Since the very concept of a Somali people has been known in history, we know that the bonds implied to exist between our people have been only, the bonds of blood, of common culture, and of common language. Now in the modern day, our loose conglomerate of peoples has seemed to take on the shape of one homogeneous tribe, but we who have the capacity for true perception know that even in our modern times we are yet to truly coalesce and form a people worthy of a virile nation.
In the 1960s, our people were granted nationhood, we aspired just like every other young nation at the time to make something of ourselves, however, in our youth as a nation, we were poisoned like many other nations at the time, with the introduction of the pernicious Jewish doctrines of Karl Marx under the SRC. The SRC, and later SRSP, in some regards, acted as a positive force, however, in many of our cultural and traditional spheres it began a vicious attack on the values of our people and undermined traditional bases of unity, in favour of a system reliant on foreign aid for economic sustenance and on values imported from the Marxist world for ideological sustenance, we were subject to abject tyranny and were, in essence, the plaything of irreligious Marxist lunatics, the SRC/SRSP was lucky that in the face of this turmoil that there was a modicum of unity present, and that this ensured stability for a period. In the middle of all this change, the SRSP embarked on a great project, to restore Somali rule over the Ogaden and to end the repression of the native Somalis in the region. Their goal was liberation in the highest sense of the word. As the war kicked on, it is true that the peoples of the two nations, whether it was Ethiopia or Somalia, felt themselves to be guiltless. They obeyed their governments and did their duty; however, the Ethiopian lacked a true spirit for the war. The Somali people on the other hand, from Jaalle Siyaad to the commoner, from Lieutenant General to Private, were deeply convinced of their own righteousness and believed unflinchingly in the justice of their cause. For those first few months, the noble Somali soldier fought heroically, and our nation seemed imbued with an indomitable warrior spirit. On the verge of victory, the tides turned with the Marxist world choosing the Derg over Jaalle Siyaad. With billions in Soviet aid and thousands of Cubans flooding in, Ethiopia was revitalised with the Soviet Bloc at its back against a Somalia without US backing, a nation that was an international pariah. Never have any people in the modern history of Africa had to hold their own in such a mighty struggle as the Somali people were compelled to do during those months, no gabay could describe what devotion to duty, what sacrifice, what stoicism was shown in that struggle, for months we held at bay a world of enemies, vastly superior in numbers and war material, and we continued to endure all alone. While brave men toiled on the frontline, senior commanders could see the writing was on the wall, seeing that our spirit for the war was crushed by material reality, and these agitators within the military command with their own clan-based mutiny inflicted a crushing blow to the war effort, our nation dying from a thousand cuts, could no longer carry on. Our mighty struggle was at an end, and we began to crumble. In truth, our nation was born again after 1978, our new tattered nation was chagrined at its very core, its cornerstones were misery and shame. Countless agitators against the state propped up by our enemies, chipped away at our nation’s resolve, the state made matters infinitely worse with the indiscriminate nature of its reprisals, and the agitators only grew in power as a result. A decade or so later, our nation was fractured beyond recognition, and the faint faultlines that had existed prior presented themselves as chasms, causing our descent into anarchy.
From then on to the present day, we have been the very embodiment of the term ‘failed state’. In the year 1991, there clearly began for our tormented people that period of history that may be described as our “Dark Age”.
Now that we have loosely assessed what caused our descent to this stage, while omitting quite some detail, we believers in Dark Nabad Iyo Nolol, wish to clarify our position and unravel our key ideas. To get this out of the way first, we don’t wish to attach ourselves ideologically to our eponym, for our beliefs come with a degree of transcendence, we have on the surface the same goals, however, we acknowledge the “Dark” aspects behind our beliefs, “Dark” meaning that which modernity eschews, the militant, the pious, and the traditional, all key aspects in the realisation of our goals. In truth, we are the fiercest critics of Nabad Iyo Nolol, we look at it’s key talking points and we realise that it could’ve been a reactionary social and political movement that rejects all that which endangers our nation, however, we realise that it has devolved into mindless worship of a man who in the face of pressure abandoned principle and lacked the sharpness of mind to shape the nation, NN in its most commonly understood form is unfortunately barren, bereft of ideological underpinning, and due to lack of conviction will just like all other modern political movements, result in the eventual sterilisation of our life. We behind Dark NN however, are indeed reactionaries as we have proudly claimed, we do wish to represent the revival of traditionalist thought within our nation, and it is our sole political wish to instil in our people a fervour for our nation, a primordialist fervour, in the sense that we acknowledge the bonds previously mentioned, as those that define our people and it is upon those bonds, that we wish to fashion a state worthy of our devotion. Not meaning to sacralise the state, but instead to create an entity that can give our nation, spirit, and unity, to that end we embrace Sharia as our legal code not only to fulfil our religious obligations but also to fulfil that criterion in our worldview that necessitates devotion and conviction.
While acknowledging that ethnic and religious ties are our best shot at true nationhood, we must also consider the sizeable ethnic minorities in our midst, particularly the “Somali” Bantus, a group who while currently being docile, present a ticking demographic time bomb in the south, and in the perception of ordinary Somali man, they, and we are poles apart, they carry a phenotype we abhor, it is their Niger-Congoid kin who desecrate our lands, assault our people and defile our women, their history of subjugation is a stark contrast to our noble lineages, their backward animist practices are the inversion of our honourable traditions, and their ancestors walked the savannahs of Tanzania and Mozambique, not the arid plains of Mudug, they are perceived as foreigners in every conceivable lens and in essence, are foreigners. So then we must face the question of how best to deal with them given that our vision of nationhood excludes them from its foundation, do we let them breed en masse segregated in the most fertile region of our nation, holding a complete monopoly on our food production, forever acting as a dormant threat against the stability of the nation. In what manner do we act toward them? Do we take the syncretic approach to integrate them into the vision of our people, do we deprive them of control over business and administration, and also systematically reduce their numbers over time with various social policies, as well as repatriation of certain harmful elements back to Southeast Africa, do we hope that engineered social stratification ensures their subordinance, these are certainly all ideas we must tackle in order to create our own solution to the Bantu Question.
The issue of cultural decay is important to discuss since even though we have considered the importance of our ethnic homogeneity and blood bonds, this is something that is concerned with the material world, culture is in essence immaterial and thus the affront upon our culture and the effect it has had is much more subtle and subversive. Culture is generated by the people and our culture has been secularised and “humanised” since the 70s, and it is our role to reverse this trend, to bestow upon our traditions ideals that are in their very nature extreme, to foster this Evolian concept of the militant permeating throughout social, political, and ethical spheres, to ensure that we continue to take our “leap of faith” in the face of mounting assaults on our religious beliefs.
It’s important to recognise the function of women within our nation, and to that end, we wish to cease the posturing of women as men under the guise of feminism, we acknowledge that the true order of things demands that women shed all vestiges of masculinity and that men too discard their femininity, in order to mould a people capable of lasting and fulfilling union. The exact way we achieve this transfigured state of womanhood within our spheres is unclear for some, however, we believe that only by confronting the decadence of men and restoring them to their “true virility” only then will it be possible for us to expect women to also return to their true selves.
In essence, we are ultimately men of the people, without subtlety or weakness, we have given our own interpretation of the deep longing of our nation that has been fighting for its rebirth in the midst of destruction, dissolution, and implosion, we are militant, for nothing great can be achieved without the fervour for militancy, and we are certainly white-hot with a fanatical love for our kin, and we believe that to devote yourself to the service of your nation is among the greatest honours to bestow upon your people.
In the 1960s, our people were granted nationhood, we aspired just like every other young nation at the time to make something of ourselves, however, in our youth as a nation, we were poisoned like many other nations at the time, with the introduction of the pernicious Jewish doctrines of Karl Marx under the SRC. The SRC, and later SRSP, in some regards, acted as a positive force, however, in many of our cultural and traditional spheres it began a vicious attack on the values of our people and undermined traditional bases of unity, in favour of a system reliant on foreign aid for economic sustenance and on values imported from the Marxist world for ideological sustenance, we were subject to abject tyranny and were, in essence, the plaything of irreligious Marxist lunatics, the SRC/SRSP was lucky that in the face of this turmoil that there was a modicum of unity present, and that this ensured stability for a period. In the middle of all this change, the SRSP embarked on a great project, to restore Somali rule over the Ogaden and to end the repression of the native Somalis in the region. Their goal was liberation in the highest sense of the word. As the war kicked on, it is true that the peoples of the two nations, whether it was Ethiopia or Somalia, felt themselves to be guiltless. They obeyed their governments and did their duty; however, the Ethiopian lacked a true spirit for the war. The Somali people on the other hand, from Jaalle Siyaad to the commoner, from Lieutenant General to Private, were deeply convinced of their own righteousness and believed unflinchingly in the justice of their cause. For those first few months, the noble Somali soldier fought heroically, and our nation seemed imbued with an indomitable warrior spirit. On the verge of victory, the tides turned with the Marxist world choosing the Derg over Jaalle Siyaad. With billions in Soviet aid and thousands of Cubans flooding in, Ethiopia was revitalised with the Soviet Bloc at its back against a Somalia without US backing, a nation that was an international pariah. Never have any people in the modern history of Africa had to hold their own in such a mighty struggle as the Somali people were compelled to do during those months, no gabay could describe what devotion to duty, what sacrifice, what stoicism was shown in that struggle, for months we held at bay a world of enemies, vastly superior in numbers and war material, and we continued to endure all alone. While brave men toiled on the frontline, senior commanders could see the writing was on the wall, seeing that our spirit for the war was crushed by material reality, and these agitators within the military command with their own clan-based mutiny inflicted a crushing blow to the war effort, our nation dying from a thousand cuts, could no longer carry on. Our mighty struggle was at an end, and we began to crumble. In truth, our nation was born again after 1978, our new tattered nation was chagrined at its very core, its cornerstones were misery and shame. Countless agitators against the state propped up by our enemies, chipped away at our nation’s resolve, the state made matters infinitely worse with the indiscriminate nature of its reprisals, and the agitators only grew in power as a result. A decade or so later, our nation was fractured beyond recognition, and the faint faultlines that had existed prior presented themselves as chasms, causing our descent into anarchy.
From then on to the present day, we have been the very embodiment of the term ‘failed state’. In the year 1991, there clearly began for our tormented people that period of history that may be described as our “Dark Age”.
Now that we have loosely assessed what caused our descent to this stage, while omitting quite some detail, we believers in Dark Nabad Iyo Nolol, wish to clarify our position and unravel our key ideas. To get this out of the way first, we don’t wish to attach ourselves ideologically to our eponym, for our beliefs come with a degree of transcendence, we have on the surface the same goals, however, we acknowledge the “Dark” aspects behind our beliefs, “Dark” meaning that which modernity eschews, the militant, the pious, and the traditional, all key aspects in the realisation of our goals. In truth, we are the fiercest critics of Nabad Iyo Nolol, we look at it’s key talking points and we realise that it could’ve been a reactionary social and political movement that rejects all that which endangers our nation, however, we realise that it has devolved into mindless worship of a man who in the face of pressure abandoned principle and lacked the sharpness of mind to shape the nation, NN in its most commonly understood form is unfortunately barren, bereft of ideological underpinning, and due to lack of conviction will just like all other modern political movements, result in the eventual sterilisation of our life. We behind Dark NN however, are indeed reactionaries as we have proudly claimed, we do wish to represent the revival of traditionalist thought within our nation, and it is our sole political wish to instil in our people a fervour for our nation, a primordialist fervour, in the sense that we acknowledge the bonds previously mentioned, as those that define our people and it is upon those bonds, that we wish to fashion a state worthy of our devotion. Not meaning to sacralise the state, but instead to create an entity that can give our nation, spirit, and unity, to that end we embrace Sharia as our legal code not only to fulfil our religious obligations but also to fulfil that criterion in our worldview that necessitates devotion and conviction.
While acknowledging that ethnic and religious ties are our best shot at true nationhood, we must also consider the sizeable ethnic minorities in our midst, particularly the “Somali” Bantus, a group who while currently being docile, present a ticking demographic time bomb in the south, and in the perception of ordinary Somali man, they, and we are poles apart, they carry a phenotype we abhor, it is their Niger-Congoid kin who desecrate our lands, assault our people and defile our women, their history of subjugation is a stark contrast to our noble lineages, their backward animist practices are the inversion of our honourable traditions, and their ancestors walked the savannahs of Tanzania and Mozambique, not the arid plains of Mudug, they are perceived as foreigners in every conceivable lens and in essence, are foreigners. So then we must face the question of how best to deal with them given that our vision of nationhood excludes them from its foundation, do we let them breed en masse segregated in the most fertile region of our nation, holding a complete monopoly on our food production, forever acting as a dormant threat against the stability of the nation. In what manner do we act toward them? Do we take the syncretic approach to integrate them into the vision of our people, do we deprive them of control over business and administration, and also systematically reduce their numbers over time with various social policies, as well as repatriation of certain harmful elements back to Southeast Africa, do we hope that engineered social stratification ensures their subordinance, these are certainly all ideas we must tackle in order to create our own solution to the Bantu Question.
The issue of cultural decay is important to discuss since even though we have considered the importance of our ethnic homogeneity and blood bonds, this is something that is concerned with the material world, culture is in essence immaterial and thus the affront upon our culture and the effect it has had is much more subtle and subversive. Culture is generated by the people and our culture has been secularised and “humanised” since the 70s, and it is our role to reverse this trend, to bestow upon our traditions ideals that are in their very nature extreme, to foster this Evolian concept of the militant permeating throughout social, political, and ethical spheres, to ensure that we continue to take our “leap of faith” in the face of mounting assaults on our religious beliefs.
It’s important to recognise the function of women within our nation, and to that end, we wish to cease the posturing of women as men under the guise of feminism, we acknowledge that the true order of things demands that women shed all vestiges of masculinity and that men too discard their femininity, in order to mould a people capable of lasting and fulfilling union. The exact way we achieve this transfigured state of womanhood within our spheres is unclear for some, however, we believe that only by confronting the decadence of men and restoring them to their “true virility” only then will it be possible for us to expect women to also return to their true selves.
In essence, we are ultimately men of the people, without subtlety or weakness, we have given our own interpretation of the deep longing of our nation that has been fighting for its rebirth in the midst of destruction, dissolution, and implosion, we are militant, for nothing great can be achieved without the fervour for militancy, and we are certainly white-hot with a fanatical love for our kin, and we believe that to devote yourself to the service of your nation is among the greatest honours to bestow upon your people.
