RAYIGA HALKAAN KU QORAN WAA MID LAGU SOO QORAY BUUGAAG AY QOREEN REER GALBEEDKA, MARKA HA DHIBSAN HADII AAD SI QALAFSAN U ARAGTO WAA WAX SOMALIDA LAGA QORAY UN EE HA RUMEEYSAN GID AHAAN, WAA WAX REER GALBEEDKA SOMALIDA KA SHEEGEEN OON LA DHIHI KARIN WAA SAX AMA QALAD. AQRI KANA SOCO. WEBSITKAAN KAMA MASUUL AHA FIKIRKA GALAADA.
FIKRADAH SHEEDNIMADA IYO SOORAACA SOMALIDA
BEESHA MADAXWEYN DIR WAXAA SIDAAN ARAGNAY KU ABTIRSADA BEESHA JIIDO OO JIIDO CALI LOO YAQAAN. INKASTOO AY JIIDADAY AFKA DIGILKA KU HADLAAN LAHJAD GOONI U AHNA LEEYIHIIN JIIDO WAXA AY SHEEGTAAN IN AY YIHIIN MADAXWEYN DIR SIIBA ALI MADAXWEYNE.
DHANKA QORYOOLEY MOOYEE JIIDO WAXA AY DAGTAA ERAMAANYO, NAGEELE, IYO KOONFURTA ITOOBIYA SIDA LAKE AABAY OO OMO IYO GAMGOOF ITOOBIYA U DHAW. DHANA WAXA AY DHEX DAGAAN BOORANTA OO U TAQAAN WARO JIIDO SIDOO KALENA WAA MAGACOODA XAGAKALE DHANKA HARARA EE EREMAANYO. LUQADA JIIDO WAA LUQAD AAD U HOREYSA OO SOMAALI ASLI AH WAX CARABIYA AMA KAMADO KALENA LEHEYN.
BEESHA REER DAYO AMA REER DACAWO EE OROMADA BAREENTUDA NFD DHEX DAGTA IYAGAN WAXAA LOO YAQAAN WARADAY AMA REER DAYO WAA DACAWO DAYO AF SOMAALIGII HORE.
SIDOO KALE WAXAA LA DAGA MADAXWEYN DIR BEESHA BARSUUG OO IYAGUNA KU ABTIRSADA MADAXWEYN INKASTOO AY BARYAHAN DANBE BARSUUGA IYO ARAPKA ISAAQ ISBAHEYSTAAN OO DHANKA ISAAQA AY BARSUUGU ISAAQ XISABSANYIHIIN. BARSUUGU WAXA AY SHEEGAAN IN ARAPKA IYO HABAR JECL AY YIHIIN NIMAN MADAXWEYNE AH. BEELKA WAA MADIGAANKA OO BEEL YARAATAY AH OO MADAXWEYN DIR LAGU SHEEGO.
WHAT WESTERN WRITER SAY ABOUT SOMALIS IN GENERAL (NOTE THIS IS NOT MY OPINION OR SOMALIS IN GENERAL WOULD BELIEVE. NO OFFENSE!!!!!
DHANKA KALE QORAAGA TALYAANIGA EE CERRUELIC WUXUU KU TILMAAMAY DIGILKA IN AY 4 DIREED IYO ADEERKOOD DIGAALE IN LA ISKU DHIHI JIRAY 800 OO SANO KA HOR OO LA DHIH KARO DIGIL WAA AFARTA DIREED IYO ADEERKA OO DIGAALE LA DHAHO. ARINTAAN WAXAA KU QORAY BUUGISA GEN. CEYDIID WAA BUUG UU HINDIYA KU QORAY HADA KA HORE.
TAASNA WAXAA UU KU SHEEGAYAA BEESHA KUMURTE EE TUNNIDA DHEX DAGTA KANA SOO JEEDA BIMAALKA IYO QURANYOW MAXAMEDKA TUNNIDA DHEX DAGAN IYO JIIDADA QORYOOLEY IYO DABARAH IYO BEESHA CIROOLE EE LADHASHAY IN DIGAALE LA ISKU DHAHO AYANA SHEEGAN TARIKHAHOODA HORE IN AY DIR LA HEYBYIHIIN /.??? WAA ARIN AAN BUUGA CEYDIID KALIYA KU ARKAY EE MAXAA KA JIRA?? TANKALE WAXAA BEESHA DABARE U KALA BAXDAA DIRMADOW IIYO YEERAN HORE IYO YEERAN DANBE ??????
HABAR AWAL REER LIBAAN-OGAADEEN TAGALWAAQ
SACAD H.GIDIR IYO SACAD OGAADEEN
MACALIN DHIBLAAWE ABGAAL-MACALIN DHIBLAAWE SIWAAQROON
KUMURTE BIMAAL IYO KUMURTE TUNNI
HINJILE CABDALLE ADEN DHULBAHANTE IYO AKISHO CABDALLE ADEN IYO BAYDHABO 7 AW HINJILLE
SARUUR IYO DHULBAHANTE BAH GERI
CUMAR DHEERE MAREEXAN IYO CUMAR DHEER HABAR GIDIR
MAKAAHIL-OGAADEEN MADALUUG MAKAAHIL IYO SAMAROON MAKAHIIL
BAH DIR-- IYO DIR
XAWAADLE IYO LEYLKASE
JAMBEELE HAWIYE IYO JAMBEELE DAROOD
XEEBJIR SHEIKHAL IYO XEEBJIR GADABURSI
REER AHMED IYO LAHMAAR
BARSUUG MADAXEYN DIR-BEESHA ARAP ISAAAQ
LAYIILE MADAXEYNE DIR-REER GADIID HABAR AWAL
REER SHIRDOON HABAR AWAL-MAXBUUB GALJECEL
QUBEYS DHAY0-QUBEYS GALJECEL
AWARAMALE SAMAALE-WARSANGALI HARTI
WARSANGALI HARTI -WARSANGALI HARTI ABGAAL
CALI GANUUN GADABUURSI-CALI GANUUN BARTIRE
WAA WAXYAABO LAGA FAJACO.
Contraversies of Fission and fusion of Somali clans by the Invention of Somalia BOOK
Cali Geri(Dhulbhante)<-------------------------->Duduble(Hawiye)
Macalin Dhiblaawe(Abgaal) --------------------->Baaba Xasan (Shiiqal, Gendershe)
Macalin Dhiblaawe(Abgaal)<---------------------->Macalin Dhiblawe(Siwaqron)
Cawrmale(Warsangeli)<---------------------------Cawrmale(Gardhere,Samale)
Wagardhac(Mareexan)--------------------------->Qayad(Dhulbahante)
TagalaWaq(Ogaden)<------------------------------>Habarawal(Isaaq)
Leelkase(Xawaadle)<------------------------------Leelkase(Daarood)
Warsangeli (Harti Darod)<-------------------------Warsangeli(Harti, Abgal)
Sacad(Habargidir)---------------------------------Amuudaan(Ogaaden)
Cumar Dher(Habar Gidir)<------------------------>Mareexaan
the two Warsangelis. One is a subclan of Abgal and the other is a tribe. I was told that Garad hassan(Xamar Gale) fathered them.
Waa Toloobeen. Waa tolobeen.
WHAT WESTERN WRITER SAY ABOUT SOMALIS IN GENERAL (NOTE THIS IS NOT MY OPINION OR SOMALIS IN GENERAL WOULD BELIEVE. NO OFFENSE!!!!!Adoption between descent groups named “haliif” (in Arabic) or “arifa”
Adoption between descent groups named “haliif” (in Arabic) or “arifa” (ibid.: 68), in a mangled Italianised way, was especially widespread among the Somalis Hawiye. This was an agreement through which the adopter (a clan, a lineage or one of the family of the lineage), under request, took complete responsibility for the protection of the adopted; the adopted (person or group), on the other hand, was to refrain from jeopardising the peace of the adopter group (ibid.: 67). Among the Hareyn—as possibly, in most cases of adoption—the adopted formally renounced to their birth place in terms of clan/lineage and promised to accompany the adopter’s clan/lineage in peace and war for ever (Lewis 1969: 66). This also entailed a partial or total transferral of blood compensation rights and duties from one’s original group to the adopter’s clan/lineage (ibid.: 67). The reciprocal obligations entailed by the agreement of adoption could cease for two reasons: when an adopted group migrated from the territory and when an adopted group became strong enough to constitute an autonomous ethnic unity, as recognised by the adopter. Of course, power conflicts would also determine the cessation of an adoption (Cerulli 1964: 73). The end of an adoption involved the clearing out of the territory previously granted for agriculture or other purposes by the adopter (ibid.: 67-68). From the adoption system arose several complicated issues in the consuetudinary law and examples of such are reported for the twenties (ibid.: 68, 70-75) and the sixties (Lewis 1969: 72-74). The institution could be used by a group for establishing itself in an area and, thereafter, claiming such territory permanently by force. Moreover, allegiance of an adopted lineage or family with its original clan could continue after many years of permanence in far away areas. When adopted people kept old allegiances with lineages/clans of enemies they became unpleasant and dangerous guests in case of conflicts. Finally, when governments banned the use of tribal criteria from the national legal system, adopted people could try to use their old relations of adoption in order to claim permanent rights over other clans’ cultivable lands 5again fostering conflicts. Yet, relations of adoption protected some agriculturalists before other regimes of land property were set up in Somalia. For instance, during the Siyaad Barre government, disregarding relations of adoption, tracts of land were expropriated for national purposes (i.e. setting up of state farms, etc.), taken from people who had less links with the lineages/clans of the governments’ members, mainly agriculturalist riverine peoples.
During the years, the interactions created through adoption and patronage, fostered certain pastoral people to convert themselves to good farmers by occupying more and more arable land. Along the Shebeli River, Cerulli mentions some such people as: the Hillibi, the Daacud of the Balad area, the Mobileen, the Molkal, the Badi Caddo (Cerulli 1964: 83). Yet, some Somali pastoral groups were adopted in villages of riverine people; for instance, in the Shidle village of Shanloo, along the Shebeli, lived families of Somali Wacesla (ibid.: 82) and in the Zigula village of Mugambo, along the Juba, lived families of Somalis who spoke the Bantu language kizigula.
Therefore, despite the general understanding of what is Somali society, there have been very complex ethnic interactions among pastoralists and agriculturalists in the last centuries; it would be difficult to keep track of all such interactions. These involved the concession of temporary rights over the use of land and territory, but did not necessarily entail that the adopted people (agriculturalists or pastoralists) were the losers (ibid.: 84). In fact, especially before colonial times, a patron/client relationship was one of mutual support in different economic activities or for the control of a territory rather than one of domination of a group over another. Until the present time a “distinction is made between those born into a clan and those who have become members by adoption” (Helander 1988: 133). However, case studies from the Hubeer (ibid.: 43) and the Hareyn (Lewis 1969: 68) show that in many cases those who have been adopted outnumber the others
Because he was bearded, the Somalis named him "Garrow" or Gardheer." He married a Hawiye woman who sired two boys and a girl. The first-born was Tuff and Qur'an, the second born and the daughter was named Makka.
He had two sons, Mohamed and Tuf. Mohamed died after he had one son Quran (quranyow). Quran was raised by his uncle Mr. Tuf. Later on he married Mako who is Tuf’s daughter and Quran’s first cousin. Then he (Quran) fathered two sons, Furkesha and Assaree. Assarree.had two sons, Bana and Kiliya.
Furkesha, the brother of Assarre , had seven sons, they were Hodkoya, Birkaya, Hoytra, Darawa, Kalwesha, Hurdeq and “SUBUKITRE”.
Also, the second half of the Gharri branch is Tuf. Tuf is believed to be the uncle and father in law’s of Quran or quranyow, and he had two sons, Ali and Adola. Adola had eight sons. They were Kalwina, Kalmassa, Bursuni, Odomai, Maqabille, maid, Rer Mug and Tubadi.
The Tuf’s second son Ali had three SONS; their names were Kalula, Tawulle and Sabdhawa.
Boni aweer waata sanye boni Ogada wata bala Lamu Tana River District Garissa.
Wasanye Dahalo Ogada Wata Gedi Waboni Wata -bale
Pre Hawiye Gilale Ormale Hon Daule Hober Hawadle Garre
HUBER SETTLE WITH HADAMO BAKOOL
GILALE SETTLE DOI
HON ARE SUBCLAN OF HARIEN
GARRE REEWIN TODOBADA AW DIGIL
Omo-Tana
Glaboid Dasenech Elmolo Arbore Bayso
Sam Rendile Somali Aweer
Oromo- and Konsoid Bussa Gidole Kanso
Garre Awdheegle Doolow and Dawa and dispersed in Shabeelle. Mega near Eel Waaq. Garre of Galaana or Garre Liban speak Oromo Borana
Garre Tuuf are Afarta Gembar Ali and Afar Reer Muug. The Quranyow Kili and Furkesho. Qalweyne Gare tuuf Gob Nobels.
Pre Hawiye Giilaale Awaramale Hoon Saransoor
Gardheere
Garre, Gilaale Awaramale hoon. Garjaan son of Maataay son of Gardheere
Gilaale—dispersed in Dooy and Sebit to Afgooye
Awaramale are three clans Garable, Gamboleen and “Irinta Passa Jubba
Hoon Baydhabo xuddur
Gardheer Iise, Misirre dirsame galjecel Digoodiya
Bali Headwaters of the Juba and a major dispersal-point of 1600 Oromo speakers
Turton Garre Prehawiye first to occupy Jubba and Tana Rivers Found shabeele dolo and Wabi Gesho and Webi Mana and upper reaches of river Dawa borders of Kenya.
Boon regions of Koyti, Belesh Kogani, Afmadow kismayo Jilib. Jilib Boon Guurale. Buulo Boon Haaway areas the Du’aad in the geedi region.
Bajun have a Garre group from the Garre Quraanyow of the Kili or Kiliya.
Aweer use Ijii or Iyi similar to Somali Aji term ( Hiji son of Irir). The Kilii have name Kablaalle similar to Kablalax Darood name.
Garre oral tradition they Migrated several centuries ago from the upper reaches of Jubba River along the west side of the river to Afmadow. Boon Garre of Gelib and whole are are found the Garre traces.
Boon Garre of Jilib, mouth of river others at River Tana
Recent German research on Africa: Language and culture : projects of the ... - Page 106
by Bernd Heine, Deutsche Forschungsgemeinschaft, Institute for Scientific Co-operation - African languages - 1982
Together with Somali it forms the eastern (or Dad) group of the Sam languages
... do not refer to themselves as Aweer but rather as boon, a Somali word from
Jubba Tana Hunter gatherers Booni Kilii Aweer number 2000 and Eyle and Dahalo in Lake tana district Mouth of Tana by Lamu
Boni aweer waata sanye boni Ogada wata bala Lamu Tana River District Garissa.
Wasanye Dahalo Ogada Wata Gedi Waboni Wata -bale
HUBER SETTLE WITH HADAMO BAKOOL
GILALE SETTLE DOI
HON ARE SUBCLAN OF HARIEN
GARRE REEWIN TODOBADA AW DIGIL
WHAT WESTERN WRITER SAY ABOUT SOMALIS IN GENERAL (NOTE THIS IS NOT MY OPINION OR SOMALIS IN GENERAL WOULD BELIEVE. NO OFFENSE!!!!!
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