Through ethnography of a performatively Western-inspired coffeehouse in a “traditionally” identifying town of Hargeisa in Somaliland, Serunkuma uses Cup of Art Italian Coffeehouse to debate the political-conceptual dilemma—and potential dangers—of the renewed longing for cultural authenticity and “total revolution” in post-colonial Africa. While acknowledging the failure of the dreams that animated the anti-colonial struggle, manifest in the collapse in public service delivery, governance challenges, and civil war, Serunkuma contends that taking this to be the product of the “legacy of late colonialism,” and thus seeking to protect supposedly “authentic” African traditions and religious practices from Western corruption is itself a poisoned chalice. Using Cup of Art, Serunkuma urges humility toward the permanence of a colonial modernity and constant awareness of the new “problem space,” in which actors exercise their agency.

Although cheetahs Acinonyx jubatus were once widespread in the Horn of Africa, their presence in Somaliland has not been confirmed since 2010, and they have been presumed extirpated in recent years. During 2021–2022 the Cheetah Conservation Fund and the Ministry of Environment and Climate Change in Somaliland carried out two rapid surveys in the Awdal region of western Somaliland to investigate the status of the cheetah in this area. The team collected socio-ecological data from 26 villages for a total of 13 days. In both years people from most villages reported sightings of cheetahs, and the team also received multiple reports of predation on small livestock (sheep and goats) by cheetahs. We also investigated two reports of recent cheetah presence. This led to finding a set of confirmed cheetah tracks, which we followed for > 250 m, and two large feline scrapes, both approximately the size expected of a cheetah. In 2020 and 2022 we received direct evidence of cheetah presence in the form of mature cheetah carcasses. In the first instance the cheetah was reported as having been shot in defence of livestock, and in the second instance two cheetahs were apparently poison-baited. Both reports were accompanied by photographic records. This combination of social and ecological data means that we can confirm the recent presence of wild cheetahs in western Somaliland. We will now prioritize work with local communities to understand and mitigate human–cheetah conflict and continue to investigate the distribution of cheetahs throughout Somaliland.

The study objective was to measure fluid intake and associations with background characteristics and hydration biomarkers in healthy, free-living, non-pregnant women aged 15–69 years from Hargeisa city. We also wanted to estimate the proportion of euhydrated participants and corresponding biomarker cut-off values. Data from 136 women, collected through diaries and questionnaires, 24h urine samples and anthropometric measurements, were obtained with a cross-sectional, purposeful sampling from fifty-two school and health clusters, representing approximately 2250 women. The mean (95 % CI) 24 h total fluid intake (TFI) for all women was 2⋅04 (1⋅88, 2⋅20) litres. In multivariate regression with weight, age, parity and a chronic health problem, only weight remained a predictor (P 0.034, B 0.0156 (l/kg)). Pure water, Somali tea and juice from powder and syrup represented 49⋅3, 24⋅6 and 11⋅7 % of TFI throughout the year, respectively. Mean (95 % CI) 24 h urine volume (Uvol) was 1⋅28 (1⋅17, 1⋅39) litres. TFI correlated strongly with 24 h urine units (r 0.67) and Uvol (r 0.59). Approximately 40 % of the women showed inadequate hydration, using a threshold of urine specific gravity (Usg) of 1⋅013 and urine colour (Ucol) of 4. Five percent had Usg > 1⋅020 and concomitant Ucol > 6, indicating dehydration. TFI lower cut-offs for euhydrated, non-breast-feeding women were 1⋅77 litres and for breast-feeding, 2⋅13 litres. Euhydration cut-off for Uvol was 0⋅95 litre, equalling 9⋅2 urine units. With the knowledge of adverse health effects of habitual hypohydration, Somaliland women should be encouraged to a higher fluid intake.

The article poses the question and offers some indications of how best to support the enhancement of women's rights in the context of the plural legal environment in Somaliland today. Following a review of some externally-supported efforts to engage traditional justice concepts and actors and to enhance the ‘modern’ justice sector, the question is posed whether the meager results are the product of embedded ‘development’ assumptions. Where relevant parts of society are not willing to embrace women's rights, neither traditional nor formal justice institutions will deliver. If international development assistance and governments are to take the plunge into the world of the often complex local power structures and political economy they would detect that social norms are only marginally affected by formal legal institutions. Somaliland shows local societies and concepts overriding and conditioning the application of formal laws with no firm evidence that the prevailing state and judicial centric approach to Rule of Law development programming can actually translate, in the short and medium term at least, into more justice for women and positive socio-cultural changes as a whole. Attention is then called to the importance of women's own organizations and agency in charting a more effective way forward and to the need for more encompassing approaches to social change rather than narrow justice sector interventions.