Thursday, 11 June 2009
Friday, 5 June 2009
Tuesday, 7 April 2009
When you enter the land of the Somali
This is from a book (authored by Dr. Adolf Walter Schleicher)containing collections of Somali tales during the end of the 19th century (1894). The actual passages have been narrated by actual Somalis. Some words are difficult to read.
There are some funny stories, normal ones and a lot of anecdotes. Here is a sample:
Hadaad Mareexaan u tagto, ama Ogaadeen u tagto, waxay ku odhan doonan; "sadex boqol oo qarshi (thaler) hadaadan na sinin, waan ku dili doona!Translation:
Waxaad ku tidhaahda, "war maxaa i ....?" niman baa odhan doona: "ninkii ferenjii (European) halka yimaada waxaanu lacag iyo dar ka qaadana. Haduu lacagta iyo darka na siyo, anaguna waxaanu siina hadiyo oo caano .... intu meesha ka tago.
Adigana odhan doonta: "Odayaashiina u yeedha inaan la hadlo baan doonaya"
Hadey yimaadaan raggaan, waxaad ku tidhaahda: "nimanyahow, hadii idinku i dishaan, Ingriis baa askar keeni doona; idinkana wa idin dili doona; hadii aad donaysaan boqol qarshi waa idhin siinaya.
Odayaashay way tagi doonan, way so tashanayaan, hadii boqolkii qarshi ka qaadan, wey ku so noqon donaan, haddii ay so noqon waayan , is ilaali, way na la dirirayaan.
If you go to the Mareexaan or the Ogaadeen, they will tell you: "give us 300 qarshi (coins),if you fail to provide, we will murder you!"
You tell them "why do you threathen me?" Some will say, "Every (non-Muslim) European who enters our lands, we sack him of his money and goods. If he voluntarily gives us his goods, we provide him with fresh milk untill he leaves.
You will ask: "call your elders, I request a meeting with them"
Once they arrive, you will tell them: "Oh you, if you kill me, the English will invade your country, and they will wipe you out; if guys accept 100 coins, I am happy to give."
The elders will leave and consult with their clan, if they take the coins, they will return. if they do not return, prepare yourself for surely, they will attack you.
Snapshot Click Here to Read More..
Friday, 3 April 2009
Funny parliamentary session in UK 1914 regarding Jubbaland
Question by 'lord' Hindlip:
...Now, I will go for a moment to the other end of this frontier, to Jubaland, which I think was shortly touched upon by lord Stanhope this evening. Here you have another situation which is full of danger and which is causing, I understand, considerable anxiety. Again I would like to know what policy the Government are going to adopt. You have there a large and powerful tribe of fanatics, a branch of the Somalis called the Marehans. I understand that they are moderately well armed, and that they are warlike and live in a country which is sometimes well watered and sometimes waterless. I believe this tribe has been giving considerable trouble, and that orders have been given to disarm them. We have had trouble in the past on the Juba River in Jubaland on more than one occasion, and I cannot remember that our efforts on any particular occasion have met with very wonderful success. At the present moment I understand that practically every available man in Uganda and British East Africa has been sent up to the Marehan territory and that these two Protectorates are to all intents and purposes denuded of their troops. Thirdly, I would ask what instructions have been given to the military authorities in charge of this Marehan business? I believe that there was a collision between our troops and the Somalis there only a day or two ago. I saw an account yesterday in an evening paper and would ask the noble lord about it.
Answer by 'lord Emmott': Where was this?
Answer by 'lord' Hindlip:
I saw an account in an evening paper yesterday, telegraphed, I think, from the African World at Nairobi, that there had been a fight between the King's African Rifles under Major Soames and a section of the Marehan Somalis. The telegram stated that the Somalis had been surprised and lost about 120 men. I would ask the noble lord whether he will tell us what the Government's policy with regard to these Marehans is. Are they to be disarmed? If they resist disarmament, is there sufficient force to effectually cope with the resistance and to disarm them? And if not, what instructions have been given or will be given to the officers on the spot?
Answer by 'lord' Cranworth:
I turn to the other point raised by the noble lord, the expedition against the bastard tribe of Somalis called the Marehans. When I left East Africa some ten years ago there were left on the highlands the imposing force of 60 troops. These 60 men were there to protect some scattered white population in the middle of four million natives, who at all events were not unused to murder and pillage. I do not wish to press this point because I believe that as a matter of fact this populace is perfectly safe. I was certainly struck on my return home, as I think any one would have been, by the extraordinary contrast between the quietness and peace-fulness of the natives of British East Africa and the unrest and discontent and turbulence here.Click Here to Read More..
Expeditions against the Marehans and these posts on the northern frontier are very expensive luxuries, and the cost falls, I think, directly, but I am certain indirectly, on the Protectorate of British East Africa. These people in the Protectorates have not only no votes but at the present moment have no representation of any sort or kind. I will not go into the question of why they have no representation, because they might 1186 have representation of a sort if they wished it; but the fact remains that they have no representation, and, as your lordships are aware, voteless people are apt to be suspicious and sometimes also violent. On these grounds I think it does behove His Majesty's Government to give the very fullest information in their power to the people of British East-Africa. There is an old proverb which says that the man who pays the piper should call the tune. I make no suggestion that these people should call the tune, but I do think it is a reasonable suggestion that they should be permitted to know for what they are paying.
Tuesday, 9 September 2008
The Serenley Massacre
According to John Anthony Golding, the author of Colonialism: The Golden Years, a terrible massacre was inflicted on the Colonial troops, known as the K.A.R, when they attempted to dis-arm the Mareexaan Reer Gedo in 1914.
The actual quote of the passage is:Sgt. Mohamed, an old and reliable man, from Kenya was a great asset, and his caution and experience helped to control my youthful enthusiasm. If anything, he was, in my view too mistrustful of the Somali but that was to be expected for he was one of the few survivors of the Serenle massacre in 1914 in what was then, Jubaland. The Kings African Rifles were at the time trying to disarm the Marrehan, a warlike tribe, who were not averse to raiding into the Northern Frontier of Kenya and fighting amongst themselves. [1]
References:
[1] Colonialism the Golden Years, Birlings 1987
Saturday, 2 August 2008
Kismaayo 1998 Liberation by Barre Hiiraale part 2
Campaign involving liberation of Kismaayo from Morgan and his allies who persecuted Reer Kismaayo. The person spearheading the campaign was Col. Barre Aadan Shire (Hiiraale) who managed to run over the alliance forces of Morgan.
(Qeybta 4aad) Part 4:
(Qeybta 5aad) Part 5:
Kismaayo 1998 Liberation by Barre Hiiraale part 1
Campaign involving liberation of Kismaayo from Morgan and his allies who persecuted Reer Kismaayo. The person spearheading the campaign was Col. Barre Aadan Shire (Hiiraale) who managed to run over the alliance forces of Morgan.
(Qeybta Koowaad) Part 1:
(Qeybta 2aad) Part 2:
(Qeybta 3aad) Part 3:
Saturday, 26 July 2008
Cabdi Galayax, Codaynta kale iyo guusha
By Shaafici Xassan Maxamed
Bogga internetka ee golkhatumo oo lagu kaydiyo gabayada soomaalida ayaa waxaa ku daabacan codayn ay sameeyeen shacabka internetka ku xirani, wuxuuna codaynta muuqaalkeedu u eg yahay sidaan:
Ragan Ninkee baa Ugu gabay wacnaa?
Sayid Maxamed----20.7%
Ismaaciil mire----9.3%
Cabdi Galayax----37%
Samater Baxnan----0.8%
Salaan carabey----3.4%
Ali Dhuux--------21.2%
Adan Carab--------3.2%
Qamaan Bulxan-----4.5%
4042 have voted
Siddeed nin oo isugu jira kuwo soomaali oo dhan dhexdeeda kaga caanbaxay gabay iyo kuwo degaan gaar ah laga yaqaan ayaa loo codeeyey si loo ogaado midka ula gabay wacnaa ummadda soomaaliyeed, waxaana codkooda qaaliga ah bixiyey 4042 (afar kun afartan iyo labo) qof oo ka mid ah dadka soomaaliyeed oo ku xiran internetka.
Qiyaastii 1500 (kun iyo shan boqol) oo qof baa waxay u codeeyeen in uu Cabdi Galayax yahay ninka ugu gabay wacan siddeeddaas nin oo ay ummaddu u codaysay. Tiradaasi waxay codka guud markii boqolley lagu sameeyey noqotay 37% (boqol kasta soddon iyo toddoba), halka ninka ku soo xiga oo magaciisa la yiraahdo Cali-Dhuux ay u codeeyeen qiyaastii 850 (siddeed boqol iyo konton) qof oo ummadda soomaaliyeed ka mid ah, oo ku aaddan 21,2% (boqolkiiba labaatan iyo kow dhibic labo).
Waxaa meeshaas ka caddaatay in uu Cabdi Galayax si xarrago ah ugu guulaystey codkii ummadda soomaaliyeed, oo uu Cali-Dhuux ka badiyey 650 cod oo ah 16%. Ninka Cali-Dhuux ku soo xiga waxaa magaciisa la yiraahdaa Maxamed Cabdulle Xassan, laakiin asagu gabay keli ah kuma uu caanbixin oo codka sida uu ku helay lama caddayn karo, oo waxaa laga yaabaa in ay codeeyeen dad siyaasiyiin ama wadaaddo ahi. Si kastaba Maxamed ninka saddexaad ha ku noqdo ee kolley waxaa la hubaa in uu gabyaa miiggan ahaa, oo codka la siiyey marna khasaaro ma uu aha.
Anigu ma aan codayn, waxaanse ku khasbanahay in aan aqlabiyadda ummadda xushmeeyo oo waxaan guusha uu Cabdi Galayax gaarey ku taageeray hanbalyo, waxaase isweydiin leh Cabdi laftiisu ma uu rajaynayey in uu helo codka sidaas u badan oo uu 7 nin kaga badiyey? Ragga kale oo dhan markii la isku daro codadka ay heleen waa 63%, keligiisna waa 37%. Ma uu ogaa in uu yahay nin codkaas u qalma mase asaga oo aan waxba la socon baa loo codeeyey? Waxaynu su'aashaas ka baaraynaa qayb ka mid ah gabay uu arrintaas lafteeda kaga hadlay.
Tunka Eyl Taleex iyo Nugaal, Tumurre meeshiisa
Taallada Hargeysiyo Burciyo, Tahadka Buuhoodle
Tariinaha Jabbuutiyo intii, Taango laga gaaro
Togga Adari tuulada Wardheer, Tur iyo Laasoole
Tayim iyo Mareeraale iyo, webiga teedkiisa
Tubta Xamar tafaha Jawhar iyo, tayga Beledweyne
Toobiga Wajeer loo mariyo, tuluska Baardheere
Tuus iyo Quraanyey Garraha, labada tooxood ah
Tunni iyo Abgaal iyo Hawiye, Tuurcaddiyo Booran
Marreexaanka Tuuraha degoo, Togo ku maalaaya
Majeerteenka taagtiyo Hartiga, turuqa waaweyn leh
Iidoorka wada taajiriyo, tiirka Habar Yoonis
Ogaadeenka tamashleynayoo, tirada loo daayey
Intaas aan turaab iyo dhul iyo, tol iyo meel sheegay
Tixaha gabay anaa Yuusufow, taarashka u sida'e
Dadkuna ii tixgeli meeshan iyo, toban jirkaygiiye
Anigoon toddoba gaarin baan, taani ku ahaaye
'Taarash' waxaa la yiraahdaa qofka hadalkii lagu heshiiyo loo doorto in uu asagu dadka kale hortooda ka jeediyo ama farriin muhiim ah lagu aammino, wuxuuna uga jeedaa in uu dhulalka iyo dadyowga uu sheegay agtooda ka leeyahay burji xagga gabayga ah. 'Taani' waa qof ama wax kale oo lixaad iyo qurux isku darsaday.
Gabayada Cabdi waxay sida badan ku qotomaan run iyo in si dabiici ah xaqiiqada looga hadlo, waana nin ay badanaaba hadalkiisa gobannimo ku dheehan tahay. Wuxuu ka gabyey waxyaalo aad u badan, waxaana ka mid ah arrin weyn oo dhaqanka soomaalida ka mid ah, taas oo ah in qofkii ama kooxdii kartidooda wax ku qabsada lagu xasdo oo lagu masabbido in ay Amxaaro caawiso!
Amxaaradu waa qowmiyad ka mid ah afrikaanka ku dhaqan Itoobiya, waxayna soomaali badani u haystaan in ay yihiin cadowga kowaad ee soomaalida sida ay carabtu Yuhuudda ugu haystaan cadowgooda kowaad. Ayada oo dareenka noocaas ah laga faa'iidaysanayo ayaa Cabdi Galayax loogu gabyey in uu Amaxaaro garab ka helo, si loo inkiro guulo badan oo uu ka gaarey dagaallo uu geel ku dhacay ama uu ku dhiciyey.
Guulaha ugu waaweyn oo Cabdi Galayax lagu soo xasuusto waxaa ka mid ahaa dagaalkii uu ku dhiciyey geel aynu hore wax uga qornay oo la isku helay agaggaarka Hawdey. Waa dagaalkii Baarmagoog iyo Ulasan ay ragga badani u allaysteen oo ay ciidanka wateen Cabdi Galayax iyo Gaalleef Faarax-Gurey, oo been ilaahay baa caayey ee ay sida xarragada ah geeloodii u dhacsadeen.
Meel ay Amxaaro uga hiilliso iyo xilli ay u hiilliso midna ma uu jirin, waayo geela wuxuu colku galay aroortii, waxaana dagaalkii lagu kala quustay galabtii. Nin raggii la quusiyey oo goobtaas ka huleelay ka mid ahaa baa wuxuu Galayax ku soo tuuray mirarkaan gabayga ah, asaga oo dabajooga gabay uu Galayax ka tiriyey dagaalkaas:
Haddii aan Amxaarkaas gurrani, guriga kuu joogin
Oo aan Eebbahay kugu galladin, gaalo waa belo'e
Wallee Galayaxow maalintii, geel ma dhiciseene
Gaawaha wallee kuma listeen, adiyo Gaalleefe
Ilaahay amarkiis qof kasta oo soomaali ah markii dagaal ama siyaasad lagu quusiyo ayuu Amxaaro iyo wax aan loo joogin soo hadalqaadaa! Dagaalkii Baarmagoog iyo Ulasan in ay Amxaaro joogtey buu ninkaasi Cabdi Galayax guushiisii ku gudbey, hase ahaato ee Cabdi baa isla markiiba gabaygii si xaqiiqda waafaqsan uga jawaabey, wuxuun gartay sababta asaga iyo Gaalleef carrabka loogu dhuftay in ay tahay in ay yihiin labo nin si gaar ah looga baqo, laakiin uu ninka soo gabyey ku xagxagtey in aysan lahayn karti ay geel u yeeshaan ee ay Amxaaro caawiso, wuxuuna Galayax ku jawaabey:
Ciisow gob waa laga duwaa, gabayga qaarkiise
Waa aniyo Gaalleef raggaad, gaar wax noo tiriye
Allaylehe war aad nagu gaftaad, nagu gudbaysaaye
Gooddiga colaadeed rag waa, guluftamaayaaye
Gabagabada maantaad dhigteen, guriga reer Diini
Ganbalaaligii dhacay haddaad, hadal ka goobaysid
Ogaadeen guddoon adag leh baa, guuto soo dumaye
Gawraarta nagu meersan iyo, Ulasan guudkeeda
Waydinkii Gobaad oo fadhida, galay aroortiiye
Ayadoo xeryaha goobta weyn, gedengetaynaysa
Goonyaha waxaad kaga riddeen, gumuc rasaaseede
Go'aankiinnu waatuu ahaa, 'geeya xoolaha,e'
Golihiise idinkoon ka wadin, garadkii loo ooday
Gosha waxaad isaga soo baxdeen, wiilal geyr qaba'e
Dabadeedna niman gaan ah baad, goob ku dirirteene
Gubniyaal Amaxaariyo ma jirin, gaal wax ii taraye
Geelayga anigaa dhacsaday, galabtii Hawdeye
Intaad Xabashi guul aysan dhigin, gole ka sheegaysid
Annaba gamasyo waan haysanniyo, gaabanow sumuce
Ma gabdhay ahaayeen raggii, kugu dulgeeray?!
Dad badan baa Cabdi Galayax ku xanta in ay gabayadiisu colaad iyo dhac u badan yihiin, waana arrin aan la dafiri karin, hase ahaato ee Cabdi xagga nabadda lafteeda wuxuu ku leeyahay gabayo xooggan oo uu kaga hadlay baahida loo qabo nabadda iyo wada noolaanshaha. Waxaa hubaal ah ninkii colaad yaqaani in uu nabad jecel yahay, oo qofkii dagaal geli kara ayaa nabadna keeni kara. Gabaygaani wuxuu ka mid yahay kuwa badan oo uu Cabdi nabad ummadda ugu baaqay, waxaana ka soo qaadanaynaa inta ugu muhiimsan maaddaama uu gabay dheer yahay:
Macne gabay masalo toosan iyo, marinka loo doodoClick Here to Read More..
Rag badan baa maniister u ahaa, moogaggii hora'e
Inigaase lay muday intii, Raage mawd helaye
Beryahaanse hadalkii macniyey, miigganaan jiraye
Waataan miftaaxyada u xiray, maqalkii weynaaye
Xalay baa mirtii dhexe hurdada, wax igu maaxdeene
Kolkaan anigu maansada damcoo, murugo ii hayso
Meekhaan la'aan uma tirshee, waan mitabiyaaye
Sidii shiikh mufti ah oo cilmiga, laga mihiibaayo
Ama roob intuu milaygi galay, mayaygu hooraayo
Goortii maqsuug laga yahaan, madal la eegtaaye
Muddadaan la rabey haatanuu, miileheed galaye
Medka iyo shedkeediyo haddaan, miinka ka habowsho
Goortii maqdarad loo dhigtoo, laysu marinaayo
Maraado iyo xaal baan ka bixin, miiqii leexsama'e
Nimanyohow mahtalakaa dhacdoo, marey raggeeniiye
Malkadaan istaagaba nin baa, meyd ah oo gegane
Madaxdii la laa iyo intii, magaca dheerayde
Malyan baa ku lumay weeradii, laysu maamulaye
Allaylehe macaash lagama helin, amase maamuuse
Mashaqada dhexdeenna ah nin deyey, muusanow dhimaye
Magtii laysu diidyoo xaqii, muuqan kari waaye
Marindhaafka iyo aabigii, laysku wada maagye
Miyi iyo magaalaba arlada, loo mushtari waaye
Mucsur weeye nimankii lahaa, maalka xoogga lehe
Moorooyinkii buuxi jirey, maray adduunkiiye
Makastiyo ninkii maan yar baa, moog wixii dhacaye
In aan wada madoobaanney baan, marag u haystaaye
Intaan labada meelood colaad, kala marshaynayney
Rag kaloo dagaal iga mudnaa, yaygu maadsadaye
Macnahaan raggeennu isku wado, mahadin maysaane
War Daaroodka malaggiisu galay, yaa maslixi doona?
Friday, 20 June 2008
Brief introduction to 'Texts of the consuetudinary law of the Marrehan Somali'
By Dr. Enrico Cerulli
The confederation of the Marrehan occupies the interior of the territory of Obbia (northern Somalia). Its territory is limited on the south by the territory of the Hawiyya and the Mijirtein of Obbia, who occupy the coastal zone; on the east by the Migiurtini, with whom the Marrehan have in common the wells of Mudug; on the west by the Bah Geri and by the Hawiyya of Benadir; on the north the Marrehan border the Ogaden. The principal center of the Marrehan territory is the wells of Gal-ka ayo (2. Cf. Vol. I, p. 102.). This is the principal nucleus of the confederation; but it thrusts its branches much farther beyond Obbia.
In relatively recent times, a group of Marrehan separated from the confederation and went toward the south. This group then divided into two branches: one settled in Benadir to the north of the territory of the Wagosa on the Juba (nowadays this Marrehan territory is included in part in the circumscription of Bidi and in part in the territory of Bar-dera); the other branch went to the north and settled in part on the left bank of the Juba to the south of Luq (nowadays these Marrehan are part of the residence of Luq) and in part on the right bank (today their territory is part of Farther Juba).
The Marrehan of Obbia have kept and are keeping the federative bond with these tribes of theirs so far away. Some decades ago the Marrehan of the then British East Africa, having risen against the English, sent an ergo (a kind of legation composed of four or more elders) to the Marrehan of Obbia, requesting their intervention in the strife. The Marrehan of Obbia sent a corps of warriors who had to cover about 800 kilometres to reach the place of the strife. The jihad was proclaimed against the English.
Source: Texts of the consuetudinary law of the Marrehan Somali
Thursday, 22 May 2008
Statistrical Camel distribution in Jubbaland circa 1925
According to the Italian General Commissariat for Jubbaland, three major clans possessed a significant camel stock in Jubbaland (1925), they were
1. Talxe (Mareexaan) - 167,000 Camels
2. Bartire (Absame) - 93,000 Camels
3. Cawliyahan (Absame) - 50,000 Camels
4. Clans living around the coast (Bajuuni) - 5,000 Camels
Total Camels - 315,000
Even if (Bartire, Cawliyahan and Bajuuni) combined their stock (148,000), Talxe remains the top holder.
Image Page (1)
References:
[1] Notizie sul territorio di riva destra del Giuba, Commissariato Generale Dell'Oltre Giuba, Rome
Reer Guuri and Reer Galti genealogical index
The Italian General Commissariat for Jubbaland drew a genealogical index containing the abtirsi of the Reer Guuri (first arrivals) and the Reer Galti (latter arrivals). This means that several Mareexaan clans who were not amongst the Reer Guuri and Reer Galti cannot be found. This index can be found in the book titled "Notizie sul territorio di riva destra del Giuba". It was published circa 1925, almost 85 years ago.
I have uploaded 3 images, the first two provide a brief description (in Italian) about the Mareexaan Reer Jubbaland and the last image is the actual index.
Image Description (1):
Image Description (2):
Translation (roughly):
Of having major influece is Ugaas Xirsi Faarax of Reer Bah Majeerteen. The chief has the consent of whole Reer Faarax Ugaas which represents the majority. The Chief also enjoys great respect due his high intelligence and understanding. Opposite to him is Ugaas Maxamuud Dhoore who hails from the Reer Shirwac branch of Reer Ugaas Sharmaake. However, while he's leadership is not based on the hierarchicaland traditional way, he continues to immense display of strong leadership.
The other leaders and chiefs' authority is only extended to their respective subclans.
Geneaological Index Image (Click on the image):
Click Here to Read More..
Sunday, 27 April 2008
Sheekh Abaadir Muuse Warwaajecle iyo halgankuu soo maray
By Abwaan Maxamed Nuur Xasan (Shareeco)
Sheekh Abaadir Muuse Warwaajecle iyo halgankuu soo maray
Dhibaatooyinka is daba joogga ah ee gumaystaha u geysanayo Ummadda Soomaaliyeed, asaga iyo kuwa gacanta siiyaba waxay soo bilawdeen muddo aad u fog taariikhduna ay ahayd ilaa qarnigii 6aad, taaso si joogta ay guulo kas soo hoyn jireen Ummada soomaaliyeed cadowgooda, ariintu waxay soo socotaba waxay soo gaartay dagaalka Ummadda Soomaliyeed iyo gumeystaha ay isaga soo horjeedaan waqtiga xaadirka ah.
Goobihii ay cadawyada isaga hor imaan jireen nimankii Diinta Masiixiga gacanta siinayey iyo Sheekh Abaadir, colkiisi oo mar kastaba difaacayay Diinta Islaamka, sidaas ayaadna ku xaqiiqsan kartaan Ummada Soomaaliyeed in ay mar kastaba horseed u ahayd ayna amiinsanayd Diinta Islaamka, Ummadda Soomaaliyeedna ay awood u lahaayeen taariikh kastoo la soo marayba inay hortagaana cadowgooda, iyagoo muujinaya geesinnimadoodii uu dhalashada ahayd.
Reference:
Dhaartii Dhabta Ahay
Monday, 14 April 2008
Gabyaagii Cabdi-Galayax Maxamud Aw-Magan: Guxushaagii Gabayga
By Cabdi J Aw-Aden
Cabdi-Galayax wuxuu ka mid yahay ragga gaanka ku noqday gabayga. Wuxuu ka dambeeyaa abwaannadii horyaalka ka ahaa maansada Soomaliyeed kuwoodii ugu gaamursanaa. Cabdi-Galayax wuxuu ku dhashay kuna koray degaannada Doollo, Doh, Ceelgaab, Galgaduud, Ceelcad, Xagarlleey iyo Ximan oo dhammaantood ka tirsan Kiilka Shanaad ee Itoobiyada maanta iyo dhulalka ku beegan ee Jumhuuriyadda Soomaliya.
Cabdi-Galayax wuxuu ka mid ahaa raacatadii Soomaaliyeed ee degalladaas ku dhaqmay, ogaalkayna wali ku dhaqma. Sida asaguba qiraayo wuxuu bilaabay gabayga asagoo gaban yar ah. Wuxuu tiriyey gabayo iyo geeraarro tayo wanaagsan leh oo caan noqday, inta maanso-maalka ahina ay marag ka noqdeen qiradooda. Muddo laga joogo sannado buu Galayax ka gabangaabsaday gabayadii aadka loo xiiseyn jiray.
Haddii la weydiiyeyna wuxuu uga jawaabay tixda hoos ku qoran oo uu ku leeyahay laba iyo toban haloo oo wada gartay ah baan isaga daayay. Gabaygaan Galayax waa cashar dhammeystiran oo na baraaya sida goorihii hore geyiga Soomaliyeed looga dhaqmi jiray iyo gaadaha cusub oo ay waayahan ku dambeysay. Wuxuu isbarbar dhigayaa dhaqammadii suubbanaa oo goor iyo ayaan lagu maamulan jiray nolosha iyo guuldarrooyinkay ka dambeeyay. Hadday tahay gabay, garaad, gu’, gabar la guursado iyo gacal sokeeye ah iyo hadday tahay kale dambeynta guudba wuxuu leeyahay waxaa jiri jiray xurmo iyo qaddarin kuu yahayba la siin jiray. Wuxuuna ku gunaanaday macne kale waa u waayey ee kani waa adduun- gaddoon, wuxuuna yiri:
Awel Maanso waataan gurshoo, gooyey waayadane
In dhawayd ka gabangaabsadoo, wayga garateene
Anigoo an gabin baan nacee, kama galgaaleene
Lix iyo toban haloo wada gartaya, wawga gaabsadaye
Gabaygu waa yaraa Muxummadoow, gaafihii hore
Garka iyo sidaydaas nimaan, guudka ka caddaanin
Ama aan shaarubada oo gotay, iyo gucummo Aar yeelan
Goloyaasha lama keeni jirin, gaafka loo tago e
Maantana Gurbood iyo gabdhiyo, gaban yaroo wiila
Iyo Oday guxuushaayaa, guusha loo simaye
Gef inay amuurtaasi tahay, wawga gaabsadaye
Guubaabo iyo gooddiyo, gabay ma daayeene
Haddii aan garwaaqsaday intaan, gu’ iyo Waa Joogay
Nin gaboobay oo oday noqdiyo, guudcaddaan ahaye
Gefkii iga dhacaa maanta waa, geeri oo kale e
Inuu godob islaameed i bado, wawga gaabsadaye
Cibaadada ninkii gaar ka mara , guul darraa heliye
Gabbal dhiciyo waagii baryiyo, goor iyo ayaanba
Marna kama gidaadeen fahmada, guulle ii qoraye
Gabayada haddaan shubi lahaa, amase geeraarka
Wuxuu iga galaafanahayaa, garasho diineede
Gelin dhexe habaynkii wardaan, gurayaa Laylkiiye
Nin ilaah u go’ay baan ahoo, wawga gaabsadaye
Geddaan anigu soo maray haddaan, gun uga sheekeeyo
Inkastoo barkood go’ay naflaha, geeri bow imane
Raggii Geedka ila joogi jiray, gabalki baa noole
Galkaa Bari Garoowiyo Nugaal, Garacad meesheeda
Gooddiga Hargaysiyo intii, Guban ka hoosaysa
Garloogubay Galbeediyo Jig-Jiga, Goobba dhinaceeda
Garbahaaraleeyiyo dhulkaa, Gedo ka baalleeya
Intaasoon guriyo meelo iyo, gobollo soo sheegay
Anigaa geyiga eebbahay, gabay u teednaaye
Maantana rag badan baw gurmaday, gooha maansada e
Inay wiilal wada guuxayaan, wawga gaabsadaye
Nin gurbooda lama qayrsan karo, guun haddaad tahaye
Midaan hooyadii gurininoo, guriga meeraaya
Aan weli gosheediyo ka bixin, gurada Awrkooda
Hadduu goob walbaba taagan yahay, gabayna tookhaayo
Kolna inaanan garab joogsan karin, wawga gaabsadaye
Gabay Hawle iyo Raage iyo, Gooni baa lumaye
Cali iyo Gahayr iyo Qamaan, geeri baw timide
Ismaaciilna mawd baa genbiyay, waana tuu go’aye
Afcad wuxuu Gallayreyn ogaa, geesigii dhimaye
Galaaskayga nimankii ahaa, gululi weeyaane
Anna goor dhow baan filahayaa, goof la ii qodo
Inay guurtidii eber yihiin, wawga gaabsadaye
Markaanse gaban ahaa iyo haddoon, gooman oday yeeshay
Intii aniga geed iyo shiriyo, garangar lay keenay
Amaan meelo lagu guulayiyo, gogol ka sheekeeyey
Haddii aanan gabbaro weyn ku helin, guuyo iyo xoolo
Inaan faa'iido laga gaarahayn, wawga gaabsadaye
Haddii aanan gobaadoo dhashiyo, geri ku taabaynin
Ama aanan gamaankii fardaha, gorey ka fuulaynin
Ama aanan garaaddiyo billado garabka saaraynin
Waxba gooddiggiisiyo ma rabo, gole ka sheeggiise
Inaan galala’diisu i anfacayn, wawga gaabsadaye
Aduunyaduba gaasiran ninkii, gaan ahaan jiraye
Ninkaan gacanta lala laaci jirin, waa gabbanayaaye
Hayeeshee gadaal niman dhashiyo, gafiyaa kacaye
Amba rag baa gabay igu qabsaday, iina goodiyaye
In aduunku gaafaysi yahay, wowga gaabsadaye
Nin ragihi wuxuu galay amuu, gudeyba loo diidye
Haddaad geesi tahay meel walbaba, cadawga guulaaya
Giiryaalihii kula dhashaa gaalo, kaa necebe
Inaan xaasid gacal kuu ahayn, wawga gaabsadaye
Shir la gooday waayeel gabraday, talo la goyn waayey
Guddi ururtay niman gaan ahoo, gararka feeraaya
Xaajada guyaal iyo guyaal gees, u dhici wayday
Garaad iyo wax loo sooci jiray, guud-caddow odaye
Haddana geedka wiilkii yar baa, gic isasoosiine
Haddaanse guurshey kani, waa adduun gees u foorare
Inba aakhir sabankii la galay, wawga gaabsadaye
Gooraan Fardood iyo Darmaan, Galow ka dheeraysa
Sayid maxamed geel iyo lo’ iyo, godol wuxuu haystay
Arlaa’iga wuxuu daar gingimay, gulufna heenseeyey
Gubnigii Daraawiish wuxuu, gaasas bixinaayey
Gumaysiga wuxuu laayay oo, Gaal la diriraayay
Gebogebo intuu dhigay wuxuu, libin ku geeraaray
Waxuu naago goba guursadoo, aqallo gawriirshay
Intaasoo gallada oo ilaah, ugu gargaaraayay
Gegi buu ka taagnaa cidla’ , maalintuu go’aye
Nimanakii godka u qoday ma cunin, gudurkii duugeede
Gadaal xumida dunidaan arkoo, wawga gaabsadaye
Gabdhaheenna waxaa loo yiqiin, haybad gooniyahe
Goshay xiran jireen maryaha, loo garraarsado e
Gobna waxay ahaayeen intay, guudka dabayeene
Gayaankooda lama laacdamayn, goor iyo ayaane
Maantana gad baa lagu arkiyo, guuldarriyo ceebe
Adigoo gidaar uga horyimid, kaama gudayaane
Garoob waalan iyo waxaa ka haray, goroyo food dheere
Hiddiihiina waa garab mareen, gaar ahaan jiraye
Timihiina gedef bay ka dhigeen, madax ganboor weyne
Iyagoon ninnama guursan bay, wada ganbaysteene
Haweenkeenna dhaqankii geddiyay, wawga gaabsadaye
Garaad nimaan lahayn baan ogayn, gaadistii Malage
Gugaan manta joogiyo haddaan, gadaha faalleeyo
Gantaalaha wadkii haystayiyo, gamaska mawdkayga
Markuu ruuxa iga goyn lahaa, waa la soo galaye
Inay taasna igu guullan tahay, wawga gaabsadaye
Inkastoon gu’yaal badan cimriga, gelimmo sii joogo
Maraan go’aba Mawdkii rabbaa, ii gadaal imane
Godna waa i sugayaa qabuur, guda ciriiryoone
Gabnahaa agoontoobiyo, gaariyahaan qabo e
Intaan ciidda hoosteeda galin, wawga gaabsadaye
Erayada:
1-Galgaal: naag aan dhalin oo cayishay. Wuxuu ula jeedaa waa ka guray gabayga.
2-Gidaad/Gedaad: qoonnsaday oo ka carooday
3-Galaaf: martay, sababay, hor u qaatay.
4-gurbood: dhallaan, carruur, ubad.
5-Galaas: Class (af Ingriis); dabaqad
6-Gululi: dhammad, sii yaraanaya
7-gooman: waa wadarta goon, waana lafta isha ka korreysa
8�"Gabbaro: ammaan, sedo, canshuur
9-Gobaad, Geri: magacayo hasha loo baxsho
10-Galala’; dhawaaq ama qeylo
11-Gooday: la aguugay, la abaabulay
12-Gabraday: wadajir u farfariistay
13-Gucummo: raan ama shaash. Waxaa yeesha libaaxa iyo wixii soo raaca.
14-Guxushaa: weynaaday, sida guxushaa oday
15-Gooddi: cagajugleyn, dhaar
16-Teed: sarsar; oodda reerka dusha uga oodan
17-Gaafo: kolkol, kalkal, toogo, jilays
18-Gaaf: goob la qurxiyey oo lagu qabto cawayska iyo dheelaaska arooska
19-Giiryaale: fulay
20-Guurshey: hadal meel laga qaado oo meel kale loo raro. Wuxuu ula jeedaa qiimeeyey.
21-Godol: neefka irmaan markuu u diyaar yahay in la liso. Wuxuu ula jeedaa guuyooda irmaanaan karta oo idil.
22-gingimay; buuxshay, cammiray
23-Gedef: qaab wareegsan leh
24-Gamas: hooto dhego leh, waana jaad ka mid ah warmaha.
25-Guullan: xoolaha la aroorshay, habeynkay dhex fariistaan. Wuxuu ula jeedaa igu soo maqan.
26-gelimmo; wadarta gelin waana maalinta barkeed
27-Gudur: hilib jiir ah oo adag
Tuesday, 25 March 2008
Historical Somali Maps (1814-1882)
Here are fully annotated historical maps detailing the historical tribal boundaries between the years 1814 all the way to the year 1882. The cartographers behind these antique maps range from Vasco da Gama, Livingstone, Speke, etc. The underlined name signifies where you should look and the yellow gradient illustrates the boundaries. Due the extensive number of maps available, we have limited to only seven. Click on the thumbnail (image) to see the map:
Map 1 (date: 1814):
Map 2 (date: 1821):
Map 3 (date: 1831):
Map 4 (date: 1851):
Map 5 (date: 1856):
Map 6 (date: 1880):
Map 7 (date: 1882):
Click Here to Read More..
Monday, 24 March 2008
An erroneous account of Marehan's migration to Jubaland
A Kismayo news-correspondent formulated a theoretical account (date: 1914) detailing the reason why a section of Marehan migrated to the area of Jubbaland in the late 19th century. The account was published in the British newspaper the Guardian (1914). However, the report contains several in-accuracies not to mention the anti-Sayid sentiment. I am not going to address all the errors but I will address the major fabrication. The author claimed that the Reer Guuri Marehan joined the Darawiish movement for the sole reason of looting the 'friendly tribes'. This claim (altough not new) has been several times by the British Empire to discredit the national Darawiish movement and obfuscate its real aims. Nevertheless we will list the account for the purpose of historical research.
The Tribal Disturbances in Jubaland
Origin of the Marehan Trouble
An interesting account of the origin of the trouble with the Marehan tribe in Jubaland, British East Africa, is given by the Kismayu correspondent of the East African Standard. The Marehan were until recently located in the Hinterland of Northern Somaliland. The Mullah induced them to join with him in an attack on the friendlies, promising them a fair share of the arms he hoped to capture. These arms had been supplied to the friendlies by the British authorities in order that they might defend themselves against such antive enemies when the British forces were withdrawn to the coast. The Mullah, however, took good card, as usual, that the Marehan got little of the precious loot, though they had done a good deal of the fighting. Fearing further spoliation if they remained in his vicnicity, the tribe decided to move south across the Hinterland of Italian East Africa and to settle down in Jubaland, in Northern British East Africa. They were obliged to the Juba river near Serenli, 300 miles from the coast, as the district below that point was already occupied by the Ogaden tribe, with whom they were at feud. It was not until they had been established for some time in their new country to to the north of Serenli that the authorities discovered that they possessed arms and ammunition, and were gathering more from Abbyssinia. They were summoned to give up their arms, but refused to do so unless other tribes, including their enemies, the Ogaden, were forced to do likewise. There is a good deal of inter-tribal fighting in this region. The tribes trade cattle for rifles with the Abbysinians, and als there are only two or three British posts over a frontier line of about 600 miles, the smuggling of the weapons presents little difficulty. The Marehan were told that a general disarmament could not be effected as yet. This caused much dissatisfaction among them, and when reinforcements arrived from the garrison at Serenli, they not unnaturally thought they were to be attacked, and determined to be the first to take the offensive.
The correspondent suggests that the immigration of these Somali tribes should be prevented by the establishment of a chain of block-houses along the border and the utilisation as auxiliaries of such tribes as the Ogaden, and further, that measures should be taken at Addis Abeba and along the Abyssinian frontier to prevent the smuggling of arms--Press Association.
Article in print:
Click Here
Click Here to Read More..
Friday, 14 March 2008
Dr. Maxamed Saciid Samatar (Gacaliye)
Mohamed Said Samantar was born in Wardheer in the Ogadenia. While very young, he participated in the fight for his country's independence. In 1949 he joined the Somali Youth League, a movement opposing the British occupation. After attending normal school, he became an elementary teacher, then worked for Radio Mogadishu and, in 1958, went to Rome, where he was placed in charge of RAI (Italian Radio Broadcasting and Television Company) broadcasts to Africa. While in Rome, he studied political science at the university level.
In 1960, M.S. Samantar joined the Somali Ministry of Foreign Affairs. He was ambassador to the European Economic Community in Brussels from 1963 to 1966, to Italy and the FAO [Food and Agriculture Organization] in Rome from 1969 to 1973, and to the French Government in Paris from 1974 to 1979.
He was appointed minister of state at the presidency in Mogadishu in 1979 and placed in charge of relations with the Western powers in a particularly touchy regional and international context involving the commitment of the USSR and Cuba on behalf of Ethiopia.
Thursday, 20 December 2007
Aadan-Gurey Maxamed Cabdille
Aadan-Gurey Maxamed Cabdille wuxu dhashay sanadkii 1840kii, waxaana lagu male weyn yahay in uu Ximan (Galgaduud) iyo agaarka Dhuusa-mareeb ku koray. Waxa lagu tilmaamay inuu ahaa nin gabay murtiyeed leh. Wuxuu geeriyooday sanadkii 1920kii.
Aadan-Gurey markii uu duqoobay, isagoo, markaas xasuusanaya sidii uu beri ahaan jiray. Wuxuu yiri:
Toddobaatan iyo toban miyaan, tiriyey waageyga
Sidii wiil tarrada ceel marshoo oo timaha deebeeyey
Tin madow miyaa laga deyey, aniga tuurkayga
Ma tallaabadaan la cabsadoo, tiigsi lugo moodey
Ma tukubey sida habar tu kale, tuugnimo ugu jeedda
Bowdada miyaan tuujiyey iyo, adhaxda tiirkeeda
Taf-madow haddaan qaadan jiray, maro tilmaan dheer leh
Tartarada miyaan qeyd ku xidhay, taako labadeed ah
Barkin luqunta kuma tiirsho iyo, tolone baarkiise
Ma dhagtaan tagoogada gashaday, siddii aniga oo tuug ah
Wax martidu tamadisaa ninkay, toos u hoyataaye
Tulugiis miyaan la igu arag, tuludi waa geele
Naaguhu ninkaan tuujinhayn, waa timlahayaane
Taf miyaanan rogi hayn siddii, cudurku ii taabay
Torog maalintaan fuuli jiray, tahartu weynaatay
Col tirtirihii anigaa lahaa, tabayo duulaane
Guuraha anays taagi jiray, idil tilmaanteede
Haddaan weerarkeedii tognay oon, toon kasoo didinay
Iba-toosan leeyeey haday, na hor tislaynaysay
Tog biyo leh haddaan keenay oon, koron ku taysaynay
Sidaan wax u tabayn jiray miyaan, taabi kari waayey
Allahayoow tahliishii janaan, adiga kaa tuugay
Tuesday, 13 November 2007
Taariiqdii Wariye Maxamed Jaamac Faarax Carab [falaxfalax]
By
Caliyare200@hotmail.com
Alaha u naxariistee, wariye Maxamed Jaamac Faarax Carab (Falax-falax) asaga oo da' yar ayuu usoo wareegay Muqdisho sanadihii 1900 iyo lixdameeyadii, kaddibna dugsigayadii Xamar ayuu galay waxna ku bartay, dabadeed waxuu Muqdisho ka furtay dugsi gaar ah (private school) oo lagu baran jiray afka ingiriiska
iyo maadooyin kaleba.
AUN - Wariye Maxamed Jaamac Faarax Carab (Falax-falax)
Bartamihii 1900 iyo todobaatameeyadii ayuu imtixaan u galay waryanimada Radio Muqdisho, wuuna ku guulaystay ilaa uu markii dambe madax ka noqday waaxdii Idaacada ee Wasaaarada Warfaafinta.
Alaha u naxariistee Falax-falax waxuu ahaa wariye aqoontiisu ay xaga idaacada aad u sarayso. Intaas kasakoow, waxuu kaloo Wasaaarada Warfaafinta ee Radio Muqdisho ka ahaan jiray macalin tababara dhalinyaradii kusoo biiri jirtay howlaha Idaacada.
Dhanka kalena, wariye Falax-falax howshiisu kuma ekeyn wariye nimo oo kaliya ee wuxuu ahaa maanso yahan ka qayb galay Silsilado maanso oo dhowr ah. Silsilidaha uu ka qeyb galayna waxaa ugu caansanaa oo uu kaalin wayn ka qaatay tii DEELAYDA loo yiqiin oo bilaabatay sanadkii 1979kii. FALAX-FALAX, Allaha u naxariistee wuxuu ahaaa nin la jecelyahay oo saaxiibo badan ku lahaa bahda warfaafinta iyo suugaanta.
Burburkii qarankii Soomaaliyeed kaddib waxaa uu ka mid ahaa dadkii u qaxay Kismaayo. Sanadkii 1994 ayuu si rasmi ah u dagay magaalada Baardheere ee gobolka Gedo, labasano kadibna Ururkii Al-Itaxaad ayaa wuxuu ku qabtay dagaaladii Dooloow ka dhacay ee u dhaxeeyay iyaga iyo ururkii Somali National Front (NSF) halkaas oo ay si waxaashnima leh ugu dileen sanadkii 1996-kii isaga oo aan waliba dagaal ku jirin hubna sidan.
Arrinta la yaabka ku noqotay in badan oo ka tirsan umadda Soomaaliyeed ayaa ah, micnaha ku jira in shaqsi qaali ah oo umadda Soomaalkiyeed dhexdeeda magac iyo maamuus ku lahaa oo haddana aqoon yahan ahaa sida alaha u naxariistee wariye Falax-falax in si bilaa macno ah loo dilo oo aanad haddana arkeyn wax ka hadlaya dilka ruuxaas qaaliga ah. Arrinta kale oo iyana la yaabka leh ayaa waxay tahay, in markii la dilay wariye Falax-falax ayaysan jirin Hay'ado ama shaqsiyaad dilkiisa uga hadlay sida hada loo buunbuuniyo wariye-yaasha la xiro ama la dilo, isla mar ahaantaasna mar aan wax ka weydiiyay eheladiisa bal inaay yaqaanaan ciddii dilkaas waxaash nimadda ah ka dambaysay ayaa waxay sheegeen inaay yihiin dad tirsan oo la yaqaan islamarkaasna mar ay noqotaba cadaaladda la horkeeni doono haddii uu Alle idmo.
Taariiq gaaban oo ku saabsan wariye Falax-falax iyo arartii Deeley maqalanjaa?
Maxamed Carab Falax-falax waxaa uu ku dhashay Wardheer (Soomali galbeed) sanadkii 1942, xiligii deeleydana waxaa uu ahaa saxafi ka tirsan Idaacaddii Radio Muqdisho. Falax-falax wuxuu caan ku ahaa waryanimada idaacadda iyo qoraaladda, hasayeeshee ka hor inta uusan ka qeyb galin Deeleyda, aad looma aqoon halka uu ka taagnaa heerka suugaanta Soomaaliyeed, balse waxaa la oran karay Suugaantiisu waxaay ku ekayad oo kaliya saaxiibadda iyo indheer garatadda ay Sheeko wadaagta ahaayeen.
Alaha u naxariistee, Falax-falax , deeleyda waxaa uu ku lahaa laba riddo oo kul-kul. Inkastoo uu ararta deeleydiisa hore isku sheegayo dabaal barad, misana sida laga arki karro labadiisa deeleyba; sarbeebta iyo saldhigga murtidiisu way ka wayn yihiin kuwo dabaal barad ah.
Falax-falax, labadii saf ee iska soo horjeeday maansadii deeley midna kuma wada jirin, hase yeeshee wuxuu aad ugu badnaa dhinacii safkii Gaariye. Inkastoo uu horta ayaga kusii laadayo, marka hore wuxuu leeyahay:
"War qabyaayadu waligeedba way socotaye, raga hadda ka hadlayoow Awal xagee baad jirteen? Maxaad u aamusneydeen?"
Marka xigana waxaa uu leeyahay "haddii awal qabyaaladdu dibutaati wadijirey, hadda waxaa wada dable Hotel Curuba ka sheekeeya oo cabaya sigaarka danhiil [Dunhil] kana waramaya siyaasadda aduunka. Sicir bararka iyo qiimaha doolarku ka marayo sayladaha dunidda. Badeecadaha aduunka is dhaafsado qiima hooda isbadalay Dabadeedna duhurkii neef jeexiis cunna oo daabuula qaad ah laabta – lacagtaas badan oo uu qarashgaraynayo xagee buu ka keenay?"
Wuxuu kaloo leeyahay "musuq-maasuq badan oo aan loo dulqaadan Karin ayaa jirra" si gaar ah wuxuu ula furbaxayaa askarta madaxda ah oo uu leeyahay "Yaa shaqada hogaaminta siyaasadda idiin dhiibay?." Wuxuu tilmaamayaa inaay jiraan rag dhawaan miyiga kasoo galay oo hadda maalqabeen noqday, asagoo leh "eexda iyo dambiyadda jira deelkuba ma koobi karee, waxaa loo baahan yahay xukun adag oo digta toori ah oo lagu maquuniyo hormarinta dalka iyo Dimuquraadiyad saldhig dhaqaale leh.”
Maansada kale oo lagu xasuusto allaha u naxariistee Wariye/Abwaan Falax-falax waxaa k amid ahaa tiisii 2-aad ee iyadana ku jirtay maansaddii Deel-diiey 1aad, 20 bari kadib ayuu maansadaan kale kasoo daba direy oo magaceedu ahaa (Dawaar- raadis baan ahay.) Falax-falax kama leexan marinkii uu marsiiyay maansadii hore ninkii tirsadayna wuu ku hungoobay, shax kulul buu soo dul oogsaday oo isna godkiisii dagayaa.
Ragii yirri qabyaaladdii waa la aasay, Falax-falax wuxuu ugu jawaabay "aqoon baa idiin dhimane ordoo dugsiyada tagga!" Wuxuu leeyahay taariiqda halganka danyarta haddii dib loo raaco, waxaa laga garanayaa inay maansaddu had iyo goorba u hiiliso danyarta.
Wuxuu leeyahay "ninkii Soomali kala guraa waa nacas." Wuxuu su'aalayaa sadex nin oo soo socota keebaa daran:-
1)- Ninka wada qabyaaladda
2)- Ninka u hiiliya kaas wada qabyaaladda, iyo
3)- Ninka leh ila dila oo misna doonaya inuu kaligiis wato?
Wuxuu kaloo kala su'aalayaa 3 nin kan daran:
1)- Ninka aan dadka waxba u qaban
2)- Ninka ka duda dalka iyo
3)- Ninka aanada qabyaaladda dumaya?
Falax-falax wuxuu leeyahay deeleyda waan tirinayaa inta musuq-maasuqa loo dulqaadanayo, inta wax soo saarka dalku hooseeyo iyo inta Ethiopia haysato Soomali Galbeed. "Inkastoo la'ii dardaar wariyo ama la'ii hanjabo, waxba ka badali maayo aragtidayda; waayo dad nimadda ayaa ka qaalisan wax kastaba" ayuu yiri alaha u naxariistee Wariye Falax-falax.
Qoraal laguma soo koobi karo taariikhda ama bayaddii abwaanama wariye Falax-falax. Axmed F. Cali (Idaajaa) ayaa xaqiijiyay inuu Falax-falax ahaa aqoon yahan loo baahnaa taariikhdaan jirta hadda.
Isku soo wada duuboo, ehelka iyo qaraabada iyo saaxiibadii Wariye Falax-falax ayaa xaqiijiyay inay ogyihiin ciddii ka dambaysay dilkiisa, mar ay noqotana ay horkeeni doonaan cadaaladda.
Qoraalkaan taabagalintiisa waxaa qaybwayn igala qaatay Idaajaa oo aan mahad balaaran u jeedinayo asagga oo aan ka helay taariiqda iyo qaraaladda qaarkood ee wariye Falax-falax.
Thursday, 4 October 2007
Legendary Songs (Heesahii Qiirada Lahaa)
Gayshkayagoow Guleeysta - Saynab Xaaji Cali "Baxsan"
Geeri Doortay - Saynab Xaaji Cali "Baxsan"
Tuesday, 25 September 2007
Nur Ibn Mujahid, The Marehan Emir of Harar
This piece of biography was written by the renowned anthropologist Harvel Sebastian in the acclaimed Dictionary of African historical biography (Vol. 1)
Nur Ibn Mujahid, The Marehan Emir of Harar
Click here for the print copy of the biographyNur ibn Mujahid ibn ‘Ali ibn ‘Abdullah al Dhuhi Suha (literally ‘the morning star’), of the Ahl Suhawyan clan of the Somali tribe of Marehan, Darod group, was a notable Emir of Harar in the 16th century. Marrying the Widow of Ahmad Ibn Ibrahim (q.v.), or Gran, he also succeeded him as leader of the Muslim forces of fighting Christian Ethiopia.
Considered the patron saint of Harar, he was called the Sahib al-Fath at-Thani, or Master of the Second Conquest. When Ahmed ibn Ibrahim, the leader of the Muslim expansion into
In 1554-55, Nur departed on a Jihad, or Holy War, in the eastern Ethiopian lowlands of Charchar, Arusi, and Hadeya. In 1559, he invaded Fatajar, where he fought against the Ethiopian emperor Galawdewos (q.v.) [reigned 1540-59], and killed him. Nur kept fighting for 12 years untill, according to legend, at Gibe he said “Kaffa!”, or “Enough!”, and returned to Harar. The province is called Kaffa to this day.
During Nur’s absence, Harar witnessed internal power struggles, and the unlucky city was disturbed by encroaching Galla tribes (i.e. Oromo tribes). By 1567, repeated Galla raids had brought famine to the city. Nur left the city in 1568 for a punitive raid against the Galla. On his return he found a plague raging in Harar, and he himself died of typhus.
Contemporaries described Nur as a man of noble conduct, who was just, strong, and highly principled. He was noted for the buildings he erected in Harar, and for protecting its inhabitants from invaders. His tomb stands on a hill surrounded by houses and courtyards, and is popular place of pilgrimage in Harar.
Bibliography:
1. R.Basset (editor, Histoire de la conquete de l’Abyssinie (“History of the Conquest of Abyssinia”),
2. Dr. E. Cerulli, “Documenti arabi per la storia dell’Ethiopia,” Memoria della Accademia Nazionale dei Lincei, Vol. 4, No. 2,
3. Dr. E. Cerulli, La lingua e la storia di Harar (“The Language and History of Harar”),
4. Dr. E. Cerulli, “Gli Emiri di Harar dal secolo XVI alla conquista agiziana” (“The Mirs of Harar From the 16th Century to the Egyptian Conquest”),
5. Dr. E. Cerulli, Rassegna di Studi Ethiopici, Vol. 2,
6. Hadj Yusuf AbdulRahman (editor), Kitab Rabi’a al-Qulub fi Dhikr Manaqib wa Fada’il Sayyidina as Sheikh Nur Hussein (“The Springtime of Hearts in Memory of the Virtues and Merits of Our Lord the Sheikh Nur Hussein”),
7. J. Spencer Trimingham, Islam in
8. K. Wndt, “Amharische Geschichte eines Emirs von Harar in XVI Jahrhundert,” (“An Ahmhari History of One of the Emirs of 16th Century of Harar”), Orientalia, Vol. 6, No. ¾,
9. Cambridge History of Africa
Tuesday, 11 September 2007
Aadan-Dinix Xasan Kooshin Diini Iyo Dabeebihiisii
By Cabdi Jaamac Aw-Aden
Suugaanta S/liyeed waxay caan ku tahay quruxda erayada loo adeegsado iyo miisaanka loo yeelo meerisyada maansada.Waxaase dhammays ka dhigi kara ujeeddada loo curiyay iyo sida maansadaasi u tibaaxday qasadkii. Waxaan aragnay maansooyin qaab wacan leh oo erayo quruxsan loo kaashaday, hase yeeshee aan lahayn qasad toolmoon.
Waxaa jira maansooyin dhan kastaba ka dheellitiran oo inta dheeh wanaagsan loo yeellay, haddana qasad weyn loo marshay. Waxaa ka mida maansooyinkaas tan aan halkaan ku faaqidaynno oo uu tiriyay nin la dhihi karo marka la dhuuxo tixihiisa waxaa dheeri u ahaa fikir falsafadeed ka xeelad dheeraa ficii waayihiisa noolaa iyo in badan oo waayihii ka dambeeyay halabuuray.
Ninka aan ka hadlayno waa Aadan-Dinix Xasan Kooshin oo aabbaaraha noolaa muddo ku dhaw labo qarni ka hor, wuxuuna ku noolaa dhulkii Ximan la oran jiray oo maanta ka tirsan gobolka Galgaduud ee Soomaaliya. In kastoo ay luntay badi maansadiisii qoraal la’aanta iyo xili fogaanta awgeed, tuducyo jarjaran oo laga hayo baa halbeeg ugu filan abuurta ninkaas iyo baaxadda garaadkiisa iyo waliba culayska tixihiisa.
DAGAAL SOKEEYE IYO AADAN-DINIX
Jifadii Aadan iyo Jifo ay dad isu xigeen baa collowday oo dhexmaray dagaal muddo dheer socday. Muddadii colaaddaasi socotay Aadan wuxuu u taagnaa afhayeenka jifadisii, waana siduu ahaan jiray maansayahan kastaba.
Haddaba Aadan oo galay sannad 80aad oo timihu deeb ka caddaadeen, dhabarkuna gotay, dhaqaaquna gaatin-socod yahay, dhegihiina cuslaadeen, jirkuna haryuubmay, indhihiina arag gaabsheen oo tukubaya, socotana ahaa baa ku soo baxay degmo dagtay dhawaan. Wuxuu jeedaaliyey geed dahara oo raggii degmadu ku shirsan yahay. Xaggii geedka buu u daqaqamay.
Markuu geedkii gaaray buu dareemay in degmadu tahay tii utuntu ka dhexaysay oo aan isbixini waayahaas dhex ool. Aadan wuxuu garwaaqsaday inuusan cago meel ku gaarayn, sidaas awgeed waxay dani tiri inuu geedkii gees ka fariisto.
Ragga geedka gabran waxay u badnaayeen barbaar hanaqaadday intii colaaddu jirtay oo maysan garanayn muuqaalkiisa, waxaase dhallaankuba ku hadaaqayay magaciisa iyo gabayadiisii.
Waxaa geedka wax ka fadhiyay nin waxgarad ahaa abbaanduulana u ahaa jifadiisa waa Cali-Baso Ducaale Warfaa oo si wacan u garanayay Aadan-Dinix iyo culayska garaad iyo dadnimo ee meesha uu la fadhiyo.
Dhallintii umalka colaaddu gubayey oo ashqaraartay, filanna wayday odaygii ugu weynaa cadawgoodu inuu iska fadhiyo geetkay waabteen.
Baa Si habila’aana ula soo hanfaday hootooyinkoodii. Waxaasee hor istaagay Cali-Baso oo yiri: ninkii awowgi dili lahayow, dil maanta Aadan-Dinix. Cali-Baso tawaan buu u lahaa bixinta Aadan, wuxuuna foodinayey waxaysan dhallintu foodinayn.
Markay dhallintii hakatay baa la sooyaamay, waxaa la dareemay ina Aadan giddigood awoowe u yahay, colaaddu reerka ay dhextaallana sullankood yahay. Waxaa bilaabmay muusannow, qoomamo iyo calaacal. Xaaladdii geedku markay xasishay baa Aadan laga codsaday inuu tiriyo tix tolka asaayuhu dhex yaal ku heshiiyo.
Aadan-Dinix oo garwaaqasanaa dhallinta gabran geedku inay tahay mid caan ku ah kaftanka iyo ka maadeynta golayaasha baa ka yar maagay codsigaas, asaagoo leh nin la qabtaan ahay waxaan maanta ku hadlaa waa taawo fulay oo ididiiladiisu tahay ha lagu baxsho.
Haddii la doocdoociyay laguna celceliyay codsigii baa Aadan tiriyay tix jabaqdeedu gabi walba ka yeedhay, waxaana ka mid ahaa meerisyadaan:
Nin toogtay, nimay toogtiis qaddayiyoo nimay u toostaaba
Nin wax dilay nimaan wax dilin iyo nimay dhinac kastaba uga hagaataaba.
Ninna loogama turayn, warmihii Riibi noo tumaye
mid kastoo naga mida, lagama dayn warmihii ay noo tumeen qolada Riibiga ah ee birta tunta
Isku tiinbannoo haddaan tima-dhaw joognaaye
Waa isku talax tagnoo, hadda waxaan joognaa inaan dhammaanno
Laba toolin baa taagan ari tubti abidkoode
Laba orgi baa waligood ku hardama toorihii arigu qaaday
Dhul tarraray rag waa toli karaa taako labadeede
Dhul jeexmay labo taako, raggu hadduu tashado oo midoobo waa kabi karaa dhulkaas dillaacay.
Waa sarbeeb tibaaxaysa waxtarka wadajirku leeyahay
Ma isdaynnaa waa innagii itaalka lahayn sidii qoladii Tiirri
Markuu tiriyay tixdaas gabayga baa dhallintii geedka gabranayd qosol jagac la tiri iyagoo ku minqaxaya “ odagu waa baqay”, waa tii uu ka dabeebanayaye, markiiba Aadan wuxuu la soo booday:
Inaan tawawacayiyo haddaad taawo fule moodday
Haddaad moodday inaan calaacalayo oo rajadaydu tahay
Tii fulaha lagu yaqaannay.
Nafta tacaddigeedaan arkiyoo agabliday taale
Waxaan arkay xadgudubka loo gaysanayo naftii ilaahay uumay iyo sida silica ah ee ay dugan tahay
Tubtu ilallaahi haddaan toobad soo celine
Haddii aad u qaadateen tixdayda war fule, haddaba ka noqdaye I dila
Si kastaba ha ahaatee, tixdaas uu Aadan-Dinix tiriyay baa colaaddii tolkii isku ibtiloobay ku dhammaatay.
Mar kale oo Aadan ka dareemay qolo la siman qoladiisa madaxtaag iyo tookh buu tiriyay tix mudan in lagu xardho darbiyada sharafta kowaad ee maansada S/liyeed, waxaan ka mid ahaa tuducyadaan:
Marka hore turgi turuqyo weyn maahi
Ha yeeshee, haddii la isu tagoo la ima tabar dhaamo
Muuqaalka guud ma lihi muruqyo waaweyn sida qolada Turkiga oo aan darteed ku maago dadka, haddiise la igu abyoodo oo la dagaallamo, cidina ima awood dhaanto.
Culimmada tanbiihiga weyn ee tahajudkaa maahi
Ha yeeshee, kulaan salaad tukadoo toobad ma illaawo
Maahi culumida aad wax u bartay sida kuwa sita kitaabka fiqiga ah ee la yiraahdo Tanbiihi oo badsada salaadda soojeedka ee maalmaha tahajudka amase culumada dadaal diimeedka badan, waxaanse illaawayn cibaadada eebbe kulaan salaadda tukado.
Gobannimo haddii loo tartamoo tiikso ma iraahdo
Ha yeeshee haddii la isu tirsadoo kuna takoor maahi
Nasabnimadayda iyo dhaqankayga wacan dadka lama hor ordo oo ku faan-faan kama dhigo, haddiise dhab ahaan la isugu kallifo in la isu sheegto, anigu gob baan ahay.
Warmahayga inaan dhiig ka tiroo uma tumaalaysan
Ha yeeshee, nimaan ii turayn kamaa taxniigoodo
Warmaha aan leeyahay uma tuman inaan dadka ku maago, haddiise la igu soo xadgudbo oo aan la I daynin nin ka xishooda difaaciisa maahi.
Mar kale oo Aadan uu u quus dhabayey qolo kale oo ifafaalo colaadeed ka muuqday wuxuu tiriyay tix aan ka haynno meerisyadaan:
Dadka yaad dhoob u fisheen, keesa dhagaxa
Dadka yaad mooddeen inuu haddiiba burburayo sida dhoobada oo kale, yaase ismooday sida dhagax aan la jabin Karin.
Yaan dhiig hillaaciyo ,lahayn dhibicyo soo daata
Haddii la isdilo yaan dhiiggiisu qubanayn oo aan sideedaba dhiig dhalaala lahayn
Haddii warmaha la isla dhacana yaan u dhimanayn nabarkii warmaha
AADAN-DINIX IYO BAROORDIIQ
Raacatada S/liyeed waxaa caado u noqday nin la dilay iyo nin loogu aaro. Haddaba Aadan tixdaan wuxuu tiriyay mar la dilay rag xigtadiisa ka mid ahaa oo siduu ku ahaa uu ku muujiyay maansadiisa:
Daarood Ismaaciil miyaa ku ballamay inuu na kala boobo
Ma tolwaynahay Daarood baa jidaystay layntayada
Biciidyahan Ibraahim miyaa waran bilawgii leh
Ma qolada reer Biciidyahan Ibraahim baa dilka bilawday
Beeraha miyaa lagu jarjaray midaan ku beelhaadnay
Ma dhulka beeralayda baa si xun loogu dilay midaan aad uga naxnay
Ninka la dilay waa Galaw Cabdalla……Max’uud Kooshin oo ahaa nin door. Isagoo safara baa lagu dilay dhulka Dhoobaweyn ee ku yaal daanta wabi Shabeelle .
Xaggana bakaar kalaa baabah laga yeelay
Dhan kalana ma kuwo nagu weynaa baa lagu xasuuqay
Ragga la jaray waa toddobo nin oo isku jifo hoose ahaa oo si xul ah loo dilay, waxaana ka mid ahaa Nuur-Xaad Cabdille Xasan iyo Yuusuf-Orodheer Cabdille Xasan
Awal baan biciidyo ahaa ina bah gooniyaadeMarkii horaba waa iska nin tooxsanayay oo waxaan la dhaqan ahaa biciidka, nin bah gooniyana waan ahaa.
Tonbaakh bunjiya kuma helin badashaadii Diini……
Qoladayda reer Diini Ugaas bullaalkoodii tiro waxba ima tarin kolay taqsiin tubaako ah ku tahay.
…………………………………………………………………………………………………
Waxdhan baan baarqabkiin qabannoo bixin u siidaynnay
Qolyaha na laayeyow, wax badan baan nin doorkiin dagaal ku qabannay oo cafinoo siiddaynay.
Inaad haadka noo baatushaan waa abaal ba’ay
Markaad qabateen nin doorkayo inaad dishaan oo haadka noo biliqdaan waa abaalxumo.
Ama kuwaan baroortood la dayn Baqalyada u loognay
Waa dhaartaye, micno ma leh labada xaniinyood oo nagu yaal, haddii kale waxaan haadka u bilqi doonnaa rag aad loogu ooyo.
Markuu Aadan tiriyay tixdaas baroordiiqda ah baa jifadiisii duullaan bixisay oo waxaa la galay degmadii dakanaha qabtay.
Waxaa la wariyay in degmadaas laga dilay rag badan, lo’ badanna laga soo qaaday, ka dib Aadan wuxuu tiriyay gabay digasho ah:
Halkii gulufku sookaha ku maray Dhuqur ma seexdeene
Waddadii colkayaga ma warnaadeen ninkii Dhuqur ahaa oo aan dilnay
Waa sidaan ahaa markaan sidsiday Yuusuf iyo Nuure
Ku sawlaxa ragow wiilkuu waa saxale……………………..
Xaalkaygu siduu ahaa maantaan sidsiday maydkii Nuur-Xaad iyo Yuusuf-Orodheer baa maanta xaalkiin yahaye ku ooya wiilkaan xiddigga ah oo aan dilnay.
Warma suubanleeyey markay godol siyaaxaysay
Lo’dii aan qaadnay oo geesaha toosnayd markay caanaha la ciyaysay
Asii geeseheedii sinnaa samansabdha moodday
Tiro intay ka qabto lo’daan qaadanay geesaheeda geedka Samansabdhada baad moodaysay.
Sacna idinkaan wadin asaan nabad salaamoobin
Saan-dibeec haddaad uga tagteen waa site hagaagay…….
Markaad isku daydeen inaad dhacsataan lo’diinnii waxaad ka noqoteen idinkoo luudaya oo aan sacna dhacsan.
Tixdaas oo la yiraahdo Sitaaley waxaa la wariyay inay ka badnayd 30 bayd, ha yeeshee in kooban baa laga hayaa.
Aadan tixihiisu waxay u badnaayen dabeebo ku dhisnaa caqliyayn, tix kasta oo uu tiriyayna waxaa laga dareemayaa garaad ifaya.
Inuu ahaa sama-doone u dooda wanaaggana waxaa laga garan karaa tuducyadaan ka mid ah gabay uu tiriyay Aadan Xasan-Dhiilo Cali (Afcad):
Ina Karaar sow kama dudayn, doh iyo laasoole
Heemo sow kama daadan, reer Warsame wuxuu sii durkaaba
Docmo sow ma tagin Aadan-Dinix wuxuu dabeebtaaba
Aniguna dabbaashii bartoo, doontu ii xirane
Dafo sow ma cunin, heemiskii la isku dabajoogay
Wednesday, 5 September 2007
Chief Nuur Hassan Good (Nuur Shareeco) Caaqilki Guud ee beesha Sade
Taariikh Nololeedkii Nuur Xassan Good (Nuur Shareeco 1906-1982).
Chief Nuur Shareeco: Waxa uu ku dhashay Ximan oo ka tirsan G/Mudug sanadkii 1906. Waxaa uu u soo wareegay Gobolka Gedo 1923 halkaas oo uu ka soo dhulbilaabay Degmadda Luuq oo ka tirsan G/ Gedo.
1925 waxa uu ku biiray Ciidamadii Talyaaniga uu ka qoranayey Koonfurta Soomaaliya, kuwaaso uu ka gaaray Darajadda ugu sareysa ee uu gaaro Nin madowi Cidaamadda Talyaaniga.
1935 Shareeco waxaa loo qaaday Rome halkaas oo u ku maqnaa 6 Bilood arrimo la xariira Tababar Milateri. Markii Talyaaniga la jabiyay kadib 1946-dii waxaa Koonfurta Somalia Yimi Ingiriis kadibna waxaa uu ka maagay in uu ku biiro Ciidamadii Ingiriiska.
1947 waxaa loo duubay Shareeco Caaqilka Beesha Sade ee G/ Gedo halkaas oo uu ka soo qabtay shaqooyin badan, waxaana uu si gaara ulla shaqeeyay Ugaas Xirsi.
Doorashadii Food qasaaro Nuur Shareeco waxaa uu u tartamay in uu ka noqdo Xildhibaan Dawladii Soomaaliya, musuq maasuq awgiis Doorashadaasi ma noqon mid cadaalad ku dhacda, dalkoo dhana waxaa isku mar la maqlay qaylo dhaan iyo codadkii waxaa ku shubtay Leego (SYL) taasina waxay sababatay in lagu dillo Madaxwayne Cabdirashiid Cali Sharmaarke, allaha u naxariistee.
Kadibna waxaa dalka ka dhashay Kacaankii uu Hogaaminayey Gen. Maxamed Siyaad oo Dalka ka noqday Madaxweyne. Inkastoo Shareeco uusan xil ka qaban Dawladii Kacaanka hadana waxaa uu ahaa dadkii soo dhawayeey nidaamka isbadelay iyo waaga cusub ee u baryey Soomaaliya.
Si kastaba ha ahaate Nuur Shareeco waxaa uu Noqday Nabadoon si aada looga yaqaano Koonfurta Soomaaliya 1947 ilaa intii uu ka geeriyooday. waxaana Xilkiisii la wareegay Wiilkiisi Nabadoon Abshir Nuur Shareeco Taariikhdu markay ahayd May 10, 1982 .
Monday, 6 August 2007
Ancient War Spoils of the Marehan
This is a description of the ancient war spoils of the Marehan as recorded by the famed Italian anthropologist Cerulli. The Marehan, like their Ogaden Darod kins, historically used to recite boasting poems and wear an ostrich feather after a successful battle. Of this tradition, the poetic element still exists but the ostrich feather seems to have been forgotten.
(1)
Sources:
[1] Songs and Minstrels, Cerulli. (1)
Sunday, 5 August 2007
Wilfred Thesiger declares British Jubaland as a Marehan country
Here is a letter written in 1917 By the famous explorer and British minister in Ethiopia, Wilfred Thesiger, to the Governor of Sudan General Sir R. Wingate. Basically, he is asking whether they can give Marehan Country (Jubbaland), British Somaliland and French Somaliland to the Italians in return for some conditions.
There are some incomplete parts in the letter but the important part is clear.
"Letter from Wilfred Thesiger British Legation, Addis Ababa, October 11th, 1917 to General Sir R. Wingate.
My dear General, Addis Ababa October llth, 1917 Your letter of the 25th April and mine of the 16th May last concerning the future of Abyssinia and any possible arrangements with Italy and France. In that correspondence we discussed the various combinations possible with Italy, basing our considerations on the necessity of eliminating French influence by the acquisition of Jibuti without any attempt to establish some form of stable Government in Abyssinia must be impossible. As I mentioned in my letter it is hopeless to expect any good result so long as three powers have the right of interference in Abyssinian affairs, altough cooperation between two governments might be possible.
It is very certain that after every effort will be made to clear up contentious questions between us and our present allies, and it has struck me that a fourth His Excellency General Sir Reginald Wingate Governor General of the Sudan. GCB, GCVO, KCMG, DSO, etc. etc.solution might be possible in regards to Abyssinia and Italy which like the other three mentioned in my letter of the 16th May, is based on the primary necessity of acquiring Jibuti without which the whole of the presnt discussion falls to the ground. Briefly stated the fourth proposition would include the cession of the Sudand of Eritrea in return for British Somaliland, French Somaliland and the MAREHAN country, and a protectorate over the whole of Abyssinia. Italy, in return for this, must guarantee to the Sudan all rights over the waters of Tana and the eventual reversion to the Sudan of the four provinces of Gojjam, Walege, Jimma and Kaffs, which are vital to her future prosperity and will then assume all responsibility for the future government of this country. As you mentioned in your letter of the 25th April. "This telegram (of the 27th March) made it clear that His Majesty's Government were anxious arises whether, as regards our future relations with Italy, it would not pay us to make this concession as generous as possible as long as this generosity could be made compatible with thesafeguarding of the interests of each of our Colonies as border on Abyssinia."
Abdulkadir Hersi 'Yam-Yam' - Gabyaa Laqmaday
Abdulkadir Hersi, better known by his nickname Yam Yam, who died in a car accident in Columbus, Ohio, aged 60, was an influential Somali poet and playwright whose creative
output did not wane following the state's collapse and subsequent civil war. As one of Somalia's most famed poets/playwrights, he continued to write poems and articles for Somali websites and newsletters on the hard times that befell his nation and compatriots. He had a sense of humour that endeared him to Somalis young and old.
He was born and educated in Dhuusa Mareeb, central Somalia, and moved to the north-west of the country to pursue further education when he was 18. In the early 1970s he went to the
capital, Mogadishu, where he joined Waaberi (literally Dawn), a troupe of singers, dancers and playwrights. His genius at writing lyrics and poems was soon recognized by his contemporaries and his songs were performed on Radio Mogadishu. Yam-Yam continued to have a long career as one of Somalia's foremost poets/playwrights. One of his most works is a popular play he co-wrote with another Marehan playwright/poet Ahmed Idaajaa called Dabkuu Shiday Darwiishkii (The Fire that the Dervish Lit) about the anti-colonial resistance waged by the Somali Dervishes under the leadership of Sayid Mohamed Abdulle Hassan from 1900 to 1920.
Before he moved this August to the US to rejoin his family who settled there after the civil war in Somalia, Yam Yam lived in Nairobi. Unfazed by Somalia's lawlessness, he did not align himself with any of the factions in Somalia. He felt a moral obligation to promote peace in his troubled country. Infact, shortly before moving to the U.S Yam-Yam completed a peace-promoting journey from Hargeisa to Kismaayo. For that he will always be remembered not only for his creative genus but as well as his social and political activism.
This is a sample of the esteemed poet's work from his piece Soomaali baan ahay or I am a Somali!
Sinnaantaan la magac ahay
San-ku-neefle ma oggoli
Inuu iga sarreyn karo
Anna garasho sogordahan
Sooryo ruux ugama dhigo
Soomaali baan ahay!
****
Inkastoon sabool ahay
Haddana waan sarriigtaa
Sacabbada ma hoorsado
Saaxiib nimaan nahay
Cadowgayga lama simo
Soomaali baan ahay!
****
Nabaddaan u sahanshaa
Colaaddaan ka salalaa
Sooma jeesto goobaha
Ninka nabarka soo sida
Gacantiisa kama sugo
Soomaai baan ahay!
****
Nin I sigay ma nabad galo
Nin isugeyna maba jiro
Libta weli ma sii deyn
Gardarrada ma saacido
Nin xaq lehna cid lama simo
Soomaali baan ahay!
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