K'naan talks to Craig Kielburger about his personal journey from Somalia to Rexdale to international superstardom
Wednesday, July 25, 2012
A SCHOOL IN MARKA CITY
A SCHOOL IN MARKA CITY
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Al-Ansar Institute
of Islamic Education and
Basic Science
Elementary/Intermediate/High
Marka,
Somalia
Background
Following the long devastating war
in Somalia many innocent Somalis lost their lives. The children became the first
victims. Many of them lost their caring and loving parents and other family
members. The majority of the children lost their dreams of a life that could
have been achieved through education. All government institutions including the
educational facilities were completely plundered and destroyed. An entire
generation who were fully dependent on government supported educational
institutions missed education all together, others ended their schooling
prematurely. Regrettably, the rule of gun became the norm in every part of the
country. Most of the teachers, technicians and professionals working at various
public and private sectors left the country. The few that were left resorted to
other means of survival. This has led to an acute shortage of human resources,
which hampered recovery and jeopardized long term development. It is against
this background that Al-Ansar Institute was conceived by a dedicated and highly
motivated team of instructors based in Marka, Somalia.
What is the
mission?
What is the level of
education?
When the institute was first
established (1991), only primary levels consisting of grade one to five were in
effect, however, after generous support from caring individuals from the Somali
community (inside and outside the country), two additional levels (intermediate
and secondary) were added to the institute. At present over 500 students are
enrolled.
What are the courses
offered?
Science (biology, chemistry and
physics), mathematics, geography, history, social studies, English, Arabic,
Islamic studies, and physical education.
How are the
facilities?
The facilities are very scarce. The
building hosting the institute is very old and needs immediate renovation.
Because of the extremely high demand, the classrooms are overcrowded.
Laboratories are ill equipped and supplies are short. Conventional methods are
often used to demonstrate laboratory activities for science and technology
subjects. The library is without shelves and good quality
books.
Despite the limitations, the
institute is committed in producing high quality graduates who are able to
compete for further educational advancement and contribute substantially to the
future development of the country.
Who funds the
institute?
The institute is funded by private
donations. Your charitable gifts can make a significant difference to the
education of the future generation of Somalia.
What are the
needs?
The many needs include
rehabilitation and renovation of the physical facility of the institute,
teachers retraining, reconstruction of the library, good quality books of
various subjects, office supplies, computers, laboratory equipment, incentives
for the instructors and the cost associated with the day to day
operations.
How can I
donate?
Your donation will definitely help
overcome the various needs of the institute. You can make your contribution
directly to the institute through ALBARAKAT, Marka, Somalia, telephone:
011-2521-549364 addressed to Sheikh Salim Cumar Cusman.
Please note that no administrative
fee will be associated to your donation.
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Audio
 The School
Song |
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The principle of the Institute
Sheikh Salim Omar Osman lecturing the students.
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QABIILO IS SHEEKGTA IYO LUQADAHA SOMALIA
Qabaa’ilka Soomaalidu ma isbahaysi baa,
mise waa dhalasho?
Wq. Maxamed Hirad
April 26, 2010
Muuqaalka oday Soomaaliyeed oo xidhan koofiyaddii duqayda lagu yaqaannay
Arar:
Runtii waa su’aal ay adag tahay in jawaab waafi ah laga bixiyo. Waxa taas daliil u ah, siina adkaynaya innaga oo aan illaa maanta hayn qoraallo ama dokumantiyo taariikhi ah oo arrintaas wax ka yidhi. Waxa keliya ee aynu cuskannaa inta badan waa qoraallo kooban oo dad ajnebi ahi ay qoreen, xilliyo mudada laga joogaa ay aad u yar tahay, marka la barbar dhigo inta ay qowmiyadda Soomaaliyeed soo jirtay. Waxa intaas dheer, kuwaas oo aan dhul badan oo Soomaaliyeed marin, sidaa awgeedna xogta ay ururiyeen ay ku salaysan tahay dad iyo degaanno kooban.
Mar haddii xaal sidaas yahay, qofka doonaya in uu baadhitaan ku sameeyo mawduucan oo kale waxa ku adkaanaya in uu helo qoraallo badan oo uu raadraaco. Marka maqaalkan kooban waxa uu xooggiisu ku salaysan yahay aqoonta duqay Soomaaliyeed oo degaanno door ah oo kala geddisan deggen ama ku barbaaray, aqoon fiicanna u leh qabaa’ilka iyo xogo kale oo aan ka soo ururiyay qoraallo kooban. Waxa intaas dheer oo aan qoraalkan yar iyana u adeegsanayaa suugaanta Soomaalida oo ay ku jiraan sheekooyinka iyo odhaahaha Soomaalida dhexdeeda caanka ka ah.
Aqoonayahanada dersa asalka Soomaalidu waxa ay sheegeen in magaca Soomaali oo qoran ay markii u horraysay ku arkeen hees Xabashi ahi oo ay ku tilmaamayaan qoladaasi sida ay uga guulaysteen dagaal dhex maray iyaga iyo Soomaalida. Marka waxa la dhihi karaa ama muuqata in aan magaca Soomaali laftiisa xog badan laga hayn wixii ka horreeyay dagaaladii Imaam Axmed Guray. Waxase jirta ama laysla garan karaa markii diinta islaamku soo gaadhay dalkan, in dad badani ku noolaayeen degaanka Soomaalida. Kuwaas oo magac, Diin, iyo dhaqan u gaar ah lahaa. Waxa illaa haddeer jira wax badan oo ka sii baaqi ah raadadkii iyo dhaqamadii dadkaas. Waxa tusaale inoogu filan, dab shidka, xabaalaha, sida taallo tiiryaadka, curraafaynta iyo samaanyaha oo dhammaan laga helo ama ka jira geyiga Soomaaliyeed.
Iimaam Axmed Guray
Waxa ay aqoonyahanno badani iyana isku raacsan yihiin in dhulkii loo yaqaannay Punt uu hadda ka mid yahay degaanka Soomaalida, dadkii ku dhaqnaana ay Soomaalidu asal ku leedahay.
Daraasado lagu sameeyay hiddaha (genetics) Soomaalida ayaa iyana caddeeyay in dadka Soomaaliyeed ay asal la wadaagaan dadyowga kale ee ku dhaqan Itoobiya, Ereteriya iyo Waqooyiga Afrika sida qawmiyadaha Oromada, Canfarta, Berberka iyo xataa Carabta Waqooyiga Afrika. Waxa intaas dheer afafka qowmiyadahaasi ku hadlaan oo ay isku bah yihiin afka Soomaaliga. Daraasadaha hiddaha asalka Soomaalida lagu sameeyay waxa ay caddeeyeen in dadyowga ku dhaqan Geeska Afrika ee ay Soomaalidu ka mid tahay ay yihiin ummad gaar ah (Distinct Seperate Race) oo ka duwan ummadaha la jaarka ah sida Carabta iyo Afrikaanka kale. Waxa intaas dheer oo daraasadahaas koobani sheegayaan in qawmiyadda Soomaalidu ay jirtay muddo ka badan 4,000 oo sano.
Markii diinta Islaamku ka dhalatay Jasiiradda Carbeed oo sida aynu wada ognahay bad yari u dhaxayso iyada iyo Soomaaliya ayaa waxa markiiba ay si hawl yar ugu soo tallowday dhinaca degaanka Soomaalida. Diintaas oo dabcan muddo dheer qaadatay in Soomaali oo dhan ay wada gaadho. Hase yeeshee waxa xaqiiqo ah in ay raad weyn ku yeelatay dhaqanka Soomaalida oo xilligan la joogo dhammaantood wada Muslim ah. Waxase adag in la aamino ama waxa aynu odhan karnaa macquul ma aha dhawr wadaad baa qaran dhan sahal ku qabsaday muddo qaaban. Ama dhawrka Shiikh ee ay Soomaalidu sheegato iyo carruurtiisii baa ka adkaaday oo qaarna dadkii dalkan ka buuxay laayey, intii kalena bara kiciyey oo dhulkii ka qaaday. Midda kale waxa isweydiin mudan meeye dadkii diinta ay u laqimayeen ee dhexdooda diinta ka faafinayeen? Iyagii keliya iyo carruurtoodii baa dalkii oo dhan u hadhay, waa arrin aad cajiib u ah oo caqligu aanu qaadan karin!
Markaynu qodobkan ka hadalkiisa soo koobno, sida la garan karo Soomaalidu waxa ay ka soo jeeddaaa dadkii dalka joogay ee diinta la soo gaadhsiiyay muddo hadda kun sano ka badan laga joogo. Waxa ayse dhaqan badan la wadaagaan muslimiinta ku dhaqan Bariga Dhexe iyo dalalka kale ee caalamka Islaamkaba.
Hayb beddelashada Soomaalida:
Ugu horrayn marka aynu arrintan ka hadalaynno waxa mudan marka hore in aan isweydiinno Soomaalida ma dhacdaa in ay haybtoodii hore ka guuraan? Jawaabta su’aashaas oo koobani waxa ay tahay “Haa”. Waxa hubaal ah kollay in lixdankii sannadood ee aan anigu wax kala garanayey dad badani ay haybtoodii bedesheen oo qolo kale ku biireen. Si aynu arrintaa xaqiiqooyin cad ugu keenno waxa aan halkan ku soo bandhigayaa dhowr tusaale oo innoo iftiiminaya sida qabaa’ilka Soomaaliyeed u hayb bedeshaan.
Waxa haddaba jira qabaa’illo badan oo aan la isku diidanayn in ay yihiin bahwadaag ama isbahaysi. Waxa qolyahaas ka mid ah Digil iyo Mirifle, Jaarso, Ciise, Akisho, Bursuug, Garre, Maalin Guur, Muddulood iyo kuwo kale oo badan.
I970 kii ayaa waxa aan fasax damcay in aan ku tego magaalada Baydhabo. Xilligaas waxa waddanka ka dillaacay cudurka loo yaqaan Daacuun Calooleedka. Taas oo dhalisay in magaalooyinka iyo gobolada la kala xidho. Waxa aan ku xannibmay tuulo yar oo Baydhabo iyo Buur Hakaba u dhaxaysa. Dadkii deganaa ayaan qof keliyana ka af garan waayey. Akhirkii waxaan masaajid yar ka helay oday saagaashan jir ah oo caalim ah oo na tujinayey. Isagii baan isku af garanay luqadda carabiga oo fusxa ah. Laba habeen oo aan wadaadkaas meel la joogay waxyaabo badan baan ka faa’iiday oo ka qortay. Waxaan waydiiyey, dadka dhulkan degani waa ayo? Waxa uu iigu jawaabay waa Soomaali. Yay ka yihiin baan idhi? Waxa uu iigu jawaabay waa Soomaali oo idil. Waxaan weydiiyey Raxan Weyn waa ayo? Wuxuu igu yidhi waa dhulka oo waxa uu magacaasi tilmaamayaa, waa dhulkii raaxada badnaa. Waxa kale oo aan waydiiyey Digil iyo Mirifle waa ayo? Wuxuu iigu jawaabay dadkaa qaarna beeraha ayay ku dhaqmaan oo waa Digil, Miriflena waa xoolalay. Sida odaygaasi qirayo Raxan Weyn waa is bahaysi ka kooban qabaa’illo badano oo Soomaaliyeed.
Waxa sidoo kale iyana ah qabiilka Ciisaha oo waxa la yidhaa waxa ay u kala baxaan jilibadoodu Ciise iyo soo raac oo sida magacaasi tlimaamayo innoo iftiiminaysa in ay isbahaysi yihiin. Jilibada soo raaca ayaa waxa inta badan dhacda in qabaa’il badani yidhaahdaan annaga ayay asal ahaan naga soo jeedaan.
Sawir ay faraacinadii hore ku muujiyeen xaaskii ninkii xukumi jiray Punt. Punt waxa la rumaysan yahay in ay ku taallay geyiga Soomaaliyeed
Qabaa’ilkan iyagu qirta in ay isbahaysi yihiin sida kuwa aan kor ku soo sheegnay, waa kuwa inta badan ay qabiilooyinka kale bililiqaystaan, gaar ahaan beryahan dambe ee qabyaaladdu siyaasadda aad u gashay ee ay xamaasadda badan yeelatay. Haddaan tusaale kooban kuwaas ka bixiyo jilibo dhowr ah oo Jaarso ah, gaar ahaan Warro Dhaqo ayaa intii ka dambaysay dagaalkii 1977 iyana u digarogtay reer Haaruun (reer, Isaaq, Ogaadeen) iyo Laylkase. Waxa sidoo kale iyana noqday xilliyadan dambe Jibriil Abokor (Sacad Muuse) Warro Oogo oo ahayd Jilib Akisho ah. Waxa iyana sheeko caan ah ka ah Hargeysa iyo inta galbeed ka xigta odhaahda ah Akishadii Cabbanowday. Sheekadaas oo tilmaamaysa qoysas Akisha ahaa oo u hayb bedeshay reer Cabbane (Sacad Muuse). Waxa maanta jira Qoys intooda Jigjiga deggenina yihiin Akisho, inta Hargeysa ku dhaqanina yihiin reer Cabbane.
Hayb bedelashadu kuma koobna beelahaas aan kor ku soo tilmaamay oo qudha. Qabaa’ilada kale sida Daaroodka, Isaaqa, Hawiyaha iyo kuwa kale ee faraha badanba waa arrin si weyn uga jirta. Aan ku bilaabo Shiikhaash (Shiikhaal) oo berigii hore la odhan jiray waxa ay ka soo jeedaan Abubakar Siddiiq, sida ku qoran kitaabka la yidhaahdo Nasrul Mu’miniin ee uu qoray Shiikh Cabdullahi Qudubi, awowgoodna ahaa shiikha ku aasan magaalada Sheekh looguna magacdaray iyo reer shiikh Xasan Kalweyn oo sheegan jiray in ay ka soo jeedaan Cusmaan bin Cafaan. Haddaba Shiikhaash (Loo Boge, Aw Qudub, iyo Gendershe) iyo reer Xasan Kalweyn maanta waa hal reer oo loo bixiyay Martiile Hiraab, ahna qabiil Hawiye ah. Waxa iyana jira qabaa’ilka Xawaadle, Saransoor (Digoodi iyo Gaal Jecel), Gugundhabe iyo Odaajeen oo maanta aynu u naqaan in ay Hawiye yihiin, horese u ahaa qabaa’il iskood u taagnaa.
Waxa sidoo kale isna ahaa qabiillo iskood u taagan oo sheegan jiray in ay Saado yihiin ama Carab, reerka Isaxaaqa la yidhaa ee maanta ka midka ah jilibada Habar Yoonis iyo reer Doodka oo Habar Jeclo ka mid ah. Qolada Isaxaaqu waxa ay haybtoodii hore ka guureen illaa 50 kii sano ee u dambeeyay oo aan aniga laftaydu soo gaadhay, halka ay reer Doodku iyagu beri dhaweyd uun toos u sheegteen Habar Jeclo. Waxa iyana intii xornimada ka dambaysay hayb bedeshay Fiqi Shinni oo ahaa Ajuuraan, haddase ah Ayaanle, Cayr, Habar Gidir. Waxa kale oo la sheegaa qolada la yidhaa Cumar dheer oo maanta ah Wagar Dhac oo Mareexaan ah, in ay asal ahaan ka soo jeedaan Cayr, Habar Gidir. Qolada kale ee hadda la yidhaa Damal Muuse ee dega Galkacayo ayaa iyana illaa 64 kii ka hayb bedeshay Dir oo noqday Muuse Carre oo Habar Yoonis ah.
Waxa halkan malaha mudan in aan ku xuso sheeko beri dhexdii ahayd lagu faafiyay qaar ka mid ah wargeysyada ka soo baxa magaalada Hargeysa. Kaas oo qoray sheeko ku saabsanayd laba reer oo haddeer kala ah Gadabuursi iyo Isaaq in ay wada siyaartaan hal oday oo ay wada sheegtaan in ay ka soo jeedaan. Labadaas reer ayaa qoraalku sheegay in ay istuseen in malaha ay isku asal yihiin, balse qolo weliba ku adkaysatay in ay halkeeda ku negaato.
Qolada Gadabuursiga oo marar qaar dadku ku tilmaamo isbahaysi waxa jira reero badan oo aan lagu murmin in ay qolyo kale yihiin. Waxa reerahaas ka mid ah Xeeb Jire oo la sheego in ay Shiikhaash yihiin, Muuse Fiin oo la yidhaa waa Ogaadeen iyo reer Nuurka oo dadka qaarkiis ku sheego in ay Ciidagale ahaayeen.
Dhinaca gobolada bariga oo dad badani ku tilmaamo meesha Soomaalidu ay asalkeedii ka soo fidday ayaa waxa la sheegaa reero badan oo ku dhaqnaan jiray, maantase aan cidi ka joogin. Waxa qabaa’ilkaas ka mid ahaa Reer Waa Rag, Leg dhufso, Odayo qoyan, Qabsan Dulle, Qayraanshe iyo qolyo kale oo badan. Kuwaas oo maanta dhammaantood ku dhex milmay reerka Majeeteerteen ee Hartiga ah. Reerka Dhulbahantaha ayaa iyana la sheegaa in qolyo badani ku dhex milmeen. Tusaale ahaan waxa Dhulabahantaha dhexdiisa caan ka ah magaca la yidhaa Ilma Halal Gob ah oo la sheego in ay ahaayeen qabiil jiray, balse maanta Dhulabahante uun ka mid ah. Waxa iyana dhowr iyo tobankii sano ee u dambeeyay soo baxay qolada Jambeel oo la yidhi waa Cabdi Koombe. Anigu intii aan wax kala gartay oo 60 sano kor u dhaafay waxa aan maqli jiray Koombe waa 4: Geri, Harti, Xarle iyo Jiiraan. Jambeel waxa aan marar maqlay waa reer Cabdi oo Geri ah. Si kastaba ha ahaatee Cabdi Koombe waa wax aan hore u jirin, qoladaasina waxa suuragal ah in ay ama Geri yihiin ama Harti.
Haddaan qaybtan soo duuduubo waxa aan jecelahay in aan xuso qola Madhibaan ah oo sannadkan horraaantiis qolyo ka mid ah iyaga iyo xubno ka tirsan beesha Habar Yoonis isku dayeen in ay haybtooda u bedelaan qolo ay u bixiyeen Kuul Carre. Sheekadaas oo muddo dhowr bilood ah socotay waxa ay akhirkii ku baaba’day ka dib markii xubno muhiim ah oo ka tirsan labada dhinac ay ka horyimaaddeen mashruucaas.
Runtii halkan kuma dhamma tusaaleyaasha laga bixin karo hayb bedelashada iyo qabaa’ilka Soomaalida. Waxase aan la dafiri Karin in hayb ka guurku uu yahay arrin aan ku cusbayn Soomaalida dhexdeeda, balse loo baahan yahay in si cilmiyaysan loo derso. Waxa xaqiiqo ah in aanu jirin Soomaalida dhexdeeda qabiil odhan kara waxa aannu nahay saafi oo iskuma dhex walaaqnin. Haddii malaha DNA dooda la baadhi lahaa wax badan baa malahayga soo bixi lahaa oo kala caddaan lahaa.
Reer Guuraanimadu waa dhaqan qadiimi ah oo Soomaaliyeed
Sheekooyinka caanka ka ah Soomaalida dhexdeeda:
Soomaalidu wax badan taariikhdeeda qoraal laguma wada hayo. Ha yeeshee waxa in badan laga heli karaaa suugaanta oo tix iyo tiraabba leh. Waxa iyana aad u badan sheekooyin iyo odhaahyo si weyn innoogu iftiimin kara mawduucan maqaalku ku saabsan yahay ee ah hayb ka guurka.
Haddaan qaar kooban ka xusno sheekooyinkaas tilmaamaya in dadku isku dhafan yihiin waxa ka mid ah: Ogaadeen waa wiil tagoogo iyo wiil talo. Taas oo macanaheedu yahay dadka reerkaas wada sheegta qaybina waa dhalasho, inta kalena heshiis bay Ogaadeen ku noqdeen. Waxa odhaah taas la mid ah iyana laga sheegaa reerka Abgaal oo waxa la yidhaa: Abgaal waa Abgaal iyo muggiis oo laga wado inta dhalasho Abgaal ku ah iyo inta kale wey isle’eg yihiin. Dadka qaar baa magaca Abgaal ku fasira waa Gaalle oo dhan. Kuwa sidan dambe wax u tilmaamaa waa kuwa qaba in Soomaalidu ay Oromada asal ahaan ka soo jeeddo.
Waxa iyana Soomaalida dhexdeeda caan ka ah beyd gabay ku jiray oo la yidhaa “Sacad waa Ogaadeen haddii loo abtirinaayo” oo tibaaxaysa sheegashada ah in reerka Sacad la yidhaa aanu ahayn Habar Gidir oo uu yahay Makaahiil, Ogaadeen. Waxa sheekadaa barbartaal mid kale oo wax ka sheegta reerka kale ee Habar Gidir ee la yidhaa Saruurka. Waxa la yidhaa Odaygii Madar Kicis Hiraab ahaa ee Habar Gidirta dhalay oo wiilkiisii bahal ka cunay ayaa ku ducaystay in kan Eebbe uga dhigo inankiisii. Odayga oo la sheego in uu indha la’aa baa la yidhaa waxa uu ku ducaystay sidan: San weynaa oo sarara weynaa Ilaahow Saruur Madar Kicis iiga dhig. Waxa iyana dadku aad u yidhaahdaan Odaygii Daarood ahaa weli waa dhalaa. Taas oo looga jeedo in xilli walba aad arkayso qolo cusub oo Daarood ah.
Si kastaba ha ahaatee waxa aan shaki ku jirin in qabaa’ilka Soomaalidu yihiin dad isku dhafan, haybsooca ay isku samaysaana aanu sal iyo raad toona lahayn. Waxa kale oo iyana xaqiiqo ah sida lagu xusay daraasado kooban oo lagu sameeyay hiddaha Soomaaliyeed in ay Soomaalidu tahay qawmiyad ka da’ weyn odayada ay sheegato in ay ka soo jeedaan.
Gabagabo:
Ugu damabayn waxa dhab ah in aan maqaalkan yar ee kooban oo aan ka soo dheegay buug yar oon aan qoraalkiisa ku guda jiro, kana hadlaya Hayb Takoorka in aan lagu soo koobi karin arrinta ku saabsan hayb bedelashada. Runtii waa mawduuc weli dihan, una baahan in daraasdo badan lagu sameeyo. Waxase xaqiiqo ah oo aan la iska indho tiri karin in qabaa’ilka Soomaalidu aanay sal mug weyn leh ku fadhiyin, khaasatan dhinaca sheegashada isirka.
Raadraac:
1- Risch et al. (1999), Categorization of humans in biomedical research: genes, race and disease, Genome Biol. 2002; 3(7): comment2007.1–comment2007.12.
2. http://en.wikipedia.org/wiki/Somali_people
3. http://somalitalk.com/2009/11/18/baaq-uu-soo-saaray-af-hayeenka-beelaha-kuul-carre
3. http://somalilandinfo.com/node/6362
4. http://wardheernews.com/News_09/November/19_Beel_u-diga_roganaysa_beel_kale.html
Maxamed Hirad
E-mail: xagar2000@yahoo.com
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* Maqaalkani waxa uu qayb ka yahay buug yar oo aan qoraalkiisa ku guda jiro oo la yidhaa Hayb Takoor.
Maqaalada kale ee Maxamed Hirad ee lagu daabacay degelkan:
* Wadaadadda Cusub: Colaaddeer Dami weydey & Cidhib Dambeedkeeda
* Casharada Wadaadadii Hore & Kuwa Cusub Camaladooda
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http://www.abtirsi.com/forum/viewtopic.php?f=8&t=849
Jilo on Thu Nov 26, 2009 6:16 am
Hi James,
so far I've only been looking into the Somali genealogy, and I was quite surprised to see how the Oromo genealogy fits into the Somali one. Is this from a Somali perspective or an Oromo one? Could you give me some more information on the Oromo genealogy, maybe the sources you've used, etc.?Jilo
Posts: 11
Joined: Wed Nov 25, 2009 7:30 am
Location: Nairobi, KenyaTop
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Re: Oromo genealogy
by James Dahl on Thu Nov 26, 2009 8:49 pm
Both groups claim the connection, but in very indirect ways.
The first connection is with Dir. Tradition lists 4 sons of Dir: Maahe, Madaxweyne, Madoobe and Maaladuqu. However Dir usually also include a fourth group, the "Qalho Dir", who include the Afran Kallo, a group of Barentuma Oromo clans. Oromo likewise consider various Dir to be Oromo, such as the Akishu (Maxamuud Cali Madaxweyne Dir).
This is made more complicated as Oromo do not organize their confederations based on lineage, but rather on geographic proximity. 'Barentu' for instance means east-facing, and may not even refer to a historic person.
Now this could be chalked up to adoption or assimilation, but genetic studies have shown that many Somalis and Oromos share a paternal ancestry as well.
However I was happily surprised to learn that Oromos do actually keep precise records of their lineages, they just have no political significance so they are much less well known compared to Somali lineages. And I almost fell out of my chair when, while reading the Tuulama lineage, the name before Boorana is Saamaaloo. None of the other names I could see match up.
For a time I considered this interesting, if impossible to prove, until I found a copy of a Kenyan Ajuuraan abtiris that traced back many generations before Ajuuraan, all the way to a 'Shimaal'.
It all fell into place, the lineage had many names, with slightly different spellings, on the Tuulama Borana AND the Afran Kallo lineages, tied into Irir Samaale, and essentially tied up the entire Samaale lineage.
To prove it however I would need to test the Y chromosomes of Tuulama, Hawiye, Dir, Jaarso and Ajuuraan men, who if my hypothesis is correct, should all share a common ancestor who lived 40-50 generations ago.James Dahl
Site Admin
Posts: 123
Joined: Mon Oct 06, 2008 5:19 amTop
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Re: Oromo genealogy
by Jilo on Fri Nov 27, 2009 6:18 am
Your discoveries are exciting. Yet I'm still a bit confused.
In your post http://www.abtirsi.com/forum/viewtopic.php?f=8&t=9#p12 you say that genetic evidence will give you an accuracy of 100-500 generations (the time between mutations). So you might prove a common link with Aqee bin Abu Talib but you can't pove he is the link.
I would think in the same way you could prove that there is a link between Oromo and Somali, but you wouldn't be able to narrow it down to 40-50 generations. And you wouldn't be able to prove whether it happened before or after Saamaalo.
I don't doubt that there is some link between the Oromo and Somali (after all, they speak related languages, live in the same region and even physically resemble each other!). But I would assume that this link is at least 100 generations in the past, if not more.
I still don't quite understand how the genealogical history links in with the linguistic history. You might have come across all those articles written by historical linguists that show how the Oromo and Somali languages both originated at least 3000 years ago in south-eastern Ethiopia, and how they then split and moved into different directions. Of course you can't prove that the people who spoke the language then are the ancestors of the people who speak the language now. But it would seem quite likely to me that (especially with the big groups like Somali and Oromo) that language and ethnic groups roughly correspond to each other.
So if the Oromo and Somali languages split at least 3000 years ago, how could the genealogies split only less than 1500 years ago?
Also. I would be really careful with a genealogy found among the Kenyan Ajuuraan. In Kenya, the system of sheegad was practiced very extensively, and the Ajuuraan, for example, were vassals of the Borana for probably around 300 years. I wouldn't be surprised if the oral traditions got mixed up a bit during that time, or if quite a number of Kenyan Ajuuraan are actually Borana who married into the clan.
I've also come across the theory that the Kenyan Ajuuraan are not actually Ajuuraan but part of the Garre-Rendille group that has inhabited Kenya for a very long time. According to this hypothesis, some of the "true" Ajuuraan came to Kenya and intermarried with these people. When it was politically convenient, the whole group then adopted the ancestry of their (minority) Ajuuraan elements and thus became the Kenyan "Ajuuraan". During this process, obviously, there would be quite a bit of manipulation of genealogies.
It was fascinating for me to come across a statement made by a Kenyan Ajuuraan some 50 years ago: "We used to be Borana, but now we are Somali"!
I would still be very interested in the sources you used for the Oromo genealogies. If they are published, maybe I can get access to them here. I do have to read more about Oromo history...Jilo
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Re: Oromo genealogy
by James Dahl on Fri Nov 27, 2009 7:18 am
I'm very sceptical about anthropologists claiming that the Somali and Oromo languages differed so long ago. Languages can change very rapidly, especially in invasions. The English were conquered by the Normans who changed the English language drastically in about 400 years. Somalis were as influenced by Arabs as the English were by the Normans.
Also haplogroups are very distantly related but you can do more accurate tests that can show high statistical probability of common paternal ancestry to within only a few generations, and with precise accuracy to within 10. 40-50 would be no problem at all.
I'll write more later.James Dahl
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Re: Oromo genealogy
by Jilo on Tue Dec 01, 2009 5:45 am
I totally agree with you, that languages can change rapidly during an invasion. The Borana invasion of Northern Kenya is a nice example, of how Somali groups switched to speaking Borana within a short period of time. I would also agree that the strong Arab influence might have changed Somali language quite rapidly.
Nevertheless, I don't think we can attribute the major differences in language between Oromo and Somali to Arab influence. If the classification of the Eastern Cushitic languages is at all correct, the split is not between Oromo and Somali alone, but between Oromo and Omo-Tana. Omo-Tana includes the Rendille, the Boni, the El-Molo and the Dhassanach. All of these groups have had little if any Arab influence, yet their languages are closer to Somali than to Oromo. So I would assume that the major language shift that divides Oromo and Somali today was not due to Arab influence.
I would also say that of all the Somali dialects it is Standard (Northern) Somali that is most influenced by Arabic, whereas among all the Southern languages - Maay, Jiddo, Tonni, Garre, Dabarre - there is a lot less Arabic influence. Somalis would generally say these languages are closer to Oromo (because they don't have the harsh sounds of Standard Somali, for example), but linguists would say, they are closer to Rendille, Boni, etc., but still clearly within the Omo-Tana group of Eastern Cushitic.
If it is true that the El-Molo and Dhassanach along the Lake Turkana are linguistically closer to the Somalis than the Oromo, the split between these two language groups must have happened a long time ago to allow for all this (pre-Arabic) differentiation.Jilo
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Re: Oromo genealogy
by James Dahl on Thu Dec 03, 2009 6:32 pm
Most Oromo dialects have been heavily influenced as well, but by Amharic and Omotic languages rather than Arabic. The root language of both Somali and Oromo is what linguistic anthropologists refer to as "Proto East Cushitic". The influence of Omotic on Oromo is why Omotic languages are often times included in Cushitic but most linguists today dispute their relatedness due to other factors, and consider the Omotic languages to be their own family.
Omotic's original classification as Cushitic was, argued by Harold C. Fleming (1974) and M. Lionel Bender (1975), based on bad science, and proposed that the language be reclassified as it's own branch of Afroasiatic, while more recent work by Rolf Theil (2006) places Omotic outside of even Afroasiatic as an isolate language.
At the same time as Omotic has been steadily reclassified further from Cushitic, work has at the same time been showing that South Cushitic is actually a branch of Lowland East Cushitic. From wiki:
"Hetzron (1980:70ff) and Ehret (1995) have suggested that the Rift languages (South Cushitic) are a part of Lowland East Cushitic. Kießling & Mous (2003) have suggested more specifically that they be linked to a Southern Lowland branch, together with Oromo, Somali, and Yaaku-Dullay".
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Daabaco
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Qoraallo La Xiriira
KU CIBRO QAADO CAYNABA!!{Mohamed Nuur Mooge(Somali6)
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Beesha Maxaad-Barre oo soo saartay Bayaan ay ku Cambaaraynayaan in…
QM oo Heshiiskii Is-Afgarad ee Badda (Somalia & Kenya) ka dhigay Waxba kama Jiraan....
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Bismillaahi raxmnnaani raxiim.
Anigoo ah, af-hayeenka beelaha Kuul Carre mudane Maxamed Jaamac Cawil.
Waxaan ku wargelinayaa dhammaanba beelaha Kuul Carre, ee ku kala hoyda dunida hareereheeda
Inay u dyaargaroobaan sidii ay uga qayb gelilahaayeen shirweynaha, ka dhici doon magaalada Burco
Somaliland 20/1/2010.
shirkaasi oo beelweynta Habar Yoonis ku soo dhoweynayso walaalahooda Kuul Carre.
Waxaan beelaha Kuul Carre ku wergelinayaa inay dhowaanahan soo shaac baxeen, shakhsiyaad
Tira yar oo doonaya inay carqaladeeyaan, ama is hortaagaan shirweynaha ka dhici doona magaalada Burco ee gobolka togdheer Somaliland, ee ay hore ugu heshiiy een, guurtida iyo salaadiinta Beelweynta Habar Yoonis iyo cuqaasha iyo waxgaradka beelaha Kuul Carre.
Shakhsiyaadkaas oo caadaystay beenabuur, iska horkeen iyo xasard joogto ah, inay kula dhex wareegaan beelweynta Habar Yoonis iyo beelaha Kuul Carre oo isir walaaleeyey.
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Abwaan, sheikh, prof. iwm, magacyadoodu waa kuwa hoos ku taxan, iyagoo dacwad qaba’;
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3,Yuusuf Muuse Xayir
4,Dr. Ali Abdisalaan ALazhar
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6,Bashiir Jama Adan
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9,Ibrahim Xasan Yool
10.Dr. Xasan Ali Maxamed
11,caaqil Daahir Saalax
12,caaqil Maxamed Tarabi.
Haddaba kadib markaan samaynay baadhitaan aad u qotadheer, waxaa noo caddaatay oo aan xaqiiqsanay sida kor ku xusan in dadkaas magacyadooda lagu been abuurtay, isla markaana beelaha
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Af-hayeenka beelaha Kuul Carre
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Muran ka taagan beel ka mid ah kuwa la haybsooco oo la sheegay in ay u xuub siibatay beel kale
London, November 19, 2009 (WDN) - Waxaa isa soo taraya muran xooggan oo ka taagan beel Soomaaliyeed oo ka mid ah beelaha la haybsooco, oo la sheegay inay u digarogatay isir ahaan beel kale oo ka mid beelaha laan dheeranimada sheegta.
Beesha Maxaad Barre oo ka mid ah beelaha la haybsooco ee Madhibaan, ayaa lagu soo warramayaa in ay hadda u xuubsiibatay beesha Kuul Carre oo iyadu ka soo jeedda Habar Yoonis, Isaaq.
Suldaan Yuusuf Muxumed Xiiray oo ka mid ah Salaaddiinta magaalada Hargeysa oo la sheegay in uu isagu lafdhabar u yahay ololaha beesha Maxaad Barre ugu digaroganayso Habaryoonis oo hadda booqasho ku maraya dalka Biritayn, ayaa dhawaan ku baaqay in magaalada Burco lagu qabto shir ballaadhan oo lagu soo dhaweynayo beeshan ku soo biirtay jilibada Habaryoonis.
Warka ayaa waxa uu intaa ku darayaa in Salaaddiin, odayo iyo waxgarad kale oo ka tirsan beesha Maxaad Barre ay arrintaasi gaashaanka ku dhufteen, iyagoo islamarkaana ku tilmaamay wax aan loo dul qaadan karin oo been lagaga sheegayo Isirka beeshooda.
Qoraal dheer oo ay saxaafadda u kala direen oo ku socday salaaddiinta, odayada iyo waxgaradka beesha Habar Yoonis, ayay ku canbaareeyeen wax ay ugu yeedheen marin habaabinta lagu samaynayo abtirsiinyaha beesha Maxaad Barre ee Madhibaan.
“Annaga oo ah Odayaasha iyo Waxgaradka Beesha Maxaad Barre ee dagan Somaliland iyo Soomaaliyaba, waxaan halkan ku caddaynaynaa in aysan waxba ka jirin, arrimo beryahan lagu marin habaabinayo abtirsiinyaha beesha oo ay Yurub ka wadaan koox yar oo ka tirsan beeshayada iyo koox ka tirsan beesha Habar Yoonis”, ayay waxgaradkaasi ku sheegeen bayaankooda.
Salaaddiinta iyo waxgaradka beesha Maxaad Barre, ayaa waxay kaloo bayaankooda ku xuseen in kooxdan yari ay ku andacoodeen, in beesha Maxaad Barre ay tahay Kuul Carre, Habar Yoonis, arrintaasna aanay waxba ka jirin. “Arrimaha la yaabka leh ayaa ah in beel isirkeeda la yaqaan, oo qarniyaal soo jirtey in maanta la isku dayo in taariikda isirkeeda la khaldo, ayadoo laga faa’iidaysanayo dhibaatooyinka gaarka u haysta beesha iyo beelaha la midka ah, iyadoo dad kooban loo dirayo dhaqaale si loo jahawareeriyo sooyaalka taariikheed”, ayay salaaddiinta iyo waxgaradkaasi kale ku caddeeyeen bayaankooda.
Salaaddiinta iyo odayaasha Maxaad Barre ee bayaankan soo saaray, ayaa sidoo kale waxay sheegeen in ay xidhiidh la sameeyeen salaaddiin iyo waxgarad ka tirsan beesha Habar Yoonis. Kuwaas oo sheegay in wararka hadda la faafinayo aanay waxba ka jirin, laguna marin habaabinayo taariikhda iyo abtirka beesha Maxaad Barre, isla markaana aysan raalli ka ahayn. Waxa ay qireen cuqaashaasi sida bayaanka lagu sheegay in beesha Maxaad Barre aysan isir wada dhalasho la wadaagin beelaha Isaaq, gaar ahaan beesha Habar Yoonis.
Shir isna ka dhacay magaalada Nayroobi oo ay isugu yimaadeen mas’uuliyiin, siyaasiyiin iyo wax garad ka tirsan beesha Gabooye ee bariga Afrika ayay ku cambaareeyeen wax ay ugu yeedheen kala qaybinta ay salaaddiin ka tirsan Somaliland ku hayaan beesha Gabooye. Waxa isna lagu taageeray bayaanka salaaddiinta qaoraallo ay warbaahinta u gudbiyeen qaar ka mid ah madax dhaqameedka beelaha kale ee Gabooye
Dhanka kale bayaan uu soo saaray Maxamed Jaamc Cawil oo isagu isku tilmaamay afhayeenka beesha Kuul Carre ee Habar Yoonis, ayaa waxa uu ugu baaqay dhammaan xubnaha beesha ee ku kala nool dunida dacaladdeedu in ay u diyaar garoobaan ka soo qaybgalka shirweynaha dhawaan la filayo in uu ka dhaco magaalada Burco, ee xarunta gobolka Tog Dheer ee beesha Habar yoonis ku soo dhawaynayso walaalahooda Kuul Carre.
“Waxaan beelaha Kuul Carre ku wergelinayaa inay dhowaanahan soo shaac baxeen, shakhsiyaad tira yar oo doonaya inay carqaladeeyaan, ama is hortaagaan shirweynaha ka dhici doona magaalada Burco ee gobolka Togdheer ee Somaliland, ee ay hore ugu heshiiyeen, guurtida iyo salaadiinta Beelweynta Habar Yoonis iyo cuqaasha iyo waxgaradka beelaha Kuul Carre”, ayuu afhayeenku ku sheegay qoraalkiisa.
Warku waxa uu intaa ku darayaa in sidoo kale ay qurbajoog badan oo ka tirsan beesha Habar Yoonis ay taageereen, soona dhaweeyeen shirka lagu soo dhawaynayo beesha Kuul Carre oo la filayo in uu ka dhaco magaalada Burco 20 ka bisha January ee sannadka foodda innagu soo haya.
Beelaha la hayb sooco oo aalaaba ay Soomaalida inteeda kale ku hayaan dulmi iyo xaqiraad, ayaa taasi waxay ku keentaa in shakhsiyaad ka mid ahi, si ay uga badbaadaan bahdilka iyo quudhsiga ay mararka qaar sheegtaan beelo kale. Hase yeeshee waa markii ugu horreysay ee beel dhan oo ah kuwa la hayb sooco ay u xuub siibato beel kale, loona qabanqaabiyo shirweyne soo dhawayn ah.
Aqoonyahan deggen magaalada London oo ay WardheerNews arrintan wax ka weydiisay ayaa sheegay in beelaha la hayb soocaa aanay u baahnayn in la isir gediyo, balse ay mudan yihiin in laga daayo dulmiga iyo quudhsiga, loona arko in ay la mid yihiin beelaha kale ee Soomaaliyeed, loona ogolaado in ay xidhiidh is dhexgal iyo xididtinimo la yeeshaan beelaha kale siiba dhinaca guurka.
Wararka gobolada Somaliland oo waayadan dambe ay aad ugu badnaayeen beel ka soo digarogatay xisbi siyasaadeed oo ku biirtay mid kale iyo xaflado lagu soo dhaweeynayo, ayaa la isweydiin karaa in xaalku hadda wixii ka dambeeya isku bedeli karo beel ka soo digarogatay beel kale, kuna soo biirtay mid kale oo xaflad lagu soo dhaweeyay.
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Ethiopia's war with Somalia in 1968-1970
In 1968 our calender Somalia invaded Ethiopia, because, Somalia was well prepared for 18 years and had modern weapons. And had 70,000 solders.
in contrast, Ethiopia had 40,000 solders poorly equipped and unprepared to a large scale war. Also, Ethiopia was in the grip of internal conflict ; in addition, in the north west ,Sudan militarily started to attack Ethiopian garrison towns , also there was a strong rebel movements in the Sahel Eritrea, Begemder and Tigray regions . All these stretched Ethiopia's army beyond its capacity. thus, the condition was ideal for Somalia's plan.
In 1967- to the -middle of 1968 Somali's invading army took several cities across vast area of Ogaden region. in the late 1968 Ethiopia's army by paying ultimate price manged to stop the advancing Somali, therefore, for the following 6 months the war was in stall-mate. This bought time for Ethiopia and by 1969 the Durge government manged to raise the number of solder to 300,000 strong. At this time a massive Russian military aid, 15,000 Cuban solders and few hundred south Yemeni solders came to Ethiopia's aid.
In Somali's side the united state government massively supplied ammunition and military equipments. Egypt sent military advisers , used experts in military intelligence gathering , military related equipments and firing weapons to Somali . China also sided with Somalia and supplied weapons and materials.
15,000 Cuban solders , Russian advisers and Yemenis played significant role for which we are grateful. Let us say, if no solders arrived from Cuba , Yemeni and if no adviser came from USSR would that mean Ethiopia would have lost the war completely and permanently as one of a speaker seems to suggest in this video? i don't think, because the arrival of modern weapons from USSR was though crucial or the missing element, zeal of the gallant Ethiopians for whom ethiopia is a holy land worth fighting to the last man, it is this mind set that turned out to be as crucial as the ammonations.
Baed on the out come of the war Somalia learnt that it miscalculated the whole thing. But there is irony here. The irony is that the victory Derge had achieved in Somalia made it to miscalculate in its own part about the war in the north, which was totally different from the east. the war in the north is gorilla not conventional, the train is not low land but impenetrable mountains region, above all,the war in north required more of political wisdom than military might.
The out come of the war in the north brought another irony.The other irony is that Shabi or the government of Eritrea miscalculated its ability and inveded Ethiopia. Shabia thinks that it had managed to achieve its goal because of its military brilliancy and undying fighting zeal. As a result, it felt unstoppable and invaded the northern tip of Ethiopia. As it turned out , Ethiopians were not only able to recaptured what had been captured by shabia, but the Ethiopians were able to advance as close as 90 kilo meter to Eritrea's capital. Had it not been a sudden oppression stop order by the government of Melese Zenawi, Ethiopian army would have travelled the 90 kilometres and capture the capital city.
Of course one can argue that Eritreans would have fought back and prevent that from taking place. but we should not forget that at that time Eritreans army was in the loosing side and Ethiopia's advancement was swift. This is because, now shabia fights conventional not gorilla, now it has defined space not suspected area, now it can not be illusive as it used to be, now its responsibility is not only fighting but providing all services and running the day to day civilian activity. All these are burden that it did never had. As a result, shabia lost what it captuerd' hence, it miscalculated.