Salaan... I can't believe it is the fourth time I'm celebrating Kowda Luulyo on here. 2002 2003 2004 2005 Waa maalintii Soomaaliyeed, qof walba oo Soomaaliyeed dhiig wadani leh ku farxi lahaa. Wax walba waa dhacaan laakiin maalintaan mala iloobi karo. Ila damaashaada. Tahniyad iyo hambalyo dhamaan ummada Soomaaliyeed meel walba ee joogaan.

I am ready for a decisive second civil war Excellent! I hope you'll be as ready and eager reporting from the FRONTLINE live.

Salaan... Let us not clanize this particular discussion (for not everybody lives revolve around how mighty or powerful or weak some clans are, while others equal clannish mythology’s obsession is beyond nightmarish). I do not support Shariifka. I did not, in anyway ever, supported any Soomaali 'leader' since the civil war. I was just trying to correct you in a brotherly way, for your apparent subtlety disguising your frustration at your hapless lionized idol was duly noted, thanks to any discerning eye that cannot be duped that easily. It seemed only yesterday that it was Xaabsade and et al. of RRA leadership you were glorifying upon your hero's landing in Baydhabo. What changed, my friend? Oh, Xaabsade (an "RRA weak link clan member" nonetheless) now controls Baydhabo and didn’t listen the imploring, pleading words--and when that didn’t help, Old Man trying to cause a little internal clan civil war--and told your old man to go Xamar. I would like to ask you one final, unequivocal question. Frankly. Is C/laahi Yuusuf stooge to Sanaawi, the leader of Itoobiya? Yes or no, baliis. No ifs, buts and ands.

I have always wondered, since these people are abviously not muslim(the majority of them) So it is you to decide and classify who is Muslim or not, miyaa? And for your information, Muslims are allowed to own dogs under certain circumstances, including using them for your profession (in this case, hunting).

Let’s cut to the chase, baliis. Your daily ritual consists almost always by potraying and justifying a man like C/laahi Yuusuf Axmed's reachy and dubious actions (or lack thereof). As an ultimate puppet, he is. How many times did he fly to Addis Ababa for his lord's siyaaro? He is now truly the only, absolute puppet; his policy entirety--from A to Z--consists, and is written and dictated not in single Soomaali region or by Soomaali person, but is directed and produced in Addis Ababa. We are not blind. We are not naïve. It is tantamount to insult to our intelligence by this daily ritual of justifying Mudane C/laahi Yuusuf's insupportable, questionable dealings. Soomaalis would have tolerated if his "administration" was satellite to a powerful nation, but to Tigrey/Amxaar? How degrading to collective Soomaali pride! When C/laahi Yuusuf acts a real Soomaali statesman, not a pretentious and dependant one, only then can we discuss others being "tools," for C/laahi is the ultimate, shameless stooge president Soomaaliya ever have had.

Salaan... So Eeylo are not the same as Eelai correct? No, they aren't. Isku taariikh xataa ma'aha. I once saw this cached file based on a survey by Danish governmental organization regarding Eeylo and their then current situation in 2000. A ccording to Mr Fara Oumari Mohamud, a representative of the Eyle (Eile) community in Nairobi, the Eyle centuries ago had their own kingdom, ruled by King Gedi Ababo*, around the hill Bur Eyle close to Bur Hakaba (Bay region). The Eyle were hunters and agro-pastoralists. They believe themselves to be of Falasha (or Jewish) origin before they were Islamised. They were treated by the main Somali clans as religious outcasts. Fara Oumari Mohamud said that before the war there were some one thousand Eyle families living scattered throughout southern Somalia up to and including the Hiran region, but the majority lived in two districts, Bulo Burte in Hiran region, and Bur Hakaba in Bay region. These remain today the principal areas where the Eyle live in Somalia. Presently, there are approximately two to three hundred Eyle families in Somalia. The information provided by Fara Oumari Mohamud can be supplemented from other sources. Lewis (1994a) considers the Eile (Eyle) of Bur Eibe as a Negroid people, living in the area between the two rivers. They cultivate during the rains and hunt in the dry season (with dogs, considered dirty creatures by the 'noble' Somali). Both the (qabiil) and the (qabiil) despise them, and there seems good reason to regard them as a pre-Cushistic aboriginal population. They comprise three primary sections, one of which appears to be related to a dynasty of chiefs that ruled the Bur region at some time. Smaller Eile groups are found at Dafet, on the lower and mid-Shabelle, and among the Shidle. Mohamed Diriye Abdullahi adds that in the 1960s and 1970s the Eyle had some hunting and farming communities in the vicinity of Mount Eyle (Bur Eyle, Bur Eibe), some 60 km south of Baidoa. Their numbers have been constantly in decline since the 1960s due to assimilation with the (qabiil) and Bantu agricultural communities or through migration to large towns such as Mogadishu where they found employment as butchers. In Mogadishu, before the civil war, the Eyle occupied a large squatter camp beside the grounds of the National University, to the consternation of the university officials who demanded their eviction. The civil war has scattered the few communities that the Eyle had. Abdullahi considers the Eyle an endangered community that would have difficulty in reconstituting its former settlements around the plains of Mount Eyle. Fara Oumari Mohamud explained that in 1992, in Mogadishu, he gathered members of eight minority groups to create an NGO, in order to appeal for help to the international community. The NGO implemented a number of projects with donor aid, but in 1998 the members of the executive committee were targeted by Aideed's USC, after which they fled to Kenya. Language Fara Oumari Mohamud stated that the Eyle have the same language as the main Somali clans among whom they live. Fara Oumari Mohamud informed the delegation that the Eyle were treated as slaves by main Somali clans. They had no protection from any clan and their relationships with the clans in their home areas (qabiil, qabiil) were not good. Also for religious reasons, they were treated as outcasts. There are no physical differences between the Eyle and the surrounding Somali clans. There was no intermarriage between the Eyle and the major Somali clans. There were no Eyle in government institutions, and there are no Eyle involved in the Arta peace process at the present time. Eyle could intermarry with some Benadiri and with Tumaal, but not with Yibir. Lewis (1994a) describes the Eyle as clients of the (qabiil) clans, while Abdullahi (1998) mentions the assimilation of Eyle with Bantu and (qabiil) communities. The Bantu elders interviewed by the mission consider the Eyle to be a Bantu lineage group. The UNHCR overview classifies the Eyle as a (qabiil) clan. Perouse de Montclos (1997) considers the Eile (Eyle) of the Bur Eibi Hills to be a Bantu group. Occupations The Eyle are hunters and agro-pastoralists. According to Lewis (1994a) they also make pottery, and their home area is one of the centres of pottery making. Abdullahi mentions that in Mogadishu the Eyle found employment as butchers. Security and human rights During the civil war many Eyle fled Somalia for Kenya, Ethiopia and Yemen. Fara Oumari Mohamud knew of no Eyle who had fled to the northern part of Somalia. At the present time there are some two to three hundred Eyle families remaining in Somalia, mainly in the districts of Bulo Burte in Hiran region and Bur Hakaba in Bay region. They are still in a weak position, as they do not bear arms. They cultivate and suffer from the drought that reigns in southern Somalia. Hunting is difficult these days, according to Fara Oumari Mohamud. There are no indications from other sources that the Eyle are at present targeted by the main Somali clans. Insofar as they live in unstable areas, they could become victims of armed conflicts. No Eyle have been included as members of the Transitional National Assembly. ____________________ * I believe by Gedi Ababo they meant Geedi Shaamboow, a historical figure.

Salaan... I read that article the moment it was posted few days ago, and I was instantly doubtful. Hard to believe, especially considering with that questionable picture. To top with that doubtful picture, it was then translated and reported by Dayniile.com, among the careless, unreliable Soomaali websites. Dayniile.com should apologize and stick with their Soomaali-style tabloid of warar deg deg ah...

Salaan... So, so naxdin and sad. Rudy, basically the article says if that victim girl wants to eat something, she must eat at a washroom because anything she digests directly goes to down to toilet. This happened because four men armed with K-47 tried to gang-rape her while she, as a nomad, was minding the camels. She resisted ostensibly, and they finally used bayonet, tearing open together both her V and anus. As a result, anything she eats now must immediately go--she just can't keep it. She can't help herself and needs immediate medical attention that can't be found in Soomaaliya. "Ragga qaarkood naxariisdaranaa." Ragga qaarkood rag ma'aha waa xoolo, kaba daran qaarkood.

Originally posted by Waaya Arag: How come I never heard of this Cabdalla Nurradin if he is the best known man in Somalia. You may not have heard him because his face is a bit more known than his name. He is abwaan, playwriter, singer, radio broadcaster and comedian. He was in Shumeey ruwaayad. He was, I believe, the composer and singer that well-known song of Meel libaax soo galoow lo' ma joogeyso waala kala leexiyaa liin iyo caano...leeyloo leeyla yaa leeylaa... Eebe hasoo caafiyo, aamiin.

Salaan... Mar alla markaan maqlo heestaan sharafta leh xaada ayaa i kacdo. Some argue it was composed by Abwaan Qaasim Hilowle (the father of that smooth singer, Faadumo Qaasin). Others equally say it was Abwaan Cali Mire Cawaale. Regardless who composed it, aad iyo aad ayee qof walba Soomaali usoo jiidanee ereyada ku jirto heestaan astaanka u ah Soomaalida dhamaantood. Complete version: S oomaaliyeey toosoo Toosoo isku tiirsada ee Hadba kiina taag daraanee Taageera waligiinee Idinkaa isku tooqaayoo Idinkaa isku taamahayee Aadamuhu tacliin barayoo Wadankiisa taam yeelyoo Arligiinna taako ahoo Sharcigaa isku kiin tolayoo Luuqaddaa tuwaaxid ahoo Kuma kala tegeysaannee Tiro ariyoo dhaxalaa Sidiin laydin soo tubiyoo Ninba toban la meel marayoo Cadowgiina idiin taliyee Tuldo geela oo dhacanbaad Toogasho u bareeraan Oo ma dhilkaa dhan ee tageybaan Ninna dhagax u tuuraynee Qarankan hubkuu tumayoo Toorayad dhaafaynee Oon taar samaysan karayn Uurkutaalo weynaayee Hadba waxaan la taahaayoo Toggaga ugu gayshaayoo Nin dalkiisii cadow taaboo U tol waayey baan ahayee Hadba waxan la ooyaayoo Ilmadu iiga gubataayoo Ikhtiyaar nin loo diidoo La addoonsadaan ahayee Soomaaliyeey toosoo Toosoo isku tiirsada ee Hadba kiina taag daranee Taageera weligiinee

Salaan... Guddoomiyaha kumeelgaarka ee baarlamaanka ahna Ra'iisul wasaaraha kumeelgaarka ee wasiirada ahna Madaxweynaha dowlada federaalka kumeelgaarka ayaa waxaa la sheegay in uu soo xiray "kala fadhigii koowaad" ee baarlamaanka kumeelgaarka, markuu dhaariye xildhibaan kumeelgaar ah. Read on. _________________ Nuuradiin Macallin Mukhtaar Midnimo.com I yadoo xalay uu sheegay Guddoomiyaha Baarlamaanka Federaalka Soomaaliya Shariif Xasan Sheekh Aadan ku dhawaaqay inuu wax ka bedelay qorshihii ahaa in Xildhibaannada Baarlamaanka laga bilaabo maanta 12 ka bishan fasax geli lahaayeen uu sheegay Shariif Xasan in kala fadhiga Baarlamaanka uu sii socon doono ayaa Maanta go’aanka Shariif Xasan waxaa lugta ku dhuftay Madaxweynaha Federaalka Soomaaliya C/llaahi Yuusuf Axmed oo maanta ku dhawaaqay in kala fadhigii koowaad ee Baarlamaanka Federaalka uu xiran yahay. Madaxweyne C/llaahi Yuusuf oo khudbad ka jeediyey maanta Fadhi Xildhibaannada Baarlamaanka ku sugan Magaalada Nairobi kulan ku yeesheen magaaladaas ayuu sheegay in laga bilaabo maanta sida uu dhigayo xeer hooseedka Baarlamaanka uu xiran yahay kala fadhigii koowaad ee Baarlamaanka Soomaaliya. “Aniga ayaa idin bilaabaya halka loo guurayo, waxaa la tagaya gudaha dalka, maanta waxaa xiran kala fadhigii koowaad ee Baarlamaanka Soomaaliya oo muddo furnaa†ayuu yiri Madaxweyne C/llaahi Yuusuf oo sheegay in Baarlamaanka fasax galay lana tagi doono gudaha dalka. Dhinaca kale fadhigii Maanta Golaha Baarlamaanka oo uu shir Guddoon ka ahaa kuxigeenka Labaad ee Baarlamaanka Federaalka Soomaaliya Prof Maxamed Cumar Dhalxa, sidoo kale fadhigii maanta ayaa waxaa lagu dhaariyay Xildhibaan Cusub oo lagu magacabo Sharmaarke Jen Maxamed Xaashi Gaani oo bedelay aabihiisa oo kol hore ku geeriyooday qol uu ka deganaa mid ka mid ah Hotelada Baarlamaanka ka degenaayeen ee magaalada Nairobo, isla wararka naga soo gaaraya magaalada Nairobi ayaa sheegaya in maanta Xildhibaannada ay dhaariyay qaar ka mid ah Wasiiradii dhawaan uu magacabay Ra’iisal Wasaare Prof. Cali Maxamed Geeddi. Kulankii maanta oo ay ka wada qeybgaleen Madaxweyne C/llaahi Yuusuf Axmed, Ra’iisal Wasaare Prof. Cali Maxamed Geeddi ayaa si weyn loogaga soo horjeeday go’aankii uu xalay soo saaray Guddoomiyaha Baarlamaanka,iyadoo weliba Xildhibaannada loo qeybiyay qoraalkii xalay muqdisho ka soo saaray Guddoomiyaha Baarlamaanka Federaalka Soomaaliya. ________________ I had a little faint hope C/llaahi Yuusuf's dictatorship mentality would change one day--I no longer espouse that. Waaka quursaday C/llaahi Yuusuf, and I am not sure if he is psychologically and politically stable at all now.

Aqri meeshaan: Midowga Maxaakiimta Islaamiga ah ee ka jira magaaladan Muqdisho ayaa shir jaraa'id oo ay ku qabteen xaruntooda waxa ay ku sheegeen in maleeshiyooyinka maxkamadaha islaamiga ah aysan ka mid noqon doonin kuwa maanta lagu wado in isbaarooyinkooda la qaado, iyagoo taasina sabab uga dhigay in iyagu ay yihiin kuwo markii horeba loo abuuray in ay nabadda sugaan isla markaana la dagaalamaan burcada iyo isbaarooyinka. Mar uu gudoomiyuhu ka hadlayey isbaarooyinka maxaakiimta islaamiga u yaala qaar ka tirsan waddooyinka magaalada Muqdisho ayuu diiday in goobaha ay ka hawlgalan ciidamada maxkamadaha lagu sheego isbaaro,waxaa uuna tilmaamay in ay kala gedisan yihiin isbaarooyinka yaala magaalada ee baada lagu qaato iyo goobaha ay iyagu ka hawlgalaan oo sida uu sheegay dadka lagu nabadgeliyo. "Ciddii isbaaro qaadaysa waan soo dhoweyneynaa waana waajib diini ah mana aha in lagu dabaqo hawlaha nabadgelyada iyo garsoorka ee ummadda loo hayo dhaqaalaha naga soo galana gaadiidlayda ayaa isxilqaantay waxaana laga war qabaa in aysan jirin meel na laga taakuleeyo waxaa ciidamadeenu ay nabada ku sugaana waa intaas, waxaa kala duwan marka ninka dadka dila, dhaca, boobana dhaqaalaha uu qaato iyo ninka nabadgelyada iyo garsoorka ka shaqeeya ummaddana dhaqan celiya..." Wadaado: Isbaarada ma qaadeyno <A Su'aalaha waxee kala yihiin: Maxaa u diideysaan in la qaado isbaarada, aw wadaadoow? Mida labaad, maxaa loogu waci lahaa isbaarada? Jid gooyo? Xaaraan xalaal noqotay? Wadaadkii ayaa saan u dhaqmaayo maxaa ka sugee waranlihii? Mise doublespeak-kii Mr Orwell ka hadli jiray ee master gareyeen. I didn't know wadaado read such books.

Salaan... I think the name Eeylo is an overall name given to many hunter-gathers, who for centuries used to dwell what is known Southwest Soomaaliya. They aren't, in my opinion, a homogeneous clan-family. Danta ayaa isku geysay, from discrimination to their associated profession--just like other Soomaalis. They were later incorporated into the D/G clan federation for protection, laakiin maxee kugu taalaa sidii si ka daran ayaa loogula dhaqmaa wali. Sax Baashi, Tarbuunka agtiisa ee daganaan jireen, that wild park Tarbuunka iyo Isbitaal Digfeer u dhaxeeye. Siiba Qabuuraha Qaranka oo C/rashiid iyo odeyaashii kale ku duugnayeen gadaashood. Laakiin waligeeyba meeshaas waa ka cabsan jiray markaan banooniga Tarbuunka u aado agagaarkiisa maqribkii intuu noogu dhicin aa kasoo carari jirnay because of so-called 'dad qalato' ee noogu sheekeyeen Soomaali jacbursan. Goormaa laga saaray meeshaas laakiin? Aniga iyagoo dagan lee igu danbeysay, oo maba la arki jirin, mise kuwii soo dhawaa aa laga saaray oo maadaama guryo cusub 'booli qaran' laga dhisanaaye meeshaas.

Salaan... First, I hope the Admin. won't mind me using this supposedly tribal name. Apologize in advance for not having to come up another term or name that can be substituted. When a Soomaali hears Eeylo (especially those down at South), what conjures up to mind is this: Dad qalato? Dhiigyo cab? Associate them with dirty dogs? Fear of them to death? There is even a well-known, hate-mongering maah maah, "Sagaaro miirkeed qabto masaajid Eeylo ma gasho!" _________________ Bashiir Maxamed Aadan Baydhabo.com B eesha Eeylo (Eeyly) waxay ka mid tahay beelaha tirada badan ee ay ka koobantahay qowmiyada (Qabiil's name) & (Qabiil's) gaar ahaan bahda (Qabiil's name). Beeshan oo dadka ku abtirsada ay ku kala firdhisanyihiin degaano badan oo ka mid ah dalka Soomaaliyaa ayaa waxay ka mid tahay beelaha degan gobolada Baay & Bakool. Waa beel dadkeedu qabtaan mihnado iyo xirafado kala duwan. Haddaba mar aan waraysi ugu tagay malaaqa beesha Eeylo Malaaq Mad Sabarow Xuseen ayaa wuxuu iiga warramay arrimo badan oo taabanaya, dhaqanka, dhaqaalaha, qaab nololeedka beeshan iyo weliba cabashooyin la xiriira faquuq ama hayb soocid mudo badan soo jirtey oo beesha (Qabiil's name) ay kula dhaqanto beesha Eeylo. Malaaq Mad Sabarow ayaa hadalkiisu ku furey: "Waxaanu nahay beel fac wayn oo so jirtay intii ay soo jireen beelaha kale ee Qowmiyadaa (Qabiil) & (Qabiil) waxayna beesha Eeylo u kala baxdaa laba jufo oo u sii kal baxa 24 jilib." Malaaqa oo ka warramayay mihnadaha iyo xirfadaha ay qabtaan dadka ka soo jeeda beesha Eeylo ayaa wuxuu yiri: "Maba jiraan wiil iyo gabar Eeylo ah oo aan shaqaynin amaba aan isku tallujinin shaqo ay noloshooda ku badbaadiyaan sababta oo ah waalidiinta ayaa ku ababiya (tarbiyeeya) dhallaanka ama caruuurta. Wiil iyo gabar Eeylo gaban ah oo aan mihnad lahayn lagama helo beesha." Malaaq Mad Sabarow ayaa si gooni ah uga warramay dhinaca wiilasha gabanka ah (yaryar) gaar ahaan qaabka mihnadooda wuxuuna yiri: "Wiilka Eeylada ah waa gabooy (ugaarsade/gabraarte) falaar iyo qaanso ku ugaarsada ama shabaq dabin ah u dhiga duur-jogta sida sagaarada iyo bakaylaha." Waxaa intaas raaca eeyaha oo ay u adeegsadaan ugaarsiga waxayna si ay u haqabtiran baahida qoysaskooda ayna iskugu filnaadaan eeyahooda ayagoo wata ugaarsi tagaan goor gudcur habeen ah, wixii dheeri ah oo ka badan baahidoodana waxay u iib-geeyaan suuqyada magaalooyinka waxayna ku doorsadaan (bedeshtaan) waxyaabo ay ka mid yihiin dharka iyo gaaska la shito. Ugaarsiga iyo gabraarnimada keliya kuma koobna mihnada wiilasha Eeylada ah oo waxay kaloo qabtaan shaqooyin ay ka mid yihiin samaynta kabaha ama waxay u tolaan qofkii ay kabo ka goáan. Sidaa aawadeed tuugadaa iyo qawleeysatada lagama helo beesha. Malaaq Mad Sabarow oo sii wata warbixintiisa ayaa iiga waramay dhinaca mihnadaha iyo shaqooyinka ay qabtaan haweenka beesha Eeylo wuxuuna yiri: Dhab ahaanti haweenkeenu waxaan oran karaa waa ay ka shaqo badanyihiin raggeena sababta oo ah guriga maamulkiisa waxaa u dheer in ay sameeyaan oo ay suuqyada u iib-geeyaan xargo iyo saamo ama maqaarka (gibil) oo loo isticmaalo waxyaabo badan sida samaynta aloolka (sareer ka samaysan geed) ama, tolidda haamaha iyo ashuumaha lagu arooro iyo weliba tolilda heeryada la saaro aqal Soomaaliga ama hoori. Waxay kaloo haeeenka Eeyladu qabtaan shaqooyin ay ka mid yihiin tumida badarka (mesegada), haruurk, gallayda, IWM., ayagoo qabashada hawlaan lacag ku qaata oo uu dakhli ka soo galo. Malaaq Mad Sabarow mar uu ka hadlayey qaabka wada noolansho ee u dhaxeeyaha beelaha Mirifle iyo beesha Eeylo ee deegan wadaaga ah ayaa waxaa uu si cad oo aan gabasho lahayn uu iiga warramay haraadiga dhaqamadi gaboobay ee foosha xun oo ay beelaha Mirirfle la wadaagaan Soomaaalida kale ee ah isir takoorka ama hayb soocida ay kula dhaqmaan beesha Eeylo wuxuuna yiri: "In aan walaalo la nahay (Qabiil) anaga uun baa og oo ayaga ma oga. Ixtiraam iyo aqoonsina ma siiyaan dhaqankeena iyo qaab nololeedkeena. "Ma aha wax la koobi karo quursiga iyo yaska ay noo hayaan belaha (Qabiil) ee aanu walaal ahaan u tirsano. "Hadaan tusaale u soo qaato caayda iyo aflagaadada na loogu yeero waxaa ka mid ah: "Waxay nagu yeeraan 'Eeylo Jafay' oo loola jeedo 'Eeylada duur-joogtada ah' ayagoo markaas nagu tiriya in aan ka tirsanahay ama laa jaad nahay ugaarta ama duurjoogta aan ugaarsano, waxyna caaydan si bareer ah noogu tilmaamaysaa in aanan ka tirsanayn bahda beni- aadamka oo aanu ka tirsanahay bahda duurjoogta waa siday nagu caayaane. Wa heer quursi dhaafay oo la dafiray jiritaankeena beni-aadamnimo. "Waxaa kaloo beelaha (Qabiil) ee aanu wada degno nagu hayb soocaan oo nagu quursadaan mihnado aanu qabano sida ayagoo noogu yeera 'kabo tole, maqaar ure' iyo ereyo kaloo caay ah oo aan la soo koobi karin ayagoo weliba og baahida ay u qabaan mihnadaha aanu qabano. "Midda kale beelaha (Qabiil) waxay nagu takooraan xagga guurka iyo is dhex-galka bulshadeed waxayna noo haystaan dad nasab dhiman ah nagmana guursadaan rag iyo dumarba. "Waxay naga aaminsanyihiin fikrado mala-awaal iyo khiyaali ah waxayna noo haystaan in aanu is cunno oo hilibka dadkeena aanu quudanno ayagoo rumaysan in marka qof Eeylo ah uu dhinto aan la aasin oo aanu cunno waxayna ku ababiyaan caruurtooda fikradaha dhalanteedka ah. Waxaa taas marag u ah in caruurta deegaankan markay dhaayahooda (indhahooda) qabtaan qof Eeylo ah uu anfariir ku dhaco oo durbadiiba cagaha wax ka dayaan oo ka carara. "Waxay kaloo beelaha (Qabiil) nagu sameeyan faquuq iyo iyo tacaddi aan la soo koobi karin. Xitaa waxaa dhacda in hadii qof Eeylo ah uu tago xaruumaha hay'adaha gargaarka ee laga qaato taakulada iyo kaalmooyinka la isku hor gudbo oo uusan soo dhaafi karin xitaa albaabka lagana hor istaago. Xitaa anigoo oday dhaqaameed ah oo ah malaaqi beesha Eeylo ma gudbi karo." Malaaq Mad Sabarow oo intii aan waraysanayay ay wejigiisa ka muuqatay tiiraanyo iyo dhiidhin uu ka dhiidhinayo gunnimada iyo hagardaamada lagu hayo beesha Eeylo ayaa wuxuu kaluu yiri: "Waxaan idin leeyahay sababta uu (Qabiil) & (Qabiil) u harsan waayay oo had iyo jeeraale uu Ilaahay ugu salliday colaad aan dhamaanayn waa nabsiga ay naga galeen. Weliba waxaa jira xadgudubyo badan oo aanan hadda sheegi karin oo aan aduunka u soo bandhigi doona marka aan helo nabad iyo amaan aan ku sheego." Malaaq Mad Sabarow ayaa hadalkiisa ku soo khatimay erayadan: "(Qabiil's name) walaal ma aha waxna nooma ogola, mana oga in aanu ka wada nimi Nabi Aadam iyo Xaawo oo faraceenu isku mid yahay." ____________________ Eeylo being the original settlers of what is now known Baay/Gedo/Bakool/Shabeellada have been fighting the misconception Soomaalis have of them for centuries, and particularly those Maay-speaking they live and interact with in the area. They are the only Soomaalis who still hunt to this day, albeit some ignorants having negative views of their chosen profession. I am gonna go far than the Malaaq's last caveat words: Soomaali dhamaantood waligood meel ma gaari doonaan intee dad walaalahooda ah heyb soocaan maalin iyo habeen simply because of their chosen profession or some other ethnic connection. _________________ NB, Eeylo isn't Eelaay tribe, as some might confuse up with the name.

Salaan... The dysfunctional taksiiliyaal are finally united and at least formed an organization outside the vicinities of Tim Hortons' coffee tables' hearsay and ii dheh. I am proud of them!! Mid aan banooni la ciyaari jiray oo boortiyeeri ku cabi jirnay aaba ku jiro meesha. Ar next time aan arko maraxa.

Salaan... BBC waagaan yaraa dadka waa weyn aan mar mar la dhageysan jiray, mar walbana wararka Soomaalida ee ku bilaabi jirtay, sidaan u xasuusto. Hadadaan, siiba sidii dowladaan loo dhisay ayaa markaan dowlad jirtayee dhageyso is dhahaa, laakiin maxee kugu taalaa. Waxaaba ku nacay first 15 minutes wararka dunida oo aan loo dirsan ee kugu madadaalinee. Yukreen ayaa kacdoon ka socdo, Simbabwe ayaa abaar balaaran ka jirto, Buluufiya ayaa mudaaharaadyo waa weyn ka dhacaayo. What the...! Wax aan loo dirsan. Almiina wararka Soomaalida maku hormariyaanoo. Shuud. Madaama one hour loogu dhigay waxaan u maleynaa waa lagu qasbay in ee ku hormariyaan wararka caalamka from the central headquarter, meesha laga wada xukumo. Maba dhageysan lahayn hortiiba haduu Cowke ku jiri lahayn dadka tabiyo. His Caaaaaaaaaaaaaaaawa iyo caalamka kills me.

Salaan... Hibo, duqdaas aa ka hadlee, aniga hadaan adiga ku ogaan lahaa in aad joogtid waa kugu soo dagi lahaa, oo anigoo garoonka diyaaraha taagan aa kusoo wici lahaa, isoo doon yacni. Soomaali iska dhaqankaas ee leedahay, oo anigaba hoteelkaas maku dagi lahayn hadaan wax badan joogi lahaa; gabadhii ilmo habreedkana aan qaraabada ahayna Shaariqa ee dagayand. Too far, yac. ________________ Xiligii Kacaanka kululaa aa duqoow Macoow la dhaho oo iskool Xaawo Taako ag maraayo maalin subax allaseey tahay ayaa waxaa ka hor imaatay gabar iskoolka u ordeysay. Isla markiiba waxee weydiisay, "Adeer, Xaawo Taako mala xiray?" (Waxee ka wadaa irida ganjeelka iskoolka mala xiray camal.) "Yaah?" "Xaawo Taako mala xiray hee?" "Iyaah! Xaawo Taako iyadoo feeraha falaar ugu dhagantahay aan ogaa ee hadane shimees la xiray? Kacaankaanaa, hadana dirito waxaas usoo dhigtay sanab xiroow inaas bilaabo. Macbuudka!" "Maya adeer..." "Ar kii farasta la boodaaye ii kii kale dhagaxa tuuraaye ma lagu daray magoow adigaaba war hayee..." _________________ Checkmate, Reer Canjeex dhaaf waraa. Unuga waana taqana dagaal ma fadaana, mahaan ma rabno in na lagu burbursado ciyoowba. Allaheena ka alla!

Salaan... Hibo, duqii Juba lahaan jiray ciyaalkiis aan inta isku naqanaa, inkastoo uu hada iska gaday, asaga naftirkiis inta usoo wareegay. Jasiira ma xumo day hee, maqaayada Soomaalida gadaal kaga dhagan aaba i dishay. Heersare, walaahi. Haye sheekadaan arkaba, hada kahor email la igu soo diray. Muriidi iyo Maana oo maalin dhageysanaaya laanta af Soomaaliga ee BBC-da ayee waxee ka maqleen warkii oo sii socdo, "Beesha Abasguul ayaa shirkii Soomaalida ee Nairobi qaadacday, kadib markii ay baarlamaanka kumeelgaarka cusub ka waayeen xubnihii ay xaqa u lahaayeen, waa sidee yiraahdeen..." Maana qosol hala dhacdo hee. Muriidi waa yaabay, ha weydiiyo. Muriidi: Ay Maana, maxaa waaye qosolkaaneeti. Maana: Ar lama-goodle iskool shimees qabiil u naqdayna, kii wax lagu barahaayey lee maahinoo? Muriidi: Horta sii u fahantay ani ma u fahmin; waxaas u fahmay Abeeso lugeey, laakiin hadiis iskool ka wado beri jeeso iyo sabuurad aa ku xigta, anaa ku dhahay maryooleey ka filo.

Hibo caddeey, kor iyo hoosba waa lagaa salaamay. Imaaraadkana shimee tagtay walaashiisna, mise waa iska qoratay? Hoteel Jasiira Dubeey ku yaalo iiga waranba? Haye, sheeko dacaayad waa tanaa. Diyaar ma u tahay? Xariifkoo Reer Xamar aa Koostarka gobolada aado wuxuu la soo raacay kuwoo Reer Baydhabo ah oo u socday Baydhabo. Baabuurkii wuxuu istaagay Daafeed si ee kistoo loo cuno, loo luga baxsado. Gaaygii Reer Xamar waa dagtay, kistiis uu soo cunay. Markuu kusoo noqday uu wuxuu waayey boorsadiisii. Dadkii baska la saarnaa uu wuxuu ku dhahay, "Boorsadeey aawina?" Reer Baydhaboodkii waxay u maleeyeen inuu leeyahay: "Boorsadeey aami." Hal mar ay waxay ku wada dhaheen: "Eebeey hakii daaweeyo." Yacni waxee u maleyeen in uu dhahay boorsadey aa soo cunay, iyagana duca kas ah ee u dhiibay, oo nin qac eh in uu la socdo moodeen.

Salaan... ...Sidii laga sheegay oday matukade muddo dheer ahaa baa markii danbe masjidkii galay, wuxuu maqlay Imaamkii oo leh, garbaha iyo gumadaha hala isku dhajiyo. Ninkii dadka ugu dhawaa ayuu inta ku jeestay ku yiri: Oo maxay tahay sababtu? Wuxuu ku yiri: Shaydaanku inuusan nakala dhexgalin ayaa saas loo yeelayaa. Salaad bilaabihii oo yaaban ayaa yiri: Oo Shaydaan hadduu tukanayo maxaa loogu diidayaa? But seriously, that is a pure philosophical question. I hope aw surwaal-gaabyaasha lugahaaga ku istaago everyday jameecada markii lagu jiro, as though literally believing that xadiis, ponder to that question.

Salaan... Horn, is daji, saaxiib. I guess our brother Che-Guevara didn't intend to refer himself as a reer Arlaadi, not that he cannot be. When he wrote--"the interest of our people is hardly considered here..."--what he meant was Soomaali people in general, regarding when it comes to qabqabliyaasha. That is the way I understood. Anybody can be 'reer Arlaadi' by the way, as long as you grew up in Maay-speaking regions and spoke af Maay, you are then considered to be a reer Arlaadi. It isn't emphasized and attached to qabiil per se, but related to land iyo language. Xasan Aadan Samatar is reer Arlaadi in this definition, so is the current leader of horyaalka called Arlaadi Band. (PS, have you ever heard a whole bunch of group calling themselves Burashadleey?) And regarding your question, sorry I just saw it now, I don't think I can be found supporting ever in a Kaambo Amxaaro group, and again neither in a so-called, suddenly nationalist anti-Sanaawi group. Wixii soo baxo hala arko.

Salaan... I personally deplore fruitless arguments, where this side of the board is well-known of. And before I begin for this, let me clear myself and in no inequivalent manner: I stand for Xamar; defended it--and still do--to death. It is my natural city of birth and I love no city, town or village on this earth than I of Xamar. It will always have a special place on my heart. However, as I equally defend it indefatigably, and easily dismiss the persistent propaganda that some are throwing against this former wonderful city, I would likewise equally report the reality of my favourite city too. Now, walaashiis, allow me to clear some issues--not issues, indeed, however the issue of some Soomaali citizens "xalaalizing" some residential, industrial and commercial properties. I am not basing this on a hearsay. I saw them, witnessed as it is. This issue isn't limited to Xamar. I believe it happened in most other Soomaali cities that witnessed civil war carnage. I, however, only had been to Xamar this time, so naturally that is all I can report pertaining to this issue. Bermuuda, as you were alluding to, isn't limited to guri-balaarsi issue. In fact, no reasonable person lives in Bermuuda. It involves every xaafad of Xamar, especially Hodan. It isn’t only limited to private properties. Some business people built commercial properties ON a common good public space that belonged to all. I am sure if you were old enough to remember to compare the public spaces of the pre-civil war of Xamar and post-civil war, it is a dark contrast. Some individuals had built deliberately without a hint of public conscious some commercial properties on places such as Carwada, in front of Warshada Kookada, at the former bed-flowered intersections of well-known isgoysyada, including Isgoyska Hawlwadaag, Isgoyska Bakaaraha and Isgoyska Kaasa Balbalaare. (These are the few I saw, where the former meelaha jardiinooyinka ahaa laga dhistay bakhaaro without a hint of public wellness.) This is the result of it being mainly an anarchic city. No doubt. I gave an example on the previous post and you dismissed because that event had occurred on Bermuuda xaafad. Hokey, now this other episode I witnesses is the epitome of what we are discussing. This person who had lived since the early days of civil war, a lavishly built villa that belonged to obviously a high-ranking official. He was contacted while I was there by to its former owners, and after he was thanked, he was keenly asked to evacuate it as it is. He refused, dismissing them acquiring their wealth, including the house, under tribal "booli qaran" governments funds. They try to reason with him, with no avail. He was finally induced with a couple of thousand dollars dangling. He still refused to leave, this time reasoning he "invested" substantial amounts on that house. I knew the house before the war and I saw it again while I was there, the house seemed to look anything but to be invested. It used to be a shining laba-dabaq house, with all white-painted, inside and out. It no longer is. Even its white-painting wall fading to something resembling grey-dark-brown wall. Before you dismiss again this man as another individual--he isn't alone. Now, I stayed with my sister, who lived in my abti’s house at Taleex. The houses all across my abti wasiiro iyo official kalaa daganaan jiray, but Ilaahaa og dadka dagan maanta. Some waa loo hayaa, yes, and some deteriorating beyond recognization, including Xasan Abshir’s house, which was a block away. Not all houses are forcibly xalaalized. Not the majority of houses are "occupied;" however substantial of them do, and I can tell you it isn’t limited to Bermuuda, where, again, no body lives. It happens in Xamar Jajab. It happens at Ifka iyo Aakhiro. It happens at Laba Dhagax. It happens at Lambar Afar. It happened--and still happens--basically any house that is fit and can be occupied, maxaa yeelay kuwii tarniika ama jiingada ahaa awalaaba horeey loo fiiqday. The xalaalizing of private properties never bothered me because one day, insha allaah, aala xisaabtamaa, but what bothered me was how the common good of public space had shrunk. Basically, with the exception of Tarbuunka, I hadn’t seen any other public space that had real estate value that was left alone. This has had very much bothered me. _______________ Ha u qaadan in guryo nagala heysto and because I am criticizing of that. Noo way. Our properties are all standing and are used by relatives, some us ourselves. As a matter of fact, dowladii Kacaanka in its Hantiwadaag heydays "xalaalized" some properties my father owned, including what is known as Hoteel Taleex now and a farm at Afgooye, which duqa, my old man, uu waligiis soo hadal qaadin, meaning faraha uu ka qaaday.

Salaan... He is said to have business and marriage connections with the warlords. He is married to the niece of a ringleader of an infamous militia based in Mogadishu. He is married to three wives. Each living three different continents--Mareykanka, Australia and Dubai. As far as I know, all are Reer Arlaadi. _________________ NB, I don't know why I find myself every other thread Shariifka is involved. Bas waaye, this is enough, how wild the accusations go even; koleey maraxaas waxba maka helaaye.

Originally posted by Rahima: ^ Brother, you state: quote: Xamar is full of people who are occupying properties that are not theirs and as such it is an occupied city. So i ask, how is that you have come to know that xamar is "full" (the point which i am contesting here, you are stating that it is extremely widespread and is the majority case) of people who are occupying property which is not theirs? I mean have their been studies done?, statistics concluded? By what measurements (aside from the somali grapevine and the ever so wonderful media of ours ) have you come to conclude this?Raxiima, sister, you've been to Xamar, and you don't have to deny the issue of "occupation" of certain properties by certain people in Xamar. It is so obvious few of the property-occupiers can even refute or refuse not to acknowledge--some even xalaalizing it and as though thinking it is their God-given houses. Of course, some houses dad baa u haayo dadkii ka qaxay, and most of those dadka haayo waa dadkii dariska la ahaa ama kasi jiray, but the houses dadka "kooytada" live is different. Let me tell you this episode that happened to me while I was there. I and some old friends I grew up with, were taking some pictures of our destroyed xaafad, what is now known as Bermuuda. While taking the pictures at that eerily and deserted xaafad, where few souls live, this lady was asking us some basic questions. When we started explaining and told her that we used to live the xaafad, and that house is ours, this house was that, and that house was this...suddenly, this obvious agitating man appeared from no where, immediately saying we would stop photographing or else "canshuur" baa la idinka qaadaa. When we told him we are the old ciyaal xaafad, the guy with his madness started uttering these words I won't forget: Wax aad leedihiin ayaa iska yar ee ka dhaqaaqa meesha hadii kale... I hadn't even waited him to finish the sentence. However, some of the friends ila socday got mad because their "qabiil rule" that xaafad and I shouldn't heed that madman's words. I beseeched them that we should leave immediately, for I didn't come all the way from Canada nin waalan Bermuuda hilfaha ha igu laabo. Macaleesh, no way. I told him, yes adigaa xaafada dhan leh, do whatever you want with it and immediately left. Marka dad saas camal ayaa iska jiro, and I can tell you, they aren't few.