Originally posted by J.a.c.a.y.l.b.a.r.o: The government is from the good people ,,,, shooooooooot We're trying to help those you killed, displaces, demolished their houses and never let them get some sleep. You??!!?? Ninkaan Cambodian iyo Mongolian wuxuu yahayba ismooday yaa u run naqa. War hooy, Soomaali haddaa iska saareysid, si quman iskaga saar. Hargeysa is in Soomaaliya. It is a magaalo Soomaaliyeed, waa deegaan Soomaaliyeed. Degmo Soomaaliyeed loo qaxayna tan ma ugu horeynin, Soomaali deegaanadooda u qaxaan, be it from Raaskambooni to Raascasery to Seylac. Nothing new in this. The only thing new is that calling them, your own Soomaali brothers and sisters, 'refugees' and still isla qumantahay. The UN will not accept and label them refugees, but displaced people in their own country. Don't politicize our brothers' and sisters' misfortune.

Masiibada wali waa socotaa. Imtixaan adduun Soomaali heysato waayadaan. Eebba ha u wada naxariisto

"Qaxooti?" Soomaalis moving to another city in their own darn country are qaxooti now? Maxaa la wareeray. Dadka waa barakaceen ee qaxooti ma'aha, displaced people in their own country are not refugees. Wah.

Waaaw, waaba la isla dhacay meeshaan. Yaab iga ahaa. Haddaan meel iska dhigno the silliness, absurdity of this thread, though, wax kalaa i cajabiye, laakiin. Waa kuwa iskugu waco "landers," oo waliba isla quman. Dalal badan caalamka ayaa jiro oo dalalkooda magacyadooda suffix ka ah 'land.' Isla dalalkaan, though, the locals don't call or refer their country what others, especially the English-speaking people, call it. Such nations, giving an example, are the following [local names in brackets] Switzerland (Schweiz, Suisse, Svizzera), Thailand (Mueang Thai), Greenland (Kalaallit Nunaat), Finland (Suomi), to say a few. Do our brothers in North even thought about the grammatical implications of it? Do they really intend to Soomaalinize this out-of-place and time noun, "Somaliland." It is both grammatically wrong in Soomaali and in Ingiriis. If one wants to Soomaalinize it, it should have been Soomaalilaan [or the way old folks used to call it, Soomaalileen]. Waa mid la garay localizing it. It is grammatically also wrong because none of 'land'-ending countries' people call themselves somelanders, exception being New Zealand folks. You won't see an Icelandic call him/herself a Icelander; you won't hear a folk from Swaziland calling himself while among his people Swazilander. Same with Thais, they don't call themselves Thailanders. So are Finnish people, not Finlanders, not even in English. So is Netherland or Holland. The Dutch are Hollanders? [ ] Greenland. Poland. Ireland. Scotland. England [the grand of it all, whose own people speak the native language, they don't call themselves Englanders.] Kuwa kale iyagana these days iskugu waco "Puntlanders" waxba ma dhaamaan.

[K]a dib markii uu curiyay riwaayaddiisii ugu caansanayd ee Shabeelnaagood... Qof walba oo Soomaali ah waxa aanu illaawayn labadiisa heesood oo midna dadku ku soomijiray “Marxab marxab yaa Ramadaan” iyo, heestii Waabberi ku furan jirtay riwaayadaha “Halkan waxa u timaaddeen, waa naga helaysaan” Marxuumka marka koowaad Eebbaa weynee haka waraabiyo janaadiis barwaaqo. Xasan Sh. Muumin waa maqlay, laakiin maba ogeyn in uu aasaasay ruwaayadaas caanka ahayd ee Shabeelnaagood, kaba sii daran warba uma heynin in uu ahaa alifihii heesta Marxab, marxab, yaa Ramadaan iyo furitaankii oraahda ii dhehda caanka ahayd ee Halkaan waxaa u timaadeen waa naga heleysiin. ------------ I wonder why MMA did not report this Maxaa jiro, duqa? Ma geeriyaasha dadka geeriyoodo inaa naadiyo u qaabilsanahay? Bar labaad Eebbe ha u naxariisto marxuumka abwaanka sare ahaa.

Originally posted by Ducaysane: Congrats,.....she need to get the name of her country right thou........it is Somalia You wouldn't let that go, miyaa? Walaasheenana meesha haka sii wado dadaalkeeda.

Intel, it is called Church of Navity, err Nativity. MMA, yaa u diiday? Soo Somali ma'aha.. Yarkaa eedada leedahay u diiday.

I think Hall of Shame studio of Koronto comes closest. They have some of those old images in their studio. The singers' images on the wall that I can guess from the picture: Faadumo Qaasim, Sulfa (or is it Axmed Rabsha?), the image where Shareero is underlined. Then there is Saado Cali. Kuwa kale yaa sheegi karo?

Waala marqaansanyahay. Mihii la wareero maxaa la dhihi jiray? Magaca Soomaaliyeed yaa ku siiye markaa xigsaneysid?

Now, Soomaalidii qaaxo socoto laga dhigay? Waaw. Ar maxee dadkeena u dhameeyeen. ------------ Somalis arrive in Emporia with tuberculosis Health officials acted quickly as refugees came for meat jobs EMPORIA — When hundreds of Somali refugees began showing up to work at the meatpacking plant, nurses Lori Torres and Renee Hively were among the first to get to know the exotic, new arrivals. "We got notified a day in advance that 70 Somalis were being transferred from a (Tyson Foods) plant in Nebraska," Hively recalled. "That 70 soon grew into 400, seemingly overnight." "We literally had droves in our waiting room, waiting to see a public health official," Torres said. Torres is the case manager for about 160 Somalis in Emporia who have been diagnosed with latent tuberculosis. Hively is her supervisor at the Flint Hills Community Health Center, which also serves as the Lyon County public health department. State health officials say the influx of refugees to Emporia could have produced a calamity. Instead, thanks in no small part to Torres and Hively, the situation has been a model for dealing with unforeseen circumstances. "What could have been an ultimate public health crisis has really just been an increase in public health work," said Phil Griffin, director of tuberculosis control and prevention for the Kansas Department of Health and Environment. Kansas usually has about 3,000 cases of latent tuberculosis a year. "Latent" means the disease isn't contagious and responds to medication. Tuberculosis is a bacterial infection that most commonly attacks the lungs. In its active state it is communicable and deadly. It has been largely eradicated in the United States, western Europe and other developed regions. But it remains widespread in Africa and elsewhere around the globe, killing 1.5 million people in 2005, according to the World Health Organization. Latent TB, if untreated, can become active TB. Quick and flexible Before the Somalis began arriving in Emporia, the local health department tracked about 30 latent cases a year. Now Torres manages about 200 cases, about 80 percent of which she said are afflicted Somalis. She also handles the cases of two patients with active TB, one of whom is Somali. Griffin credits Torres, Hively and Flint Hills' leaders for their quickness and flexibility in dealing with the surge in tuberculosis cases that hit Lyon County with the arrival of the Somalis, many of whom had spent years in refugee camps before arriving in the United States. Tyson requires its workers to have at least basic health insurance, so most of the Somalis in Emporia have health insurance, officials said. Griffin said the number of tuberculosis cases reported in Kansas this year will increase from 8 percent to 10 percent attributable to what is happening in Lyon County. In 2006, about 60 percent of the state's tuberculosis cases were in foreign-born individuals, he said. "The scenario that happened in Emporia has been somewhat unique in that it is refugee resettlement activity going on with a particularly large population moving in all at one time," Griffin said. "But that same scenario could happen anywhere in the state where there is a large employer with any number of refugee groups." Griffin said health officials in Emporia are particularly praiseworthy because they immediately recognized there was a surge in tuberculosis cases, determined it was linked to the refugees, and took quick steps to meet their needs instead of sitting back and waiting for the Somalis to figure out how to cope in their new environment. Most of the Somalis are young men who have spent most or all of their lives in refugee camps. Most have little or no formal education, and many arrived malnourished or with other health problems. Griffin said Torres had done an extraordinary job gaining the trust of the Somalis, whose culture is conservative, Muslim and patriarchal. Hively said when tuberculosis cases were less common, each of the department's nurses divided the case management responsibilities, but with the surge it was decided Torres would take them all, in essence creating a full-time tuberculosis nurse position. They also persuaded the clinic's managers to hire a full-time Somali translator. Jobs at Tyson Chuck Torres, Lori's husband, was working as a health nurse at the Tyson Foods beef processing plant when the Somalis arrived. After years in refugee camps with limited skills and poor nutrition, many had trouble adjusting to the rigorous demands of meat plant work. "Six-foot-one and 110 pounds," he said, describing some of the young men he saw for pre-employment exams. "They were not really physically wrong for the job, but sometimes they were a little slow to assimilate. I tried to caution them it was hard work. I can see why a lot would develop stress-related illness." In February 2006, Tyson closed two of its plants in Nebraska. Among the nearly 1,700 affected workers were the Somali refugees who were offered replacement jobs at the Emporia plant. In the decades since it was founded, Emporia, first because of the railroad and then because of its meat plant, has been a magnet for immigrants. Mexicans came for the railroad work and a couple of generations later new waves from Mexico, Central America and Southeast Asia came to work at the meat plant. The Somalis are the most recent and perhaps most exotic wave for this city of about 25,000 people. Not everyone in Emporia has been welcoming. There have been incidents of vandalism and an armed robbery attempt at the Ayan Restaurant, a Somali-owned eatery that also serves as an informal community center for the refugees. An article posted Nov. 3 on the Emporia Gazette Web site about a state grant to Catholic Community Services to help the Somalis settling in Emporia drew scores of angry, anonymous reader reactions, including this one: "Emporia is going to be its own 3rd world country before long because of all the damn, bleeding hearts." "They came post 9/11. They're black and they're Muslim," Hively said, describing some of the hostility demonstrated toward the Somalis. "Emporia didn't have many black people before. This is a small town." Lori Torres and Hively are involved with the Emporia Refugee Resettlement Alliance, a group that includes representatives from Tyson Foods, the justice system, social service agencies and others working to ease the strains of the influx on the community and the Somalis. The total Somali population in Emporia is thought to be between 750 and 1,000, and the expectation is that the number will continue to grow as word of jobs spreads to Somali enclaves in Utah, Minnesota, Maine and Ohio. Somalia has been strife torn and more or less lawless since a civil war began in 1991. Thousands of Somalis fled to neighboring countries and many are still in refugee camps in Kenya. Xigasho

Waalidkeyga waa nabadooda, Eebba mahadiis. Baydhabana war kama haayi, adiga camal lee ka ahay. Qansaxdheerana galbeedka waqooyiga Baydhabo ayee ku taalaa, dhanka Gedo, jidka Baardheere aado markii lasii raaco. In this map, meesha "Ganzardera" ku qorantahay waaye, oo Diinsoor korkeeda ah.

This is a start. There is no 'federalism,' and yet they are behaving like this. Wax aanan maamul garan haddii loo dhiibo meel expect this. One more reason to completely against this idea called 'federalism.' It is not suitable for Soomaalis, who do not have any symptom of any of the ailments federalism is supposedly said to heal politically, such as language differences, religious differences, major ethnic differences, large landscape and time differences. And the two African countries -- Nigeria and Itoobiya -- that are currently said to be following this method of governance do not practice it in action, only in theory. And they have all the political ailments I listed above, yet they cannot succeed that well to apply. Anaga caanihii iyo qudaartii ayaa la sanction gareynayaa already. What the...

Shabakooyinka Soomaaliyeed maanta xaadirka ah la joogo oo la rumeysan karo wararkooda, oo macquulnimo kistoo ku jirto, lana ixtiraamo -- shabakooyinkaas saas uma badno. Waa fara ku tiris. Waxaana kamid ah, oo aan hadda xasuustaa: Somalitalk.com Hiiraan.com Markacadeey.com Waxaa kistoo yaab ah shabakooyinkaas sadexda ah see u dhanyihiinba Kanada ayaa laga maamulaa, siiba gobolka Ontario. Sida kale saa sheegtay waaye, kuwa Afsoomaaligii ayeeba ku dheel dheeleen, dhulkana ku mal malaaseen, oo aanan la aqrin karin waxee isku deeyaan inay qoraan. Siiba waxaaba ugu daran kuwa idaacadaha leh oo meeshii laga rabay inay horumarka Afsoomaaliga ugu horseedaan iyagii sii liitiye afka. Kuwa saasna qoraallada Afsoomaaliga ugu dheelay, waxaana kamid ah Shabeelle iyo Soomaliweyn. Kuwa u qoro uma eka dad waligood BTJX iskool u fariistay oo soo dhigtay, iskaba dhaaf inay warbaahinta micnaheeda fahmeen.

Maamullada [gobollada] Banaadir iyo Shabeellada Hoose oo Xayirey gaadiidka wata calaamadaha labada bobol Muqdisho - SSMC - 16 January 2008 - Labada Maamul ee deriska ah ee Banaadir iyo Shabeellada Hoose ayaa waxaa soo kala dhaxgaley loollan siyaasadeed oo ku saabsan Gaadiidka labada Gobol ka howlgala, ee ay ku kala calaamadeeysan yihiin astaanta labada Gobol ee Gaadiidka ku buufsan. Arrintan ayaa timid ka dib markii Mamulka Gobolka Banaadir amar ku soo saarey inay Baabuurta Gobolka Shabeellada Hoose ka howlgasha ay qaataan calaamadda Gaadiidka Gobolka Banaadir, iyadoo arintaas durbadiiba lagu fuliyey gaadiidka Gobolkaas in la ganaaxo. Sidoo kale Maamulka Gobolka Shabeellada Hoose ayaa maanta amar ka soo saarey in Gaadiidka Gobolka Banaadir wixii maanta ka dambeeya aysan imaan Karin iyagoo wata calaamadda Gobolka Banaadir, iyadoo isla maanta Gaadiid fara badan oo ka yimid Goroonka Lambar 50 jaad ka keenay ku xayirey Degmada Afgooye. Hase yeeshee Masuuliyiinta Maamulka Gobolka Shabeellada Hoose iyo maamulka Degmada Afgooye ayaa markii dambe fasaxey Baabuurtaas, amarna ku siiyey inaysan maanta wixii ka dambeeya aysan soo qaadan Karin Calaamadda Gobolka Banaadir. Inkasta oo arrintan loo aaneeynaayo arrimo dhaqaale ayaa haddana waxaan ka marneyn arrimo siyaasadeed oo salkeedu yahay meel aan la garaneynin,shaqaaqooyin ka dhacey siinka dheer iyo km13 ayaa maamulka Gobolka Banaadir waxay ku eedeeyeen inay ka dambeeyeen maleeshiyaadka ka amarqaata Maamulka Gobolka Banaadir. Shaley ayaa Guddoomiyaha Gobolka Shabeellada Hoose Dr C/qaadir Sheekh Maxamednuur sheegey in maamulkiisa, isbaaro loo dhigey ayna u dhigeen masuuliyiinta Xukuumadda Kumeelgaarka ah, isqabsigan ayaa loo qaadan karaa arrimahaas uu hore u sheegey ninka u sarreeya Gobolka Shabeellada Hoose. Si aan arrintaas u ogaanno ayaa waxaan la xiriirey Taliyaha Booliska Gobolka Shabeellada Hoose Cali Aadan (Cali Ganey) wuxuuna sheegey inay arrintaas maqleen, hase yeeshee arrintaas waxay ka suuroobi kartaa Maxamed Dheere, Cali Ganey ayaa sheegey haddii ay dadka Reer Muqdisho iska qabanin Maxamed Dheere ay joojin doonaan Qudaarta Muqdisho iyo Caanaha ka yimaada Gobolkeenna Sidoo kale wuxuu sheegey haddii ay caddaato inay arrintaas uu asagu amrey inay xayiri doonaan Biyaha Gobolka Shabeellada Hoose ka baxa ee laga isticmaalo Muqdisho ay xayiri doonaan.

Originally posted by The Zack: horta maxaa magac Somali u diiday? Marc kulahaa muu macow la baxo at Macoow. Xaaji Macoow Canjeero miyaana? Ar yaa xasuusto biibatadiis ninkaas Waaberi ku taalay maqli jiree.

Eebba ha u wada naxariisto masaakiintii walaalaheena maanta lagu xasuuqay mar kale Xamar. It is just getting sadder and sadder.

War Xoogsade, intee ka dhacday, widaayoow?

Cultural differences hinder understanding Shelbyville-Gazette [Tennessee] December 26, 2007 To say that the integration of hundreds of Somali refugees into Shelbyville over the past few years has gone smoothly would be inaccurate. While the newcomers have faced opposition in other communities around the country, Shelbyville has mostly welcomed the refugees, without much public outcry over their presence. Yet problems and differences do remain, and the T-G has heard more and more complaints and criticism from members of the public and those who work with the Somalis over the past year. According to Holly Johnson, director of Catholic Charities of Tennessee, the latest newcomers to Nashville are from the Bantu tribe, which were persecuted in Somalia for years. The Bantu were descendants of slaves taken from Tanzania and Mozambique and according to the State Department, 12,000 of these refugees have spent most of the past decade languishing in camps along the dangerous Somali-Kenyan border. The State Department says the Bantu have remained a persecuted minority in Somalia, and cannot return to the homes they fled. As a result, since 2003, the Bantu have been arriving in this country for resettlement. The Bantu were provided with literacy training and an extended program of cultural orientation in refugee camps in Kenya before being moved to this country and were placed "in extended family groups in up to 50 cities and towns across the United States throughout 2003 and 2004," according to a State Department fact sheet. But despite the educational efforts, a vast chasm of differences remains between the refugees and the communities they have moved to, mainly in the areas of religion and culture. Bedford County has a strong Christian faith, with nearly 120 churches that hold worship services. With hundreds of Sunni Muslims now living in the community, the potential for cultural and religious clashes is obvious. A powerful force in a Somali's life is Islam, which guides them in nearly every aspect of their lives. Those who follow this faith must show their devotion to Allah by obeying the "five pillars of Islam." A Muslim must pronounce the "declaration of faith," which says that Allah is the only God, and Mohammed is his messenger, they must pray five times each day, make at least one pilgrimage to Mecca in Saudi Arabia, donate money or "pay alms" to the poor and fast each day during the month of Ramadan. Prayer must be done at fixed times of each day, approximately at noon, mid afternoon, sunset, early evening and at about 6 a.m. This may cause problems for some employers, especially those who operate assembly lines. There are also Islamic dietary requirements to consider: Pork is strictly prohibited, as is alcohol. Traditional dress for Somali men includes western pants or a flowing plaid ma'awis (kilt); many local Somali men are seen wearing typical dress pants and shirts. But for the women, however, the dress follows the Muslim tradition: a long, billowing dress called a direh, which is worn over petticoats. Another item is a coantino, a four-yard cloth tied over the shoulder and draped around the waist. The wearing of the hijab, also known as a head scarf, is extremely common and have been seen on practically every Somali woman in the area. While Somalis greet each other with handshakes, they typically avoid shaking hands with the opposite sex. The most common greeting is "Assalam Alaikum," meaning "Peace be upon you." According to the Diversity Council, which distributes a tip sheet to businesses containing suggestions on how to relate to Somalis, many of their traditions of mannerisms, values and behavior are quite different than what Americans are used to living with from day to day. Saving face is an important cultural concern for Somalis, as is the protection of family honor. Because of this emphasis, their communication style may be more indirect than Americans are used to. Somalis also have a respect for strength and pride and due to this, boasting is common among Somalis, even though it is considered inappropriate in our society. Also, Somalis may speak at a louder volume than is generally considered appropriate in this country, particularly when they are talking to each other, the Diversity Council explained. "An American listening to a group of Somalis talking amongst themselves may interpret the discussion as a heated argument, when they are simply having a friendly conversation," the Diversity Tip Sheet says. Somalis do not often express appreciation verbally, it adds. The T-G has also heard from many individuals in the community who have said their encounters with the Somalis have not been pleasant. Specifically, a "rude" and "demanding" attitude has been reported by local residents in their interactions with the refugees. Johnson said that she thinks that part of their behavior "may be attributed to the fact that these folks have been refugees for so long and it is only through being rude and demanding that they have managed to get the little they have gotten to survive over the years in the camp." She also believes that this is just the Western perception of the Somali culture. "Just like other people we encounter in our lives who don't intend to be rude, but come off that way to us, sometimes this culture comes off rude to our ears, but they really don't intend to be," Johnson explained. "They are not acclimated enough to know the accepted norms of communication here in the U.S.," she said. "This takes many, many years to master, actually." Another culture clash that Bedford County residents have encountered is the habit of Somalis attempting to "haggle" over the price of an item if it is not to their liking, but Johnson claims that America "is the only country that doesn't haggle over prices!" "They are acting on what is their only experience, in the same way that you or I would go overseas and just pay the price on the tag without haggling [and get taken great advantage of in doing so]. Gestures that Americans find to be common or innocuous have a much different meaning for Somalis. For example, it is considered impolite to point the sole of your foot or shoe at another person. Using the index finger to call somebody is also impolite, since the gesture is used for calling dogs in their culture. Also, the typical American "thumbs up" gesture is considered obscene. However, Somalis use sweeping hand and arm gestures to dramatize their speech. Johnson say that when visiting a Somali's home, some may like you to take off your shoes at the door -- "you'll know by looking to see if everyone else's shoes are left there," she says. "Also, not a Somali norm, but strict Muslims would adhere to a rule where the men and women don't touch. In other words, if you went to someone's home, you would not offer your hand or touch the female in the house," Johnson said. Johnson also suggests reading up on resources available on Somali and Muslim culture online, one of which is the Center for Applied Linguistics ( www.cal.org ), which does cultural orientation work with refugees overseas and routinely prints information about different populations and their cultures. "It's important to note, however, that Somalis -- like any other population -- run the gamut ... some may be very strict, some very lenient," Johnson said in dealing with the Somalis. "You'll have to rely on good ol' common sense and nonverbal cues in most cases." But a major cultural dilemma encountered in Bedford County has been the Somali attitude toward women. School superintendent Ed Gray reported that the Somalis have a lack of respect and difficulties with women in supervisory roles, especially female principals. Johnson explained that Muslim culture often says that the women are silent and "I think that Somali men may have difficulty taking direction, orders, etc., from women." A large amount of work is done in educating the refugees on American culture but "it's a long and ongoing process," Johnson said. "There are obviously more immediate needs that must be met before refugees focus on learning cultural norms of the country in which they've been resettled -- basic needs, that is." But Johnson added that the Somali "will learn soon enough, one way or the other, how we operate here ... and they'll learn to work within that system to succeed and be contributing members of the community in which they live." ----------- Try reading the comment's section following this article on their website. If only ignorance had...

I'm sure there were some, but then again brave men don't need it! Thats why after the cowardly suicide bombing in baidoa, he was back taking the same road. Yea, yea, but can he stroll like that in Muqdisho or Baydhabo without hundred baroons [tiknikos] behind and infront of him, and without fear of his dear life? Sheeko.

" No more Somalis " When the weather is nice, I sometimes feel I am in a foreign country because of the Somalians (sic) on the sidewalk. I do not ever stop my car to use any of the businesses located there. Last week when my car needed washing I drove on the other side of town to use a car wash on West Sixth. I do not eat in any of the fast food places along East 12th and do not even want to use the Senior Center. Needless to say, I am not in favor of bringing any more of these folks into Emporia. - Fran Outten ------------- We see the Somalis bringing with them health issues, crime, disrespect to the way America is run, disrespect to us as humans. We see them taking away money that we have worked so hard to earn, taking over our workplaces, our schools, our streets; and replacing our way of life with theirs. - DJrocksthemic

Somalis, Emporia residents struggle with cultural differences MARGARET STAFFORD Associated Press EMPORIA, Kansas -- When Somali refugee Mohammed Osman moved to this small town in the eastern Flint Hills, all he wanted was a job. What he didn't count on were the stares, anger and resentment that greeted him and hundreds of other black, Muslim Somalis who changed the complexion of this mostly white, Christian town when they began arriving in early 2006. "It is OK - nice people, nice job," Osman said. "Some people living here in Emporia, they don't like Somali people, some people say racist things, 'We don't want black people coming.' They have that, but we don't worry about that. We keep going." Most of the refugees fled war-weary Somalia in the 1990s and spent years in Kenya before coming to the U.S. under a federal program that allows resettlement of people fearing persecution or death in their native countries. They generally settled in larger metropolitan areas first, then moved to Emporia after word of jobs at the Tyson Fresh Foods plant spread. They moved into a town of about 26,000 anchored by Emporia State University and Tyson, by far the largest employer with 2,500 workers. The city is the hub of east-central Kansas and, while mostly white, it also has a vibrant Hispanic population and international students attending the university. Many locals responded with kindness to the refugees - many of whom don't speak English - and organized efforts to bridge the gap between the two cultures. But others had starkly different responses, suggesting the Somalis' arrival had brought more crime and disease or complaining about the refugees' unusual habits and attitudes. A blog on The Emporia Gazette's Web site is filled with anonymous posts such as this: " The town is going downhill. The Somalis are rude, inconsiderate and ungrateful. They drive terrible, and I'm afraid more than ever to be on the streets of Emporia. No one wants them here ." Others aim their anger at city officials or Tyson, while some complain about social services for the refugees or criticize the federal government's handling of refugee resettlements. In response to the complaints, the city organized a town hall meeting in November, where about 300 residents filled an auditorium to vent and question officials involved in the assimilation efforts. The meeting seemed to calm some of the uproar, but all those involved say more will need to be done to unify the town's population. As part of that effort, some concerned citizens formed the Emporia Refugee Resettlement Alliance, a loose-knit, unfunded group that meets occasionally to discuss the issues. A potluck dinner that drew Hispanics and Somalis was held, and a woman hired as a community liaison by Tyson has met with many groups to explain the culture. One refugee, Abukar Ibrahim, said "99 percent" of Emporia residents have been welcoming and helpful. But it's still hurtful, he says, to hear or read comments that Somalis are unclean, rude or lazy. "Just all they see, 'This is a black; this is a Somali.' They have never seen us before," Ibrahim said. "Maybe that is what's making this problem. But I hope this thing will change and people will understand us, where we came from, who we are, why we are here, all of that." Most Somalis in Emporia are young and unmarried, and estimates of their numbers have ranged from 400 to a high of about 1,000. As of mid-December, Tyson officials said about 400 of its 2,500 employees in Emporia were Somalian. When they arrive, the refugees struggle with such things as medical visits, learning to drive, dealing with landlords and even communicating with barbers. Others are taking adult education classes or English courses. Those who speak English, such as Ibrahim and Osman, spend much of their free time helping other refugees with those things. Osman, 35, was interviewed at the Flint Hills Community Health Center on the day he finished a nine-month regimen of medication for latent tuberculosis, which made him part of the most contentious issue surrounding the refugees. When the center saw a spike in latent tuberculosis cases, rumors flew that the refugees were sick and a danger to others' health. The center and Tyson worked to spread the word that latent TB, which is typical among refugee populations, is not transmitted through casual contact and can be treated with medication. Before the Somalis arrived, the center treated an average of 30 to 35 latent cases. Currently, it's treating 130 patients with the disease, 75 percent of them Somalians. The center hired an interpreter and dedicated a nurse to work with the refugee population. Lougene Marsh, executive director of the center, said the center had treated about 675 new Somali patients from 2006 through mid-November 2007 - about 4.87 percent of its patient load. She also noted that Somalis who use the center have insurance through Tyson, so no social service is picking up the tab. But the TB rumors have hurt business at the Ayan Cafe, a Somali eatery and gathering spot for refugees, many of whom live in a large apartment complex across the street. Mohammed Jama, a part owner of the cafe, said Emporia residents have stopped coming there because of the TB rumors. "Since this news come out saying Somali people are sick, my business went low," Jama said. "We request them to stop this thing they are spreading. We are a clean people. Let them come and meet us. Come and find the truth before you say something else." Stephen Weitkamp, director of refugee and migrant services for Catholic Charities of Northeast Kansas, said his group is using a $109,000 grant to assess the size and needs of the Somali population. He said the goal is to help further assimilation, but he does not expect Emporia to become a major refugee resettlement site because it does not offer enough jobs for unskilled laborers. In a town with an unemployment rate of 4.4 percent in November 2007 and a median income of around $30,000, economics will drive the future of the Somali population in Emporia. "My suspicion is that this is going to be a temporary phenomenon," Weitkamp said. "We are not talking about generations, maybe only five years." Some Somalis have left Emporia because of the controversy, Ibrahim said, but most hope that time will allow the two cultures to better understand each other. "We like them; we respect them," he said. "But we expect them to respect us, too, like we are brothers. We suggest the Emporia community give us time. To hurry is no good. Everything needs to be given time."

There was a story about a sister on the BBC who was a veteran of the now defunct institution but i have no idea how i could get in contact with her The sister you are looking is Asli Calansida. I think she now lives in Mareykanka, probably in San Diego of California state. A brief narrative about her: Asli Xasan Cabaade (Asli Calansida): Gabar Soomaaliyeed oo Astaan u ah dowladjaceyl & wadaninimo! Marka la soo hadal qaado wadaniyad, Qaranimo, dowladnimo Jaceyl, naf hurid, naxariis iyo gacan la siiyo dadka dhibaateysan iyo sifooyinka lagu yaqaano geesiyaasha u halgama dadkooda waxey xusuustaadu soo qabaneysaa shaqsiyaad fara badan oo taariikhda Soomaaliya baal dahaba ah uga jiray xilli hore, iyadoo dhinaca haweenka ay jiraan haween Soomaaliyeed oo halgankii xorriyad doonka qeyb weyn ka soo qaatay, haddana wixii ka danbeeyey dedaaladii la doonayey in lagu soo dhiso dowlad Soomaaliyeed wixii ka danbeeyey 1999-kii ee la isugu tegay shirkii Jabuuti-, waxaa marka keliya indhaha dadka Soomaaliyeed ay qabteen Duuliye Asli Xasan Cabaade (Calansida) oo wixii xilligaa ka danbeeyey noqontay astaan qaali ah oo aan ka daalin baadi goobka loogu jiro helitaanka Qarankii lumay iyo soo celinta heybadii, sharaftii iyo karaamadii shacabka Soomaaliyeed. Duuliye Asli Calansida oo marka laga yimaado ka qeyb qaadashadii difaaca dadka, dalka iyo calanka Soomaaliyeed oo iyadoo haween ah ay ugu bareertay inay noqoto Duuliye ka tirsan ciidankii cirka Soomaaliyeed oo cadowga umadda Soomaaliyeed hankiisii weynaa hoos u dhigtay ayaa nasiib daro markii ay burburtay dowladiii hore aan ku gaabsan duuliyenimo, waxeyna bilowday dedaal aan kala go’ laheyn oo ay u hurtay naf, maal iyo waqtiba sidii ay mar kale dhaayaha u saari laheyd Qarankii Soomaaliyeed oo cagahiisa isku taagay dadka Soomaaliyeedna ay hoos harsanayaan, iyadoo goob joog ka aheyd fagaarayaal badan oo dib u heshiisiin iyo Qaran Soomaaliyeed lagu raadinayey. Haddii aynu dib ugu laabano taariikhda Duuliye Asli Calansida waxey si iskeed ah uga qeyb soo qeyb qaadatay shirkii ugu qiimaha badnaa dib u heshiisiinta Soomaaliyeed oo ahaa kii ka dhacay magaalada Carta ee dalka Jabuuti ee lagu soo dhisay dowladii TNG-da aheyd ee madaxweynaha loogu doortay C/qaasim Salaad Xasan, iyo shirkii Mbagathi ee lagu soo dhisay dowladda federaalka Soomaaliya ee hadda jirta iyadoo qoyskeeda iyo caruurteeda oo ay la deganeyd dalka Maraykanka-na uga soo haajirtay muddadii sanadaha aheyd aheyd ee ay shirarkaasi soconayeen sidii ay kaalinta kaga aadan uga qaadan laheyd sidii dadka Soomaliyeed ay u heli lahaayeen dowladnimo, ayna uga bixi lahaayeen dhibaatada dagaalada sokeeye ay ku reebeen, iyadoo intii uu shirkaasi socdayna ka mid aheyd kuwa ugu firfircoon haweenkii Soomaaliyeed ee ka qeybgalay shirkaasi door lama ilaawaan ah oo taariikhda baal dahab ah ka galayna ka soo qaatay sidii natiijo wanaagsan oo dadka Soomaaliyeed ay uga farxaan ay uga soo bixi laheyd, waxeyna juhdi iyo dadaal badan ku bixisay sidii looga gudbi lahaa caqabado badan oo mararka qaarkood shirarkaasi qarka u saari jiray inay burburaan, iyadoo ku cadaadin jirtay mas’uuliyiinta loo tirinayey caqabadahaasi inay isu tanaasulaan, taasoo keentay inay u soo joogto Asli calansida iyadoo labadaasi shirba iyadoo may ka soo baxeen natiijooyin wax ku ool ah. Intii ay shirarkaasi socdeen Duuliye Asli Calansida waxay laheyd astaan iyo muuqaal iyada u gaar ah oo dadka kale ee shirarkaasi ka qeybgalayey ay uga duwaneyd, astaantaasoo aheyd in ay soo xiran jirtay cambuur lagu tolay calanka Soomaaliyeed. Qaranimo Sidoo kale, waxaan hambalyo hawada u marinaa duuliye Asli Xasan Cabaade oo colaaddi sokeeye shirkii dib u heshiisiintii ee 2000 lagu qabtay magaalada Caarte ee dalka aan walaalaha nahay ee Jamhuuriyadda Jabuuti ku caan baxday (Asli calansida) oo ah gabadha qura ee duuliye ahayd ee berisamaadkii na faraxday (tarraxday) oo aan weli si gaar ah ugu xasuusto dadaalkeedi dheeraadka ahaa ee ay ku muujisay in gabadha Soomaaliyeed aysan wiilka ka gaabin iyo guubaabadeedi waddaninnimadu ku dheehnayd ee ay had iyo jeer shucuurteenna iyo niyaddeenna sare ugu qaadi jirtay. More

Why hab is better than waxa kale: You never have to pay for hugs. Because of the caring, and the warmth. More openness, less awkwardness. People don't worry how they look when they're hugging. It's more relaxed, more loving. "Maybe I'm not hugging right. Oh my God. Is this hug good for you?" [No] "Uh-oh. I don't think she's liking this hug. Am I taking too long, not long enough? I'm not sure how much longer I can last!" [No] "Oh no, the hug ended prematurely. Now I feel horribly awkward. She'll never want to have hug with me again." [No] "I'm such a bad hugger. I'm just not big enough to hug. All those other guys in the hugging videos with their big hugging arms, and I'm stuck with these two little shrubs. And I haven't got any technique at all!" [No need for] "Oh god... I just can't take this anymore. If we don't hug soon I'm dumping her." [Not necessarily to ask] "Oh no... I've never been hugged before, but she has. What if I'm worse than her other huggers?" "Every time we hug I have to turn the lights out. I wanna see!" "Oh god! I want to hug so badly but I don't have a parka. This is such a dilemma!" "Hey, he cut me off in traffic. HUG YOU, *******!" "I've always had the fantasy to hug two girls at once." Hugs

If anyone shaqo la'aan heyso and happens to be in a wiish, do one these following things randomly. ------------- Make race car noises when anyone gets on or off. Pretend you are a flight attendant and review emergency procedures and exits with the passengers. Grimace painfully while smacking your forehead and muttering, 'Shut up, damnit, all of you just shut UP!' Whistle the first seven notes of 'It's a Small World' incessantly. Sell Girl Scout cookies. On a long ride, sway side to side at the natural frequency of the elevator. Shave. Crack open your briefcase or purse, and while peering inside ask: 'Got enough air in there?' Offer name tags to everyone getting on the elevator. Wear yours upside-down. Stand silent and motionless in the corner, facing the wall, without getting off. When arriving at your floor, grunt and strain to yank the doors open, then act embarrassed when they open by themselves. Lean over to another passenger and whisper: 'Noogie patrol coming!' Greet everyone getting on the elevator with a warm handshake and ask them to call you Admiral. Hold the doors open and say you're waiting for your friend. After a while, let the doors close and say, "Hi Steve. How's your day been?" On the highest floor, hold the door open and demand that it stay open until you hear the penny you dropped down the shaft go 'plink' at the bottom. Do Tai Chi exercises. Stare, grinning, at another passenger for a while, and then announce: 'I've got new socks on!' Call out, "group hug!", then enforce it. Give religious tracts to each passenger. Meow occasionally. Bet the other passengers you can fit a quarter in your nose. Frown and mutter 'gotta go, gotta go' then sigh and say 'oops!' Show other passengers a wound and ask if it looks infected. When the doors close, announce to the others, "It's okay. Don't panic, they open up again." Walk on with a cooler that says 'human head' on the side. Stare at another passenger for a while, then announce, 'You're one of THEM!' and move to the far corner of the elevator. Call the Psychic Hotline from your cell phone and ask if they know what floor you're on. [ ] Leave a box between the doors. Ask each passenger getting on if you can push the button for them. Push the wrong buttons. Wear a puppet on your hand and talk to other passengers 'through' it. Start a sing-along. When the elevator is silent, look around and ask 'is that your beeper?' Push the buttons and pretend they give you a shock. Smile, and go back for more. Say 'Ding!' at each floor. Lean against the button panel. Say 'I wonder what all these do' and push the red buttons. Listen to the elevator walls with a stethoscope. Draw a little square on the floor with chalk and announce to the other passengers that this is your personal space. Bring a chair along. Take a bite of a sandwich and ask another passenger: 'Wanna see wha in muh mouf?' Move your desk in to the elevator and whenever someone gets on, ask if they have an appointment. Pull your gum out of your mouth in long strings. Announce in a demonic voice: 'I must find a more suitable host body.' Carry a blanket and clutch it protectively. Make explosion noises when anyone presses a button. Wear 'X-Ray Specs' and leer suggestively at other passengers. When there's only one other person in the elevator, tap them on the shoulder and then pretend it wasn't you. When there is only one other person in the elevator, tap them on the shoulder and then pretend it wasn't you.