Somali studies

The following text is a response sent to an email dispatched to me by the Chairman of the exiled Oromo Parliamentarians who struggle for the Independence and Self-determination of the 5 millennia long Kushitic Ethiopian Nation of the Oromos.
The Hamitic - Kushitic Oromo Nation - due to criminal, inhuman and evil persecution conceived by the colonial powers (France, England and America) and executed by the colonially promoted barbaric and incestuous pseudo-Christian Abyssinians - lost their kingdoms and were engulfed within the Cemetery of Nations Fake Ethiopia, which consists in the world's most tyrannical realm and the location of the world's more abhorrent, more enduring, and more multifaceted genocides. There are more than 45 million Oromos in Abyssinia (Fake Ethiopia) and Kenya today, despite the notorious and pathetic falsehood propagated by Wikipedia.
The present text enumerates all the major points of historical distortion and falsification carried out and diffused by the colonial academia, mass media, and diplomats, as well as by their local agents and criminal executioners, i.e. the barbaric, incestuous and Anti-Christian tribes of Amhara and Tigray (: the Abyssinians), who usurped the fair name of Ethiopia, which historically denotes the land of North Sudan and the Kushitic Nation that prospered there either in the Antiquity or in the Christian Era. Both, the Oromos and the Arabic-speaking (but not Arab) populations of Northern-Central Sudan are the descendants of Ancient Sudan's (i.e. Ancient Ethiopia's) Kushitic populations.
Representative photographic documentation was herewith added to the text in order to better illustrate the topic.

Refutation of historical forgeries propagated by European colonials and incestuous Abyssinians
First published here:
https://megalommatiscomments.wordpress.com/2017/07/26/kushitic-oromos-ancestry-in-ethiopia-ancient-sudan-semitic-amharas-tigrays-abyssinians-ancestry-in-yemen/

Although Hanafism historically was, and remains, the largest school of legio-ritual thought (madhhab) in Islam by number of followers, it has not garnered as much attention in the occidental academe as it's lesser adhered to counterpart Sunni schools of thought.  Amongst contemporary Hanafis there is a debate, which recently emerged about what actually was the ‘true’ early Hanafi legal theory (usul al-fiqh) that was espoused by the eponymous Abu Hanifa (699-767 C.E). A pair of British Hanafis wrote Hanafi Principles of Testing Hadith to repudiate contemporaneous Hanafis who allegedly adopted hadith criticism methods from the Shafi’i school (Shukurov 2015). Meanwhile, the accused textualist Ḥanafīs said regarding the book Hanafi Principles of Testing Hadith, “The only thing worthwhile in the book is its binding and the quality of paper used” (Cheema 2016). These polemics are both engaging in ritual critique demonstrating not only the heterogeneity of Hanafism but also how a legio-ritual school in Islam is a series on continuing debates between various Muslim scholars. Hanafism emerged out of early debates between, the Ahl al-Hadith (AH) and the Ahl al-Ra`y (AR). Abu Hanifa, like his teachers, was from the Kufan camp of the AR. This historiographical secondary literature review aims to give a broad history of the madhhab from its inception to contemporary times with an emphasis on ritual theory, ritual practice, the various strains of Hanafi doctrine, and their genealogies. In the terms of ritual studies, ritual theory is the “myth,” or way of explaining why the ritual practice should take place (Dudgeon 2019, 90-92).

These poems, composed in Somali and in English, provide a poetic reflection of the recently emerged debate on the theme of Caddaan Studies which means "White Studies". The criticism and counter-criticism contained in the debate dug so deep into life nerve of Somali Studies that over a thousand people participated. The poems, under the title "Inaugurating Caddaan Studies" were composed with a critical observation of the debate.

Charter schools have emerged as the most prominent manifestation of educational reform in the United States. As an alternative to traditional public schools, charter schools have been the schools of choice for Somalis. Through in-depth interviews, this phenomenological study explored the experiences of a dozen Somali parents of children who attended Somali-operated charter schools in Minnesota, United States. The study found that the schools protected Islamic values and culture, functioned as an extended home for Somali children, and facilitated communication considered essential to the social well-being of resettled refugees. Additionally, the study shed light on the importance of religious principles and cultural values in shaping parents’ choice of schools for their children.

For colonialism, the hierarchical structuring of society was a matter of administrative importance, but it left scars on the body of the societies of the former colonies.
Italy makes landfall in Somalia towards the end of the nineteenth century, last in the race to colonize Africa, starting according to the usual script that envisages visiting travellers and exploratory expeditions seeking potential markets or dressed up as scientific studies. The earliest Italian explorers and travellers find an immense and sparsely populated territory with good agricultural and commercial potential, lacking any political organization or central administration which might give it political unity. A territory lacking even defined political frontiers, subject to the inroads of the army of the most famous and the strongest neighbouring African empire thrusting towards the Indian Ocean, which imposes tribute of produce on a population mostly engaged in pasture and agriculture and especially limited to the riverine areas as the country's only ready resource. The management and administration of the seaports and their adjacent areas (as stipulated by contract), but effectively only within accessible range, were allotted by Italy to private companies. These bodies, rather than ease the inhabitants' living conditions, give them a deal which is certainly no better—at least not for the majority. Between the end of the Compagnia Filonardi administration and the end of that of the Società del Benadir, events occur which are of extraordinary importance in the history of Italian colonialism and of Somalia; events which call for greater attention and historical analysis than can be given here.
DOI: https://doi.org/10.31920/2056-5682/2019/v6n1a1

For many people, "Somali" and "Christian" are oxymoron but history is littered with enough evidence that this assumed oxymoron is one big fallacy. The purpose of this brief history is to highlight the long and consistent engagement of Christian missions among Somali people in the Horn of Africa. This work will review few of the most prominent mission organizations among Somali people, the challenges and success of these organizations in Islamic Somalia. This review will also elaborate the rebirth of the Protestant mission work in Somalia in the 1950's and the impact the collapse of Somalia's central government in 1991 still has on the church in Somalia. Somalia has 128 years of continuous Christian presence which started in 1881. Unbeknownst to many, there are numerous established Christian house-churches in Somalia today. While the exact number of these Somali Christian congregations in Somalia is hard to know, estimates range from few dozens to several dozens. There are also thriving Somali Christian congregations in the Somali inhabited regions of Kenya and Ethiopia. Sustained missionary work among Somalis started in northern Somalia in 1881 when Roman Catholic fathers opened an orphanage in what was then British Somaliland. The first Protestant mission work was established in southern Somalia in 1896 when Swedish Overseas Lutheran Church (SOLC) opened mission work in what was then Italian Somaliland. While the Roman Catholic mission quickly faced intense objections from the local Somalis, the SOLC encountered minimum opposition from the local people. Through their orphanage ministry, the Roman Catholics witnessed the conversion of many children while the ministry of SOLC produced numerous adult believers in a short span of time. Both mission organizations were eventually expelled from the Somali lands by the colonial powers but some of the local Christian communities they left behind hung onto the faith despite the intense persecutions they faced from the Somali Muslims.

La mayor parte de las colonias francesas lograron su independencia en la
década de 1960. Sin embargo, el pequeño enclave de Yibuti no alcanzó su
autodeterminación hasta 1977. A lo largo de este estudio se va a desgranar las
razones que llevaron a Yibuti a posponer su independencia. Para ello se
analizarán causas como su situación geoestratégica, los vínculos con Francia,
su composición étnica, los resultados electorales que tienen lugar entre 1958-
1977, así como los intereses que mantenían Etiopía y Somalia en el territorio.
La metodología de este estudio se basará en una revisión de la bibliografía y
un análisis de documentos como resultados electorales, documentación oficial
y la hemeroteca.

There is no universal consensus on defining entrepreneurship. Enormous number of definitions has been forwarded by the researchers in the recent academic studies on the area of entrepreneurship. Despite the fact that defining entrepreneurship has occupied the scholars for years, yet there is lack of consensus on its exact meaning. This lack of consistent definition of the term entrepreneurship has been a challenge to the researches in the field. This particular piece is intended to give a glimpse about the existing definitions and, by considering the various fields that entrepreneurship is being studied, to outline the similarities that these definitions pose in common.

Compared to the few public higher education institutions in the prewar era, postwar Somalia boasts a large number of academic institutions at the tertiary level, mainly as privately owned universities. Although these community-initiated academic establishments are making tremendous contributions to the higher education sector, particularly in the absence of an effective national government, one can argue that much still remains at stake in terms of evaluation and quality assurance, key elements necessary for institutional accreditation and acceptance of credentials by other educational establishments issuing the same level of certificates. In this essay we aim to provide an overview discussion of the trends of higher education in Somalia and the way forward for newly emerged institutions, which have taken the bold initiative of changing the landscape of Somalia’s higher education.

Although a great paucity exists in scholarly studies on education in Somalia, the scarcity is more evident in the English studies area, particularly English as a Second Language (ESL) or English as a Foreign Language (EFL) (used interchangeably in this study), where almost none had existed until Mohamed Eno's MA TESOL Dissertation in 2005 and his recent article in the Journal of Somali Studies in 2017. Influenced by both the paucity and the latter study in 2017 1 , which recommended further examination of ESL/EFL area studies, this research investigates EFL students' perceptions of what they consider as more motivating or most motivating skill among the four second language acquisition (SLA) skills of reading, listening, speaking and writing. 2 Consequently, the results reveal that learners do not perceive more listening as a very motivating factor compared to more speaking, identified as the most motivating skill and ahead of more writing in the overall ratings. With very low results on the whole, more reading, on the other hand, is much below both speaking and writing in significance, though ahead of listening as a potential motivator. Interestingly, the findings also reveal persistent learner misunderstanding of the interlinkedness of the four skills, with a misperception that acquisition of one skill is independent of the others, as captured from an analysis of the vagaries in their responses.

This study is an exploration of the cultural barriers against evangelical missionaries working among the Somalis in the Somali region of Ethiopia. This study examines how evangelical missionaries have adapted in the Somali culture and maintained the challenges encountered with and fulfilled the mission they were entrusted to. For this study, open-ended questionnaires were sent to missionary respondents who have been working in the Somali region. The procedural approach for the study followed the Delphi method. The results revealed that the socio-cultural barriers significantly affected the missionaries’ endeavor and their progress to adapt the culture and overcome cultural barriers. Of the challenges, high socio-cultural barriers, language, the religion, lack of an adequate financial and contextual training empowerment from the sending churches or organizations were suggested as hindrance to their mission efforts in the Somali region. This was justified by the respondents of the fieldwork which contributed to the lower or lesser success rate in evangelizing the Somali people. This study suggested that learning from this lesser success, the sending churches and organizations need to equip and empower their missionaries with an adequate Missiological informative trainings, sufficient funding and serious follow-up of their health and ministry regularly to help them fulfill their mission responsibility in Somali region.

ABSTRACT
Maternal and child-health and health education are three major concerns of public health
organisations and researchers throughout the world. Health education for mothers is a
strategy many countries have adopted to improve maternal and child-health.
The present study was carried out in Somalia with the objective of exploring the factors influencing the utilisation of postnatal services at Wadajir MCHC are located in Wadajir district in Somalia.
The survey, was completed by 399 women who responded to a structured questionnaire that was given to them six to eight weeks after delivery.
Questions that were asked generated demographic information about the mothers; mothers’ knowledge about postnatal services; mothers’ socio-economic status and barriers to utilisation of the postnatal services.
The participants included all women who delivered in Wadajir MCH Center in November 2019-2020 except for those who had had a neonatal death.
The data was analysed using descriptive and inferential statistics.
Some of the key findings of the study were that most women lacked awareness about postnatal services and those who knew about these services only knew about immunisation and family planning services.
The majority of the mothers did not know about other services, such as physiotherapy, counselling, growth monitoring, and physical examination.
Lack of money for transport or service costs, distance from the health care facility, not being aware of the services, lack of somebody to take care of the child at home were some of the main barriers to utilisation of postnatal services.
Others included, lack of education, lack of employment, lack of decision-making powers, and lack of time to go back for the service.
The ministry of health should educate women and communities about the importance of postnatal care, its availability, and the importance of women having decision-making
power over their own health.
The health service organization should improve on the quality of care by ensuring that services are provided at convenient hours with privacy, confidentiality and respect and it should evaluate the services periodically from the users perspective to maintain the quality of service.

Preconceived ideas, misperceptions, misunderstandings and distortions are omnipresent within this book which served as basic point of study and reference for the formation of the English colonial policy in the area of the Horn of Africa at the second half of the 19th century. As criticism, refutation and commentary will be published after the re-publication of the entire book, I welcome your comments that along with mine will highlight the destructive role and the racist nature of the English colonialism.
First footsteps in East Africa or, An Exploration of Harar
By Richard Burton
http://etext.library.adelaide.edu.au/b/burton/richard/b97f/index.html
Chapter II – Life in Zeyla
First published in AfroArticles, American Chronicle, and Buzzle on 20th July 2008
Republished on 23rd July 2008 here:
http://xaqsoor.blogspot.com/2008/07/northern-somalia-and-zeyla-described-by.html

Prompted by the unfortunate situation of the last 30 years whereby Somalia heavily relies on foreign aid, this article aims to probe the magnitude of the aid dependency of Somalia between 1960 and 1990. The article finds that Somalia heavily relied on external economic, development, humanitarian, and military aid throughout the 1960s, 70s, and 80s. This aid mainly originated from the Western World, oil-rich Arab countries, and the former Soviet Union. The economic and development aid received by Somalia in this period had a negligible positive impact on the economy.

Dr. Abdishakur Sheikh Ali Jowhar (in Somali Cabdishakuur Sheekh Cali-Jawhar) was born in Borama, Somaliland; son of the late Sheikh Ali Jowhar, one of the most respected and loved Somali religious scholars. Dr Abdishakur was a remarkable man in his own right, he was a well-respected psychiatrist
based at Grey Bruce Health Services in Ontario, Canada, and  recently established a private clinic to treat his fellow citizens in Somaliland. He divided his time between Canada and Somaliland to treat his patients in both countries.
We lost a friend on May 13.

In several previous articles, I examined the parallel characteristics of the fake colonial states of Sudan (real Ethiopia) and Abyssinia (fake Ethiopia) that have been the end result of the Freemasonic Orientalist fallacies of Pan-Arabism and Ethiopianism.

In this article, I will examine a bogus-historical term that has been constructed by the Freemasonic Orientalist ateliers and academia of France and England to further spread confusion in the wider region, and – more importantly – consolidate the two fallacies in the area, namely the pseudo-doctrines of Pan-Arabism and Ethiopianism: Nubia.
First published in:
http://www.americanchronicle.com/articles/view/143394

Republished here:
http://www.oromoparliamentarians.org/English/Facts%20about%20Oromo/Ethiopia%20Kushati%20land.htm
and
http://www.egyptsearch.com/forums/ultimatebb.cgi?ubb=get_topic;f=8;t=006830;p=1

Soomaalida waa dad dhaqan ahaan aan hidde u lahaan jirin inay wax qoraan. Taasi waxay had iyo jeer sababtaa inay lumaan taariikhda asalraaca ah ee ay leeyihiin bulshooyinka noocan oo kale ah "oral society". Gaar ahaan soomaalida oo ay u dheer tahay reer guuraannimo, ma laha wax hadhaa reeba oo loo qaadan karo tixraac. Qoraalkan oo taxane ahaan ugu soo bixi jirey degelka redsea-online.com waxa aynu kaga hadli doono cilmi-dhaqameedka xiddigiska ee soomaalida, waxaan si dulkaxaadis ah ugu eegi doonaa hababka tirsiimo ee taariikh ee saamayn ku yeeshay kaalendarka soomaalida. Ka eeg http://www.redsea-online.com/calendar barmaamij isugu kaa beddelaya taariikh Soomaali, Islam iyo Gregorian. Habeentiris: Islaamka ka hor, Soomaalidu ma lahayd Kaalendar dhaqameed soo jireen ah? Erayada "Calendar" iyo "Leap year" waxaan marmarka qaarkood u isticmaali doonaa sidooda iyagoo la afsoomaliyeey dhawaaq ahaan waayo ma aqaano eray af Soomaali ah oo u dhigma. Hayeeshee markaan ka hadlaayo kalenderka Soomaaliga waxaan marmarka qaarkood u isticmaali doonaa erayada "Habeentiris", "toomman" iyo "qun-dhalad" oo kala ah sidan: Habeentiris: waa xirfadda ay lahaayeen dad aad u yar oo xiddigis ka ku wadi jirey bulshada reer guuraaga ah. Waa hab dhaqameedka xisaabinta bilaha iyo xilliyada reer guuraaga. Sidaa darteed waxaan u isticmaali doonaa "Habeentiris" macnaha erayga "Calendar". Toomman iyo Qun-dhalad: habka tirsiimo ee bilaha ee dhaqanka soomaalida, waxaa la xisaabin jirey maalmaha dayaxa, iyadoo loo qaybin jirey bilaha dayaxa laba qaybood. Bilo qun-dhalad ah oo ku dhamaada 30 habeen iyo bilo tooman ah oo dhammaada 29. Markaa erayga "leap year" waxaan u isticmaali doonaa "sannad toomman" ah markaan ka hadlaayo kaalendarka soomaalida.

Tiro kooban oo ka mid ah suugaanleyda Soomaalida, ayaa kulansata hibooyinka isku-ladhan ee luuqda (Inuu heeso), laxanka (Cod midho saaro), dananka (Muyuusigga). Axmed Cali wuxuu ka mid ahaa dadka hibadaasi ku kulantay ee intaaba leh, waliba waxbarasho u galay ee jaamacad uga soo baxay. Marxuumku wuxuu aaminsanaa in horumarka fanku ku xidhan yahay hadba sida loo xuso ciddii horreyso ballaysintay amma tacabka gelisay.

Wuxuu kaalin mug leh ka qaatay suugaantii gobonnimo-doonka labada Jamhuuriyadood ee British Somaliland Protectorate iyo Italian Somalia ee ku midoobay Jamhuuriyaddii Somaalida.

This paper explores the role that the discriminatory 4.5 powersharing system plays in ossifying clan-based hierarchies and undermining the conditions needed for post-war peacebuilding in Somalia. The Banadiri, Bantu-Jareer, and other Minorities—Somalis who are not genealogically related to the majority clans—have a long history of social marginalization. We argue and show empirically that incumbent groups (that is, the majority clans) have vastly more power than opposition groups (that is, minorities) and thus have greater power to shape the electoral system to serve their interest and maintain their power. Under-representation of minorities occurs through two pathways: first, in granting minorities a half ‘.5’ share of seats to a full share for each of the Majority clans in the 4.5 system (where the ‘4’ are the four Majority clans), and, second, by falsely designating some majority clan members as minorities in order to allow them to take some of the few seats given to Minority Clans. Although Minority groups should receive at least 20 percent of the seats (55 of 275) in the legislative institutions according to their population size, Minority clans hold only 11 percent of seats (31 of 275) in the Lower House and 2 percent (1 seat) in the Upper House. We argue that this unjust situation persists for two reasons: first, Majority clans are able to advocate for their interests before the United Nations Assistance Mission in Somalia (UNSOM) that supports Somalia’s federal elections (UNSOM 2022) Electoral Commission and, second, Somalia’s clan system, with its dozens of clans and sub-clans, is complex and difficult for outsiders to understand. By shedding light on the role that electoral structuring plays in Somalia, this chapter has implications for the literature on electoral institutions and conflict for policymakers seeking to support durable and just peacemaking in Somalia. It urges the international community to support a Census in Somalia, enforce equal representation of all Majority and Minority groups in the Upper and Lower houses of parliament by reforming the 4.5 system, and take steps toward reinstating direct elections, which have not occurred in Somalia since 1969.

Shirkii Qaramada Midoobay ee Rio de Janeiro oo dhacay June 2012kii ayaa go'aamiyey in lala yimaado yoolal aduunyadu si guud ugu hirato oo xal u hela dhibaatooyinka Deegaanka, Siyaasadda iyo dhaqaalaha ee ka taaggan caalamka. Yoolashani waxay bedelayaan kuwii la odhan jirey "Yoolasha Horumarineed ee Kunka sano" (Millinimum Development Goals-MDGs-) oo la hirgeliyey 2000 si loo xaqiijiyo ujee-dooyin guud oo la isla gartay in wax lagaga qabto sabool-nimada xad-dhaafka ah, Gaajada, cudurada dhimashada sababa iyo fidinta wax-barashada asaasiga ah oo caruurtu idil ahaan hesho. Shan iyo toban (15) sano gudohood, Yoolashaasi (MDGs) waxay horseedeen horumar taabanaaya dhinacyo muhiim ah: Yareynta saboolnimada, helidda biyo iyo fayo-dhawr, hoos u dhigidda dhimashada caruurta iyo hagaajinta caafimaadka hooyada, Waxay sidoo kale dhaqaajiyeen dhaq-dhaqaaq caalamiya oo lagu xaqiijinaayo helidda wax-barashada asaasiga ah oo bilaasha, iyadoo lagu dhii-rigeliyey wadamadu inay maal gashadaan mustaqbalkooda, MDGs waxay shaqo weyn ka qabteen la dagaalanka HIV/ AIDS iyo cudurada kalee la daaweyn karo sida kaneecada/ duumada iyo qaaxada. Dhaxalkii iyo guulihii MDGs ku waxay ina siiyeen casharo qiima leh iyo khibrad aynu ku iba-furi karno yoolal cusub, si aynu u tiigsanno mayl kii ugu danbeeyey ee aynu ku cidhib tireyney gaajada, helidda sinaan buuxda ee lamaanaha, horumarinta adeegyada caafimaadka iyo in la xaqiijiyo in ilmo kastaa helo wax-barasho ka saraysa ta asaasiga ah. Yoolashan Horumar Waaraa waa baaq deg-deg ah oo loogu weecinaayo aduunka wadadii horumarka waara. Bishii 9aad ee 2015kii in ka badan 190 hogaamiye ayaa ayiday 17ka yool ee horumar waara, si ay gacan uga

Haldoor: Taariikh-nololeedkii iyo Dhaxal-cilmiyeedkii Shariif Saalax Maxamed Cali (1936 – 2014)
Waa Buugga 2aad ee "Taxanaha Darsidda Afka iyo Suugaanta Soomaalida - Somali Language and Literature Studies Series"
Waxaa wada qoray Mustafa Cabdullaahi Fayruus & Cabdulqaadir Nuur Xuseen “Maax”.
Waxaa soo saaray [Published by] Akadeemiye-Goboleedka AfSoomaaliga (AGA), Muqdisho, Soomaaliya.

For a long period of time, a general belief has reigned in the academic and non-academic circles that Somalis are an extremely exceptional people, in that theirs is a homogeneous society composed of men and women from one eponymous father from Arabia, celebrating monoculturality, monolinguality as well as monotheologicality! In the background of all the said shared commonalities, this study intends to argue that the Somali people have a composition of various communities of distinct ethnic background, with each ethnic community practising its own distinct mode of living and culture in the midst of a conglomeration of multi-ethnogenic societies. Therefore, subsequent to the believed universality of Somali culture and origin, the study aims at clarifying the vagueness of Somaliness or Somali citizenship, and that distinct identities, ethnicities and cultures are categorized or marginalized in the melting-pot of Somaliness. The core theme, however, is to put in the limelight the social situation of the Jareer/Bantu people amidst the racialist nature of pastoral Somaloid stock. Relatively, the study intends to investigate the subject by focusing on some basic questions such as:-

(a) Does Somalia constitute a homogeneous society of Arab origin?

(b) Do the Somali Bantu/Jareer suffer ethnic marginalization?

(c) Who is a Somali and by what criteria is the paradigm of Somaliness/Somalihood determined?

Saddex saaxiibbo ah, Faarax Axmed Cali “Gammuute”, Rashiid Sheekh Cabdillaahi “Gadhwayne” iyo Siciid Jaamac Xuseen “Gacmuudi” ayaa xagaagii 2018kii soo booqdey saaxiibkoodii ay waqtiga dheer dad isugu dhawaayeen, Maxamed Ibraahin Warsame “Hadraawi”, oo aanay in door ah la kulmin. Waxa ay ku soo booqdeen Hadraawi magaalada Burco, iyaga oo ka safray Hargeysa oo ay saddexduba u joogeen Bandhiggii Buugaagta. Intii ay sii socdeen aad bay uga sheekaysaneen, jawiga Burco, ayaamo hore, iyo xaalladda ay kula kulmi doonaan. Waxa ay la soo joogeen maalintii oo dhan. Ka soo noqodkii safarkoodaas oo gaar u taabtay, iyo la kulankii Geedka, ayuu Faarax Gammuute ka allifey maansadan “Hoodaar”.

Waa qoraal kooban oo ka hadlaya Maxamed Daahir Afrax. Marxuumku wuxuu ahaa haldoor maskaxmaal ah, oo ummaddiisa ugu adeegay dadaal milgo iyo muunadba leh oo soo taxnaa muddo nus qarni ah. Wuxuu ku astaysnaa inuu yahay “madhaafaankii suugaan-tiraabeedda Soomaalida” iyo “u-hiilliyihii afka hooyo”. Wuxuu lahaa dareen garasho uu si joogto ah ula falgalo waayaha ummaddiisa, intii karaankiis ahna aan xilgudasho ka hagran. Sheeko-faneeddu waxay ka mid ahayd hubka uu xilkaa ku guto.
Marxuumku wuxuu geeriyooday Oktoobar 2021.

Somalia is generally thought of as a homogenous society, with a common Arabic ancestry, a shared culture of nomadism and one Somali mother tongue. This study challenges this myth. Using the Jareer/Bantu as a case study, the book shows how the Negroid physical features of this ethnic group has become the basis for ethnic marginalization, stigma, social exclusion and apartheid in Somalia. The book is another contribution to the recent deconstruction of the perceived Somali homogeneity and self-same assertions. It argues that the Somalis, just like most societies, employ multiple levels of social and ethnic distinctions, one of which is the Jareer versus Jileec divide. Dr. Eno successfully portrays another Somalia, in which a mythical homogeneity masks the oppression and social exclusion suffered by some ethnic groups in the country

Dhaqdhaqaaqii Daraawiishta iyo Boqortooyadii Ingiriiska waxaa dhexmaray dagaallo socday in ka badan labaatan sanno, loona yaqaan “Anglo-Somali War”, “Dervish War”.ama “Somaliland Campaign”.
Qoraalkani waa dulmar kooban oo aan ku samaynayno duulaankii ugu dambeeyay dagaalladaa, waayihii ku xeerna ee saamaynta ku lahaa iyo siduu ku dhammaaday. Waa duulaanka ay Boqortooyada Ingiriisku ku soo afjartay Dhaqdhaqaaqii Daraawiishta ee jiray 1898-1920, jiif iyo joogna u diiday muddadaa! Xilligan waxaa laga joogaa muddo hal qarni ah.

The history of Somali Region is scattered in the vast history of Somalia and Ethiopia. But this article explicitly examines the historical developments of the region from the colonial period to the recent past around 1995, and how the region gained the diverging ethnic and national identities, Somali and Ethiopian at the same time. The paper also aims at presenting the historical developments of Somali Region in short, and traditional narrative perspective.

The Somali people in the Horn of Africa have been exposed to the Gospel for over a century by different intrepid missionaries of various denominational persuasions. The
most significant Big Three are the Roman Catholics, the Sudan Interior Mission

(SIM), and the Mennonite Mission. The Swedish Overseas Lutheran Church (SOLC) is also one of the earliest pioneers in Somalia. The SOLC set up a mission base in Kismayo, southern Somalia, in 1896 and eventually expanded its mission work to Jilib, Mugaambo and Jamaame, all in southern Somalia.

Although scholars of Somali Studies have engaged themselves in examining the Somali society from several perspectives, colonial and early Somali writers mainly observed the Somali people as homogenous, egalitarian and nomadic pastoral. Themes on multi-ethnicity, multiculturalism, and linguistic diversity were ignored as topics that sully the myth of the selfsame ideology colorfully embroidered in the official historiography. The notion also deluded pioneering Somali scholars from critically studying their people and analyzing colonial writing; at least not beyond the western scholars' knowledge boundary. Accordingly, the Horn of Africa was exemplified as a unique African nation where citizens enjoy equality and share an all-in-one identity: culturally, ethnically, historically, and linguistically. Contrary to that notion, though, the everyday social situation makes the primordial ideology of selfsameness unsustainable. To establish the evidence, this essay discusses about how the Bantu Jareer agrarian community, a section among the different groups of subalterns in the country, views its environment and social space within the boundary of deeply offensive segregation by an extremely suppressive Somali society.

Today's Somali regional State of Ethiopia has been the Ogaden and Haud of British Colonials. It was only the late 1940s that the region was handed over to Ethiopia by British Colonials. There was hidden agreement between the two and Somali people of every where had, by any means, no idea about that cession. This paper examines the history of Somali Region from the colonial period to the recent period. The paper aims presenting the history of Somali Region in short way.

Islamic movements and radicals have been operating in the Horn of Africa, the Somali territories in particular with different objectives. Violent extremism and radicalism have emerged as a result of their operation and correlation with international radical groups. Media plays an effective role in the radicalization process and that influences the perception of the people living in these countries. The use of media by the radicals, both individual and groups, to influence and recruit the youth and other sympathizers have been simultaneously increasing in the region as modern technology infiltrates with Somalis. With regards to these issues, the present article will initially explore and accentuate how Somalis – both those living in Somali territories in the Eastern Africa and beyond, have been radicalized through media –traditional and modern media.
The article illustrates how some Somalis go from ‘radical of thought’ up to ‘radical of action’ that drags them to the involvement in violent extremism across the region.

Following an earlier article about the recent developments in the area of Sanaag, I came to recall a fascinating text that is not widely known among today´s Somalis. I would characterize it as a Classic of Orientalist literature, and it was written in the middle of the 19th century.

However, it was not written for the purpose of educating the ancestors of modern Somalis. In fact, it was composed by a leading English adventurer and Orientalist who contributed greatly to the formation of a great number of ideas and preconceived schemes the English shared about the wider Red Sea area, involving the Eastern African coast, the Arabian Peninsula, and the Horn of Africa.

The book is a real goldmine in revealing precisely

1. how the colonial European powers, and more specifically, the English, projected their preconceived ideas about other nations, religions, faiths, histories and cultures, their misconceptions, delusions, misapprehensions, and their misunderstandings onto the sphere of academic knowledge, science, and truth,

2. how they fell victims of their own errors,

3. how their initial errors dragged them to further and more critical, political, errors,

4. how they projected their aforementioned inconsistencies onto the sphere of the foreign policy, and more particularly onto their relationship with the various local peoples, and

5. how this unfortunate chain of discrepancies and anomalies was projected onto the Somalis to plunge them in confusion and tie them with the colonial power.

The book, in and by itself, reveals in a splendid way what colonialism has always been: a misunderstanding and an aberration built thereon.

Somalia in its totality is not the main subject of the book; a marginal part of Somalia is. However, Harar´s historical magnificence and radiance was such that anything written about Harar normally concerns parts of the greater Somalia.

Not a single chapter of the main part of the book describes the illustrious province of Sanaag; the first Appendix does. As a matter of fact, it is about a diary written and the observations made by an English army lieutenant, who was the first to identify the Lake Victoria as source of the Nile, and he was the first European to reach there. The lieutenant is not the author of the book, who also was a famous explorer, and bitter rivalry characterized the two English explorers.

The diary concerns none else than Lieutenant Speke for whom an interesting, brief but informative, profile was composed by the BBC Historic Figures section (http://www.bbc.co.uk/history/historic_figures/speke_john_hanning.shtml).

The book was written by Richard Burton, the famous explorer and treacherous traveler, who – due to his excellent linguistic skills in Arabic – managed to enter Mecca, although a Christian. He was the first European to enter Harar, Africa´s holiest Islamic shrine and the Islamic world´s fourth most venerated place. An introductory presentation can be found in wikipedia, but it is highly biased (http://en.wikipedia.org/wiki/Richard_Francis_Burton). On the contrary, an interesting book review about his ´First footsteps in East Africa or, An Exploration of Harar´ and Burton´s adventures in Harar was published here: http://www.roadjunky.com/article/711/richard-burton-harar-travel-book.

I republish here integrally the Appendix I, Diary and Observations Made by Lieutenant Speke, When Attempting to Reach the Wadi Nogal. Richard Burton´s ´First footsteps in East Africa or, An Exploration of Harar´ was published in 1856.

I would be ready to publish various comments, and to comment on excerpts of Lieutenant Speke´s Diary, so I welcome your comments, corrections, rectifications, and criticism of this deeply anti-Somali text.

I re-publish the controversial text here because I am convinced that it reveals negative intentions against, and a wrong perception of, Somalia; the ensuing English colonization of the northern part of Somalia was carried out by people who were based …. precisely on this text!

It is therefore essential for today´s Somalis not to have illusions about the permanently anti-Somali policies of England. To liberate, pacify, re-unify, and rehabilitate Somalia, one has to bear this in mind.

Diary and Observations Made by Lieutenant Speke, When Attempting to Reach the Wadi Nogal - Appendix I
From: First footsteps in East Africa or, An Exploration of Harar
by Richard Burton
First published in AfroArticles, American Chonicle, and Buzzle on 17th July 2008
Republished on 23rd July 2008 here:
http://xaqsoor.blogspot.com/2008/07/richard-burton-on-sanaag-at-origins-of.html

Buuggani waa kii labaad ee taxanaha Maansada Masiixa. Taxanahan ayaa sanadkiiba soo baxa laba jeer. Suugaanta diiniga ah ee buuggan ku cad waxaa curiyay Masiixiyiin Soomaaliyeed oo dal iyo dibad kala jooga. Qasiiddooyinkan Eebbe amaanka ah waxaa ay marag u yihiin bisaylka Kiniisadda Soomaaliyeed ee ku sugan dal iyo dibad.

Masiixiyiinta Soomaaliyeed waxaa ka buuxa kuwo uu Eebbe hibo weyn u siiyay curinta suugaanta. Maansoolaydaas qaar ka mid ah ayaa lagu garanayaa qasiiddooyin magac iyo miisaan leh oo ay horay u allifeen. Eebbe ayaan uga mahadnaqayaa ragga iyo dumarka curiyay maansooyinka buuggan dhex ceegaaga; waa hubaal in Kiniisadda Soomaaliyeed ay uga tageen dhaxal la taaban karo.

How are minorities inscribing their knowledge in already contested Western epistemologies? How are Western-style modernity being negotiated, subverted and resisted by minorities globally? This paper endeavours to conceptualize such theoretical and the methodological challenges involved in knowledge production regarding the ‘Other’ or minorities. I particularly seek to locate minorities struggles and postcolonial scholarship using Discourse Analysis as a tool for conducting not only knowledge production but also guide its activism.

Undoubtedly, currently the most popular candidate for Soma has been the Amanita muscaria mushroom, which, with its bright red speckled cap, and this association, has become something of a generic symbol for psychedelics, and psychedelic mushrooms particularly, despite the fact that the psilocybin varieties are immensely more popular with modern enthusiasts. This is part 3 in a series on The Soma-Haoma Questions, which seeks to identify the origins of the ancient sacramental entheogenic beverages, soma and haoma, of the Indian Rig Veda and the Persian Avesta. In this article we will take a critical look at the various claims made that Soma was a mushroom.

An illustrated version of this article can be accessed at https://www.cannabisculture.com/content/2020/02/02/the-mushroom-soma-theory-a-critical-analysis/