Saturday, April 7, 2012

MADAXWEYN DIR GROUPS GARRE JIDO WARDAY


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.




The Akisho (Gurre) clan consists of 12 major subclans:



1. Akisho



o Waro-Miyo



 Reer-Warfaa



 Reer-Dalal



 Reer-Hawade



 Reer-Agal



 Reer-Buuke



 Reer-Naaleye



o Waro-Bito



o Waro-Dayo



o Waro-Luujo



o Waro-Ito



o Waro-Kiyo



o Waro-Heebaan



o Waro-Kurto



o Obo



o Igo


WHAT WESTERN WRITER SAY ABOUT SOMALIS IN GENERAL (NOTE THIS IS NOT MY OPINION OR SOMALIS IN GENERAL WOULD BELIEVE. NO OFFENSE!!!!!



BUUGA NOMADIC DEMOCRACY EE UU QORAY WAXA UU SHEEGAYAA IN CABDALLE AADEN DHULBAHANTE IYO OODLE AY AKISHO KA LUMEEN QORAAGA WAXAA UU LA SHIRAY ODEYAASH CABDALLE AADEN WAXA AYNA U SHEEGEEN IN AY AKISHO YIHIIN IYAGA IYO 7 AW HINJILE EE RAXANWEYNTA DHEX DAGA GOBALKA BAAY.


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 ??????

BUUGA LA YIRAAHDO INVENTION OF SOMALIA AYAA WAXAA KU QORAN BEELO BADAN OO SOMALI AH OO ISKU HEYB SHEEGTA MARKEY ISLA KALIYOOBAN MAGACNA WADAAG HADAN BEELO KALA DUWAN KA TIRSAN TUSAALE AHAAN:

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

HINJLE DHULBAHANTE RAHANWEYN CABALLE ADEN THESE GROUP OF DHULBAHANTE AND AKISHO AND DESCRIBED IN NOMADIC DEMOCRACY BY IM LEWIS. SIDED AW HINJILE ARE AMOUNG RAHANWEYN AND ARE AKISHO.



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.


DHULBAHANTE

o Muuse Saciid



 Cisman Muse ( abirar)



 Maxamed Muse



 Barre Muse



 Abokar Muse



 Abdale Muse



 Yaxye Abdale



 Habar-Waa Abdale



 AAdan Abdalle ( hinjiinle) ***



 muumin abdalle



 saleebaan abdalle



 ahmed abdalle



 Odola Ahmed




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



JIIDDU



JIIDDU (JIDDU, AF-JIIDDU) [JII] 20,000 to 60,000 (1992). Lower Shabeelle Bay and Middle Jubba regions, Qoryooley, Dhiinsoor, Jilib, and Buurhakaba districts. Afro-Asiatic, Cushitic, East, Somali. A distinct language from Somali and Tunni, usually grouped under the Digil dialects or languages. Different sentence structure and phonology from Somali. Closer to Somali than to Baiso. Spoken by the Jiiddu clan. Ethnic Jiiddu in Bale Province, Ethiopia speak Oromo as mother tongue.




Heine in 1978 classified Bayso as the Northern branch of Omo-Tana (The Sam languages)



while Sasse (1975) established the Western branch with the closely related languages Dasenech, Arbore and Elmolo. Rendille and Boni are included together with Somali, the Eastern branch of Omo-Tana.







However, there are two distinct communities indigenous to Gidiccho island speaking different languages: the Bayso-Bayso is the name of a village on the southern tip of Gidiccho island and the name used by the entire community to refer to themselves as an ethnic group, as well as to their language


 Right bank of shabeel in the region arboheero near qoriyole.The two lineages primary jiddu, sifir and Wajis, son of Digil food.The oral traditions of the clan reports of fighting with Warday -Orma


The Kenya-Somali border area is dominated by the Somali ethnic group. But a number of other ethnic groups live in the border areas, especially in the northern Kenya border zone. Many of these groups – such as the Garre, Gabra, and Rendille -- possess highly ambiguous and fluid ethnic identities, making it difficult to categorize them as “Somali,” “Oromo” or other. The Garre, for instance, are considered a Somali clan but speak a dialect of Oromiyya. The flexible, fluid nature of ethnic identity among the Garre, Gabra, and Rendille has historically been a useful tool for negotiating relations between the dominant groups.



The Somalis themselves are much more hybrid in the Tana-Jubba interriverine area than in central and northern Somalia. In the process of south-western expansion across the Jubba river and into present day Kenya, Somali clans freely employed the practice of clan “adoption” (shegad) either as newcomers seeking protection from a stronger clan or as a means of absorbing weaker groups. As Cassanelli notes, “during the periodic migrations of Somali nomads from the drier central plains into the interriverine area, the incidence of contractual clientship multiplied.”13



The result is that many members of Somali clans in the border areas are shegad – some are originally Orma, Wardei, while others are adopted members from another Somali clan. Occasionally, when political advantage dictates, adopted clans can “rediscover” their original identity and revoke their old clan identity. Ethnic identity in the region is not nearly as fixed and immutable as observers often assume, but is rather used as a tool by communities to pursue what they need – protection and access to resources. As Laitin and Samatar noted two decades ago, “the essence of great politics in the Somali context is the clever reconstruction of one’s clan identity.”14




WHAT WESTERN WRITER SAY ABOUT SOMALIS IN GENERAL (NOTE THIS IS NOT MY OPINION OR SOMALIS IN GENERAL WOULD BELIEVE. NO OFFENSE!!!!!







WARDAY




ORMA (UARDAI, WADAI, WARDAY, WARDEI) (Sanye) [ORC] 55,000 (1994 I. Larsen BTL), including 5,000 Munyo. Garissa and Tana River districts, Northeastern and Coast provinces. The Oromo spoken in the Lower Jubba Region of Somalia.



55,000 (1994 I. Larsen BTL). Population includes 5,000 Munyo.




Warday Madow dialect -Warra Daayu dialect


The Orma controlled that area until the mid or late 19th century. They move from the lower Tana River inland toward Kitui District during rainy season.



Uardai, Wadai, Warday, Wardei



Munyo (Korokoro, Munyo Yaya), Waata, Orma. Distinct from Boran. Munyoyaya is an ethnic group speaking a dialect of Orma. The Pokomo who are mainly agriculturists.





The Wasanye: this is a small ethnic grouping to be found around the Kipini area around Witu/Boni forest and are also scattered in the Tarasaa area of Garsen division. They tend to be traditionalist, and have no specific occupation except that they are wanderers in the forest and bushes gathering wild fruits and honey.

The rest of the southern interior, from Garissa on the Tana River to Marerey on the Jubba river, is inhabited mainly by a number of Absame/Darood clans, including Mohamed Zubeir, Makabal, Aulihan, Talamoge, and Jidwak. Along the lower Tana and Jubba river valleys, the main ethnic groups are non-Somali. Bantu farmers reside along the Jubba river, and in the Tana river valley the Pokomo (Bantu farmers), Orma and Wardey (Cushitic/mainly pastoral) are the principal inhabitants. A small group of hunter-gatherers, the Boni, live in the northeastern coastal corner of Kenya.



 a small group of Dir near the Ethiopian border; and the Garre in El Wak district.



 To the east, in Marsabit Province, the Borona, Rendille, Gabra, (all related to the Oromo) and Oromo predominate.



market places and at Hola, and Lamu District headquarters. There are three major roads i.e. Malindi – Hola road, Malindi - Lamu road and Garissa – Hola road.






Garre clan-Gurra


Gurra, Gurre, Garre, a group of people living between the



Webi Gestro and Dumale, of Somali origin but much mixed



with other groups; also a clan of the Mecha/Liban/Ammaya Oromo W gurra 'ear' BO




On the other hand, the Garre clan in Mandera district has forged an alliance with their Garre kinsmen in Ethiopia and Somalia. This alliance is also backed by Ororsame section of the Marehaan, a section that has been in loggerheads with the Eldera.



The majority of Somalis in Mandera are from the Murule,Degodia and Garre Somali clans, with a minority representing the Marehan,Sheekal,Sharmooge and Leysan clans.



Jiiddu and Tunni clans are classified as separate languages. Most Garre in Somalia speak Garre as a mother tongue, but Maay is the mother tongue of some. The Garre language is close to Boni. (Most Garre and Ajuuraan in Kenya speak an Oromo language named after them: Garre-Ajuuraan.)



Tradition also says that the Gabbra Miigo, the Sakuye Miigo and the Gabbra of Kenya's Eastern Province later originated directly from the Garre Somali. ...
About 20,000 Garre in Kenya also speak Maay. The Leysaan clan of the Somalis also speak Maay and are allied with the Digil-Rahawiin, as is the Daraawe division of the Garre clan.



GARRE (AF-GARRE) [GEX] 50,000 or more (1992); perhaps several hundred thousand in the ethnic group. Dominate areas of southern Somalia, especially in the Wanle Weyn-Buur Hakaba area; Baydhaba, Dhiinsoor, Buurhakaba, and Qoryooley districts; Middle and Lower Shabeelle and Bay regions. Afro-Asiatic, Cushitic, East, Somali. Part of the Hawiye clan family. They consider themselves to be one people with the Garreh in Kenya, although they now speak different languages. Some ethnic Garre in Somalia speak Maay as mother tongue. Reported to be linguistically close to Boni. Muslim. Survey needed.




TUF AND QURAN (QURANYOWA.) ACCORDING TO THE GHARRI ORAL TRADITIONS, ALMOST ALL OF THE GHARRI ELDERS AGREE INCLUDING SHEIKH ABDIWAHID, ONE OF THE WELL RESPECTED GHARRI ELDERS FROM GHARRI KONFUR, GHARRI WAS AN ARAB IMMIGRANT WHO CAME FROM THE GOLF OF ADEN OR POSSIBLY FROM “YEMAN” 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.



The Garre are divided into Tuff and Quranyowa sub-clans; the Tuffs further into Ali and Adola; the Quranyow into Asare and Furkesha.


The Garre


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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