Wednesday, June 13, 2018

Maxamuud Xarbi Speech – 1960 History of Somali Hero Mohamoud Harbi Geesi Somaliyeed

Ciise Madoobe Dir

 http://www.somalimind.com/wp-content/uploads/2014/12/xarbi.jpg















Maxamuud Xarbi (Mahmoud Harbi) was a prominent Pan-Somalist who actively campaigned to see the five territories of Somalia united. He often locked heads with the French authorities in what was then known as French Somaliland after he accused them of vote rigging a referendum in 1958 for French Somaliland to join the Somali Republic. Refusing to recognise the results; he was exiled to Egypt where he continued his Pan-Somali campaign.


Image result for mahmoud harbi




He was killed in a plane accident — though foul play by the French gov has been alleged — in October 1960. See below a speech he delivered on 26 May, 1960:
“Peace be with you, Somali brethren, people of my race, wherever you are. I would like you to listen to me today because I have been away on a mission to serve our common cause — the unity and the solidarity of our people — and I should like tell you something about my tour. As you all know, I was in Mogadishu for a year and I have met with brotherly hospitality and found the people of good heart. However, our struggle needs not only fighting inside the homeland, but it must be waged outside also. I have travelled abroad to spread the news about the situation in our homeland and how imperialism partitioned us and made it known in African and European countries, and I thank God that today our cause is better understood.


Many people do not believe that the Somali people will attain freedom, become independent and have their own flag. Many others do not believe that the Somalis will be united, but in my opinion there is no force to stop a sun that has already risen.


Today, we have a flag of our own, raised like any other country. Today we are a people who have our own state and cannot be called French slaves or British slaves or Italian slaves or the slaves of other people. Today we are a Somali people and have a Somali state.


I also think that others are aware that Somali unity and independence have become a fact, that there is no doubt in the unity of our homeland though it has been partitioned. I have no doubt about this, nor did I have any in the past, nor will I have any in the future. However, before I talk to you about my tour, I would like to tell any Somali who had any doubt about this to dispel it; the two main parts of Somaliland have have become united, but the road ahead is still long and difficult. I would like to address the the Somali people and in particular .those in Djibouti, and say: Ponder on what will happen tomorrow in Loyada. We have been overtaken by other Somalis and we have not contributed anything to the Somali cause.


What are we waiting for? Furthermore, while the situation was thus, two governments have concluded an agreement on our homeland, and soon you will find in Djibouti men who have been brought over to control it. Youth of Djibouti, what will you do about this? I will not broadcast from here the other things you have done, for I know them all I know that many camels have fallen over but that is not enough. I would like to tell you that France does not give freedom to peoples easily. De Gaulle has said: “Djibouti will remain French.” But we say: Djibouti is a Somali territory!”



Mahmoud Harbi Farah (Arabic: محمود الحربي‎) (1921 – October 1960) was a Somali politician. A pan-Somalist, he was the Vice President of the Government Council of French Somaliland from 1957 to December 1958, during Djibouti's pre-independence period.[1]



Harbi was born in Ali Sabieh, Djibouti in 1921 to a Somali family from the Fourlaba sub-clan of the Issa clan.[1][2] He learned to read the Koran and linguistics Arab from a young age, and when he was seventeen his father died in 1938. He was forced to work and headed towards the capital Djibouti and worked there as a waiter in one of the restaurants and while he became aware of visitors to the restaurant, most of whom were foreign tourists and benefited from cultural differences. He volunteer, sailor in the French Navy with the brother of the Sultan of Tadjoura, Ibrahim Mohamed in the Second World War. He nearly lost his life when the French warship crashed, which was being served where the Germans in the Mediterranean Sea, but he went to France. He later joined the colonial army, and was awarded the French Croix de guerre in World War II.[3]

Political career

When he returned to Djibouti in 1946, and began his career working in the port of Djibouti, and then became president of the Union of Somali workers, and in 1947 founded the Democratic Union Party, which branched off from the union, he was able in his youth that dominates the political scene for a decade. He increased his circle of friends in the Middle East through gifts such as the lions he gave to the Imam of Yemen and the King of Saudi Arabia who in return (as is customary) backed him with funds. Harbi's main political rival was Hassan Gouled Aptidon, who in the mid-1950s allegedly expressed a desire to see all foreigners expelled from Djibouti. Harbi capitalized on the blunder by coming to the defense of the foreign communities. As a consequence, he gained the material support of the resident Arabs in general and of Ali Coubeche in particular, son of one of the territory's wealthier merchants.[4] Harbi would later appoint Coubeche as Finance Minister in his Cabinet.[5]
Through the Sultan of Tadjoura, a former comrade in the French army during the World War II campaign, Harbi was introduced to Ali Aref Bourhan, a young Afar politician whom Harbi would eventually take under his wing. Bourhan subsequently served in the territory's representative council as a Harbist politician, strongly supporting Harbi's independence-oriented platform.[6]
In 1958, on the eve of neighboring Somalia's independence in 1960, a referendum was held in French Somaliland to decide whether or not to join the Somali Republic or to remain with France. The plebiscite turned out in favour of a continued association with France, partly due to a combined yes vote by the sizable Afar ethnic group and resident Europeans.[7] There was also widespread vote rigging, with the French expelling thousands of Somalis before the referendum reached the polls.[8] The majority of those who had voted no were Somalis who were strongly in favour of joining a united Somalia, as Harbi had proposed.[7] After the launch of French President Charles de Gaulle, which states that France be with the republics that accept this Constitution, Mahmoud who campaign against the constitution and demanded the right to decide the fate of the French colony in the Horn of Africa, and he led a demonstration against the Constitution of de Gaulle, Vobad for presidency government, and dismissed as well as all the ministers who supported his position.
Harbi's refusal to acknowledge the plebiscite's results, which he considered doctored, would ultimately cause him to lock heads with the French authorities, who exiled him to Cairo. He went to African and European capitals in order to reach the goal of liberation before he died in October 1961.[9]

Later years

Harbi would eventually settle in Mogadishu, where he frequently joined Somali radio programs and preached Pan-Somalism to the Somalis of the Horn of Africa. In October 1960, he and several of his associates died in a plane crash under mysterious circumstances in Italy on a return trip from China to Somalia.[9]
  1. Djibouti - Worldstatesmen.com

  2. Touval, p.125

  3. Hempstone, p.158

  4. Virginia Thompson, Richard Adloff, Djibouti and the Horn of Africa, (Stanford University Press: 1968), pp.65-66.

  5. Virginia Thompson, Richard Adloff, Djibouti and the Horn of Africa, (Stanford University Press: 1968), p.68.

  6. Jacques Foccart et Ali Aref

  7. Barrington, Lowell, After Independence: Making and Protecting the Nation in Postcolonial and Postcommunist States, (University of Michigan Press: 2006), p.115

  8. Kevin Shillington, Encyclopedia of African history, (CRC Press: 2005), p.360.

  9. United States Joint Publications Research Service, Translations on Sub-Saharan Africa, Issues 464-492, (1966), p.24.

      Maxamuud Xarbi: We must achieve independence, we prefer death to life under the aegis of imperialism

      Maxamuud Xarbi (1921-1960) a Somali hero that warrants eternal remembrance for he was one of the few Somali historical characters that put the dream of universal Somali brotherhood on a massive pedestal. His life account is all too known and his mysterious murder still lingers the mind of the Somali oldies. Maxamuud Xarbi shared the same characteristics of his defiant African contemporaries, those whom struggled against colonialism and imperialism such as the late Pan-Africanist Congolese independence leader Patrick Lumumba — who was incidentally murdered a year after Maxamuud Xarbi’s death.
      But without exploring Maxamuud Xarbi’s life in detail, I want to mention a particular account as narrated by a witness.
      In 1958 a referendum, ordered by French leader Gaulle, was held in French Somaliland (now Djibouti) on whether to join the upcoming Somali Republic or to remain with France. The majority voted to stay with France. The referendum had all the main characteristics of vote rigging, and the majority of the voters were not surprisingly Europeans. Maxamuud Xarbi vehemently rejected the dubious results of the referendum, iterating that the will of the Somali people is nothing less than full independence from France. So he returned to Djibouti to meet his people. At the airport, he was received by the French governor general at the time. What follows next is what separates a lackey from a born-leader, a reactionist from a revolutionary, a man that shamelessly serves his whims from a man who selflessly serves his people.
      He went to the colonial governor and shouted at him: “I want to be received by the people and not by the French governor”. He pushed him aside and went to the Somali crowd that was waiting for him in the far distance and delivered a historical speech wherein he said:
      “We must achieve independence; we prefer death to life under the aegis of imperialism”.
      May Allaah have mercy on Him


        Beenta Reer Galbeedka Wax Qora Ciise Madoobe Dir Ka Fidiyaan

        Somali: Taarikhda Ciise Madoobe
        Beelweynta Ciise Madoobe Dir Aji sida kor ku xusan waxa ay u kala baxdaa lix jilib oo loo kala yaqaan Dalool iyo Abdaal. Iilaa 400,000 kun ayay gaareysaa tirada beesha ee dagan dhanka Itoobiya. Dalka Jabuutina waxaa ku nool 370,000 ama ka badan boqolkiiba 55 %, halkaas oo ay kula nool yihiin Gadabuursi Mandaluug Dir, Isaaq Maxamed Xiniftire Dir, iyo Somali kale. Qowmiyada Canfarta ayaa dalkaas la wadagta Ciisaha iyo Somalida halkaas ku nool.


        Waxaa Ciisaha u ah Ugaas Beesha Wardiiq oo ah beel ay doorteen sanadkii 1600 xiligii ay beesha Ciise samaysatay Xeer Ciisaha oo lagu sameyay tuulada Ayshia oo odayga Ciise ku aasan yahay. Ugaasku wuxuu dagan yahay tuulada Wurufo loo yaqaan oo Djabuti koonfur galbeed 180 Km u jirta una dhaw Harar dariiqeeda.


        Waxaa jirta sheeko raqiis ah oo ay galaada wax qorta kaga fidiyaan Ciisah oo leh Ciise wuxuu u kala baxaa Sadex Ciise iyo Sadex Soo Raaca ama Ciise wuxuu dhalay lixda Ciise sadex kaliya. Arintaan oo lagu doonayo beel weynta Ciisa in lagu bur buriyo sal iyo raad malaha. Ciise iyo Sadexda uu adeerka u yahay waxaa dhalay Madoobe Dir. Marka beel weynta waxaa u hir galay magaca Ciise waxayna ka kooban tahay dhashii Madoobe Direed kaliya.



        Waxa qoraaga weyn ee Ingiriiska ah, I M Lewis, Nomadic Democracy, uu had iyo goor isku dayaa in uu Dirka kala qayb qaybiyo. Isagoo fafiyay beenta ah: Isaaq waa Carab anagoo og iyo isaga, I M lewis qudiisho og in ay yihiin Isaaq Maxamed (Axmed) Xiniftire Mahe Dir dhashiisi oo uu xitaa I M Lewis ku qoro (Footnotes) ka ama xaga hoose. Tusaale ahaan Gabeyga weyn ee Guba ee Daroodku iyo Isaaqu isku xifaaleynayn ee Ogaadenku Dhulbahantah leeyahay:


        " Isaaq waa Dir, dunji Habar Magaadle ee yaa la da'ah." Waxaa, uu ninka Isaaq ee Habar Yonis ku jawaabayaa," Isaaq Dir haduu duulan soo qaado (Iidoor waa dunji habar magaadle) waxaanu Daroodka leeyahay muxuu yahay Dalka lagaa qaaday soo anigu dalka ma lihi oo Donbiro Direed na anigu kuma siin, geedna kaa soo dajin, dalka oo dhan anaa leh.



        Meelo fara badan oo Gadabuurisi ay ku xumeeyaan, been ka fafiyaan Ciise, ama Akisho ayaa jira nimankan Gaalada ah ee Somalia wax ka qora, oo uu I M Lewis ugu horeeyo.

        Marka, su'aasha meesha taala wexey tahay magacan Direed yaa baas oo difaaca. Maxay uga hadli waayeen Ciisaha iyo Gadabuursiga iyo Isaaq beenaha qalinka lagu faafiyo ee buugagta la fidinayo ?



        Madoobe Dir has six sons:
        Issa Madoobe
        1. Howlqaade
        • Makahiil
        • Iidleh
        • Mahamuud
        Three brothers are known as Walaaldon
        2.Hoolleh
        • Mahadleh
        • Saxiib
        The two are known as Forlabbe
        3.Eelleye
        • Mamasan
        • Muuse ( Yoonis Muuse and Sacad Muuse)
        The Above three are collectivelly know as the Abdaal (Abgaal) and form a moiet or branch of Issa Madoobe Dir Aji. The Following three brother are called the Dalool branch.
        4. Uurweyne
        • Fiqi ( Hussen and Muuse)
        • Abdallah ( Bur, Ahmed, Koron, Ali)
        5. Wardiiq ( Waaqtishiil and Raamwaaq)
        6. Hooroone
        • Habar Walaala- Geelaleh
        • Geel Walaal-Cabdalleh and Adan
        Political Organizations Of Issas
        • Democratic Action League DAL early political movement of Issas in Ethiopia was led by Mohammed Sheikh Ibrahim
        • Issa Gurgure Libration Front IGLF led by Riyaal Ahmed uniting two powerful Dir clans until the Gurgure split in 1991, IGLF name continued even though a Gurgure by the name Abdul Aziz formed the independent Gurgure Libration Front which worked with their next door cousins.



        Tuesday, June 12, 2018

        Xeer ciise - Xeerkii Hore Ee Boqortooyada Ciise Madoobe Dir

         

         

         

         

         

        Xeer ciise

        Waxa Xaqiiq ah in Xeer Kasta oo Ummadi leedahay lagu dhisay Ujeedo ka Turjumaysa Falsafada uu ku Dhisan yahay Xeerkaasi . hadaba Xeerka ciisaha oo lagu Tilmaamo ka ugu Raadraac dheer marka la eego Geeskan Afrika ayaa marka la tix raaco noqonaya mid koobsanaya Dhammaan Qaybaha Nolosha Dadka iyo duunyadaba. Waa mid kala Hagaya Ismaandhaafka Ciisaha isla markaana Qeexaya xidhiidhka ciisaha iyo Bulshooyinka kale.
        Xeerkan oo ay ka soo Shaqeeyeen Odoyo Dhaqammeedyo Xeerbeegti ah Khibarad sarena u lahaa Xalinta iyo Xadaynta Mashkaladaha Bulshada ayaa u Huray Nafahoodii iyo Maalkoodiiba si ay uga Midho dhaliyaan Habaynta iyo Iskudubarridka Xeerkan. Waana ta Maanta Keentay in ay Baal Dahaba lagu Qoro Magacyadooda, Bulshaduna u og tahay Wax qabadkooda.
        Qaab dhismeedka Xeerkan Ciisahe een Faahfaahintiisa hoos ku xusi Doono ayaa ah mid ku Dhisan rukuno Asaas u ah Xeerka.


        Waxayna Yihiin sidatan :


        1. Lix (6) Kabood.
        2. Boqol iyo lixdan Dhagalay (160)
        3. Saddex boqol iyo lix iyo Soddon (336) Sarood.
        4. Afar boqol iyo Afar iyo Afartan ( 444) Indhal.


        A) Lixda Kabood.


        Lixda kabood oo ah qaybaha uu xeerku ka hadlay waxay kala yihiin.

        • Dhiig • Dhaqan • Dhaqaqaal • Dheer • Dhul • Dhibleh

        1) Dhiig

        Kabta koowaad ee dhiiga waxay u kala baxdaa
        Dhimasho ( dhimasho waxa ay ka dhigantahay labo reer ciisaha oo islaayey) Dhagar ( qof qof dilay) Jab iyo Jareexo ( Waa wixii dhaawac ah ee la isgaadhsiiyo) Boqolkii Cune. 2) Dhaqan.
        Doorashada Ugaaska. Gandaha 44 nin Gudi oo ah 12 nin 3) Dhaqaqaal
        oo ah xeerka qaabilsan dhaqaalaha
        Dhaqaaluhu wuxuu u kala baxaa Mood iyo Nool. Ciisuhu xeer uma dhigin moodka. Noolku wuxuu ka koobanyahay ( Sagaal halaad iyo Dameer iyo Ey) Sagaalka halaad waxay u kala baxaan ( Saddex waa dhaban, Saddex wa Dhaxal, Saddexna waa Dhibaad)

        4) Dheer

        Dheertu waxay ku saabsantahay xuquuqda iyo dhibta loo gaysto haweenka.
        Xuquuqda ay Hawenku wax ku helaan
        1. Dhaban wax ku hesha 2. Dhaxal wax ku hesha.
        Dhibta loo gaysto. Haweenku waxy u kala baxaan sida tan
        1. Bila Cad 2. Baara Cad ( gabadha aad u yar) 3. Gambo Cad 4. Banaanay 5. Gabadh wiilsidatay. 6. Duqdii Saddex goor ka ca. 7. Gorgor 8. Gidir 9. Golo ka bood 10. Sodoh 11. Islaan xigaaleed 12. Gabadh ninkii ay u doonanayd xumeeyey. 13. Xaynkeed wadha ( gabadhani xeer ma leh)

        5) Dhul

        Dhul ku wuxuu u kala baxaa Bad iyo Beri. Hadaba Ciisuhu Bada xeer uma dhigin. Dhulku wxuu u kala baxaa ( Beer; Daaq iyo Ceel) Ciisuhu Xeerkii Siti lagu dejiyey wax Beer ah kamuu hadlin inkasta oo dad Ciisaha ka mid ahi mudo 70 sano laga joogo ay xeerka Beeraha samayteen. Ciise wuxuu ka hadlay Daaqa iyo Ceelka .

        6) Dhibleh

        Kabta lixaad oo ah dhibleh oo macnaheedu yahay qofkii dhibaatada loo geystay ciisuhu waxay u kala saareen. Afar dhagaleey.

        Reerka ciise ( Waxa la yidhi Kuna ha ahaadaane waa nin Waxa kale oo la yidhi Ciise waa wada ciise nina nin caaro ma dheera) Ahli ( waxaa loo jeedaa Soomaalida kale) Hiirimaad ( Wixii Islaam ah ee aan ahayn Soomaali) Dhibleh ( waa qofka Gaalka ah) Lixdaa kabood ayaa aas aas u ah Xeerka ciisaha Waxaana lagu sii faah faahiyey dhagalayda ama Sarta iyo Indhasha la dhigay.





        QAAB DHISMEEDKA XEERKA CIISAHA


        QAAB DHISMEEDKA XEERKA CIISAHA
        Hordhac.
        Beesha ciisaha oo ah beelaha leh xeer qoran oo soojireen ah ayaa waxa la soo weriyey in ay keentay in ay samaystaan xeerdardaaran hore oo ay qabeen.
        Cali Abokor Maxamuud Yuusuf Ciise. Ayaa iskugu yeedhay Ciise wuxuuna yidhi waakii aabaheen inoo dardaarmay ee yidhi ‘ markaad noqotaan boqol gaashaan qaadaSamaysta xeer iyo boqor’ markaa waa in aynu samaysanaa Xeer aynu ku dhaqano iyoboqor ina maamula. Halkaana waxaa lagu doortay gandihii ugu horeeyey waxaynafadhiisteen dixda Salal waxayna halkaa ku doorteen Ugaas kii ugu horeeyey waxaynaku heshiiyeen Dhuuni ( biyo,daaqa, iyo martida) saddexdaa qodob ayeygo’aamiyeen in aan la isku diidi karan.

        Xeerka ka hadalkiisu mudo badan ayuu socday waxaanala fadhiistay meelo badan iyo wakhtiyo kala duwan waxaana ka mida. Dixda Salal,Gargaara, Kartataan, Carowayn iyo ugu danbayntii oo xeerka lagu lafo gurayGunburta Siti.
        Wakhtigii la jabiyey Ciidamadii Axmad guray Dadkamuslimiinta ee Sooamaalida waxa ku dhacay dhibaato wayn. Dadkii magalooyinkiiway ka qaxeen waxayna u baxeen baadiyaha.
        Mudo markii sida lagu jiray ayaa Xasan gadiidshe uu ciisihii iskugu yeedhay inay isku yimaadaan Ayna habeyaan xeerkoodii si ay dadka aaye ugu reebaan Waxaanala fadhiistay Siti.
        Gunburta Siti oo ah meeshii ugu danbaysay ee xeerka loo fadhiisto lagunahabeeyo ayaa waxaa la doortay 44 Gande ku waas oo mudo sanad ah halkaa fadhiyeykana hadlay waxwalba . Gandaha halkaa fadhiyey waxay lahaayeen rag culumo ah ooCilmiga Fiqiga yaqaanay kana ilaalinaayey wax walba oo Shareecada Islaamka kasoo horjeeda ,waxa ku jiray Afar nin oo amnigooga ilaanaayey. Gandaha wakhtigaawaxaa loo yaqaanay Ayo
        Habdhiska Xeerka

        Xeerka Ciisuhu dhisteenwuxuu u ka koobanyhay Sida tan
        1. Lix (6) Kabood.
        2. Boqol iyo lixdan Dhagalay (160)
        3. Saddex boqol iyo lix iyo Soddon (336) Sarood.
        4. Afar boqol iyo Afar iyo Afartan ( 444) Indhal.

        A) Lixda Kabood.
        Lixda kabood oo ah qaybaha uu xeerku ka hadlaywaxay kala yihiin.
        • Dhiig
        • Dhaqan
        • Dhaqaqaal
        • Dheer
        • Dhul
        • Dhibleh
        1) Dhiig
        Kabta koowaad ee dhiiga waxay u kala baxdaa
        ? Dhimasho ( dhimasho waxa ay ka dhigantahay laboreer ciisaha oo islaayey)
        ? Dhagar ( qof qof dilay)
        ? Jab iyo Jareexo ( Waa wixii dhaawac ah ee la isgaadhsiiyo)
        ? Boqolkii Cune.
        2) Dhaqan.
        ? Doorashada Ugaaska.
        ? Gandaha 44 nin
        ? Gudi oo ah 12 nin
        ?
        3) Dhaqaqaal ( oo ah xeerka qaabilsan dhaqaalaha)
        Dhaqaaluhu wuxuu u kala baxaa Mood iyo Nool.Ciisuhu xeer uma dhigin moodka.Noolku wuxuu ka koobanyahay ( Sagaal halaad iyoDameer iyo Ey)
        Sagaalka halaad waxay u kala baxaan ( Saddex waa dhaban, Saddex wa Dhaxal,Saddexna waa Dhibaad)

        4) Dheer
        Dheertu waxay ku saabsantahay xuquuqda iyo dhibta loo gaysto haweenka.
        Xuquuqda ay Hawenku wax ku helaan
        1. Dhaban wax ku hesha
        2. Dhaxal wax ku hesha.
        Dhibta loo gaysto. Haweenku waxy u kala baxaan sidatan
        1. Bila Cad
        2. Baara Cad ( gabadha aad u yar)
        3. Gambo Cad
        4. Banaanay
        5. Gabadh wiilsidatay.
        6. Duqdii Saddex goor ka ca.
        7. Gorgor
        8. Gidir
        9. Golo ka bood
        10. Sodoh
        11. Islaan xigaaleed
        12. Gabadh ninkii ay u doonanayd xumeeyey.
        13. Xaynkeed wadha ( gabadhani xeer ma leh)
        5) Dhul
        Dhul ku wuxuu u kala baxaa Bad iyo Beri. HadabaCiisuhu Bada xeer uma dhigin.
        Dhulku wxuu u kala baxaa ( Beer; Daaq iyo Ceel)
        Ciisuhu Xeerkii Siti lagu dejiyey wax Beer ah kamuu hadlin inkasta oo dadCiisaha ka mid ahi mudo 70 sano laga joogo ay xeerka Beeraha samayteen.
        Ciise wuxuu ka hadlay Daaqa iyo Ceelka .
        6) Dhibleh
        Kabta lixaad oo ah dhibleh oo macnaheedu yahayqofkii dhibaatada loo geystay ciisuhu waxay u kala saareen. Afar dhagaleey.
        ? Reerka ciise ( Waxa la yidhi Kuna ha ahaadaanewaa nin Waxa kale oo la yidhi Ciise waa wada ciise nina nin caaro ma dheera)
        ? Ahli ( waxaa loo jeedaa Soomaalida kale)
        ? Hiirimaad ( Wixii Islaam ah ee aan ahayn Soomaali)
        ? Dhibleh ( waa qofka Gaalka ah)
        Lixdaa kabood ayaa aas aas u ah Xeerka ciisahaWaxaana lagu sii faah faahiyey dhagalayda ama Sarta iyo Indhasha la dhigay.

        Diyaariye Ibraahim( xeer Ciise)
        GANDE
        I.WaaMaxay Gande ?
        Gande waa erey aan wadaag ku nahay , Beesha Oromada oo aan ka wada tirsanahayBahweynta ku shitika . Ereyga Gande waxaa uu micnihiisu yahay Maguuraan xaggaluqada marka loo eego.
        Marka La eego Xaga xeerka Ciisaha ‘Gande waa xeer beegti ay tiradoodu dhantahay44tan’.
        tiradadan afar iyo afartanka ah waxay ka soo jeedaameel fog .oo waxaa adeegsan jiray Faraaciintii ka talin jirtay Dalka Masar .Soomaaliduna waxay xidhiidh soo jireena ayey lalahayd.
        Waxaa ka loo ay leeyihiin Nimanka Taariikhda udhuun dalooli Culumadii soo gaadhsiisay Diinta Islaamka Geeska Afrika waxa aytiradoodu ahayd 44tan.Aragtidaa oo lagu kala gadisan yahay waxaa ragga qaar ayqabaan inay ka soo dageen Magaalada Zaylac isku soo wada duuboo tirada 44ka ahwaxa ay leedahay xusid gaara


        I. WaaMaxay Gande ?
        Gande waa erey aan wadaag ku nahay , Beesha Oromada oo aan ka wada tirsanahayBahweynta ku shitika . Ereyga Gande waxaa uu micnihiisu yahay Maguuraan xaggaluqada marka loo eego.
        Marka La eego Xaga xeerka Ciisaha ‘Gande waa xeer beegti ay tiradoodu dhantahay44tan’.
        tiradadan afar iyo afartanka ah waxay ka soo jeedaameel fog .oo waxaa adeegsan jiray Faraaciintii ka talin jirtay Dalka Masar .Soomaaliduna waxay xidhiidh soo jireena ayey lalahayd.
        Waxaa ka loo ay leeyihiin Nimanka Taariikhda udhuun dalooli Culumadii soo gaadhsiisay Diinta Islaamka Geeska Afrika waxa aytiradoodu ahayd 44tan.Aragtidaa oo lagu kala gadisan yahay waxaa ragga qaar ayqabaan inay ka soo dageen Magaalada Zaylac isku soo wada duuboo tirada 44ka ahwaxa ay leedahay xusid gaara.
        Guurtidii fariisatay Gunburta Sitti waxay tiradooduahayd 44tan . kaa soo loo qaybiyey sidatan .
        * (8) Ceeleeya ah oo uu ka sideedaad uu Ceeleeyuhuku helay Curadnimo
        *(8) Wardiiqa ah Wardiiqu ka sideedaad ku helay Boqornimo.
        *(7) Hawlaqaada ah.
        *(7) Holle ah.
        *(7) Hooroone ah.
        *(7) Uur wayne
        Gudidii fariisatay Gumburta Sitti oo sida aan korku soo xusnay tiradoodu ahayd 44tan sidoo kale afar waxaa loo xulay inaynoqdaan gaadh , kaasoo ilaalinaya Madasha uu shirku ka dhacayo . halka Guddida44ka ahna ay gorfaynayeen talada.
        II.Qaybaha Gandaha
        Gande wuxuu u kala baxa Gande Ugaas iyo duca yeel.
        1) Gande Ugaas waa gandaha dooranaya Ugaaska , marka uu xilka baneeyo amaba aygeeri kutimaado
        2) Gande ducayeel waa Gande la furo xilli gaar ah .hadaba maxay ku kala gadisanyihiin gande Ugaas iyo Gande duca yeel ?
        III.Hawlaha Gandahu Qabto
        Gandaha ducayeelka doorasho looma igmanin eehawshiisu waa ducayeel , waxaana la furaa reero gaara ah.
        Gande Ugaas waxa uu yahay xilkiisu xallintakhilaafaadka iyo doorashada Ugaaska
        • waxaana la furaa reero gaara ah .
        Gande waxa uu u kala baxaa Ciidan iyo Caado.
        Caado waa sida sideeda Reer ee Gandaha la furo ,sideedaa oo kala ah .
        1. -Walaal- doon Rooble Axamed ah.
        2. -Wardiiq Reer bare ah

        3. -Reer Guulane Reer Waraabe ah oo waliba kasii ah Hufane Sheekh.
        4. Wardiiq oo Eeba Cabdala ah .
        5. Sacad muuse oo reer gadiidshe oo ka ah reeraadan xasan
        6- yoonis muuse oo reer macalin oo ka ah rooble saciid.
        7- akhtimahure reer cadaawe ah
        8- furlabe saciib oo ka ah reer xaaji.
        haddaba sideedaa Reer waxaa loo yaqaan Caado, waana sideeda Reer ee salka u ahGandaha .
        Sideedaa inta ka hadhan waxaa lagu soo xulaa aqoon iyo iimaan. Sidaas dartedgandaha midab kale waxaa la yidhaahdaa Ducayeel.
        *Gande Ugaas waxa uu kaga duwan yahay GandeDucayeel ,Reeraha qaarkood oo ku Ducayeelka ayaan ku jirin Gande Ugaas.
        IV.Xubin ka noqoshada Gandaha
        Waxaa xubin ka noqon kara Gandaha ,Shakhsiyaadkabuuxiya Shuruudahan soo socda

        * waa in uu ahaado Ciise Ciisa dhalay.
        *waa in uu ahaado nin aan dhagaroobin .
        *Waa in uu ahaado nin aan caydh ahayn .
        *waa in uu ahaado nin Salaada ilaaliya.
        * waa in uu ahaado nin xaasle ah.
        * waa in uu bilcan ka soo jeedo oo ay hooyadii aynaahayn dumaal.
        *dhaqaala ahaan ummaddu waxay ku tiirsanahayxoolaha la dhaqdo, haddaba ninka xubin ka noqonaya Gandaha waxaa laga raba inuuwato LO, haddii uu lahayna waxaa looga soo ergiseeyaa cidda ugu dhaw.
        *Lo’da laga raabaa waxa ay leedahay shuruudo,taasoo ah .
        *Loda waa in uu ku jirin Booli oo ay ahaato xeroudhalad ama ka soo jeedo xoogsi lahubo xalaalnimadiisa , iyadoo laga fogaanayoquudashada xaaraanta
        Bulshaweynta Soomaaliyeed oo raacato u’badan , waxaay hadba u hayaamaan meesha ay ka maqlaan hayb Roobeed amase uu ka hilaaco . siay ula lagdanto nolosha adag Reer miyiga u caadada ah .
        Dhanka kale hadaan ka joogsano waxaan soo tilmaamnay inuu gande yahay Maguuraan, sidaas darted waxaa adag in maguuraan iyo xoolo dhaqato ay meel iskuguimaanayn.


        *Gandaha ducayeelka layidhaahdo marka Abaari dhacdowaa lakala furaa.
        *Gande ugaas sababta loo dajiyey ayaa ahayd layli tirka ugaaska sidaasi darteedisagana Abaari hadday timaado waala kala furaa. Waxaase loo reebaa ugaaska laboiyo toban Odey oo joogta ah , waxayna matalaan Gandihii la ka furay xaaladaAbaareed awgeed .


        V. Qarnigiii tagay iyo Gandihii lafuray
        Gandihii Weeraad ooahaa Gandihii Ugaas Xasan doortay waxaa la furay WaaruF .


        Waxaana laga xasuusanyahay ragga ay magacdoodu kala ahaayeen .
        1) Kooshin Cabdalle oo ahaaReer Aaden Xasan oo ahaa ninkii Gundhataha udhigay ugaaska.


        2) Bahdoon Dilaal ooahaa Wardiiq Yeesuf ah oo waliba kasii ah Reer Geedi Cali .
        3) Buux Geele Dhinbiil oo ahaa Sacad Muuse oo ah Reer Makaahiil waxa uu uxilsaarnaa sahanka iyo xiiritaanka .


        4) Ina Bila Xaas oo ahaaWalaadoon Reer Axammad ah. 5) Ina Buux Kolomeyte oo ahaa dhabac.6) GeeddiQasnad Ride oo ahaa Reer Guulane Reer Waraabe ah .
        7) Muuse Dabaal oo ahaa Wardiiq Reer Xasan ah .


        8) Shariif Jilaani oo ahaa ninkii Ogaaska ka xiiray . 


        Saturday, June 9, 2018

        Garre Dir Quranyow Mohammed Hiniftire - UN Report





        Dynamics and Trends of Conflict in Greater Mandera



        1. 1.2 Settlement Patterns in Mandera

        Majority of the people living in the greater Mandera District (99%) are ethnic Somalis, giving the District a considerable degree of homogeneity. Among these ethnic Somalis, more than 80% are from the Samale dialect of Somalis. The Mandera Somali divide themselves traditionally into five ‘clan’ groupings, as follows: the Garre; the Murulle; the Degodia; the Corner Tribes; and the Marehan.
        1.2.1 The Garre

        The Garre are the majority and the most widespread clan in Mandera. They live in Mandera North, West, and Central and around Mandera town. The Garre are a diverse and complex clan consisting of two major sections, the Tuff and the Quranyo. Garre clans use three languages to communicate among themselves, including the common Somali; the Rahanwein dialect of Southern Somalia, and the ‘Garre’ language of Mandera, which is a Somalised dialect of Borana. The main Garre groupings descended from Mayle ibn Samal, and are thus equals to Irir and Saransor as sons of Samal, the original head of the Somali people. The Quranyo section of the Garre claim descent from Dirr, who are born of the Irrir Samal. Garre live in Southern Somalia, North Eastern Kenya and Southern Ethiopia. In Southern Somalia, they live in Kofur near Mogadishu and El Wak District in Gedo Province. In Ethiopia, they live in Moyale, Hudet and Woreda of Liban zone. In Kenya, the Garre inhabit Wajir North and Moyale. The Garre share ancestry with other Borana tribes in Northern Kenya including the Sakuye of Saku, Isiolo and Moyale; the Rendille of Laisamis; the Gabra of Marsabit North; and the Wa-Katwa Bajun clans of Lamu. Certain Garre families have over time taken up dominant leadership positions, both in Kenya and Ethiopia. In Rhamu (Kenya), the family of Sayid Abass Sayid Sheikh Ali3 rose to prominence both as religious and political leaders, while in El Wak, the family of Chief Adawa Eno, remains influential. In Ethiopia, the influence of the Aw Gababa family continues. According to the colonial records, the Garre clan of River Daua emigrated around the turn of the 19th Century from the Garre Kofur country near the coast of Italian Somaliland. As such, the clan speaks the Rahanwein dialect of Somali4.The records point out in reference to the Garre that:
        They are keen traders, travel to Luk, Moyale, Isiolo with stock, soda, coffee and cotton goods, they dislike the Tigre looters and Abyssinians generally, like to live in settlements when they can, some families are of very light color and show Arab blood, possibly acquired in Kofur from contact with the Arabs of Mogadishu"


        Over the first three decades of independent Kenya, Garre businessmen and politicians dominated the Greater Mandera District. Garre clan members have also established thriving businesses in the major towns like Nairobi, Eldoret, Mombasa, and Nakuru. Similarly, they have penetrated the local councils in these towns to secure seats as councilors.


        http://www.undp.org/content/dam/kenya/docs/Amani%20Papers/AP_Volume1_n2_May2010.pdf
         




         



        9 khalaf
        10 moalin omar
        11 Isow
        12 Barre
        13 Kilmaale
        14 Furkesha
        15 Quranyow
        16 Mohamed
        17 Mahe
        18 Dir

        i know you have the children of Furkesha in your site but that doesn't include our name Kilmaale Furkesha... i have looked all over the internet but i didn't find any info about kilmaale... so i started to think that since our people migrated from the quranyow in northern kenya down to bay region, it could have been lost in pronunciation because it was such a long time that even today we are part of a completely different tribe but we still remember our abtirsi. give me your thoughts on this if you have any info regarding this.






        Bah ???

        Walaalo isku bah ah

        1. Assaree Quran Maxamed
        i know quranyow are garre and they live both in northern kenya and shabeelaha hoose in somalia.... we are in the Hariin clan of rahanweyn/Mirifle and settle near baidoa a places called, labaatan jarow, goof gaduud, busul, mooro waraabe... so we basically dont even claim or know much about our garre/quranyow/dir side... these days we are basically just Hariin.. however i have always heard our elders talking about that such a long time ago our people were defeated by the oromo and boran in nothern kenya and pushed towards southern somalia... and most of them moved to settle near the river shabelle whereas our group decided to settle near baidoa and joined the Hariin sub clan which we have since mixed, married with and are now fully rahanweyn and the only thing connecting us to quranyow now is our abtirsi.... sow just out of curiosity james, how does a European get into somali clan systems and now is an expert lol tell me a little about that if you don't mind plz its interesting... i say this because couple of years ago when i first came to England as teenager and was going to college i asked some of my English friends what their clans were looool which they hilariously laughed at and made so many jokes about me since then.. to me at the time, it was strange that they didn't belong to no tribes and they were lucky if they knew their great grandfather's name lol sorry about long post






        According to the Gharri’s oral traditional history and British colonial era records based on interview they had with then Gharri elders, regarding the origin of the Gharri people, the Gharri people came from red sea coast and settled at “Serar”, what is now known as arusi province of Ethiopia, They build mosques and homes made of stones. Then during the 1600th exodus of people’s movement, from the north reached the Gharri kingdom and fighting ensued because the enemies started looting the Gharri properties and herds. The Gharri were outnumbered and they were forced to immigrate toward southwest, and settled around filtu and Wachile areas.
        The Gharri traditional historians state that the Gharri lived there for period of about 60 years without any disturbances. During that time they build stone houses and mosques around filtu and wachile especially around the dawa riverbanks in around fifty miles corridors from Malka Mari through Malka Dirir area.as it were a standard way of building houses. Then later on the exodous of the Borana reached there. It was believed that was the first time they came in contact with the Borana

        So, during late 1600 and early 1700, they lived with the Borana. Later on, things changed, and the Gharri were outnumbered by the Boran and the Borana tried to make them subjects and demand tribute. So, the Gharri decided to move back to their previous region of Confur through Juba land.



        https://en.wikipedia.org/wiki/Seraro



        The "exodus from the north" is Darod Somalis from the Sultanate of Adal out of Ethiopia, specifically Ifat, which had been invaded by Amhara and Oromos, which forced Garre (of whom your ancestors were in the Garre confederation at the time) to leave their lands in Serar (Seraro in Oromo, it's a Woreda https://en.wikipedia.org/wiki/Seraro) and migrate to Wuchale in northern Kenya.

        According to the Gharri they chose to leave on their own after pressure from the Borana grew too great, though who knows, anyways they crossed over the Jubba into Konfur. After this, one branch of the Gharri decided to go back and reclaim their lands, but presumably your ancestors decided to stay behind and join the Raxanweyn.

        The bit about being originally from the Red Sea Coast is probably close to true, though probably not the coast but rather the interior near Harar.





        The Mugging of Lower Shabelle- Bimaal Dir lands


        The predicament continues. The status quo has not changed. The winds of hope, expressed by many during what was called the “democratic election” of a president, may have been the biggest hoax and, in any event, has waned. The usual culprits are at it again. The demagogues of war and oppression of peaceful communities still hold Somalia hostage. And the new government of “hope” looks on with tacit approval.



        As you may very well know, there was a war in Marka, Lower Shabelle last week. You may not know that it was a war that began as soon as the Somali State ceased to exist in 1991. Last week’s war highlighted a tragedy that is more complex and underpinned by a wider net of tribal affiliates and accomplices than one might imagine.

        The war began as a result of a demonstration by the staff of an Italian NGO called COSV at its office in Marka. The staff was not paid for eight months. The Regional Chairman of Aid Operations for Lower Shabelle, a certain Yusuf Mohamed Abdi of the Habar Gidir subclan, gathered 50 of his militia in Shalamboot under the banner of the Somali National Army to subdue the demonstrators. The local police and military from the Biimaal clan, also wearing the uniform of the Somali National Army and Police uniforms intervened. The HG militia brought AMISOM for back up; luckily they were stopped in time on the behest of local elders who pointed out it is a fighting between two parties that are both members of the National Army. Apart from the death of young men on both sides, the militia from Shalambot was surrounded. Subsequent to this, another Habar Gidir subclan militia from Jannaale district under the command of Ina Dhuxullow, who claims to be the Vice-District Commissioner of Jannaale, joined the fighting. Reports contend that, in addition to loosing four men with five others wounded, including the Vice-District Commissioner, the invading militia lost a car which overturned during the fighting.


        The ensuing event is more shocking not for its own sake but that it has happened at a time when Somalia’s arms embargo has been lifted. The Commander of the 5th Division stationed around Marka, a Habra Gidir of the Faqshini subclan, sent a message to the front lines that he and the Commissioner of Marka, Yariisow of Biimaal clan, are coming to help stop the fighting and that both sides must cease their fire. Both sides obliged and waited for the arrival of the Commander and District Commissioner. To the surprise of the Biimaal guyes, before they knew it, they were receiving bullets from behind them, exactly were the Commander of the army base said he was coming from. It was not the commander of the 5th Division, rather it was a Habar Gidir militia leader named Cirro at the head of a group with technicals. There is more than one report claiming that Cirro has been severely wounded. As the local fighters stood their ground and inflicted heavy damages on the Habar Gidir militia, the Ministry of Internal Affairs intervened.
        A high level delegation was dispatched to Marka. The delegation made matters even worse. They sacked the Commissioner of Marka, who in the eyes of the community was one of the few people contributing to betterment of their lives and appointed a pawn. They appointed a khat dealer who was also an owner of a local brothel from the Habar Gidir subclan as the Vice-Commissioner of the city. Isn’t that the most appropriate method to build an aimless, confused management for the city?


        The most damaging stipulation by the delegation was to send all of the Bimaal youngsters involved in the war for further training. The reader should know that whereas the local youngsters completed their army training in Uganda, the invading clan army were recruited into the National Army without any training. They were the army of warlord Indhacade et al, who like Idi Amin lays claim to the opposing titles of General and Sheikh with no qualifications to show for any of them. With the dispersal of the armed local men, the city of Marka and the Lower Shabelle has no defence against the “Mongol Hoards” from Mudug. To say that this fits a pattern of activities by Hawiye militia to take over Lower Shabelle is not at all an exaggeration.



        The oppression of indigenous population will not succeed without the backing of power in two forms: a) the usurpation of all positions in the Federal Government that are supposed to dispense justice to society and b) to subdue the whimpers and wails of these communities first by strategically placing Habar Gidir militia around the region and secondly by giving the positions of power in the region to the same Habar Gidir. From the breakdown of the Somali State, Habar Gidir militia has been pouring into Lower Shabelle.



        For the past 20 years, the predatory “Mongols” from Mudug bent on annexing Lower Shabelle by any means used various techniques. At the expiry of Shariff government’s mandate, the then Minister of Internal affairs appointed a ton of Hawiye individuals to important positions in Lower Shabelle. All hail from Hawiye clan family:


        Name Position Clan/subclan

         Ahmed Omar Mohamed Madane Chairman of Security Hawiye - Habar Gidir
        Vice Chair of Social Affairs Omar Mohamed Elmi (Carrabeey) Hawiye - Murusade
        General Secretary of Lower Shabelle Abdulahi Abdi Omar Hawiye – Wacdan
        Chairman of Regional Humanitarian Aid Yusuf Mohamed Abdi Hawiye – Habar Gidir
        Director of Land Planning Abdullahi Abdi Farah Hawiye – Habar Gidir
        Coordinator of Finances Abdinasir Diini Rage Hawiye – Habar Gidir
        General Accountant of Lower Shabelle Mohamed Ali Mumin Hawiye – Habar Gidir
        Chair of Women’s Association Ikran Ahmed Ga’al Hawiye – Murusade
        Vice-Chair of Humanitarian Aid Osman Mohamed Hawiye - Abgal

        These nominations continue to serve in the above capacities under the current “government of hope” led by Hassan Ulusow. Out of the 12 most important positions of the Lower Shabelle, only two are allocated for the indigenous communities: the Governor of the region is held Abdulkari Mohamed Nur from the Garre clan and his deputy held by Abdulahi Muse Abukar from the Biimaal clan. Borrowing a page from the colonial masters, puppets from the indigenous communities are nominated to implement the sinister plans of Habar Gidir, and generally Hawiye, in Lower Shabelle.
        A careful examination of the above table reveals that the circle of economic and land expropriation of Lower Shabelle is complete. Everything is in the hands of Hawiye and none of these individuals are indigenous to Lower Shabelle. 
         

         This complicit understanding between Hawiye to seize Lower Shabelle by any means necessary is tied to the explicit appropriation of the highest positions of the Somali government to avoid scrutiny. The people of Lower Shabelle have and will always remain excluded from any position that can make a difference to the justice system in Somalia. The will always be looking from the outside. The only time this communities saw a semblance of justice was during the reign of Alshabab. That is why they are always accused of Shabab sympathy every time they try to stand up for their rights. Just look at the majority of the Hawiye websites and you will see how the complaints of these communities are sidelined and how links to Shabab are manufactured to cover up for the aggression and injustice meted out to these communities.




        The new government has not changed the situation. It has perpetuated it. In fact, the communities of Lower Shabelle are in the most difficult time now. The new government has entrenched the stranglehold that the Habar Gidir militias had on these communities. Again, they appointed another Habar Gidir to lead the Ministry of Interior. From Ali Mahdi’s time until now, the Minister of Interior is always allocated for Habar Gidir. And that is where the rotten apple resides.



        To add insult to injury, Habar Gidir elders have complained to their fraternal caretakers of the Somali government. They wrote to the government complaining of Biimal aggression against the communities of Lower Shabelle. What a folly! Somalis say that Arabs commit injustice against you but then cover their folly in the name of the Prophet before you can (Carabta inta ku nabto ayay Nabiga kaaga hormartaa). Only in this case, Hawiye are covering their injustice under the rug of someone they know will take their side. The letter is just a show off for those of us who do not have a clue.



        Hassan Ulusow’s government depends on Habar Gidir militia. It is an NGO run by Indhacadde and company. Like all great poets, my friend, The Great Poet, Togane, described the new government as “Dulmi Jadiid” – The New Injustice. He had a premonition and it has come true!



        A nation without justice will not exist as a nation. One cannot cherry-pick justice either. You cannot choose your own definition of justice. Justice has a universal definition, universal parameters and therefore should be implemented universally. Without the universal application of justice in Somalia, the social chaos will not be over and Hassan Ulusow’s government is limping towards it coffin. That coffin, like all the coffins of governments before it, is on the shoulders of Habar Gidir.



        Nur Bahal
        Toronto, Canada

        Attachments

         1. Letter of Hawiye Elders to Somali Government
        2. The Banana Wars: Fighting for Plenty by Christian Webersik

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