Qorista af Soomaaliga: Falcelis

Dhowr cisho ka hor waxa degelkan ku soo baxay qormo aan ku eegayey dood qiime leh oo uu soo bandhigay qoraha Soomaaliyeed ee Ibraahin Yuusuf Axmed (Hawd). Ibrahhim waxa dooddiisa lagu soo saaray mareegta redsea-online.com.
Ibraahin wuu soo rogaal celiyey isaga oo doonaya in uu ka faalloodo sida looga falceliyey dooddii uu oogay, waxana uu rumeysan yahay in dooddiisii ay iimo ila yeelatay, hase ahaatee aan muujin kari waayey caddaymo ku saabsan waxa aan dhaliilay markii aan qormadiisa akhriyey. Ibraahin wuxuu qoray:

Liibaan Axmad wuxuu qabaa saddexdaas dhawaaq oo dhigaalkooda la dooriyaa in ay dadka afafka reer yurub wax ku bartay ku adkayn lahayd in ay af soomaali ku higgaadiyaan.

Ma aqaan meesha uu Ibraahin hadalkaa ka soo dheegay. Qormadayda waxa ay xoogga saaraysay muujinta sida aan ugu haftay bareerayaashiisa afeed ee isburinaya. Tusaale, Ibraahin wuxuu qoray:

Intii ka horraysay oktoobar sannadkii 1972 af soomaaligu ma uu qorrayn, sidaas darteed nabarrada ay afafka kale ee qorani la dhacayeen aad ayey u darraayeen, dhaawacyo ba’an oo ay u gaysteen ayaana maanta jidhkiisa ka wada muuqda.
af carbeedka oo af soomaaliga deris la ah xidhiidh xooggan la leh ayaa ka mid ah afafka soomaaliga aad u saameeyey, kaas oo erayo badan oo jiray ka takhallusay kuwo kale oo badanna soo kordhiyey. Afafka Yurub oo iyaguna muddo dheer dhulka soomaalida ka talinayey ayaa iyaguna af soomaaliga dhirbaaxooyin kulul la dhacay.

Waxa haddana uu qoray:

Taas macnaheedu ma aha afafkaas aynu ka soo hadalnay saamaynta ay af soomaaliga ku yeesheen mar walba in ay xumayd. Run ahaantii erayo aad u badan oo aan af soomaaliga ku jirin ayey afafkaasi soo kordhiyeen, taas oo hodantinnimo u noqotay.
Ahaanshaha iyo sifadu marka ay israacaan iyaga oo dheddig ayaa iyaduna ah cillad aan labadaas qodob lagu kala maarayn karin. Tusaale: dhuxushu waa ay nooshahay. Sida muuqata sifada iyo ahaanshaheeda ma kala goyn karro oo ma qori karro sida ay naxwe ahaan saxa ku tahay oo ah: dhuxushu waa ay nool tahay.

Gabagabada qormadiisa waxa uu Ibraahin u dooday sidan:

...af soomaaliga dhismihiisa iyo taddawurkiisa ma aha in la farageliyo oo sidii la doono loo qaabeeyo ee waa in loo raacaa sida uu isagu dabci ahaan isu abuuro ee isu qaabeeyo.

Sidee buu Ibraahin 'nool tahay' erey naxwaysan ugu arkaa haddii aysan ka mid ahayn "af soomaaliga dhismihiisa iyo taddawurkiisa"? Sow faragelinta uu Ibraahin sheegayo ma aha arrintan?

Maxaa hortaagan inaysan Soomaalidu kala gar qaadan …

Waxaan akhriyey qormadan xiisaha leh oo ku soo baxday somaliland.org. Way kala duwan yihiin cinwaanka iyo doodda qoraha waayo qoruhu waxa uu doonayaa in Soomaalida kala gar qaadato.

Hal-Bixinta Ereyada Kombiyuutarka: Buug Cusub

The author has accomplished a challenging feat by trans'lating computer terminology into Somali. He has done this by adopting words and concepts used in rural and urban Somali culture. Suleekha Ali Yuusuf, a social anthroplogist.

Waxa soo baxay buug cusub oo ku saabsan hal-bixinta ( erey-bixinta) ereyada kombiyuutarka. Waxaa buugga qoray afyahanka Cabdiraxmaan Faarax(Barwaaqo). Waa buuggii ugu horreeyey oo noociisa ah oo laga qoro kombiyuutarka.
Waxa laga heli karaa lulu.com .

The Varied Uses of the Past Tense in Somali Language

Thirty six years have passed since the first Somali language grammar book was published. Since then a couple of Somali grammar books have been published(1) . There are aspects of Somali grammar that throw up more questions for Somali language researchers. Although the Somali past tense can be used as both present and past perfect tenses, it has nuances that manifest themselves in both the spoken and written word and show the challenges facing the descriptive and prescriptive Somali language grammarian.

The past tense is used in Somali to:
1 refer to an event that took place at a specific time in the past (an adverb of time being the indicator)
2- refer to an event that has taken place at an unspecific time in the past
3-describe a situation that has or has not changed


It is the third point that calls for redefinition of the use of the past tense because of ambiguity attendant on its use in Somali language. In Somali it is common to use the past tense in reference to a situation that may not have changed, as the following imaginary dialogue between Samatar and Warsame will show:

Samatar: Waxaan ku nooleyn Xaafadda Xamar Jajab. (We have lived in Xamar Jajab quarter)
Warsame: Ka xaggee Xamar Jajab? ( Where in Xamar Jajab?)
Samatar: Dekedda agteeda ( near the harbour)
Warsame: Ma waxaad deris ahaydeen reer Jaamac? (Were you neighbours of Jaamac’s family?)
Samatar: Haa. Ina Jaamac iyo aniga ayaa saaxibbo ahaa. (Yes. Son of Jaamac and I were/have been friends.)

Samatar’s use of past tense to make mention of friendship with the son of Jaamac may or may not mean that the friendship is a thing of past, and may prompt someone who is learning Somali as second language to ask: “ Are you not friends anymore?”
The use of the past tense to refer to situations that are not necessarily past is not confined to the spoken word. It is widely used in different forms of writing in Somali language. It sometimes creeps in English texts by Somalis using the same tense in English as the one they are using in Somali when formulating ideas. A political memoir(2) by a Somali politician contains paragraphs about another politician whose ‘antics’ he has described as being alien to the Somali people “ who were Muslims”. Following examples are drawn from three texts—two books and a scholarly paper published in an academic journal.

1-Dirirta qabaa’ilka ayuu gabaygu qayb muhiim ah oo waranka u dhigma ka ahaan jirey, dumarkuna si toos ah ugama aanay qayb qaadan jirin dirirtaas(3). (Like the spear, the poem played a major role in clan warfare, but women did not have a direct role in the fight.)
2-1972 ka hor af soomaaligu wuxuu ahaa af lagu hadlo oo keli ah oo
aan qornayn. Wuxuuna lahaa suugaan aad u ballaaran oo si murti
leh uga hadasha nolosha reer miyiga(4) … ( Before 1972 Somali was a spoken language and without an orthography. It has had a broad literature that meaningfully cover the nomadic life… )
3-Kornayl Axmed Cumar Jees wuxuu ka mid ahaa saraakishii14/8/1992 magaalada Baardheere ku aasaastay Isbahaysiga SNA ee Jenersal M. F Caydiid Guddoomiyaha ka ahaa.(5) (Colonel Axmed Cumar Jees was one of the officers who on, 14/8/1992, formed at Baardheere town the Somali National Alliance of which General M. F. Caydiid was chairman. )


The first quote is from a book on the role of women in the Somali society. The second quote is from a scholarly paper on the written Somali language. The third quote is from a book on the causes of Somalia’s state collapse. If we assume that the use of the past tense in the second sentence of the second quote doubles as present perfect, (it has had a broad literature that profoundly cover the nomadic life…), we find out that the same assumption cannot be made about the first quote for factual reasons: poetry is still used to fan inter-clan violence but the modern arms have replaced the spear in the Somali environment. It is the third sentence (Colonel Axmed Cumar Jees was one of the officers who, on 14/8/1992, formed at Baardheere town the Somali National Alliance of which General M. F. Caydiid was a chairman) that raises questions about use to of ‘a verb to be’ in Somali past tense to refer to a person who is a alive. Colonel Jees’s co-founder status is in the present and therefore the verb to be used in the Somali present tense
( yahay ) is arguably more suitable as long as he is alive regardless of the existence of the alliance he co-founded.

The three examples we have used in this essay aim to shed some light on the subtleties of the Somali language grammar described by Dr Georgi Kapchits(6) as “a grammar that a foreigner cannot learn easily.” This difficulty in learning the Somali language grammar has partly to do with the varied uses to which many aspects of the Somali grammar are put, and it poses challenges for grammarians and translators, teachers and students working in Somali language.


Notes

1-Among the Somali grammar books written are: Aasaaska naxwaha af Soomaaliga. Mugdisho By Wasaaradda Waxbarashada ( Ministry of Education), 1971; Barashada naxwaha af soomaaliga (A Somali school grammar) by Abdalla Omar Mansur, Annarita Puglielli, 1999 ; Naxwaha cusub ee afsoomaaliga = Al-Nahwa al-Jadid Lillughah Bilsomalyah by Maximed Xaaji Zuseen Raabbi, 1995. ; Qawacidka luuqadda Somaaliga= Grammar of the Somali language by Ibraahim Xashi Moxamud & Moxamed Xashi Xidhkayome, 1998.; Naxwaha af Soomaaliga ( The Somali Grammar ) by Axmed Maxammad Sulaymaan (Shiraac), 2003; Naxwaha Af Soomaaliga (The Somali language grammar) by Shire Jama Ahmed 1976; Somali Reference Grammar ( in English) by John I. Saeed, 1987 ; A Grammatical Sketch of Somali by Helena Dubnov, 2003 ; Somali Grammar By John Warner, 1985.

2-The book in question is From Barre to Aideed: Somalia: the agony of a nation by Hussein Ali Dualeh, 1994.
3-From the book Guri waa haween ( The bedrock of the family: Somali Woman and Her Potential Role) by Mohamed Bashe Haji Hassan, 2006

4-From Somali: From an Oral to a Written Language by Abdalla Omar Mansur in Diogenes, 1998;
5-From the book Sababihii Burburka Soomaalida ( Causes of Somalia’s State Collapse) by Cabdulqaadir Cusmaan Maxamuud (Oromo), 1999
6-An interview in Somali language with Georgi Kapchits published in Hal-Aqoon, a Journal of Somali Literature and Culture.

Qorista af Soomaaliga

Cabdiraxmaan Barwaaqo, afyahanka Soomaaliyeed, ayaa wax ka qoray arrimo kala duwan oo ay ka mid tahay xasillooni-darrida af Soomaaliga. Waxa uu Barwaaqo tixraacaya dood uu soo bandhigay qoraa Soomaaliyeed, Ibraahim Hawd, toddobaadkan.

Qorista af Soomaaliga ma aha qabyo

Waxaan qormadan ku lafagurayaa dood ku saabsan qabyonimada af Soomaaliga oo qoraaga Ibraahin Yuusf Axmed (Ibraahin Hawd) ku soo bandhigay mareegta redsea online. Ibraahin wuxuu rumeysan yahay in “qabyannimada qoraalka af soomaaliga marka aynu ka hadlayno ugu horraynba eedda waxaynu dhabarka u saaraynaa far soomaalida oo aan maalintii la hirgeliyey ka dib wax horumarin ah, wax turxaanbixin ah iyo wax cilmibaadhis ah lagu samayn, hawlahaas oo haddii la qaban lahaa dhaliilo badan oo maanta jira lagu fardaamin lahaa.” Cilmi baaris badan ayaa lagu sameeyey dhinacyo kala duwan oo af Soomaaliga ku saabsan. Waxa jira buug lagu soo ururiyey tixraaca cilmi baarista af Soomaaliga; waxa la soo saaray buuggaa muddo hadda laga joogo dhowr iyo toban sano. In maanta lagu dhiirrado in af Soomaaliga la baro shisheeyaha waxa kaalin weyn ku leh macallin Guush ( B. W. Andrzejewski), Joon Ibraahim Saciid iyo cilmi baareyaal kale. Waxa cilmi baareyaal afeed oo macallin Guush ka mid yahay qireen in af Soomaaligu muddo yar ku gaaray horumar afafka kale ku qaatay dhowr qarni. Taa loolama jeedo in af Soomaaliga dhammaystiran yahay. Ibraahin wuxuu xusay in dhibaatooyinka af Soomaaliga soo foodsaaray ka mid yihiin:






1)af soomaaliga eraydiisa oo aan la isla wada aqoon mar haddii aan qaamuus lagu koobin; 2) kala duwanaanta dhawaaqyada af soomaaliga oo aan qoristooda xeer laga dejin; 3) farta loo doortay in wax lagu qoro oo haddana adeegsigeeda lagu kala duwan yahay mar haddii aanay lahayn halbeeg lagu wada khasban yahay.

Waa la soo saaray qaamuusyo kadib qoristii af Soomaaliga. Erayada lagu soo ururiyey ma badna, weydiintuse waa: yaa koobi kara ereyada af leeyahay? Waxa jira ereyo isku si loo qoro, si kala duwanna loogu dhawaaqo. Tusaale ahaan beer, inan iyo awr. Ma cadda in Ibraahin ereyda noocan ah madaxa ku hayo marka uu sheegayo in “kala duwanaanta dhawaaqyada af soomaaliga … aan qoristooda xeer laga dejin.”

Ibraahin wuxuu kuu doodayaa in afafka shisheeyuhu dhibaato u geysteen af Soomaaliga. “Af carbeedka oo af soomaaliga deris la ah xidhiidh xooggan la leh ayaa ka mid ah afafka soomaaliga aad u saameeyey, kaas oo erayo badan oo jiray ka takhallusay kuwo kale oo badanna soo kordhiyey. Afafka Yurub oo iyaguna muddo dheer dhulka soomaalida ka talinayey ayaa iyaguna af soomaaliga dhirbaaxooyin kulul la dhacay.” Haddii aad tahay akhriste aan jeclayn in ereyo shisheeye soo dhexgalaan af Soomaaliga , waad u riyaaqaysaa ereyada Ibraahin inta uu aragtidaa ku dheggan yahay. Markiiba wuu isbeddelay oo wuxuu u dooday sidan: “Taas macnaheedu ma aha afafkaas aynu ka soo hadalnay saamaynta ay af soomaaliga ku yeesheen mar walba in ay xumayd. Run ahaantii erayo aad u badan oo aan af soomaaliga ku jirin ayey afafkaasi soo kordhiyeen, taas oo hodantinnimo u noqotay.”

Ibraahin wuxuu qabaa in loo baahan yahay “ eray-bixin firfircoon oo lagaga maarmo afka qalaad siiba xagga fekerka, cilmiga iyo farsamada cusub, kuwaas oo cidhiidhi weyni inaga haysto.” Eray-bixinno kala duwan—sayniska, siyaasadda, arrimaha bulshada, sharciga, dhaqaalaha iyo maamulka—ayaa la sameeyey. Dal soo koraya haddii uu horumarin u duubto waa lagama maarmaan in fekerka iyo farsamada fiican meeshii laga heli karo laga soo qaato. Waa arrin si fudud loo arki karo haddii dib loo eego taariikhda waxbarashada Soomaalida intii u dhexeysay 1972kii-1990kii.

Arrin xiise leh oo Ibraahin qomradiisa ku xusay ayaa jirta. Waa ereyda siyaabo kala duwan loogu dhawaaqo ama loo yaqaan marka la tago deegaanno kala duwan. Waxaa ereyadaa ka mid ah xiriir, xidhiidh, baraare, badhaaadhe, sanuunad iyo suugo. Ereyadan qaarkood waa kuwo laga soo amaahday afaf shisheeye. Ibraahin wuxuu soo jeedinayaa in la keeno xaraf seddexaad oo aan r ama dh ahayn --xiriir, xidhiidh-- haddii la doono si kala duwan ha loogu dhawaaqo ereyaga marka la qoro. Haddii madaxbannaanidaa ku dhawaaqis qofka la siinayo maxaa la isugu howlayaa samaynta xaraf seddexaad? Maxaa dhacaya haddii labada dhawaaq sidooda loo haysto oo loo arko inay muujinayaan hodontinnimada af Soomaaliga? Ereyo isku macno ah oo uu Ibraahin u arko in qoraal ahaan iyo dhawaaq ahaan kala duwan yihiin ayaa jira. Waxaa ka mid ah wax iyo walax. Markii manhajka waxbarashada lagu dejiyey af Soomaali walax waxay yeelatay macne sayniseed sida tusaalahan ka muuqda: Walax ayaa cufkeedu yahay seddex kiiloo-garaam.

Inkastoo qormada Ibraahin ay kooban tahay, waxa ay taabanaysaa dhinacyo kala duwan sida naxwaha af Soomaaliga . Waana halkan meesha ay si cad uga muuqanayso in Ibraahin naxwaha u fahamsan yahay si ka duwan sida naxwaha af Soomaaliga loo qoray. Ibraahin wuxuu xeeriyey xeer uu isagu dejiyey oo ornayaa:


Afka waxaa ku jira eray muujiya ahaansho, sida waan harraaddan ahay, waad xanaaqsan tahay, wuu dhiirran yahay, waa ay qurxoon tahay, waa aynu badan nahay, waad faraxsan tihiin iyo waa ay tuban yihiin. Sida aynu aragno qodobka ahaanshuhu mar walba wuxuu u qormayaa gooni, umana baahna in sifada ka horraysa lagu daro oo la dhaho: harraaddanahay, xanaaqsantahay, dhiirranyahay, qurxoontahay, badannahay, faraxsantihiin iyo tubanyihiin. Waxaase jirta marar ay taasi adkaanayso, waxaana ka mid ah marka ay sifada ka horraysaa ku dhammaato xarafka sh ama d ama lahaansho. Jumladda ah geed ubax leh haddii aynu rogno oo lahaanshaha dhexda gelinno waxay noqonaysaa geedku ubax buu leh yahay. Sow ma aha? Haddana sida aynu aragno erayga leh markii uu dhexda galay wuu adkaaday wuxuuna isu rogay lee waayo xarafka marka uu halkaas ku jiro dhawaaqa ayaa diidaya sidaas darteed wuxuu isu rogayaa e. Haddiise lee loo qori lahaa naxwaha afka ayaa diidaya waayo waa eray aan jirin Dabadeed waxaad arkaysaa iyada oo ceebtaas lagu qarinayo in ahaanshaha la raaciyo oo la qorayo leeyahay. Taasi mar waxay meesha keenaysaa eray aan jirin oo ah lee, mar kalena waxay jebinaysaa xeerkii qoraalka loo raacayey ee ahaa ahaanshaha in goonidiisa loo qoro.

Ahaanshuhu qodob ma aha. Kala qoridda ahaanshaha iyo ereyaga uu la socdo waxa ay xiran tahay sida ereyga loogu dhawaaqo iyo dhererka ereyga marka la isku daro. U fiirso labadan tusaale:


Waan fiican ahay.
Waan fiicanahay.

Haddii la raaco sida Ibraahin ku talinayo weedha hore dhawaaqeedu lama mid noqonayo weedha labaad. Way jirtaaa mar ay wacan tahay in sida Ibraahin ku taliyey ereyada qaarkood loo qoro iyada oo kala qaadayo falka ahaansho iyo sifada. Tusaale: waad xanaaqsan tahay.

Isbeddelka ‘leh’ ku dhacay—‘geed ubax leh’ waxa keenay dhismaha weedha cusub. Weedh kasta si gaar ah ayey u saameysaa sida loo qorayo ereyada qaarkood. Markaa ‘lee’ ma aha erey cusub. Tusaale kale oo ahaanshaha ku saabsan ayuu Ibraahin soo qaadanayaa:


Ahaanshaha iyo sifadu marka ay israacaan iyaga oo dheddig ayaa iyaduna ah cillad aan labadaas qodob lagu kala maarayn karin. Tusaale: dhuxushu waa ay nooshahay. Sida muuqata sifada iyo ahaanshaheeda ma kala goyn karro oo ma qori karro sida ay naxwe ahaan saxa ku tahay oo ah: dhuxushu waa ay nool tahay.

Tusaalahan danbe wuxuu Ibraahin ku buriyey dooddiisa ah kala qaadista sifada iyo ahaanshaha waayo isbeddelka dhawaaq ee ka muuqda nooshahay ma aha cillad. Ahaanshaha ka muuqda xanaaqsan tahay, fiican ahay—waa marka sida Ibraahin uu ku taliyey aan kala qaado— wuu ku dhex milmay nooshahay. Waa sababta aan loo qorayn nool tahay. In Ibraahin isbeddelkaa dhawaaq u arko cillad ma bannaana waayo wuxuu qormadiisa akhrsitayaasha ugu sheegay “af soomaaliga dhismihiisa iyo taddawurkiisa ma aha in la farageliyo oo sidii la doono loo qaabeeyo ee waa in loo raacaa sida uu isagu dabci ahaan isu abuuro ee isu qaabeeyo.” Naxwufu kama horreeyo afka. Naxwe qoruhu xogta uu xeerarka afeed ka soo dhiraan-dhirinayaa waa hadalka dadka . Haddii dadka afkooda la baarayaa ay yiraahdaan ‘nooshahay’, halkee ka yimid naxwaha u arka ‘nool tahay’ mid sax ah?

Erayada qaar xaraf weyn lagu bilaabo marna xaraf yar lagu bilaabo ayaa jira, sida Ibraahin xusay. “Haddii ay tahay xeer la isla wada yaqaan marka farta laatiinka la adeegsanayo in magaca gaarka ah xarafka ugu horreeya la weyneeyo, sida Soomaaliya iyo Afrika, miyaa la weynaynayaa cidda magacaas hoos timaadda sida nin soomaaliyeed iyo dawlad afrikaan ah?” ayuu Ibraahin ina weydiiyey. Warcelintu waa ‘haa, waa la weynaynayaa’ oo waxaa loo qori nin Soomaaliyeed iyo dawlad Afrikaan ah waayo xeerarka qoraal ayaa oggolaanaya in la weyneeyo xarafka ugu horreeya magaca gaar ama guud meeshuu doono weedha ha kaga jiro.

Qorista af Soomaaliga ma aha qabyo. Waxa qabyo noqon kara waa aqoonteenna xeerarka qoraal ama naxwaha af Soomaaliga. Wadaagista cilmi baarista af Soomaaliga iyo abaabulidda doodo ku saabsan af Soomaaliga ayaa kaalin ka qaadan kara kobcinta aqoonteenna afeed iyo tayada af Soomaaliga wax lagu qoro.

Hal-Abuur magazine relaunched

The quarterly, Somali cultural magazine Hal-Abuur has been relaunched thanks to a support from Somali business community in the United Arab Emirates.

HADALKU MARGI MA WADA AHA

Oraahda "hadal waa margi oo kale…' waxa ay ka mid tahay oraahyada la gaarsiiyey heer maahmaah marka la eego sida loogu hal qabsado. Maahmaahda Soomaaliyeed ee oranaysa 'Soomaalidu been waa sheegtaa beense ma maahmaahdo' ayaa la cuskadaa marka la doonayo in aan wax loo sii fiirsan: miro barde duuduubkaa lagu liqaa!

Dulucda curiskan ma aha in lagu gorfeeyo maahmaahyaha Soomaaliyeed ee baal maray runta. Waxa keliya ee curiskani u kuurgeli doonaa waa in oraahda 'hadal waa margi oo kale…' ay dhab tahay ama in ay iyaduba margi tahay.

Weedh qoran ama mid qof ku hadlay waxa lagu tilmaamaa margi marka ay macnayaal kala duwan yeelan karto ( ambiguity). Sidaasi si ka duwan waxa qaba Dr Cali Jimcaale Axmed oo margiyeysnaanta hadalka u arka dabacsanaan ( '…flexibility [and]…sinew-like elasticity) (bogagga 30 iyo 110 buugga Daybreak is near) marka uu falanqaynayo maanso ka mid ah silsiladdii Siinleey.

Ereyada – kuwa qoran iyo kuwa lagu hadlayba—qaarbaa yeelan kara tilmaamaha margiga. Qaar kuma nagaadaan marginimada ka dib marka dadka ereyadaa lehi ay caddeeyaan waxa ay ula jeedaan; qaarna kama baxaan marginimada caddayn la'aan awgeed.

Waxa jira maansooyin Soomaaliyeed oo laga dhex heli karo tuducyo akhristaha ama dhegeystuhu siyaabo kala duwan uu u macnaysan karo. Dhibaatooyin la xiriira tarjumidda ayaa soo ifbaxa marka la tarjumayo weedh – tix ama tiraab tii ay doonto ha noqoto—macnaheedu uusan caddeyn. Haddii dib aan ugu noqonno tusaalaha ku saabsan falanqeynta silsiladdii Siinleey, Dr Cali oo tarjumaya tuducyo ka mid ah maanso uu tiriyey abwaanka Cabdi Aadan ( Cabdi Qays) kuna socota Alle ha u
naxariistee Xaaji Aadan Axmed "Af-qalooc" waxa uu qoray sidan:

Nin Sagaashan jirayoo hadal seegay weeyee"
'Words are lost on a 90-year old man' (tarjumaddii Dr Cali Jimcaale Axmed).

Dr Cali oo iftiiminaya duurxulka Cabdi Qays—waa haddii uu Cabdi Qays u duurxulay Eebe ha u naxariistee Xaaji Aadan Afqallooc—waxa uu qoray"…Cabdiqays oo tilmaamaya micnayarida da'ada Af-qallooc oo laga yaabo inay muujinayso asaasaqnimo' ( "…Qays mocks Af-qallooc's years
as a possible sign of senility…" ( bogga 113). Ereyada laga soo qaaday maansada Cabdi Qays waa kuwo leh tilmaamaha margiga. Cabdi Qays oo keliya ayaa caddayn kara macnaha dhabta ah ee "nin Sagaashan jirayoo hadal seegay weeyee"—oday asaasaq ah ama oday hadal da'diisa aan ku
sargo'neyn yiri.

Maahmaahyo ama gabayo hore loo tiriyey ayaa hadallada qaarkood macnayaal badan u yeeli kara. Waa suurtogal in Dr Cali Jimcaale Axmed uu asaasaqa (senility) ka dhex helay gabaygii Qamaan Bulxan oo tuducyadani ka mid yihiin:

Caliyoow da'daan ahay waqaa looma duurxulo e
Duq gaboobey iyo wiil yar baa loo dedaa hadale

Gabowga waxa ku mataanaysan waaya-aragnimo iyo talo-ruugnimo, halka dhallinyaranimadu ay la bah tahay fudaydka—'labataan jir intuu geed ka boodo ayuu talo ka boodaa.' Ma maahmaahyaha ayaa mudnaanta la siinayaa mise gabayaaga marka la macnaynayo ereyo ka mid ah gabay oo macneyaal badan yeelan kara? Mise sida bulshada markaa nool ay u aragto heerarka kala duwan ee da'da qofka iyo kartida la socota? Waxa aan filayaa in weydiimahani ka badbaadaan tilmaamaha margiga.

©L.A.

Hadalka margiyeysan

Warfidiyeenka af Soomaaliga adeegsada waxa mararka qarkood soo foordsaarta kala doorasho adag marka ay xiganayaan hadal qof yiri. Weriyaha hiiraan.com ee Muqdisho oo xiganaya wakiil ka mid ah wakiillada baarlamaanka Soomaalida ee Baydhaba fadhiya wuxuu qoray:

"Marna ma haboona in Saxaafadda madaxa bannaan ay Nabad-sugidda raacdeysato iyadoo sharciga Warbaahinta dalka uu Baarlamaanka horyaalo”.

Way caddahay in saxaafadda madaxa bannaan aysan wax eryan, hase ahaatee haddii aan si kale u macnaysto ma gef baa?
Tusaale kale ila wadaaga:

Dahabshiil Maxay Somaliland Ugu Ogolaan Weyday BANGI

Ma Somaliland baa wax oggolaanaysa mise Dahabshiil? Sidee tarjume ama qof shisheeye oo af Soomaaliga bartay u furdaamin karaa hadalkan margiyeysan ee macnaha badan yeelan kara?

Xisaabta iyo af Soomaaliga

Xisaabyahanka Jaamac Muuse Jaamac ayaa wax ka qoray sida af Soomaaliga loogu adeegsaday xisaabta.

Summadda la yaabka

Astaamayntu waa tiir ka mid ah xeerarka wax qorista. Haddii aniga oo doonaya in aan ku weydiiyo -- Ma akhrisaa buugaagta taariikhda?-- aan ka tago summadda weydiinta, waad la yaabi. Summadda la yaabka looma adeegsado wararka. Sidoo kale looma adeegsado xogta haddii aadan doonayn in aad muujiso in xogtaa ay kula tahay mid in lala yaabo mudan. Qormo ku saabsan nabi Maxamed ( NNK) ayaa cinwaankeeda lagu daray summad la yaab (!).

Sawir iyo Qormo kala duwan

Qormo lagu soo saaray mareegta cadaado.com ayaa waxa maamulka mareegtu ku dareen sawirka "madaxweyne Cabdullaahi Yuusuf." Ma anigaaba is lahaa madaxweynuhu qalinka ayuu maalaa marka uusan siyaasadda ku howlanayn!

Maansada Gaarriye iyo Miisaankii Maansada ee uu Daahfuray: Gorfayn

Dhulka Soomaalida waxaa lagu tilmaamaa qaran gabyaa. Tilmaantaa ma aha mid Soomaalidu isa siisay. Waa wixii dadkii dhulka Soomaalida soc-daalka ku yimid ay ku arkeen Soomaalida. Waxaa dadkaa dhulka Soomaalida u soo socdaalay ka mid ahaa Rijaard Beerton oo Sheekh Cabdalla isu bixiyey. Wuu la yaabay hal-abuurka Soomaalida markii uu yiri:

Dalku waxa uu la buux dhaafayaa gabyaa; qof kastaa waxa uu suugaanta kaga jiraa meel la aqoonsanyahay oo si dhab ah loo qeexay sida isaga oo lagu gorfeeyey war-geyso qarniyaal soo baxayey—dhegta wax dhaadda ee dadkan ayaa keenta in ay ku raaxeystaan codadka aan laaxinka lahayn iyo hawraarrada maanso, halka tiro badan oo sal aan lahayn ama ereyo ka madhan xiise-galin ama male-awaal ay dhaliyaan caradooda oo kulul.

Erayada Rijaard Beerton waxay muujinayaan in Soomaalidu lahayd gorfeyn maanso oo heerkeedu sarreeyo xilli af Soomaaliga uusan qornayn, qoristiisana aan la hadal hayn. Noocyada kala duwan ee maansada Soomaliyeed waa la yiqiin, hase ahatee lama wada aqoon xiriirka ka dhaxeeya maansooyinka qaarkood iyo seeska habdhismeedkooda. Aqoonta maanta loo leeyahay miisaanka maansada Soomaalida waxa sanadkii 1976dii soo bandhigay maan-soyahanka caanka ah ee Maxamed Xaashi Dhamac “Gaarriye”.

Mahadhada iyo Waxqabadka Maxamed Xaashi Dhamac ‘Gaarriye’ waa buug lagu soo ururiyey in badan oo ka mid ah jaadadka kala duwan ee maansada Gaarriye iyo qormooyinkiisa dhaxal-galka ah ee uu ku daah-furay miisaanka maansada, kagana sheekeeyey siyaabaha kala duwan ee maansoyahannada Soomaaliyeed u adeegsadaan afka ay ku maansoodaan: af Soomaaliga.

Gogoldhigga ka sokow, buuggani wuxuu ka kooban yahay lix cutub oo isugu jira qof kadal kooban ( biography), cilmibaaristii uu Gaarriye ku soo saaray wargeyskii Xiddigta Oktoobar iyo laanta af Soomaaliga ee BBC-da, qormooyin “taageeraya aragtida Gaarriye ee Miisaanka”, maansooyinka Gaariye, booqashadii uu Abwaaku ku yimid dalka Biritayn iyo qaybta u dambaysa oo ah erey fur uu qoruhu ku qeexayo ujeeddooyinka ereyo badan oo ku jira maan-sooyinka Gaarriye.

Maansooyinka Gaarriye ee buugga lagu soo ururiyey way kala duwan yihiin marka la eego badaha ay ka soo kala jeedaan, waayaha laga curiyey iyo waxa ay ku saabsan yihiin. Waxa maansooyinka la isu raacshay hadba sida ay isugu ujeeddo dhow yihiin. Maansooyinka caanka ah waxaa ka mid ah heesta Hayaan oo ka soo jeedda badda baarcaddaha. Hayaan waxay ka mid ahayd manhajkii suugaanta ee laga dhigi jiray dugsiyadii Soomaalida ka hor kala dadaadashada Soomaaliya; waxaa kale oo ka mid ah gabayga Daarwin oo gabyaagu si hal-abuurnimo leh uga warramay waayaha adduunka. Gorfayntani ma soo wada bandhigi karto baaxaadda maansooyinka Gaarriye.

Markii Gaarriye ku soo saaray wargeyskii Xiddigta Oktoobar qormooyin taxane ahaa oo uu ku lafa-gurayey miisaanka maansada, waxa aloosantay dood. Ereyadii Gaarriye bishii Janawari ee sanadkii 1976dii ku bilaabay qormooyinkiisa ayaa weli sidii u qoyan, una murtiyeysan:

Maqal! Ma jeclaan lahayd inaad gabaydo? Mase ogtahay inaan abwaan-nimada loo dhalan uun ee la samayn karo? Waxba ha la yaabin. Ma jiro waxaan qofka aadmiga ahi aanu qaban karin, haddii uu niyad fiican la yimaaddo. Way jirtaa oo waynu aragnaaa dad hibo gaar ah u leh gabaayaannimada.

Seddex xaglood bay ahayd doodda ka dhex aloosantay akhristayaasha miisaanka maansada. Mid waxay soo bandhigaysay tusaalooyin looga gol lahaa in lagu muujiyo sida miisaanka maansada ee Gaarriye noqonayo marka meerisyada ku jira gabayada qaarkood u hoggaansami waayaan xeerarka Gaarriye dejiyey kadib markii uu cilmibaaris ku sameeyey maansada Soomaalida. Xagal labaad waxa ka soo baxaysey taageero ku aaddan miisaanka maansada ee uu Gaarriye helay. Xagal seddexaadna waxay la xiriirtay caddaymo muujinayey in Akadamiyadii Fanka iyo Cilimigu aysan dhuuxin waxtarka dhaqameed iyo taariikheed ee miisaanka maansada.

Waxaanse mugdi ku jirin in doodda uu soo jeediyey Allaha u naxariisto Ibraahim Cawad (Khoolli) ay Gaarriye u horseedday sii caddaynta miisaanka maansada. Faahfaahin dheeri ah oo ku saabsan sida dhafanayaasha qaarkood marna shaqal gaaban loogu tiriyo (baxay) marna shaqal dheer (baxaysaa) ayaa ka dhalatay dooddaa. “[Gaarriye] wuxuu aaminsan yahay in ayan gabyaannimadu hibo Eebbe ahayne tahay xeel la baran karo,” ayuu Khoolli qoray. Ereyada Gaarriye ee aan gorfayntan ku dhex xigannay ayaa muujinaya in uusan hibada diiddanayn hase ahaatee qabo in ay jirto awood qofku u yeelan karo in uu maanso tiriyo. Dood kale ayaa jirtay. Khoolli oo xiganaya ereyada Gaarriye wuxuu qoray:

Gabaygu wuxuu ka mid yahay noocyada xidhiidhka isafgarashada bulshada waxaana dhacda in higgaaddu ku jirrabto gabyaaga inuu isticmaalo erey ka leexsan ujeeddadiisii oo aan si dhab ah u cabbirayn dareenka (feeling) naftiisa. Haddaba haddii uu yahay dhaabad, waa inaynu dhaqso uga xorownaa shardigan.

Gaarriye wuu ku adkaysatay midkaa isaga oo ka falcelinaya qormada Khoolli, wuxuuna ku dooday sidan: “ Waxaan xerta fallaagowday ee uu sheegay aan u farayaa inaan horena u idhi ilaa iyo haddana la taagnahay inaan maansadeennu u baahnayn higgaadda ( qaafiyadda) ”.

Gaarriye wuxuu ku sigtay inuu xididdada u siibo miisaanka maansada ee uu daahfuray. Miisaanka waxa uu ku salaysan yahay waa maanso; maansaduna way ka duwan tahay tiraabta. Waxa gaarsiiyey heerkaa ay kaga duwanaato hadalka caadiga ah waa hab-dhismeedkeeda. Waxa kale oo jirta in xeerarka maansada, gaar ahaan higgaadda, ee uu maansayahanku u hoggaansamayo ay keentay shaqallada isku sar go’an ee ku jira meerisyada maanso. Shaqallada ka midka ah meeriska maanso ee la miisaamayo waxa ay qaarkood ka soo jeedaan ereyada hiiggaada ku dhisan ee maansoyahanku adeegsaday. Taa la’aanteed miisaanka maansadu ma shaqeeyeen. Miisaanka maansada oo shaqeeyey ayaa ka baadbaadisay Gaarriye in dooddiisu dabarto daah-furka u isagu sameeyey .

Cutubka seddexaad wuxu qoruhu ku soo bandhigay aragtiyo aanu Gaarriye qoraal ku soo saarin hayeeshee laga siidaayey laanta af Soomaaliga ee BBC-da. Gaarriye wuxuu kaga warramay qaybtan sida aan af Soomaaliga looga hodansanayn isla markaana iftiimiyey sida hal-abuurrada Soomaalida u adeegsadaan hadal murtiyeedka ( figures of speech) isaga oo barbardhigaya kuwa af Ingiriisiga ah. Tusaale ahaan, ekeeyaha (simile), xuska (allegory), buunbuuninta (exaggaration), qofaynta ( personification), shareerada (metaphor) iyo filansuganta (paradox). Isla qaybtaasi wuxuu Gaarriye kaga hadlay waddooyinka ay hal-abuurradu u soo maraan dhegeystayaashooda kolka ay wax curinayaan. Isaga oo arrintaa ka hadlaya wuxu tilmaamay inay hal-abuurradu adeegsadaan shanta dareemayaal ee kala ah maqalka (aural), aragga (visual), urta ( olfactory), dhandhanka (gustatory), iyo taabashada (tactile).

Qayb ka mid ah buugga wuxuu Cabdiraxmaan Barwaaqo ku soo bandhigayaa sida miisaanka maansada loo adeegsan karo marka la eegayo “qaab dhis-meedka heesaha (wiglo, hirwo, dhaanto iyo heello)”. Xiriirka xisaabeed ee ka dhaxeeya maansooyinka ayaa kuu muuqanaya. Tusaale ahaan: Wigladu waxay ka kooban tahay 12 shaqal. Marka gadaal lagaga daro labo shaqal waxay noqonaysaa hirwo. Hirwada marka labo shaqal xagga hore lagaga darana waxa soo baxaysa dhaanto.

Cabdiraxmaan Barwaaqo waxa uu adeegsaday miisaanka maansada markii uu ogaaday in heesta Suleekha ee uu curiyey abwaanka Maxamed Ibraahim Warsame (Hadraawi) ay ka kooban tahay laba qaybood. “Qaybta hore ee heestu waxay ka soo jeeddaa badda loo yaqaan Baarcaddaha, qaybta labaadna waxay ka soo jeeddaa badda loo yaqaan Geeraarka,” ayuu Barwaaqo qoray. Miisaanka maansada ayaa fududeeyey kala soocidda badaha maanso ee heesta Suleekha ka kooban tahay. Meeris ka mid ah heestaa waxa ka soo dhexbaxay weydiin ku saabsan sida shaqal dheer loo tirinayo.
Waa kan meeriska:

Geel baa sidig loo ogaa
(1) 2 1 1 2 (1) 2 =10

Sida muuqata waxa labada shaqal ee ku jira ereyga ugu horreeya meeriska loo tiriyey inuu yahay hal shaqal. Meerisyada baarcaddaha ah ee Gaarriye ku lafa-guray qormooyinkiisa way ku jiraan qaar shaqallada wadartoodu yihiin kow iyo toban, hase ahaatee kuma jirin meeris ku billowda erey laba shaqal leh sida geel. Waxa ka mid ah meerisyadan soo socda:

Haddaan casarkii carraabo
(1) 2 1 1 2 1 2 (1) = 11
Ciduun baan heli lahaaye
(1) 2 2 1 1 (1) 2 (1) =11

**** **** ****
Hayaanku ma meel fog baa
1 2 1 1 2 1 2 = 10
Hillaacu ma beegso baa
1 2 1 1 2 1 2 =10

Waxaa kale oo Barwaaqo isaga oo miisaanka adeegsnayaa uu saxay maansooyin lagu sheegay gabay. Waxa ka mid ah maanso Sheekh Jaamac Cumar Ciise, ururiyaha taariikhda iyo gabayada Sayid Maxamed Cabdulle Xasan, uu ku tilmaamay inay tahay gabay. Waa maansadii Xuseen Dhiqle tiriyey ee meerisyadani ka mid yihiin:

Dhurwaa adhiga Eebaa leh
Eebbiyo Ustaadhkaa leh
Oo niman dableeyaa leh

Maansadaasi waxay ka soo jeedda badda heesta maqasha dawacada lagaga jiro ama ta haanta loogu heeso marka caanaha lagu lulayo. “Waxa haddaba isweydiin leh ,” buu Cabdiraxmaan Barwaaqo akhristaha weydiiyey, “haddii Aw Jaamac Cumar Ciise iyo raggii hawsha la wadey ay maansooyinkaasi gabay ku sheegeen maxaad u malayn qof caadi ah oon suugaanba wax ka aqoon?”

Caddadkii ugu horreeyey ee Wargeyskii Dalka ee af Igiriisiga ku soo baxay 1dii Julaay 1965tii waxa qormooyinka lagu soo saaray ka mid ahaa qormo ku saabsan jiiftada Xuseen Dhiqle iyo jawaabtii dhurwaaga. Qoraha maqaalka qoray wuxuu u mahadceliyey Allaha u naxariisto Muuse Xaaji Ismaaiil Galaal oo berigaa siiyey Dalka labada maanso oo qoran. Waxaa lagu sheegay maansada Xuseen Dhiqle hees fudud,(light Hees), tan dhurwaagana jiifto . Tani waxay muujnaysaa in miisaanka maansadu aanu fududeyn oo keliya kala soocidda maansooyinka balse uu abuuray in si cilmiyeysan loo baaro maansada Soomaalida. Welise way taagan yihiin weydiimaha Gaarriye soo jeediyey : “Ma heesihii yaryaraa baa koray oo keenay gabayga? Mise gabayga ayaa u kala jajabay heeso yaryar?”

Labada qaybood ee ugu dambeeya buugga waxa lagu soo ururiyey qormooyin ku saabsan booqashadii Gaarriye ku yimid dalka Biritayn, qaar ka mid ah maansooyinkiisa oo af Ingiriisi loo ‘hal-tabiyey’, iyo wareysi Gaarriye lala yeeshay intii uu booqashada Biritayn ku joogay. Mahadhada iyo Waxqabadka Maxamed Xaashi Dhamac ‘Gaarriye’ waa buug mudan inuu ka mid noqdo keydka buugaagta qof kasta oo af Soomaaliga danyeeya ama jecel.



Buuggan waxa laga heli karaa

http://www.lulu.com/content/1258375

"Shufbeel"

Shufbeel waa sheeko
gaaban oo farshaxannimo sarreysa ka muuqato. Waxaa qoray Siciid Jaamac Xuseen.

Araweelo in the travel writings of Major Henry Rayne

Blackwood's ceased publication in 1980. Major Henry Rayne published a travel
piece in the magazine in 1938.

Somali Week Festival

Rhoda Rageh reflects on Somali Week Festival held in London in October.

Toddobaadka Dhaqanka Soomaalida

Waxa toddobaadkii hore lagu soo gabagabeeyey magaalada London waxqabadyo dhaqameed oo socday toddoba maalmood. Cabdillaahi Cawed Cige ayaa si kooban u dulmaray Toddobaadka Dhaqanka Soomaalida ee lagu qabtay Oxford House, bariga London.

Abwaanka Cudurrada Dadka iyo Duunyada

Mustafa xariir oo qoray dhawr buug oo ku saabsan caafimaadka ayaa gorfeynaya Abwaanka Cudurrada Dadka iyo Duunyada oo uu qoray Cabdiraxmaan Faarax ( Barwaaqo).

Madaxweyne Yuusuf oo xilkii ra'iisal wasaaraha loo dhiibay!

Haddii aad is lahayd suxufiyiinta Soomaalida dhammaanteed way muujin karaan sida af Soomaaliga u maareyn karo isbeddelada siyaasadda, waad ku hungowday. Maanta ayaan tagay mid ka mid mareegaha af Soomaaliga lagu qoro. Waa dayniile.com
War aanan u fadhin baan kala kulmay. Madaxweynaha Soomaalida ayaa xilkii ra'iisal wasaaraha loogu daray kan uu hadda hayo. Ka bogo warkaa oo cinwaankiisu sidan u qoran yahay: "Salim Aliyow Ibrow oo madaxweyne Yuusuf ugu dhiibay in uu sii noqdo Raiisal wasare kumeel gaar ah."

Waxbarashada Deegaanka Soomaalida ee Itoobiya

Kaalin mug weyn ayay ururrada samafalku ka qaataan waxbarashada deegaanka Soomaalida ee Itoobiya. Mareegta wardheernews ayaa warbixin faahfaahsan arrintaa ka diyaariysay.

Shibbaneyaasha Laba-laabma ee Af Soomaaliga

Sida Soomaalida dhib ballaaran uga soo gaaray dagaalka sokeeye iyo wada-burburka ayaa afka Soomaaliguna dayac la taahayaa. Waxa aan maqli jirey dadka oo yiraahda ”xoolo iyo ninkii lahaa way is raaceen.” Haddii aan maahmaahdaa murtideeda ka shidaal qaato waxaan oran karaa : “ af iyo dadka leh way is raacaan.”
Inkastoo aan waxbarashadii dugsiga hoose iyo tii sareba ku soo qaatay afka hooyo, haddana marka la i weydiiyo weydiin ku saabsan sida af Soomaaliga wax loogu qoro waxan moodi jirey in weydiintaa tahay mid silloon waayo waxaan aamminsanaa in aan af Soomaaliga ku hadlo, sidii aan doonana wax ugu qoro!
Ma fogeyn markii aan ogaaday in aan u baahanahay horumarinta xirfaddayda qoraal ee af Soomaaliga. Fiiro uma yeelan jirin ereyada leh shibbaneyaal laba-laabma. Shibbaneyaasha laba-laabma ee af Soomaaliga waxa lagu soo ururiyey weydiintan: Ma nala garaadbaa? Waan ku rafan jirey xeerka lagu dhaqo shibbaneyaasha laba-laabma iyadoo, codeyn ahaan, ay muuqatay in ereyga aan qorayey uu leeyahay shibbaneyaal laba-laamba.
Ku baraarugga shibbaneyaasha laba-laabma waxa ka dambeeyey maqaallo af Soomaali ku qoran oo aan akhriyey; maqaalladaas waxa qoray qoreyaal Soomaaliyeed oo hannaankooda qoraal kala duwan yahay. Waxaan ogaaday in dhawris la’aanta xeerka shibbaneyaasha laba-laabma uu saamayn aan wanaagsaneyn ku yeesho macnaha waxa la qorayo.

Miyay habboon tahay in dabacsanaan higgaadeed la muujiyo marka la qorayo erey shibbane laba-laabma uu ku jiro? Weydiintan way ku soo noqnoqotaa maankeyga. Way jiraan ereyo Soomaalida siyaabo kala duwan ugu dhawaaqaan hase ahaatee aan saameyn ku yeelan dhawaaqa culus ee muujinya in shibbane laba-laabma uu ereyga ku jiro. Tusaale: ereyga deg waxa Soomaali badan ugu dhawaaqaan una qoraan dag.
Ismaandhaaf ayaa dhasha haddii qof loo sheego in sida uu erey ugu dhawaaqay aanay ahayn si sax ah. Ismaandhaafkaa ma hakiyo oo keliya horumarinta af Soomaaliga ee wuxuu abuuraa dareen ah in Soomaalida qaarkeed isa siiyaan lahaanshaha af Soomaaliga. Ogaanshaha ilaha uu ka dhasho ismaandhaafka afeed ayaa saldhig u noqon kara ka doodista sida loo higgaadiyo ereyada af Soomaaliga. Tusaale: ma waxaad qori oran mise odhan; socdaal mise sodcaal; dawaco mise dacawo.

Ma adka in la isku raaco higgaadinta ereyada af Soomaaliga ee aan laga soo amaahan afafka qalaad. Isku raacistaa waxay noqon kartaa ‘si uun ha loo wada higgaadiyo’ ama ‘ha la oggolaado in qoloba si u higgaadiso haddii qormadu yeelanayn macno kale ama micneyaal badan..’

Mar aan fogeyn waxaan akhriyey buug ku saabsan taariikhda Soomaalida. Qoraha buugga oo ka sheekaynaya xiriirkii qotada dheeraa ee ka dhexeeyey dalkii la oran jirey Dhulkii Udgoonaa iyo Faraaciintii Masar wuxuu qoray:

“Waxay boqoradu u dirtay Soomaaliya wafti watey shan doonyood….”
Ereyega ‘boqaradu’ wuxuu ku saabsanyahay boqoraddii Xatsebshuut ee la sheegay inay booqasho ku timid dhulka Soomaaliyeed waagii loo yiqiin Land of Punt.Shibbanaha laba laabma ee ka maqan ereyga Boqoradu ,-- waa siduu qorahaa buugga aan xiganayo uu u qoray e – ayaa beddelay macnihii iyo majarihii naxwaha. Boqoradu waa dhawr boqor ( kings) haddii lagu daro shibbanaha laba-laamba ee r. Haddii ay iyagu yihiin kuwa diray shanta doonyood waxay weedhaa u qormi lahayd “boqorradu waxay u direen Soomaaliya… “ Qofka ku ad-adag (purist) si wanaagsan u higgaadinta af Soomaaliga waxa markiiba buggaa uga muuqan ilduuf tifaftireed. Adeegsiga ereyada qaarkood waxa fudeeya aqoon dhaqameed. Tusaale: “koorta faraska dhulka lama dhigo” waa weedh sax ah naxwe (grammar) ahaan, balse muujinaysa in aanan wax badan ka aqoon fardaha Soomaalida.
Ereyeda leh shibbaneyaasha laba laabma ee inta badan lagu tunto waxa ka mid ah: dawladda, gaashaandhigga, arrimaha iyo kuwo kale oo badan. Waxa jira ereyo naxwe ahaan fal ah oo laba-laabma mararka qaarkood. Kuwani waa ereyada inta badan keena qalad xagga naxwaha ah. U fiirso weedhan ka mid ka ahayd sheeko lagu soo qoray hoy Internetka ku yaal ( website ).
“ Dilka Soomaalida loo geysanayo ayaad yara moodaa sanadkan labadakun iyo lixda in u carcar tiisa wato.” Sida loo higgaadiyey ereyga mooddaa oo aan sax aheyn ayaa saameyey naxwaha.

“Waxan moodayaa mirihii jannada iyaduna ma oga!” ayuu fannaankii yiri. Haddii qof yiraahdo “waxaad moodaa,” way kuu muuqan in shibbanaha d ee laba-laabma oo maqan dartii ay weedhu aad u maqlayso sidan: ” waxaad moodaa” . Shaki baa ka geli kara in qofka weedhaa yiri uu af Soomaaliga yaqaan iyo in kale. Dhegeheennu uma dulqaataan qaladka ku dhawaaqista erey. Indhaheennu way u dulqaataan. Waayo?
Dareenka noocaas ah ma abuurmo marka erey si aan sax aheyn loo higgaadsho. Ereyada aan ka soo amaahannay afafka shisheeye ee marka lagu dhawaaqo ay muuqato in shibbaneyaal ka mid ah ereyadaas la adkeeyey ama la shedey* marnaba dabacsanaan lagama muujin karo haddii laba-laabista aaney keeneyn in ereygaa dhawaaqiisa uu bedello macnaha weedha ama u ekaado erey af Soomaali ah ee jira. Waxaa ereyadaa ka mid ah ummad oo afka Carabiga aan ka soo amaahannay. Waxa kale oo jira ereyo amaaheed xagga dambe ka laba-laamba: Tusaale: nuqul ( marka jamac laga dhigo waa nuqullo, wasaarad ( marka qodob lagu daro waxay noqotaa wasaaradda).
Way wanaagsan tahay in qoreyaasha, abwaannada, akhristaayaasha iyo dhegeystaasha xil iska saaraan fidinta si wanaagsan wax ugu qorista af Soomaaliga si faca dambe aanay u noqon kuwo nagu xusuusta ku tumashada af Soomaaliga oo far lagu qoro loo dooray sanadkii 1972kii.

"Hagarlaawe"- Diiwaanka Maansada Gaarriye

Waxaa dhowaan la soo saaray diiwaanka maansada Maxamed Xaashi Dhamac "Gaarriye". Xog ku saabsan buugga waxaa laga heli karaa mareegta Aftahan.

Tayada af Soomaaliga qaar ka mid ah mareegaha Soomaalida

Waxaan sawirkan ka soo qaaday mid ka mid ah mareegaha af Soomaaliga lagu qoro. Waxaan isweydiiyey goorta xarafka p lagu soo daray shibbaneyaasha af Soomaaliga. Hampalyo!

Buug cusub oo laga qoray maansada Gaarriye

Waxaa dhowaan la soo saaray buug laga qoray maansada Maxamed Xaashi Dhamac "Gaarriye". Waxa buugga qoray afyahanka Cabdiraxmaan Faarax 'Barwaaqo'.

Waa buuggii u horreeyey ee laga qoro mahadhada iyo waxqabadka Maxamed Xaashi Dhamac "Gaarriye". Waxanad ku ogaan badaha uu Gaarriye ka maansoodo iyo habka uu u adeegsado maansooyinkiisa. Waxad dhaayahaaga ku dhugan, cidina kaaga warramidoonin, Cilmibaadhistii yaabka badnayd ee uu soo bandhigay qarnigii la soo dhaafay.

Xog dheeri ah oo buugga ku saabsan waxaad ka heli kartaa mareegta Lulu.com

Somali Week Festival in London

Oxford House has organised Somali Week Festival. The festival programme in available on Oxford House website.

Gobaad

Anwar Maxamed Diiriye oo ah gabyaa iyo abwaan sameeye ( lexicographer) ayaa isaga oo kaashanaya guddi tafaftireed soo saaray wargeys xilliyeed la yiraahdo Dhaqansidaha Gobaad: Journal of Somali Language, Literature, Culture, History & Social Development. Gorfeyn lagu sameeyey tirsigii ugu horreeyey ee Gobaad ayaa lagu soo saaray RedSea Online

Afafka dabar-go'a ku dhow

Wargeys xilliyeedka World Literature Today waxa tirsigiisa ugu dambeeya lagu soo qoray qormooyin ku saabsan afafka dabar-go'a ku dhow; waxaa ka mid ah afafka Yoruba iyo KyaNgonde oo lagaga kala hadlo dalalka Nayjeeriya iyo Malaawi. Afafka halista ku sugan badankood ma laha far lagu higgaadiyo

Taariikh nololeedkii Marxuum Yuusuf Xaaji Aadan

Waxa dhowaan lagu gardaadiyey magaalada London buug laga qoray " geeddi nololeedkii" Marxuum Yuusuf Xaaji Aadan oo ahaa abwaan, bare iyo barbaariye.
Halkan ka daawo muuqaallo ku saabsan gardaadinta buugga.

Gaarriye oo ka hadlaya af Soomaaliga iyo suugaantiisa

Kani waa muuqaal lagu keydiyey YouTube kuna saabsan maansoyahanka Maxamed Xaashi Dhamac (Gaarriye).

Qormooyin af Soomaaliga ku saabsan

Waxa jira degello kala duwan oo lagu soo bandhigo qormooyinka af Soomaaliga ku saabsan. Qormadan ayaa aad ii xiise gelisay. Sidoo kale qormooyinkan ku kala saabsan madhxinta af Soomaaliga, af Soomaaliga iyo warfidiyeenka
ayaan wax badan ka korodhsaday.
http://www.somaliland.org/opinions.asp?ID=07091603

Guurowga

Guurowga waxa uu ka mid yahay maansada Soomaalida kuwa aan ugu jecelahay. Waan xusuustaa sida aan u dhegeysan jiray guurowga Maxamed Gacal Xaayow ee Raadiyo Muqdisho laga sii dayn jiray. Qormooyin aan is leeyahay waxa ay sal u noqon karaan baaris ballaaran oo guurowga lagu sameeyo ayaa lagu saaray degelka dalmar.org

"Dhimaalka af Soomaaliga"

Abwaan Siciid Saalah ayaa warqad xiise leh oo ku saabsan af Soomaaliga ka akhriyey Shirka Cilmi Baarista Soomaaliyeed oo lagu soo gabagabeeyey magaalada Ohio ee dalka Maraykanka. Mareegta www.bartamaha.com ayaa si maqal iyo muuqaalba leh u soo gudbinaysa doodda abwaan Siciid Salaax shirka la tagay.

Laanta af Soomaaliga ee BBCda iyo Xarfaha Labalaabma

Tarjumaha ama qoraha sheeko lagu soo saaray mareegta Laanta Af Soomaaliga ee BBCda ayaa soo bandhigay hab cusub oo loo higgaadsho ereyga aan la hubin in xaraf labalaamba uu ku jiro iyo in kale. Cinwaanka sheekadu waa: "QM oo u diraysa gudi xaqiiqo raadis Ethiopiya."
Sida muuqata ereyga guddi looma higgaadin si hagaagsan. Hase ahaatee markii aan akhrinayey sheekada waxa igu soo baxay ereygii oo si hagaagsan loo higgaadshay:
"Qaramada Midoobay, ayaa sheegtay in ay qorshaynayso in guddi xaqiiqo raadis ah ay u dirto deegaanka Soomaalida ee Ethiopia si ay u soo eegaan xaaladda ka taagan gobolka."
Magaca dalka Itoobiya waxa loo higgaadshay seddex siyood oo kala duwan:
1-Ethiopiya
2-Itoobiya
3-Ethiopia

Taa waxaa dheer qoraha sheekadaa oo astaameynta ( punctuation marks) siduu doono u adeegsanaya. Waxaan mararka qaarkood isweydiiyaa weydiintan: Ma la hubiyaa in dadka shaqada ka soo doonta Laanta af Soomaaliga ee BBCda ay af Soomaaliga u adeegsan karaan hawl- warbaahineed?

Maay Script

I stumbled on an interesting essay on Somali
Maay script.

Laanta af Soomaaliga ee Codka Maraykanka

Inkastoo Laanta af Soomaaliga ee Codka Maraykanka( Voice of America) aanay weli xusin sanadguurada koowaad ee markii ay hawada soo gashay, tayada af Soomaaliga lagu qoro sheekooyinka iyo faallooyinka lagu soo saaro degelka Laanta way sarreysaa. Marka keliya ee aan is iri hawlwadeenka Laanta uma sii fiirsan shibbaneyaasha labalaabma waa intii aan akhrinayey sheeko ku saabsan xadgudubyada aadanaha. Cinwaanka sheekadaa waa: "Dhinacyada Soomaaliya Isku Hayya oo Xadgudubyo Xuquuqda Aadanaha ah Lagu Eedeeyey". Lama socdo goorta shibbanaha Y lagu soo biirshay shibbaneyaasha labalaabma. Idaacadda Codka Maraykanka waxay isu taqaan inay tahay 'Ilo lagu kalsoonyahay xaga wararka'. Waan hubaa in qoraha Laanta uusan dhihin 'xaga'. Uma uu qorin ereygaa sida uu u codeeyey.

A Linguistics Bibliography of the Somali Language

Linguists researching different aspects of Somali language always face the daunting task of locating seminal papers on Somali language. Dr M.Diriye Abdullahi, a Somali linguist, has compiled a useful linguistics bibliography of the Somali language.

Kumuu ahaa Macallin Guush?

Shisheeyaha lagu xusuusto barashada iyo horumarinta af Soomaaliga waxaa ka mid ah afyahanka mootan ee Bogumil Witalis Andrzejewski oo Soomaalida badankeed u taqaan macallin Guush. Afyahanka Cabdiraxmaan Faarax Barwaaqo ayaa qoray qof-ka-hadal (biography) kooban oo ku saabsan noloshii iyo halgankii horumarinta af Soomaaliga ee B. W. Andrzejewski.

Fannaanad u dhalatay Norway oo ku luuqaysa heeso Soomaaliyeed

Gabar u dhalatay dalka Norway oo ku luuqaysa heeso Soomaaliyeed ayaa la weydiiyey in barashada af Soomaliga ay adag tahay. Waxay tiri: "aad iyo aad". Ka bogo heestan oo ku keydsan youtube. Xiriirinta heesta waa.

Plagiarism in some Somali websites

A couple of weeks ago wardheernews published an
article that had brought to the fore plagiarism in some Somali websites. Unlike plagiarised articles published in newspapers, the World Wide Web is not a place where a plagiarist can operate for a long time. Ismail C.Hassan's well researched article has raised awareness about widespread plagiarism in some Somali websites.

The plagiarised article belongs to Ahmed Abdi Heybe, a Somali applied linguist and one-time member of the former Somali Academy of Sciences and Arts. Mr Heybe wrote the piece on the history of Somali language, published in Somali websites several years ago. There is something odd about the way plagiarists plundered the work of Mr Heybe. One plagiarist gave the piece two by-lines. Another website published the same article with no by-line but with a photo of young man. Ismail's exposé might have persuaded the manager of the website in question to delete the by-line in order to minimise likely damage to its credibility. No website can be immune from blows to credibility caused by publishing a plagiarised piece. It is easier to check if an article was originally published in another website; googling the title or author's name or some sentences from the piece may deny a plagiarist an opportunity to take a website and its readers for a ride.

Plagiarism is now seen as a threat to higher education institutions.
Many universities have taken this threat seriously and enlisted the help of experts on combatting plagiarism. iParadigms is one of the companies that developed a software used to detect plagiarism in essays. Called Turnitin, it was used to bring to light plagiarism in Ann Coulter's book Godless. iParadigms, the company behind Turnitint, defines plagiarism as follows:

"
1-Turning in someone else's work as your own
2-Copying words or ideas from someone else without giving credit
3-Failing to put a quotation in quotation marks
4-Giving incorrect information about the source of a quotation
5-Changing words but copying the sentence structure of a source without giving credit
5-Copying so many words or ideas from a source that it makes up the majority of your work, whether you give credit or not."

And this is what Professor Donna Mcewen at Friends University had to say about the usefulness of Turnitin®:

The new, quick turnaround has been wonderful. It's been wonderful just to have this site; the bulk of this class is writing. I tell students about the site and that every paper will be checked. I haven't had a problem since.

It is now time Somali websites join hands to fight plagiarism.

Maahmaahyada iyo waayaha Soomaalida

Dr Georgi Kapchits, cilmi-baaraha u kuurgala suugaanta iyo dhaqanka Soomaalida, ayaa qormo kooban oo xiise badan ku soo saaray wardheernews.
Dr Georgi wuxuu qoray buugaag kala duwan; waxaa ka mid ah Qaamuuska Maahmaahyada Soomaaliyeed.

Somali Language at the Somali Studies Conference

Based on the preliminary program, Somali language related sessions at the Somali Studies International Association conference to be held in Ohio and Djibouti are small in number. This does not hide the fact that the small number of sessions at a major conference like the SSIA's affects the visibility of research into Somali language ( I assume a lot of research is conducted on my mother tongue.) More Somali language related research papers were presented at the first three SSIA conferences than those presented at the last three SSIA conferences.
The inclusion of a session on Somali caste system complements the sessions on Somali language for the Somali caste system is sustained through our oral tradition.

Somali as a medium of instruction

The successful use of Somali as a medium instruction in primary and secondary schools is always cited as a convincing example about the resilience of the Somali language and creativity of Somali educators and language specialists. Mohamed H. Rabi, a leading Somali linguist, and author of, among other books, two Somali grammar books, discusses
the role of Somali language in education and strategies used by Somali educators in their efforts to translate social and natural science subjects for the Somali national curriculum. Professor Rabi's paper touches on approaches used by Somali educators to facilitate the use of Somali as a medium of instruction. However, a couple of formulations in Professor Rabi's paper on the impact children's exposure to foreign language while " in their language environment" has on their critical thinking merits some discussion. Professor Rabi writes:
"A child’s language engulfs him like sea water engulfs a fish. If the water gets saturated with pollutants, the fish finds it difficult to extract oxygen to breathe. This affects its health. Similarly when foreign languages are exposed to children while they are living in their language environment during their formative years, the foreign languages serve as obstructive agents to their critical and creative thinking. This, of course, makes a child’s speech defective and his ideas become strange. Foreign languages saturate his talk and an alien culture his behavior." ( Italics mine)

Before Somali was introduced as a medium of instruction, Somalia was a trilingual nation: Arabic, English and Italian were used as medium of instruction. Those who came of age during Somalia's trilingual era spoke Somali but never read it because Somali language did not have an orthography. Those who spearheaded the use of Somali as a medium of instruction, and for the media as well as for the administration had earlier exposure to foreign languages. Parents did not have any other choice than getting their children educated in schools where Somali was not a medium of instruction. In fact Somali language owes much to the three languages that were widely used before it was reduced to a written language.

Gang Culture is NOT Somali Culture

Almost two weeks ago I read a story in The Guardian on Kiyan Prince, a promising footballer, who was murdered by Hannad Hasan, a Somali refugee. My heart goes out to the parents of the late Kiyan.
The story contains the following paragraph:
" Hasan, a Somalian refugee, was reportedly obsessed with Somalian gang culture in the UK and was trying to impress members of the notorious Thug Fam who killed PC Sharon Beshenivsky, according to a source."
Why The Guardian used the adjective 'Somalian' to describe a gang culture that led to the murder of young boy is incomprehensible to me. The fact that the convicted is a Somali refugee does not warrant labelling a certain community. Gang culture is not things Somali, nor is attributable to any community. It is criminal activity.

Dhinac u xaglinta iyo Laanta af Soomaaliga ee BBCda

Waxa isa soo taraya dhaliilaha kala duwan ee loo jeedinayo Laanta af Soomaaliga ee BBCda. Mar baan wax ka qoray sida Laanta af Soomaaliga BBCda ugu tumato xeerarka higgaadda af Soomaaliga iyo anshaxa warfidiyeennimada. Boobe Yuusuf Ducaale ayaa sidaa si ka sii qoto dheer u eegaya qaar ka mid ah iimaha hawleed ee Laanta gaar ahaan marka ay diyaarinayso doodaha. Boobe wuxuu dulmaray barnaamijyada doodaha ee Laanta af Soomaaliga soo abaabusho. Waa yaab haddii hoggaamiyayaasha af Soomaaliga ku hadla ee Geeska Afrika markay Allaystaan qaarna barnaamij doodeed loo sameeyo qaarna la iska hilmaamo. Boobe wuxuu arrintaa u arkaa dhinac u xaglin (bias) muujinaysa in warfidiyeenka Laanta af Soomaaliga aysan tixgelin run-ka-sheegga ( objectivity) waayaha iyo madaxda Soomaalida. Boobe wuxuu kale oo rumeysan yahay in taasi muujinayso in Laanta af Soomaaliga ee BBCda aysan wanaagga ka talinayn marka arrimaha Soomaaliya laga wareysto rag ay ka mid yihiin Cabdiraxmaan Jaamac Barre iyo Maxamed Cali Samatar. Labada rag ee Boobe xusay waxay ka mid yihiin madaxdii Soomaaliya ka soo arrimmisay xilliggii Kacaanka.Wareysigoodu ma aha dhinac-u-xaglin waayo BBCdu waxa u yaal xeerkaab tafaftireed bannaynaya in la wareysto qof kasta oo sheekada la tabinayo ka mid ah. Markaa haddii, tusaale ahaan, koox ay eedaymo u soo jeediyaan Cabdiraxmaan Jaamac Barre ama Maxamed Cali Samatar, BBCdu way wareysanaysaa siyaasiga si sheekadu aysan u dheelliyin.
Raggaa madaxda ahaan jiray marka dib loo eegayo kaalimahooda siyaasadeed waxa dhacda in qofba si u arko. Warfidiyeenka marnaba hawshiisu ma aha in uu qiimeeyo siyaasiga marka war la soo tebinayo ama waraysi la samaynayo. Weydiimo kala duwan waa la weydiin karaa siyaasiga. Qiimaynta waxaa leh qofka siyaasiga ka soo horjeeda iyo dhegeystayaasha wax ku goynaya hadba sida siyaasiga uga jawaabo dhaliilaha ama eedaymaha loo soo jeedsho ama bahda siyaasadeed ee uu ka soo jeedo. Waana iyaga kuwa sida ay arrinta ula muuqato wax uga sheegaya iyaga oo ku salaynaya waxa niyaddoodu doonayso kuna sii salaysan danahooda ama waxtabashadooda. Waa marka la oran karo bareerahoodu waa mid muujinaya sida ay u wax u dareensanyihiin ( subjective)-- way noqon kartaa mana noqon karto sida ay wax yihiin.

Akhri mise Aqri

Ereyo badan oo af Soomaali ah ayaa qofba si u higgaadshaa. Ereyadan badankood waa kuwa laga soo amaahday afaf qalaad gaar ahaan af Carabiga. Dabacsanaan waa la muujin karaa marka la eegayo in qoraa uu adeegsaday xeerarka higgaadda af Soomaaliga haddii ereyada qaarkood yihiin kuwo la soo amaahday oo siyaabo kala duwan loogu dhawaaqo. Waxa jira erey aan layaabo sida loo higgaadsho. Waa akhri. Wuxuu ka soo jeedaa erey af Carabi ah oo marka la qorayo xarafka KH aan lagu higgaadin. Maxaa xarafka KH loogu higgaadshaa ereygan marka af Soomaali lagu qorayo?

Wareerka ka aloosan higgaadda ereygan waxa sii fiican oo aan ula kac ahayn loogu soo bandhigay qormadan. In kabadan 8 jeer ayaa ereygan marna akhri loo higgaadshay marna aqri. Sidoo kale akhriye ayaa noqday aqriye. Dooddu ma aha higgaaddee sax ah.

Higgaadda Toosi!

Inkastoo tirada mareegaha af Soomaaliga lagu soo saaro sii kordhayso, u-hoggaansami la'aanta xeerarka higgaadda af Soomaaliga waa mid sii kordhaysa iyaduba. Waxa aan akhriyey sheeko ku saabsan ergo u ambabixi doonta Muqdisho si ay uga qayb galaan shirka dib u heshiisiinta ee lagu wado in uu ka dhaco Muqdisho. Cinwaanka sheekada ayaa ii kala saari waayey in ay ergadu u socdaan gobolka Bari iyaga oo sii maraya Muqdisho iyo in kale!

GCSE Somali?

Somalis in the United Kingdom are eager to see Somali joining the rank of GCSE languages. The Somali lawyer, Asha Kin Dualeh, has recently made a strong case for a GCSE in Somali. “I would like to see Camden take a lead and lobby for GCSE courses in Somali,” Asha wrote in Camden New Journal. The head of a Camden school joined the campaign for a GCSE in Somali language.
While efforts to lobby for the introduction of a GCSE in Somali are laudable, a host of obstacles will have to be surmounted over:
1. Few Somali language schools
2. Low parental awareness about maintaining mother tongue for their children
3. Paucity of trained Somali language teachers and examiners
Somalis in UK can learn lessons from countries where Somali is taught in mainstream schools or as afterschool classes.

Qoraal xiise badan leh ayaa lagu soo saaray degelka www.aftahan.org Wuxuu ku saabsan yahay faaqidaadda. Cinwaanka qoraalkaasi waa sidan: Suugaan la’aan waa aqoon la’aan. Qoraha maqaalka wuxuu faaqidaad u qeexay sidan:

“FAAQIDAAD (NAQDI): waa baaraandeg lagu sammeynayo qoraal amaba hadal, iyada oo wadar ahaan loo eegayo xiriirka ka dhexeeyo qeybihiisa kala duwan; si qoto dheer na looga faalloonayo.”

Waxa aan isweydiiyey: imisa qof ayaa faaqidi kara hawl faneed? Sow qof kuma filnaan karo faaqidaadda? Ka bogo maqaalkaa.http://www.aftahan.org/article.php?artid=53

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An interesting Somali article was published in http://www.aftahan.org/ It is about literary criticism. The title of the piece is: to have no literature is to have no knowledge. The author of the piece defines criticism as:

"contemplation about a piece of writing, talk, while collectively looking at the link between its different parts, commenting on it in greater depth."
I asked myself: how many persons can criticise a work of art? Can’t one person do the criticism? Enjoy reading the piece http://www.aftahan.org/article.php?artid=53

Degelka af Soomaaliga waa madal la isku weydaarsado xogta ku saabsan horumarinta af Soomaaliga si loogu baraarujiyo akkristayaasha iyo qorayaasha waxtarka ay leedahay adeegsiga xeerarka qoraalka af Soomaaliga. Waa sida keliya keliya ee loo joojin karo hoos u dhaca ku yimid af Soomaliga ee ka muuqda degello badan oo Internetka ku yaal. Xogta lagu saarayo degelkan waxa ay kuu soo bixi afafka Soomaaliga iyo Ingiriisiga.

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The Somali Language blog is a forum for exchanging information about Somali language development to bring to the attention of readers and writers the importance of using Somali language rules of writing. It is the best way to stop the decline in Somali language reflected in many websites. Entries in this blog will be published in Somali and English.