It is inspirational and full of energy. You have mentioned many important points which make sense but one more thought I could add is decadent social values we observe which bring discord amongst ourselves. Our inherent love and cherishing for clan and tribal values , a general lack of social empathy, our preferred way of looking life mainly through group-centric lenses by which the needs of the individual is over showed by the needs of the group with the least reciprocity for the person; patriarchal social structure which many times breeds a sense of superiority and dictatorship; our lack of properly following religious guidelines; these are examples of decadent social values we may need to examine and evaluate. Ultimately what separates man from the animal kingdom is not his higher intelligence but rather by higher ethical and moral observance. In my opinion higher ethical and moral observance is the foundation by which everything else of the social aspects of a society has to stand. The Awakener2

Af-soomaaligu waa hodan dhinac kastoo la eego. Duur-joogta oo waraabaha, libaaxa iyo dacawadu ka mid yihiin, waxa ay soomaalidu ka samaysay sheekooyin badan; waxaase dheer sheekooyinka oo badi loogu talo galay in lagu madadaasho ama carruurta lagu maaweeliyo gabayo asteeya xayawaanka. Tudcahan soo socda oo Xuseen Dhiqle leeyahay ayaa ka mid ah gabay uu tiriyey oo ku salaysan sheeko loo yaqaan Qayb Libaax oo caan ka ah carriga dadka Af-soomaaliga ku hadlaan degaan. Wuxuu yiri gabyaagu: • Qiyaashow libaax baa dhurwaa, qaybi yidhi soore • Wuxuu yidhi hilbaha jeex bal qabo, qoon dhan baan nahaye • Markaasuu qabbabaalihii, qoonsadoo dilaye • Dharbaaxuu il kaga qaadayoo, hoor ka soo qubaye • Afqashuushle goortuu dhintuu, sii qataabsadaye • Qambaruursi iyo oohin buu, qoon dunuunucaye • Dawacuu kolkaa soo qabsaday, sida qisaaseede • Iyadoo qadhqadhi buu ilkaha, qoorqabkii xoqaye • Wuxuu yidhi qanjaafula xumeey, tali qaddaarkaaga • Adeer gacalle qaar iyo dalool, qaaxo iyo feedho • Qummud iyo baruuriyo legiyo, qawdhihii kuruska • Kuu wada qorsheeyeye Islow, neefka wada qaado • Markaasuu wixii qaday qabsaday, qoobab kadafleeye • Wax la yidhi qabiil ma leh dayooy, qayliyaha aare • Innagoo quruun dhanna maxaa, qado inoo diiday? • Qacdii hore haddaan dayey kobtii, weerku sii qulushay • Badhbaa kuu qisma ah waa wuxuu, eeday qaar yare • Aniguna qudhaasaan ahoo, lay qulqulateeye • Duqii noo qab weynaa wakaa, qooqa loo dilaye • Qaddaarkii Illaah iyo Rabbaan, quud ka sugayaaye • Qudhaydaan u yaabaye miyaan, idin qasaarteeyey • War ma anoon qudraba haynin baa, qamash ka soo waaqsan. Dhammaad. Waynu isla eegi karna erayada aad micnahooda garan weydaan. Toosiye2

Towfiiq Gooni! Waxba maad hambayn. Jawaabta Nuune waa dhan tahay. Toosiye2

Si aad u wanaagsan oo xarago leh ayaad u fasirtay. Haddaanse ku yara noqdo erayga maan iyo maskax waa kala labo. Waxaynu niraahnaa " maan dooriye ayuu cunay" ama "kala maan baannu nahay". Ma niraahno maskax dooriye ayuu cunay ama kala maskax ayaannu nahay. Fasirku wuxuu markaas noqon karaa: Maan= naf; nafsi; qayb aan indhaha lagu arki karin oo qofka ka mid ah. Maskax= cad hilib ah oo lafaha madaxa gudihiisa ku jira ilaa laf-dhabartana dhexyaal ku leh. Foognaa= mashquulsanaa; hawshaysnaa. Toosiye2

Cuwaafo= ( waa kelmad beryahan dambe ku soo biirtay Af-soomaaliga) cunto dhereg-dhacsi ah; cunto yar oo u dhaxaysa waqtiga cuntooyinka muhimka ah oo aad cunto adigoo aan gaajaysnayn. Fiiro-gaar ah: Macalin isuma haysto ee waxaan isu haystaa arday aan ka marnayn inuu isna cid u faa'iidayn karo. Toosiye2

Taxane weeyaan dabo socda qaybtii hore ee aan soo gudbiyey waxaanna rajeynayaa inaad ka faa'iidaysan doontaan. Carraabihii iyo dhurwaagii Sidaan u soconayey ayaan mar qura soo hambabaray. Hareerahayga markaan eegay ayaan ogaaday in aan hal cabaar ah ka soo socday meeshii sheekhu degganaa oo run ahaantii aan saddex meeloodow labo meelood ku soo dhowaaday meeshii reerkayagu yiil. Inkastoo dareen igu dhashay oo aan la yaabay sababta aanan waqtiga iyo fogaantaan soo gooyey u dareemin haddana waxaan isku qanciyey in maankaygu ku foognaa waxaan markaas u arkayey xaq-darro ay iskula kacayaan dad walaalo ahi. Waxaanse la sii yaabay sida ay dadku uga damman yihiin in ay arrinkaas ka garaabaan. Weligay waxaan moodi jiray in dadka waaweyni xaqa iyo baadilka saani u kala sooci karaan, Laakiin taas shaki ayaa hadda iga galay markaan arkay hayb sooca lagula kacay dadka qaarkii. Socodkii anigoo sii wata oo casar gaab ay soo noqotay kuna xisaabtamaya in marka qoraxdu godka gasho aan reerka gaari doono ayaan waxaan arkay labo like oo dhulka ka soo foocay. Intaan ku bayray oo dhulka oo rays lahaa awgeed gacmaha ku qoday ayaan cunay anigoo ka dhigtay cuwaafo aan jidka ku sii maro. Haddana geed sarmaan ah intaan laan dheer oo qodax leh ka goostay ayaan anigoo tallaabo dheeraynaya ku dhacay wadiiqadii aan hayey. Markaan wax yar socday ayaan meel hortayda ah ka maqlay reen ka baxaya. Geed higlo ah oo gaaban intaan jiriddiisa isku soo loohay baan jeedaashay meeshii reenka iyo sawaxanku ka baxayey. Waxaan arkay waraabe meel jabad ah oo cayo badan ku dhex jira. Markaan u sii fiirsaday waxaan arkay isagoo dhulka qodaya oo cayadiina rifaya. In cabaar ah markuu dhurwaagii hawshaas ku jiray ayuu intuu sare joogsaday oo hareerihiisa eegay xaggaas iyo qorax dhac u dhaqaaqay isagoo afar qaadlaynaya. Anigoo gacanta midig ku xejisanaya ushii sarmaanta ahayd ayaan soo dhukusay oo soo dul istaagay goobtii waraabuhu ka dhaqaaqay. Waxaan arkay in dhurwaagu meesha intuu god ka qoday uu markaas laamo cayo ah ka buuxiyey godkii . Ilayn dhurwaagu wuu geedo goostaa ayaan maqli jiray ee intaan godkii ka mariyey wixii ku jiray ayaan anigoo raad-tiranaya dib ugu noqday geedkii higlada ee aan markii hore ka soo dhaqaaqay. Wax yar ka dib mise waa kan waraabihii oo dheg la qabto aan lahayn. Markuu godkii is kor taagay oo uu arkay in looga dambeeyey ayuu xagga u cararay oo xaggan kale u carraray oo duryamay. Halkaygii baan isku nabay oo isha ayaan la raacay hadba geeska uu u cararo anigoo isla markaas diyaarsaday ushaydii kuna kalsoon in uusan iga faa’iidi karin hadduu i soo weeraro. Markuu waxba waayey ayuu godkii soo dul istaagay mar labaad oo cayadii ku celiyey. Sidii markii hore oo kale intaan yeelay ayaan anna ka guray godkii wixii uu ka buuxiyey. Saddex goor markaan ka guray isaguna ku guray godka cayadii oo uu mar kasta cartamay oo xayraamay ayaan markii afraad cayadii oo dhan gacanta ku qaatay oo iskala dhaqaaqay. Isagoo xiimaya oo ufo kicinaya ayuu dhaqso ii soo galay. Markuu i arkay ayuu xagga iga maray oo xaggan kale iga maray oo intuu daryaamay afka kala waaxay laakiin uma jixinjixin. Intaan ushii qodaxda badnayd ee aan sitay ka buuxsaday ayaan hore ugu socday jahadii aan awalba u socda. Intuu markii dambe iska degay ayuu iska kay dabo dhuraaqiyey. Markii aannu cabbaar sidaas isu dabo soconay, qoraxdiina ay sii gaabatay oo liiqa dhigtay ayaan arkay geed lebi ah oo dheer oo hortayda ku yaal. Intaan ku bayray geedkii oo dusha uga baxay ayaan ku fadhiistay rako fiican. Waxaan hoos u soo eegay dhurwaagii oo geedka hoostiisa soo istaagay. Markuu dhowr goor ku wareegay geedkii oo ay talo ku caddaatay ayuu af labadii yeeray….. Aaaaaaa…… Aaaaaaaaaa…….Aaaaaaaa. Intaan ci’dii afkiisa ka soo dhammaan ayaa waxaa hareer kasta ka yeeray ci’ waraabayaal kale……Aaaaaaa……..A……Aa. Erayada aan calaamadiyey u fiirso. Haddaad micnahooda nala wadaagi kartona waa kuu furan tahay. Nabad-gelyo inta ka horaysa kullanti dambe haddii Eebbe idmo iyo cashar kale. Toosiye2

Could you be more specific because you know it is not easy to present comprehensive explanation of the Scale in a forum? If you ask specific questions I could answer by applying them to the Scale. The Awakener2

Xaalkii waa is badaley cid walba birtii wey geyday, wadaadkii lagu farxi jiray hadda waa laga naxaa,odaygii wax kala xalin jiray hadda magac ma leh,martidii xushmadda badneyd hadda wey ku xadaysaa, masaafurkii miino ayuu kuu aasayaa, caruurtii xushmadda badnayd hadda wey ku tuuraysaa. Aduunkii is badel baa ku dhacay lama filaana dhan kasta xataa cimaladii dhirtii duur joogtii………….u soo noqo dhaqankii fiicnaa,,, oo wax nooga sheeg wixii aad ka xasuusato toosiyow waa markaad soo nabad noqotid bi'idni laah. Wax jira ayaad sheegtay Gooniyow waxaan qabaase in waqtigu wato waxan. Sida afarta xilli ee sannadku saamaynta ugu yeeshaan noolaha ayaa jiritaan dheer ee waqtiguna u leeyahay saamayntiisa. Haddaynu si kale u niraahno halkan meel raaxo ma aha ee waa meel shaqo. Taasu waxay keenaysaa in jiil kasta oo kaca dhibaato ku filan oo ay la legdamaan la hor dhigo. Sida waqtiga iyo kala duwanaanshuhu ku imaanayaa waa sidaas. Soomaalida xikmadda aad ku tuhmi kartaa marka ay waqtigeenna ka hadlayaan waxay ku oranayaan “aakhiru-samaan baa lagu jiraa". Dhaqamada kale ee adduunka haddaad milicsato waxaad arkaysaa in reer galbeedku oranayaan waxaa lagu jiraa ` iron age` (xilligii birta) oo ay ku micneeyaan inuu yahay waqti xun; bariga fogna waxay yiraahdaan waqtigeennani waa` Kali Yuga`( xilligii xumaanta); Ilbaxnimadii Maya ee ka jirtay Koonfurta Amerika waxay saadaalisay in is-beddel weyni uu adduunka ku dhici doono sannadka 2012ka. Sidaas darteed dhaqamada kala duwani way isla qirsan yihiin in waqtigan ay xumaantu sarreyso. Haddaan u soo noqdo dhaqankii fiicnaa ee hore waxan qabaa inuu waqtigiisa la socday awoowayaasheenna ay asiibeen markay samaysteen dhaqankaas qaaliga ah. Inagana waqtigeenna ayaa ina haysta oo sugayaa inaan samaysano dhaqan wanaagsan oo ku wajahan duruufaha inoo gaarka ah. Taas micnaheedu ma aha inaan dhaqankii hore ka guuro ee waxa weeyaan inaan horumarin ku samayno oo wixii wanaagsan ee waqtigeenna la socon karana aan deysano wixii aynaan qaadan karinna aan ka tagno. Toosiye2

Waa run in dhaqankii miyigu diciifay waxaase jirta in aynaan wax kale weli ku beddelin taasuna dhibaatooyinka taagan ayey ka mid tahay. Marka aad eegto tusaale dhaqanka heerinka ( erayga waxaan u aqaan heerin halka aad u taqaan heerran ) wuxuu ahaa dhaqan wanaagsan oo astura hablaha guur dhaqso u waaya. Inta ay dhowr isku raacaan ayey habluhu u tegi jireen beel ay garanayaa oo ay u soo bandhigi jireen muraadkooda. Dhaqan bay ahayd in gabdhaha rag loo helo oo beesha ay u yimaadeen guursato markaas. Sheekooyinka heerinka ee aynu dhaxalnay waxaa ka mid ah tan soo socota: Saddex gabdhood oo heerin ah baa ka tegey reerkoodii. Markay dhowr maalmood socdeen ayey u yimaadeen beel oo ay muraadkoodii u sheegteen. Waa la soo dhoweeyey hablihii oo inta la fariisiyey ayaa hilib fiidnimadii loo keenay. Hablihii mid ka mid ah ayaa cad aad u kulul xeeradii kala soo baxday. Markay faraha kaga gubatay bay tiri: - Kululaa kama naalle( deyn kari mayno ee )! - Naa ma kaadsan(sugi) karnee inoo kala goo, bay tiri tii labaad. - Naa ha kanfafee ( qaboobee) korka saar, bay tii saddexaad tiri. Gabdhaha oo muska loo taagnaa ayaa la maqlay hadalka ay is-dhaafsadeen. Waxaa la is-tusay in gabarta 1aad samir xun tahay, tan labaad hunguri weyn tahay, tan 3aadna fariid tahay. Gabadhii 3aad waxaa la siiyey nin geesi ah, tii labaad waxaa la siiyey nin lo’ leh tii 1aad nin sheekh ah( kolley suufi buu ahaa iyagaa samir badanne!). Dhaqankaas daryeelka iyo is-qadarinta ku salaynaa waa laga tegey. Waxaa la joogaa tusaale in meelaha qaar marka la arko oday gaboobay oo bac hadday doonto maran sita in inan yari yiraahdo “ Aar kan unugaa ku nasiibsahaa” oo xabad wadnaha kaga dhufto. Waxaa ka daran boqolal qof oo meesha taagan oo aan ka gilgilan ficilka noocaas ah. Dhaqan noocee ah weeyaan dhaqankaasu? Allow sahal amuuraha in lagu ducaysto ayey ku soo aruuraysaa! Fiiri gaar ah: waxay u badan tahay in aan muddo maqnaado. Halkaas ka sii wada. Toosiye2

Kuwan baa ka fudud? Waxaan is lahaa hadda imtixaankii Gooni wuu dhammaaday oo shahaado sharaftii ayaa soo kolo-kolo leh adiguna tan baad keentay. Walle arrinkaaga waa lagu raagi. Markaan erayada aad qortay indhaha ku dhuftay oo aan arkay in ay nolosha baadiyaha oo dad badan oo aan ku jiraa ay ka raageen badi ku aroorayaan ayaa indhahaygu ku nasteen erayga galoof oo aan gartay in uu geela la xiriiro laakiin aanu micnahiisu ii bixin. Waxaa igu soo maaxatay sheekadii waraabaha yiri Aamin hala ii bixiyo ee hal iyo nirig inta la raaciyey hashiina naasihii ka goostay nirigtiina faruuryihii ka cunay ee galabtii geela ku soo carraabiyey hees ay ku jireen tuducyadan soo socdaa: Helayaa geelu galabtii, helayaa galoof iyo guran, helayaa ganiyo irmaan, ma isu kala guray. Galoof markaas ma geela dhidig ah ee aan rimanayn baa ayaan is-weydiiyey. Alaylehe taas Gooni u daa ayaan go'aansaday. Macnaha erayada: 1-cilcilow ama cilalow= aragtidu xun tahay; himse-himse ah; makhribka inta shaacu madoobaan; waaberiga intaan qoraxdu soo bixin oo qof iyo geed aan la kala garan. 2- birqin= yar; muuqaal yar; naanays qof lab ah ( bal halkaas ku dar xaajiyo marka la leeyahay birqin baad ku adimaysaa waa maxay waxaas yare ee la hadal hayaa. Ma ashuun/ jalxad baa mise waa wax ka yar? Taas jilci). 3- baaqin, baaq= soo jeedin; ugu yeeris; gacan haadis. 4- heerran= haddii aadan u jeedin heerin ma garan eraygan. 5- cucub= maqaar; wax aan jirin; wax asal ahaan aan ahayn waxa lagu sheegayo; wax mala-awaal ah. 6- guunyo= xoolo 7- gadaw, saabka haanta( Halkaas sax ). 8- qadaw= midabada geela mid ka mid ah; midabo isku darsan oo gaduud/casuus iyo caddaan ah; geed magacii. 9- galoof= geela aan rimanayn; maran( halkaas bal sax). 10-gaawe= haruubka geela lagu liso; harubgaal. Toosiye2

Mar haddaad tiri toosi Toosiyow erayga xiskiisan anigu waxaan u aqaan xigsin oo sidaad adba tiri u taagan xoolaha siiba geela in loo yare kaadiyo markuu soo xaroodo habeenkii intuu ka xigsimoonayo,ka dibna caano laga soo liso ama maalo. Erayada cusub haddaan u gudbo: 1- tanaad= taajirnimo, nimco, barwaaqo, meel sare gaaray. 2- tigaad= caws iyo naq cusub oo si wanaagsan u baxay kadib markuu roob soo noq-noqday da'ay. 3- tumaati= tumis; waxyeelayn culus ee qof; shay loo isticmaalay in qof lagu waxyeeleeyo sida middi, waran ama af. 4- turuq= mudis. tusaale maxaad ku turuqday? 5- turruq= istaagis ay ka muuqato diidmo ama canaad, tusaale maxaad la turruqan tahay waxaas noo soo qabo 6- toobiye = jid, waddo, dhabbe; soo ururiye sida toobinka. Toosiye2

Gooni "noo soo fiiri" markaad tiri sax baad ahayd waayo hal cabbaar ah baan raadiyey micnaha erayada gaar ahaan erayga ceelalyow. Hadal iyo howrar haddaan is-bilo waxaan erayada ku micnayn lahaa sidan: 1. Gabadane,gabadano= Biyo loo yaqaan sayax oo habeenkii qooya cawska, caleenta dhirta iyo dhulkaba waqtiga dayrtu sii baxayso oo qabow badanna jiro. 2. Xigsiisan= gabar labaad oo qoyska xididka ahi siiyo nin gabartiisii hore ay ka dhimatay. 3. Xiskiisan=xigsiisan( haddii uusan xiskiisan lahjad ahayn erayga saxda ahi waa xigsiisan). 4. Geyre= magac qof lab ah. 5. Ceelalyow= la xiriirta abaar, dhaan iyo xoolo waraabin. waqti dhib badan; waqti adag. Toosiye2

Micnaha erayada haddaan sii wadno: kuray = wiilasha cimrigoodu u dhaxayo 10 - 16 sano. guurdoon= raba in uu guursado; gaaray cimri uu ku guursan karo. hohob = geed magaciis. xabag = dhacaan qalalan oo geedaha qaar dushooda laga gurto oo la cuno. xabkaysanaya= cunaya xabag. haasaawe = sheekaysi; nooc sheekaysi oo dhexmara gabar iyo wiil ama nin iyo naag aan xaas ahayn. qamuunyeysan = nooc dareen oo laga arko qofka gaar ahaan wejigiisa markuu calool xun yahay. murugo = nooc dareen oo qofku muujiyo markuu waayo ama heli waayo wax uu aad u jecel yahay, tusaale marka qof uu jecel yahay dhinto.. dheeh = *****l; midab. Dheehan = ficilka erayga dheeh ammakaag = la yaab;fajac beel = dad reer miyi ah oo degaan urursan deggan; isku qabiil. tarrixin = aysan ku jirin; aysan ku darsanayn. hangool = qori dhinac labo faraar ku leh oo loo isticmaalo in dhirta qodaxda leh ama wixii kale la iskaga qabto si aysan kuu soo gaarin. caseeyey = midab cas/gaduudan la mariyey; la garaacay oo dhiig laga keenay qof; ila galay = ila dhacay sida ul; ila tegey si khasab ku jiro meel qarsoon. cataabaya = calaacalaya, ku hadlaya erayo muujinaya arrin uusan raali ka ahayn isla markaasna uusan waxba ka qaban karin. Godan = meel labo buurood u dhaxaysa. buraashad = weyso; weel-biyood safarka ama marka qofku salaada uu isu diyaarinayo biyaha uu ku weysaysanayo ku shubto. jarmaado = nooc safar oo ku beegan salaada hore intaan qoraxdu soo bixin ama intaan dadka iyo xooluhu saani u soo toosin. barqo socod = meel lagu gaari karo saddex ama afar saacadood ka yar; meel cabaar jirta; meel aan fogayn. Insha-Allah erayada haray qormo dambe ayeynu ku dhammaystiri doonnaa. Toosiye2

Salaam Paragon. When one is neither retrospective nor contemplative then he is probable drifting without direction and is prone to become attracted to all sorts of self-indulgences; at worst he may become an automaton or stereotype driven solely by reflex. Surely this is not an ideal situation for a human being. An ideal would be to see yourself and others as mere travellers who are here in less than a blink of an eye in cosmic time scale and who lives on after the death of the physical body. What would you ( everyone) do or contribute to Life in that blink of an eye? Self-indulgence ? We could contemplate on that! Alone traveller The Awakener2

Af-soomaaliga faraha gacanta waxaa lagu yiraahdaa: faryaro, faadumo, fardhexo murdiso iyo suulgomod. Murdisadu waa farta ku xigta suulka. Dumarkii hore ayaa ku isticmaali jiray in haanta caanaha subagga ku hara ama digsiga heenka ku hara fartaas suulka ku xigta ay ku murdiyaan. Magacu halkaas buu ka yimi. Waxaad soo waddaa erayga murdis waa maxay? Waxaa weeye tusaale suugo ku dheggan dheri/digsi ama saxan cunto laga laastay marka aad hal far, murdisada, ku nadiifiso; isla markaas ay fartu carabk ku reebto wixii ay ka soo xaartay digsiga ama saxanka. Toosiye2

Salama calaykum dhammaantiin. Marka hore waad mahadsan tihiin Somalina iyo Gooni. Labo fikradood oo mid kastaa gaarkeeda u wanaagsan tahay baad bixiseen laakiin marka sida aan anigu wax u arko la eego waxaan ka hadlayaa inaan qof hoos u eegin qof kale; karaamada qofka, iyo taadaba, inay markasta inoo muuqato weeyaan. Sidaas baynu bulsho caafimaad qabta oo waartaa ku dhisi karnaa. Marka labaad micnaha erayada waa laga gaabiyey ma is tiri? Haddaan bilaabo macnaha erayada: Dhoobi= Nin shaqaale ah oo geela raaca. Dhudhun= Gacanta laabatada ilaa fardhexada inta u dhaxaysa. Taako= (cabir) Fogaanta u dhaxaysa suulka iyo murdisada marka la kala bixiyo. Malaas= Nooc dhagax aad u jilicsan oo jaale/hurdi ah oo inta la qooyo timaha lagu aslo. Cufan= badan, buuxa, toonsan. Suuniyo= timaha labada indhood dushooda ku yaal. Gumar= magac loo yaqaan geed. Dheehasho= daawasho, eegis hubsiino ku jirto, eegis u bogis ku jirto. Xaad= nooc timo ah sida timaha ugu horeeya ee garka oo marka dambe isu bedela midab kale. Aslay= Asal waa nooc jirif ah oo biyo lagu milay lagu midabeeyo saamaha. Aslay waa ficil; asal la mariyey. Cag-ba-cag= Kabo aan bidix iyo midig kala lahayn. Halkaas baan ku joojinayaa markan. Toosiye2

This is a thread which has progressed through nearly seven years in this forum and maybe two or three years more in Somalinet. I understand it may seem confusing but is there any way we could help? The Awakener2

Sheekadan oo aan curiyey waqti muddo laga joogo bal aan ku yara rakaadanno oo aan isku dayno in aan fahamno. Erayo badan oo dhaqan soomali xambaarsan baa ku jira ee bal akhri haddaba oo erayada aad garan weydo nala wadaag si aan markaas micnahooda ugu daadegno. Xange Xange wuxuu ahaa nin dhoobi ah oo geela noo raaca. Qurux iyo dabeecad wanaag inta inan rag leeyahay wuu lahaa. Dadkuna inkastoo si dhowrsan ay ula dhaqmi jireen haddana way ammaani jireen wax-qabadkiisa. Wuxuu ahaa nin dheer oo aan ku qiyaasi karo afar dhudhun iyo hal taako. Midab maariin dhalaal ah ayuu lahaa. Timo yalax ah oo baarka hore uu malaas ku caseeyey ayaa ilaa dhegihiisa ku soo dhowaa . Weji ballaaran oo suuniyo cufan oo madow ah iyo afkiisa oo ay ka dhex dhalaalayaan ilko cad cad oo had iyo goor caday gumar ah uu ku cadayi jiray ayaad dheehan kartay markaad eegto xaggiisa. Gar aan badnayn oo xaad u badan ayaa ku yiil. Waxaadna arkaysay inuu dhowr iyo labaatan jir weli doob ah yahay. Qaarkiisa hoose meel ka saraysa qiyaas ilaa hal taako miskaha ilaa jilbaha dushooda ayaa wuxuu ku xirnaan jiray saan riyood oo markii la aslay midabkeeda casuusta ahi uu ciidda dhulka dhaahiyey. Kabo cag-ba-cag ah oo saan geel ka samaysan ayuu ku jaambin jiray marka uu soconayo. Anigu inan yar ayaan ahaa oo kuray xoogsaday ah. Afar iyo toban sano bilo ayaa ku dheer ayuu igu oran jiray aabahay. Maalin maalmaha ka mid ah ayaa aabahay i weydiiyey inaan arkay Xange oo galabtaas la taagan Qalanjo oo ahayd gabadh walaashay ah oo markaas guurdoon ahayd. Waxaan u sheegay in aan arkay Xange oo hangool dheer oo uu had iyo goor sidan jiray intuu dhulka ku mutay oo markaas isagoo taagan bar-bar u cusday la qoslaya Qalanjo. Aabo oo xanaaq ka muuqdo ayaa mar labaad i weydiiyey in aan ficil muujiyey iyo in kale. Markaan u sheegay in aanan waxba samayn ayuu ul dheer oo dhebi ah oo uu sitay igu caseeyey. Wuxuuna iigu daray " doqon yahow miyaadan ogeyn in ninku uusan walaashaa geyin". Markaan maya ugu jawaabay ayuu mar labaad ila galay ushii iguna waday ilaa ushii dushayda ku dhammaatay dhiigna qariyey jirkaygii oo dhan. Anigoo dhulka aal xanuun awgeed oo ilmada iyo dhiiggu isku darmay ayuu iga dul dhaqaaqy isagoo ku cataabaya" way yaa middi i siiya. Kan in aan gowraco ayaa igu bannaan". Toddobo casho markii nabaradadii la dhayayey oo xooggii igu soo noqday ayaan galabtii dambe ka soo kacay ardaagii lay goglay si aan u soo manjo baxsado isla markaasna aan u soo gurto miro hohob ah oo aan jeclaa in aan caanaha geela ku cuno. Socodkaygii ayaan kula kulmay Xange oo geed ka xabkaysanaya. Markaan u imi ee aan weydiiyey sababta aan loogu oggolayn isagu in uu la haasaawo hablaha geyaankiisa ah ee beesha ayuu isagoo qamuunyeysan oo murugo ku dheehan tahay wejigiisa igu yiri" anigu waxaan u dhashay dadka la hayb sooco". Waxaa kediso iyo ammakaag igu noqotay markuu Xange sharaxaad dheer iga siiyey sida ay ku timi iyo taariikhda arrintan hayb-soocu. Sababta ay waxa cusub iigu noqotay waxay ahayd iyadoo aan la soo koray hooyaday oo aan kula noolaa meel godan ah oo buuro ku wareegsan yihiin oo afarta xilli ee sannadkaba barwaaqo ah roobkuna uusan ka qaadin isla markaasna ka go'nayd dadka intiisa kale. Annagoo ka koobnayn ilaa shan boqol oo qoys oo isku beel ah cid kalena aysan tarrixin ayaa buuraha nagu wareegsani sababeen in aan dad kale noo soo gudbin. Madaama aabahay oo markii horeba aan i soo korsan uu haddana dilkan ii geystay waxaan go'aansaday in aanan arrintan hayb-sooca isaga waxba ka weydiin. Labaatan casho markii laga joogo maalintii aabahay i dhengedeeyey oo nabaradii bogsadeen ayaan maalintii dambe intaan buraashad biyo ka buuxsaday ku jarmaaday nin sheekh ah oo dadka qaarkood weli ku sheegi jireen oo hal cabbaar ah oo barqo socod lagu gaari karo deggan. Sheekha oo cimrigiisa lagu sheegayey inuu kor u dhaafay boqol iyo toban sano ayey dadku aqoontiisa diinta ka sokow waxay ku sheegayeen inuu taariikho badan hayo. Markaan sheekhii u imi oo caano geel iyo hilib ari uu iga dhergiyey wacdi, qisooyin diini ah iyo quraan akhrisna iigu dhex waday waqtigii marti soorka ayuu i weydiiyey muraadka ugu weyn ee aan ugu imi. Markaan u sheegay in aan doonayo inuu iga jaahil bixiyo arrinta hayb-sooca ayuu wuxuu ii sheegay in arrinta hayb-soocu ay ku timi sidan soo socota. "waqti hore oo dhowr boqol oo sano laga joogo waxaa jiray", ayuu yiri," beel xoolo iyo aqoonba Ilaahay siiyey oo markaas xukumi jirtay beelaha kale. Beesha wax xukumi jirtay oo u habaysnayd qaab dawladeed waxay lahayd shaqaaleheeda soo saara waxyaabaha kale duwan ee ay bulshada iyo dawladdu u baahan yihiin. Beesha wax xukumi jirtay waxay lahayd ciidan nabadgelyada ilaaliya, kuwo dharka tola, kuwo kabaha tola iyo kuwo birta tuma iwm. waxaa ay xukumi jirtay oo maamulkeedu ku fidsanaa dhammaan dhulka soomaalidu degto. Waagii dambe ayaa dadkii la xukumi jiray oo in yar oo maamulka la shaqaynaysay mooyaane inta kale xoolo dhaqato ahaayeen ku kaceen dawladdii. Dagaal dheer oo lagu riiqday markuu dhacay ayaa dawladdii laga adkaaday." Sheekhii hadalkii wuu sii waday oo wuxuu yiri " Beeshii laga adkaaday ayaa lagu xukumay in marka hore wax alle wixii xoolo iyo hanti kale ah ee ay leeyihiin ku wareejiyaan beelaha adkaaday. Waxaa kale oo lagu xukumay in ay oggolaadan in la qaybiyo oo dhammaan beelkasta oo adkaatay qayb beesha laga adkaaday ah ay ku biirto, mar dambena aysan dhul u gaar ah oo ay deggaan yeelan. Ugu dambayntii waxaa lagu xukumay in aysan xoolo sida geel, ari iwm. yeelan karin isla markaasna aysan is-guursan karin beelaha ay ku biireen". Isagoo u eg wax murugaysan oo kale oo raba in uu hadalka soo gunaanado ayuu wuxuu yiri " si ay haddaba u badbaadan ayey oggolaadeen shuruudihii lagu xiray. waqtigan aynu joognona waxay sidaas ku noolaayeen dhowr boqol oo sano. Marka arrintu siday ku bilaabatay in la ilaabay baa jirta". Intaan cabbaar garka iyo gondaha feker isgeliyey baan ku dhiiraday oo iri" Sheekh arrinta nasabnimada ka warran ee oranaysa soomaalida qaar baa ka dhaladsan kuwa kale". Intuu ilka caddeeyey sheekhii ayuu si gaaban laakiin xoogan u yiri "Soomaali oo dhammi waa nasab." intuu aamusay oo cirka oo ay buuxiyeen fadad daruur ah oo aad mooday inay curan doonaan goor dhow sare u jaleecay ayuu yiri" Sheekooyinka nasab darrida waxaa la sameeyey markii labo ilaa saddex fac laga soo wareegay markii dawladii qaabka ilbaxa wax u maamulaysay ay xoola dhaqatadu ka adkaatay. Dhab ahaantii nasab darradu ma jirto". Wuu sii waday hadalkii oo intuu yara xamaartay oo fartiisa murdisada dhulka ku xariiqay sidii isagoo wax xisaabinaya ayuu yiri" anigu boqol iyo dheeraad baan jiraa, aabahay isaguna boqol iyo dheeraad ayuu jiray markuu dhintay, awoowgayna da' boqol dhaafsiisan ayuu ku dhintay. Saddexdaas boqol iyo dheeraadkaas oo waxna aan toos u ogahay waxna aabahay ii soo gudbiyey baan kula horfadhiyaa. Arrintu sidaas aan kuu sheegay weeyaan waxayna ku salaysan tahay in dadka la kala sooco si markaas ay qaar ay u sed bursadaan". Intuu fahamkii igu soo degay ayaan is maqlay anoo leh " oo arrintuba waa sed bursi" !!!!!!! Sheekhii kama jawaabin isla hadalkaygii ee aamus ayuu iigu jiibiyey isagoo laakiin madaxa ii ruxaya. Markaan caano dheeraad ah iyo hilib idaad oo macaan ka sii dhergay ayaan ku soo carraabay reerkayagii. Intaan dhexda ku soo jiray oo dhan waxaan ku hadraayey" waar yaa dadka wax u sheega, waar yaa dadka wax u sheega, waar......... Dhammaad. Erayada iyo weedhaha/weeraha aan calaamadiyey u fiirso oo eeg in aad garanayso. Haddii aad nala wadaagi karto macnaha erayada ama weedhaha/weerahana way kuu furan tahay. Gunaanadkii si aan u kobcino aqoonta Af-soomaaliga aan sheeko xariiradan akhrino oo fahamno xikmadda ay tebinayso. Toosiye2

Even a negative thing may sometimes serves for a positive purpose. For example strong desire to consciously experience higher states of consciousness may initially cause in a person a feeling of gloom and pessimism but as luck would have it such despair may eventually lead him to his goal; and then in retrospection one may appreciate the useful contribution of the difficults he has gone through! The Awakener2

Toosiye Scale ( Cabirka Toosiye ) This Scale offers an easy way to look and understand the intricate means our social, religious and political aspects are webbed together. It is an illustrative tool which simplifies and makes the challenges we are facing intellectually understandable. Honestly it came to me in a dream state. A) Description of the Scale 1. The scale is like a stick or line in horizontal position which has two ends and marked middle. 2. It has color codes of blue which becomes stronger as it goes from the middle of the line to the right; green which becomes stronger as it goes from the middle to the left; and in the middle you find superimposition of the two colors I named and a third one which is red. 3. The red in the middle quickly loses its strong tone as it mixes with blue to the right and green to the left. That area of mixed colors is the largest compared to the green area or the blue area. B) Further explanation of the scale. 1. The green color is representative for the Islamic sub-culture. 2. Blue for the western sub-culture. 3. The red and the area of the superimpositions is representative of traditional sub-culture and allied members from the blue and green. C) Characteristics of the Scale. 1. The Scale is dynamic in nature. The west end is always trying to tip the scale to its side and the east is doing the same while the middle shows tendency to relatively slope to the tipping side. 2. The scale works best in equilibrium; 3. The extreme poles of the stick resist sudden tipping of the Scale. D) Examples of Practical applications of the Scale. • About Sharia governed state versus secular state. The green (Islamic minded) want to implement Sharia, and some in the blue (western minded) want to resist this and instead prefer Secular State. One can say that the scale is already tipped to sharia because the middle, the color superimposed area, prefer Sharia instead of Secular State. •National Somali State versus Global Islamic State Again the blue are promoting the first and green the second. The promoting of Global Islamic State in Somalia is new phenomena and the middle is not buying. The blue seem to have the upper hand in this. • Federal States versus strong National Somali State. It is the red (traditional minded) who are promoting the idea of a federal system; the blue and green want centralized system of government. The traditionalists and their sympathetic allies make up the majority therefore there is nothing which can stand in their way in this. • Somalis of other faiths can’t live inside Islamic Somali State versus religious people will be hunted down if they do not take over the power in Somalia. Again it is the blue and green that are circulating these ideas. According to the Scale in both cases this could only happen if unkind and cruel elements of the far right or far left took over the power. Hunting of religious people or/and excommunicating of somalis of other faiths are unlikely to happen since the majority of the Somali people are in the middle; the traditionalists just won’t let these to happen in significant numbers.. The Scale is wonderful tool. Use it if you will, make it your own if you will but the least I demand is that you call it its birth name which I mentioned above. PS I know this is dry and difficult stuff but it is the best I could offer. The Awakener2

This Scale offers an easy way to look and understand the intricate means our social, religious and political aspects are webbed together. It is an illustrative tool which simplifies and makes the challenges we are facing intellectually understandable. Honestly it came to me in a dream state. A) Description of the scale. 1. The scale is like a stick or line in horizontal position which has two ends and marked middle. 2. It has color codes of blue which becomes stronger as it goes from the middle of the line to the right; green which becomes stronger as it goes from the middle to the left; and in the middle you find superimposition of the two colors I named and a third one which is red. 3. The red in the middle quickly loses its strong tone as it mixes with blue to the right and green to the left. That area of mixed colors is the largest compared to the green area or the blue area. B) Further explanation of the scale. 1. The green color is representative for the Islamic sub-culture. 2. Blue for the western sub-culture. 3. The red and the area of the superimpositions is representative of traditional sub-culture and allied members from the blue and green. C) Characteristics of the Scale. 1. The Scale is dynamic in nature. The west end is always trying to tip the scale to its side and the east is doing the same while the middle shows tendency to relatively slope to the tipping side. 2. The scale works best in equilibrium; 3. The extreme poles of the stick resist sudden tipping of the Scale. D) Examples of Practical applications of the Scale. • About Sharia governed state versus secular state. The green (Islamic minded) want to implement Sharia, and some in the blue (western minded) want to resist this and instead prefer Secular State. One can say that the scale is already tipped to sharia because the middle, the color superimposed area, prefer Sharia instead of Secular State. •National Somali State versus Global Islamic State Again the blue are promoting the first and green the second. The promoting of Global Islamic State in Somalia is new phenomena and the middle is not buying. The blue seem to have the upper hand in this. • Federal States versus strong National Somali State. It is the red (traditional minded) who are promoting the idea of a federal system; the blue and green want centralized system of government. The traditionalists and their sympathetic allies make up the majority therefore there is nothing which can stand in their way in this. • Somalis of other faiths can’t live inside Islamic Somali State versus religious people will be hunted down if they do not take over the power in Somalia. Again it is the blue and green that are circulating these ideas. According to the Scale in both cases this could only happen if unkind and cruel elements of the far right or far left took over the power. Hunting of religious people or/and excommunicating of somalis of other faiths are unlikely to happen since the majority of the Somali people are in the middle; the traditionalists just won’t let these to happen. The Scale is wonderful tool. Use it if you will, make it your own if you will but the least I demand is that you call it its birth name which I mentioned above. PS I know this is dry and difficult stuff but it is the best I could offer. The Awakener2

Haal Soomali, Toosiye scale ( usha Toosiye) answers your questions and potentially most of other questions intellectually minded Somalis have been struggling with; This is a scale I'm working with. It is a model which simplifies the intricate social, religious and political reality in our country and renders them understandable to us. Is this PR? ok wait and see; all of you will loooooooooooooooove it. It is coming soooooooooooooon here in SOL for the first time after its conception! The Awakener2

(This is the last important piece of this series) Proposals for solutions 1.Guiding principles. It is better to have guiding principles regardless of what solution type we choose; it is my opinion that it is paramount thus that the following guiding principles which are basic for our existence as a national state should not be diluted, changed or in any other way modified. The principles are: • Somalia is a state with its own flag, with its defined land, ocean and sea, and people. • Somalis are the people who inhabit Somalia and as people they alone have undisputed right to determine their fate. • Islam is the religion of the Somali State and Somali people. • The highest national body that has highest authority of the nation is its people, the Somali people, or their representatives who are elected through a lawful process. • Somalia is a country where human rights are respected, which lives in peace with itself, with its neighbors and world in general. 2.Outside interventions. Regardless of the intensity of foreign interference and invasions it is ultimately the responsibility of the Somali people to: • Find solution to their problems. • Look after their national interests. • Become united under adverse conditions. • Realize that no person or group of individuals can be subjugated against his or their will in extended period of time. We are all capable to notice that our main problem is not the presence of AMISOM or other foreign actors but it is the absence of national government which came to power on the mandate of the people. The formation of such a national government which has the mandate of the people should be first priority. 3.The leaders of the elites Our Islamic teaching and our country, Somalia, do not belong to any particular group or particular authority but rather their safeguarding is the responsibility of all and every one of us. Therefore the leaders of the elites ought as collective body: 1) Reaffirm that they are brothers and sisters of common faith, land and cultural heritage and hence unity of purpose and action is a requirement. 2) Work to re-establish a strong functioning national government which has the support of all the elites. 3) work together so that the wounds of the war could heal. 4. Solutions. In order to reach a peaceful resolution for the conflict the following three scenarios, and/ or others, can be explored. • An agreement between the warring factions facilitated and guided among others by traditional elders. This is preferable by far the best way to go in this stage. • New national reconciliation meeting of Nairobi style which should be held inside Somalia. This would not be a new approach but it is worth trying. Alternatively if the above suggestion would not work or could not work the TFG could choose to take a drastic step by considering transferring the power to Somaliland! The TFG before its mandate is finished could choose to hand the power over to Somaliland without preconditions. Although this solution is a radical one still it is worth to be contemplated with. If the legal groundwork could be done by the parliament in Mogadishu and power could be transferred to Somaliland it could force Somaliland to accept it. Such an action would immediately bring at least two major benefits; it would stop the dismembering of the country; and Somaliland would be compelled to whole heartedly contribute to bring peace to the South through every means in its disposal. It would also save the country from more foreign military occupations, death, destruction and all the ills of the war and stop further pouring of foreign jihadists to the country. The End. This piece is mainly for inspirational purposes: it is meant to bring into the awareness of the reader that peace is possible; that where there is will there is a way. Thank you for reading. Ilaahay waxa wanaagsan ha ina garansiiyo The Awakener2

When we revisit the past and look it from the perspective of our sub-cultures we can see the following: 1. In the Independence Day in July first 1960 in the union of South and North we can see that the country adopted a western style governance system. The adopted system failed due to the fact that the people were not yet familiar with what national state governance would entail. Instead of becoming loyal to their national government and in that way serve the nation the majority of our people continued to give their allegiance to their clans and sub-clans. Hundreds of political parties supported by individual clans and sub-clans were registered for elections and result is history. The political atmosphere became quickly diseased and the military had to intervene to “save” the people in October 1969. In other words the traditional oriented masses were not yet ready to be ruled by a national government nor could they trust their national leaders! 2. The military took the same path because they could not integrate the Leninist-Marxist Socialist ideology which they adopted with the teaching of Islam. In addition to that they later reverted back to the principles of our traditional way of Life; the clan based ideology, so they could stay longer in power. As a consequence the central government became weakened and ceased to exist in 1991. The problem then was that an elite the western minded elite which was the dominant power was not willing to accommodate or share power with the other two elites specially the Islamic elite. 3. The coming of Ali Mahdi to power was a sub-clan usurpation of power without duel. It failed but with higher cost of life and property and also further disintegration of our Nation-State. This usurpation act has nothing to do with Ali Mahdi alone but it has to do with the way the traditionalists think; clan is everything for them not Nation-State. This act shows the fingerprint of the traditionalists in our history. 4. The North gathered their traditional elders and formed Somaliland by declaring their secession from Somalia. Probable this could not have happened for example if the determinative principles they followed were to be purely Islamic or if the power in the South would have been in the hands of either Islamic or western oriented honest leaders. Again you see the fingerprints of the elites, this time the traditional way of Life oriented in the North forming an administration. 5. Puntland followed the footsteps of Somaliland through a similar process with the exception of the secession. The traditional elders formed this administration. Now that you got my drift I will leave it there. One more thing I want to add is the reason the South proper is embroiled in fighting is that: 1) they lack traditional elders with strong social base; 2) a higher number of the western oriented people from that area have immigrated to the west and do not wish to go back; 3) the Islamic elite in their part have difficult time to unite into one cohesive force with one political agenda. True the intervention of the foreign troops have compounded the situation in the South but ultimately the place is neglected by no one else but by the Somalis especially by the leaders of the three elites; I don’t know if the new Prime Minster and his host of ministries will make difference. The main problem now is that the Islamic elite and its social base that have more power than the other two elites are not showing willingness to share power with the others. The internal power struggle between Islamic oriented groups on the other side has prolonged the war and hence caused more suffering for the people. The presence of the foreigners in Somalia in the other hand is the choice of the warring factions not a choice of their own because if the Somalis make peace the foreigners would lack pretense to stay! (The last piece in this series, the solution is coming soon- Insha-Allah) The Awakener

Chimera, I’m not insinuating but proposing that Islam is not compatible with our pre-Islamic culture which thrives and is a living sub-culture in our country today. The pre-Islamic Somali culture and The Islamic culture have mostly two different sets of values and many times you cannot have both sets at the same time. For example if a family member is killed today we are settling this mostly through our pre-Islamic culture which dictates that this is a matter between two sub-clans or even clans. On the contrary Islam prescribes this to be matter between two families: the family of the victim and the family of the perpetrator. You see these are not compatible still we hold on to both values. Our whole present culture is full of similar contradictions On the other hand the beneficial contribution of Islam to our society and social emancipation it has offered is clear and speaks for itself and does not need substantiation from me but the subject we are discussing is the war in our country. For example we know that the Islamic elite are participants in this face of the war; why can’t they present other options than fighting? What are plausible solutions to this war? What are the underlying causes? Those are some of the questions we need to address now. You could contribute your take on these questions if you wish. Besides I understand that in your view the conflict is political in nature and you also think that there are foreign colonial actors who are influencing it. But assuming that you are correct what could we do as people differently? The Awakener2