Salaan... Saaxiib, how can you debate in the intricate nature of Southern politics if you think the lahjad I wrote in and the lahjad Muuse Suudi speaks are the same? But hats off to you for such an improvement understanding that maahmaah of "abkeey dooli diloow..."

Salaan... Nuunoow, what is wrong with those nicks? Actually, some are quite interesting. Soomaalida badankooda naaneys ayee lee yihiin, siiba nimanka. Kuwaa iloowday aan kugu daro: Indhacadde Xaabsade Xaaraan-kunaax ("wasiirka" maleeshooyinka; a small-w warlord also known as Bootaanka aad sheegtay) Furux Saransoor Gacmadheere Kiishbur ("wasiirka" isku xirka jaaliyadaha dibadda iyo wax kale aan iloobay; a small-w warlord) Ilqeyrte (the owner of Hoteel Saxaafi and a shareholder of garoonka diyaaradaha Lambar Konton; also a small-w warlord) Beebe (one of the latest qabqable) Laakiin Nuunka adigaa af Soomaali foorto ku ahee, ee micnaha ereyada qaarkood manoo fasiri kartaa, sida kuwaan camal: Moorgan Seeraar Saransoor Hiiraale Faax Furux Deer(oow) Yalax(oow) Siilaanyo ________________ NB, maalintoo anigoo kuwa aan Been-Been-Sii (BBC) u shiday oo akhbaar raadinaaye, markaasna waxaa socday dagaalada Jubbooyinka ayaa naagta warka tabineysay soo booday akhbaar dhamaatay ka bacdi, waxee tiri: "Kaasi waa wariyaheena Bashka Jug-soo-dhacay oo inoogu soo waramaaye Dhoobley." Walaahi qosol waa isku celin waaye.

Dacaayad milaa yacni. Dadka qaarkood ereyga Soomaali wuxuu ku noqon rabaa sidii wax laga yaxyaxo, oo sidii sanboorka sanka u dhibo camal ayuu ereyga Soomaali u dhibi rabaa. Arooska dad baa dhigtay. Dad baa la casuumay, hadaadan kamid ahayn ha tagin; hadaa tagtidna waxaaga cun, shukaanso, qarabi, jacburso, wax kale loo joogina oo kamid ah "qaato wasaq aan ku cunay" ama "hebel/heblaayaa noocaas foolxun qabtay..." ka jooji, siiba dacaayadahaan meel ee u socdaan iyo ka socdaan la ogeyn.

Salaan... Wah, baqti see loo lagtaa, yacni dhulka uuba yaalaa asagoo kafaayo eh(?) See camal, igaarka, anagoo xaadir eh maana marsiinee. Iska dheh isbuunyo camal aa ugu bood boodi jiray baqtiga carfaayo. Kudarsana sabaaxadna waxaa ku bar baran jiray bakeyle iyo tukulush, laakiin waa lagtaa naga dhaaf. Ciyaal wiif waaxid, warafkiina u gooye. Waxaaba isoo xasuusisay madaxweynahii Mareykanka ka ahaan jiray Nixon markuu dhimanaaye anagoo Nairobi joogno oo telefashinka fiirsaneyno aa akhbaartiisa soo gishay, markaas aa mid lasoo booday, "Nixon aa dhintay!" Surwaalgaabkoo markaas Sacuudiya ka yimid meesha fadhiya masoo boodaayo kulahaa "waa baqtiye" dheh. "Waa dhintay." "War waa baqtiye dheh." "War waa geeriyooday." "Kadaroo..."

Salaan... Ducaqabe, yar-yaruuracnimo adiga ma kula jeedin, weena is yaqanaan dadkaa ula dan lahaa, waxee meesha ku qoreena barbaarnimo wey dhaaftay. Hadaa ka xumaatayna, cafis wacan.

Af waakoo meey liki aamee!

Salaan... On the festive occasion of Kowda Luulyo, I would like to represent a man that was largely forgotten or deliberately erased from Soomaali history. His contribution to Soomaali history is astounding, and yet few Soomaalis ever heard this intriguing person. Who was he? T radition attributes to Nasiib Buunda many of the institutions and customs noted by the early colonial authorities in Goshaland. It is said that he sought to reinstate the practice of organizing villages along ethnic lines. He may also be responsible for the practice of appointing sagale to supervise newly arrived immigrants and thereby ensuring his control of the burgeoning Gosha settlements. He established certain rules of land tenure: no free Somalis were allowed to settle in Goshaland, for example, and land abandoned for four years reverted back to the village gamas--its founding families. Finally, he is said to have established penalties for a number of crimes, including rape, adultery, homicide, cannibalism (witchcraft?), and injury or insult to headmen or sagale (Zoli 1927:149-150, 181-182, 244-245, 25 3-259). From the fragmentary evidence, one can infer some of the sources of Nasiib Buunda’s power and the mechanisms he used to extend it over Goshaland. Some of these mechanisms dearly built upon existing beliefs of the settlers; others grew out of the peculiar circumstances of late nineteenth century Somalia and involved alliances with elements of the surrounding Somali society. Nasiib Buunda is remembered as a courageous warrior and military leader. Many stories speak of his success in defending his followers against their former Somali masters. A string of early successes against Ogaadeeen and Biimaal raiding parties enhanced his reputation as both protector and magician; he was said to be able to summon the animals of the forest and river to his cause (Fieldnotes 1971, Rossetti I900). Age-classes do not seem to have been institutionalized in Goshaland, but all able-bodied males had to give military service and each village of the confederation had a military head responsible for its contingent of militiamen. With arms acquired from Zanzibari traders in the 1880’s, Nasiib Buunda created a special force of musket bearers under his own command and it became the core of his fighting forces, supported by a second line of archers and spear bearers (Zoli 1927:198). Firearms enabled Goshaland to take the offensive in the last few years of the century: on one occasion, Nasiib Buunda directed an attack against a Somali zariba (nomadic thorn enclosure) in retaliation for a Somali raid on a friendly caravan trader (Robecchi.-Brichetti 1899:209). But it was not only military success that secured Nasiib Buunda’s reputation. He was an acknowledged master of the mystical arts, combining Islamic and African practices in exercising his leadership. His reputed ability to command animals in defending Goshaland has already been mentioned. Rather less popular was his supposed power over the crocodiles of the Juba, which he used against Gosha rivals; and he threatened family heads with gory death if they refused to give him their daughters in marriage. Given the unfamiliar surroundings with its unknown spirits, it is not surprising that the settlers should emphasize their leader’s supernatural powers. Religious specialists often play an important role in frontier situations, as in the already noted instance of the Zigua mganga,s. What Nasiib Buunda did was to combine supernatural expertise military prowess. His claim to Islamic mystical knowledge contributed further to his prestige among his overwhelmingly illiterate followers, for it suggested control in the world of their former masters. Islamic trappings also provided a source of political legitimacy that transcended ethnic ties. It is not surprising that after 1885 Nasiib Buunda styled himself "sultan" of Goshaland--and was recognized as such by Zanzibar and, later, European authorities. In the 1890’s, an Italian traveler found in Nasiib’s employ a learned Muslim secretary who served him as adviser and correspondent with Muslim authorities in Baraawe and Zanzibar (cited in Rossetti I900:36). Nasiib Buunda’s policies were conditioned by the proximity of other political communities. A shrewd diplomat, he effectively used external alliances with neighboring Somalis and with Arab representatives of the sultans of Zanzibar. In his earlier years, it appears, Nasiib Buunda was hostile to all Somali clans save the Tunni, one of whom had rescued him from slavery and whose notables helped him gain recognition from the Egyptian expedition. Peaceful relations with the Tunni involved trade and the diffusion of Islamic learning. On at least one occasion, Nasiib and some followers visited Baraawe, a center of the Qadiriya Muslim brotherhood and the main trading town of the Tunni (Rossetti 1900:33). More surprising, however, is the apparent accord that Nasiib Buunda reached with segments of the Biimaal and Sheekhal Somali. These largely pastoral clans had occupied the coastal plains between Baraawe and the Juba River about the time Nasiib Buunda first settled in Goshaland, and they had periodically attacked isolated hamlets and taken the local people as slave. After several indecisive skirmishes, Nasiib Buunda apparently decided to neutralize them. He agreed not to admit his territory any runaway slaves from these clans (Zoli 1927:199). In exchange, Biimaal and Sheekhal raids on Gosha people diminished; the exchange of crops for livestock products became easier; and Nasiib Buunda had perhaps secured external allies in his struggle for domination of the Gosha confederation. Clearly, once Nasiib had achieved internal Gosha leadership, its maintenance required other kinds of skills. Having built a reputation as an ardent foe of Somali domination, Nasiib Buunda sought, after 1885, outside recognition of his territorial supremacy. To do this, he needed a modus Vivendi with his neighbors. The task was greatly facilitated by the segmentary nature of Somali politics on the one hand and, on the other, by the desire of Zanzibar’s sultans now under increasing British influence-to promote peaceful trade in their vast East African dominions. Among the Somali, frequent feuding lineages and clan segments encouraged a politics of limited alliances that achieved temporary balance of power in districts where resources had to be shared. Nasiib adapted this system to his own needs. By allying himself with certain Somali clans, he reduced the threat to Goshaland’s insured a certain respect from other Somali clans who strength that such alliances could bring. Thus, while internally the Gosha polity was built on social, political, and religious principles shared by the most of the settlers, its external relations had to borrow from the pragmatic Somali model. There is no evidence of any ritual sanctions or explanations of these alliances. Nasiib Buunda’s accommodation with the Zanzibar regime upon his short-lived recognition by the Egyptian expedition, which saw as a direct challenge to its supremacy in East Africa. No policy used Zanzibar’s official efforts to end the slave trade and sub-trade in other commodities. Sultan Barghash’s efforts to establish trading stations along the Somali coast had found little Somali support and frequent Somali hostility. The emergence of the Gosha enclave held out to Zanzibar the prospect of a new market and a commercial corridor to interior. Hence, by the 1880’s, Nasiib Buunda was able to secure Zanzibar’s recognition of his authority (together with supply of firearms and ammunition) in exchange for his acceptance of the Sultan’s right to t up the Juba, a trade that never amounted to much. When, in 1890, British and Italian authorities moved to respective claims to what were to become the two Somalilands, he sought support of the "Sultan of Goshaland" by promising aim a strip. However, while the European powers were interested in creating a zone from which they could move out to subdue rebellious Somali clans the hinterland, Nasiib Buunda was concerned with maintaining his control over the segments of his confederation. As old rivals like Songollo Mafulla threw in their lot with the British, Nasiib appears to have immersed himself even more in the anti-European politics of the surrounding Somali. His followers began covertly to supply food (and perhaps firearms) to Ogaadeeen Somali, then in revolt against the British. On the Italian side of the Juba, he continued to attack Somali traders, leading the Italian resident to threaten him with imprisonment. By 1903, it was reported that a belligerent Nasiib Buunda was corresponding with Mohammed Abdille Hassan the so-called "Mad Mullah" who was waging a holy war against British and Italian infidels in northern Somalia and was looking for allies in the south (Chiesi 19o9:631-634). Nasiib Buunda’s importance in the region may be gauged from the fact that Gosha at the time represented a force of 800 to 1,000 guns, excluding thousands of archers and spear bearers. _________________ Source _________________ 1 The article mentions some qabiils by name, which I wanted to change in order to adhere the policy of the forum; however I left them for being indispensable and very relevant to the article. My apologies in advance. 2 Edited for the sake of clarity.

Originally posted by Mudanti haweenka: MMA Waad ku mahadsantahay masawiradaas weliba abtigay cabdulahi ciise waan heystaa masiwaradiisa oo kale. Runtii masawir oo adeerkayna waan heystaa maliintaas weyn uu joogay. Dadkaas inbadan way ka tageen aduunkaan. EEBBE Ha U Naxariisto dhamaantood Hadaadan waxba ka qabin sawirada Cabdulaahi Ciise, Eebe ha u naxariistee, ma nala share gareyn kartaa, walaashiis. We too used to have many of our old man's pictures and others from '60s, but alas some have been lost now. However, if it wasn't my sister's tireless work of saving my old man's pictures during qax and trying times of early '90s; sacrificing and leaving behind a lot of her personal possesions just to save a jawaan of pictures. Only now can I realize how thoughtful she was and indebted to her we are. And speaking of this, I was at first shocked to come across this particular picture online again a couple months ago, and when re-initiating this thread yesterday: My old man's face is partially visible, at the back with dark sunglasses, behind the American president. When I posted this picture a year ago, walaahi I didn't know he was there, but now taking a second look, by magic, I see it well. He still has that particular sunglasses, his favourite.

Anigaa wadani eh. Soomaali waa is qilaaftaa laakiin dalka, magaciisa iyo difaaciisaba waa muqadas. Guhaad, yar-yaruuraca warkooda iska dhaaf, wali heer ay ku fahmaan micnaha ee ku fadhiso wadanimo ma gaarin mana garan.

Salaan... I can't believe it is the fourth time I'm celebrating Kowda Luulyo on here. 2002 2003 2004 2005 Waa maalintii Soomaaliyeed, qof walba oo Soomaaliyeed dhiig wadani leh ku farxi lahaa. Wax walba waa dhacaan laakiin maalintaan mala iloobi karo. Ila damaashaada. Tahniyad iyo hambalyo dhamaan ummada Soomaaliyeed meel walba ee joogaan.

I am ready for a decisive second civil war Excellent! I hope you'll be as ready and eager reporting from the FRONTLINE live.

Salaan... Let us not clanize this particular discussion (for not everybody lives revolve around how mighty or powerful or weak some clans are, while others equal clannish mythology’s obsession is beyond nightmarish). I do not support Shariifka. I did not, in anyway ever, supported any Soomaali 'leader' since the civil war. I was just trying to correct you in a brotherly way, for your apparent subtlety disguising your frustration at your hapless lionized idol was duly noted, thanks to any discerning eye that cannot be duped that easily. It seemed only yesterday that it was Xaabsade and et al. of RRA leadership you were glorifying upon your hero's landing in Baydhabo. What changed, my friend? Oh, Xaabsade (an "RRA weak link clan member" nonetheless) now controls Baydhabo and didn’t listen the imploring, pleading words--and when that didn’t help, Old Man trying to cause a little internal clan civil war--and told your old man to go Xamar. I would like to ask you one final, unequivocal question. Frankly. Is C/laahi Yuusuf stooge to Sanaawi, the leader of Itoobiya? Yes or no, baliis. No ifs, buts and ands.

I have always wondered, since these people are abviously not muslim(the majority of them) So it is you to decide and classify who is Muslim or not, miyaa? And for your information, Muslims are allowed to own dogs under certain circumstances, including using them for your profession (in this case, hunting).

Let’s cut to the chase, baliis. Your daily ritual consists almost always by potraying and justifying a man like C/laahi Yuusuf Axmed's reachy and dubious actions (or lack thereof). As an ultimate puppet, he is. How many times did he fly to Addis Ababa for his lord's siyaaro? He is now truly the only, absolute puppet; his policy entirety--from A to Z--consists, and is written and dictated not in single Soomaali region or by Soomaali person, but is directed and produced in Addis Ababa. We are not blind. We are not naïve. It is tantamount to insult to our intelligence by this daily ritual of justifying Mudane C/laahi Yuusuf's insupportable, questionable dealings. Soomaalis would have tolerated if his "administration" was satellite to a powerful nation, but to Tigrey/Amxaar? How degrading to collective Soomaali pride! When C/laahi Yuusuf acts a real Soomaali statesman, not a pretentious and dependant one, only then can we discuss others being "tools," for C/laahi is the ultimate, shameless stooge president Soomaaliya ever have had.

Salaan... So Eeylo are not the same as Eelai correct? No, they aren't. Isku taariikh xataa ma'aha. I once saw this cached file based on a survey by Danish governmental organization regarding Eeylo and their then current situation in 2000. A ccording to Mr Fara Oumari Mohamud, a representative of the Eyle (Eile) community in Nairobi, the Eyle centuries ago had their own kingdom, ruled by King Gedi Ababo*, around the hill Bur Eyle close to Bur Hakaba (Bay region). The Eyle were hunters and agro-pastoralists. They believe themselves to be of Falasha (or Jewish) origin before they were Islamised. They were treated by the main Somali clans as religious outcasts. Fara Oumari Mohamud said that before the war there were some one thousand Eyle families living scattered throughout southern Somalia up to and including the Hiran region, but the majority lived in two districts, Bulo Burte in Hiran region, and Bur Hakaba in Bay region. These remain today the principal areas where the Eyle live in Somalia. Presently, there are approximately two to three hundred Eyle families in Somalia. The information provided by Fara Oumari Mohamud can be supplemented from other sources. Lewis (1994a) considers the Eile (Eyle) of Bur Eibe as a Negroid people, living in the area between the two rivers. They cultivate during the rains and hunt in the dry season (with dogs, considered dirty creatures by the 'noble' Somali). Both the (qabiil) and the (qabiil) despise them, and there seems good reason to regard them as a pre-Cushistic aboriginal population. They comprise three primary sections, one of which appears to be related to a dynasty of chiefs that ruled the Bur region at some time. Smaller Eile groups are found at Dafet, on the lower and mid-Shabelle, and among the Shidle. Mohamed Diriye Abdullahi adds that in the 1960s and 1970s the Eyle had some hunting and farming communities in the vicinity of Mount Eyle (Bur Eyle, Bur Eibe), some 60 km south of Baidoa. Their numbers have been constantly in decline since the 1960s due to assimilation with the (qabiil) and Bantu agricultural communities or through migration to large towns such as Mogadishu where they found employment as butchers. In Mogadishu, before the civil war, the Eyle occupied a large squatter camp beside the grounds of the National University, to the consternation of the university officials who demanded their eviction. The civil war has scattered the few communities that the Eyle had. Abdullahi considers the Eyle an endangered community that would have difficulty in reconstituting its former settlements around the plains of Mount Eyle. Fara Oumari Mohamud explained that in 1992, in Mogadishu, he gathered members of eight minority groups to create an NGO, in order to appeal for help to the international community. The NGO implemented a number of projects with donor aid, but in 1998 the members of the executive committee were targeted by Aideed's USC, after which they fled to Kenya. Language Fara Oumari Mohamud stated that the Eyle have the same language as the main Somali clans among whom they live. Fara Oumari Mohamud informed the delegation that the Eyle were treated as slaves by main Somali clans. They had no protection from any clan and their relationships with the clans in their home areas (qabiil, qabiil) were not good. Also for religious reasons, they were treated as outcasts. There are no physical differences between the Eyle and the surrounding Somali clans. There was no intermarriage between the Eyle and the major Somali clans. There were no Eyle in government institutions, and there are no Eyle involved in the Arta peace process at the present time. Eyle could intermarry with some Benadiri and with Tumaal, but not with Yibir. Lewis (1994a) describes the Eyle as clients of the (qabiil) clans, while Abdullahi (1998) mentions the assimilation of Eyle with Bantu and (qabiil) communities. The Bantu elders interviewed by the mission consider the Eyle to be a Bantu lineage group. The UNHCR overview classifies the Eyle as a (qabiil) clan. Perouse de Montclos (1997) considers the Eile (Eyle) of the Bur Eibi Hills to be a Bantu group. Occupations The Eyle are hunters and agro-pastoralists. According to Lewis (1994a) they also make pottery, and their home area is one of the centres of pottery making. Abdullahi mentions that in Mogadishu the Eyle found employment as butchers. Security and human rights During the civil war many Eyle fled Somalia for Kenya, Ethiopia and Yemen. Fara Oumari Mohamud knew of no Eyle who had fled to the northern part of Somalia. At the present time there are some two to three hundred Eyle families remaining in Somalia, mainly in the districts of Bulo Burte in Hiran region and Bur Hakaba in Bay region. They are still in a weak position, as they do not bear arms. They cultivate and suffer from the drought that reigns in southern Somalia. Hunting is difficult these days, according to Fara Oumari Mohamud. There are no indications from other sources that the Eyle are at present targeted by the main Somali clans. Insofar as they live in unstable areas, they could become victims of armed conflicts. No Eyle have been included as members of the Transitional National Assembly. ____________________ * I believe by Gedi Ababo they meant Geedi Shaamboow, a historical figure.

Salaan... I read that article the moment it was posted few days ago, and I was instantly doubtful. Hard to believe, especially considering with that questionable picture. To top with that doubtful picture, it was then translated and reported by Dayniile.com, among the careless, unreliable Soomaali websites. Dayniile.com should apologize and stick with their Soomaali-style tabloid of warar deg deg ah...

Salaan... So, so naxdin and sad. Rudy, basically the article says if that victim girl wants to eat something, she must eat at a washroom because anything she digests directly goes to down to toilet. This happened because four men armed with K-47 tried to gang-rape her while she, as a nomad, was minding the camels. She resisted ostensibly, and they finally used bayonet, tearing open together both her V and anus. As a result, anything she eats now must immediately go--she just can't keep it. She can't help herself and needs immediate medical attention that can't be found in Soomaaliya. "Ragga qaarkood naxariisdaranaa." Ragga qaarkood rag ma'aha waa xoolo, kaba daran qaarkood.

Originally posted by Waaya Arag: How come I never heard of this Cabdalla Nurradin if he is the best known man in Somalia. You may not have heard him because his face is a bit more known than his name. He is abwaan, playwriter, singer, radio broadcaster and comedian. He was in Shumeey ruwaayad. He was, I believe, the composer and singer that well-known song of Meel libaax soo galoow lo' ma joogeyso waala kala leexiyaa liin iyo caano...leeyloo leeyla yaa leeylaa... Eebe hasoo caafiyo, aamiin.

Salaan... Mar alla markaan maqlo heestaan sharafta leh xaada ayaa i kacdo. Some argue it was composed by Abwaan Qaasim Hilowle (the father of that smooth singer, Faadumo Qaasin). Others equally say it was Abwaan Cali Mire Cawaale. Regardless who composed it, aad iyo aad ayee qof walba Soomaali usoo jiidanee ereyada ku jirto heestaan astaanka u ah Soomaalida dhamaantood. Complete version: S oomaaliyeey toosoo Toosoo isku tiirsada ee Hadba kiina taag daraanee Taageera waligiinee Idinkaa isku tooqaayoo Idinkaa isku taamahayee Aadamuhu tacliin barayoo Wadankiisa taam yeelyoo Arligiinna taako ahoo Sharcigaa isku kiin tolayoo Luuqaddaa tuwaaxid ahoo Kuma kala tegeysaannee Tiro ariyoo dhaxalaa Sidiin laydin soo tubiyoo Ninba toban la meel marayoo Cadowgiina idiin taliyee Tuldo geela oo dhacanbaad Toogasho u bareeraan Oo ma dhilkaa dhan ee tageybaan Ninna dhagax u tuuraynee Qarankan hubkuu tumayoo Toorayad dhaafaynee Oon taar samaysan karayn Uurkutaalo weynaayee Hadba waxaan la taahaayoo Toggaga ugu gayshaayoo Nin dalkiisii cadow taaboo U tol waayey baan ahayee Hadba waxan la ooyaayoo Ilmadu iiga gubataayoo Ikhtiyaar nin loo diidoo La addoonsadaan ahayee Soomaaliyeey toosoo Toosoo isku tiirsada ee Hadba kiina taag daranee Taageera weligiinee

Salaan... Guddoomiyaha kumeelgaarka ee baarlamaanka ahna Ra'iisul wasaaraha kumeelgaarka ee wasiirada ahna Madaxweynaha dowlada federaalka kumeelgaarka ayaa waxaa la sheegay in uu soo xiray "kala fadhigii koowaad" ee baarlamaanka kumeelgaarka, markuu dhaariye xildhibaan kumeelgaar ah. Read on. _________________ Nuuradiin Macallin Mukhtaar Midnimo.com I yadoo xalay uu sheegay Guddoomiyaha Baarlamaanka Federaalka Soomaaliya Shariif Xasan Sheekh Aadan ku dhawaaqay inuu wax ka bedelay qorshihii ahaa in Xildhibaannada Baarlamaanka laga bilaabo maanta 12 ka bishan fasax geli lahaayeen uu sheegay Shariif Xasan in kala fadhiga Baarlamaanka uu sii socon doono ayaa Maanta go’aanka Shariif Xasan waxaa lugta ku dhuftay Madaxweynaha Federaalka Soomaaliya C/llaahi Yuusuf Axmed oo maanta ku dhawaaqay in kala fadhigii koowaad ee Baarlamaanka Federaalka uu xiran yahay. Madaxweyne C/llaahi Yuusuf oo khudbad ka jeediyey maanta Fadhi Xildhibaannada Baarlamaanka ku sugan Magaalada Nairobi kulan ku yeesheen magaaladaas ayuu sheegay in laga bilaabo maanta sida uu dhigayo xeer hooseedka Baarlamaanka uu xiran yahay kala fadhigii koowaad ee Baarlamaanka Soomaaliya. “Aniga ayaa idin bilaabaya halka loo guurayo, waxaa la tagaya gudaha dalka, maanta waxaa xiran kala fadhigii koowaad ee Baarlamaanka Soomaaliya oo muddo furnaa†ayuu yiri Madaxweyne C/llaahi Yuusuf oo sheegay in Baarlamaanka fasax galay lana tagi doono gudaha dalka. Dhinaca kale fadhigii Maanta Golaha Baarlamaanka oo uu shir Guddoon ka ahaa kuxigeenka Labaad ee Baarlamaanka Federaalka Soomaaliya Prof Maxamed Cumar Dhalxa, sidoo kale fadhigii maanta ayaa waxaa lagu dhaariyay Xildhibaan Cusub oo lagu magacabo Sharmaarke Jen Maxamed Xaashi Gaani oo bedelay aabihiisa oo kol hore ku geeriyooday qol uu ka deganaa mid ka mid ah Hotelada Baarlamaanka ka degenaayeen ee magaalada Nairobo, isla wararka naga soo gaaraya magaalada Nairobi ayaa sheegaya in maanta Xildhibaannada ay dhaariyay qaar ka mid ah Wasiiradii dhawaan uu magacabay Ra’iisal Wasaare Prof. Cali Maxamed Geeddi. Kulankii maanta oo ay ka wada qeybgaleen Madaxweyne C/llaahi Yuusuf Axmed, Ra’iisal Wasaare Prof. Cali Maxamed Geeddi ayaa si weyn loogaga soo horjeeday go’aankii uu xalay soo saaray Guddoomiyaha Baarlamaanka,iyadoo weliba Xildhibaannada loo qeybiyay qoraalkii xalay muqdisho ka soo saaray Guddoomiyaha Baarlamaanka Federaalka Soomaaliya. ________________ I had a little faint hope C/llaahi Yuusuf's dictatorship mentality would change one day--I no longer espouse that. Waaka quursaday C/llaahi Yuusuf, and I am not sure if he is psychologically and politically stable at all now.

Aqri meeshaan: Midowga Maxaakiimta Islaamiga ah ee ka jira magaaladan Muqdisho ayaa shir jaraa'id oo ay ku qabteen xaruntooda waxa ay ku sheegeen in maleeshiyooyinka maxkamadaha islaamiga ah aysan ka mid noqon doonin kuwa maanta lagu wado in isbaarooyinkooda la qaado, iyagoo taasina sabab uga dhigay in iyagu ay yihiin kuwo markii horeba loo abuuray in ay nabadda sugaan isla markaana la dagaalamaan burcada iyo isbaarooyinka. Mar uu gudoomiyuhu ka hadlayey isbaarooyinka maxaakiimta islaamiga u yaala qaar ka tirsan waddooyinka magaalada Muqdisho ayuu diiday in goobaha ay ka hawlgalan ciidamada maxkamadaha lagu sheego isbaaro,waxaa uuna tilmaamay in ay kala gedisan yihiin isbaarooyinka yaala magaalada ee baada lagu qaato iyo goobaha ay iyagu ka hawlgalaan oo sida uu sheegay dadka lagu nabadgeliyo. "Ciddii isbaaro qaadaysa waan soo dhoweyneynaa waana waajib diini ah mana aha in lagu dabaqo hawlaha nabadgelyada iyo garsoorka ee ummadda loo hayo dhaqaalaha naga soo galana gaadiidlayda ayaa isxilqaantay waxaana laga war qabaa in aysan jirin meel na laga taakuleeyo waxaa ciidamadeenu ay nabada ku sugaana waa intaas, waxaa kala duwan marka ninka dadka dila, dhaca, boobana dhaqaalaha uu qaato iyo ninka nabadgelyada iyo garsoorka ka shaqeeya ummaddana dhaqan celiya..." Wadaado: Isbaarada ma qaadeyno <A Su'aalaha waxee kala yihiin: Maxaa u diideysaan in la qaado isbaarada, aw wadaadoow? Mida labaad, maxaa loogu waci lahaa isbaarada? Jid gooyo? Xaaraan xalaal noqotay? Wadaadkii ayaa saan u dhaqmaayo maxaa ka sugee waranlihii? Mise doublespeak-kii Mr Orwell ka hadli jiray ee master gareyeen. I didn't know wadaado read such books.

Salaan... I think the name Eeylo is an overall name given to many hunter-gathers, who for centuries used to dwell what is known Southwest Soomaaliya. They aren't, in my opinion, a homogeneous clan-family. Danta ayaa isku geysay, from discrimination to their associated profession--just like other Soomaalis. They were later incorporated into the D/G clan federation for protection, laakiin maxee kugu taalaa sidii si ka daran ayaa loogula dhaqmaa wali. Sax Baashi, Tarbuunka agtiisa ee daganaan jireen, that wild park Tarbuunka iyo Isbitaal Digfeer u dhaxeeye. Siiba Qabuuraha Qaranka oo C/rashiid iyo odeyaashii kale ku duugnayeen gadaashood. Laakiin waligeeyba meeshaas waa ka cabsan jiray markaan banooniga Tarbuunka u aado agagaarkiisa maqribkii intuu noogu dhicin aa kasoo carari jirnay because of so-called 'dad qalato' ee noogu sheekeyeen Soomaali jacbursan. Goormaa laga saaray meeshaas laakiin? Aniga iyagoo dagan lee igu danbeysay, oo maba la arki jirin, mise kuwii soo dhawaa aa laga saaray oo maadaama guryo cusub 'booli qaran' laga dhisanaaye meeshaas.

Salaan... First, I hope the Admin. won't mind me using this supposedly tribal name. Apologize in advance for not having to come up another term or name that can be substituted. When a Soomaali hears Eeylo (especially those down at South), what conjures up to mind is this: Dad qalato? Dhiigyo cab? Associate them with dirty dogs? Fear of them to death? There is even a well-known, hate-mongering maah maah, "Sagaaro miirkeed qabto masaajid Eeylo ma gasho!" _________________ Bashiir Maxamed Aadan Baydhabo.com B eesha Eeylo (Eeyly) waxay ka mid tahay beelaha tirada badan ee ay ka koobantahay qowmiyada (Qabiil's name) & (Qabiil's) gaar ahaan bahda (Qabiil's name). Beeshan oo dadka ku abtirsada ay ku kala firdhisanyihiin degaano badan oo ka mid ah dalka Soomaaliyaa ayaa waxay ka mid tahay beelaha degan gobolada Baay & Bakool. Waa beel dadkeedu qabtaan mihnado iyo xirafado kala duwan. Haddaba mar aan waraysi ugu tagay malaaqa beesha Eeylo Malaaq Mad Sabarow Xuseen ayaa wuxuu iiga warramay arrimo badan oo taabanaya, dhaqanka, dhaqaalaha, qaab nololeedka beeshan iyo weliba cabashooyin la xiriira faquuq ama hayb soocid mudo badan soo jirtey oo beesha (Qabiil's name) ay kula dhaqanto beesha Eeylo. Malaaq Mad Sabarow ayaa hadalkiisu ku furey: "Waxaanu nahay beel fac wayn oo so jirtay intii ay soo jireen beelaha kale ee Qowmiyadaa (Qabiil) & (Qabiil) waxayna beesha Eeylo u kala baxdaa laba jufo oo u sii kal baxa 24 jilib." Malaaqa oo ka warramayay mihnadaha iyo xirfadaha ay qabtaan dadka ka soo jeeda beesha Eeylo ayaa wuxuu yiri: "Maba jiraan wiil iyo gabar Eeylo ah oo aan shaqaynin amaba aan isku tallujinin shaqo ay noloshooda ku badbaadiyaan sababta oo ah waalidiinta ayaa ku ababiya (tarbiyeeya) dhallaanka ama caruuurta. Wiil iyo gabar Eeylo gaban ah oo aan mihnad lahayn lagama helo beesha." Malaaq Mad Sabarow ayaa si gooni ah uga warramay dhinaca wiilasha gabanka ah (yaryar) gaar ahaan qaabka mihnadooda wuxuuna yiri: "Wiilka Eeylada ah waa gabooy (ugaarsade/gabraarte) falaar iyo qaanso ku ugaarsada ama shabaq dabin ah u dhiga duur-jogta sida sagaarada iyo bakaylaha." Waxaa intaas raaca eeyaha oo ay u adeegsadaan ugaarsiga waxayna si ay u haqabtiran baahida qoysaskooda ayna iskugu filnaadaan eeyahooda ayagoo wata ugaarsi tagaan goor gudcur habeen ah, wixii dheeri ah oo ka badan baahidoodana waxay u iib-geeyaan suuqyada magaalooyinka waxayna ku doorsadaan (bedeshtaan) waxyaabo ay ka mid yihiin dharka iyo gaaska la shito. Ugaarsiga iyo gabraarnimada keliya kuma koobna mihnada wiilasha Eeylada ah oo waxay kaloo qabtaan shaqooyin ay ka mid yihiin samaynta kabaha ama waxay u tolaan qofkii ay kabo ka goáan. Sidaa aawadeed tuugadaa iyo qawleeysatada lagama helo beesha. Malaaq Mad Sabarow oo sii wata warbixintiisa ayaa iiga waramay dhinaca mihnadaha iyo shaqooyinka ay qabtaan haweenka beesha Eeylo wuxuuna yiri: Dhab ahaanti haweenkeenu waxaan oran karaa waa ay ka shaqo badanyihiin raggeena sababta oo ah guriga maamulkiisa waxaa u dheer in ay sameeyaan oo ay suuqyada u iib-geeyaan xargo iyo saamo ama maqaarka (gibil) oo loo isticmaalo waxyaabo badan sida samaynta aloolka (sareer ka samaysan geed) ama, tolidda haamaha iyo ashuumaha lagu arooro iyo weliba tolilda heeryada la saaro aqal Soomaaliga ama hoori. Waxay kaloo haeeenka Eeyladu qabtaan shaqooyin ay ka mid yihiin tumida badarka (mesegada), haruurk, gallayda, IWM., ayagoo qabashada hawlaan lacag ku qaata oo uu dakhli ka soo galo. Malaaq Mad Sabarow mar uu ka hadlayey qaabka wada noolansho ee u dhaxeeyaha beelaha Mirifle iyo beesha Eeylo ee deegan wadaaga ah ayaa waxaa uu si cad oo aan gabasho lahayn uu iiga warramay haraadiga dhaqamadi gaboobay ee foosha xun oo ay beelaha Mirirfle la wadaagaan Soomaaalida kale ee ah isir takoorka ama hayb soocida ay kula dhaqmaan beesha Eeylo wuxuuna yiri: "In aan walaalo la nahay (Qabiil) anaga uun baa og oo ayaga ma oga. Ixtiraam iyo aqoonsina ma siiyaan dhaqankeena iyo qaab nololeedkeena. "Ma aha wax la koobi karo quursiga iyo yaska ay noo hayaan belaha (Qabiil) ee aanu walaal ahaan u tirsano. "Hadaan tusaale u soo qaato caayda iyo aflagaadada na loogu yeero waxaa ka mid ah: "Waxay nagu yeeraan 'Eeylo Jafay' oo loola jeedo 'Eeylada duur-joogtada ah' ayagoo markaas nagu tiriya in aan ka tirsanahay ama laa jaad nahay ugaarta ama duurjoogta aan ugaarsano, waxyna caaydan si bareer ah noogu tilmaamaysaa in aanan ka tirsanayn bahda beni- aadamka oo aanu ka tirsanahay bahda duurjoogta waa siday nagu caayaane. Wa heer quursi dhaafay oo la dafiray jiritaankeena beni-aadamnimo. "Waxaa kaloo beelaha (Qabiil) ee aanu wada degno nagu hayb soocaan oo nagu quursadaan mihnado aanu qabano sida ayagoo noogu yeera 'kabo tole, maqaar ure' iyo ereyo kaloo caay ah oo aan la soo koobi karin ayagoo weliba og baahida ay u qabaan mihnadaha aanu qabano. "Midda kale beelaha (Qabiil) waxay nagu takooraan xagga guurka iyo is dhex-galka bulshadeed waxayna noo haystaan dad nasab dhiman ah nagmana guursadaan rag iyo dumarba. "Waxay naga aaminsanyihiin fikrado mala-awaal iyo khiyaali ah waxayna noo haystaan in aanu is cunno oo hilibka dadkeena aanu quudanno ayagoo rumaysan in marka qof Eeylo ah uu dhinto aan la aasin oo aanu cunno waxayna ku ababiyaan caruurtooda fikradaha dhalanteedka ah. Waxaa taas marag u ah in caruurta deegaankan markay dhaayahooda (indhahooda) qabtaan qof Eeylo ah uu anfariir ku dhaco oo durbadiiba cagaha wax ka dayaan oo ka carara. "Waxay kaloo beelaha (Qabiil) nagu sameeyan faquuq iyo iyo tacaddi aan la soo koobi karin. Xitaa waxaa dhacda in hadii qof Eeylo ah uu tago xaruumaha hay'adaha gargaarka ee laga qaato taakulada iyo kaalmooyinka la isku hor gudbo oo uusan soo dhaafi karin xitaa albaabka lagana hor istaago. Xitaa anigoo oday dhaqaameed ah oo ah malaaqi beesha Eeylo ma gudbi karo." Malaaq Mad Sabarow oo intii aan waraysanayay ay wejigiisa ka muuqatay tiiraanyo iyo dhiidhin uu ka dhiidhinayo gunnimada iyo hagardaamada lagu hayo beesha Eeylo ayaa wuxuu kaluu yiri: "Waxaan idin leeyahay sababta uu (Qabiil) & (Qabiil) u harsan waayay oo had iyo jeeraale uu Ilaahay ugu salliday colaad aan dhamaanayn waa nabsiga ay naga galeen. Weliba waxaa jira xadgudubyo badan oo aanan hadda sheegi karin oo aan aduunka u soo bandhigi doona marka aan helo nabad iyo amaan aan ku sheego." Malaaq Mad Sabarow ayaa hadalkiisa ku soo khatimay erayadan: "(Qabiil's name) walaal ma aha waxna nooma ogola, mana oga in aanu ka wada nimi Nabi Aadam iyo Xaawo oo faraceenu isku mid yahay." ____________________ Eeylo being the original settlers of what is now known Baay/Gedo/Bakool/Shabeellada have been fighting the misconception Soomaalis have of them for centuries, and particularly those Maay-speaking they live and interact with in the area. They are the only Soomaalis who still hunt to this day, albeit some ignorants having negative views of their chosen profession. I am gonna go far than the Malaaq's last caveat words: Soomaali dhamaantood waligood meel ma gaari doonaan intee dad walaalahooda ah heyb soocaan maalin iyo habeen simply because of their chosen profession or some other ethnic connection. _________________ NB, Eeylo isn't Eelaay tribe, as some might confuse up with the name.

Salaan... The dysfunctional taksiiliyaal are finally united and at least formed an organization outside the vicinities of Tim Hortons' coffee tables' hearsay and ii dheh. I am proud of them!! Mid aan banooni la ciyaari jiray oo boortiyeeri ku cabi jirnay aaba ku jiro meesha. Ar next time aan arko maraxa.