FANTASIYADA SHIRTA MUNAASABADA DABSHIDKA
EE KURTA SHIIKH IYO JILIB MARKA
Baydhabou,Jammaame,jun 21, 2006 (Jammaame)
Waxaan jeclahay inaan wax ku soo kordhiyo qoraalkii Enj. Cabdul-Qaadir Abiikar oo u mowduuciisa aha "MAXAAD KA TAQAANA KURTA SHIIKH?" oo ku soo baxay websaydka Jammaame taarikhda 28/5/006
Munaasabada shirta Kurta Shiikh ee Jammaama iyo tan Jilib ee Marka, waxay la xiriiraan munaasabada dab-shidka oo la qabto sannad kasta 22-ka mise 23-ka July (luulyo), munaasabadaas waa dabaaldeg loo sameeyo sanadka cusub oo soo galayo. Dabaaldeg sanadeedkaan waxaa si weyn looga sameeyaa dhammaan gobollada Soomaaliya laga soo billaabo Hiiraan (Beled-weyne) ilaa Jubbada Hoose, marka laga reebo magaalada Kisimaayo iyo tan Afmadow oo aan laga aqoonin caadada dabaaldegga loo sameeyo dabshidka sanadka cusub.
Ka hor intuusan gumeysiga soo gelin Soomaaliya dhammaan gobollada inta koofur ka soo xigta Beled-weyne waxay isticmaali-jireen sanadka munaasabadiisa lagu muujiyo dabshidka, sanadkaan waa sanad Shamsiya ah oo ka kooban 365 maalmood iyo lix saac, sanad kasta waxaa lagu magacaaba maalin ka mid ah maalmaha asbuuca, sida sanad-Axad, sanad-Isniin iwm. Habeenka dabka la shidinayo haddii uu yahay habeen Axad, sanadkaas waa sanad-Axadeed.
Dadweynaha gobollada isticmaala habsanadeedka dabshidka inkastoo aysan haysanin kalendar qoran haddana marna ma qaldayaan tiriska maalmaha sanadka oo dhan. Dabshidka sanadka cusub waxaa la qabta kaddib markay dhammaadaan 365 beri ee sanadkii hore. waxaana la raba sanadka dabkiisa la shitay habeen Axad inuu ku dhammaado maalin Axad taasoo ah in la rabo maalinta ugu dambeyso ee 365 beri inay noqoto maalin Axad, si habeenka xiga oo habeen Isniin ah loo shito dabka sanad-Isniin.
Habtiriska maalmaha sanadka oo laga isticmaalo gobollada ku dhaqma sanadka dabshidka waa hab iska sahlan. Waxaa lagu tiriya in maalin walba oo asbuuca ka mid ah inay sanadka ka soo gelayso 50 jeer marka haddii la tirinayo maalmaha sanad Axadeed, tirada waxaa laga billaabaya Axad oo la siinayo 50 maalmood ilaa laga gaarsiyo Sabti intaasoo ah 7 x 50 = 350 maalmood, kaddib waxaa tirada lagu soo celinaya Axad waxaana la leeyahay 3 Axad(seddex Axad) = 15, marka 350+15= 365 waana inta beri oo u sanadka ka koobanyahay caadi ahaan, marka waa sanad Shamsiya ah.
Ha yeeshe habtiriska kor ku xusan afartii sanadba mar ayuu qaldama, taas waxay dhacdaa mataal ahaan markii sanadkii ku billawday Axad oo la rabay inuu Axad ku dhamaado, mise 365 beri, aysan sidaas noqonin oo ay soo baxdo maalin dheeraad ah, marka dadka isticmaala habtirsiga sanadeedkaas inkastoo aysan si cilmiyan ah u fahmasanayn sababta keenta isgefka tirada, haddana way dareemaan, waxayna yiraahdaan "sanadka waxaa galay isgef. (waxay la socoto sababta afartii sanaba hal mar oo bisha febrayo ay noqoto 29 beri) waxaana keenay sida an la socono 6-da saac oo sanadka dheeriga ku ah markii laga bixiyo 365-ta beri, lixdaas saac oo afartii sanadba isku noqota 24 saac mise hal beri waana maalinta dheeriga ku noqonaysa 365 caadiga ahayd, kana dhiga sanadkaas 366 maalmood.
Lakiin inkastoo uu soo galo isgefka oo kor ku xusan haddana dabka waxaa la shidanaya sanadka dhamaaday malintii dabkiisa la shitay maalinta xigta, metaal haddii sanadka dhammaaday u aha Axad dabka waxaa la shidanaya habeen Isniin inkastoo uu isgef uu ku jiro.
Dadka isticmaala sanadka dabshidka oo sida an soo xusnay ah sanad Shamsiya ah waxaa kaloo ay isticmalaan 12 bilood, bilahaan oo badi ahaan wada leh magac Carab waa bilo Qamariya ah mise ku saleysan tirada maalmaha bisha-dayaxaha, marka waa sanad iyo bilo an isla soconin. Isla socosho la'aanta sanadka iyo bilaha waxaa laga fahmaya munaasabada dabshidka oo ah bilowga sanadka oo an ku lahayn bilahaas bil iyo maalin mucayin oo si joogta ah loogu qabto munaasabada dabaaldegga dabshidka, marka munaasabadaas waa mid wareegta oo mar walba la qabto bil iyo maalin hor leh, halka bilaha sanadka Shamsiyaha ay munaasabadaas ka gasho badi ahaan 22-ka mise 23-ka July.
Haddii an u soo noqono dabaaldegga munaasabada dabshidka, gobollada iyo degmooyinka way ku kala geddisanyihiin habka fantasiyada dabaaldegga, haddii laga reebo hal arrin oo tan Shirta. Shirta waa fantasiyada tan ugu qiimaha badan dabbaaldegyada, waxaa lagu muujiya badi ahaan hab dagaaleedka beelaha, waa dhoolla-tus waxaa ka qayb gala waayeel iyo dhalinyaro iyo dumarba, ragga wuxu soo qaadanaya hubka dagaalka sida toorrey, warmaha, gashaanka, qaanso iyo fallaarro, seefaf iwm. Ragga waayeelka ah waxay u badanyihiin inay soo xirtaan dhar banaadiri ah oo cad-cad kaasoo ah hal go' weyn oo inta hoos laga soo xirto lagana rido labada garbood dhaxdana looga xirto suun ballaaran oo ay ku xirantahay toorrey mise billaawe-gees cadde oo si fiican u muuqda.
Fantasiyada shirta waxay u badantahay dhadhaqaaq oo socod ah iyo gaashandhaw iyo socod safar dheer ah oo la tiigsanayo in lagu tago meel mucayin oo horey caado looga dhigtay in sanad walba la tago, meelahaas oo badi ahaamba lagu xoolo qasho.
Haddii an wax ka xusno habka fantasiyada shirta beelaha Biimaal oo ku aaddan munaasabada dabaaldegga dabshidka waa mid si weyn u qurux badan oo shaqsi kasta oo arka qiiro weyn gelisa. Maalinta ugu weyn oo laga ciido tuulooyinka iyo baadiyaha deegannada Biimaal waa maalinta Shirta dabshidka, waa maalinta uu Biimaal yiraahdo "iidda ka hor aya orkaada la dhaqdaa".
Shirta waa laba qayb oo kala ah qaybta hore oo ah mid jilibada hoose ee beesha ay isku uruursanayan si loo wada yimaado goobta weyn ee isku immaashada guud ee beesha oo idil waxaana laysugu baaqayaa buun yeeris badan buunkaas oo laga maqlayo tuulo kasta. Taas waxaa xiga dhaqaajin mise socodsiin la socodsiinaya Shirta weyn ee tolka markaas oo dhammaan inta Shirta joogto ay dharkooda iyo qalabkooda dagaal ay wataan sida an kor ku soo xusnay, waxaana meesha shirta jooga niman ku caanbaxay yeerista buunka oo haddii hal mar ay ka wada dhawaajiyaan buunkooda uu dhulka gariirayo.
Shirta guud waxa marka hore la geynaya guriga Ugaaska oo ah Sacad -Gacal-adeer, Ugaaska wuu u soo duceynaya Shirta, haddana waxaa la tegaya guriga Islowga oo ah Saleymaan reer Ciise oo asigana Shirta u duceynayo, ugu dambeyntii Shirta waxay tegaysa guriga Faqayga oo Mahadwaaq reer Faqi Faqayga wuu tacdaadaya wuxuuna bixinaya tahliil la doonayo in lagu wada firdhiyo Shirta tahliishaas la firdhinayo waxaa la doonayo qof walba oo shirta ka qaybqaadanayo inay jirkiisa gaarto.
Kiddib Shirta waa la dhaqaajinaya, waxaana laysku daba safaya jilibyada
beesha waxaa safka hore gelaya
Seeme (Kalafow) iyo Sacad oo wada ah curudka Biimaal.
Safka labaad waxaa geliyaa Daadow
Safka sedexaad waxaa gelaya Ismiin
Safka afaraad waxaa gelaya Cabdi-Raxmaan mise Gaadsan.
Kaddib markii sida kor ka muuqato loo wada safo beesha oo idil waxaa hor istaagaya Malaaqa beesha oo jilibka Gamaasi ah asigaana dhaqaajinaya horsoconayana Shirta. Waxaan jeclahaya inaan halkaan ku soo xusuusto Malaaq Cali gaab Xasan Cumar oo waqti badan ahaanjiray hoggaamiyaha Shirta Beesha Biimaal ee deegaanka Jammaama oo geeriyooday Ilaahay ha u naxariisto Jannadiisana ha ka waraabiyo.
Beesha Biimaal ee degmada Jamaame Shirteeda waxaa la geeya Kurta Shiikh oo ku dhaw xeebta Gees-guud iyo Ceel Hele,halkaaso oo lagu xoolo qasho laguna soo duceysto.
Dhinaca kale Beesha Biimaal ee Shabeellaha Hoose Shirteeda waxaa la geeya tuulada Jilib oo ka tirsan degmada Marka. Tuulada Jilib waxaa loo geeya Sheekh ka tirsan Shiiqaal reer AwMuraad, waxaana halkaas lagu gowracaa afarta cad-cad oo kala ah rati cad, dibi cad, orgi cad iyo wan cad. Dhammaan xoolaha la gowracayo waxaa gowracayo Shiikha Shirta loo geyey mise nin u asiga amray, waxana lagu gowracaya xoolaha mindi loo isticmaaleyey gowracaas ilaa 350 sano ka hor, waa mindi u haayo ab ka ab reerka Shiikhaas ilaa muddadaas sidaas u fog.
Beelaha sida weyn u maamusa fantasiyada iyo dabaaldegga dabshidka waxaa ka mid ah beelaha dega Afgooye iyo tulooyinka degmadaas. Afgooye waxaa lagu qabta sanad walba munaasabada Istunka oo ah caado la yaab leh oo dhalinyarada ka qayb qaata ay isku garaacaan si naxariis la'aan ah, mararka qaarkoodna waxaaba dhacda in meedad laga qaado goobaha u istunka ka socday. Ciyaarahaan mise isdilkaan istunka dad badan oo dalxiis ah ayaa si ay u dawadaan uga imaanjiray waddamada dibedda.
Cali Cumar:
Sablaale1@hotmail.com
C/jabar Axmed Tifow.
Saturday, February 11, 2012
Sheikh Uways Al-Barawi (1847
Uways al-Barawi
Sheikh Uways Al-Barawi (1847-1909) was a Somali scholar credited with reviving Islam in 19th century East Africa. He was born in Barawe on the Benadir coast. His father was a minor religious teacher.
Contents
• 1 Early life
• 2 Journey to Baghdad
• 3 Journey Home
• 4 Death
• 5 Influence
• 6 References
Early life
Sheikh Uways obtained a simple elementary education in basic religious sciences and only later furthered his studies with eminent scholars. He studied the Qur'an, Qur'anic exegesis, syntax and grammar, legal principles and basic Sufism under the tutelage of one Shaykh Muhammad Tayini al-Shashi in his local vicinity.
Journey to Baghdad
Being a devout student of Islam and excelling in piety the young Sheikh Uways caught the attention of his teacher who then introduced him to the Qadiriyya doctrines and took him to the Birth place of Qadiriyya, in Baghdad, in approximately 1870. This journey completely changed his spiritual search and religious credibility. He studied with the eminent Qadiri, Sayyid Mustafa b. Salman al-Jilani and later claimed to receive an ijaza from his teacher, thus boosting his reputation. Despite this, B. G. Martin described his training and education as "relatively provincial, mildly uninspired, and above all conservative and conventional." He also made Hajj to Madinah and Makkah during this spell, which normally marks a spiritual milestone for Muslims. And truly so, his life took a drastic turnaround.
Journey Home
In 1883, he made his way back to his hometown to settle their for good, a very important journey in enhancing his reputation as a scholar was when he passed through the Hejaz, Yemen and northern Somalia. Northern Somalia in particular, Choi Ahmed claimed through oral tradition that Shaykh Uways met the renowned Somali Qadiri Shaykh Abd al Rahman al-Zayla'i near Qulunqul right before his death to be given complete control of the Qadiriyya in Somalia. On the other hand, S. Samatar claims that Shaykh Uways merely visited his tomb and received a symbolic ijaza to preach. Whether or not the former or latter claims were correct , both Choi Ahmed and Samatar imply that Shaykh Uways successfully established himself as the successor to the much revered Shaykh Abd Al-Rahman bin Ahmad al-Zayla'i.
Shaykh Uways brought huge reputation as he returned to his hometown of Baraawe. Elevated as a leader of the Qadiriyya in southern Somalia (which later became a sub-branch named after him, the Uwaysiyya), Shaykh Uways began missionary works throughout East Africa. His prominence was met with envy by the rival brotherhoods of Ahmadiya and Saalihiya (B. G. Martin), even his family members (S. Samatar). The intense clash for influence led Shaykh Uways to seek greener pastures, perhaps in emulation of the holy Prophet Muhammad's hijra from Makkah to Madinah.
This decision made room for further proselytization that increased his influence. He moved inland and founded Beled al-Amin (translated by Samatar as "Town of Peace") which flourished into an agricultural town. Bearing testimony of his mass appeal, Samatar mentions that "nomad and farmer flocked to his community, bringing with them gifts in vast amounts of livestock and farm produce". Freed from external pressure, Shaykh Uways and his followers were able to devote time towards proselytizing the Qadariyya threatening the influence of the Sahiliyya led by Sayyid Muhammad Maaruf from the Comoros Islands, the Salihiyya of Sayyid Muhammad Abdallah Hassan in northern Somalia and Christian missionaries from inland Ethiopia.
Death
The struggle of Shaykh Uways against the Salihiyya was so intense that he was resolute to being a martyr (Martin). Moving north to curb the influence of radical nationalist and puritanical teachings of Salihiya neo-sufis, Shaykh Uways was tragically murdered by Salihiyya followers in 1909. His death was a shock to even Salihiyya adherents, where Choi Ahmed writes them feeling remorseful. The Sayyid, however, composed a poem to celebrate his brotherhood's victory, although Choi Ahmed mentions a differing view of the Sayyid's reaction from northerners.
The tragic ending of the Uwaysiyya leader was compounded with the death of all but one disciple who later carried on the Uwaysiyya legacy (Martin). This remaining disciple composed a moving qasida that eventually became a liturgy of the Uwaysiyya order. Uways's house was later bought by Shaykh Sufi and turned into the main headquarters of the Uwaysiyya.
Influence
His influence pervades throughout East Africa, from islands surrounding Zanzibar to as far west as the Eastern Congo and as far south as the Tanganyika(Choi Ahmed). His influence in Zanzibar was attributed to his close relationship with the Sultanate, two of whom he took as his Khalifah. This close relationship was established as a result of the Zanzibar Sultan's encouragement. His widespread appeal is also attributed to the present circumstances of the Benaadir coast where foreign migration robbed local economic domination. The locals thought their calamity correlated with their lack of spiritual strength rather than external circumstances. Sufi orders then "provided a context for exploring these failings and proposing solutions by means of a renewed moral framework" (Reese). This phenomena elevates the status of wadaads (Choi Ahmed) where merchants subsidized activities of the wadaads (Reese). Due to the Qadiriyya's popularity, of which Shaykh Uways led, his elevated status was most felt.
References
Choi Ahmed, Christine, 1993. God, Anti-Colonialism and Dance: Sheekh Uways and the Uwaysiyya, in : Gregory Maddox (ed.), Conquest and Resistance to Colonialism in Africa. New York: Garland Publishing, 145-67.
artin, Bradford G., 1993. Shaykh Uways bin Muhammad al-Barawi, a Traditional Somali Sufi, in: G. M. Smith and Carl Ernst (eds.), Manifestations of Sainthood in Islam. Istanbul: ISIS, 225-37.
Reese, Scott S., 1999. Urban Woes and Pious Remedies: Sufism in Nineteenth-Century Benaadir (Somalia). Indiana University Press.
Samatar, Said S., 1992. Sheikh Uways Muhammad of Baraawe, 1847-1909. Mystic and Reformer in East Africa, in: Said S. Samatar (ed.), In the Shadows of Conquest. Islam in Colonial Northeast Africa. Trenton, NJ: The Red Sea Press, 48-74.
Retrieved from "http://en.wikipedia.org/wiki/Uways_al-Barawi"
Categories: 1847 births | 1909 deaths | Somali Sufis | Mystics | Somali
Sheikh Uways Al-Barawi (1847-1909) was a Somali scholar credited with reviving Islam in 19th century East Africa. He was born in Barawe on the Benadir coast. His father was a minor religious teacher.
Contents
• 1 Early life
• 2 Journey to Baghdad
• 3 Journey Home
• 4 Death
• 5 Influence
• 6 References
Early life
Sheikh Uways obtained a simple elementary education in basic religious sciences and only later furthered his studies with eminent scholars. He studied the Qur'an, Qur'anic exegesis, syntax and grammar, legal principles and basic Sufism under the tutelage of one Shaykh Muhammad Tayini al-Shashi in his local vicinity.
Journey to Baghdad
Being a devout student of Islam and excelling in piety the young Sheikh Uways caught the attention of his teacher who then introduced him to the Qadiriyya doctrines and took him to the Birth place of Qadiriyya, in Baghdad, in approximately 1870. This journey completely changed his spiritual search and religious credibility. He studied with the eminent Qadiri, Sayyid Mustafa b. Salman al-Jilani and later claimed to receive an ijaza from his teacher, thus boosting his reputation. Despite this, B. G. Martin described his training and education as "relatively provincial, mildly uninspired, and above all conservative and conventional." He also made Hajj to Madinah and Makkah during this spell, which normally marks a spiritual milestone for Muslims. And truly so, his life took a drastic turnaround.
Journey Home
In 1883, he made his way back to his hometown to settle their for good, a very important journey in enhancing his reputation as a scholar was when he passed through the Hejaz, Yemen and northern Somalia. Northern Somalia in particular, Choi Ahmed claimed through oral tradition that Shaykh Uways met the renowned Somali Qadiri Shaykh Abd al Rahman al-Zayla'i near Qulunqul right before his death to be given complete control of the Qadiriyya in Somalia. On the other hand, S. Samatar claims that Shaykh Uways merely visited his tomb and received a symbolic ijaza to preach. Whether or not the former or latter claims were correct , both Choi Ahmed and Samatar imply that Shaykh Uways successfully established himself as the successor to the much revered Shaykh Abd Al-Rahman bin Ahmad al-Zayla'i.
Shaykh Uways brought huge reputation as he returned to his hometown of Baraawe. Elevated as a leader of the Qadiriyya in southern Somalia (which later became a sub-branch named after him, the Uwaysiyya), Shaykh Uways began missionary works throughout East Africa. His prominence was met with envy by the rival brotherhoods of Ahmadiya and Saalihiya (B. G. Martin), even his family members (S. Samatar). The intense clash for influence led Shaykh Uways to seek greener pastures, perhaps in emulation of the holy Prophet Muhammad's hijra from Makkah to Madinah.
This decision made room for further proselytization that increased his influence. He moved inland and founded Beled al-Amin (translated by Samatar as "Town of Peace") which flourished into an agricultural town. Bearing testimony of his mass appeal, Samatar mentions that "nomad and farmer flocked to his community, bringing with them gifts in vast amounts of livestock and farm produce". Freed from external pressure, Shaykh Uways and his followers were able to devote time towards proselytizing the Qadariyya threatening the influence of the Sahiliyya led by Sayyid Muhammad Maaruf from the Comoros Islands, the Salihiyya of Sayyid Muhammad Abdallah Hassan in northern Somalia and Christian missionaries from inland Ethiopia.
Death
The struggle of Shaykh Uways against the Salihiyya was so intense that he was resolute to being a martyr (Martin). Moving north to curb the influence of radical nationalist and puritanical teachings of Salihiya neo-sufis, Shaykh Uways was tragically murdered by Salihiyya followers in 1909. His death was a shock to even Salihiyya adherents, where Choi Ahmed writes them feeling remorseful. The Sayyid, however, composed a poem to celebrate his brotherhood's victory, although Choi Ahmed mentions a differing view of the Sayyid's reaction from northerners.
The tragic ending of the Uwaysiyya leader was compounded with the death of all but one disciple who later carried on the Uwaysiyya legacy (Martin). This remaining disciple composed a moving qasida that eventually became a liturgy of the Uwaysiyya order. Uways's house was later bought by Shaykh Sufi and turned into the main headquarters of the Uwaysiyya.
Influence
His influence pervades throughout East Africa, from islands surrounding Zanzibar to as far west as the Eastern Congo and as far south as the Tanganyika(Choi Ahmed). His influence in Zanzibar was attributed to his close relationship with the Sultanate, two of whom he took as his Khalifah. This close relationship was established as a result of the Zanzibar Sultan's encouragement. His widespread appeal is also attributed to the present circumstances of the Benaadir coast where foreign migration robbed local economic domination. The locals thought their calamity correlated with their lack of spiritual strength rather than external circumstances. Sufi orders then "provided a context for exploring these failings and proposing solutions by means of a renewed moral framework" (Reese). This phenomena elevates the status of wadaads (Choi Ahmed) where merchants subsidized activities of the wadaads (Reese). Due to the Qadiriyya's popularity, of which Shaykh Uways led, his elevated status was most felt.
References
Choi Ahmed, Christine, 1993. God, Anti-Colonialism and Dance: Sheekh Uways and the Uwaysiyya, in : Gregory Maddox (ed.), Conquest and Resistance to Colonialism in Africa. New York: Garland Publishing, 145-67.
artin, Bradford G., 1993. Shaykh Uways bin Muhammad al-Barawi, a Traditional Somali Sufi, in: G. M. Smith and Carl Ernst (eds.), Manifestations of Sainthood in Islam. Istanbul: ISIS, 225-37.
Reese, Scott S., 1999. Urban Woes and Pious Remedies: Sufism in Nineteenth-Century Benaadir (Somalia). Indiana University Press.
Samatar, Said S., 1992. Sheikh Uways Muhammad of Baraawe, 1847-1909. Mystic and Reformer in East Africa, in: Said S. Samatar (ed.), In the Shadows of Conquest. Islam in Colonial Northeast Africa. Trenton, NJ: The Red Sea Press, 48-74.
Retrieved from "http://en.wikipedia.org/wiki/Uways_al-Barawi"
Categories: 1847 births | 1909 deaths | Somali Sufis | Mystics | Somali
Caydiid on History of Somalia Crazy
descended from two Sheikhs ... the expansion of their descendents led to the dispersal of the Dir who traditionally preceded them in the northern Somaliland ... By the twelfth century, the Dir and the Daarood Somali were pressing upon their southern Galla neighbours and the great sequence of events which ultimately disestablished the latter in Somaliland was under way. The main lines of Somali penetration were either down the system of wells along the Indian Ocean Coast, or from the north-west down the valley of the Shebelle River and its tributaries. From the folk traditions analysed by Cerulli it appears that by the thirteenth century Somali from the north had penetrated southwards to the extent that the coastal area between the present ports of Itala and Merca was occupied by Hawiye Somali, while further South and towards the interior lay the Somali Jidu tribe (Digil-Sab), and finally to the west the Galla.
The Inferior Status of Sab Tribes As we have already mentioned, the main nomadic tribes of Somalia -- Hawiye, Dir, Issaq and Daarood -- consider themselves to be superior or "noble" tribes. They consider the Sab tribes, who are mainly agriculturalists and artisans, and the other tribes like Midgan, Tumal, Yibir, Chachi, etc., as inferior to them in social status. The "noble" tribes have been detesting cultivation and the artisans jobs which these people do. Lewis says, "The sab who practise these occupations form a minute fraction of the total population and, traditionally, were separated from other Somalis by restrictions on marriage and commensality."7
Saadia Touvel in her book "Somali Nationalism" says: "The social organization of the Sab is much more hierarchical and formal than that of the Samalee. The Sab are considered "less war-like, less individualistic, more cooperative and more biddable" than their Samali brethren. Between the Samali and the Sab there is some antipathy to the nomad, the Sab are massakiin, poor not so much in material wealth as in spirit. Their greater respect for authority and Government, founded in their agricultural economy, is at complete variance with the nomadic ideal of the independence of the warrier."8 According to Lewis: "... in contrast to northern nomadic society, there is greater social stratification among Sab."9 In general, three classes of landholders are recognised: Putative descendents of the Original Group. Most of these belong to Digil and Rahanwiin clans who possess the most secure rights to arable land. Longstanding Accreditations. Recently-adopted clients. Those in the second and third categories, especially the last, traditionally enjoy less-secure possession of land. "Membership in any clan is required by a client undertaking to accept all the obligations, including that of solidarity in the blood feud, binding his protectors. Only so long as these duties are fulfilled can a client traditionally continue to cultivate the land which he was been allotted by the hosts."10
They were as under:
1. Mohammed 4. Irir 7. Sarur 2. Hammer 5. Macarre 8. Sarire 3. Harriere 6. Saddi 9. Ismail Out of these nine sons, only two, Irrir and Ismail, produced children.
Irrir had two sons -- Hawiye and Higgi.
Irir Hawiye Higgi Hawiye had six sons:
1. Guggandable
3. Gurgate
5. Gimbelle
2. Karanle
4. Hasgal
6. Rarane Higgi had two sons: Dagale (Meaning "fighter") and Dir.
Higgi Dagale Dir Hawiye's third son was Dame, his son was Sarire, his son was Bardale, and Bardale's son was Herab.
Hawiye Sarire Bardale Herab Herab had 15 sons as under: 1. Hudden 6. Mudulod 11. Masoeik 2. Mahudan 7. Huddughen 12. Billan 3. Mahmud 8. Osman 13. Martille 4. Harmassor 9. Madarkeis 14. Samagialle 5. Ormagiallo 10. Barsane 15. Badi Of these 15 sons, only four -- Mahmud, Mudullod, Madarkeis and Martille -- had further progeny who became the founding ancestors of the may different Hawiye clans of today.
Somaale's eighth son Sarire had one son, Higgi, and Higgi had two sons, Dagalle and Dir, as mentioned above. Somaale Sarire Higgi Dagalle Dir Dir had three sons: 1. Mahe, 2. Madaitene, and 3. Del. Dir Mahe Madaitene Del Mahe had two sons: Surre and Madallug. Mahe Surre Madallug Surre's son was Hinifitere and Hinfitere's son was Mohammed. Mohammed had five sons: Surre Hinifitere Mohammed 1. Biomal 3. Kuranjobe 5. Dabrobe 2. Issaq 4. Musa One of Mohammed' sons was Biomal Mohammed, whose four sons were Dahow, Bahal, Ismin and Saliman Biomal Mohammed Dahow Bahal Ismin Saliman Ismin's three descendents were: 1. Habr Hara 2. Mallele 3. Habr Ghidir Higgi's son Dagalle had two sons, Digil and Mirifle. Higgi Dagalle Digil Mirifle Higgi's son Bills had nine sons who founded nine tribes, called Sidded (= 9), while Mirifle's son Sab had eight sons who founded either tribes called Sagal (= . Both of these tribes combined are even now called "Nine and Eight".
Since all the sons of Digil and Mirifle became robbers and very cruel people, they lost social esteem and social status, and gradually came to be looked down upon by the higher tribes.
It is believed by some Somalis that the earliest ancestor Somaale's ninth son Ismail had two sons Daarod and Isaq whose 12 sons were as under: 1. Migiurtin 5. Uarssangheli 9. Tanade 2. Ogaden 6 Abesgui 10. Gheimais 3. Dalbhante 7. Bertiri 11. Jusuf 4. Marehan 8. Cheri 12. Issa On the other hand, many Somalis think that Daarod and Issaqs are not related to Somaale, but they are descendents of Daarod and Issaq, who were religious leaders.
Issaq was succeeded by his 10 sons as under: 1. Aual 5. Ibrahim 9. Togiala 2. Garhagis 6. Musa 10. Aiub 3. Issa 7. Gadabursi 4. Burzac 8.
Arab One of the famous sons of Daarod was Ogaden, who was the ancestor of Somali Ogadens. He had two sons: Mekabul and Mirwuale. Mekabul had two sons, Habr Heli and Ibrahim, while Mirwuale's two sons were Ba Hale and Tallemoghe. Daarod Ogaden 1. Mekabul 2. Mirwuale 1. Mekabul Habr Heli Ibrahim 2. Mirwuale Ba Hale Tellemoghe
The Somali advance continued; and by 1909 the Daarood reached the Tana River where in the interests of the other inhabitants of Kenya their advance was arrested by the establishment of a fixed grazing area. This marked the end of the great series of migrations, which, over a space of some nine hundred years, had brought the Somali from their northern deserts into more fertile regions of central and southern Somalia and finally into the Northern Province of Kenya.
the memories of all the Somali people, travellers like Sir Richard Burton (who visited Northern Somalia during 1852-55) and Italian traveller Ing. Luigi Robecchi Bricchetti2 took considerable pains to collect and record for posterity the genealogies of the Somali tribes.
They were as under:
1. Mohammed 4. Irir 7. Sarur 2. Hammer 5. Macarre 8. Sarire 3. Harriere 6. Saddi 9. Ismail Out of these nine sons, only two, Irrir and Ismail, produced children. Irrir had two sons -- Hawiye and Higgi. Irir Hawiye Higgi Hawiye had six sons: 1. Guggandable 3. Gurgate 5. Gimbelle 2. Karanle 4. Hasgal 6. Rarane Higgi had two sons: Dagale (Meaning "fighter") and Dir. Higgi Dagale Dir Hawiye's third son was Dame, his son was Sarire, his son was Bardale, and Bardale's son was Herab. Hawiye Sarire Bardale Herab Herab had 15 sons as under: 1. Hudden 6. Mudulod 11. Masoeik 2. Mahudan 7. Huddughen 12. Billan 3. Mahmud 8. Osman 13. Martille 4. Harmassor 9. Madarkeis 14. Samagialle 5. Ormagiallo 10. Barsane 15. Badi Of these 15 sons, only four -- Mahmud, Mudullod, Madarkeis and Martille -- had further progeny who became the founding ancestors of the may different Hawiye clans of today. Somaale's eighth son Sarire had one son, Higgi, and Higgi had two sons, Dagalle and Dir, as mentioned above.
2. Somaale Sarire Higgi Dagalle Dir Dir had three sons: 1. Mahe, 2. Madaitene, and 3. Del. Dir Mahe Madaitene Del Mahe had two sons: Surre and Madallug. Mahe Surre Madallug Surre's son was Hinifitere and Hinfitere's son was Mohammed. Mohammed had five sons: Surre Hinifitere Mohammed 1. Biomal 3. Kuranjobe 5. Dabrobe 2. Issaq 4. Musa One of Mohammed' sons was Biomal Mohammed, whose four sons were Dahow, Bahal, Ismin and Saliman Biomal Mohammed Dahow Bahal Ismin Saliman Ismin's three descendents were: 1. Habr Hara 2. Mallele 3. Habr Ghidir Higgi's son Dagalle had two sons, Digil and Mirifle. Higgi Dagalle Digil Mirifle Higgi's son Bills had nine sons who founded nine tribes, called Sidded (= 9), while Mirifle's son Sab had eight sons who founded either tribes called Sagal (= . Both of these tribes combined are even now called "Nine and Eight". Since all the sons of Digil and Mirifle became robbers and very cruel people, they lost social esteem and social status, and gradually came to be looked down upon by the higher tribes. It is believed by some Somalis that the earliest ancestor Somaale's ninth son Ismail had two sons Daarod and Isaq whose 12 sons were as under: 1. Migiurtin 5. Uarssangheli 9. Tanade 2. Ogaden 6 Abesgui 10. Gheimais 3. Dalbhante 7. Bertiri 11. Jusuf 4. Marehan 8. Cheri 12. Issa On the other hand, many Somalis think that Daarod and Issaqs are not related to Somaale, but they are descendents of Daarod and Issaq, who were religious leaders. Issaq was succeeded by his 10 sons as under: 1. Aual 5. Ibrahim 9. Togiala 2. Garhagis 6. Musa 10. Aiub 3. Issa 7. Gadabursi 4. Burzac 8. Arab One of the famous sons of Daarod was Ogaden, who was the ancestor of Somali Ogadens. He had two sons: Mekabul and Mirwuale. Mekabul had two sons, Habr Heli and Ibrahim, while Mirwuale's two sons were Ba Hale and Tallemoghe. Daarod Ogaden 1. Mekabul 2. Mirwuale 1. Mekabul Habr Heli Ibrahim 2. Mirwuale Ba Hale Tellemoghe
References 1. I.M. Lewis, "A Pastoral Democracy", Oxford University Press, London, 1961, pp. 11-14. 2. Ing. Luigi Robecchi Bricchetti, "Viaggio di esplonazione nell 'Africa Orientale' ", Prime Traversata Della Somalia, Milano. 5. As matter of fact, from their traditions and cultural differences, it is clear that Somali have from the beginning been different from the Gall. All Somali believe so. 6. Lewis, Op. Cit., pp. 22-25. 7. I.M. Lewis, "The Modern History of Somaliland", 1965, p. 10. 8. Saadia Touval, "Somali Nationalism", 1963, p. 16. 9. I.M. Lewis, "The Modern History of Somaliland", p. 10-13. 10. Lewis, Op. Cit., p. 19. 11. I.M. Lewis, "A Pastoral Democracy", pp. 175 - 176. 12. Ibid., pp. 177-180. 13. Ibid., p. 174 14. I.M. Lewis, "Somali Culture, History and Social Instituions", London School of Economics & Political Science, 1931. 15. I.M. Lewis, "A Pastoral Democracy", pp. 211 - 212. 16. Lewis, Op. Cit., pp. 228 - 233. 17. Said S. Samatar, "Oral Poetry and Somali Nationalism", Cambridge University Press, Cambridge, 1981, pp. 2021.
The Inferior Status of Sab Tribes As we have already mentioned, the main nomadic tribes of Somalia -- Hawiye, Dir, Issaq and Daarood -- consider themselves to be superior or "noble" tribes. They consider the Sab tribes, who are mainly agriculturalists and artisans, and the other tribes like Midgan, Tumal, Yibir, Chachi, etc., as inferior to them in social status. The "noble" tribes have been detesting cultivation and the artisans jobs which these people do. Lewis says, "The sab who practise these occupations form a minute fraction of the total population and, traditionally, were separated from other Somalis by restrictions on marriage and commensality."7
Saadia Touvel in her book "Somali Nationalism" says: "The social organization of the Sab is much more hierarchical and formal than that of the Samalee. The Sab are considered "less war-like, less individualistic, more cooperative and more biddable" than their Samali brethren. Between the Samali and the Sab there is some antipathy to the nomad, the Sab are massakiin, poor not so much in material wealth as in spirit. Their greater respect for authority and Government, founded in their agricultural economy, is at complete variance with the nomadic ideal of the independence of the warrier."8 According to Lewis: "... in contrast to northern nomadic society, there is greater social stratification among Sab."9 In general, three classes of landholders are recognised: Putative descendents of the Original Group. Most of these belong to Digil and Rahanwiin clans who possess the most secure rights to arable land. Longstanding Accreditations. Recently-adopted clients. Those in the second and third categories, especially the last, traditionally enjoy less-secure possession of land. "Membership in any clan is required by a client undertaking to accept all the obligations, including that of solidarity in the blood feud, binding his protectors. Only so long as these duties are fulfilled can a client traditionally continue to cultivate the land which he was been allotted by the hosts."10
They were as under:
1. Mohammed 4. Irir 7. Sarur 2. Hammer 5. Macarre 8. Sarire 3. Harriere 6. Saddi 9. Ismail Out of these nine sons, only two, Irrir and Ismail, produced children.
Irrir had two sons -- Hawiye and Higgi.
Irir Hawiye Higgi Hawiye had six sons:
1. Guggandable
3. Gurgate
5. Gimbelle
2. Karanle
4. Hasgal
6. Rarane Higgi had two sons: Dagale (Meaning "fighter") and Dir.
Higgi Dagale Dir Hawiye's third son was Dame, his son was Sarire, his son was Bardale, and Bardale's son was Herab.
Hawiye Sarire Bardale Herab Herab had 15 sons as under: 1. Hudden 6. Mudulod 11. Masoeik 2. Mahudan 7. Huddughen 12. Billan 3. Mahmud 8. Osman 13. Martille 4. Harmassor 9. Madarkeis 14. Samagialle 5. Ormagiallo 10. Barsane 15. Badi Of these 15 sons, only four -- Mahmud, Mudullod, Madarkeis and Martille -- had further progeny who became the founding ancestors of the may different Hawiye clans of today.
Somaale's eighth son Sarire had one son, Higgi, and Higgi had two sons, Dagalle and Dir, as mentioned above. Somaale Sarire Higgi Dagalle Dir Dir had three sons: 1. Mahe, 2. Madaitene, and 3. Del. Dir Mahe Madaitene Del Mahe had two sons: Surre and Madallug. Mahe Surre Madallug Surre's son was Hinifitere and Hinfitere's son was Mohammed. Mohammed had five sons: Surre Hinifitere Mohammed 1. Biomal 3. Kuranjobe 5. Dabrobe 2. Issaq 4. Musa One of Mohammed' sons was Biomal Mohammed, whose four sons were Dahow, Bahal, Ismin and Saliman Biomal Mohammed Dahow Bahal Ismin Saliman Ismin's three descendents were: 1. Habr Hara 2. Mallele 3. Habr Ghidir Higgi's son Dagalle had two sons, Digil and Mirifle. Higgi Dagalle Digil Mirifle Higgi's son Bills had nine sons who founded nine tribes, called Sidded (= 9), while Mirifle's son Sab had eight sons who founded either tribes called Sagal (= . Both of these tribes combined are even now called "Nine and Eight".
Since all the sons of Digil and Mirifle became robbers and very cruel people, they lost social esteem and social status, and gradually came to be looked down upon by the higher tribes.
It is believed by some Somalis that the earliest ancestor Somaale's ninth son Ismail had two sons Daarod and Isaq whose 12 sons were as under: 1. Migiurtin 5. Uarssangheli 9. Tanade 2. Ogaden 6 Abesgui 10. Gheimais 3. Dalbhante 7. Bertiri 11. Jusuf 4. Marehan 8. Cheri 12. Issa On the other hand, many Somalis think that Daarod and Issaqs are not related to Somaale, but they are descendents of Daarod and Issaq, who were religious leaders.
Issaq was succeeded by his 10 sons as under: 1. Aual 5. Ibrahim 9. Togiala 2. Garhagis 6. Musa 10. Aiub 3. Issa 7. Gadabursi 4. Burzac 8.
Arab One of the famous sons of Daarod was Ogaden, who was the ancestor of Somali Ogadens. He had two sons: Mekabul and Mirwuale. Mekabul had two sons, Habr Heli and Ibrahim, while Mirwuale's two sons were Ba Hale and Tallemoghe. Daarod Ogaden 1. Mekabul 2. Mirwuale 1. Mekabul Habr Heli Ibrahim 2. Mirwuale Ba Hale Tellemoghe
The Somali advance continued; and by 1909 the Daarood reached the Tana River where in the interests of the other inhabitants of Kenya their advance was arrested by the establishment of a fixed grazing area. This marked the end of the great series of migrations, which, over a space of some nine hundred years, had brought the Somali from their northern deserts into more fertile regions of central and southern Somalia and finally into the Northern Province of Kenya.
the memories of all the Somali people, travellers like Sir Richard Burton (who visited Northern Somalia during 1852-55) and Italian traveller Ing. Luigi Robecchi Bricchetti2 took considerable pains to collect and record for posterity the genealogies of the Somali tribes.
They were as under:
1. Mohammed 4. Irir 7. Sarur 2. Hammer 5. Macarre 8. Sarire 3. Harriere 6. Saddi 9. Ismail Out of these nine sons, only two, Irrir and Ismail, produced children. Irrir had two sons -- Hawiye and Higgi. Irir Hawiye Higgi Hawiye had six sons: 1. Guggandable 3. Gurgate 5. Gimbelle 2. Karanle 4. Hasgal 6. Rarane Higgi had two sons: Dagale (Meaning "fighter") and Dir. Higgi Dagale Dir Hawiye's third son was Dame, his son was Sarire, his son was Bardale, and Bardale's son was Herab. Hawiye Sarire Bardale Herab Herab had 15 sons as under: 1. Hudden 6. Mudulod 11. Masoeik 2. Mahudan 7. Huddughen 12. Billan 3. Mahmud 8. Osman 13. Martille 4. Harmassor 9. Madarkeis 14. Samagialle 5. Ormagiallo 10. Barsane 15. Badi Of these 15 sons, only four -- Mahmud, Mudullod, Madarkeis and Martille -- had further progeny who became the founding ancestors of the may different Hawiye clans of today. Somaale's eighth son Sarire had one son, Higgi, and Higgi had two sons, Dagalle and Dir, as mentioned above.
2. Somaale Sarire Higgi Dagalle Dir Dir had three sons: 1. Mahe, 2. Madaitene, and 3. Del. Dir Mahe Madaitene Del Mahe had two sons: Surre and Madallug. Mahe Surre Madallug Surre's son was Hinifitere and Hinfitere's son was Mohammed. Mohammed had five sons: Surre Hinifitere Mohammed 1. Biomal 3. Kuranjobe 5. Dabrobe 2. Issaq 4. Musa One of Mohammed' sons was Biomal Mohammed, whose four sons were Dahow, Bahal, Ismin and Saliman Biomal Mohammed Dahow Bahal Ismin Saliman Ismin's three descendents were: 1. Habr Hara 2. Mallele 3. Habr Ghidir Higgi's son Dagalle had two sons, Digil and Mirifle. Higgi Dagalle Digil Mirifle Higgi's son Bills had nine sons who founded nine tribes, called Sidded (= 9), while Mirifle's son Sab had eight sons who founded either tribes called Sagal (= . Both of these tribes combined are even now called "Nine and Eight". Since all the sons of Digil and Mirifle became robbers and very cruel people, they lost social esteem and social status, and gradually came to be looked down upon by the higher tribes. It is believed by some Somalis that the earliest ancestor Somaale's ninth son Ismail had two sons Daarod and Isaq whose 12 sons were as under: 1. Migiurtin 5. Uarssangheli 9. Tanade 2. Ogaden 6 Abesgui 10. Gheimais 3. Dalbhante 7. Bertiri 11. Jusuf 4. Marehan 8. Cheri 12. Issa On the other hand, many Somalis think that Daarod and Issaqs are not related to Somaale, but they are descendents of Daarod and Issaq, who were religious leaders. Issaq was succeeded by his 10 sons as under: 1. Aual 5. Ibrahim 9. Togiala 2. Garhagis 6. Musa 10. Aiub 3. Issa 7. Gadabursi 4. Burzac 8. Arab One of the famous sons of Daarod was Ogaden, who was the ancestor of Somali Ogadens. He had two sons: Mekabul and Mirwuale. Mekabul had two sons, Habr Heli and Ibrahim, while Mirwuale's two sons were Ba Hale and Tallemoghe. Daarod Ogaden 1. Mekabul 2. Mirwuale 1. Mekabul Habr Heli Ibrahim 2. Mirwuale Ba Hale Tellemoghe
References 1. I.M. Lewis, "A Pastoral Democracy", Oxford University Press, London, 1961, pp. 11-14. 2. Ing. Luigi Robecchi Bricchetti, "Viaggio di esplonazione nell 'Africa Orientale' ", Prime Traversata Della Somalia, Milano. 5. As matter of fact, from their traditions and cultural differences, it is clear that Somali have from the beginning been different from the Gall. All Somali believe so. 6. Lewis, Op. Cit., pp. 22-25. 7. I.M. Lewis, "The Modern History of Somaliland", 1965, p. 10. 8. Saadia Touval, "Somali Nationalism", 1963, p. 16. 9. I.M. Lewis, "The Modern History of Somaliland", p. 10-13. 10. Lewis, Op. Cit., p. 19. 11. I.M. Lewis, "A Pastoral Democracy", pp. 175 - 176. 12. Ibid., pp. 177-180. 13. Ibid., p. 174 14. I.M. Lewis, "Somali Culture, History and Social Instituions", London School of Economics & Political Science, 1931. 15. I.M. Lewis, "A Pastoral Democracy", pp. 211 - 212. 16. Lewis, Op. Cit., pp. 228 - 233. 17. Said S. Samatar, "Oral Poetry and Somali Nationalism", Cambridge University Press, Cambridge, 1981, pp. 2021.
Warsangale ma waalan yihiin niman aan u dhalan ayay sheeganayaan CAWAR MALE
Warsangale ma waalan yihiin niman aan u dhalan ayay sheeganayaan
CAWAR MALE
Moorasaante,
SHanta Cismaan Ibrahim are as follows: In Order: 1- Goobyawuud 2 -Riighaye 3 -Cawramale 4 -Colmarabe 5 -WadalMooge I have never heard of Idil Muge! One other thing walaal, it is really disrespectful to say "Xudeydigii" or "sareenlihii" while attempting to mention someone. These men are held in high veneration by their people adn it might come across as offensive! EVen saying "Moorasaantihii" is offensive for that matter! Just a thought, Goobyawuud waa Boqorro! Taas ogow
Cawramale waa niman Warsangeli ah......Xataa Laasqoray iyo Badhan waxa dega dadkii kaga hadhay Cawramale...Weliba Ismail iyo Ciise.
CAWAR MALE
Moorasaante,
SHanta Cismaan Ibrahim are as follows: In Order: 1- Goobyawuud 2 -Riighaye 3 -Cawramale 4 -Colmarabe 5 -WadalMooge I have never heard of Idil Muge! One other thing walaal, it is really disrespectful to say "Xudeydigii" or "sareenlihii" while attempting to mention someone. These men are held in high veneration by their people adn it might come across as offensive! EVen saying "Moorasaantihii" is offensive for that matter! Just a thought, Goobyawuud waa Boqorro! Taas ogow
Cawramale waa niman Warsangeli ah......Xataa Laasqoray iyo Badhan waxa dega dadkii kaga hadhay Cawramale...Weliba Ismail iyo Ciise.
Gadsan iyo Xer Ismaciil Xayd Xirsi "Aflow" Dir Clans
Gadsan iyo Xer Ismaciil Xayd Xirsi "Aflow"
Cidi Ma kuu sheegtay
Ismaciil Xayd Xirsi "Aflow"
CIDI MA KUU SHEEGTAY;
Cismaanoow adeer maansadaan Carabayeynaayey
Waanigii casilay meesha iyo caydhki Karameede
Calaamooyin igu baaridey baan idin cashaysiine
Ka curaagta caawaan sidii ceel idiin dariye
Cashar dhigato maa laga helaa waaba caariyo'e
Cabdi Dhariyo Sheekhaash kolkaan ciiriga eryaayey
Kuwaan caanahoodii genbiyey cidi ma kuu sheegtay
Kolkii Caabud-Waaqiyo xer iyo Gaadsan la cantuugey
Ee Ina Caruus iyo la diley Caalinkii dunida
Nin Cibaaralii kama gabyee cidi ma kuu sheegtay
Casarkii kolkay Weehadeey cabasho ooyeysey
Hadday soo ciyeen wiilashii Cadaw xaraynaayey
Raggii haadku ciirada ku rogey cidi ma kuu sheegtay
Caydii Jiciir lagu dhuftiyo cabashadii gaadhey
Ciyaalkaa ku tuurtuuri jirey Gobabki cawlaaye
Kolkaad Cimilka wada oodateen sida Midgaan caydha
Ee Culuqa soo doonateen cidi ma kuu sheegtay
Cayuuntiinna Shaashka leh kolkaan cadho u qaadaayey
Casarkiiba waati aan ku furay calamadaydiiye
Calaydh iyo Bankii Qaydar baa loo caddaan wadhaye
Kolkay Baarqabaddu caranayeen cidi ma kuu sheegtay
Candharaafyadii baa hadhiyo Reer Cismaannada'e
Kolkaan beel cidaadaha ka dhigay cidi ma kuu sheegtay
Cukur iyo Dhegoodbaa ku galay caaraddii hore'e
Konkaan cududa weynoow Ratiga Caynka hore gooyey
Een Adhi Camuuddaasa dhacay cidi ma kuu sheegtay
Colkii xigeyna waataan qabsaday cuurka Reer Dalale
Rimaydii cagaagtay iyo Nirgihii caga-gubyoonaayey
Cartan ololka goorti ay sidii Culumo eedaantay
Cara dhiciya maantaan lahaa cidi ma kuu sheegtay
Nimanbaannu Caadh go'a ahayn Caliyo Haaruune
Cabdillaha Allaa nagu ridiyo Cumar rugtiisiiye
Haddaan Awrku noo ciidan-gelin Camar ma gaadhneen
Cagtuna way dalooshaa sidaan Ciid u weeraraye
Caruusada habeedda leh kolkuu Ciidagale dhaafay
Ee Doosha laydiin cuskaday cidi ma kuu sheegtay
Nin carceeray baan ahay afkaa layska calashaaye
Cadda keliya uunbaan ka dhigay curubti Daaroode
Cankana maalinbaan idin gashaday sida Caddiimeede
In warkaygu Caw-Baarre tegey cidi ma kuu sheegtay
Cidi Ma kuu sheegtay
Ismaciil Xayd Xirsi "Aflow"
CIDI MA KUU SHEEGTAY;
Cismaanoow adeer maansadaan Carabayeynaayey
Waanigii casilay meesha iyo caydhki Karameede
Calaamooyin igu baaridey baan idin cashaysiine
Ka curaagta caawaan sidii ceel idiin dariye
Cashar dhigato maa laga helaa waaba caariyo'e
Cabdi Dhariyo Sheekhaash kolkaan ciiriga eryaayey
Kuwaan caanahoodii genbiyey cidi ma kuu sheegtay
Kolkii Caabud-Waaqiyo xer iyo Gaadsan la cantuugey
Ee Ina Caruus iyo la diley Caalinkii dunida
Nin Cibaaralii kama gabyee cidi ma kuu sheegtay
Casarkii kolkay Weehadeey cabasho ooyeysey
Hadday soo ciyeen wiilashii Cadaw xaraynaayey
Raggii haadku ciirada ku rogey cidi ma kuu sheegtay
Caydii Jiciir lagu dhuftiyo cabashadii gaadhey
Ciyaalkaa ku tuurtuuri jirey Gobabki cawlaaye
Kolkaad Cimilka wada oodateen sida Midgaan caydha
Ee Culuqa soo doonateen cidi ma kuu sheegtay
Cayuuntiinna Shaashka leh kolkaan cadho u qaadaayey
Casarkiiba waati aan ku furay calamadaydiiye
Calaydh iyo Bankii Qaydar baa loo caddaan wadhaye
Kolkay Baarqabaddu caranayeen cidi ma kuu sheegtay
Candharaafyadii baa hadhiyo Reer Cismaannada'e
Kolkaan beel cidaadaha ka dhigay cidi ma kuu sheegtay
Cukur iyo Dhegoodbaa ku galay caaraddii hore'e
Konkaan cududa weynoow Ratiga Caynka hore gooyey
Een Adhi Camuuddaasa dhacay cidi ma kuu sheegtay
Colkii xigeyna waataan qabsaday cuurka Reer Dalale
Rimaydii cagaagtay iyo Nirgihii caga-gubyoonaayey
Cartan ololka goorti ay sidii Culumo eedaantay
Cara dhiciya maantaan lahaa cidi ma kuu sheegtay
Nimanbaannu Caadh go'a ahayn Caliyo Haaruune
Cabdillaha Allaa nagu ridiyo Cumar rugtiisiiye
Haddaan Awrku noo ciidan-gelin Camar ma gaadhneen
Cagtuna way dalooshaa sidaan Ciid u weeraraye
Caruusada habeedda leh kolkuu Ciidagale dhaafay
Ee Doosha laydiin cuskaday cidi ma kuu sheegtay
Nin carceeray baan ahay afkaa layska calashaaye
Cadda keliya uunbaan ka dhigay curubti Daaroode
Cankana maalinbaan idin gashaday sida Caddiimeede
In warkaygu Caw-Baarre tegey cidi ma kuu sheegtay
Subject: Liberty: Somaliland: Letter: From Pres Mohamed ___________________________________
Subject: Liberty: Somaliland: Letter: From Pres Mohamed I. Egal to PM Rabin
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Source: Liberty For the Muslim World
Date: Thu, 12 Dec 1996 15:54:57 +0000
Email: info@liberty.netkonect.co.uk
Title: Liberty: Somalia Report: From Pres Mohamed Ibrahim Egal to PM Rabin
TEXT:
Liberty For the Muslim World,
Postal Address: BM Freedom, London WC1N 3XX, U.K.
Tel: 0181-4526210
Fax: 0181-4502019
Mob: 0468298219
Text of the letter sent by fax to former Israeli Prime Minister Yitzhak
Rabin by President of the Republic of Somaliland Mohamed Ibrahim Egal.
Republic of Somaliland
The Presidency
Our Ref: SLR/PO/ISPMI/7/95
Your Ref: .......................
3 July 1995
Hargeisa
His Excellency The Prime Minister
of Israel Mr Yitshak Rabin
Hakirya, Fax No. 972 2 513 950
Jerusalem, Israel.
Your Excellency
Establishing Strategic Partnership with the State of Israel
In my capacity as the President of the Republic of Somaliland, an admirer
of the state of Israel and the courage of its people, please accept my
compliments and my people's profound felicitations to you, your Government,
President and the people of Israel for their tenacity, strength and
resourcefulness which had finally constrained its adversaries to make peace
with the State of Israel. I have the honour of representing the people of
Somaliland and its nascent state in this opportunity for seeking to
establish amiable and strategic links with the State of Israel.
It is important to note that our two nations have had strong links since
time immemorial. Indicative of such historical links, stretching well
before the advent of Islam to this date, is the influence of the Hebrew
culture in Somaliland and how Jewish legends and their mystical powers are
widely acknowledged and homage paid to them. In addition, the people of
Somaliland are appreciative as they have an indelible memory of the fact
that Israel was among the first three countries who recognised Somaliland
after it declared its independence from Britain on 26th June 1960, alas,
that independence lasted no more than four days as Somaliland entered into
a voluntary union with the UN Trust Territory of Somalia on 1st July 1960,
in the hope of creating Greater Somalia.
Exactly, thirty five years later, the dreams of Greater Somalia are
discredited and disavowed. It was under the union with Somalia that
Somaliland found itself a pathetic captive within a ruthless, destructive
and hostile state. Indeed, it was this union whose culmination was the
tyrannous and repressive regime of the late Siyad Barre which brought
about the enormous suffering, starvation and destruction in which the
world had witnessed and came to notice, too well, during the past five
years or so. The people of Somaliland have renounced such a union in May
1991 and reclaimed their independent sovereign entity, and nothing will
make them reverse the decision to extricate themselves from the captivity
of Somalia.
The vice-president and the Foreign Minister of Somaliland have, recently,
paid an official visit to Eritrea and while there met H.E. Ariel Kerem,
the Ambassador of Israel in Eritrea, who furnished them with valuable
advice and suggested that I, the President of Somaliland, should write to
your Excellency, as the Prime Minister of Israel, in person, informing you
about Somaliland's eagerness to establish an ex parte relationship based
on strategic partnership with the State of Israel and sharing with you
about my government's concerns and fears vis-a-vis the alarming menace
emanating from the expansion of Islamic influence in our strategic region.
As I am sure you are aware, at the height of the cold war Somalia's
strategic geographical location was acknowledged by both sides
(East/West). Today, however, although the West had won the cold war and
the threat of communism appears to be vanishing in many parts of the
world, we, in the Horn of Africa, are being threatened by a more sinister
and pernicious enemy in the form of encroaching Islamic influence. It
would be true to say that the State of Israel and its people are, perhaps,
more aware and alert of such threats than most other countries, and know
how perilous and pestilential the spread of Islamic influence would mean
for the entire region.
The political upheavals which have been taking place in the Horn of Africa
and the lack of stability in the region could be aggravated further if the
influence of Islamic Fundamentalism is not curtailed or contained very
soon. Somaliland's concern is reinforced by the growing influence of the
Saudis and the pro-Islamic Yemen, particularly ever since it had crushed
and defeated the South Yemeni's courageous attempt to forsake or renounce
its union with the north. Discovering that Eritrea is not interested [in]
to act as an Arab satellite, both Sana' and Riyadh, as well as Khartoum
(not to mention how pariah states like Iran and Libya are meddling into
the internal affairs of my country), are now directing their efforts to
force Somaliland to forfeit or withdraw its independence with the
intention of installing a pro-Islamic Somali state (under a federal
Somalia). This will most definitely render the control of both the north
and southern coasts of the Red Sea to pro-Islamic regimes, with the
exception of Eritrea and the miniature state of Djibouti which has no
significance leaving the whole region to become a bed-rock for Islamic
influence.
Your Excellency, my government firmly believes that owing to this region's
strategic geopolitical importance as a result of its propinquity to the
oil routes and the narrow Babul-Mendeb entrance, as well as its proximity
to the Gulf, the Middle East and the access to the Indian Ocean, it will
be highly deleterious if such a strategic region falls almost entirely
under the dominion of pro-Islamic regimes. Needless to say that this
should be a portentous eventuality which will in turn adversely affect the
national security of the State of Israel, and that of other countries in
the Horn of Africa who are trying to recover from years, if not decades,
of both man-made and natural disasters i.e. civil wars, military coups,
draughts and famines, etc. In addition, since countries in the region are
not politically stable the encroachment of Islamic influence will most
certainly have a destabilising effect. For instance, in Ethiopia with its
various nationalities and particularly with its large Muslim population,
the expansion of pro-Islamists in the region would act as a tinder-box
with the potential to enflame the entire region.
Although the people of Somaliland are over 98% Muslims, they are,
nevertheless, averse to adopt an antiquated Islamic Sharia Law as their
way of living and governance. In contrast my government intends to make
Somaliland a beacon of democracy and oasis for stability in this region of
upheavals and turmoil. But this is unlikely to happen in the present
climate, as we are ranged against by strong and powerful Islamic proxies
whose primary aim is to put out such an illume of hope. A foretaste of
what will happen if dark forces of Islamists will succeed in their pursuit
of bringing in a passé or an out-moded system, could be seen in Mogadishu
today, where a de facto administration from a coalition of Islamic proxies
and minority tribal groups headed by not so long ago UN/International
fugitive warlord General Aideed, where Islamic surrogates have been
infringing people's human rights with impunity; people are being stoned to
death for committing no crime other than fornication; and limbs are being
chopped off for petty crimes such as mugging and burglary in a barbaric
inhuman and uncivilised manner. My government has, in lieu of imposing
Sharia Law on our people, just completed the draft of a new secular
Constitution which is very liberal and mundane, for I am conscious that
Sharia Law does not reflect the needs of my people who are aspiring to
become a modern society.
Pro-Islamists are hell bent on spreading their influence & version of
Islam in the region, and are exploiting the plight of the people of
Somaliland. Islamists are the kind of people inspired by a boundless hate
who could even exculpate and excuse the crimes of the Holocaust. They have
scant regard of the dire needs of the Somali people. All they are
interested in is to have their way and are pouring arms and funds to
set-up a pro-Islamic regime in our country and establish more Islamic
proxies throughout the region. Their modus operandi is to take advantage
of people's predicament and impose unsuitable Islamic regimes upon and
unsuspecting people. Somalila nd is doing all it can to be a bulwark
against the spread of Islamic fundamentalism and sees this as an
international issue, thus would appreciate it if your Excellency would use
your good offices & enormous influence in the West, particularly in the
US, to alert them about the portentous/ominous situation developing in
this region, so that they would not remain hapless on-lookers while their
national/international interests are being threatened. I am absolutely
certain that those Arab countries noted above, as well as Iran, will
whip-up Islamic/Arab passion against Somaliland establishing amiable &
strategic partnership with the State of Israel and thus could use this as
a pretext to exacerbate our situation further both inside and outside
Somaliland. However, those countries need to know that my government is
not playing with empty emotions, as they often do, but playing pragmatism
and real politick for the best interest of its people and country. The
people of Somaliland have a daunting and onerous task to overcome their
Islamist adversaries and contain the encroachment of Islamic influence,
considering their strength, however, we are like David facing Goliath, but
then there were an overwhelming odds against Israel when it defeated Arabs
in three major wars. In order to surmount such an onerous task my
government needs the support and assistance of the State of Israel, not
only to defend our nascent state from the menace of pro-Islamist dark
forces, but also in terms of relief, rehabilitation and reconstruction of
this devastated country. In this regard my government has a number of
priority areas where your Excellency's assistance is pivotal to the people
of Somaliland, among these are: First, military equipment and counter
insurgency experts. Second, conducting plebiscite on the issue of
independence at the end of next year 1996 or early 1997. Third, relief and
rehabilitation aid as well as development advisers, petroleum and mineral
exploitation expertise. The people of Somaliland have full confidence in
their government and are absolutely behind me in this historic decision of
establishing strategic partnership with the state of Israel and I am
determined to see it come into fruition.
Shalom,
I have the honour to remain,
Your Obedient Servant
Mohamed Ibrahim Egal
President
Republic of Somaliland
______________________________________________________________________________
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____________________________________________________________________________
Source: Liberty For the Muslim World
Date: Thu, 12 Dec 1996 15:54:57 +0000
Email: info@liberty.netkonect.co.uk
Title: Liberty: Somalia Report: From Pres Mohamed Ibrahim Egal to PM Rabin
TEXT:
Liberty For the Muslim World,
Postal Address: BM Freedom, London WC1N 3XX, U.K.
Tel: 0181-4526210
Fax: 0181-4502019
Mob: 0468298219
Text of the letter sent by fax to former Israeli Prime Minister Yitzhak
Rabin by President of the Republic of Somaliland Mohamed Ibrahim Egal.
Republic of Somaliland
The Presidency
Our Ref: SLR/PO/ISPMI/7/95
Your Ref: .......................
3 July 1995
Hargeisa
His Excellency The Prime Minister
of Israel Mr Yitshak Rabin
Hakirya, Fax No. 972 2 513 950
Jerusalem, Israel.
Your Excellency
Establishing Strategic Partnership with the State of Israel
In my capacity as the President of the Republic of Somaliland, an admirer
of the state of Israel and the courage of its people, please accept my
compliments and my people's profound felicitations to you, your Government,
President and the people of Israel for their tenacity, strength and
resourcefulness which had finally constrained its adversaries to make peace
with the State of Israel. I have the honour of representing the people of
Somaliland and its nascent state in this opportunity for seeking to
establish amiable and strategic links with the State of Israel.
It is important to note that our two nations have had strong links since
time immemorial. Indicative of such historical links, stretching well
before the advent of Islam to this date, is the influence of the Hebrew
culture in Somaliland and how Jewish legends and their mystical powers are
widely acknowledged and homage paid to them. In addition, the people of
Somaliland are appreciative as they have an indelible memory of the fact
that Israel was among the first three countries who recognised Somaliland
after it declared its independence from Britain on 26th June 1960, alas,
that independence lasted no more than four days as Somaliland entered into
a voluntary union with the UN Trust Territory of Somalia on 1st July 1960,
in the hope of creating Greater Somalia.
Exactly, thirty five years later, the dreams of Greater Somalia are
discredited and disavowed. It was under the union with Somalia that
Somaliland found itself a pathetic captive within a ruthless, destructive
and hostile state. Indeed, it was this union whose culmination was the
tyrannous and repressive regime of the late Siyad Barre which brought
about the enormous suffering, starvation and destruction in which the
world had witnessed and came to notice, too well, during the past five
years or so. The people of Somaliland have renounced such a union in May
1991 and reclaimed their independent sovereign entity, and nothing will
make them reverse the decision to extricate themselves from the captivity
of Somalia.
The vice-president and the Foreign Minister of Somaliland have, recently,
paid an official visit to Eritrea and while there met H.E. Ariel Kerem,
the Ambassador of Israel in Eritrea, who furnished them with valuable
advice and suggested that I, the President of Somaliland, should write to
your Excellency, as the Prime Minister of Israel, in person, informing you
about Somaliland's eagerness to establish an ex parte relationship based
on strategic partnership with the State of Israel and sharing with you
about my government's concerns and fears vis-a-vis the alarming menace
emanating from the expansion of Islamic influence in our strategic region.
As I am sure you are aware, at the height of the cold war Somalia's
strategic geographical location was acknowledged by both sides
(East/West). Today, however, although the West had won the cold war and
the threat of communism appears to be vanishing in many parts of the
world, we, in the Horn of Africa, are being threatened by a more sinister
and pernicious enemy in the form of encroaching Islamic influence. It
would be true to say that the State of Israel and its people are, perhaps,
more aware and alert of such threats than most other countries, and know
how perilous and pestilential the spread of Islamic influence would mean
for the entire region.
The political upheavals which have been taking place in the Horn of Africa
and the lack of stability in the region could be aggravated further if the
influence of Islamic Fundamentalism is not curtailed or contained very
soon. Somaliland's concern is reinforced by the growing influence of the
Saudis and the pro-Islamic Yemen, particularly ever since it had crushed
and defeated the South Yemeni's courageous attempt to forsake or renounce
its union with the north. Discovering that Eritrea is not interested [in]
to act as an Arab satellite, both Sana' and Riyadh, as well as Khartoum
(not to mention how pariah states like Iran and Libya are meddling into
the internal affairs of my country), are now directing their efforts to
force Somaliland to forfeit or withdraw its independence with the
intention of installing a pro-Islamic Somali state (under a federal
Somalia). This will most definitely render the control of both the north
and southern coasts of the Red Sea to pro-Islamic regimes, with the
exception of Eritrea and the miniature state of Djibouti which has no
significance leaving the whole region to become a bed-rock for Islamic
influence.
Your Excellency, my government firmly believes that owing to this region's
strategic geopolitical importance as a result of its propinquity to the
oil routes and the narrow Babul-Mendeb entrance, as well as its proximity
to the Gulf, the Middle East and the access to the Indian Ocean, it will
be highly deleterious if such a strategic region falls almost entirely
under the dominion of pro-Islamic regimes. Needless to say that this
should be a portentous eventuality which will in turn adversely affect the
national security of the State of Israel, and that of other countries in
the Horn of Africa who are trying to recover from years, if not decades,
of both man-made and natural disasters i.e. civil wars, military coups,
draughts and famines, etc. In addition, since countries in the region are
not politically stable the encroachment of Islamic influence will most
certainly have a destabilising effect. For instance, in Ethiopia with its
various nationalities and particularly with its large Muslim population,
the expansion of pro-Islamists in the region would act as a tinder-box
with the potential to enflame the entire region.
Although the people of Somaliland are over 98% Muslims, they are,
nevertheless, averse to adopt an antiquated Islamic Sharia Law as their
way of living and governance. In contrast my government intends to make
Somaliland a beacon of democracy and oasis for stability in this region of
upheavals and turmoil. But this is unlikely to happen in the present
climate, as we are ranged against by strong and powerful Islamic proxies
whose primary aim is to put out such an illume of hope. A foretaste of
what will happen if dark forces of Islamists will succeed in their pursuit
of bringing in a passé or an out-moded system, could be seen in Mogadishu
today, where a de facto administration from a coalition of Islamic proxies
and minority tribal groups headed by not so long ago UN/International
fugitive warlord General Aideed, where Islamic surrogates have been
infringing people's human rights with impunity; people are being stoned to
death for committing no crime other than fornication; and limbs are being
chopped off for petty crimes such as mugging and burglary in a barbaric
inhuman and uncivilised manner. My government has, in lieu of imposing
Sharia Law on our people, just completed the draft of a new secular
Constitution which is very liberal and mundane, for I am conscious that
Sharia Law does not reflect the needs of my people who are aspiring to
become a modern society.
Pro-Islamists are hell bent on spreading their influence & version of
Islam in the region, and are exploiting the plight of the people of
Somaliland. Islamists are the kind of people inspired by a boundless hate
who could even exculpate and excuse the crimes of the Holocaust. They have
scant regard of the dire needs of the Somali people. All they are
interested in is to have their way and are pouring arms and funds to
set-up a pro-Islamic regime in our country and establish more Islamic
proxies throughout the region. Their modus operandi is to take advantage
of people's predicament and impose unsuitable Islamic regimes upon and
unsuspecting people. Somalila nd is doing all it can to be a bulwark
against the spread of Islamic fundamentalism and sees this as an
international issue, thus would appreciate it if your Excellency would use
your good offices & enormous influence in the West, particularly in the
US, to alert them about the portentous/ominous situation developing in
this region, so that they would not remain hapless on-lookers while their
national/international interests are being threatened. I am absolutely
certain that those Arab countries noted above, as well as Iran, will
whip-up Islamic/Arab passion against Somaliland establishing amiable &
strategic partnership with the State of Israel and thus could use this as
a pretext to exacerbate our situation further both inside and outside
Somaliland. However, those countries need to know that my government is
not playing with empty emotions, as they often do, but playing pragmatism
and real politick for the best interest of its people and country. The
people of Somaliland have a daunting and onerous task to overcome their
Islamist adversaries and contain the encroachment of Islamic influence,
considering their strength, however, we are like David facing Goliath, but
then there were an overwhelming odds against Israel when it defeated Arabs
in three major wars. In order to surmount such an onerous task my
government needs the support and assistance of the State of Israel, not
only to defend our nascent state from the menace of pro-Islamist dark
forces, but also in terms of relief, rehabilitation and reconstruction of
this devastated country. In this regard my government has a number of
priority areas where your Excellency's assistance is pivotal to the people
of Somaliland, among these are: First, military equipment and counter
insurgency experts. Second, conducting plebiscite on the issue of
independence at the end of next year 1996 or early 1997. Third, relief and
rehabilitation aid as well as development advisers, petroleum and mineral
exploitation expertise. The people of Somaliland have full confidence in
their government and are absolutely behind me in this historic decision of
establishing strategic partnership with the state of Israel and I am
determined to see it come into fruition.
Shalom,
I have the honour to remain,
Your Obedient Servant
Mohamed Ibrahim Egal
President
Republic of Somaliland
______________________________________________________________________________
__ __________ _ _______ ______
/ |/ / __/ _ | / |/ / __/ | /| / / __/
/ /|_/ /\ \/ __ |/ / _/ | |/ |/ /\ \
/_/ /_/___/_/ |_/_/|_/___/ |__/|__/___/
Views expressed on MSANEWS do not necessarily represent those of the MSANEWS
editors, the Ohio State University or any of our associated staff and
"watchers". Further distribution of material featured on this list may be
restricted. In all cases, please obtain the necessary permission of the
authors or rightful owners before forwarding any material to or from this
list. This service is meant for the exchange of analyses and news, for both
academic and activist usage. We depend on your input. However, this is not a
discussion list. Thank you.
To subscribe, send e-mail to:
with the message body "subscribe MSANEWS Firstname Lastname".
To unsubscribe, send e-mail to the above address, with the message body
"unsubscribe MSANEWS".
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Problems with subscription:
______________________________________________________________________________
The Sweepers: Fighting Centuries Old Isolation Jabarti of Yemen
IsmailJabarti of Yemen
http://www.yementimes.com/00/iss36/culture.htm
The Sweepers: Fighting Centuries Old Isolation
Part 1 of 2
Sweepers or "Akhdam" as they are known used to live the lowest social level of life since the past 900 years in Yemen.
In the past they were oppressed. Today also they are oppressed but to a lesser degree. Today's Akhdam are quite different in many ways.
In the past their entire conditions were tragic and heartbreaking. Today their conditions are better.
In the past the way they were treated contradicted with the teachings of Islam and even the human principles which call for human rights, preservation of freedom and dignity of human beings. Today these contradictions have reduced and their rights are preserved; at least as human beings and as Yemeni citizens enjoying their full civilian and political rights.
Have we preserved the rights of today's rebel youth sweeper who wants to affect changes in his life. We always allege and keep calling for rights . But have we given any attention to the revolution of youth sweepers? We keep calling for peace, affection and unity in between us. Do these include sweepers?
What made the society in the past deny their rights? Do we still deny their rights today?
In the 21 provinces of present day Yemen, the conditions of akhdam differ from one province to another. If countrymen have moved to the capitals of each province in search of livelihood, this included the akhdam. Then we saw that Sana'a, Taiz, Hodeidah, Aden and Mukalla (Hadhramaut) became overpopulated due to the exodus. In other words, out of the 21 provinces only four to five provinces today bear the burden of overpopulation, including the akhdam.
For instance now in Sana'a they have five main and permanent 'settlements', (one in Bab-al-Yemen, another in Bab-al-Sabah, third in 45km Road, fourth in Sha'oub and fifth at Al-Mahareq in Asser area). In Taiz they have five (One in Oosaifra, another in Al-Shammasi suburb, third in Mafraq Maweeya, fourth in Al-Haseb and the fifth in Al-Janad). In Aden they have six: (one in Tawahi, two in Maalla, one in Crater, one in Mimdara and one in Little Aden). They also have their permanent settlements in Hodeidah at Al-Barhameiya, Labor City (Madinat Al-Ommal), Al-Baida, Al-Salkhana and other places. In Hadhramaut they could be seen at 14th October Zone of Al-Mukalla. In Shabwa their main settlement is in Al-Gol area.
Do all provinces with their capitals, districts, remote areas and 'uzlas' (hinterlands) need the akhdam to carry out for them the essential services connected with sanitation? In some areas people have their own way of life. Their latrines are open-air but 'hidden'. Farmers use their fields. In coastal areas too citizens have their own way of disposing off their waste. Such being the case, we do not find any trace of akhdam in such areas.
However, akhdam have two genuine reasons for their exodus. First is that they detest the old professions of their forefathers, grand fathers and fathers who were engaged in very low ranking jobs. (Cleaning of latrines, removing blockages from drainages etc.) The second is that development has almost obliterated old system of sanitary. Sewerage system here and there has subsequently forced the new generation to find another source of living. However, a third reason for exodus could be attributed to the 'swollen' population of sweepers with difficulties of accommodation and livelihood.
Even the European and Arab as well as other states, cannot dispense with the services of sweepers, no matter their historical background and no matter how people there look at their sweepers. Our topic concerns sweepers of Yemen only.
Akhdam
In Arabic language, "Akhdam" is the plural of sweepers. The singular is "khadem". The verb is "khadama" (serve). In the past Akhdam usually served their "Asyad" - masters. (The singular is "Syeid"). "Asyad" considered themselves higher in social rank. Today, hardly 5-10% of akhdam come under the mercy of their "asyad" but normally, today, they are independent. The importance of their presence and their cleansing works could be judged by putting a question to ourselves: "What would happen if akhdam go on strike?" In some cases we have reasons to believe that akhdams were able to dictate their conditions of service; their jobs being of different nature.
Jabarti
Until recently this off shoot of lowest class of sweepers have become extinct. Living in one area, the regime through the ruling machinery which included the municipalities, would divide them into groups. In the past they used to appear late hours at night going from house to house cleaning the "zawali" (latrines). They used to be seen carrying their tin canisters on their head with a bent iron strip used for collecting wastes from unpopulated areas where 'homeless' used to go for toilet. These jabartis are not seen in many areas as most of them are believed to have immigrated.
In The Service of The Imam
In Sana'a, before the 1962 Revolution, sweepers were housed in a place still known as "Samsra", situated at Bab-ul-Sabah Gate. They are still there. The Imam could not deny their services; but would not tolerate their being homeless as they used to defy that time's dusk-to-dawn "Sukat" (daily curfew); thus they were housed at "Samsra" which was a one-time shopping mall. The mall's glamour was gradually drained into a permanent resident for 5-10 sweepers families.
Oosaifra & Shammasi
In Greater Taiz, sweepers lived in Upper and Lower Oosaifra. Sweepers of these two areas took active part in the arsons and riots which took place in December 1992 violent demonstrations in protest of the first price hike after Unification. After the conditions came to normal, the affected 'capitalists' avenged by arranging torching sweepers areas. As a result Upper Oosaifra was immediately vacated and sweepers moved to a new 'colony' in Al-Shammasi suburb. Lower Oosaifra still has few of these sweepers while Upper Oosaifra witnessed construction works in favor of the 'capitalists'.
45km Road
Situated in between Al-Sab'een Hospital area and Taiz Road, this area is famous for its "Saeela" - water passage -, where rain waters block traffic always. The area is hardly ten years old with a population of 3014. It shelters sweepers and citizens who have built hollow-bricked small houses. The land on which these houses have been built have two different stories. Some people say that the owners are Yemeni immigrants who are out of Yemen at present. Others say that during the 1997 parliamentary elections the General People's Congress, as a part of election campaign, 'presented' the land, said to be State estate, to the residents and allowed them build their residences. Therefore most residents here are sweeper GPC members. We do not know the real story but should the real owners reappear, problems will crop up. Of course, this will result in the demolition of sweepers' temporary abode.
When the area 'aakel' was asked what would he do in case real owners of this land appear, he said: "We shall either buy these lands from them or pay them rental."
Peaceful Sweepers
They do not possess weapons and they do not carry "gambias". Whenever humiliated, they succumb to their oppressors.
Origin
Studies differ in defining their origin. Some relate them as Ethiopians who arrived into Yemen during the sixth century following the Ethiopian invasion of Yemen.
One unconfirmed account claims that after the end of the Ethiopian rule, the remnants who could not flee Yemen remained trapped. They were turned into slaves and were forced to perform low-rank jobs which included cleaning of latrines and doing all works connected with sanitation. The account claims Yemenis avenged a one-time ruler. This makes us inquire: was not there any sweeper in Yemen before the Ethiopian invasion? Were Yemeni sweepers relieved of their job? Where did they go? Did they mingle in the Yemeni society? Did they migrate?
Perhaps their complexions assist in this assessment as they have, in most, African characteristics in as far as the color of their skin, snub nose and tough, short curly hairs are concerned.
Dr. Qayed Al-Sharjabi, in his research stated that they were outcast in Ethiopia itself. On arrival in Yemen they did not change.
Aged sweepers deny any relations with Ethiopia. They claim to be sons of Yemen. A Sinan Muhammed Omer Al-Wasabi confirmed that his grand father hailed from Wisab Al-Aali in Dhamar Province. When asked about his great grand father he said: "I do not know where from he came."
In Yemen, Western Tihama Coast is considered to be their homeland. They do not have lands of their own. They prefer to live in deserts and abandoned areas.
They always lived in groups and formed their own 'settlements'. As time changed their 'settlements' continue to exist with their locations changed but their old time tents, shack, huts or mud-straw-mixed houses have now been replaced by mud or stone-made houses. They usually live 'sandwiched' in their small houses.
The problem of small houses should be a separate subject as it concerns the Yemeni people as a whole. However, in sweepers life, small houses, congested with family members, have created immodesty.
Religion
Sweepers believe in Islam. Its teaching is that human beings are equal; but despite this we see the Muslim community today looks down at sweepers without any genuine reason. They harbor pent up antagonism against sweepers. They do not mention them in their discussions and never talk about their rights and duties. Haunted by discrimination, sweepers, in the past, used to perform their 5-time prayers at their homes . Few who cared to keep themselves clean, did attend mosques for prayers. Today we can see them in all mosques. Sweepers never felt the need to build their own mosques as if telling people that prayers never differentiate between the high and low rank people. It is not a surprise to find that at a certain mosque in Alhujarriyah-Al Zarraiqah area, the Imam of a mosque there is a khadem. In the past there were no preachers who, through their sermons, could draw the attention of people to avoid detesting akhdam but today, international, regional and local laws have tackled such a detest under human rights and other conventions. Akhdam did not even have learned-men or any representation in the State bodies (viz. parliament etc.) to advocate their case and demand justice in the face of discrimination.. They are ignorant of most important affairs of Islam. They are excluded from "Da'wa" (The Call).
Tribal Affiliation
Akhdam do not belong to any tribe of Yemen. Within their own society they have their own 'grades'. In each of their settlements they have their own 'aakel' (aged learned man) who settles their disputes.
The fact is that one by one they start gathering in certain area. Then they marry inbetween them to form families. If one family comes from Aden, the second could be from Shabwah and the third from Hodeidah. It is the joint and common need - employment - which makes them assemble in one area. Actually they never belong to the area where they establish their settlement. As the number of families increase, they have their 'aakel' to look after their affairs.
In Wisab Al-Aali (Dhamar) sweepers' settlement area stretched from one end to the other of this considerably large district. The number of 'uqqals (plural of 'aakel') is around 12-15. In between them, these 'uqqals' have elected a Shaikh. His name is Qaed Muhammed Al-Kaboudi who does spend 2-3 months in Sana'a settling all pending issues of his fellow-clan-men. We do not know to which extent the official circles recognize his 'sheikhdom' but he is really a strong man with authority. His services are always needed during elections.
All police stations throughout the Republic have their own special ways and means to solve sweepers' 'special natured' disputes such as bad language, daily scuffles and adultery etc.
Language
Until recently sweepers used to be distinguished through their Tihama accent and phonation. Those who left Tihama area long ago, those who got merged in the society of different provinces and those at schools could not be distinguished easily now as their accent and phonation have changed.
To be continued next week..
http://www.yementimes.com/00/iss36/culture.htm
The Sweepers: Fighting Centuries Old Isolation
Part 1 of 2
Sweepers or "Akhdam" as they are known used to live the lowest social level of life since the past 900 years in Yemen.
In the past they were oppressed. Today also they are oppressed but to a lesser degree. Today's Akhdam are quite different in many ways.
In the past their entire conditions were tragic and heartbreaking. Today their conditions are better.
In the past the way they were treated contradicted with the teachings of Islam and even the human principles which call for human rights, preservation of freedom and dignity of human beings. Today these contradictions have reduced and their rights are preserved; at least as human beings and as Yemeni citizens enjoying their full civilian and political rights.
Have we preserved the rights of today's rebel youth sweeper who wants to affect changes in his life. We always allege and keep calling for rights . But have we given any attention to the revolution of youth sweepers? We keep calling for peace, affection and unity in between us. Do these include sweepers?
What made the society in the past deny their rights? Do we still deny their rights today?
In the 21 provinces of present day Yemen, the conditions of akhdam differ from one province to another. If countrymen have moved to the capitals of each province in search of livelihood, this included the akhdam. Then we saw that Sana'a, Taiz, Hodeidah, Aden and Mukalla (Hadhramaut) became overpopulated due to the exodus. In other words, out of the 21 provinces only four to five provinces today bear the burden of overpopulation, including the akhdam.
For instance now in Sana'a they have five main and permanent 'settlements', (one in Bab-al-Yemen, another in Bab-al-Sabah, third in 45km Road, fourth in Sha'oub and fifth at Al-Mahareq in Asser area). In Taiz they have five (One in Oosaifra, another in Al-Shammasi suburb, third in Mafraq Maweeya, fourth in Al-Haseb and the fifth in Al-Janad). In Aden they have six: (one in Tawahi, two in Maalla, one in Crater, one in Mimdara and one in Little Aden). They also have their permanent settlements in Hodeidah at Al-Barhameiya, Labor City (Madinat Al-Ommal), Al-Baida, Al-Salkhana and other places. In Hadhramaut they could be seen at 14th October Zone of Al-Mukalla. In Shabwa their main settlement is in Al-Gol area.
Do all provinces with their capitals, districts, remote areas and 'uzlas' (hinterlands) need the akhdam to carry out for them the essential services connected with sanitation? In some areas people have their own way of life. Their latrines are open-air but 'hidden'. Farmers use their fields. In coastal areas too citizens have their own way of disposing off their waste. Such being the case, we do not find any trace of akhdam in such areas.
However, akhdam have two genuine reasons for their exodus. First is that they detest the old professions of their forefathers, grand fathers and fathers who were engaged in very low ranking jobs. (Cleaning of latrines, removing blockages from drainages etc.) The second is that development has almost obliterated old system of sanitary. Sewerage system here and there has subsequently forced the new generation to find another source of living. However, a third reason for exodus could be attributed to the 'swollen' population of sweepers with difficulties of accommodation and livelihood.
Even the European and Arab as well as other states, cannot dispense with the services of sweepers, no matter their historical background and no matter how people there look at their sweepers. Our topic concerns sweepers of Yemen only.
Akhdam
In Arabic language, "Akhdam" is the plural of sweepers. The singular is "khadem". The verb is "khadama" (serve). In the past Akhdam usually served their "Asyad" - masters. (The singular is "Syeid"). "Asyad" considered themselves higher in social rank. Today, hardly 5-10% of akhdam come under the mercy of their "asyad" but normally, today, they are independent. The importance of their presence and their cleansing works could be judged by putting a question to ourselves: "What would happen if akhdam go on strike?" In some cases we have reasons to believe that akhdams were able to dictate their conditions of service; their jobs being of different nature.
Jabarti
Until recently this off shoot of lowest class of sweepers have become extinct. Living in one area, the regime through the ruling machinery which included the municipalities, would divide them into groups. In the past they used to appear late hours at night going from house to house cleaning the "zawali" (latrines). They used to be seen carrying their tin canisters on their head with a bent iron strip used for collecting wastes from unpopulated areas where 'homeless' used to go for toilet. These jabartis are not seen in many areas as most of them are believed to have immigrated.
In The Service of The Imam
In Sana'a, before the 1962 Revolution, sweepers were housed in a place still known as "Samsra", situated at Bab-ul-Sabah Gate. They are still there. The Imam could not deny their services; but would not tolerate their being homeless as they used to defy that time's dusk-to-dawn "Sukat" (daily curfew); thus they were housed at "Samsra" which was a one-time shopping mall. The mall's glamour was gradually drained into a permanent resident for 5-10 sweepers families.
Oosaifra & Shammasi
In Greater Taiz, sweepers lived in Upper and Lower Oosaifra. Sweepers of these two areas took active part in the arsons and riots which took place in December 1992 violent demonstrations in protest of the first price hike after Unification. After the conditions came to normal, the affected 'capitalists' avenged by arranging torching sweepers areas. As a result Upper Oosaifra was immediately vacated and sweepers moved to a new 'colony' in Al-Shammasi suburb. Lower Oosaifra still has few of these sweepers while Upper Oosaifra witnessed construction works in favor of the 'capitalists'.
45km Road
Situated in between Al-Sab'een Hospital area and Taiz Road, this area is famous for its "Saeela" - water passage -, where rain waters block traffic always. The area is hardly ten years old with a population of 3014. It shelters sweepers and citizens who have built hollow-bricked small houses. The land on which these houses have been built have two different stories. Some people say that the owners are Yemeni immigrants who are out of Yemen at present. Others say that during the 1997 parliamentary elections the General People's Congress, as a part of election campaign, 'presented' the land, said to be State estate, to the residents and allowed them build their residences. Therefore most residents here are sweeper GPC members. We do not know the real story but should the real owners reappear, problems will crop up. Of course, this will result in the demolition of sweepers' temporary abode.
When the area 'aakel' was asked what would he do in case real owners of this land appear, he said: "We shall either buy these lands from them or pay them rental."
Peaceful Sweepers
They do not possess weapons and they do not carry "gambias". Whenever humiliated, they succumb to their oppressors.
Origin
Studies differ in defining their origin. Some relate them as Ethiopians who arrived into Yemen during the sixth century following the Ethiopian invasion of Yemen.
One unconfirmed account claims that after the end of the Ethiopian rule, the remnants who could not flee Yemen remained trapped. They were turned into slaves and were forced to perform low-rank jobs which included cleaning of latrines and doing all works connected with sanitation. The account claims Yemenis avenged a one-time ruler. This makes us inquire: was not there any sweeper in Yemen before the Ethiopian invasion? Were Yemeni sweepers relieved of their job? Where did they go? Did they mingle in the Yemeni society? Did they migrate?
Perhaps their complexions assist in this assessment as they have, in most, African characteristics in as far as the color of their skin, snub nose and tough, short curly hairs are concerned.
Dr. Qayed Al-Sharjabi, in his research stated that they were outcast in Ethiopia itself. On arrival in Yemen they did not change.
Aged sweepers deny any relations with Ethiopia. They claim to be sons of Yemen. A Sinan Muhammed Omer Al-Wasabi confirmed that his grand father hailed from Wisab Al-Aali in Dhamar Province. When asked about his great grand father he said: "I do not know where from he came."
In Yemen, Western Tihama Coast is considered to be their homeland. They do not have lands of their own. They prefer to live in deserts and abandoned areas.
They always lived in groups and formed their own 'settlements'. As time changed their 'settlements' continue to exist with their locations changed but their old time tents, shack, huts or mud-straw-mixed houses have now been replaced by mud or stone-made houses. They usually live 'sandwiched' in their small houses.
The problem of small houses should be a separate subject as it concerns the Yemeni people as a whole. However, in sweepers life, small houses, congested with family members, have created immodesty.
Religion
Sweepers believe in Islam. Its teaching is that human beings are equal; but despite this we see the Muslim community today looks down at sweepers without any genuine reason. They harbor pent up antagonism against sweepers. They do not mention them in their discussions and never talk about their rights and duties. Haunted by discrimination, sweepers, in the past, used to perform their 5-time prayers at their homes . Few who cared to keep themselves clean, did attend mosques for prayers. Today we can see them in all mosques. Sweepers never felt the need to build their own mosques as if telling people that prayers never differentiate between the high and low rank people. It is not a surprise to find that at a certain mosque in Alhujarriyah-Al Zarraiqah area, the Imam of a mosque there is a khadem. In the past there were no preachers who, through their sermons, could draw the attention of people to avoid detesting akhdam but today, international, regional and local laws have tackled such a detest under human rights and other conventions. Akhdam did not even have learned-men or any representation in the State bodies (viz. parliament etc.) to advocate their case and demand justice in the face of discrimination.. They are ignorant of most important affairs of Islam. They are excluded from "Da'wa" (The Call).
Tribal Affiliation
Akhdam do not belong to any tribe of Yemen. Within their own society they have their own 'grades'. In each of their settlements they have their own 'aakel' (aged learned man) who settles their disputes.
The fact is that one by one they start gathering in certain area. Then they marry inbetween them to form families. If one family comes from Aden, the second could be from Shabwah and the third from Hodeidah. It is the joint and common need - employment - which makes them assemble in one area. Actually they never belong to the area where they establish their settlement. As the number of families increase, they have their 'aakel' to look after their affairs.
In Wisab Al-Aali (Dhamar) sweepers' settlement area stretched from one end to the other of this considerably large district. The number of 'uqqals (plural of 'aakel') is around 12-15. In between them, these 'uqqals' have elected a Shaikh. His name is Qaed Muhammed Al-Kaboudi who does spend 2-3 months in Sana'a settling all pending issues of his fellow-clan-men. We do not know to which extent the official circles recognize his 'sheikhdom' but he is really a strong man with authority. His services are always needed during elections.
All police stations throughout the Republic have their own special ways and means to solve sweepers' 'special natured' disputes such as bad language, daily scuffles and adultery etc.
Language
Until recently sweepers used to be distinguished through their Tihama accent and phonation. Those who left Tihama area long ago, those who got merged in the society of different provinces and those at schools could not be distinguished easily now as their accent and phonation have changed.
To be continued next week..
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