"Cash, check or charge?" I asked after folding items the woman wished to purchase. As she fumbled for her wallet I notice a remote control for a television set in her purse. "Do you always carry your TV remote?" I asked. "No," she replied. "But my husband refused to come shopping with me, so I figured this was the most evil thing I could do to him."

Tafsir Ibn Kathiir Bismillahi Rahmani Rahiim Suratul Al-Araf 7:verse 33 Ù‚Ùلْ Ø¥Ùنَّمَا حَرَّمَ رَبّÙÙŠÙŽ الْÙÙŽÙˆÙŽØ­ÙØ´ÙŽ مَا ظَهَرَ Ù…Ùنْهَا وَمَا بَطَنَ وَالإÙثْمَ وَالْبَغْىَ بÙغَيْر٠الْحَقّ٠وَأَن تÙشْرÙÙƒÙواْ بÙاللَّه٠مَا لَمْ ÙŠÙنَزّÙلْ بÙه٠سÙلْطَـناً ÙˆÙŽØ£ÙŽÙ† تَقÙولÙواْ عَلَى اللَّه٠مَا لاَ تَعْلَمÙونَ 7.33. Say: "(But) the things that my Lord has indeed forbidden are the Fawahish (immoral deeds) whether committed openly or secretly, and Ithm, and transgression without right, and joining partners with Allah for which He has given no authority, and saying things about Allah of which you have no knowledge.'' Sahih Bukhari Volume 8, Book 81, Number 775: Narrated 'Ubada bin As-Samit: We were with the Prophet in a gathering and he said, 'Swear allegiance to me that you will not worship anything besides Allah, Will not steal, and will not commit illegal sexual intercourse." And then (the Prophet) recited the whole Verse (i.e. 60:12). The Prophet added, 'And whoever among you fulfills his pledge, his reward is with Allah; and whoever commits something of such sins and receives the legal punishment for it, that will be considered as the expiation for that sin, and whoever commits something of such sins and Allah screens him, it is up to Allah whether to excuse or punish him." Verse 60:12 related more to the rulings of women. يأَيّÙهَا النَّبÙىّ٠إÙذَا جَآءَكَ الْمÙؤْمÙنَـت٠يÙبَايÙعْنَكَ عَلَى Ø£ÙŽÙ† لاَّ ÙŠÙشْرÙكْنَ بÙاللَّه٠شَيْئاً وَلاَ يَسْرÙقْنَ وَلاَ يَزْنÙينَ وَلاَ يَقْتÙلْنَ أَوْلْـدَهÙنَّ وَلاَ يَأْتÙينَ بÙبÙÙ‡Ùتَـن٠يَÙْتَرÙينَه٠بَيْنَ أَيْدÙيهÙنَّ وَأَرْجÙÙ„ÙÙ‡Ùنَّ وَلاَ يَعْصÙينَكَ ÙÙÙ‰ مَعْرÙÙˆÙÙ ÙَبَايÙعْهÙنَّ وَاسْتَغْÙÙرْ Ù„ÙŽÙ‡Ùنَّ اللَّهَ Ø¥Ùنَّ اللَّهَ غَÙÙورٌ رَّحÙيمٌ 12. O Prophet! When the believing women come to you pledging to you that they will not associate anything with Allah, and that they will not steal, and that they will not commit Zina, and that they will not kill their children, and that they will not utter slander, fabricating from between their hands and their feet, and that they will not disobey you in Ma`ruf (good), Allah said to the faithful believers ÙˆÙŽØ¥ÙÙ† ÙَاتَكÙمْ شَىْءٌ مّÙنْ أَزْوَجÙÙƒÙمْ Ø¥ÙÙ„ÙŽÙ‰ الْكÙÙَّـر٠ÙَعَـقَبْتÙمْ ÙَآتÙواْ الَّذÙينَ ذَهَبَتْ أَزْوَجÙÙ‡Ùمْ مّÙثْلَ Ù…ÙŽØ¢ Ø£ÙŽÙ†ÙÙŽÙ‚Ùواْ وَاتَّقÙواْ اللَّهَ الَّذÙÙ‰ أَنتÙمْ بÙÙ‡Ù Ù…ÙؤْمÙÙ†Ùونَ And if any of your wives have gone from you to the disbelievers -- then you succeeded (gained victory) over them; then pay those whose wives have gone, the equivalent of what they had spent. And have Taqwa of Allah, the One in Whom your are believers.)

Nice to hear youve sighted the moon Nuune. I just follow the calender which says exactly the same. Eid mubarak everyone and after 2 weeks more we will be celebrating the Islamic new year. Wishing you all in advance a prosperous year where dreams can be fulfilled and changes can be maken(niyah) to increase us in faith. Amin

there is no way to really tell if a man is chaste, unless u go to a doctor... Wondering how can a doctor prove that? Sheherazade I was wondering to. Patience maybe some1 may answer.

Now, remember, u may be called a stud in this world by how many cherries u may have popped, i doubt that will help u in hellfire ...beware! Very true. Bambina it is a problem and just shows how ppl can be hypocritic of the teachings.' I can do this and leave that out with the religion'. And we all know that Who ever wants something which the Prophet Muhammed saw did not bring is not one of us. Qn of chaste men existance beleive they do exist well esp when we know that there are alot of beleiving brothers around. May Allah protect them as He protect us women from falling into the abyss of Zinnah which is considered a Major Sin in Islam. Im sorry to see how ppls attitudes have changed on matters of marriage and its innocence and the responsibility it partains. People these days only see it as a means to make the act of procreation Halal and enjoyable. If you asked me who an experienced man is I would define him as a divorcee as that will also apply to a divorced woman. May Allah protect us from all vile.

Diamante I would like to add that apart from Bulimia and Anorexia Nervosa we have another problem at hand affecting alot of our people and that is Obesity- in the sense of overeating. The disorders you mentioned earlier are both due to a poor self image weights heavily on the adolescent ages and need alot of family support, healthy diet regime and therapy. Obesity some may say it isnt apsychiatric problem yet as it is caused by alot of organic problem name it from endocrine problems,metabolic problems.... to genetics.Where we know in genetics that some peoples satiety center regulation is malfunctioning. Science has alot to tell us more about the Leptins and its effect on eating.What I beleive is there is a psychiatric component to it as there are people with a low self esteem ,depressed or anxious or just angry who end up taking an extra bite..another bite then the other and find comfort in eating that nourishing food. Different from binge eating where satisfaction is not desired. This is a problem we are facing in our community but the difference is it affects more the older people(can start around 40s) than the youth. As the elders now live more a sedentary life, the cultural clash and having plenty in the house. Also the old wisdom that no left overs should be remain which is haram to throw away. Thus with obesity there is an increase in cardioproblems, diabetes and osteoporosis. It may affect the youth but it should be blamed on the new accustomed diet and lifestyle and the households table /food manners. Do (parents)they provide a healthy diet or is it just grab something from the fridge and eat lifestyle the children are taught.

Yasmine Please can you define yaraad and how does it differ from sooryo?

Havent read the Alchemist yet still waiting for it coming through the post. But have read other books of his ,Im reading The pilgrimage now. In three of his books he does put quotes from the Bible as mentioned. And he projects most of the important teachings of religion - to be kind to people, just, mercy, adoration, rigor in religion or what you beleive in. qualities which lie in Chrisitanity and Islam. He projects the idea of a perfect world where people can change for a purpose and appreciate the way and nature God has created the world and its beauty. Appreciation of the small things in life which we take for granted.

Asalaam aleykum A good topic you brought up sister. Your right to say that so far the somali and african community havent been badly affected.But in the next 5-10 yrs we maybe forseeing an increase in this number thanks to the medias idea of thinner beautiful women. Even in mother Africa now the younger generation thanks to the Miss world -and other Miss something pagents want to look that way.And the cultural values are changing very quickly. Advice lets stick to our cultural and religious values. Ive got nothing to add really Ameenah has emphasised the importance lies on the family female figures which I second.

How Men depict women in literature The image depicted by Somali poets about women is not any different than that of the west. The literature is littered with sometimes humorous jokes, sometimes tasteless anecdotes. Marwo camal xun Maan gab nikeed Magasha baa dhaanta An obedient wench is better Than an intemperate woman Of class and intelligence Thus the poet thinks that a woman should be passive, be led by and should follow all the instructions imposed by her husband. A positive and strong woman is uncontrollable. There is a Somali proverb which says: “ kal caano galeen kas ma galo†“The breast that contains milk cannot contain intelligence.†This tasteless unscientific statement shows the measure of disrespect with which women are held. Amazingly enough one poet of radio Mogadisho used this statement as the title of one of his modern songs and ironically it was sung by the star of Somali modern popular songs – Magool , and surprisingly was unnoticed by the revolutionary government. Hooyo madi dhalla Adaa I macaniyay Oo midh lga dhiyay Meel xuna I dhigay Ee wiil walaale leh Oo waraabsaday Oo wadda hayaa Haygu wiirsado O mother of one boy You let me down You bore me alone And made me unhappy So a boy blessed With many brothers Who watered his camels And got the job done Has to pooh on me Many of the chores of nomadic life require communal work. Whether one is herding camels or watering them one always is in need of the help of others. That is why kinship, unity and family ties are extremely important to the nomads. A brother is not just a brother, he is a fellow worker, a comrade in arms, the protector of the family. Someone who does not have relatives is ruined and always to have many cousins, brothers, uncles gives one political clout and strength. One’s life is insured and secured through kinship. But what is disturbing here is that the poet puts blame of lack of brothers on the mother. She made him one and alone and without strength. Thus infertility is hers alone. Geeridaydana guro ba’biyo Goblana laga qaad Geeridaadana gaawe madhan Iyo gaajo laga qaad Geerida haween guud la Guursi laga qaad My death will bring upon family ruin Your death camel will bring Empty vessels and starvation But a woman’s death brings Fresh grooming and remarriage The nomad holds camels with high esteem. He uses them in marriage for brideprice. He draws his livelihood from them by milk. He uses them as beasts of burden and as transportation. His finest poetry is always about a camel. Up to today Somalis compare anything good, honorable, lovable to a camel. Even Somali independence is compared to a lovely camel. Freedom is like a milch camel. When a nomad composes poetry in honor of his lover he will compare his tender feelings to a she camel who misses her young. All that is fine but to belittle a female’s death and think it will only lead to a remarriage and grooming your hair is rather painful. At first glance one would think that the Somali woman who is heaped by these criticisms and sarcasms will be tormented. The Somali woman prevails first because Somali literature is contradictory and girls are raised to be witty, intelligent and sharp. One of the positive characteristics a nomad looks for in a woman is a sharp mind. Somalis all admire the story of Huryo Ugaas. She was a very clever lady. She was eloped by Xersi. When Xersi decided to elope Huryo he asked his witty cousin “Kabacalf†to help him fetch Huryo so that he can take her to his clan. When a nomad wants to elope a young lady he has to take someone else with him in case her male relatives catch them and fighting starts. While they were traveling to Xersi’s village Huryo decide to test him. So after journeying for a whole night, the three decided to sit and rest. As they sat Huryo said “let us restâ€. Xersi was amazed and answered “we are sitting and resting, how much rest do you needâ€. Kabacalaf smiled and explained to Xersi one is not rested until one takes off one’s shoes off and that is what she means. As they rested a while with shoes off she again struck and announced that she believes that some other people are nearby. Xersi was astonished, “we are in the middle of the desert, there are no wells, there is no sign of lifeâ€. Kabacalf again explained the riddle and said “She must have seen the xuunxho (bird), because this bird always lives near peopleâ€. Finally Huryo said, “let us eatâ€. Xersi clearly though she was crazy because they had no food whatsoever. “How can we eatâ€â€™ Xersi asked. Kabacalaf smiled and explained that to brush one’s teeth with a twig is the first food! At that moment Huryo made up her mind not to marry Xersi. When they reached the family of the young man, she told the elders she would either marry Kabacalaf or go back to her maiden family. Her argument was she wanted a sharp, witty man. Fortunately her demand was accepted and she married Kabacalaf. Kabacalaf was a warrior and raider of camels. He often left Huryo with the children, the livestock and the home. She managed well but she became legendary when she claimed that the camels he looted should be shared by both of them. She claimed she sees the family as a unit, he goes off to raid and loot because she is taking care of the children and livestock. Anbaa guuydeenaan hayay gabandeni ee Xaqu meesha waa ii gale Geela noo gabaysha And I was the caretaker of Our stock and children It is only fair and justifiable That I claim my share Huryo was a contemporary of Sayyid Mexamed Cabdulle Xasan. She was not touched by town life, she never saw a veil in her life. Her upbringing and education were Somali and pastoral. She eloped and then followed a bold line, changed her mind from the man she left her family for, married his cousin. Later on she claimed her equal share of the family property, demanded it and got it! Somalis admire her courage and with and her story is told by men, women, old and young. “Every mortal circumstance seems against her and yet the dominant and extraordinary personalities of the Somali women have been remarked by travelers since Egyptian timesâ€.6 The nomad who will hold a woman with disdain and contempt on the one hand will price her over everything on the other hand. Somali men show at most respect to their mothers, aunts and they will give all their wealth if need be to a sister or a sister’s child. A maternal uncle is very important and always gives generously to a sister’s child. “Perhaps it is the realization of this that gives the Somali woman her inner strength, for’ in compensation for the rest of her hard life, she knows that surely, during one short phase of it she will be prized above all else and that for a glimpse of her a man will travel on foot hundred miles, will risk his life( since her male kinsfolk will inevitably object to the suitor), and in honor of her shadowed eyes and slender arms will think up lyrical verses comparable to Herrick and Marloweâ€.5 However, what is depicted in the male literature whether it glorifies her or makes her into a base brainless creature is not important. What matters is that she demands that her voice must be heard. In the colonial files one can find the stories of dozens of women who sued their husbands. Major H. Rayne reported in his book, Sun, Sand and Somalis that when a woman started fighting her husband in court, he asked his Somali interpreter to calm her down. The interpreter told him “Who can stop a Somali woman? Drown her. Murder her – yes, but as long as she has breath in her body she’ll talkâ€.7 Major Rayne wrote this in 1921 when he was stationed in northern Somalia as a colonial officer. At this period quarrels, disputes and fights among the Somalis were beginning to be settled in the so-called courts set up by the new conquerors of the country. From old colonial files we can decipher a clear picture of the complaints women brought. The colonists were careful and cautious on how they dealt with the Somalis. The land wasn’t rich, the people weren’t friendly, they have fought a bitter war. Just emerging from the war with the Sayyid the British were not anxious to change the laws of the land. They set up Somali Qadis or religious judges who were paid by the colonial government and followed Islamic law! Contrary to what is popular, believed that the British brought liberalism to rigid Islamic society, in fact they enforced the most absurd and unimaginable tradition in marriage laws. This is what Somalis called “ Naakird †but in correct Arabic is El Neshouz or popularly termed by the Arabs as Beit El Ta’a , the house of obedience. That means if a husband does not want to divorce his wife and she does not want to be married to him, then she becomes “ Nashiz â€.The government will force her to remain in the home of marriage. Legally, she cannot be married and cannot travel, claim any maintenance from her husband; she cannot inherit his wealth if he dies. So a “ Nashiz †had only two choices, o rot and suffer or to be humiliated and live with a hateful husband all her life. The nomads claim they never used this system before the colonizers because in the nomadic areas marriage is a contract between families, if it does not work, it was broken by the Somali Xeer (Somali legal system) and a religious leader was there only to pronounce it dissolved but the negotiation debates and discussion followed the Somali pastoral tradition which made every man cautious because responsibilities were communal. The Somali Xeer has two meanings,(1) it is the legal system of the land (2) Xeer means “accord†“it is eye for an eyeâ€, I’ll do to you as you do to me. If a wife is mistreated by a husband, first of all it is “xeer†which means women from the clan of the husband who is married to be the other clan will be treated the same way! A clan who is known as bad husbands run the risk of being refused when looking for new wives. Somali women keep their maiden names and are considered full members of the families they were born into. A brother, father, uncle, cousin or the closest male relatives responsible to protect his female relatives. They will often force a man to divorce or warn him fiercely if ever mistreatment is suspected. However, the new courts, the paid official Qadi, the European officer who saw the ideal family as nuclear units and the Somali townsman who provided for a woman that stayed home all day with children, cooked and cleaned and did not contribute economically, all managed to set up strange laws. On the British’s part perhaps they believed a man is a responsible partner and they never deeply studied the tradition of the people they conquered. For the paid official Qadi perhaps he wanted to over emphasize his imposed position on the social hierarchy. He is not only a learned man, he is a ruler whose word can pronounce hell or heaven. Somali townswoman complained about the dictatorial ways these Qadis managed. In 1953 Amina Xaaji Moxamed the mother of the renown modern song write Faysal Cumar Mushteek, sued her husband and demanded divorce. She is known for her good looks, witty mind also she is the daughter of a chief. She expected justice will be on her side since she felt her actions were not at fault. When the Qadi listened to the complaint, he announced that even though her husband was at fault, she should be obedient, remain at home. If she insists on dissolving the marriage the Qadi will register her as a “ Neshiz â€. Amazed and bewildered at such justice she uttered the famous words “Qudura la arkay ee Qadi how tegin†(In seeking justice from the Qadi, I experienced bewilderment and strange disillusionment). Today this is on the lips of every Somali when justice is violated. It is no accident of history that today the Somali man whose great grandfather treated his great grandmother with respect and knew that she was indispensable to his welfare, discarded this absurd institution along with colonialism. After independence the Neshiz threat which limited women and made them shiver with fear was totally abandoned and discarded. “People who say that Beit El Ta’a is based on Islam are either ignorant or dishonest. The prophet of the Muslims frequently said that a woman should not be forced to live with a man she does not want’ or whom she hates and explained on several occasions that, to start with, a woman should be allowed to choose the man she is going to marry. According to Islam also, a woman is allowed to tear up the marriage contract if she is forced to conclude it, or was cheated when she entered into the marriage agreement. The prophet himself broke up the marriage of Khansa’a, the daughter of Khozam El Ansaria, because she was forced into it by her father.â€8 KEBED As we mentioned before the nomadic woman is the sole architect of the family. The man doe not know anything to do with house building or anything about the crafts. All the utensils are made by her. There are many articles used in a nomadic household. The most celebrated item is the “ Kebed â€. It is a colorful item and it is the extreme finery in nomadic crafts. It is made of the fibers of acacia tree. The fibers are dyed in different colors. The colors are designed geometrically. Kebed is a finery to the nomadic household. It is put inside of the house. It is looked upon as a painting or just a piece of art. It takes a long time to make. Nobody ever studied and documented the way and how Somali crafts are made. Needless to say all the books written about Somali never provide us with any insight into significance of self expression in the lives of the women who created many useful things in their society. Their clever hands beautified the harsh environment and to be useful was instilled in a girl’s life through dance, song and folklore. The occasion to make kebed is always for a wedding. The most solemn and most important preparation for the betrothal is to make a kebed. Women congregate and review with the mother of the bride all her stores of beauty. Somali nomadic mothers store goods for the weddings of their daughters the day they give birth to them. Intimate friends and female relatives gather to discuss how to make the kebed . It is a group work and the fibers are suspended between two poles and it is “weaved†by a group of singing ladies. It’s preparation is taken seriously. It it a fine art that had its delicacies and nice points concerning who is most experienced, who knows how each string is dyed and how each fiber is refined. No wonder then, the most exciting work songs come from these session of kebed making. Ragguba gaashaan dhigu gacal walaal ku yahayee na mays garaarnaya ee mise waa kuk kala goona! Men protect one another’s flank Thus become brothers Shall we aide each other or part company Kebed is the most serious work for the nomadic women. She can not make it alone. She needs the help and cooperation of other women. That is why the song is comparing kebed making to war. The word “ gaanshdig†today means in modern Somali defense. Literally the word means defense. What the song is conveying is that men defend each other in war time, so women should aid each other and prove their sisterhood through sitting long days and “weaving†the kebed together. Waana goor gaabaan Gabal dhacayna waa jiraa Oo guura dheerow Nin baas baan u Gogal dhigaa Gododle gaafwareeg ku jira Ku jira Aqal kalu iga gala Baan ka gaadhayaa Baan ka gaadhayaa Gacalow ninka idhibay! Oh fellow sister! Time is up The night has fallen The journey is long And a demanding husband is awaiting He is ill-tempered character He may leave me for another woman If it wasn’t for him I wouldn’t part! The recurring theme is the ill tempered man who belittles the work they are doing and enjoys misusing his power to leave for a young woman. Adhigu wuxu dhoni in aad so dabalataa Aurku wuxu dooni in aad dabar kusoxidhaa Aqalku wuxu dooni in aad shay ku soo dartaa Ilmuhu wuxu dooni in aad aad u dayac tirtaa Ninkuna wuxu dooni in uu meelo ku dirtaa Haddana wuxu dooni inu aabi ugu dilaa Goats need to be tended with tenderness Camels need to be tied to their tethers Your children need encountering their needs Whereas a husband needs your running errands for him (And on top of that) to beat you for uncommitted wrongs . The above song illustrates that a woman’s work is many sided, too demanding, the foundation of the nomadic family rests on her. The work of the nomadic woman does not perish with the using like the work of townswomen. Her work is not limited to house-keeping and child-rearing. She is an architect and her role is very important. Eddow side oday loo gala Eddow sidayda loo gala Eddow sidaaduna waa side? Eddow haddu cuannooy ku yidhi Cadday baa loo lisaa Haddu baddana ku yadhi Badhbaa laga sil shubtaa Biyaa loogu alxisaa Mar waa laga xooxsadaa Mar waa laga sii xigtaa Haddu hilibay ku yadhi Ri weyedan loo qalaa Manjaha loo deebiyaa Mindida waa laga qarshaa Haddu mindiyey ku yadhi Aloolba loo ridaa Haddu barkimo ku yadhi Aloolba loo ridaa Haddu adagaa ku yadhi Aboodiga madaxa weyn Adoogi la cadcadaab Aloolkayga iga sii Cimiirka la daadiye Cirada ciidda ha daree Sankaa quri lag gesha Saraa lagn henjiya! O aunt, how does one deal with an old husband O niece, you deal with him the way I do Oh aunt will you kindly tell me how Say niece if he asks for milk You milk an old goat When he comments on the plentifulness of it You help yourself to half of it You supplement the rest with water Remember to drink the first mouthful yourself Also the unmilked are all yours If he asks for meat You slaughter a boney old goat for him You roast the unskinned shin for him Remember to hide knive from him When he asks for knive Give him a sharpened dagger (In the hope that) he cuts off his fingers And if he asks for a mat to sleep on Throw him the “Alool-mat†What if he asks for a pillow? You fling a hard one at him And if he complains about how hard it is May God’s curse be on him He whose head is large like a python You snatch the “Alool-mat†from him You make him loose his composedness And let the sand sprinkle his grey hair with dirt While asleep you place a stick in his nostrils And you tortuously pull upwards. The nomadic Somali woman is neither the veiled creature that comes to the vision of westerners when they think of Islamic countries nor is she the irrelevant subservient housewife who does not contribute to the family economy and waits for man, the provider! Both her and the man live in a relationship of interdependence and have power over each other. The powers of the nomadic woman are active and alive but of course they conform to the norms of nomadic life and at many times they have the last word! Townswomen found their personal rights limited if not hindered by restriction on women’s public and economic activities in 1880’s. The activities of the Somali woman has been neglected by most of the foreign writers and travelers. Richard Burton commented on Somali poetry but as a male chauvinist from Victorian England he absolutely overlooked women’s literature even though he had a keen eye on every passing beauty! Even Margaret Laurence, a woman herself, overlooked her “sisters†talents, like her fellow countrymen paid tribute to the male poets only. Because of the division of labor women create a different usage of language. There are women’s proverbs, women’s work songs, women religious songs’ etc. There are lullabies and children’s riddles all sung and taught by, women because in child rearing the words of women are means of cultural ends. Children learn to recite the clan’s history and geneology from mothers, aunts and other sisters. In conclusion nomadic society was egalitarian in many ways. First women had a stronger role than today because of their indispensable contribution to the family’s welfare. Secondly, the woman’s movement has deep roots that fade into history. The Somali bridal song, “hadagan ay hoy Daadow, naan hoy ninku, aabahaa ma ahee Berito ku eryi doonay†, is deeply loaded. It literally means that the man you are going to be wedded to is not of any relation to you, so you should be alert and take care of yourself and be ever on your guard! This song might sound cynical at first glance but I believe it demonstrates how outspoken these women were. They detected injustice in the marriage alliance, so they didn’t wan to betray their daughters. In short they called a spade a spade! FOOTNOTES:: B.W. Andrejewski, Somali Poetry. Isak Dinesen, Out of Africa, p.177 Ibid., p.178 Said S. Samatar, Poetry in Somalic Politics: The Case of Sayyid Mohammed, p.11 Ibid. , p.190 William Travis; The voice of the Turtle, p.20 Major H. Rayne, Sun, Sand and Somalis, p.48 Nawal El Saadawi, The Hidden Face of Eve: Women in the Arab World, p.202 Note on the Transliteration of Somali Names In this paper all Somali names are written in the official orthography of the Somali language. Almost all the letters in the Somali script represent sounds to those in English, with the exception of: X= the voiceless pharyngeal fricative or emphatic H. Example Faarax = farah C=the voiced pharyngeal fricative. Thus Cali=Ali Q=the uvular voiceless stop. Long vowels in Somali are indicated by a double letter Aadan.

I think Santa Claus is a woman.... I hate to be the one to defy sacred myth, but I believe he's a she. Think about it. Christmas is a big, organized, warm, fuzzy, nurturing social deal, and I have a tough time believing a guy could possibly pull it all off! For starters, the vast majority of men don't even think about selecting gifts until Christmas Eve. It's as if they are all frozen in some kind of Ebenezerian Time Warp until 3 p.m. on Dec. 24th, when they - with amazing calm - call other errant men and plan for a last-minute shopping spree. Once at the mall, they always seem surprised to find only Ronco products, socket wrench sets, and mood rings left on the shelves. You might think this would send them into a fit of panic and guilt, but a friend tells me it's an enormous relief because it lessens the 11th hour decision-making burden.) On this count alone, I'm convinced Santa is a woman. Surely, if he were a man, everyone in the universe would wake up Christmas morning to find a rotating musical Chia Pet under the tree, still in the bag. Another problem for a he-Santa would be getting there. First of all, there would be no reindeer because they would all be dead, gutted and strapped ended. Blitzen's rack would already be on the way to the taxidermist. Even if the male Santa DID have reindeer, he'd still have transportation problems because he would inevitably get lost up there in the snow and clouds and then refuse to stop and ask for directions. Add to this the fact that there would be unavoidable delays in the chimney, where the Bob Vila-like Santa would stop to inspect and repoint bricks in the flue. He would also need to check for carbon monoxide fumes in every gas fireplace, and get under every Christmas tree that is crooked to straighten it to a perfectly upright 90-degree angle. Other reasons why Santa can't possibly be a man: * Men can't pack a bag. * Men would rather be dead than caught wearing red velvet. * Men would feel their masculinity is threatened...having to be seen with all those elves. * Men don't answer their mail. * Men would refuse to allow their physique to be described even in jest as anything remotely resembling a "bowl full of jelly." * Men aren't interested in stockings unless somebody's wearing them. * Having to do the Ho Ho Ho thing would seriously inhibit their ability to pick up women. * Finally, being responsible for Christmas would require a commitment. I can buy the fact that other mythical holiday characters are men......... Father Time shows up once a year unshaven and looking ominous. Definite guy. Cupid flies around carrying weapons. Uncle Sam is a politician who likes to point fingers. Any one of these individuals could pass the testosterone screening test. But not St. Nick. Not a chance. As long as we have each other, good will, peace on earth, faith and Nat King Cole's version of "The Christmas Song," it probably makes little difference what gender Santa is. I just wish she'd quit dressing like a guy!

^^ I can understand how it feels - left hanging in the air not knowing how the topic has twisted or turned due to inconsistency of the usage of the languages. I dont know somali either and most of the time the discussions line of though is lost as I cant comprehend what is said. Anyway we go with the flow as no one really offers to translate most of the stuff. OOps and Paradigm you were the one who suggested botanism

^^^^ It may be botanic, whats wrong??? Somalis come in different shades and SOL welcomed the diversity.

What is the ruling on celebrating Christmas & New Year? Praise be to Allaah. Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in his commentary on the aayah (interpretation of the meaning), “And those who do not witness falsehood [al-zoor]…†[al-Furqaan 25:72]: As regards the festivals of the mushrikeen: they combine confusion, physical desires and falsehood, there is nothing in them that is of any religious benefit, and the instant gratification involved in them only ends up in pain. Thus they are falsehood, and witnessing them means attending them. This aaayah itself praises and commends (those who do not witness falsehood), which has the meaning of urging people to avoid taking part in their festivals and other kinds of falsehood. We understand that it is bad to attend their festivals because they are called al-zoor (falsehood). It indicates that it is haraam to do this for many reasons, because Allaah has called it al-zoor. Allaah condemns the one who speaks falsehood [al-zoor] even if no-one else is harmed by it, as in the aayah forbidding zihaar [a form of divorce in which the man says to his wife “You are to me like the back of my motherâ€], where He says (interpretation of the meaning): “… And verily, they utter an ill word and a lie [zooran]…†[al-Mujaadilah 58:2]. And Allaah says (interpretation of the meaning): “… So shun the abomination of idols, and shun lying speech (false statements) [al-zoor].†[al-Hajj 22:30]. So the one who does al-zoor is condemned in this fashion. In the Sunnah: Anas ibn Maalik (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) came [to Madeenah] and they had two days in which they would (relax and) play. He said, “What are these two days?†They said, “We used to play (on these two days) during the Jaahiliyyah.†The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah has given you something better instead of them: Yawm al-Duhaa [Eid al-Adha] and Yawm al-Fitr [Eid al-Fitr].†(Reported by Abu Dawood). This indicates clearly that the Prophet (peace and blessings of Allaah be upon him) definitely forbade his ummah to celebrate the festivals of the kuffaar, and he strove to wipe them out by all possible means. The fact that the religion of the People of the Book is accepted does not mean that their festivals are approved of or should be preserved by the ummah, just as the rest of their kufr and sins are not approved of. Indeed, the Prophet (peace and blessings of Allaah be upon him) went to great lengths to command his ummah to be different from them in many issues that are mubaah (permitted) and in many ways of worship, lest that lead them to be like them in other matters too. This being different was to be a barrier in all aspects, because the more different you are from the people of Hell, the less likely you are to do the acts of the people of Hell. The first of them is: The hadeeth “Every people has its festival, and this is our festival†implies exclusivity, that every people has its own festival, as Allaah says (interpretation of the meaning): “For every nation there is a direction to which they face (in their prayers)…†[al-Baqarah 2:148] and “… To each among you, We have prescribed a law and a clear way…†[al-Maa’idah 5:48]. This implies that each nation has its own ways. The laam in li-kulli [“for everyâ€, “to eachâ€] implies exclusivity. So if the Jews have a festival and the Christians have a festival, it is just for them, and we should not have any part in it, just as we do not share their qiblah (direction of prayer) or their laws. The second of them is: one of the conditions set out by ‘Umar ibn al-Khattaab (may Allaah be pleased with him) and agreed upon by the Sahaabah and by all the Fuqaha’ after them is: that those of the People of the Book who have agreed to live under Islamic rule (ahl al-dhimmah) should not celebrate their festivals openly in Daar al-Islam (lands under Islamic rule). If the Muslims have agreed to prevent them from celebrating openly, how could it be right for the Muslims to celebrate them? If a Muslim celebrates them, is that not worse than if a kaafir does so openly? The only reason that we forbade them to celebrate their festivals openly is because of the corruption involved in them, because of the sin or symbols of sin. In either case, the Muslim is forbidden from sin or the symbols of sin. Even if there was no evil involved apart from the kaafir feeling encouraged to celebrate openly because of the Muslim’s actions, how can a Muslim do that? The evil involved (in their festivals) will be explained below, in sha Allaah. Al-Bayhaqi reported with a saheeh isnaad in Baab karaahiyat al-dukhool ‘ala ahl al-dhimmah fi kanaa’isihim wa’l-tashabbuh bihim yawmi nawroozihim wa maharjaanihim (Chapter on the abhorrence of entering the churches of ahl al-dhimmah on the occasion of their New Year and other celebrations): From Sufyaan al-Thawri from Thawr ibn Yazeed from ‘Ata’ ibn Deenaar who said: ‘Umar said: “Do not learn the language of the non-Arabs, do not enter upon the mushrikeen in their churches on their feast-days, for the wrath (of Allaah) is descending upon them.†‘Umar ibn al-Khattaab said: “Avoid the enemies of Allaah on their festivals.†It was reported with a saheeh isnaad from Abu Usaamah: ‘Awn told us from Abu’l-Mugheerah from ‘Abd-Allaah ibn ‘Amr: “Whoever lives in the land of the non-Arabs and celebrates their New Year and their festivals, and imitates them until he dies in that state, will be gathered with them on the Day of Resurrection.†‘Umar forbade learning their languages, and even entering their churches on the day of their festival, so how about doing some of the things they do on those days, or doing things that are a part of their religion? Is not going along with their actions worse than learning their language? Is not doing some of the things they do on their festival worse than just entering upon them? If divine wrath is descending upon them on the day of their festival because of what they do, then is not the one who does what they do, or a part of it, also exposed to the same punishment? Do not the words “Avoid the enemies of Allaah on their festivals†mean that we should not meet them or join them on those days? So how about the one who actually celebrates their festivals? ‘Abd-Allaah ibn ‘Amr clearly stated: “Whoever lives in the land of the non-Arabs and celebrates their New Year and their festivals, and imitates them until he dies in that state, will be gathered with them on the Day of Resurrection.†This implies that the one who joins in with them in all of these matters is a kaafir, or that doing this is one of the major sins (kabaa’ir) that will doom one to Hell; the former meaning is what is apparent from the wording. He mentioned – and Allaah knows best – the one who lives in their land, because at the time of ‘Abd-Allaah ibn ‘Amr and the other Sahaabah, they used to forbid open celebration of kaafir festivals in the Muslim lands, and none of the Muslims imitated them in their festivals; that was possible only when living in the lands of the kaafirs. ‘Ali (may Allaah be pleased with him) refused to even acknowledge the name of their festivals which were exclusively theirs, so how about actually celebrating them? Ahmad mentioned the meaning of the reports narrated from ‘Umar and ‘Ali (may Allaah be pleased with them) on this topic, and his companions discussed the matter of festivals. Imaam Abu’l-Hasan al-Aamidi said: the one who is known as Ibn al-Baghdaadi said in his book ‘Umdat al-Haadir wa Kifaayat al-Musaafir: “It is not permitted to attend the festivals of the Christians and Jews. Ahmad stated this in the report of Muhannaa, and his evidence for that is the aayah (interpretation of the meaning): ‘And those who do not witness falsehood [al-zoor]…’ [al-Furqaan 25:72]. He said: (This is) al-Sha’aaneen and their festivals. He said: The Muslims are to be prevented from entering upon them in their synagogues and churches.†From Iqtida’ al-Siraat al-Mustaqeem Mukhaalifat Ashaab al-Jaheem by Shaykh al-Islam Ibn Taymiyah, p. 183. -------------------------------------------------------------------------------- Greeting the kuffaar on Christmas and other religious holidays of theirs is haraam, by consensus, as Ibn al-Qayyim, may Allaah have mercy on him, said in Ahkaam Ahl al-Dhimmah: "Congratulating the kuffaar on the rituals that belong only to them is haraam by consensus, as is congratulating them on their festivals and fasts by saying ‘A happy festival to you’ or ‘May you enjoy your festival,’ and so on. If the one who says this has been saved from kufr, it is still forbidden. It is like congratulating someone for prostrating to the cross, or even worse than that. It is as great a sin as congratulating someone for drinking wine, or murdering someone, or having illicit sexual relations, and so on. Many of those who have no respect for their religion fall into this error; they do not realize the offensiveness of their actions. Whoever congratulates a person for his disobedience or bid’ah or kufr exposes himself to the wrath and anger of Allaah." Congratulating the kuffaar on their religious festivals is haraam to the extent described by Ibn al-Qayyim because it implies that one accepts or approves of their rituals of kufr, even if one would not accept those things for oneself. But the Muslim should not aceept the rituals of kufr or congratulate anyone else for them, because Allaah does not accept any of that at all, as He says (interpretation of the meaning): "If you disbelieve, then verily, Allaah is not in need of you, He likes not disbelief for His slaves. And if you are grateful (by being believers), He is pleased therewith for you. . ." [al-Zumar 39:7] ". . . This day, I have perfected your religion for you, completed My favour upon you, and have chosen for you Islaam as your religion . . ." [al-Maa’idah 5:3] So congratulating them is forbidden, whether they are one’s colleagues at work or otherwise. If they greet us on the occasion of their festivals, we should not respond, because these are not our festivals, and because they are not festivals which are acceptable to Allaah. These festivals are innovations in their religions, and even those which may have been prescribed formerly have been abrogated by the religion of Islaam, with which Allaah sent Muhammad (peace and blessings of Allaah be upon him) to the whole of mankind. Allaah says (interpretation of the meaning): "Whoever seeks a religion other than Islaam, it will never be accepted of him, and in the Hereafter he will be one of the losers." [Aal ‘Imraan 3:85] It is haraam for a Muslim to accept invitations on such occasions, because this is worse than congratulating them as it implies taking part in their celebrations. Similarly, Muslims are forbidden to imitate the kuffaar by having parties on such occasions, or exchanging gifts, or giving out sweets or food, or taking time off work, etc., because the Prophet (peace and blessings of Allaah be upon him) said: "Whoever imitates a people is one of them." Shaykh al-Islaam Ibn Taymiyah said in his book Iqtidaa’ al-siraat al-mustaqeem mukhaalifat ashaab al-jaheem: "Imitating them in some of their festivals implies that one is pleased with their false beliefs and practices, and gives them the hope that they may have the opportunity to humiliate and mislead the weak." Whoever does anything of this sort is a sinner, whether he does it out of politeness or to be friendly, or because he is too shy to refuse, or for whatever other reason, because this is hypocrisy in Islaam, and because it makes the kuffaar feel proud of their religion. Allaah is the One Whom we ask to make the Muslims feel proud of their religion, to help them adhere steadfastly to it, and to make them victorious over their enemies, for He is the Strong and Omnipotent. (Majmoo’ah Fataawa wa Rasaa’il al-Shaykh Ibn ‘Uthaymeen, 3/369 Allah knows better. Allah knows better.

Part two Let us divert from the hoobeyo for a moment and venture into a work song. This sung is sung when women are pounding grain which is used as porridge named in Somali ( Soor ). The words in this song is to my understanding what the Somali girls were paraphasing to Ms. Dinesen. Gacalow, gacalow – gacalow Garbasaaro carwo – gacalow Gancatay midigeey - gacalow Gabdha taan ujecela –gacalow Hadaan geeno lamaan –gacalow Iyo geel kugn waayo – gacalow Iska joog gurigeena – gacalow Gabadhaada ahaw – gacalow Iska guudad xidhnaw – gacalow Weligaan ha guursan – gacalow Goblan geeri ku dhowr – gacalow Oh my dear, my dear You are exhibitable as a dress in fair You are my right hand My dearest my loveliest girl If camels and ponies aren’t offered (in exchange for your hand) You will have to stay within courtyard An unmarried maiden With plaited hair Never marrying A childless woman awaiting death Every society justifies and glorifies its economical mode. The Somali nomadic system depended economically, perhaps partially on the transaction of the brideprice. Thus we see how song after song this is conveyed. It is a link and a bond between two families if not two clans. That is why the nomads will not understand what solidifies a society where there is no brideprice. From these songs I gather brideprice is sole commodity in this society. And the individual it is brought through the woman asserts herself. After all an entire economic system depends on her. Haddii gedahaagu gaadho Haddii guur kun maloobo Haaddii guulle alle yeelo Mid baas oo xero bilaal ah Mid baas oo bowdo jebiya Ku siin maaye ku sexo When you reach marriagable age And if God keeps His approval A wicked mean and evil man A wife-beater and intimidator To such a man (I promise) your hand won’t go Arranged marriage could be a problem. Sometimes a greedy father or a male guardian would overlook a girl’s preference and condemn her into wedlock by an undeserved man. Women protest and rebel against such an arrangement. This song refers to that. The mother is assuring her daughter that such a fate will not befall her. The mother is certain such a man won’t be welcome. A mother has a say and a great one and this is what the song is conveying. The bottomline here is that she herself being a woman knows how an intimidating husband could be a disasterous match. Beating is very distasteful and women often protest about it in songs. Habeen baas iga gudooyao Gambada haabhaabatooyaa Habaarqabe gursatooyaa Hangool jabay la la dhacyeyaa It is you who travels into the dark night Only to enter into wedlock with an ill-chosen husband Who beats you with a hangool (prooning hook) And in the scuffle, it it you whose headscarf comes undone. Nomadic marriage is usually an arrangement between two families. However, the two young people who are involved should be consented. Sometimes a couple will decide to elope. Elopement is considered to be a childish act. The girl’s family think it is a disgrace to their honour. It is also an economical loss. If her marriage fails and the woman comes back to her maiden family complaining, since there were no negotiation beforehand, it is hard to defend the woman against her husband. Her kinsmen will have no grounds to bargain. The song is a warning for the young girl not to fall into the trap of elopement. The family will lose the brideprice, the girl will not get a good meher. Girls are repeatedly warned about elopement. Even though poetry is considered a man’s domain, as we have cited before, the formidable voice of the pastoral nomadic woman is heard. One of the most remembered Somali vers was uttered by Muhiya Cali, the wife of the renown poet Cali Dhuux. As recited to me by Axmed Cali Abokor, Cali Dhuux was married to Miido, a distant relative of Muhiya. Muhiya as a young girl was staying in the Cali Dhuux household and used to help Miido on house chores. As Miido sensed that Cali Dhuux was ready for a younger wife she manipulated him to marry Muhiya, her young relative, whom she perhaps thought she could dominate because of her status as a “ minyaro â€second wife. The older wife is called minweyn or the big house and she has more say in the family affairs than a new woman. However, this situation depends on leadership and sometimes the young wife can defythis rule and exercise more power than is generally excepted. Muhiya, rather than be the young timid new wife both Miido and Cali excepted, proved to be a formidable contender with both of them. Some claim jokingly, others think seriously, Muhiya composed the following verse. Waa kararaa Cali Adan oo Waayey laba koobee Kalwin maayo haasaawahoo Ways kambal yaayee Sid-I koofil iyo laraan buuii karkabadaynee Kurta intaanu seef lgaga hoyn Maan u kulluceyyo Irrata is Ali Adan Without two cupfuls Calmly he won’t say the conversation But will awesomely lie prostrate Like Corfield and Larry pester me will Before he beheads me with a sword Why don’t I make tea ready Cali Dhuux was changrined enough by her attack to respond in poetic retort: Muhiyaya malkada xiitadii ma add muraaddene Waxad maqashay maydo iyo godlay midhoku yaaliine Inaad himirta muudmuusataad mihindisaysaaye Mooyaa ka ciyay reerahaad magac wadaagteene 0gaadeenna miiskii kushubay mohoradiisiiye Mushmushaaxa anigaa leh iyo matdha galobeede Allaylehe waxaan kaaga biqi Miido oo kale Iyaadaan masayar iyo ku furay madox adaygaase Saddexdiiba naag loogu maray layn madoobaaye In muraayaddeeddii jabtaan marag u haystaaye Maskabkay heshaa waa carmali magac ku yeedhaaye Iga maarso yaan ina calaye kuugu malaqsiine Listen Muhiya(I gave you) milk camels But you ‘ve heard Maydho and Godlay are blossoming with wild berries In truth the morter sounds from the people you share a name with A woman dismissed with triple divorce oath is disgraced That her mirror of honor is broken I have witnessed Be strained from me daughter of Cali lest I cast you out. Muhiya achieved fame over Cali in this instance because first she exploited the historical-cultural experience in which she compared him to the British colonizers Lawrence and Corfield, who were famous for their ill temper and ill gotten power over the Somalis. She voiced her grievance over his position as a master who expects women to cook for him and rewards them stormy, ill temper behaviour. Secondly Cali Dhuux did not follow her line of argument and did not address the crucial points. He did not deny her argument as stormy, ill tempered which we are free to believe her since Cali did not deny these qualities. When she says “before he cuts off my head!†leads us to believe Cali was a wife beater or at least an intimidator! Even if we try to be fair to Cali we are at a loss and we cannot give fair judgement because instead of following the argument Cali resorts to threats such as divorce which is a power Muslim men hold over women. Cali even used class position and tells Muhiya that her people are poor gatherers of berries and infact she owes her elegant clothes to him. Muhiya’s verse lived and lasted because as is expected from Somali poets she used a topic that her audience felt at home with. Somali poets are known building their poetry around topics familiar to their group. An example is when Salaan Carabay accused a kinsmen of ingratitude and compares him to a woman. Dumarkuba xublada fooshay Wey xanof weneeraane Bal inay xusuux daran yihiin Xeedka kale mooge There was a man who once knew great distress And lost his wealth, his power, his tribes respect But now restored to eminence, he forgets His former anguish, and my assistance Ah, friend, your memory is short as any woman’s! By referring to the former “anguish†of the now powerful and eminent man, the poet is pinning his case on a historical fact which others hearing the poem are familiar with, and probably affirm. Similarly, when the poet attacks the man of ingratitude as having a “short memory†as “any woman’s†he utilizes the image of what in the minds of his hearers is an established fact, namely, the inferiority of women to men. His strategy is to hang his case on the merits of established wisdom and thereby mock his component by comparing him to a female. 4 We can derive two points from this. First that Muhiya followed the tradition of “established wisdom†so that their audience will grasp the situation easily. Established fact here is that men are as oppressive as colonizers! Secondly she is striking back on all men arguing and challenging not only a husband but a poet of the stature of Cali Dhuux. Muhiya composed this verse about 1915. Cali was one of the dervishes who at the beginning supported Sayid Mohamed Cabdulle Xasan but finally parted with him because of the lack of free speech. One of the verses Cali is remembered for throughout Somalia is this: Hadlkii la tuugaysan jiray Waa ka togananaaye Tunka namala soo gaban Abtoo tiine dabadeede Conversations that were kept secret We freely now speak out Nobody catches us by the neck Oh uncle, since your time One should also remember Muhiya was a contemporary of Salaan Carrabay – the poet who insults an ungrateful relative of his and compares him to a woman. I do not believe it is an exaggeration on my part if I consider Muhiya was also referring to Salaan. Certainly Muhiya was aware of Salaan’s poem since she was married to Cali Dhuux who was the starter of the “ guba burner †series poem which created hostilities among many clans for atleast twenty years 1922-42. Another aspect of Somali women’s life is the religious aspect. Islam recognizes women as full human beings and requires them to pray, give alms fast just like the menfolk. However, women are exempted from both prayers and fast during menses. Women are excluded from certain Islamic leadership such as judgeship or Imamship. One should note nomadic women do not wear the “prudeh†and are not secluded. Young people court each other, dance and sing together and girls are expected to show wit and cleverness to their suitors. Because of this openness in the society women participate in a folk way when traditional Islam excludes them. At the beginning of 1880’s, Somalia was teeming with the puritanical Islamic sects. There were about 20 Tariiqa settlements of both Qadriya and Amdiya provenance in the Somali interior in 1890’s.5 For men the institution of “wadaad†was blossoming all over the country. It was at this period such great sheeks like Sayid, Shekh Madar, the founder of Hargeisa, and Sheikh Uways Mohamed emerged and had great followings. Women joined the tariiqa as wives, sisters and daughters of men but felt they should establish their own institution where thay are the policy makers. This is also time when many Somalis were settling in towns. The Somali nomadic woman who was settling in a town and did not have the hard workof pastoral life to busy herself with the course felt the monotony of her new life. Perhaps she remembered the congregation of “ kebed †making and “ saar †dancing she created for herself an institution which is a blend of Islam and older Somali tradition. This is the institution – Abay siti literally my “Lady sisterâ€. The head of this institution is an old lady who must know some Koran and also must know the “history†of her locality.she should have a good reputation as a God fearing good Muslim sister. She either lends her own house to be seat of the Abay siti or each woman pays a little amount of money and gives to her so that she can pay the rent for the meetings of the ladies. Women meet usually in the afternoon after they have fed the family the mid-day meal. The favorite days for the meetings are Sunday, Thursday and Friday. They call each other sisters. When the sisters came to the meeting they dress well, pray together and sit in a circle and burn incense, and the ones who know the Koran or are familiar with religious stories instruct the others. When the Koran is being explained the session is very solemn and quiet and the sisters are very attentive. After that, religious songs are sung. In most of the religious songs the women sing praise songs to what they consider “female saintsâ€. Thses saints are the wives of the prophet, his daughters, Eve and some local female saints. Ocassionally they honor male saints and prophets. The sisters can bring their problems to the Abay siti and a prayer will be said for them. If a woman is barren, or sick or expecting a bay and wants safe deliverance she will give some gift, food or money and ask for prayers. Sitidayay udgoo Fadhumo Nabay I magal Janno aday Ku dhacaday Anana noo jawaab Oo Sowjad Cala Daalibe Anana noo Jawaab Oo Maalintaa Bacadka kulul Biyo Gabow na sii Oo maalintaa Lays xisaabaayo Noo xil qari! My sweet lady O Fadhumo prophet’s daughter Accept our prayers Paradise is yours Wife of Cali Help us the day of judgement Forgive us our sins! Men seek forgiveness from the prophet and praise him in their songs. But the sisters sing for the “female†saints and pray for forgiveness and expect to be led to paradise by these chosen almost prophetlike ladies. This shouldn’t be surprising because in the period when this religious association emerged in the 1880’s it is the time that more and more Somalis were settling in the coast at towns and centers of trade. The women who came along with the menfolk to the towns were excluded from the religious activities of the men. Secondly there was nothing to make them occupied because in the towns they did not hold the important economical role they held in the nomadic life. “The nomad woman is the most resourceful member of the family be. She: 1. bears and nurtures children; 2. does the family chores like cooking, house-management, fetching water over long distances, collects firewood, milks the smaller animals such as goats and sheep 3. makes the household utensils 4. weaves all articles for the collapsible Somali guri 5. preserves food for hard times 6. educates the young girls†In such a setting there is no such notion as man the provider. Every member is important, even the children contribute and the husband whether he acknowledges or not knows that a wife is indispensable. Among the pastoralists there is no such thing as an old bachelor. As soon as a boy comes of age he has to marry otherwise he will starve because his sisters will be married and gone and his mother will not tolerate him and his only way to survive is to set up his own family. However, when the nomadic women who played such an important role in life found themselves in towns cut off from the animals, excluded from building houses because in town builders are mainly meale, these women found themselves totally dependent on men because they were excluded from all important avenues of income. So first they strike out on the spiritual side of life and created their religious association. Moxamed Nebi Magaca samow Nuur Allow Nebi Allow Ninba afkii Kugu amaan Moxamed prophet of God Blessed is your name Light of God Each one praise you In your own tongue True she praises the prophet and does many of her religious activities in her own Somali tongue. Women in towns did not have the opportunity to study in Koranic schools in the 1880’s. They were not prohibited but on the other hand they were not encouraged. Ironically this led to a great amount of religious literature in Somali. To my knowledge this literature was never collected. But the meager amount I have collected demonstrates the creativity, the sensitivity and genuine way these women worshipped in their own language. This Abay siti institution led to the “ hagbad â€, a group of women who raise money together. Example: ten women will pay say 20/- shillings each, in each month, and one of them will take the whole amount that month, and the process is repeated until each gets her turn. At the beginning women spent this money on buying new clothes which their husbands will not buy for them or helped their poor relatives, or maintained the religious association. In the early fifties these women supported political parties such as the Somali Youth Leagues or the Somali National League. Women like Fadhumo Xersi Cabane were famous poets throughout the country. Fadhumo sang at political rallies, always encouraged political prisoners, envisioned a better future through her lyrics and fine voice. Leaders of the political parties respected her as a fellow political agitator. Later on after independence, women found religious institutions and political participation would not fill the vacuum felt in their lives. This is why many went into business. Somali women traders travel all over the Middle East, India and Italy and they dominate small business throughout the country. The Somali townswomen those grandmothers were important members of the family do not adjust easily to the role of sitting at home, rearing children and waiting for a man to provide. This illustrates to us that Somali women did not lose their personality and independence when they found themselves in a socioeconomic setting different than the ones their great grandmothers mastered so well.

Shyhem, Pole kwa kukumbusha enzi hizo. I used to hate fasihi classes too. But to converse in a language you've got to do it the right way

Salaam Glad the article did catch your interest. Horn of Africa thanx for the extra knowledge. Im not conversant on this topic and its a new door for me. Please while reading this paper share with us your knowledge on this topic. Ameenah Sister I dont know what to say. I can only add is I praise the effort someone sometime in her life without the access of the internet, limited resources in Black Africa libraries tried to write up a paper on her heritage.

Asalaam aleykum my fellow nomads I've have had this paper in my hand for almost 6 months .* thinking should i share it or not?? :confused: Given to me by a brother in Islam who has been trying to help me learn and appreciate our Somali culture. Due to copyright purposes This paper was written by a Amina H. Adan for History 596 class. I beleive supervised by a Dr. Ehret. She is I presume a Kenyan Somali who had written and presented this paper before the civil war in Somalia. Prefered to share it especially recently with the increase of articles -where are the good somali women etc.topics which pop up and you find that that rare- Somali lady is put to trial sometimes put to death by the delight of some. So I hope we can appreciate this paper and discuss the real role of that Somali lady who has been addressed here by the usage of poetry our national heritage and see by examples how she changed through the years. Just a little peice of advice be patient chew it as a whole then start the discussion pls. Ps. I have divided the paper into 3 parts. This is the first. SOMALI WOMEN FROM 1800 TO PRESENT by Amina H.Adan. Since poetry is the most valuable artistic possession of the Somali, it is no wonder that poetry is classified into different categories. Poems are divided into (1) gabay , (2) geerar , and (3) jiifto . The most serious is the gabay and all three are considered man’s dominion. The jiifto and the geerar are sung, the gabay is usually recited. Traditionally in the nomadic areas gabay is never accompanied with music, stepping or clapping. It is too serious, too solemn to be accompanied by anything but the poet’s voice. However, in all these three areas women do not compose often. One can find a female gabay poet occasionally but it is not a common affair. First of all, traditionally, poets are spokesmen of their clans. And a great poet is considered a great value to his clan. Interclan politics always gives a poet a tremendous voice. Perhaps because of that women are excluded from this type of expression. The Somali saying goes. “ Three qualities that are considered virtue for men are considered vice for women: gessinimo, deeqsinimo and aftahanimo.†These three are courage, generosity, and eloquence. This shed s some light why women shun gabay poetry, the explanation given to why these noble characteristics are denied to women are that if a woman is courageous she will fight her husband, if she is generous she will give away her husband’s property which is entrusted upon her and if she is eloquent she will debate or address daringly her brother-in-law. A brother- in-law inherits his brother’s wife and there is always a great respect expected from both partners. Poetry occupies a large and important place in Somali culture, “interest in it is universal and the skill in it is something which everyone covets and many possess. The Somali poetic heritage is a living force intimately connected with the visissitudes of everyday life.â€1 (Somali poetry) An apt description. The poet in Somali society is the innovator of new styles of speech. He is the critic of despotic chiefs and he is the artist whose verse gives pleasure to the mind. He is also the agitator and he is the newscaster who informs his listeners what is going on in the outside world. Somali poetry is sometimes a political comment as the following verse shows which was composed during the 1800’ S when Africa in general was divided between the European powers and in particular Somalia was sliced between the conquering factions. Ingriis, Amaxaar iyo Talyaan way akeekimiye Arladaa la kala, boobaya Ka u itaal roon Waa duni la kala iibsaday aan nala ogaysiin. The British, the Ethiopians and the Italians are squabbling, The country is snatched, divided by whosoever is strong The country is sold without our knowledge! The poet, Faraax Nuur, was lamenting against the partition of Somalilands and infact alerting his people to the tragic plight that had befallen them. The reason why we are citing these verses is to show that poetry is not only a classic expression but it is the daily journal which makes the masses aware of the daily issues which concern their world. All in all, women are denied three noble aspects of life. To come to my point Somali women compose poetry but it is a special type of poetry which is not considered serious enough for the taste of the nomadic man. It is called Buraanbur . Buraanbur is usually shorter and lighter than [gabay , jiifto or geerar . It could be accompanied by drums, clapping or stepping. Men compose some buraanbur verses but it is considered as a king’s visitation. In other words a great poet might compose a buraanbur verse in recognition of a female relative. Another form of buraanburis the hoobeyo . Hoobeyo is the lullaby sung to children. Women can compose new lullabies but there are traditional ones which are passed from generation to generation. We will survey a cross section of the hoobeyo because these convey different messages. A song is multi-purpose. It is not only to entertain a child but the mother or the singer is always addressing someone else too. This could be a husband, a brother, a mother-in-law, co-wife or men in general. A lullaby song maybe a complaint about a heavy- handed husband, a bad drought or just a joyful entertainment for a child. Gudowy weyno gefeene Arda aan gabadhi joogin Gudowy gell laguma maalo Gamaan faras laguma raaco Oh, my daughter men have wronged us For in a dwelling where women are not present No camels are milked Nor are saddled horses mounted This song is first of all to entertain the child. However, it is loaded with a message like many others that we will encounter in this paper. The child whom the song is addressed to is a female. Thus the child and her mother are in the same boat. The mother feels and illustrates their unity in being women together. She is not only addressing her child but a fellow woman to whom she is pointing out the wrongs which men have spread against them. One could ask what are these wrongs. Nomadic society believes that a woman belongs to another family. That is, the family she marries into. She does not contribute to the wealth of the family of her birth. So this song is an answer to this general belief. Since horses and camels are the brideprice paid to a woman’s maiden family by her suitor it should be considered a contribution to the wealth of the family. Thus the mother asserting herself and declaring autonomy because property of the family comes through the female side. There are also other work songs like the “ salsal â€. Salsal is sung while loading a camel. “Hoyal †is sung while weaving mats. These songs are short. Sometimes a line or two is repeated and a chorus is formed. There are also religious songs and healing songs. All these songs have double purposes. Primarily entertainment but equally important is protest and voicing of female problems. In short, these songs are a platform of protest for the female population. Let us consider this “ salsal â€: Nabad gale nin laba dumar le Nabad uma soo gelin For the polygamous my lovely camel Worry and nagging are his companion While singing these lines a woman’s own husband maybe helping her in loading the camels but there is no way he can stop her because she is singing a traditional work song which women sung for atleast the past two hundred years. This clearly shows that women are protesting against polygamy. The Hobeeyo Chorus The term “ Hobeeyo†is the chorus of the children’s lullaby which Somali women have been repeating meticulously for atleast the last two hundred years. The nomadic Somali women learn these songs ffrom childhood by listening to her mother or other older women. These songs are always for a double purpose as we have mentioned before. To the Somali women this is the history of the female population of the country. However, it always gives us glimpses of the history of the nation as a whole. We will go through a cross section of the hobeeyo and try to detect the message it conveys. Dhibaay gabadh dhalatayee Dhibaad soo doonisteeda Ninkii u joogisteeda Anaan dhalin bay ugu rooneed! It is your troubles The inconvenieces of the (dhibaad) ceremonies And your constant whimpering cries And your the –husband-has-beaten me complaints Have I given birth to you to discomfort me If only I didn’t (I might have saved myself these troubles In this song the mother clearly is lamenting the situation of womanhood itself. She is alerting the baby daughter and schooling her to the problems which accompany womanhood. There are two important issues which are involved here. One is the ( dhibaad ) which is the dowry that women bring from their maiden families. When a young girl marries she is entitled to many gifts from her family. Dhibaad could be also a periodical gift from one’s maiden family. That means dhibaad could be continuous gifts draining the wealth of one’s family! The word dhibaad literally comes from dhib(hardship). This sheds light that it is a huge burdden on families who have many daughters. But of course the brideprice balances the scales. Dowry and brideprice are aspects that feature well in nomadic economy. Both are used politically as marriage is many times a political alliance for different groups. Another message embonded in the song is the complaint of wife beating. At that particular time in history the courts which protected a woman were a strong family. If you had no family there were always the clan , the elders or the chief. But the person who found this beating and complaining most loathesome was the mother. Perhaps because she herself went through it only a generation ago. It befits someone like her to comment so movingly. Traditionally when a nomadic husband divorces his wife, the children are his. However, usually children maybe left with the mother. But at times children are snatched from their mother’s back. Women resent this and protest about it on their own ways. In essence what this song is saying that blood is thicker than water. That regardless of the distance between her and her child no one can deny her exclusive natural right. In here, the woman rejoices that what man has denied her, nature has vindicated. It is only her who gives birth and the child is hers and hers alone! Haddaan Herar waaqla joogo Assad howd halo ku haysid Anuumba hooyada ah even If I were in Heraar a god fosaken place And you were tending camels in the plains of the Howd Even then my son, you are mine and mine alone. Somalia is, in general, a drought ridden country. One cannot rely on the time of the rains. And if a drought strikes the country, the whole life of the nomads is in danger. Animals die and naturally one cannot feed the young. For the mother the most awesome feeling is the whimpering cries of a youngster that are caused by hunger. The mother in fact is engaged in self pity but to console the child, she is describing how she feels the weight of worry even more. Anaba geel dhanay ma maalno Anaba googan ma gurano Anaba kaa gubayo weynin We, too, don’t pick dates off its tree We, too, don’t own milky camels But we feel the weight of worry more. Again, she is explaining her position to her child. She is demonstrating her worries. She is a mother and she should feed and give but how when everything is gone dry, the camels, the breasts and above all the rain. Miyaad gaajootay gacalo Ma geeliiba hayaamay Hayaamoo hawd ku oomay Ma naaskii baa gudhoobay Gudhoobood gudol ka weydey Ma odaygii baa sodcaalay Sodcaaloo sofar ku raagay Is it because hunger has striken you Is it because they have gone thirsted in the Howd Is it because my breast have begun to turn dry Is it because your tongue has sacked only a meagre drop Is it because your father has gone on a journey Is it because he’s been gone far long and you miss him The general theme is still that of hunger and consolation this song gives clear description of nomadic life.Camels venture far into the country in search of pastures and water. At that time women, children and the smaller herds like sheep and goats do not move far from the meager waterholes that are sparsely dotted in the howd. Also the song conveys how a father’s presence is a symbol of security and a psychological necessity to the patriarch family as a source of protection. The milky camels are important for nourishment. Sedba Rabi soo sidaa ee Samo iyo kheerba danbeene Ma sarebseerkaad run mooday Good fortune is riding on God’s wing On its flank’s good omen is in view too Regain your calmness my son and don’t despair. Consoling and complaining go hand in hand and hope is never dead. The nomadic woman is true to her Muslim heritage and she always believes that God’s good grace is within reach. If it doesn’t rain today, it will tomorrow. Hunger won’t persist and with God’s grace, will and mercy she will be happy in the future. After every drought, epidemic, or misfortune the horizon of hope appears afresh. That is the message the song is conveying. Let us move to another theme in the hobeeyo. To the nomadic family the birth of a child is happiness itself and if that baby is a boy the family overjoyed. Markaad dhatay dhawaaqday Dhamow dhaxan bayga duushay Dhulki bay wada iftiimay Dhuraya iga dareeray Dhirtu bay wada magooshay Your voice at birth was delight Your birth was like a fine sunshine Your birth was like a morning breeze Your birth was as pleasant as a bouquet of flowers . The birth of a baby boy gives the nomadic woman tremendous security. For his mother and sisters, he ensures a greater share in inheritance. The birth of a boy ensures sometimes but not always the monogamy of the marriage. One of the reasons men marry a second wife is to have more sons to inherit and insure the family name or to be exact the man’s name. Thus a woman who gives birth only to daughters runs the risk of her husband looking for another wife. Polygamy is highly hated by nomadic women. However, they submit to the dictates of their society. Different individual women react to it in their respective ways. However, the literature is full of the distaste women hold for polygamy. No wonder a co-wife is called in Somali ( dangalo ) the one who intervenes with one’s affairs. Hadaan heestaada qaado Hadaan qaado qindhiciyo Hadaan qalqallooc u dyido Kasli kabahay ka roori Xumi baa xaaska daadin Dhibell daran wey dhaqaaqi If I sing your praises If I recite your names If I quote every phrase with the right metaphor Then this id1ot might go mad She might turn her back on everything That good-for-nothing might ruin the foundation of the family home! Women employ the hobeeyo sometimes to compete with a rival. In this instance the rival is the co-wife. She heaps upon her with all the insults one could think of. Women always compete not only for the affection and attention of a husband but also for the actual wealth of the family. A man with many wives is called gododle –the one with the many holes or caves. Perhaps this is because he spends alternate nights with different wives. Thus he has no real home and his loyality is divided and doubted. One of the traits of the polygamous man is always to lie to his wives. Every night he goes through the nagging, competition, complaining of his wives and his only remedy of the constant upheavel is to lie. None of his wives trusts him wholeheartedly. Gabeedh gabadheed ma fiicane Raggaba goonyaha fadhiye Aday geel ka wadeen Geyaan kaba kujire Gudowy gaagaabi hadalka Quiteness is a girl’s virtue You are within reach of your potential suitors Who’ve come laden with dowry for your hand Possibly one of them will become your husband A girl’s quiet voice is a great virtue. Before we say anything else let us explain one thing. For the nomad there is no land ownership. One uses the land but it is not for exchange. Private property is recognized in livestock and a dwelling. Livestock led to accumulation and exchange. In both of these spheres women were important. All the items in the dwellings are made by the wife and the daughters. The woman is the sole architect of the family’s dwelling.Also no utensils are made by the man. The second item priced by the nomad as the height of wealth are the camels. One of the ways camels are accumulated is through the brideprice. So we can see camels are important not only for the milk they give but because they are a commodity for exchange. Camel’s meat is rarely used by the nomads since the smaller herds like sheep and goats are often slaughtered for meat. Since for the nomadic society brideprice was for the exchange of wives for the camels women occupied an important place for their maiden families and were a source of wealth. What this song is conveying and the mother is alerting to her infant daughter is that she should groom herself to the role the family expects of her and depend their wealth on. That is the role of quiet, sotf spoken lady who will attract suitors who will pay handsome brideprice to the family. As we have seen in a former song we come face to face with the clear voice of the woman who knows her worth. She is the most valuable source of wealth to the family whether the menfolk acknowledge it or not! Bullow wiil boqol halaad leh Bullaale iyo xamar ku jooga Bartiisa ka dhaariyay naa Oh dearest bullow Come a young man with a hundred camels On the back of a saddled bullaale xamar For you, dearest, he’ll pauperize himself The mother is referring to her daughter’s beauty in admiration but the core of the theme is again the camels which will be exchanged for the girl’s hand. Yes, some young man will pauperize himself and willingly give away his camels. This constant referral to the brideprice has three undercurrent themes. First, is the wealth gained through the brideprice, secondly the protest against the idea that a daughter is a burden and thirdly these songs are to educate the young in the norms of their society. The mother is teaching the daughter the manners that are expected from her. A foreign writer who once observed the way Somali mothers incalculate ideas and manners to their daughters had this to say: Teachers and pedagogues ought to have envied her that great inspiring quality which she had in her; in her hands education was no compulsion, and no drudgery, but a great noble conspiracy into which her pupils were by privilege admitted.2 Ms. Dinesen in her book Out of Africa refers to songs and dances of the Somali women in her farm when a son was born to her Somali housekeeper in 1935. This is the time many settlers were moving to the Kenyan highlands and some Somalis followed them there in search of employment. In the writings of the former settlers we came into contact with vivid descriptions of the Somali servant. Whether it is Lord Delaware or Ms. Dinesen these writers comment on the characters and cultures of their servants. From these writings we learn how these Somalis saved their money in order to go back home, buy some camel and in exchange get a wife. By the time we had become well acquainted, the Somali girls asked me if it could be true what they heard, that some nations in Europe gave away their maiden to their husband for nothing. They had even been told, but they could not possibly realize the idea that there was one tribe so depraved as to pay the bridegroom to marry the bride. Fie and shame on such parents, and on girls who gave themselves up to such treatment. Where was their self respect,where their respect for women, or for virginity? If they themselves had had the misfortune to be born into that tribe, the girls told me, they would have vowed to go into their grave unmarried.3

'I love you like a MAALI LOVE QAAD' looooool that was funny.

Indeed he did call a spade a spade. Islam looking at the state of the current muslims isnt what it was supposed to be. We have mellowed with the centuries. May Allah return our zeal to establish Islam as it supposed to be .

Inallilahi wa inaillahi Rajiun. My sincere condolences to you and your family Action Jackson. May his soul rest in peace.Amin

Havent read the Alchemist( read just extracts of it) but have read Paulo Coehls other book -The warrior of Light which was also very inspiring>>>Couldnt put it down finished it one seating.

Ma sijui wenzangu na wanafunzi wa kiswahili Hongereni sana kwa kupatia fora hapa. Mie mzima tu nafurahi kusoma mikasa na majibu kemkem mnayoyamwaga hapa Wenye mitihani nawatakia kila la kheri.

I beleive its a necessary ingredient in any marriage. Why as there will be alot of decisions to tackle as a couple and later as a family. Partners need the IQ stimulation to refresh and strengthen their relationship with themselves and the community. And being IQ compatible is important seen examples of grumpy wives in our community who never understand why their husbands made such and such decision. When you listen to their tales you see that the decision was sound for the forerun but unfortunately the wife never understood. Or you find smart wives who ended up marrying men educated -western but not life smart. In the long run in any marriage , the upbringing of the children is the core part thus having a partner who can stimulate you mentally is a plus coz you can bring up children who are thinkers love creativity and understand what the worth of living.Who can understand at a younger age to compromise and understand the importance of discipline,affection and appreciation. Personally I prefer the challenge. Makes every new day worth living for.

Ngonge bro, well the phone does become handy sometimes Originally posted by Shyhem: quote:Originally posted by *Femme Fatale*: I dont hate or like cell phones. I hate all phones period. I never use the one at home either, unless absolutley necessarly. Im amazed that people can talk for it for an hour, much less more than that. I get tired and bored easily. I definetely have something against phones of all kinds. My mother adores me . As for text messages...they sound so corny and fake. U are either aguy or u are simply not keeping it real.I have neva come across agirl who doesn't talk for hours on the phone and here u're tellling us u use the phone like us( the guys ) brief and precise to the point.I must say that's hard to believe. Shyhem, give the sister credit. Not every woman on earth loves the phone. Never been my thing either. Sounds all phoney really better talking to a person face 2 face. And being precise is a plus. But I do love the answering machine. Takes all the messages and well in my own space and time can contact who I want and when.even if that means visiting them