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description=Monotonous tales and incoherent thoughts of a seething brain...Read at your peril;

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e more we keep rotating it the more of a chance we have of curtailing the problem and weakening the pest the pest cannot be killed posted in religion politics somali somali culture somali nomads somali politics somalia 7 comments to mogadishu december 29 2007 by shafi another year went by almost slipped without being noticed much it has been one long volatile year for somalia with the arrival of the ethiopian forces to help the incredibly incompetent transitional federal government tfg of somalia today the ethiopian forces have almost obliterated the weak and vulnerable people of mogadishu and the very government that was supposed to protect the feeble residents has but given the scrawny ethiopians carte blanche to exercise their authority the residents of mogadishu instead of celebrating the new year with their loved one are burying their dead relatives mourning the deaths of their young one while despondently clinging on to the one thing that unites them all hope they are bracing themselves for another year of misery their cheerless eyes half heartedly fixed on the perilous road ahead expectantly awaiting their fortune or misfortune they have become refugees in their own country i am hereby wishing the residents of mogadishu in particular a very blessed eid and all the best for the bleak year ahead the following song is dedicated to them as a show of support it is patriotic song from the legend muse ismaciil qalinle and it is called hadii aanan dhulkaygow enjoy hadii aanan dhulkaygow dhuux cadaawe kuu karin hadii aanan dhulkaygow dhiig kuugu fool dhiqin if for you my land i don t cook an enemy s marrow if for you my land i don t rinse your face with blood hadii aanan dhulkaygow gobanimada soo dhicin soomali kama dhalan if for you my land i don t sovereignty reclaim i wasn t born of a somali maalkaaga maan dhaqan caanihiisa maan dhamin ciidana dhab uma ladin your wealth i did not keep its milk i did not taste and the soil i did not truly inhabit hadii aanan dhulkaygow gaaja kuugu dhuubnaan hadii aanan dhulkaygow dharka kuugu duubnaan if for you my land i don t become emaciated with hunger if for you my land i don t become draped in your clothes hadii aanan dhibaatada dhexda suunka ku adkayn hadii aan dhaxantiyo milicdaba u dherernaan soomali kama dhalan if for the difficulties i don t fasten my waist with the rope if the bitter colds i don t and the scorching heat endure i wasn t born of a somali dhirta miraa kamaan guran dhuunigaaga maan cunin kuma dhaqaaqin magacaa the fruits i did not pick from your trees your food i did not consume and your name i did not preserve maalkaaga maan dhaqan caanihiisa maan dhamin ciidana dhab uma lihi your wealth i did not keep its milk i did not taste and the soil i did not truly inhabit image posted in africa religion politics somali somali culture somali music somali nomads somali poetry somali politics somali songs somalia tagged religion politics somali somali politics somali songs somalia 2 comments eid mubarak december 18 2007 by shafi image posted in family religion politics somali traditions 10 comments the battle of jidbaale december 14 2007 by shafi click on the above image to read entire letter or click here to read this letter dated january 1904 speaks of of the tragic battle of jidbaale where so many somalis lost their lives though the dervishes lost a thousand men in the battle of jidbaale yet the opposing forces led by the british army also consisted of thousands of somalis many of whom lost their lives on that day speaking of this battle and other battles the dervishes engaged in ismaciil mire composed the following poem and speaks about the gravity of the situation history has it that ismaciil mire and his friend maxamad camped at some people s hut one night and a woman charged towards him and accused him of several things including killing her sons looting her camels and so forth in order to set the local men against him in retaliation ismaciil mire was at the time the leader of some regiments of the dervish army being the second in the chain of command after the sayid mohamed abdulle hassan relating the tale of the woman and her accusations as well as shedding light on the conditions of the battlefield mire said gelin dhexe xalaan maxamadow geyrtay oo kacaye gam ina waayey hadalkay i tidhi gacallow naagtiiye adigay gabley tidhi markaad geyshka wadateene midnight last night oh maxamad with a jolt i awoke and i couldn t sleep my dear of what the woman told me you murdered my offspring she said when you with your army came waxay tidhi adaa igu gondolay garangartaan iile waxay tidhi aday guridhigoo ma lihi gaadiide waxay tidhi adaa gelengel tubay garayartaydiiye she said that you have tied me to this uninhabited wilderness she said you have rendered me home bound and i have no camels she said you have in the deserted fields left my flock of goats waxay tidhi guyaalkii adaa gaajo ii dilaye waxay tidhi gurboodkii adaa geesaha u dhigaye guhaadeeda aan jirin bal aan gabay ka soo qaado she said you have over the years starved me to death she said you have killed all the youth of her false intimidations now let me recite a poem gumburo iyo cagaarweyne iyo geedkii daratoole goobtii jidbaaliyo xargaga guuldarradii joogtay gembigii ka dhacay ruuga iyo gudurigii haagay at gumburo and cagaarweyne and the tree of daratoole the location of jidbaale and xargaga the defeat that prevailed the turmoil that took place at ruuga and the guduri that feasted gabooddeeda beerdhiga wixii la isku gooraamay maydkii gabraday seerigay good ku tumanaysay gawarkaad maraysaba laftaad galayaxaa mooddo the tragedy at beerdhiga and the bloody slaughter that ensued the death that filled the grounds where good had trampled upon on every bank that you tread and the skeletons that dried gob ninkii ahaan jirey wuxuu gibil madoobaadey giddigiis naflaa iga wixii gobolba meel aaday when the noblest of men became emaciated with hunger the entire population when every region scattered to a place dayuuradaha gowliyo wixii samada guuraayey daarihii gelgelintaa noqdiyo gebiyadii ciiray wixii guuldarriyo hoog ka dhacay dunida guudkeeda the planes that roared and the things that travelled the sky the buildings turned to rubble and the walls that collapsed the defeat and devastation that overwhelmed the world s pinnacle gembiyo jahaadkii arlada gaday wixii joogay gaaliyo daraawiish wixii uunka kala gaadhay keligey ma wada geysannine la isku geeryooye the destruction and holy war that engulfed the earth s inhabitants the infidels and dervishes and between the people what occurred it s not only i to blame for both parties suffered countless casualties geyigii rogmaday oo dhan baad guudka ii sudhiye waxbana hay gurraynine dembaad galabsanaysaaye gartaa maaha naag yahay inaad ii gilgilataaye all the ravaged land you have saddled on my head so accuse me not for you are only accumulating sin you have no right o woman to threaten me gashi kaama qabo oo ma layn gabannadaadiiye gambana kaama furan baan u fili gulufyadaydiiye naa gefkiyo beenta daa yaadan gelin godadkii naareede i owe you no blood money and your sons i did not kill and i don t think my regiments robbed you of your scarf so stop the transgression and lies o woman lest you dwell in the pits of hellfire gaadiid the actual meaning of gaadiid is vehicle of transport so since the nomads only means of transportation is the camel gaadiid hereby refers to camels for transportation usually hayin guduri a bird that feeds on corpses gumburo cagaarweyne daratoole jidbaale xargaga ruuga and beerdhiga these are areas stretching from the vicinity of laascanood and scattered all the way from the nugaal valley to burco are the sites where the dervishes engaged in battles with the british forces it is in the battle of jidbaale where they suffered most casualties an anonymous man was cited to have said abidkeyba meel lagu jabaan jiqila buurnaaye dagaalkii jidbaaley ninkii joogey baan ahaye ilaahay i jecelaa muxuu jiray arwaaxdayda i have always dwelled in the horrible places of defeat i was the man present at the war of jidbaaley o how god loves me for he has protected my soul p s i have removed a few lines from the poem containing tribe names simply because some people have the tendency to read tribal names out of context the lines i have removed too shed more evidence of the disaster that struck the dervishes p p s any corrections suggestions to the translations would gladly be welcome posted in africa cultural heritage gabayo poetry somali somali culture somali nomads somali poetry somali politics somali traditions somalia 13 comments nomadic culture december 11 2007 by shafi continuing on from my previous post on somali culture here are a few other images that i managed to obtain from somali heritage dhiil la culayo the woman in this picture is inserting smouldering branches into the dhiil once inserted they are left inside for a while and then shaken vigorously this process is called culid the burning sticks of wood are known as culay when shaken for a while a black residue is left inside the dhiil this process is effective in killing germs and all sorts of bacteria inside the dhiil the first milk that is poured into this vessel is said to taste very sweet maybe cawrala knew the taste of such milk and hence sought to entice her lover calimaax with it by saying casarkii haddaan weel la culay caano kugu siiyo cishihii haddaan sarar cusba leh kugu cashaysiiyo oo waa caafimaad rage haddaan cagaha kuu duu go if by evening if provide you with milk from a shaken vessel dhiil and by night feed you with salted morsels of steak it is in the health of men if i rub your feet do not confuse this with the process of lullid which is where milk is put into a vessel haan is always for this process never a dhiil and then placed horizontally on the floor it is then shaken vigorously by rolling it to and fro on a pillow or a cloth placed on the floor to separate the fat subag from the milk the subag comes out thick it is constantly checked by tasting or feeling for the thickness of the fat that forms on the surface and finally when all separates and the subag is taken out what is left is pure sweet milk the haan however also undergoes a similar process to disinfect it the process is called aslid haanta waa la aslaa lama culo this is done by collecting the bark from the roots and sometimes stem of trees such as the qaroor and muxur and muqlo and then cooking them in water the bark obtained is often reddish reddish brown in colour and a reddish mixture is the result of the cooking this is called asal this asal is then poured into the haan and shaken to ensure that it reaches everywhere update while the haan is being disinfected women usually sing songs to accompany the routine one of them is garangara lagaa goosey geed dheer lagaa soo lul laba qaylo kaa yeedhay laba qaalin kula buubtay laba qaar laguu kala jar geeljire ku qooraansey may a garangar be made out of you may you be hanged from a tall tree may two scream be heard from you may adolescent camels fly with you may you be cut into two pieces may a camel herder ogle you the haan is never used without asal being applied to it first the asal is left in the haan for several days to disinfect it and mend any tiny holes it may have had the asal is also used as a coating for the dhigo udbo and lool branches used for building the somali hut explained here the qarbad xab the hide used to store water also undergoes the process of aslid after this process is applied to the qarbad the water that is stored afterwards tastes very sweet and is reddish brown in colour the galool tree is used in this process masaf xaarin this is the same masaf i ve explained earlier in somali culture it is used to separate impure particles from maize and is used particularly in the southern regions of somalia since farming is almost non existent in the drier north after harvesting the maize first the corn seeds are put in a mooye mixed with a few drops of water and ground slightly leaving the maize galley seeds on their own then the seeds are spread out in a masaf xaarin above and left to dry in the sun the galley is now refered to as galley buusha baxsan meaning that the actual galley seeds are left with all impurities and coverings removed the galley is then either ground to be cooked as soor or cooked in its state babis a somali hand held fan made from caw above are different types of dhiilo sing dhiil all the above dhiilo are carved out of wood and are used in the southern regions of somalia nothern dhiilo are not carved out of wood but made from caw and special tree fibres the dhiil on the top left is decorated with aleel or tiny sea shells gambar this is the classic somali stool called made from cow s hide various forms of somali arts and crafts in front of the wooden camels are two carved wooden bells called koor these are tied to the camel s neck salli derin this is another design of the same salli derin i ve explained earlier here xaaqin made from the leftovers of caw this is a brush used for sweeping the house hut saqaf this is a somali comb the original name of this comb is wafti birjiko a somali stove food cooked using one of these is only matched in taste by the food cooked using this dhardhaar posted in africa cultural heritage somali somali arts crafts somali culture somali nomads somali traditions somalia tagged cultural heritage miyi nomadic culture somali somali arts crafts somali culture somali nomads somali traditions somalia 12 comments no post december 7 2007 by shafi salaamu calaykum dear friends i have been rather busy lately and have been unable to update this blog and probably would not be able to do so for the next few days either so until we meet again in a few day s time i shall leave you with this brilliant video do enjoy native i haven t forgotten about the somali weddings account and as i promised you i will bring you an extensive write up of what the custom entails bear with me posted in cultural heritage random observations somali somali culture somali nomads somali poetry somali politics somali songs somali traditions somalia tagged sayid m a hassan somali culture somali nomads somali traditions somalia 5 comments teddy teacher november 28 2007 by shafi i have been following this story lately and it is surprising how it has escalated over the past few days miss gibbons has been arrested and charged in sudan for naming or allowing a teddy to be named mohamed whichever the case maybe whether she named the teddy herself or let her pupils name the teddy is something not known for certain yet the prosecution team has completed its investigation and has charged the briton gillian gibbons under article 125 of the criminal code my interpretations of the situation thus far are here surely when miss gibbons was on her way to sudan to teach english to the young impoverished kids there she would have taken into consideration the culture of the p...