Focused Series »

Indo-European Origins
Siberia
Northern California
The Caucasus
Imaginary Geography
Home » Autonomous Zones, Cultural Geography, Environmental Geography, Linguistic Geography, Southwest Asia and North Africa

Troubled Socotra – the “World’s Most Alien Place” – Seeks Autonomy

Submitted by on July 12, 2015 – 12:41 pm 5 Comments |  
Socotra mapYemen’s Socotra Archipelago, dominated by the main island of the same name, is best known for its unique flora, with almost 700 species found nowhere else. Some of its plants have gained fame for their unusual forms, such as the dragon blood tree and the cucumber tree. Socotra’s millions of years of isolation, its complex geology, and its harsh climate have contributed to the evolution of its vegetational oddities. Owing to such plant life, the Dragon Blood Treeisland is often described as the “most alien place on Earth” (see also here). It has also been famed since antiquity as a place of magic. Marco Polo supposedly claimed that, “The people of this island are the most expert enchanters in the world.”

Cucumber TreeA relatively arid land, most of the island receives only about 250 millimeters (10 inches) of rain annually, fairly evenly distributed across the year. The Haghier Mountains in the center-northeast, which reach 1,500 meters (almost 5,000 feet), are considerably wetter and cooler than the rest of the island. Catching both the southwest and northeast monsoon winds, Socotra Satellite Imagethese highlands experience frequent seasonal fog. As a recent meteorological study concluded, “Preliminary measurements suggest that at higher altitudes, fog-derived moisture may constitute up to two-thirds of total moisture, amounting up to 800 mm.” Fog drip is vital for dragon blood tree, which in turn provides shade necessary for the survival of many other species. The tree itself is widely regarded as something of a wonder, as its red resin provides a wide array of products. According to the Wikipedia, it is used as a stimulant, abortifacient, astringent, toothpaste, breath freshener, lipstick, wound dressing, coagulant, varnish (especially for violins), and treatment for rheumatism, diarrhea, dysentery, fever, and ulcers.

Unfortunately, Socotra is currently a troubled place, and even its iconic dragon blood tree is in some danger. Socotra’s problems are mostly not of its own doing, but rather stem from the fact that it is part of Yemen. As Al Jazeera recently reported:

The current power vacuum in Yemen has left Socotra, a UNESCO World Heritage Site, in a precarious situation. Concerned about the rise in food, fuel and gas prices, islanders have scrambled to purchase goods in the island’s capital, Hadibo. Budgets for infrastructure and recreation have also dropped amid the turmoil, island residents say – and because all flights to Socotra require a stopover on the mainland, tourism has also taken a hit.

According to the BBC, tourist arrivals dropped from around 4,000 in 2010 to some 1,400 in 2013, delivering a devastating blow to the nascent business. But tourism on Socotra seems to be adapting, and direct flights from Dubai now available weekly for $650. The drop in fuel subsidies, however, continues to generate discomfort. According to a recent article in Yemen Times, “the island’s pristine nature and rare plant life has come under threat from a domestic fuel crisis that has left locals without gas or electricity, forcing many to begin cutting down the rare trees to collect firewood”

Socotra has faced other perils in recent years. In 2011, reports claimed that Somali pirates were using the archipelago as a refueling hub. More recently, rumors have been circulating that the United States and Yemen are planning “to build a military prison — a ‘new Guantánamo’ — on the remote island of Socotra.” A less likely threat comes from the government of Somalia, which has “claimed that the islands of Yemeni Socotra Archipelago are part of it, requesting the United Nations to determine the status of the archipelago…” Considering Somalia’s inability to control its own territory, such claims hardly seem realistic. They would also be vehemently rejected by the majority of Socotra’s inhabitants, whose cultural and historical affinities are with the Al Mahrah region of eastern Yemen, not Somalia. (The marginalized

Greater Somalia MapSocotran minority of African descent, however, might feel otherwise.) Still, in newspaper discussion forums, some commentators claim that Socotra is rightfully part of Somalia. Here I find the comments of one Hassan Adam to be particularly pertinent: “In the good old days of greater Somalia we were taught in the school that Socotra is part of Somalia — but no more.  I guess Somaliland or Djibouti could claim better. Today its part and parcel of Yemen and the people are more Yeminate in their Arabic than Somali. Let us conserve for all.”

Although, as Hassan Adam notes, Arabic is widely spoken on Socotra, it is not the first language of the island’s indigenous inhabitants. The people of Socotra, some 50,000 strong, speak Soqotri, a South Arabian Languages Mapmodern South Arabian language most closely related to Mehri of Yemen’s Al Mahrah Governorate. Soqotri, however, is quite distinctive. As noted in the Wikipedia, “the isolation of the island of Socotra has led to the Soqotri language independently developing certain phonetic characteristics absent in even the closely related languages of the mainland.” As Marie-Claude Simeone-Senelle noted in a 2003 study, Soqotri is characterized by a high level of dialectal diversity. She expressed concern, however, that many of its dialects are disappearing. She also claimed that the language itself is under some threat from the spread of Arabic:

The influence of Arabic is noticeable in the numeration system: seven years ago, Soqotri people, from the inland or remote places, used the Soqotri system of numeration from one to ten in commercial transactions with other Soqotri speakers in ˆadibo. But, in 2001 in ˆadibo, even old people used Arabic system, and it was very difficult to obtain the first ten numbers in Soqotri from young people. When they remember Soqotri, the syntax was often incorrect, and copied from Arabic.

Many young people in the town borrow from Arabic, and code-switch with Arabic; they do not remember any piece of literature…

One problem faced by Soqotri is its historical lack of a written form that could be used to preserve the island’s rich poetic traditions. That stumbling block, however, has recently been eliminated, as a Russian team of linguists led by Vitaly Naumkin has devised a writing system for the language. As was recently reported in Al Jazeera:

[Naumkin’s] team also invited Socotri-speaking “informants” to Moscow – where they spent months retelling their mother island’s oral poetry and folk tales, or conjugating verbs for the Socotri grammar tables.

There, in 2010, one of the informants named ‘Isa Gum’an used the Arabic script to write down a story he’d heard from a friend. “It was our major surprise … when one November evening in 2010, ‘Isa Gum’an somewhat timidly revealed to us that, in order to better preserve an interesting story he had heard from a friend a few days earlier, he had decided to put it in writing using Arabic script,” Naumkin wrote in the preface to the 2014 book of Socotran folklore.

The eureka moment prompted the invention of an easily accessible Socotri alphabet based on the Arabic script. To reflect the phonetics of Socotri, Russian linguists decided to add four letters to the Arabic alphabet – using symbols that denote non-Arabic phonemes in the languages of the Indian subcontinent.

But it was not the use of the Arabic script and additional symbols that make the new alphabet matter – it is the comprehensive scientific effort that followed it.

Such Russian interest in Socotra might seem surprising, but Socotra was formerly part of South Yemen, which was a close Soviet ally in the 1970s and ‘80s. For a time, the island even hosted a Soviet military base.

Today, political discontent in Socotra understandably runs high. Dissatisfaction with Yemeni rule, however, may be leading to a revival of the Soqotri language. A 2012 article by Nathalie Peutz provides essential context. As she reports:

For if revolution has reached Socotra, as many young enthusiasts in Hadiboh would claim, it is manifest not merely in the biweekly gatherings of male protesters marching through the dusty market to the familiar slogan, “The people want the fall of the regime.” It is evident also in the way that Socotrans have begun to speak openly and forcefully about their preferences for Socotra’s political future. And it was measurable in the islands’ largest cultural event, a five-day festival during which nine Socotran wordsmiths vied for the title of “poet of the year.” Now in its fourth year, the festival, which began on the eve of 2012, featured poem after poem, in the islanders’ native Suqutri tongue, reflecting on the Arab revolts, the turmoil on the mainland and the fate of the archipelago. Where political discontent long found expression in ruminations on a pastoral past, today it is articulated in contending verses on the prospects for Socotran sovereignty.

Mahra Sultanate MapPeutz also reports that although many Socotrans look back at the period when the island was part of the Mahra Sultanate of central-southern Arabia as a “time of autonomous, sovereign statehood,” they still tend to view the sultanate itself as a foreign, mainland imposition. As a result, many want full autonomy or even independence. Yemen did make Socotra a separate governorate in 2013, but that was not enough to satisfy local aspirations. But as Peutz’s reporting makes clear, Socotran’s are far from united in their vision of the island’s political future:

Many poets wrestled over the future of Socotra, with some calling for “return” to south Yemen (through secession with the former South) and others calling for total independence (or even restoration of the sultanate). Several presented the practical problems of secession; others argued for or against the former Socialist regime and Yemen’s 1990 unification. … Many poets decried the factionalism brewing in Socotra. One warned evocatively that, in such a climate, not even the swollen riverbeds yield pasture, though the streets were not yet stained with the “colors” (blood) of Tunisia or Libya. Another argued against the proposed Socotra Authority. Even the few verses about the sultanate were juxtaposed to the “fires” or “dark rain clouds” of the present.

 

Previous Post
«
Next Post
»

Subscribe For Updates

It would be a pleasure to have you back on GeoCurrents in the future. You can sign up for email updates or follow our RSS Feed, Facebook, or Twitter for notifications of each new post:
        

Commenting Guidelines: GeoCurrents is a forum for the respectful exchange of ideas, and loaded political commentary can detract from that. We ask that you as a reader keep this in mind when sharing your thoughts in the comments below.

  • Jeronimo Constantina

    “The people of Socotra, some 50,000 strong, speak Soqotri, a South Arabian language most closely related to Mehri of Yemen’s Al Mahrah Governorate.”

    Isn’t language, a separate language, one of the most important criteria in demands for autonomy or independence? In my country, the Philippines, it is my criterion (and that of many of my countrymen) for considering every ethnolinguistic group of the Philippines a separate nation.

    • Yes, language is often the key to demands for autonomy or independence, but not always. I wonder how many Filipinos agree with you on this issue. It is my impression that in the Philippines linguistically based nationalism has been strongest among the Ilocanos of northern Luzon, but even there it has declined in recent decades. Is there much of a sense of separate Cebuano, Bikolano, or Illonggo nationalism? My sense is that there is not, but I could be wrong. I would like to hear your ideas on this matter.

      • Jeronimo Constantina

        To be sure, ever since Philippine independence, Manila-based governments have conditioned the people, through schools and the media, to accept that the Philippines is “a single nation”. During the Marcos martial law years (despite the fact that then-President Ferdinand Marcos was Ilocano), the public was brainwashed not just with the Tagalog slogan (“Isang bansa, isang diwa” (“One nation, one spirit”) but also with “isang bansa, isang wika” (“one nation, one language” !!!! – condemning non-Tagalog languages to irrelevancy and redundancy. In any case, demands for constitutional change and federalism, as well as the rise of assertive autonomist groups in social media (see, for instance, the “Bangsang Kapampangan” or “Kapampangan Nation” group in Facebook – https://www.facebook.com/groups/bangsangkapampangan/ )

        But references to ethnolinguistic groups as distinct nations date back from the early Spanish period. Here are published references to the Philippine ethnolinguistic groups as “nations” from the early Spanish period up to our the 21st century:

        “For in the island of Manila alone, there are six of them…the Tagalog, Pampango, Camarines (or Visayan), Cagayan, and those of Ilocos and Pangasinan. These are the civilized nations.” Colin, Francisco, Labor Evangelica, Madrid, 1663

        “A Pampango of sense (one of these nations)…”

        Colin, Francisco, In Blair and Robertson, The Philippine Islands 1493-1898, vol. 40 (1690-1691)

        “Pablasang dayacang capampangan, como eres de nacion pampango. Ing dayang castila, la nacion española.”

        Bergaño, Diego, Vocabulario de la Lengua Pampanga. Manila: Convento de Nuestra Señora de los Angeles, 1732

        “La Nación Pampanga -escribía el alavés don Simón de Anda en 1764- ha sido sobresaliente entre todas las de Naturales de estas Islas, porque la nobleza y docilidad de sus genios les estimula a pensamientos de honor y a obras dignas.”

        p. 216

        “Cuando estaba bloqueando el enemigo inglés esta Plaza, ocurrió a defenderla y auxiliarla la Nación Pampanga, en numerosas tropas.” Exposición de Simón de Anda, 17 de junio de 1764, AGI/F, leg. 717.

        “To the north from the Tagalog nation, we found the Pampango, Zambales, Pangasinan, Ylocos and Cagayan nations. Each of these nations formed a distinct community, with a distinct language or dialect of the same language.”

        Joaquín Martínez de Zúñiga, O.S.A., An Historical View of the

        Philippine Islands , trans. John Maver (Manila: Filipiniana Book

        Guild, 1966; original 1803)

        “Es muy notable la especie de nacionalidad que presenta este provincia con su dialecto particular, su carácter, y aun fisonomía, no obstante su proximidad á Manila.”

        “Además de los indios pampangos, nacion especial como hemos dicho, hallaron en dichos montes rancherías de negritos ó aetas, conocidos el nombre de balugas en el dialecto pampango.”

        Buzeta, Diccionario Geografico-Estadistico-Historico de las Islas Filipinas, Madrid, 1851, vol. 2, p. 382.

        “The nationality presented by this province [Pampanga] is very notable, with its special dialect, character, and even its physiognomy, notwithstanding its vicinity to Manila.”

        Census of the Philippine Islands, 1903, from Buzeta, Diccionario Geografico-Estadistico-Historico de las Islas Filipinas, Madrid, 1851

        “Or on the momentous orthographic question that bothers the Ibanag, the Ifugaos and the Pampango nation: does the letter F have a place in the Pilipino alphabet?”

        Manglapus, Raul, “Tagalog as a Fact,” In The Case for Pilipino. Apolinar B. Parale, ed. Manila: MCS Enterprises, 1970, p.191.

        “Keta tilugan mu, metung yang carinan/ Paninap poeta, bansang Capampangan/ macapalibutad king Catagalugan/ bistat aliwa ya sabi’t

        caugalian.”

        Mercado, Monico (1875-1953), “Ing Lalawigan Tamu,” In Literature of the Pampangos by Rosalina Icban Castro. Manila: UE Press, 1981.

        “The Vanishing Pampango Nation”

        Tayag, Renato Dayrit. Recollections and Digressions. Manila: The Philnabank Club, 1985. [Reprinted in Philippine Panorama, March 17, 1985.]

        “…saluyot and bagoong are what make the Ilocano nation strong.”

        Maximo V. Soliven, “By the Way,” The Philippine Star, December 10, 1998

        “Patriotic, if performed by the Katipunan’s Tagalog and Pampango nations.”

        Martinez, David. A Country of Our Own. Los Angeles: Bisayâ Books, 2004.

        • Many thanks for providing all of this useful information.

  • mj king

    As someone from Socotra and Somalia i can tell you Somalia has no claim on the Island, and some facts are missing in the article that explains why. Mahrah sultanate never tried to capture parts of Northern Somalia and vice versa even though Meheris live there in huge numbers because they belong to the same tribe that ruled Northern Somalia and who had their own sultanate, The Mijerten Sultanate and settle every where together like Puntland, Oman and Socotra. The people making the claim on socotra have absolutely no claim to the island what so ever as the people from Puntland raised theyre voice against that claim. The ties between Puntland and Socotra are deep and strong for example only last year did the sultan of Meheris travel to Puntland for the coronation of the king Puntland as tradition states leaders of both tribes must be present.