The morality of not participating in Somalia’s political marketplace
Plato- the father of political theory, famously declared that ‘ one of the penalties for refusing to participate in politics is that you end up being governed by your inferiors’. Here, ‘inferior’ is an umbrella term for the less educated, less morally sound, and not wise and courageous members of our society.
While Plato’s point has proved true time and again, one must consider other pressing priorities when entering politics in Somalia, especially if one is more concerned with virtue and service rather than vanity and self-gain.
But what is the problem here? Isn’t politics a business where one competes for power using arrays of deceptions and manipulations?
Yes, and largely, that is true if you are a Machiavellian type, but no, if you keep one eye on worldly gain and the other on eternal life.
Let me unpack this with a personal story. I have always had the ambition to serve my country and people. I have the leadership skills, educational credentials, and individual ability to match my ambitions to lead.
I have worked in various sectors, some in leadership positions, which will put me in a strong position for any political office in Somalia. However, there is one problem- I have a moral disagreement with how politics is transacted in Somalia’s political marketplace.
For example, to go into politics in the Somali context, you have to compromise much of your ethical and moral beliefs; you have to sign for an unscrupulous give-and-take game of political dealings. From candidacy to selection to the occupation of office is linked by a road paved with a sickening level of corruption, and there are no other legitimate ways of circumventing this moral minefield.
To borrow from one of my friends who served in many Somali governments for the last ten years, ‘to be moral while being part of the Somalia's fragmented political class is to swim in domestic sewage and expect to smell like a rose’. In other words, there are no ways to avoid corruption in the sector.
Now, the question is, how do you define corruption in politics in the context of Somalia? Surely, all political systems have some form of corruption. Yes and no, yes, all political systems have some level of corruption, but the difference in Somalia is that while in other political systems, such as those practised in the developed world, corruption is by choice, Somalia is by design, which means you have no options but to be a corrupt, in fact, you cannot be a success in Somalia’s political marketplace without being corrupt willingly or unwillingly.
Where will that leave for those unwilling to compromise their moral and ethical beliefs but want to serve?
It is difficult, but for those who are concerned about their eternal life, the choice is easy- refuse to participate in the sector even if this means the country will be deprived of their skills, which are desperately needed.
The solution, although remote, is to fight for a political system that thrives on merit, personal competence, service, and duty rather than one that uses corruption as fuel.
