muscular physiques than the Somali Cushitic people. Somali Bantu men have healthy muscular bodies, while the Somali Cushitic people have weak, non-muscular bodies. Somali Bantus also exhibit a shorter body structure, while Somali Cushitic people have thin bodies with a taller body structure. Moreover, Somali Bantus have Afro-textured hair that naturally grows to medium length. In contrast, the Somali Cushitic people have thin, textured hair that typically grows to more extended lengths like Asian hair. Somali Bantus also differ from Cushitic Bantus in the physical makeup of their noses. Somali Bantus have a thicker, shorter nose structure, while Cushitic people have a thinner, sharper nose appearance. Therefore, foreigners to Somalia can use identifiable differences in physical body structure to differentiate between the Bantus and Cushitic Somalis.

Moreover, Somali Bantus and Cushitic people differ in the types of economic activities practiced as well as their settlement regions. Though both groups reside in the same country, they utilize the country's economic and natural resources differently. Somali Bantus are highly concentrated in the country's southern region, particularly around the Juba and Shabelle rivers, characterized by cool and wet climatic conditions. Somali Bantus' main economic activity is crop farming associated with minimal livestock keeping. Thus, the Somali Bantus are exclusively vegetarians. They rely heavily on the southern region's conventional rainfall and water from the Juba and Shabelle rivers for farming activities.

On the other hand, the Somali Cushitic people reside in the Northern Somali region. The northern part is a semi-desert with hot and dry climatic conditions. The Cushitic people keep livestock on a large scale since it is their main economic activity. They are known for being nomadic since they move from one place to the next in search of water and pasture. The Cushitic people rely on products from livestock such as goats, sheep, cows, and camels. Thus, most of their food comprises animal products, particularly livestock meat. The difference in food types consumed by the Bantu and Cushitic peoples, therefore, explains the underlying differences between the physiques of the members of these two ethnic groups.

It should also be noted that the Somali Bantu and Cushitic people differ in their social nature. The Cushitic people have an inherently radical nature, while the Bantus are docile and peaceful individuals. Looking at the terms radical and docile, we see apparent differences in the social composition of the two groups. Radical pertains to people who over-express their feelings and appear violent at times, which is against human norms. Docile people are moral, rational, and take time to express their feelings. In terms of brain functioning, the Cushitic people are quick to act and are fast in decision-making with minimal thinking about the consequences of their decisions. Due to the irrational manner in which the Cushitic people deal with issues, they are more likely to engage in violence. In Somalia, ethnic attacks have become a norm among the Cushitic communities. Clashes are seen as part of life, though they cause suffering and pain. Cushitic people attack and harass other ethnic groups without viable reasons and simply to satisfy their heartless nature.

On the contrary, Somali Bantus take time to make their decisions. They are more analytical than their Cushitic counterparts. Due to the logical way of thinking, they hardly engage in violent behaviors. While they may not be as fast as the Cushitic group in their thinking patterns, they quickly develop trust in other individuals. At times, the Cushitic people take advantage of their logical thinking. Moreover, the Bantus are rigid in their way of life. Hardly do they accept change in their social behaviors. In general, the Bantus are peaceful in their way of life; thus, they may appear naïve to the outgoing Cushitic group.

Thus, Somali Bantus and Cushitic peoples differ in physical body structure, economic activities, and social nature. Cushitic people have a weaker body physique than the Bantus due to the different work performed and the different types of food consumed by the two groups. Somali Bantus practice crop farming as their main economic activity, while the Cushitic people are nomadic pastoralists. Bantus are peaceful and analytical in decision-making, while the Cushitic people are quick to make decisions and willful.

The History of the Bantus and the Cushitic People in Somalia

There is an interesting history of the Bantus and the Cushitic people in Somalia. For centuries, the Somali Bantu and the Somali Cushitic lived in Somaliland harmoniously. At the time, they lived in different regions. The Bantu occupied the southern part of Somalia, while their counterparts, the Cushitic group, occupied central and northern Somalia. The land was peaceful, as no group interfered with the affairs of the other. Still, each group defended their territory and could even help one another in times of need. In their subgroups, they governed themselves for many generations. However, a time came when a group of Cushitic people visited the Bantu southern region searching for food. They looked weak, thin, starved, and tired, as they had walked for a long distance without food. Due to their state at the time, the Bantus did not realize that the Cushitic group could be dangerous. Thus, after the Cushitic members had expressed their needs, the Bantu, out of their generosity, decided to offer help. They gave them food and shelter as they sympathized with the sickly state of their visitors. The Cushitic gladly received a warm welcome. Nonetheless, the Bantu only adhered to their moral practice of welcoming those who needed their help and forgot to be cautious when dealing with strangers whom they did not fully understand. Henceforth, the Bantu and the Cushites started living together. The Bantu shared their resources with the Cushites and made sure that they were well fed. As a result, the Cushites became established in the Bantu region. The Bantu invited a bitter enemy into their region out of their generosity.

Many years later, Italy colonized part of Somaliland and took control of the two regions occupied by the Bantu and the Cushitic groups, which was the genesis of the Bantus' problems. As the colonizer was leaving the colony, it was granted independence. However, the selected new leader came from the Cushitic group. That was the start of the troubles that faced the Bantus going forward. The Cushitic-led government wanted nothing to do with the Bantus. Thus, constant conflicts emerged between the two groups as the Cushites often acted against the Bantus. All the same, the Bantus diverged from the Cushitic group in their desire for peace to prevail in the region. That, however, did not improve the situation. The government started discriminating against and deceiving the Bantus. For instance, the Cushites closed down schools that had been established in the region by the colonizers, which blocked the education of the Bantus. When the Bantus asked why the schools were closed, one of the justifications the Cushites gave was that the schools' teachings were based on the Christian faith and would lead their children away from the Islamic faith. The Cushitic people acted as they cared for the Bantus while they were lying and deceiving them. Their situation was just like the prophet Adam and the Devil's story, the Devil telling Adam to eat from the tree that would make him immortal, acting as he cared for him. However, this misconception misled many Bantus. As a result, many of the Bantus never acquired formal learning. They remained illiterate while the Cushites educated their children. Therefore, the Somali-led government that was given the Italians' reins started discriminating against and oppressing the Somali Bantu.

Additionally, there are numerous myths used by the Cushitic people to justify their authority over the Bantu. Before we look at the myths, it is essential to note that the Cushites living with the Bantu in southern Somalia originated from northern Somalia and the Ogaden region of Ethiopia. They had been exiled from Ethiopia for spreading violence in their regions. When the Bantus people welcomed them, the Cushitic took their kindness as a weakness. With this understanding of the Cushitic, we now look at the myths they perpetuate. To begin with, the Cushitic people have written many books and articles that are posted on the internet. The books demean the Bantus and fail to explain that the Arabs and the Bantu used to trade together. Further, the writings are not categorical that the Arabs only used to steal the kids from both the Cushitic and Bantu groups and sell them to the Middle East and India. Neither do the writings state that the Arabs did not steal people from Tanzania or Mozambique and bring them to be slaved by the Cushitic people. The real question is, why would the Arabs, who were prosperous and civilized for many centuries, waste time to steal people for the inferior and uncivilized Cushitics when they could sell their slaves to rich people who were civilized? In the writings, the Cushitic people used perpetual deception to subjugate the truth.

Other myths are use of slavery as a means to justify unfair treatment of the Bantus and giving of wrong statistics. Regarding slavery, the Cushitic was fond of fiction stories that the Arab people brought the Bantus in Somalia for them to be their slaves. This myth is used to indicate that the Bantus are slaves of the Cushitic people which is indeed untrue. Furthermore, the Cushitic gives wrong statistics on the population of the Bantu. They indicate that the Bantus make up 1% of the Somali people while they’re 45 to 50 percent. Shockingly, the Bantus make up 0 percent of the Somali government as only 1 person, who is in a lower rank, is a Bantu in the entire government. That gives the Cushitic the power to silence the Bantus. While the Cushitic know that this is just a myth, they use it to convince the new generation of Somalis and the world that Somalia belongs to them only, not the Bantus. These myths are used by the Cushitic people to fool the world and justify their claim over Somalia.

In conclusion, the historical record shows that before the Italians invaded Somalia during the colonial era, the area of Somalia was separated into two different geographical regions, each occupied by Bantus and Cushitic communities. During this period, the Somali Bantus enjoyed control over the southern part of Somalia, and the region flourished in peace. When the Cushitic people from Ethiopia and Northern Somalia arrived in the Bantu southern region, the Somali Bantu welcomed them with open arms and without any caution. Following the emergence of the Italian colonial control of Somalia, they accepted that the two areas be combined, and the Bantus let the Cushitic people control regions. That produced catastrophic consequences, as the Cushitic-led government instituted oppressive, discrimination, and corrupt governance. Therefore, the harsh and unfriendly treatment of the Somali Bantus stems from a mistake made by their ancestors before the colonial era. That teaches us to be cautious even as we welcome strangers, as they may turn out to be traitors.

How the Civil War of Somalia in 1990 Began

Somali has undergone various civil wars in its history. Most civil wars have political underpinnings, as politicians usually spread hatred and animosity among the citizens to the point that a simple issue could result in a big fight. A good example is the American Civil War of 1861–1865, which arose due to the difference in opinions regarding slavery. Another case was in Kenya (2007–2008) when the citizens differed on the outcome of the 2007 election. Somalia's case was not any different; the war began as resistance against President Mohamed Siad Barre. With time, it grew more prominent and, thus, affected many people within the country. The war was supposed to be between two Cushitic sub-clans, Darod and Hawiye, but it ended up affecting the Bantus the most.

It is noteworthy that tribal underpinnings often influence African countries' politics. For example, Mohamed Siad Barre, President of the Somali Democratic Republic between 1969 and 1991, fell into a similar trap. He was a member of the Cushitic group and belonged to the clan of Darod and Rer Dini. President Barre could be said to be among the worst dictators the world has seen. He massacred many people in the name of tribal affiliations. His general, Mohamed Farrah Hassan Aidid, was also a Cushite just like him, but from the clan of Hawiye and Habar Gidir. The Darod and Hawiye clans are the two main powerful sub-clans in Somalia. Thus, President Barre's ascension to power was based on his tribal affiliation and not on his ability to lead the Somali people.

Most politicians cling to power even when people do not like them. For example, President Barre began to make plans to retain power while he was still the president. He intended to turn Somalia into a monarchy, where a member of his sub-clan could inherit power after his death. His general requested that he replace him, but President Barre refused. Instead, he embarked on resettling his people among the Somali Bantus as a strategy to secure the Bantus' fertile land for them. Meanwhile, General Aidid secretly trained the military to fight against President Barre. The president got to know about the ongoing training when it was too late to counter it. Therefore, he fled the country, telling his people to prepare for a civil war. Barre attempted to cling to power, although he lacked the support and goodwill of the Somalis.

Initially, the war seemed to be between two clans. The president's clan members fled from their homes and hid in the Bantus' area because they were not prepared for war. The Hawiye clan was ready, and it started pursuing the Darod clan. Eventually, it discovered that the members of the Darod clan were hiding in the Bantus' area. The Hawiye clan went to the southern region and massacred the members of the Darod clan. It also committed other atrocities. For instance, the Hawiye clan members repeatedly assaulted the Darod women in daylight in front of the Somali Bantus. The Darod clan members ran, but they had nowhere to hide from their rivals. The Somali Bantus did not engage in the war at the time, and the Darod clan collected all their guns. However, they forgot to retain some of the guns for their defense against attacks. Thus, it seemed like a war between the Darod and the Hawiye.

As the civil war between the Hawiye and the Darod clans escalated, the Bantus were accused by the Hawiye of being accomplices of the Darod. Thus, they mercilessly massacred them. They assaulted the Bantu women just as they had done with the Darod women. After the Hawiye had retreated to Mogadishu, the Darod clan members continued fighting the Bantus, who were defenseless at the time. They accused them of failing to assist them in fighting against the Hawiye clan. As the war continued, many Somali Bantus lost their lives. The Somali Bantus were on the receiving end in the long run.

Thus, the Somali Civil War was supposed to be a war between the Hawiye and the Darod clans. Still, the Somali Bantus ended up suffering the most compared to Somali Cushitic ethnic groups. The aftermath of the conflict was extremely brutal. Through the war, the Bantus underwent severe suffering, a violation and abuse of human rights at the hands of the Hawiye and Darod clans. The genesis of the war was the power struggle between President Mohamed Siad Barre and General Mohamed Farrah Hassan Aidid. The general wanted to dislodge the president from power, but the latter refused to leave the office. Therefore, their respective sub-clans turned against each other. Somali Bantus only got involved due to their perceived association with both clans, each accusing them of being an accomplice to the other.

How the Civil War Affected Somali Bantus' Living State

Somalia, a country in the African continent, has been consistently presented by the media as full of mysteries. Two such significant groups living there are the Somali Bantus and Somali Cushites. The Bantus are the ethnic group living in Somalia who has been deprived of their fundamental rights. The historical record shows that the Cushitic-led government had plans to wipe out the Somali Bantus from the land completely from the beginning. Although the plan failed, the Bantus went through some of the dehumanizing acts that fit the definition of genocide. The Siad Barre government used a disguise to achieve its evil plan. First, the government called for peace, and the Bantu were commanded to surrender their weapons to the government. That was a plan to disarm the Bantu citizens while not doing the same to the Somali Cushites. At the time, the Bantu people were unaware of the plan forged against them by their government. From the look of things, President Mohamed Siad Barre and General Farrah Aidid, the Somali warlord and militia leader, both disregarded the Somali Bantu. The Somali Bantu went through humiliation by both the government and rebel groups. While it is an obligation for heads of state to protect the lives of their citizens, in the case of the Civil War of Somalia, President Mohamed Siad Barre is believed to have engineered the war. At last, the plan failed after Siad Barre ran away from the country. Instead, his clan, the Darods who were at the center of the war, gave a lifeline to the Somali Bantu. Ultimately, although the Bantu suffered in the war, the impact would have been worse if Siad Barre were in power.

The Somali Bantus faced many physical attacks while in the country. They suffered racial discrimination since they were different in appearance to their Cushitic counterparts. They were harassed in various ways such as killings, sexual assaults (especially on women), and looting of their properties. As the situation worsened, the Somali Bantus were exposed to severe suffering. The only way out for them was to vacate their premises and look for other places to shelter their families. Thus, many Somali Bantus left their homes in Somalia and headed for the Kenyan border. The journey was long and took two to four weeks. Many of them died on the way due to hunger, and wild animals killed some. The only food available to them on the way was tree leaves. They relied on rain to provide water for cooking and drinking. However, the water they used was muddy and harbored diseases. They overcame numerous maladies, like paleness, which spread all over Somalia. There was a quota for Bantus in the Kenyan healing centers. Many Somali Bantus succeeded in reaching Kenya, but they faced many hardships during this journey.

Even in the United Nations camps, the Somali Bantus were treated with disdain. In 1991, a significant portion of the Somali Bantus and other Somali Cushitic peoples gathered in the UNHCR refugee camps called Dadaab. The UN divided them into three distinct camps, known as Ifo, Dagahaley, and Hagadera. The reason was that they were too many to fit into one place. The Somali Bantus settled down and expected to find peace in the United Nations camps. However, after several years in the camps, similar issues to those they had faced in Somalia emerged. There were rampant cases of theft and sexual assault on women. These crimes usually happened at night and also when the Bantu women went into the woods to gather firewood. The Somali Cushitic clans perpetuated the animosities in the camp against the Somali Bantus. It reveals that the Cushitic people held a deep hatred for the Bantus to the extent that they continued attacking the latter in the camps. Thus, the Somali Bantus faced many security issues in the United Nations camps.

Indeed, the physical attacks on the Somali Bantus did not stop when they left Somalia. When the sexual assault and harassment kept on expanding in the refugee camps, the camps' chieftains decided to solicit aid from the UNHCR. The leaders of the camps, who presented the Bantus' grievances, wanted the Commission to provide them with security by relocating them to a safer place. The Commission's authorities in the camps, to the surprise of the Bantus, dismissed their request for relocation. The dismissal of their petition prompted the leaders to go the extra mile and contact the Australian authorities through a memo, which failed. The Bantus then reached out to the US authorities. In 1998, the Bantus' hopes were restored, and the US government addressed their grievances. The government reached an agreement, helping to resettle around 12,000 families of Somali Bantu refugees. The United States of America made history since it had never before resettled such a vast number of refugees from Africa. The US identified the Bantus in Somalia as a continually suffering community prone to physical abuse and racial discrimination.

The US government agreed to give shelter to many Bantu, a move that was unexpected by the Cushitic Somali community. When the Cushitic people heard the news, they were shocked at first. They tried to tell the Bantu not to go because it's a Christian country, but the Bantu didn't listen to them. When they saw the Bantu eager to go to America, the Cushitic people started making a truce with the Bantu. They implored the Bantu to intermarry with them to have the opportunity to leave for the United States. However, the Bantu, who were determined to take advantage of the opportunity to get away from the Cushitic group and start a new life, rejected the offer. The rejection of the proposal prompted the Cushitic people to plant bombs in the streets, protesting the United States' decision to allow the emigration of the Bantu. The International Organization for Immigration (IOM) had to step in to control the violence. That culminated in the settlement of the Somali Bantu into another Kenyan camp. In 2000, one major camp created for this relocation was called Kakuma. The Bantu were to stay in the camp for three years before their departure for the US. This move by the IOM was inconvenient for the Somali government because the government could not explain the departure of the Somali Bantu. In particular, the government of Somalia was locked out of the planned departure of the Somali Bantu to the US.

The civil war in Somalia in 1990 played a significant role in shaping the lives of Somalia's following generations; it affected the future population of the Somali Bantu people the most. The poor conditions the Somali Bantus faced after the war culminated in their quest for liberation. The Bantus were physically discriminated against due to their differences. Their appearance marked them as very different from their counterparts. Through their leaders, the Bantus sought help from various European authorities, to no avail. After contacting the US authorities, they finally got help. Though the aid came at a cost, the Bantus settled in Kenya at the Kakuma camp, where they waited for their departure to the United States. The hardship the Bantus faced gave them the strength to pursue their freedom.

Reflection on the Somali Bantu and Cushitic situation

The article I have presented highlights various situations of the Somali Bantu and Cushitic communities. Ideally, I have described an accurate and detailed exploration of why the Somali Bantu people remain a top secret of the Somali government. I have assessed the poor conditions of the Somali Bantu people after the civil war. Further, I have conducted an in-depth analysis of the efforts they made for their survival throughout the period. I intended to evaluate their strength; I admire their patience, tranquility, faith, resilience, and courage to face all their hardships. The story of the Somali Bantu informs us that difficulties in life can be overcome. Whenever we see people facing myriad challenges in their life, we should realize that God has the power to turn challenges into an opportunity. We should treat others with respect and dignity. We should not be part and parcel of corrupt dealings or participate in demeaning other human beings' lives. Most importantly, we should pursue peace and not condone violence. We should emulate the United States government's actions, which provided a safe and reliable place for the Bantus so that they could live a normal life like other people.