waryaarahee

Originally posted by Hamile: waryaahee ali bahar tusbax waxaan ku odhan lahaa cabqari soo daah inna abti abdul sow kan kuu qeexay eraygaa he say in the article {It is time to acknowledge that we all have been trapped in Theseus Paradox! Today’s Somalia is not the Somalia that once was.} ina abti baroo ka baadh internetka http://en.wikipedia.org/wiki/Identity_and_change he is more right he is against ignoring of the somaliland he expaliand the theses parodox {Most planners, analysts and international players face the Theseus Paradox when dealing with the issue of Somalia. Today’s reconfigured new realities are not fully recognized and appreciated by the interaction al community and Somali politicians alike. For instance Somaliland and Puntland are realities to contend with yet there is no any effort on the part of the international community to involve these quasi-states in the efforts to find a solution to the Somali problem qabbilkuna wuxuu yidhi make the difreent qabiils create government he say never tell the qabiil to make like the muqdisho government becose difirent qabiil can make better government then muqdisho government hays cabudhin inna abti ooda ka qaad agendaha hadalkaagu ma burcadnimo iyo muqdishaa intaadan eray odhan inna geeldoona bal ka waran ? http://wardheernews.com/Books_09/Ismail_A_Ismail/15_Excerpt_gov_ismail.pdf The story of governance in Somalia since independence demonstrates beyond doubt the centrality of the clan system and its preeminence over any other system which may operate under the label of “parliamentary democracy” or “Islamic rule.” The clan system had provided in ages past what Professor Lewis called a “pastoral democracy.” It is well known in the science and art of management and public administration that behind the façade of the formal organization there is an informal organization that is invariably more effective than the formal one. The clan system represents that informal organization, and it is not, therefore, something that cannot be applied to modern conditions

Originally posted by Abtigiis & Tusbax: Paragon, One parochial look at an aspect of the somali society, i.e, clan, and suddenly Abdul has found fodder for the enticing 'irreversibility' theroy he so fondly talks about. And he is trying to intimidate readers that if they challenge the relevance of the theories he likes to the somali situation, then they are challenging Science itself!! . DEKA WROTE Yet Abdul Ahmed III and his colleague’s seminal work on irreversibility of human social organizations, its dynamics, entropy, and political orientations is neither pure science nor a credible social science. This theory has been tested in our physical/environmental world, but yet to be proofed in our SOCIAL WORLD. ABDUL REPLY There is a large contemporary scientific work dealing with irreversibility in social sciences. These include social and historical dynamics by Edgar Zilser in 1930s, The study of irreversibility has started in mid 19th century. There is an ample literature that shows the use of these concepts in economics, physics, social science, evolutionary biology and anthropology. For instance Hadamard studied sensitivity of initial conditions, Comte suggested the idea of social physics as early as 1820s. Even the use of irreversibility in environment is related to sociology and social dynamics in a socio-ecological system. It is social dynamics that affects the environment, be it carbon emissions or desertification, or fisheries were the concept of collapse and irreversibility are more intuitive. Ismael must acknowledge that Irreversibility is NOT invented by the writer R Carson.! - Did Carson popularize it for the general public? may be for the non scientist! But in that case Ismail shouldn't make such historically inaccurate statements. DEKA WROTE No one can save us from people like Lenin or Karl Mark to fashion a superficial economic or social ideas that alter geopolitical landscapes of the world. Similarly, capitalism world of extreme nationalism in yesteryear is now promoting globalization and borderless society. Contrary to Abdul Ahmed III’s irreversibility theories, we have seen French dominance under Napoleon; the rule of Holy Roman Empire ; and the Prussian principalities in Europe that all reverted back to tribal living arrangement under the banner of nation building with the new inventions of flags and demarked borders. ABDUL REPLY Ideas and thought on how to govern exhibit irreversibility traits. This is contrary to Ismail's claims that ideas are not physical entities that cannot be subject to evolutionary concepts. In fact ideas evolve spread and change; evolution of some ideas and public opinions such as (regionalism in the former Somalia) get to a point where it becomes the dominant public opinion and perhaps a policy that becomes irreversible! Such policies may simply emanate from individual clan affinity and perhaps even an unconscious deeply held clan trait (regardless of whether it seems logical or fair to others). No one can make Northern Somali States fall in love with a centralized regime based in Mogadishu!. I recommend an extensive literature review on evolution and spread of ideas - Ismail would be amazed to discover that ideas behave much like fashions and fads - amusing but true!

waryaahee ali bahar tusbax waxaan ku odhan lahaa cabqari soo daah inna abti abdul sow kan kuu qeexay eraygaa he say in the article {It is time to acknowledge that we all have been trapped in Theseus Paradox! Today’s Somalia is not the Somalia that once was.} ina abti baroo ka baadh internetka http://en.wikipedia.org/wiki/Identity_and_change he is more right he is against ignoring of the somaliland he expaliand the theses parodox {Most planners, analysts and international players face the Theseus Paradox when dealing with the issue of Somalia. Today’s reconfigured new realities are not fully recognized and appreciated by the interaction al community and Somali politicians alike. For instance Somaliland and Puntland are realities to contend with yet there is no any effort on the part of the international community to involve these quasi-states in the efforts to find a solution to the Somali problem qabbilkuna wuxuu yidhi make the difreent qabiils create government he say never tell the qabiil to make like the muqdisho government becose difirent qabiil can make better government then muqdisho government hays cabudhin inna abti ooda ka qaad agendaha hadalkaagu ma burcadnimo iyo muqdishaa intaadan eray odhan inna geeldoona bal ka waran ? http://wardheernews.com/Books_09/Ismail_A_Ismail/15_Excerpt_gov_ismail.pdf The story of governance in Somalia since independence demonstrates beyond doubt the centrality of the clan system and its preeminence over any other system which may operate under the label of “parliamentary democracy” or “Islamic rule.” The clan system had provided in ages past what Professor Lewis called a “pastoral democracy.” It is well known in the science and art of management and public administration that behind the façade of the formal organization there is an informal organization that is invariably more effective than the formal one. The clan system represents that informal organization, and it is not, therefore, something that cannot be applied to modern conditions

http://www.hiiraan.com/op2/2010/jan/saving_somalia_theseus_paradox.aspx Trapped in fantasy of a political settlement and/or unified statehood, many Somali affairs scholars, policy makers, journalist and politicians seem to be locked in a failing approach to constitute a lasting settlement. This is in part because of their overemphasis on forming a unified, centralized, Somali National Government. It is a fanciful thing to dream about formulating a lasting solution to the protracted Somali crisis, particularly one that calls for a centralized national government. But analysts and scholars are not alone; in fact international policy makers tend to further very similar goals without understanding and/or appreciating the fundamental social origins of the Somali problem. They justifiably but erroneously perceive Somalia as a single monolithic nation-state in need of international support to reconstitute a central authority. In the following paragraphs, I attempt to point out (1) the obsolete paradigm with which the Somali problem is often viewed and analyzed. (2) Rationality of collective clan behavior and its impact on statehood (3) the mismatch of clan based morality with statehood (3) and (4) Feasible policy options for the post collapse era. Since last 20-years, the clan social system and its political implication was either ignored or misunderstood. It may be misunderstood as is manifested by the power sharing schemes that were designed for Somali groups to share power since 1991 which only resulted in 15 failed governments. More importantly, policy makers and the international players may be using an obsolete model of Somalia. Perhaps Somalia of 2010 is not the same as the Somalia of 1990; Is this Theseus Paradox ? But prior to casting Today’s Somalia as an obsolete model let us examine how and what drives the evolution of Somali politics. Is it the clan system? Is it the need for a nation-state?

oh you are just talking I thing abdul talk about mistakes and emotion of Bahar also this man ismail is same like abdul topic i thing he is saying the true read here http://wardheernews.com/Books_09/Ismail_A_Ismail/15_Excerpt_gov_ismail.pdf The story of governance in Somalia since independence demonstrates beyond doubt the centrality of the clan system and its preeminence over any other system which may operate under the label of “parliamentary democracy” or “Islamic rule.” The clan system had provided in ages past what Professor Lewis called a “pastoral democracy.” It is well known in the science and art of management and public administration that behind the façade of the formal organization there is an informal organization that is invariably more effective than the formal one. The clan system represents that informal organization, and it is not, therefore, something that cannot be applied to modern conditions

Abdul wax loo xaqiraa meesha ma yaal. Wa nin mutacalim ah oo si fiican wax u qoray. In fact, waxa uu meesha la shir-yimid waa wax aan micno lahayn, but he has the ability to make an issue of a non-issue. [/QB] This man is same like abdul topic i thing he is saying the true http://wardheernews.com/Books_09/Ismail_A_Ismail/15_Excerpt_gov_ismail.pdf The story of governance in Somalia since independence demonstrates beyond doubt the centrality of the clan system and its preeminence over any other system which may operate under the label of “parliamentary democracy” or “Islamic rule.” The clan system had provided in ages past what Professor Lewis called a “pastoral democracy.” It is well known in the science and art of management and public administration that behind the façade of the formal organization there is an informal organization that is invariably more effective than the formal one. The clan system represents that informal organization, and it is not, therefore, something that cannot be applied to modern conditions

This man is same like abdul topic i thing he is saying the true http://wardheernews.com/Books_09/Ismail_A_Ismail/15_Excerpt_gov_ismail.pdf The story of governance in Somalia since independence demonstrates beyond doubt the centrality of the clan system and its preeminence over any other system which may operate under the label of “parliamentary democracy” or “Islamic rule.” The clan system had provided in ages past what Professor Lewis called a “pastoral democracy.” It is well known in the science and art of management and public administration that behind the façade of the formal organization there is an informal organization that is invariably more effective than the formal one. The clan system represents that informal organization, and it is not, therefore, something that cannot be applied to modern conditions

Kismaayu adeer maxaa ku yaal

Originally posted by Ducaysane: quote:AT &T Posted: Gedo team'na wuxuu ku yidhi " Fadlan Kaadka aad gashatay wuu dhacay ee dib u top up garayso". War nin yohow Gado daan aad naga daba wadid maad naga daysid. reer Kismaayo noogu yeer. Waryaahee kaagan wareersan, reer muqdisho hadaanu kugu yeedhno bal ka waran Doqonyahay, Odaygii adigaa dayacoo dawarsi doontee dadka maxaa kugu didhay Doqonyahay, adigaa dawarsi doontee, dameeraha maxaa wax kuugu dadhay Doqonyahay dadka doorkiis adigaa diidayee xoorka mxaa ku biday

waryaa Tusbax deka ma ina tusbax baa mise waabaa bahar qudhiisa tusbax ma ali baa

He says Somalia should be disolved Somaliland is not his main concern. i thing he wants solution for all somaliya south north somaliland puntland and jiniland somali

looool waryaahee maxaa tidhi, The other funny ones where markuu rer-midnimo-diid ka hadlayey oo uu yidhi "Fadlan adeega aad dalbatay (aqoonsi buu u jeedaa) lama hayo".

Maakhiri ibn xalaal soomali ha is raacdo

waa war wanaagsan i gal ee ka deg hadalka