Nice song.

SomaliPhilosopher;942203 wrote: dear haatu, what do I do? Fight for love? Or do I give in to the girl from dhusamareb my mom has been trying to hitch me with? Oh haatu, my heart is like a habar kurkii iyo wadnaha lagaga kaw siiyaw. lool are you from Dhusamareb SP?

SomaliPhilosopher;942188 wrote: ISO, ISO!! off the court everyone except me safferz and my wingman lool SP don't front like there aren't other SOLers on that court. Except Alpha, he was ejected for a certain plagiarized love song foul :mad:

Alpha Blondy;942180 wrote: what do the following people have in common: Oba SPoow Saffz ? Hee?

Alpha Blondy;942160 wrote: are you getting back at me? For what? lol

I hear the Sulfa version whenever I see your name, oba

A modern rendition:

SomaliPhilosopher;942106 wrote: Safferz I am afraid you are pushing boundaries of genders role of this site . It is not uncommon and taboo for the woman of SOL to respond with gifs.This is a predominant male form of comedy. Please act accordingly Then I've done my job.

Wadani;942069 wrote: Goormaad market-ka ku soo noqotay. Adeer cidhiidhiga naga daa aanu kaa kalluumaysanee. And while I have my GIF folder open:

Chimera;942099 wrote:

SomaliPhilosopher;942087 wrote: Blessed Check out https://docs.google.com/viewer?a=v&q=cache:hfufGhpYKyAJ:journal.oraltradition.org/files/articles/9i/8_jama.pdf+&hl=en&gl=us&pid=bl&srcid=ADGEESiZcLfpThfJ3LELTrLKOKm9S2euQvnqNMaZv9h9qSShGvp6cRf41H527jvAqwQsoQWmKnANmbmr2YyfI4-2Qu2288hdIz0T2FZDmHWoTmJZpWMjGqTJDEVV7oz3AUJrFb9BkDk7&sig=AHIEtbRP9ebIvYhNoOiD9Yvqf7Mz6AloqA one of the authors safferz mentioned- jama Thanks SP, that's the second article I was trying to remember. Chimera, let's kill the argument, it's not a debate either of us seems willing to concede.

Blessed, I forgot to add that Hawa Jibril (AUN)'s daughter transcribed, translated and published her mother's poetry as a book called Saa Waxay Tiri (And Then She Said): The Poetry and Times of Hawa Jibril.

Chimera;942076 wrote: Weligey waan joogay, sxb, haye waan ka leexaana, shukaansiga sii wad. Lakiin, ogoow inaad A-level kaga soo dhigtiid waaye, Safferz ha ku ciyaarin. lool you guys! You can stay Chimera

*Blessed;942060 wrote: Indeed. I've personal interest in this topic, can you recommend any books / links addressing Somali women's poetry for me? Lidwien Kapteijns' Women's Voices in a Man's World is the only book out there on the topic, and there are several articles -- Amina Adan, "Women and Words: The Role of Women in Somali Oral Literature" (1996), and Zainab Mohamed Jama "Fighting To Be Heard: Somali Women's Poetry" (1991). Zainab Jama has another article published on the topic but I can't remember the title, and she did a master's thesis at SOAS in London on Somali women's poetry that I'm working on tracking down.

Chimera;942047 wrote: Umm...that's quite a stretch from what I originally said. I think you're confusing my reference to colonialist tactics with me trying to look for the latter's approval/recognition, when it was their methods I was emphasizing. The same methods post-independence Somali governments and scholars adopted and ran with. In this situation the motivation behind recovering old written literature is justified, as for more than 50 years this important body of work has been horrible neglected in favor of oral literature. If the roles were reversed, I would have been just as passionate about recovering and preserving our oral heritage. You began this discussion by contesting my classification of Somali society as predominantly oral (a historical fact), and I was asking you what motivation is for calling that into question and emphasizing Somali writing. I am just trying to understand why you de-emphasize the centrality of orality to Somali society, and place written texts on par with oral literature in terms of cultural production when we just don't have the documentary evidence to support that assertion. Recovering new texts will not displace orality's historic primacy either. Chimera;942047 wrote: Written literature is extremely important for subjects such as history, which is what I'm interested in. One of the reasons we have so much material evidence of a rich history in the form of old cities, castles. mosques and art, but little info on the Somali dynasties and States that constructed them is because of the utter neglect towards our homegrown written sources. Oral literature has helped little to shed light on these enigmatic historic episodes. That's where you're wrong -- oral history is intrinsic to the field of African history, and a central research method precisely because of the absence/limited number of textual sources. Archaeology, historical linguistics, and oral history are all tools in the Africanist historian's craft, and all of these methods developed because of the challenges of reconstructing history in a continent where orality is dominant. Chimera;942047 wrote: Wouldn't it be a fallacy if I now insinuated that your motivation behind highlighting Somali women writers and poets is to create your own versions of Jane Austin, and the Bronte Sisters, when in fact you are simply emphasizing the importance of studying the Somali experience from a broader perspective? What's your point?

SomaliPhilosopher;942028 wrote: Safferz abbo abwan miyaa? haye warka ken Indeed he is. I emailed the poem to hoyo to pass on to him when he gets home, and she already says she knows the poem and it's definitely not Sayyid Mohamed. She suspects it's either Ali Dhuux or Qaman Bulxan but she will confirm with abo.

I'll ask my dad tonight lol

I listen to this song every day to mentally prepare myself for class

What anyone on Faux News thinks is irrelevant.

Alexisonfire in the morning.

NGONGE;941775 wrote: Having said all of that and, for those who read his subsequent books, did his style improve with time? Do his later characters come out bursting of the page or is it all hurried and quick as in his first novel? I think From a Crooked Rib is well known not only because it's his first book, but because it's one of the earliest African novels (itself a relatively new genre in 1970) to tackle gender issues. His earlier novels are also much more Somali, but I think my favourites are the novels from the "Blood in the Sun" trilogy. Gheelle.T;941808 wrote: I think he mentioned that he wrote the novel Crooked Rib in about a month and half. Here is the interview (5 parts) at the in SF. lol I uploaded that

SomaliPhilosopher;941674 wrote: http://likembe.net/Sounds/Jacayl%20Iima%20Roona%20-%20Iftin.mp3 The original of that ^^^song I believe kooxda Iftin- Jacayl Iima Roona I think this Sulfa version is older, but I am not sure who the song originates with.

Wadani;941691 wrote: The answer to ur question in a nutshell I believe is the deepseated mistrust which took root among the clans post civil war. There can be restition of trust until there is wholesale restitution of rights, first and foremost among these being the right of all victim groups to a sincere apology and acceptance of guilt by those responsible. Somalis will remain insular and continue to seek refuge and solace in their clans until a legitimate national reconciliation takes place. If that happens waa la bogson doonaa dawladna waa loo bislaaan. It sounds simplistic but I think its our only hope. I completely agree. The civil war meant the destruction of both the state *and* the philosophical faith Somalis had in being a subject and citizen, which in turn led to Somalis turning to the most base political unit they could trust for their collective welfare and security, the clan. It will take a lot of work, but I am not a pessimist who believes it is impossible for Somalis to imagine new political possibilities and think outside of the clan framework.

I could be mistaken, but didn't someone close to him start a rebellion against him? I believe the full brothers/half brother thing is a metaphor for clan.

SomaliPhilosopher;941679 wrote: Safferz, similar to how this "clan" structure we have today is more or less an imported system, the idea of a national identity is imported as well I had such thoughtful response to this but then my browser crashed and I lost it So an abridged version lol: I don't completely agree with that. Everything I've seen or read from the precolonial period suggests a recognition and understanding of some sort of shared Somali (and Muslim) identity -- for instance in Sayyid Mohamed's case, it was one that could be invoked and harnessed in opposition to foreign power. We had a kinship system (qabiil) that operated as a form of social organization, at times used in conflicts with other groups over resources but other times used to mediate and forge political and social alliances between tribes (marriage was one important institution of exchange and alliance building between tribes, since Somalis traditionally practiced something anthropologists call exogamy - marriage outside of your kinship group - for this reason). We did not have a nation-state until 1960, but we certainly had a nation. The question is when and how did qabiil transform into the primary form of political identification we see today, to the extent that shared Somali identity is almost impossible for us to imagine politically in the ways they did so easily just decades ago.