In Somalia, traditional elders, or Nabadono, play a crucial role in conflict resolution and community justice, often handling over 95% of disputes through customary law (Xeer). As part of UNDP’s Joint Justice and Corrections Programme (JJCP), traditional elders and justice sector actors receive training in Non-Violent Communication (NVC) and Alternative Dispute Resolution (ADR) to enhance their mediation skills and ensure fairer, more inclusive justice. In this interview, UNDP’s Communications team speaks with Malaq Mohamud Mohamed Ibrahim, a well-known traditional elder, shares insights on his role in maintaining peace, resolving disputes, and collaborating with formal justice institutions.

Q: As a traditional elder/leader, could you explain your role in your community?
A: The role of traditional elders is to maintain peace within the community. This applies to all families and extends to the entire nation. For example, if there is a fight between a husband and wife or between one community and another, it is our duty to mediate and help reconcile them. Ultimately, our responsibility is to work for peace and unity in the nation.

Q: How are traditional elders chosen?
A: Traditional elders are elected by the community. The process involves open competition, where several candidates may be nominated. Community members expresses their preference, and a council oversees the selection process to ensure fairness. In the past, this was done through direct discussions under a tree, but now social media platforms like Facebook are sometimes used to gather opinions.

Q: How many people do you represent?
A: I represent over 200,000 Hariin people. They are spread across Somalia, including Southwest State, Jubaland, Mogadishu, and Puntland, with some even living outside the country.

Q: When were you elected, and for how long do you serve?
A: I was elected in 2017. The position does not have a fixed term. If I want to step down, I can propose that to my community. However, if the community insists that I continue, I must fulfill my duties.

Q: How do you balance your responsibilities as a traditional elder with your personal life?
A: Most of my time is dedicated to serving the community, but I also attend to my family when necessary. My role involves mediating disputes, guiding people on legal processes, and representing them to government officials. Since I have connections with government ministers and officials, I often assist people in dealing with administrative matters, such as obtaining identification documents [such as these National ID cards for which I am here in Mogadishu].

Q: How influential are traditional elders in governance and elections?
A: Traditional elders play a significant role in governance and elections. Previously, traditional elders used to select members of the parliament.

In 2012, a total of 135 well-recognized traditional elders elected Members of the Somali Federal Parliament, called the House of the People. Then, it was a single house parliament.

In 2016, Somalia adopted an “electoral college” system, where the 135 elders had to select 275 “electoral colleges”, each consisting of 51 “electoral delegates” (including one traditional elder), representing their clans and sub-clans, inclusive of women, youth, and representatives of minorities. This means a total of 14,025 voters elected 275 MPs.

In 2022, the size of the electoral college nominated by the traditional elders was increased to 101 [from 51 in 2016]. This means a total of 27,775 voters elected 275 MPs.

The federal government is now considering to go for a “one person, one vote” election, but this is still under discussion.

Q: How many traditional elders are there in Baidoa and Southwest State?
A: In Baidoa District alone, there are 22 elders. Across all of Southwest State, there are 43 traditional elders, each representing a different clan.

Q: Can you share a specific instance where your work made a significant impact?
A: I resolve local disputes on a daily basis. For instance, only last week, I handled five disputes, some were related to inter-clan fights, some related to family disputes and some were about land issues. Minor disputes are handled by elders representing sub-clans and those that go beyond their scope and capacity, are referred to me.

Q: As a traditional elder, how do you make sure you are fair and unbiased for people other than your clan?
A: I have been a strong advocate for minority groups. I believe all people are equal, regardless of their clan, religion, or skin color. People trust me because I am fair and unbiased in my decisions so far. That is why they choose me to be their Nabadon [traditional elder]. For instance, some communities refuse to intermarry with minority groups, and I actively work to challenge such discrimination. I have successfully advocated for better rights and representation for these communities and that is what builds our trust with the people. 

Q: You are also involved actively in peacebuilding and restorative justice initiatives supported by UNDP. What does that involve?
A: Yes, I strongly support the unique model of restorative justice. It is an effective way to deliver justice by using the method of dialogue. It is about closely listening to all sides. I have received trainings on the same through UNDP. Open dialogue helps reconcile people who have held grievances for years. I have been involved in legal cases where I ensured that disputes were resolved through traditional mediation and legal processes. I believe that ongoing dialogue and reconciliation programs are crucial for peace in our society.

Q: You said traditional elders handle most of the cases and local disputes. Does your role conflict with that of the police?
A: No, we work together. When there is a dispute or a fight, it is the police who intervene the first. They arrest the fighting groups or only the perpetrators. Generally, the police do not settle such disputes. They cannot handle many of these disputes. So, they call us immediately after arresting and locking up the fighting groups. Then we go to the police station and listen to both sides. If one party is injured, the other party is given chance to offer compensation. If the injured party accepts the offer, the case is resolved, and both are released. If the injured party does not accept, the perpetrator goes to custody and the court case takes its course.

Q: How do the police and traditional elders work? Their roles seem to overlap. 
A: In Somali society, traditional elders play a crucial role in resolving disputes, handling over 95% of cases, especially in rural areas, using customary law. The police have a limited role; they primarily intervene in active conflicts that come into their notice by arresting the involved parties and then invite elders to mediate. If elders cannot settle the dispute, it goes to court, but this is rarely preferred due to the costs involved in hiring lawyers and the lengthy process.

Justice the traditional way: Community elders witness the peaceful handover of five camels as compensation for a local dispute—honoring Xeer, Somalia’s centuries-old customary law. Photo: Mohamud Mohamed Ibrahim

Q: Would you like to share one of your recent experiences resolving a local conflict or dispute?
Resolving disputes is part of my daily life. I can share you about one recent case. It began when pastoralists from a neighboring clan brought their livestock--camels, goats, and cows--to graze on grassland that belongs to my clan. When our people discovered them using our grassland without permission, tensions quickly escalated. Harsh words were exchanged, tensions ran high, and a physical fight broke out. During the fight, a man from the other clan lost a tooth.

This happened in a remote area, about 10 to 12 kilometers north of Baidoa, where there is no government presence. As the situation intensified, the issue was brought to the attention of elders from both clans. I, along with 10 clan members of my community—whom we call Gob—traveled to the site immediately. Elders and Gob members from the other clan also arrived. We greeted each other and agreed to resolve the matter peacefully.

Both sides sat together and listened carefully to the accounts of those involved, ensuring that everyone felt heard. Both sides agreed that the pastoralists had cross their grassland boundary. This happens quiet often as our rangelands do not have clearly marked boundaries. And during drought and dry season, pastoralists wander far and wide in search of greener pastures. Sometimes, they cross their boundaries, knowingly or unknowingly, because they have to do that to keep their livestock alive. 

Now, the only remaining issue was the injury: the man’s tooth had been broken. According to our customary law, known as Xeer, such an injury requires compensation.

The injured party demanded five camels in compensation, which is standard under Xeer. For context, Xeer prescribes five camels for a broken tooth, ten camels for the loss of a thumb, fifty for the loss of an eye, and one hundred camels for a death. The latter must be paid over three years and include three distinct types of camels by pedigree.

My clan accepted the compensation request without dispute and delivered the five camels. They promised not to come back to the grassland again. With that, the matter was settled—no courts, no police, no prison. Just dialogue, tradition, and mutual respect. Peace was restored.

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[Traditional elders like Mr. Mohamud represent one of many Somali justice sector actors with whom UNDP is working closely to foster peace, reconciliation, and social cohesion. More recently, through the UN Joint Justice and Corrections Programme (JJCP 2023–2026), UNDP is engaging and building the justice sector actors’ capacity in the implementation of Somalia’s Justice Sector Strategy, which integrates both formal and informal justice actors, including traditional elders. 

In 2024 alone, over 100 local mediators, including traditional elders like Mr. Mohamud, women, youth and religious leaders were trained on non-violent communications and mediation as part of the community-based generative dialogue and restorative justice activities (under JJCP). This has already resulted in the resolution of a number of local disputes.

The JJCP focuses on people-centered justice sector reform and service delivery. It supports formal and informal rule of law actors at local and Federal Member State levels in designing and implementing integrated justice solutions through generative dialogues, political engagement, and data-driven decision-making. By promoting coordination and continuous learning, the program facilitates progress toward a Somali Justice and Corrections Model that is inclusive, sustainable, and locally owned.]