^^^ War geelbeele, ama haanta cul, ama nirgaha dhogorta badan celi. Wiilyahaw, horta soo dhowow. Soo dhoweyn ka-dib, waxaad ii la egtahay nin geel yaqaan ah oo maadaama uu afka ku dhuftey 'culid' iyo 'culay', weliba afka la sii raacay siduu hurugaalka 'usha' (waa halka aan ka jeclaan lahaa inaan maqlo 'hangoolka') suranjirey, waxaa i muuqata in aad tahay lafihii hore ee geelijire. Lafihii horena baryahan waaba lagu diimay wiilyahaw. Intaa iyada ah kadibna, bal aan sheeko yar oo iga qabsatay dhallinta geella kala celintiisa ragga waaweyn ooga tagaan, marka geela u waraab tago tuulooyinka . Beribaan anoo wiil yar ah usoo daawasho tegey geel aad u tira badanoo lagu horayey meel tuullada aan joogey dibaddeeda ah. Geela wuxuu diyaar u ahaa inuu ka fulo maadaama la waraabshey. Balse, waa sidaad sheegtaye, mar allaale iyo markii la galab-caraabi lahaa ayeey raggii geela wadey damacsadeen in ay bal tuujalada u jaaq/qaad raadsadaan. Waxayna markaa go'aansadeen in ay geela uga sii tagaan sadex gabdhood oo jira da'o u dhexeeyo in lagu qiyaasi karo 16 - 17 jir. Mar allaale iyo markeey nimankii dhanka tuulada u dhaqaajiyeen ayaan anna gabdhihii qurxoonaa dhankooda u soo dhaqaaqey. Odeyashii markey libdhadeen (ama ka isha-ka-qarsoomeen), ayaan gabar ka mid ah gabdhaha intaan soo garabjoogsadey, sii beesaninimo ku jirto ugu il-jibiyey. Iyada oo uu xishood ku jiro ayeey intey hoos fiirisey qosol yaroo cajaaib ah ka dhawaajisey . Markaasaanba is iri wallee gabadhu waa mid bilicsane bal si reer-magaalnimo ah u xodxodo. Sidaa aawadeed ayaa intaan gacanteyda saarey halka guntiinada garabkeeda ka saaran yahay, cod gaaban ku iri 'walaaleey magacaa'. Balse iyadoonba jawaab afkeeda ka soo bixin ayey gabdhihii kale mid ka mid ah, inta kor u qeylisey ku canaanatay gabadhii "Naayaa Falxadu! Naa reer-magaalka cascaasiga ah ha i taabanin dheh oo ulee". Nasiib daro, gabadhii kale qeylideeda oo aad u dheereyd darteed, ayaa ragga sii socdey oo weliba fogaadey maqleen. Aniguse war-mooge ayaan ka ahaa in raggu qeylidu maqleen oo soo noqdeen. Balse waxaan iskala sii heystey gabartan bilicdeeda aan aadka uga heley. Raggii oo dheg aan la qabo lahayn ayaa dib usoo ordey oo mar allaale iyo markey geella ku soo baxeen ayey ishoodu ku dhacdey anigoo gabadha aad ugu dhow, gacanteydana garabkeeda saarantahay. Sheekadoo meel fiican ii mareyso ayaa waxaa dhagteyga ku dhacdey diryaanka caggaha ragga igusoo ordaaya ka soo baxaya. Illeen waa waxaanan fileyna, naxdin darteed ayaan uga dheqaaqi waayey halkaan taagnaa. Ilbiriqsiyo gudahood ayaa waxaan hal mar ka war heley hoobasho laba-bakoor iyo 3 mareer ulleyntood. Tii iga raacdey soo waxaan la hilmaami karin ma aha. Mareer ayeey dubka iiga dhigeen, jirkeyga oo dhan ayaa dhiigu isla da'ay. Sidey ii garaacaayeen aya iga daaleen, iigana tageen anoo halkii dhinac-dhinac u jiifo. Alla xanuun weynaa. Xanuunka waxaa iiga sii darnaa su'aalihii ay dadka tuullada i weydiiyeen. "War heedhe, yaa ku ulleeyey", "War sababtee laguu ulleeyey". Ceeb weynaa! Oo maxaan ku jawaaba? Ma waxaan iraahdaa "Waxaa la igu ulleeyey, gabar aan naaska ka taabtey darteed", mise waan iska qarsadaa jabkeyga? Nabarraddii maalintaa i gaarey, billo ka dib ayeey boogahooda igu yaalleen, oo markeey iga danqadaanba, aan sidii nin aanan tala kale hayn qosol dartii iska dhoolla-cadeyn jirey . Wallee horaa loo yiri: Nin Xuntidii Ka Sheekee. PS: Iga raali noqo sxb Geelijire, xusuusbaa i qaadayee . Welcome to SomaliaOnline

My craving is not food related. I yearn for solitude sometimes..peace of mind to think, relax and reflect. Away from the office politics, classroom antics, and roomate debacles!....yeah sometimes the hermit lifestyle appeals to me. In The league of Solitude (ITLOS). You can speak for many of us Discreet. Ever considered shepherd hood? Very appealing.

Hehehehe ... ar waa wiilhoog ninku. Balaayo kula haaday! lol Waqatala alfun hehe, macnaha qamarji waaye muus ka wadaa .

^^^ I think you are right there Saabir. But I somehow I cannot remember what was the name for it. However, qanjir is applied to many other glands. Here is Qanjir/Qanjidh

Thomas, welcome to SomaliaOnline. You've asked for general info about Somalia. I hope you realise that a request as such is broad and vast at the same time. In what aspect of Somalia are you interested? A little specification would do wonders. Is it the Economics of Somalia? Politics? or other sectors?

^^^ Lol@war yaa tahay! Discreet, I imagine there will be extreme reactions that would ensue the exclusion of factor Y from the equation. Just as it is, some nomads seem irritated at the formula, so we can't risk a joint attack from the followers of factor Y. C is currently an infant and fragile to withstand the ruthlessness by which 'y'ers' ravage each other . The best move, I thought, would be to suppress 'y'ness' to the animalistic realm, which may inturn highlight its undesirability to those who hold it dear. PS: Consensualist Somalism; what better way to describe one's self.

^^^ Waryaa sxb xaal qaado, sabeen baan kugu xiray ninyow. I tend to confuse nicks of nomads. PS: Checkmate, I remember one time when I confused Ayoub with another nomad and how he got bemused . For me, the avaters trick me. Waa waxan loo noqon doonin.

AYOUB, lol I think if you go to Southall, you might find me preaching the concept like a sermon . Consensualist Somalis...like us or rather me... are in high demand. For varying purposes ofcourse, exorcizing the clan-possesed and other sensitive activities ... PS: Hopefully, after I rant more and more you might get gist of my ideas sxb. Otherwise it is just toying with new ideas that might at seem inchoherant.

^^^ It is something you choose to elevate yourself to. Brother Caamir I think there is some truth to doubting the abilities of individuals (under the psychological pressure of the supposed culture) and how they can break off from the fetters of contrains to reassert their identities. I also concur with you that we need instititional safe-guards and help, also as I said in an earlier post, a framework that accomodates all future consensualists. However, in a general context, my firm belief is that the aforementioned culture is to begin with a superficial one, in that its existence is dependent on clans rather than it being a general culture common to all Somalis. Each Somali clan claims to posses its own clanly identity for the individuals that it ecompases. So because that identity that usually springs from the clan is usually primitive, it can be confined the realms of animalism. Put it another way, all animalistic identities being biological in nature, cannot go beyond the physicalness or description of what is identified. [This is a short note to Baashi and others too ] Say Physicalness and Biological (Body) identity is referred to as: P and B Say clan identities are referred to as Y... Say Conceptions and consent (Mind) are reffered to as: C Then what would be the equation of X's identity? 1 or 2 levels of identity? First Level............. 1 - (P+B) + Y = X Second Level.......... 2 -(P+B)+Y+c = X So as you can see X's other identities were not changed or altered, but only elevated from what it was by additing another level - level c. The first level of X's identity is both biological+physical and clanish, and the second level is all the above plus Consent. What is consented to is not another club, group or society as I said before, but rather to a Somalism that is based on the very fact of taking Somaliness not as given, but accepted consensually and seriously. Only when one individuals say "Yes! I wish and Consent to Somaliness that is based conceptions that I've helped construct" and that " I want to be part of Somaliness where decisions of deadmen are discarded and new relevant ones constituted by those living and concerned", can an indentity constitute consensualism. The whole idea of consensualist Somalism is not to reject other Somalis! No, that is not it, BUT ITS ABOUT GIVING SOMALIS A CONTROL OVER THEIR MATTERS INDIVIDUALLY. In the end product, the hope is to create an environment where the consents of the individuals rein above the constraints of irrelevant Somaliness that stems from ethnicness. Where the individual will judge and manage his/her life humanly rather than be animalisticaly a sheep among many. Wind-Talker and Viking, on the issue of marriage delay, I think Viking made me realise the significance of marriage in order to avoid sins, while at the same time applying the delay at fathering or mothering children. Viking thats a point well taken. I wish to go into this, in order to give you my reasons for prefering a delay of marriage (with or without children) but because of the way you put it, I think I will settle with that. On another note, the roles in the marriage and the gender expectations are crucial to understanding the irrationality of what we hold as culture and tradition. There are grave cultural collousness evident in the most important and basic compenent of society itlsef, the blue-print of its constructs - the family. Husbands and Wives must start to question whether the so-called culture or tradition is detrimental or advantagious to their precious marriage. If the culture conflicts with a morally justified individual or family need, then, it must be altered or updated to suit the present need. If it cannot be updated due to its awkward disposition, it shall then be done away with, all-together. Bear in mind that all of what is called Somali culture, when in the context of modern family life, can safely be regarded as the workings of half-baked minds. Wind-Talker, I think the delay in marriages can within 2 or 3 generations off-set the current trend that is damaging what is left of biological Somaliness. There are accumulative efforts in the old system of matrimony, and its immediate effects are coming through in the form of divorce and single parent phenemenon. The increase of divorce and single parents are fresh but think of the children growing up in these desolved families? 20 years from now, you will be faced with children that are almost asocial, meaning not even subject to biological Somaliness. To avoid such outcomes, the preparations must include a delay and clear, informed planning from the part of future husbands and wives. The delay saves time, effort and money. When these things are in the right balance, the marriage produced will not only stop asocial outcomes, but swiftly shift the plight of children from dependency to independency. Today, many schoolkids are suffering cos' their parents use their child support for other vital purposes. This impoverishes both the children and the parents, making the family structure shaky and weaker. Ameenah, , I am glad that we are arguing from the same position. Just as you mentioned, I believe identities of today to be given and that people role-play to social expectations. Even as we speak in this topic, I can sense that there are some of us who cannot concieve identities that are beyond the assigned or biologically determined ones. I believe identities should be allowed to be formed by those they affect most and not enforced on them. So yes, we're talking about the same thing. One's own consent to be identified or not identified in certain ways. The agreement to becoming a Somali over all other identities, (because the agreement is from your own consent) and bledging undying loyalty to its wellfare, is what it means to be a consensualist. In other words, it is elevating one's self above other identities that are imposed to find one that allows choice to make effective and relevant decisions about one's life and about one's own society. No more following or taking things are given. (edit)CHECKMATE, sxb I couldn't have said it better. Thank you bro.

^^^ Lol That my dear friend, is a spectaculor comeback . Welcome back....

Ciribtir: by Mustafe. Need I say more?

^^^ Caamir iyo Wind Talker, I will respond to you later on. I might just have useful ideas that may help make transition easier. Ayoup: Interesting thread J11. What's your opinion of people who identify themselves as Sijuis or Soomaali-Sujui, I wonder? Sxb they are biologically (ethnically) Somali but when they say they're Somali-sujui, that speaks volumes. Here is someone who recognizes to be first Somali and second Sujui. While the first identity is countable as being biological, the second is conceptual. This conceptual identity is derived from citizenship (whether consensual or not) to a certain country. The citizenship is something they share with many other ethnically diverse communites in which they are part. The main difference between the Somali-sujui or the Muwalad and the Somali is that while the former two have obtained citizenship 'derived' identity, the latter is only equiped with basic biological identity. What the consensualist Somalism will do therefore is to try to re-configure the already developed conceptual indentity of the suji to become one based on Somali consensualism, and try to develop from scratch a 'new' conceptual identity for the Somali that can be configured to a consensualist identity. So AYOUB, consensualist Somalism being a level high than biological Somalism will accommodate the Muwalad, the Somali suji and the less diversified Somali .

Is your so called Jamal capable of delivering you from Jahanum? Leave me out of this, will ya

^^^ Sxb hadaad ogaan lahayd Muraad siduu khatar ugu yahay micneynta iyo ereybixinta, buug baad ka daba qaadan lahayd sxb. London oo dhan isageey turjumaad radsataa . Balse aniga qaybtii igu soo hagaagta diyaar ayaan u ahay.

Originally posted by Aniga: I haven't read all of your comments due to scarcity of time, but what you asking for is of higher ideal and has a philosophical dimension to it. But the counter question is: can one form his own identity distinct of his society? Don't think so. the individual is part of the society and what you (we) should be aiming for is lifting our society from - to use your word - animalistic level to human level. After all, what shapes the individual is his/her surroundings (environment), i.e., the society he/she lives/grew in. PS, Congrats for the Moderator medal, mate. J'Maal is impressive as well. Aniga, brother, as I said to Muraad in an earlier post, I do not wish for a distinct society but rather like you suggested, the lifting of Somaliness from its animalistic form to a higher level. And as you corrected asserted, a high level society that has a philosophical dimension to it. However contrary to believing the society or environment make or break individuals, I believe individuals actions constitute society. And through the change of the individual, we can alter the fabric of society in whatever way desired. PS: Thanks for the congrats bro. I didnt notice I still had the 'sheriff badge' of me . I shall polish it to make it shine.

Originally by Wind Talker: What's the "collective identity" you're referring to here - society, one's family, etc.? Wind Talker, I am referring to both identities. The lowest denomination of which both family and society share, is the collectivization of interests through relations. Relations only arise from interests, and interests are not created without identities. Therefore the family’s collective identity (of relations of interests) directly reflects the collective identity (of wider relations of interests) of society. And how does role-playing fit into this? Yes, there is disorganized or chaotic role-play taking place within Somali society. This disorganization or chaos pertains to the lack of clear assignment of roles that is characteristic of nomadic lifestyle. In nomadic lifestyle all men either herd cattle or graze camel and all females are assigned to the role of looking after the household, goats and sheep. The roles therefore are limited to two: one for males and one for females. Now project these typical nomadic roles to an urbanized society of multiple roles, where occupational professionalism is the most significant ingredient! As was the case with Somali society (although some say literacy was high) there was a chronic shortage (almost 80% less) of occupationally trained professionals to foresee the society’s progressive steering. If, say, only 20 % of the population had clear assigned roles, what role do the rest (80%) play? None whatever, or similar ((In the diaspora, look at your nearest Somali shopping centre: what do they all sell? The same type of shops and the same products right? )). They are definately likely to become dependents on those 20% that have assigned roles. So it can safely be said that apart from this disparity, with every one professional attained, a thousand dependents are created . Therefore it is not surprising to see raging levels of corruption in all ranks of governmental (and non-governmental) professional bodies. The saying that was popular was thus (in Somali): War adigaa xafiiska noo fadhiya ee, dhacdhaca hayna dhaafin hadaad tol tahay . In the place of this, I propose a new way of tackling these problems, of course through consensualist Somalism. And my target is not the society, but the construct of the Somali self. Solving the problems of the self cures the problems of the society. Extra rants; In the web of collective societal interactions of relations, most of what is achieved always benefits few directors while depriving the directed most. Relations of all kinds have historically served few better than others. This fact is always ignored and unquestioned. Starting from the father and the son, and the mother and the daughter, there are vested interests which are usually gained through (economic) relations. To investigate how relations are constructed, instructed and benefited from by some and not others will take an entire book. But I will reveal to you my own lens through which I have come to view how relations work. Just an example: Age years of (male) 1 – 10 Growth, 10 – 25 direct labour, 25 – 50 Father & Laborer, 50 – 100, Grandfather and Elder. Ages (female) 1 – 10 Growth 10 – 20 (aprx) direct Laborer 20 – 60 Mother & Laborer, 60 – 100, grandmother In analyzing age-ranges and their levels of productivity, it becomes clear that while say, for example, male-child is, through father’s labour, given year 1 – 10 for growth, he correspondently spends equal years (from 10-20) in direct labour repaying his father’s labour, loaned to him in his years of growth. The same occurs with the female-child’s years of 10 – 20 as she works as a domestic labourer, repaying her mother’s labour. When both go beyond their single-hood periods, they assumed the same role their fathers held. This means putting in 10 years of labour to the growth of their future child and receiving equal amount in direct payment. But as far as I am concerned, this is not the problem at all. The reciprocal years of labour is an understandable contribution towards the construction of family relation that is sustainable emotionally (from mother’s side) and most important to the father, economically. The problem however exists through the years of 25- 50 for the male and 20 – 100 for the females. It is in these years that vicious cyclical relations of dependency is created or unleashed on both. This problem of cyclical dependency and economic suffering, is rooted in structural flaws that can be found in our social economics. They are rooted in miscalculations of social economics, in that, the vital years in the individual or the child’s skill development is wasted on menial labour that remains both unproductive and fuel to exacerbate dependency. The individual is underdeveloped mentally and skillfully when he/she is between unskilled labour works. He/she indeed serves as an instrument to someone somewhere whom the development of skill signals loss of profit. This someone trades in poverty and from poverty and with the elimination of poverty comes the elimination of the source of unskilled labour . [The solution: delayed male marriage and accumulation of savings that will reverse the trend from parent's dependence on children, to the parent's care and education of children to improve the family and the society's economy. Also important is the higher education of the would-be wife in order to instil in the children good attitude towards education. Quick male marriage has vested interests not for the man or woman, but for other agents ] To say extra words on current dependency trend, the father depends on his son directly or indirectly, and a fraction of proceeds from the son is contributed in customary ways to the ‘clan’ elder. In turn the clan elder assures that this structure that allows the son to labour while the father benefits and contributes stays the same. The clan elder enforces this structure through insecurity/security. In such a situation, the clan elder is not the only one to blame, but also the father and the son. It is to this patriarchic structure that mothers, sisters and wives are slave to. The solution to this is very simple. However, it has to come from within the individual the will to effect change in him/herself. Change, therefore, can only come with individualist consent. Through consent the individual can curtail the entire political and economic mess we’re swimming in. Things such as clanism or tribalism are myth. They are scapegoats upon which one uses to gloss over his/her own failure or insecurity. PS: Forgive me for any mistakes. I am writting under the heavy influence of sleep .

Idinka waxba ma aydan bi'inine inaga un bey 'lexjeclada' inagu korodhay! 'Kumi ninkii qabo keeni mah, Kamana maarmo kii lahaay!" ma maqli jirtey odey Baashi? On a serious note laakiin, Muraad wuxuu ii sheegey in buugga fahamkiisa ay aad u adagtahay, sababtoo ah, xuruufta uu qoraaga isticmaaley ayaan ahayn kuwa caadi ah. Marka its going to be a good challenge.

Lol Caamir. I understand the title is confusing. It means Keyse was put on a plane to Somalia off the USA, but after refusal, he was brought back to US soil. So thats where the 'lands back' comes from, I guess!

Innaa Lillaah Wa Innaa Illaahi Raajicuun. Samir iyo Iimaan Allaha idinka siiyo marxuumka. May Allah grant him peace and paradise, aamiin.

^^^ Kaftan-Dhable idiin keeni-meyno. Inagaa leh, inagaana heysaneyna . Nagumaba filna, nagama-firdho illayn wixii badanbaa firdhee! Idinka qorta Kaftan-dhablahiina! lol.

Posted on Sun, Apr. 24, 2005 Somali lands back in U.S. Puntland officials turn Jama away; he ends up in jail in St. Paul BY TODD NELSON Pioneer Press The government's four-year effort to deport Keyse Jama, a Somali national from Minnesota, has taken an unexpected U-turn after authorities in his homeland refused to admit him. Justice Department attorneys disclosed only that Jama was on his way back to the United States when they addressed Jama's status Saturday during a teleconference with Jama's attorneys and U.S. District Judge John Tunheim. Jama and private contractors that immigration authorities hired to fly Jama from Kenya to Somalia landed in the autonomous state of Puntland only to have local officials reject the deportation as illegal, according to a Somali-language report monitored by Abdirizak Bihi, a Somali activist in Minneapolis. Another Somali activist, Omar Jamaal, reported receiving a call from Jama from the Ramsey County jail near downtown St. Paul late Saturday night, although jail officials could not be reached to confirm his presence. His Minneapolis lawyer, Kevin Magnuson could not be reached either, although he said he'd talked to Jama on Thursday and said his client sounded optimistic. Tunheim issued an order last week prohibiting immigration authorities from changing their deportation plan without his review. That plan initially called for immigration agents to accompany Jama on a chartered flight to the Kenyan capital of Nairobi. The agents were to turn Jama over to a private security company that had contracted with the government to fly him into Somalia. Jama, 26, was deported because of a 1999 conviction in Hennepin County for a third-degree assault that left a man injured. He challenged the government's authority to deport him to a country with no functioning central government. Somalia has been without a central government since a 1991 civil war left much of the country in the hands of feuding warlords. The U.S. Supreme Court, by a 5-4 vote, rejected Jama's challenge in January, ruling that the government did not need a foreign government's advance consent to carry out his deportation. Jama's case is being closely watched in the Somali community. Jama is the only one of 4,500 Somalis nationwide believed to be subject to deportation who is in custody. None of the others has been deported since the Supreme Court ruled against Jama in January. --------------------------------------------------------------------------------

^^^ Lol well that sounds like a good plan, but I am not appealing for a different detached society. My appeal regards the elevation of Somaliness from its current animalist form to an enlightened consensualist form. A higher level or form that is materialized when a 'biologically somali' person employs individualist thoughts and consent. This level ofcourse needs structural frameworks that accommodate the 'elevated' consensualist Somalis. My belief is that once the structure with all its functions is put in place, many enlightened consensualists will join . Murad, as far as the above categories you've mentioned are concerned, waa dameer iyo labadiisa dhegood sxb. No difference. Animalism runs in all their veins, regardless of whether they were born inside or outside Somalia. My appeal is intended to attract thoughtful individuals who understand the powers contained in consent itselt. These individuals could be from any walk of life, however, what unites them will be their implimentation of their own enlighten'd thoughts and ideas.

^^^ It is exactly this sort of society from which I seek elevation sxb. The formation of consensualist individual identity is antonymous to what is socially held as 'given' or granted. Of course there are certain weaknesses involved in developing consensualist individualist identities. These weaknesses/risks are more likely to come as attacks from those whose economic (social) or political gains is interwoven with the very un-questioning of social collectiveness. Collective societies are usually arrangements established to benefit one group (individuals at top) and deprive the individuals (the component of 'benefiting-to-some' societal collectiveness). So to curtail such individual deprivation, consensualism from the part of the conscious individual can induce in any social 'accountability and assured loyalty'. The problem of being part of a collective entity is that the members are neither questioned nor assigned a clear role to play. They all play the same role thus leading to the creation of confusion. I am not of the view that consensualist approach assigns roles forcefully, but it does assign roles all in accord with the individual's consent. If he/she wishes a different role then he shall choose whichever role pleases him/her. However, the option to play or not to belong to a consensualist society is also there. So Muraad, the whole idea is to develop identities that are based on consent not ones thrown at one by the society. The desired result is the creation a group of people who are all consensualists, so that in the event of a consensualist Somali becoming disowned, ofcourse by the animalistic Somalism that prevails, then he/she can comfortable be among his fellow rational consensualist Somalis . PS: This approach holds great promises in leaving behind prejudices based on biological lineages and discriminations based on ethnicity. This is a process of elevation of man above animals.

Toward Consensualist Somalism? (Mind You: This is a lighthearted topic). And I have some rather simple quesions, which are: Can an individual (by the assistance of consent) rise above 'animalistic' (biological) kind of identity? Or can what is now mistakenly called the 'Somali Self' form 'an identity' through the employment of consent? I've asked the last question because I am yet unaware of any 'formed' identity by a Somali, which is beyond biological. Can you, as an individual, after thinking rationally of social, clan and familial relations, develop an independent identity that is purely consensual, that no longer adheres to biological/animalistic lineage but rather on own consent? What are 'YOUR' (individual and consensual) thoughts on these questions? --------------------------------------------------- PS: For the interest of this topic, I would like to delinate two types of identity, which are: 1 - Animalistic identity and Human identity. By using the term animalistic identity, I will refer to biologically determined identity. This follows the reasoning that the identities of the monkey, the cat or the dog are countable as animalistic since, in the absence of 'rational' faculty, their identities are less likely to be altered. Therefore their identity, without the endowment of 'consent' is biological thus will remain animalistic. Only through consent can another identity be formed or attained. 2 - Human identities are those which consent (arising from the endowment of rationality in one) plays the greatest role. The best exemplar of these identities is the identity created when a man and a woman agree to be in marriage, resulting in a 'Wife' and 'Husband' identities. Which means marriage creates an identity that is in most cases dependent on consent. If consent is absent then neither will there be a wife nor a husband, but an enslavement of one against (her) consent. I will not go further into it because I think you got the reasoning behid it. What this means is that biological identities are not unique to humans, but to all things - living or dead. All things retain such identities and as has been said before (by people I like to call consensual Somalis) that "Geed Weliba Dhacaankiisuu Dhalaa" . In English that would convey the message conveyed by the say "A chop off the old block". A testification that biological identities are unchanging and mutual to all things - plants included . What then separates the identity of the 'Thinking Being' (aka Human) from all other animals who are boastful of biological identity? In layman terms, it is the 'thoughts' which humans are capable of producing, which have in them many useful ingredients; among them something (unknown to us) that is called 'Consent'. Consent allows the human the 'right' to accept, refuse, choose, adopt or even 'form' stronger individuality that is capable of asking, critically: Apart from being biologically what I already am, what do I want to become? I and I and I and I is the key to freedom of thought. Me and Me and Me is biological and to a greater extent a constructed by social influences.

Alla sheekada murti badanaa!