The BBC Somali Service has not learned from past mistakes—misquoting a Somali warlord and using an exclamation mark to mock him (Muuse Suudi oo is eedeeyay !); mistranslating BBC Africa editor’s sentence in an analysis (’In Djibouti there are 900 American soldiers for preventing Al Qaida from entering the Red Sea”) (US predicts Zarqawi Africa flight as “Dalka Djibouti waxaa jooga 900 oo askari oo Mareykan ah oo loogu tala galay in ay ka hortagaan al qaacida in aysan galin badda cas”) “(In Djibouti there are 900 American soldiers for preventing Al Qaida from NOT entering the Red Sea.)”; and attributing to the British government policies that tolerate extremism in universities: “The British government said that universities in UK must fight extremist views that do not encourage hatred and violence or terrorist activitie” (Dowladda dalkan Britain ayaa sheegtay in Jaamacadaha dalka ay tahay in lagala dagaallamo fikradaha xag-jirka ah ee dhiirri gelin karin nacayb iyo in ay dadku isu gacan qaadaan amaba ay fuliyaan falal argagixiso.) (Doodda Ardeyda ).
Those examples were discussed in writing and shared with Jerry Timmins, Head of Africa and Middle East Region, BBC World Service in 2006 and 2009. According to Jerry Timmins, there ‘is’ risk of defamation if listener feedback about his department is not shared with him because “it is our policy to always look in to any specific complaints when they are raised”. Why are the standards at the BBC Somali Service declining if Mr. Timmins had taken a serious look at the evidence about Somali language misuse and breach of BBC editorial guidelines after evidence has been shared with him? Why is the BBC Somali Service making the same mistakes?.
The following examples are from the BBC Somali Service website. A new report on two Somali men released from Guantanamo and handed over to the Somaliland authorities in 2009 was headlined: Somaliland Guantanamo; a news report on clashes between Somali and Oromo communities in Ethiopia’s in 2009 was headlined Soomaali Vs Oromo.
Is Guantanamo in Somaliland or does Somaliland has its own Guantanamo? What did the BBC Somali Service editors and producers have in mind when such a headline was used to mislead the readers about the two Somali men who were released from Guantanamo? Why did BBC Somali Service treat a story about people who were killed in ethnicity based clashes as a football match between two communities in Ethiopia? Last week the Somali Islamist insurgent group Harakat al-Shabaab Mujahideen demolished tombs of Somali Sheikhs in Mogadishu.
BBC Somali Service published a report on tomb demolitions by Al Shabaab and headlined it Jihaadka Qabuuraha (Jihad of/on Graves). Does the BBC view Al Shabaab’s activities as Jihad or it is how Al Shabaab describes its campaign to demolish graves? In the same week, BBC Somali Service published a report based on the detention of ‘al-Qaeda militants’ by Saudi authorities. The report was headlined Soomaali al Qaacida ah (Al Qaida Somalis), but the headline of the story in BBC News website on which the story for Somali speaking listeners and readers was based is Saudi Arabia detains dozens of ‘al-Qaeda militants‘ .
If BBC Somali Service decided to use to translate the story from English, why had the editor failed to ensure that the headline should not label Somalis as Al Qaeda operatives? Given the BBC Somali Service’s failure to learn from past mistakes, and even make more outrageous mistakes because of unfamiliarity with BBC editorial guidelines, it is unclear why BBC World Service protects mediocrity and exposes itself to accusations about having “no concept of value for money” and not having equal opportunity policy?.
The BBC World Service’s attitude towards the Somali speaking listeners and readers is disdainful. If the BBC Somali Service were a privately run radio station, the editor and his bosses would take their work seriously and ensure that journalistic misjudgments and mistakes should not tarnish the work of the Service on which many Somalis and Somali speaking listeners and readers depend for information about Somalia and the world.
Tuesday, 4 May 2010
Monday, 22 June 2009
How BBC Somali Service frustrates efforts of students learning Somali as a second language
In a BBC Somali Service programme (04:00 GMT) Yoonis Cali Nuur, a veteran broadcaster introduces an interview with Maxamuud Guure, a member of the London based Somali Concern. In the audio clip Siciid Cali Muuse of the BBC Somali Service is interviewing Mr Guure. Yoonis Cali Nuur's introductory remarks were: " Maxamuud Guure oo ururkaasi ka tirsan ayaa Siciid Cali Muuse Waxa uu weyddiiyey sida ay u arkaan in dhibaatooyinka loo xallin karo." To the Somali language learner or anyone familiar with the Somali language grammar, Yoonis's introductory remarks mean the oppossite of what he wanted to say: that Mr Guure has interviewed Siciid Cali Muuse. This is another example about how we, Somalis, take liberty with Somali grammar and expect listeners or readers to understand us because we assume they know the situation or the roles of people in the story or a piece of writing: Since Siciid Cali Muuse is one of the BBC Somali Service broadcasters a Somali listener may pay less attention to the grammaticality of a sentence, and conclude that it is only a BBC staff member who interviews someone at the BBC. The focus word ayuu in reference to Siciid Cali Muuse would render the introductory remarks grammatically correct, and save a transcriber or translator confusion."Maxamuud Guure oo ururkaasi ka tirsan ayuu Siciid Cali Muuse weyddiiyey sida ay u arkaan in dhibaatooyinka loo xallin karo" or “Siciid Cali Muuse ayaa weyddiiyey Maxamuud Guure oo ururkaasi ka tirsan sida ay u arkaan in dhibaatooyinka loo xallin karo.”
Friday, 12 June 2009
Laanta af Soomaaliga ee BBCda iyo Naxwaha af Soomaaliga
Laanta af Soomaaliga ee BBCdu waxay ogaatay baahida loo qabo barashada naxwaha af Soomaaliga oo waxay samaysay bogag xambaarsan xog afeed iyo mid warbaahineed. Sidee bay xogtaas wax u tartaa shaqaalaha Laanta af Soomaaliga ee BBCda? Akhritow, aan kula wadaago warbixintan ku saabsan hoos u dhaca dhaqaalaha adduunka. Imisa gef naxweed baa ku jira wabixinta?
Friday, 29 May 2009
Somalia’s problem is partly an intralingual miscommunication
When people talk about the causes of the Somalia’s long-standing problem, clanism is cited as a basis for Somalia’s prolonged instability. The language Somalis speak, Somali, is not factored in the litany of problems Somalis are facing. It is time to consider major communication problems from misquotations and mistranslations as contributing factors to the Somali problem.
Two weeks ago the BBC Somali Service reporter in Mogadishu, misquoted the Somali Minster of Security, Omar Hashi Adan who said “Eritrea oo soddon iyo dhawr sanadood qof kasta oo iyaga oo muwaaddin ahi uu adduunka ku mari jiray baasaboorka Soomaalida…” (“for thirty plus years every Eritrean national used to travel the world using the Somali passport…” ) but the BBC Somali Service reporter in Mogadishu quoted the minister as saying: “ … muwaadiniinta Eritreeya Soomaaliya ay ku mari jireen baasaboorka Jamhuuriyadda Soomaaliya… “ … “Eritrean nationals used the travel Somalia using the Somali passport…”
An example about a politician saying the opposite of what he wanted to say can be found in the same BBC Somali Service report on the misquoted minister. The Somali Minister of Security, Omar Hashi Adan, said in a press conference: “Siyaasad ahaan, horeba waa uu caddaysatay dawladda Eritreeya inay ka soo horjeeddo inaan dawlad Soomaaliyeed ayna dhalan…” (“Politically, the Eritrean government has already made it clear ( to itself) that it is not against the birth of a Somali government…” The Somali Minister for Security intended to argue that the Eritrean government was against the birth of a Somali government : “Siyaasad ahaan, horeba waa uu caddaysatay dawladda Eritreeya inay ka soo horjeeddo inay dawlad Soomaaliyeed dhalato” “Politically, the Eritrean government has already made it clear ( to itself) that it is against the birth of a Somali government…”
The UN Special Representative for Somalia, Ahmedou Ould-Abdallah was misquoted in Somali UN Somalia website as saying “now is the time for Somalis to strangle for their people, their region and the international community that they are finally serious about peace and leaving behind the culture of winner takes all and the ever-shifting alliances that are still devastating their nation”:“ Hadda waxaan joognaa waqtigii dadka Soomaaliyeed ay dadkooda, dadka gobolka iyo bulshada caalamkaba u miijin lahaayeen inay markaan dhab ka tahay inay nabad helaan ayna iska iloowayaan dhaqankii ku dhisnaa ninkii guuleysta ayaa wax walba qaata” although Ahmedou Ould-Abdallah was quoted in the English press release as saying “Now is the time for Somalis to show their people, their region and the international community that they are finally serious about peace and leaving behind the culture of winner takes all and the ever-shifting alliances that are still devastating their nation.”
It is not only a Somali politicians who has so far failed to avoid misuse of the negative. The BBC Somali Service editor, Yusuf Garad Omar, paid a visit to School of Oriental and African Studoies in January 2008. He reprted, in Somali, that “the British government said that universities in UK must fight extremist views that do not encourage hatred and that people resort to violence or execute terrorist activities. ” (Dowladda dalkan Britain ayaa sheegtay in Jaamacadaha dalka ay tahay in lagala dagaallamo fikradaha xag-jirka ah ee dhiirri gelin karin nacayb iyo in ay dadku isu gacan qaadaan amaba ay fuliyaan falal argagixiso”
In 2005 BBC Somali Service mistranslated a sentence in a news analysis by Martin Plaut, BBC World Serice African editor: “Dalka Djibouti waxaa jooga 900 oo askari oo Mareykan ah oo loogu tala galay in ay ka hortagaan al qaacida in aysan galin badda cas” ( In Djibouti there 900 American soldiers for prevveting Al Qaida from not entering the Red Sea.”
Mistranslations and misquotations are not confined to politics and journalism. There is mistranslation in Somali translation of the Holy Koran printed in 1991 in Al Baqara verse 177: The words وَفِي الرِّقَابِ were translated as “fakin qoor “ does/didn’t release a neck” as in
لَّيْسَ الْبِرَّ أَن تُوَلُّواْ وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَكِنَّ الْبِرَّ مَنْ آمَنَ بِاللّهِ وَالْيَوْمِ الآخِرِ وَالْمَلآئِكَةِ وَالْكِتَابِ وَالنَّبِيِّينَ وَآتَى الْمَالَ عَلَى حُبِّهِ ذَوِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينَ وَابْنَ السَّبِيلِ وَالسَّآئِلِينَ وَفِي الرِّقَابِ وَأَقَامَ الصَّلاةَ وَآتَى الزَّكَاةَ وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُواْ وَالصَّابِرِينَ فِي الْبَأْسَاء والضَّرَّاء وَحِينَ الْبَأْسِ أُولَئِكَ الَّذِينَ صَدَقُوا وَأُولَئِكَ هُمُ الْمُتَّقُونَ:
“Samo falku ma aha inaad wajiga u jeedisaan Qorax ka soo bax iyo Qorax u dhac laakiin sama fale waa ruuxii rumeeya eebbe, Qiyaame, Malaa’igta, Kitaabka (kutubta Alle), Nabiyada, oo siiya Xoolaha isagoo jecel Qaraabada, Agoonta, Masaakiinta, Masaafirka, kuwa baryootama, Fakin qoor, oogana Salaadda, bixiyana Zakada, oofiyana ballankoda, markay ballamaan, Samra ( adkeystana) Waqtiga saboolnimada, Jirrada, iyo Dagaalka, kuwaasina waa kuwa ku runsheegay Iimaankooda waansa kuwa dhawrsada.”
The English translation the verse in The Qur’an translated by Professor M.A.S. Abdel Haleem’s the Koran( 2004) is: “Goodness does not consist in turning your face towards east or west. The truly good are those who believe in God and the Last Day, in the angels, the scripture, and the prophets; who give away some of their wealth, however much they cherish, to their relatives, to orphans, the needy, travelers, beggars, and to liberate those in bondage; those who keep up the prayer and pay the prescribed alms; who keep pledges whenever they make them; who are steadfast in misfortune, adversity, and times of danger. These are the ones who are true, and it is they who are aware of God. “
A recent (mis)quotation example from Hiiraan Online is on a statement by the mayor of Mogadishu on clashes between Al Shabab forces and the Transitional Federal Governmnet of Somalia forces in Mogadishu. The Mogadishu reporter for the website quoted the Somali Mayor of Mogadishu Mr Mohamed Osman Ali Dhagahtur as saying: “ …ma yeelayno in dadka ku nool Gobolka Banaadir ay dhibaateeyaan dad ka yimid gobollo kale oo nabadgelyo ka jirto …” (“We will not allow people in Banadir region to victimise people from peaceful regions…”
It is not the mayor’s choice words that contradicted the point he was making; it is the structure. Had he started with the subject 'dad ka yimid gobollo kale' as in “ ma yeelayno in dad ka yimid gobollo kale oo nabadgelyo ka jirto ay dhibaateeyaan dadka ku nool Gobolka Banaadir …” which in translation would read: “We will not allow people from peaceful regions to victimise people in Banadir region…”, the mayor's message would have been clearer.
Dr John Caney, author of the book, Modernisation of Somali Vocabulary With Particular Reference to the Period from 1972 to the Present , asks: “How can sensible discussions take place when people are saying the opposite of what they mean?” More than thirty six years have passed since an epoch-making decision was made to choose Latin alphabet characters for the Somali orthography. At least four Somali language grammar books have been published since 1972; Somali has been used for administration and as a medium of instruction, and yet many Somalis make avoidable errors in spoken and written Somali due to lack of awareness about the Somali language grammar. Not long ago many Somalis were concerned about the Somali children in Diaspora who speak little or no Somali because they are not told Somali folk tales nor are they encouraged to speak Somali at home. At least we can figure out what they are saying when they speak Somali; we will have to think twice before assuming that a quote or text translated into Somali or a Somali politician's statement is correct.
Liban Ahmad
libahm@gmail.com
Two weeks ago the BBC Somali Service reporter in Mogadishu, misquoted the Somali Minster of Security, Omar Hashi Adan who said “Eritrea oo soddon iyo dhawr sanadood qof kasta oo iyaga oo muwaaddin ahi uu adduunka ku mari jiray baasaboorka Soomaalida…” (“for thirty plus years every Eritrean national used to travel the world using the Somali passport…” ) but the BBC Somali Service reporter in Mogadishu quoted the minister as saying: “ … muwaadiniinta Eritreeya Soomaaliya ay ku mari jireen baasaboorka Jamhuuriyadda Soomaaliya… “ … “Eritrean nationals used the travel Somalia using the Somali passport…”
An example about a politician saying the opposite of what he wanted to say can be found in the same BBC Somali Service report on the misquoted minister. The Somali Minister of Security, Omar Hashi Adan, said in a press conference: “Siyaasad ahaan, horeba waa uu caddaysatay dawladda Eritreeya inay ka soo horjeeddo inaan dawlad Soomaaliyeed ayna dhalan…” (“Politically, the Eritrean government has already made it clear ( to itself) that it is not against the birth of a Somali government…” The Somali Minister for Security intended to argue that the Eritrean government was against the birth of a Somali government : “Siyaasad ahaan, horeba waa uu caddaysatay dawladda Eritreeya inay ka soo horjeeddo inay dawlad Soomaaliyeed dhalato” “Politically, the Eritrean government has already made it clear ( to itself) that it is against the birth of a Somali government…”
The UN Special Representative for Somalia, Ahmedou Ould-Abdallah was misquoted in Somali UN Somalia website as saying “now is the time for Somalis to strangle for their people, their region and the international community that they are finally serious about peace and leaving behind the culture of winner takes all and the ever-shifting alliances that are still devastating their nation”:“ Hadda waxaan joognaa waqtigii dadka Soomaaliyeed ay dadkooda, dadka gobolka iyo bulshada caalamkaba u miijin lahaayeen inay markaan dhab ka tahay inay nabad helaan ayna iska iloowayaan dhaqankii ku dhisnaa ninkii guuleysta ayaa wax walba qaata” although Ahmedou Ould-Abdallah was quoted in the English press release as saying “Now is the time for Somalis to show their people, their region and the international community that they are finally serious about peace and leaving behind the culture of winner takes all and the ever-shifting alliances that are still devastating their nation.”
It is not only a Somali politicians who has so far failed to avoid misuse of the negative. The BBC Somali Service editor, Yusuf Garad Omar, paid a visit to School of Oriental and African Studoies in January 2008. He reprted, in Somali, that “the British government said that universities in UK must fight extremist views that do not encourage hatred and that people resort to violence or execute terrorist activities. ” (Dowladda dalkan Britain ayaa sheegtay in Jaamacadaha dalka ay tahay in lagala dagaallamo fikradaha xag-jirka ah ee dhiirri gelin karin nacayb iyo in ay dadku isu gacan qaadaan amaba ay fuliyaan falal argagixiso”
In 2005 BBC Somali Service mistranslated a sentence in a news analysis by Martin Plaut, BBC World Serice African editor: “Dalka Djibouti waxaa jooga 900 oo askari oo Mareykan ah oo loogu tala galay in ay ka hortagaan al qaacida in aysan galin badda cas” ( In Djibouti there 900 American soldiers for prevveting Al Qaida from not entering the Red Sea.”
Mistranslations and misquotations are not confined to politics and journalism. There is mistranslation in Somali translation of the Holy Koran printed in 1991 in Al Baqara verse 177: The words وَفِي الرِّقَابِ were translated as “fakin qoor “ does/didn’t release a neck” as in
لَّيْسَ الْبِرَّ أَن تُوَلُّواْ وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَكِنَّ الْبِرَّ مَنْ آمَنَ بِاللّهِ وَالْيَوْمِ الآخِرِ وَالْمَلآئِكَةِ وَالْكِتَابِ وَالنَّبِيِّينَ وَآتَى الْمَالَ عَلَى حُبِّهِ ذَوِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينَ وَابْنَ السَّبِيلِ وَالسَّآئِلِينَ وَفِي الرِّقَابِ وَأَقَامَ الصَّلاةَ وَآتَى الزَّكَاةَ وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُواْ وَالصَّابِرِينَ فِي الْبَأْسَاء والضَّرَّاء وَحِينَ الْبَأْسِ أُولَئِكَ الَّذِينَ صَدَقُوا وَأُولَئِكَ هُمُ الْمُتَّقُونَ:
“Samo falku ma aha inaad wajiga u jeedisaan Qorax ka soo bax iyo Qorax u dhac laakiin sama fale waa ruuxii rumeeya eebbe, Qiyaame, Malaa’igta, Kitaabka (kutubta Alle), Nabiyada, oo siiya Xoolaha isagoo jecel Qaraabada, Agoonta, Masaakiinta, Masaafirka, kuwa baryootama, Fakin qoor, oogana Salaadda, bixiyana Zakada, oofiyana ballankoda, markay ballamaan, Samra ( adkeystana) Waqtiga saboolnimada, Jirrada, iyo Dagaalka, kuwaasina waa kuwa ku runsheegay Iimaankooda waansa kuwa dhawrsada.”
The English translation the verse in The Qur’an translated by Professor M.A.S. Abdel Haleem’s the Koran( 2004) is: “Goodness does not consist in turning your face towards east or west. The truly good are those who believe in God and the Last Day, in the angels, the scripture, and the prophets; who give away some of their wealth, however much they cherish, to their relatives, to orphans, the needy, travelers, beggars, and to liberate those in bondage; those who keep up the prayer and pay the prescribed alms; who keep pledges whenever they make them; who are steadfast in misfortune, adversity, and times of danger. These are the ones who are true, and it is they who are aware of God. “
A recent (mis)quotation example from Hiiraan Online is on a statement by the mayor of Mogadishu on clashes between Al Shabab forces and the Transitional Federal Governmnet of Somalia forces in Mogadishu. The Mogadishu reporter for the website quoted the Somali Mayor of Mogadishu Mr Mohamed Osman Ali Dhagahtur as saying: “ …ma yeelayno in dadka ku nool Gobolka Banaadir ay dhibaateeyaan dad ka yimid gobollo kale oo nabadgelyo ka jirto …” (“We will not allow people in Banadir region to victimise people from peaceful regions…”
It is not the mayor’s choice words that contradicted the point he was making; it is the structure. Had he started with the subject 'dad ka yimid gobollo kale' as in “ ma yeelayno in dad ka yimid gobollo kale oo nabadgelyo ka jirto ay dhibaateeyaan dadka ku nool Gobolka Banaadir …” which in translation would read: “We will not allow people from peaceful regions to victimise people in Banadir region…”, the mayor's message would have been clearer.
Dr John Caney, author of the book, Modernisation of Somali Vocabulary With Particular Reference to the Period from 1972 to the Present , asks: “How can sensible discussions take place when people are saying the opposite of what they mean?” More than thirty six years have passed since an epoch-making decision was made to choose Latin alphabet characters for the Somali orthography. At least four Somali language grammar books have been published since 1972; Somali has been used for administration and as a medium of instruction, and yet many Somalis make avoidable errors in spoken and written Somali due to lack of awareness about the Somali language grammar. Not long ago many Somalis were concerned about the Somali children in Diaspora who speak little or no Somali because they are not told Somali folk tales nor are they encouraged to speak Somali at home. At least we can figure out what they are saying when they speak Somali; we will have to think twice before assuming that a quote or text translated into Somali or a Somali politician's statement is correct.
Liban Ahmad
libahm@gmail.com
Saturday, 2 May 2009
Miyay Hiiraan Online ku margatay xarfaha laba-laabma?
Wariyaha Muqdisho ee Hiiraan Online oo xiganaya Guddoomiye Ku-xigeenka Baarlamaanka Soomaaliyeed ayaa kala saari kari waayay magac-u-yaallada aniga iyo innaga gaar ahaan marka ay noqdaan la-fale ( object)"Haddii aan qaldanahay na saxa, laakin ha nagu sixina Madfac iyo Bastoolad” ayuu yiri Maxamed Cumar Dalxa sida ay u xigatay Hiiraan Online. Weydiintu waa: Miyuu Maxamed Cumar Dalxa isu hadlay mise wuxuu u hadlay Baarlamaanka, mise isaga ayaa isla weedh u adeegsaday magac-u-yaallada aniga iyo innaga?
Friday, 3 April 2009
Tarjumidda weero af Ingiriis ah
Waa run in erey walba oo af Ingiriis ah loo rogi karin af Soomaali. Miyay tahay suurtogal inay jiraan weero af Ingiriis ah oo aadan af Soomaali u rogi karin? Miyaa Labadan weerood ee soo socda ee uu soo bandhigay Dr John Caney, qoraha buugga The modernisation of Somali vocabulary, with particular reference to the period from 1972 to the present (1983) loo rogi karaa af Soomaali?
1-I hope that he does not go to Hargeysa.
2-I hope that he did not go to Hargeysa.
1-I hope that he does not go to Hargeysa.
2-I hope that he did not go to Hargeysa.
Thursday, 26 February 2009
Somali is playing second fiddle to Arabic language
A couple of years ago the Somali novelist and cultural critic, Mohamed Dahir Afrah, argued that Somali is an endangered language.
Dr Afrah said Somali langauge " has" almost all the symptoms of an endangered language: Civil war; absence of central government that uses it for administration, and promotes it as medium of instruction; people prefer to use other languages because Somali languages does not help them to get decent jobs; absence of language research institutes and ; people boast about facility with a foreign language.
Evidence for Dr Afrah’s argument is plenty but the latest one has come from the Transitional Federal Government of Somalia. Few weeks ago the Somali Prime Minister, Omar Abdirashid Ali Sharmarke, formed a bloated cabinet. A couple of ministries contain Arabic words that replaced their Somali equivalents. A new ministry headed by Hamza Bur’i (Wasaaradda Deeganka iyo Ilaalinta Bey’ada ‘The Ministry of Environment and Environmental Protection’) shows that neither linguistic consideration nor environmental understanding was emphasised when the new ministry was being by conceived. Why use the Somali and Arabic words for the environment ( deegaan and bey’ad) ? Isn’t environmental protection within the remit of the Minister for Environment? Somali language is playing second fiddle to the Arbic language. The Ministry of Security has become in Somali Wasaaradda Aminga. The Somali equivalent of security, nabad-sugida was dumped in favour of the Arabic one Amniga. Nabad-sugidda is self-contained with the notion of security and safeguarding security. When foreign language words are used in place of Somali words that can do the trick, avoidable language and logic mistakes crop up as in the case of the new Somali Ministry of Environment and Environmental Protection.
(Mis)quoting Somalia’s Al Shabab Spokesman
I have been interested in the use of Somali language for newspapers and websites. Misquoting person is possible if a word is misspelt. Another mistake is cased by the order of words—object replacing the subject as the following headline in the Somali website: " Kooxda AlShabaab oo u gacan galay Gobolka Bakool" ( Al Shabab falls into the hands of Bakool region) –the truth is that Bakool region fell into the hands of Al Shabab.
Another Somali website quotes Abu Mansur, Al Shabab spokesman, who was quoted in Somali as saying “''Sharif ma diidanin ee Dustuurkuu wado ayaan diidanahay'' (We are not against Sharif , [ the Somali president], but I am against the constitution he is using). Why does Abu Mansur use two pronouns “we and I ( innaga and aniga) that refer to Al Shabab and himself at the same time? I think that the eighth word diidananay is supposed to be diidannahay to refer to the pronoun innaga (we). An Mistakes such as those outlined in the preceding paragraph confuse translators and students learning Somali as a second language, and it does portray the quoted people in negative light as well.
Dr Afrah said Somali langauge " has" almost all the symptoms of an endangered language: Civil war; absence of central government that uses it for administration, and promotes it as medium of instruction; people prefer to use other languages because Somali languages does not help them to get decent jobs; absence of language research institutes and ; people boast about facility with a foreign language.
Evidence for Dr Afrah’s argument is plenty but the latest one has come from the Transitional Federal Government of Somalia. Few weeks ago the Somali Prime Minister, Omar Abdirashid Ali Sharmarke, formed a bloated cabinet. A couple of ministries contain Arabic words that replaced their Somali equivalents. A new ministry headed by Hamza Bur’i (Wasaaradda Deeganka iyo Ilaalinta Bey’ada ‘The Ministry of Environment and Environmental Protection’) shows that neither linguistic consideration nor environmental understanding was emphasised when the new ministry was being by conceived. Why use the Somali and Arabic words for the environment ( deegaan and bey’ad) ? Isn’t environmental protection within the remit of the Minister for Environment? Somali language is playing second fiddle to the Arbic language. The Ministry of Security has become in Somali Wasaaradda Aminga. The Somali equivalent of security, nabad-sugida was dumped in favour of the Arabic one Amniga. Nabad-sugidda is self-contained with the notion of security and safeguarding security. When foreign language words are used in place of Somali words that can do the trick, avoidable language and logic mistakes crop up as in the case of the new Somali Ministry of Environment and Environmental Protection.
(Mis)quoting Somalia’s Al Shabab Spokesman
I have been interested in the use of Somali language for newspapers and websites. Misquoting person is possible if a word is misspelt. Another mistake is cased by the order of words—object replacing the subject as the following headline in the Somali website: " Kooxda AlShabaab oo u gacan galay Gobolka Bakool" ( Al Shabab falls into the hands of Bakool region) –the truth is that Bakool region fell into the hands of Al Shabab.
Another Somali website quotes Abu Mansur, Al Shabab spokesman, who was quoted in Somali as saying “''Sharif ma diidanin ee Dustuurkuu wado ayaan diidanahay'' (We are not against Sharif , [ the Somali president], but I am against the constitution he is using). Why does Abu Mansur use two pronouns “we and I ( innaga and aniga) that refer to Al Shabab and himself at the same time? I think that the eighth word diidananay is supposed to be diidannahay to refer to the pronoun innaga (we). An Mistakes such as those outlined in the preceding paragraph confuse translators and students learning Somali as a second language, and it does portray the quoted people in negative light as well.
Sunday, 20 July 2008
Telefishinka Universal iyo kaalintiisa isku dirka qabiillada Soomaalida
Telefishinka Universal ayaa soo daabacay sheeko cinwaankeedu yahay: Puntland Oo Rag Ka qabqabatay Degmada Guriceel Ee Galgaduud. Markii aan sheekadii akhriyey waxa aan ogaaday in aan rag laga qabqaban Guriceel waayo waxa ay sheeko wareedka Universal TV xustay in "hor[r]aantii todobaadkan ayey aheyd markii ciidamo ka tirsan maamul goboleedka Puntland dhinaca waqooyi magaalada Gaalkacyo ka qab qabteen dhal[l]inyaro gaadheysa illaa sagaal ruux, kuwaasoo lagu sheegay in ay ahaayeen arday semenaar u socotay, balse maamulka Puntland ayaa ku eedeeyey in ay ammaanka caqabad ku ahaayeen."
Goorma ayaa la rumeysan kara Universal TV? Ma marka uu sheegayo in dhallinyarda laga qabqabtay Guriceel mise marka laga qabqabtay waqooyiga Gaalkacyo? Waa arrin warbaahintii dhowraysa anshaxa warfaafinta ay raalli galin ka bixiso.
Goorma ayaa la rumeysan kara Universal TV? Ma marka uu sheegayo in dhallinyarda laga qabqabtay Guriceel mise marka laga qabqabtay waqooyiga Gaalkacyo? Waa arrin warbaahintii dhowraysa anshaxa warfaafinta ay raalli galin ka bixiso.
Heshiiskii Jabuuti Bil Kadib!
Maxaa kala haysta warfidiyeenka Soomaaliyeed qaarkood iyo astaamaynta? Mareegta Laanta af Soomaaliga ee Codka Maraykanka waxay ku biirtay mareegaha ku margaday astaamaynta ( hakadka, joogsiga, calaamad su'aalka, calaamadda la yaabka iwm). Bal eeg cinwaankan:
Heshiiskii Jabuuti Bil Kadib!
Heshiiskii Jabuuti Bil Kadib!
Saturday, 19 July 2008
Hadhwanaag news oo eedeeysay hoyga Cabdiqaasim Salaad
Mareegta Hadhwanaagnews ayaa ku eedeeysay madaxweynihii hore oo dawladdii Carta lagu dhisay in hoygiisu uu fadhataystay 'ciidamo ka tirsan dawladda Embagathi' Cinwaanka sheekada Hadhwanaagnews waa:
Guriga Madaxweynihii Hore Ee Carta Cabdiqaasim Salaad Ayaa Fadhateysi Ku Sameeyey Maanta Ciidamo Ka Tirsan Dowladda Embagathi.
Maxay wadaagaan sheekada Hadhwanaagnews iyo sheekada ku saabsan Xaaji Muuse Suudi Yalaxow ?
Guriga Madaxweynihii Hore Ee Carta Cabdiqaasim Salaad Ayaa Fadhateysi Ku Sameeyey Maanta Ciidamo Ka Tirsan Dowladda Embagathi.
Maxay wadaagaan sheekada Hadhwanaagnews iyo sheekada ku saabsan Xaaji Muuse Suudi Yalaxow ?
Sunday, 20 January 2008
Xasan Shiikh Muumin: Abwaan Jeclaa Dalkiisa iyo Dadkiisa
Allaha u naxariisto Xasan Shiikh Muumin wuxu ahaa abwaan Soomaaliyeed oo raad lama illoobaan ah kaga tagay fanka Soomaalida. Waan yaraa markii aan magaca abwaanka bartay. Heeso badan oo uu curiyey oo laga sii dayn jiray Raadiyo Muqdisho ayaa ii fududeeyey inaan wax ka ogaado hal-abuurkiisa. Dugsiga sare markii aan soo gaaray ayaan si wanaagsan wax uga sii ogaaday baaxadda hal-abuurka marxuum Xasan Shiikh Muumin. Buugga suugaanta ee fasalka seddexaad ee dugsiga waxa qeybta ugu dambeysa—waa buugga barkii—lagu baran jiray riwaayadda Shabeel Naagood.
Waan akhristay haasaawaha iyo heesaha riwaayadda ku jira; wax ka gartay kaalimaha jileyaasha. Calaacalka gabadha Shebeel Naagood meesha xun dhigay ( Shamado) ayaan ka xusuustaa ereyadan:
War ma intaad i balaysay
Oo bahdii aan ka dhashay
Iyo baradii iga saartay
Labadayda boqnood
Aad billaawe ku goysay
Oo boraan dheer iga tuurtay …
Waxa kale oo aan xusuustaa heesta caanka ah ee Gorayada Ilmaheeda oo si gaar ah uga mid ahayd manhajka maaddada af Soomaaliga. Markii dambe ee aan isla helay cajalad ay riwaayaddu ku duuban tahay iyo buugga lagu qoray riwaayadda, waan ka sii bogtay.
Marxuum Xasan Shiikh Muumin ma uu curin jirin heesaha riwaayadaha la socda oo keliya. Waxa uu leeyahay heeso dal-jacayl iyo dardaaranba ku dheehan yihiin. Ereyada heesahaa waxa ka mid ah hees uu kula dardaarmayey kuwa xilka haya:
Nin dalkiisa xaasiday xagluhuu is gooyey
Xilka lagugu aaminay dadku yaanu kugu xaman
Waxa heestan—haddii xusuustaydu hagaagsan tahay-- ku luuqayn jirtay Maryan Cali Muuddey. Hees kale ayaa jirtay oo lixdamaadkii uu sameeyey Marxuum Xasan Shiikh Muumin oo muujinaysa ka warheyntiisa waayaha nololeed ee dadka iyo waxa loo baahan yahay si loo gaaro isku-filnaansho. Waxa ereyada heestaa oo kooxdii Raadiyo Muqdisho la oran jiray si wadajir ah ugu luuqaynayeen, abwaankuna marka muusiqa la hakiyo uu ereyo heesta ka mid ku tiraabayey muusiq la’aan, ka mid ah:
Dhaqaalaheenna dheelliyaaya waa inaan dhisnaa
Ereyada abwaanka heesta ka dhex yiri waxaan ka xusuustaa:
Dhunkaal weeye gaajadu….
Waxaa xusid mudan in Macallin Guush (B. W. Andrzejewski ) uu af Ingiriis u tarjumay Shabeel Naagood. Margaret Castagno oo 1975kii gorfaynaysay riwaayadda waxay xustay in
Af Soomaaliga la qoray 1972kii, ka hor lama qori jirin riwaayadaha. Waxa lagu curin jiray af Soomaali. Tuducyada maanso ee riwaayadda waxa far u gaar u ku qori jiray riwaayad sameeyaha , qeybaha riwaayadda waxa xafidi jiray jileyaasha oo kaashanaya riwaayad sameeyaha. Maansada Soomaaliyeed oo leh qaab-dhismeed adag iyo daawadayaasha Soomaaliyeed oo dhuuxa maansada awgood waa arrin waxtar weyn leh in maansada ka mid ah riwaayadaha loogu celiyo sida riwaayad sameeyuhu u curiyey. Shabeel Naagood waxay taabanaysaa xurmo-darrida dhallinyarada magaalada u hayaan guurka. Riwaayaddu waxay ahayd mid lagu guulaystay oo dad badan daawadeen oo sida uu Andrzejewski sheegay
“ keentay in ciidan boolis oo xoojin ah la dalbado si wax looga qabto baabuurtii badnayd ee waddooyinka xirtay iyo dadkii ku xoomay meesha tikidhada riwaayadda laga iibsado.”
Shabeel Naagood waxay ka mid noqotay manhajka suugaanta Afrika ee laga dhigo Jaamacado badan. In hal-abuurka marxuun Xasan Shiikh Muumin loo bandhigo malaayiin dad oo aan af Soomaaliga aqoon waxaa suurto-geliyey Macallin Guush ( B. W. Andrzejewski) oo af Soomaaliga iyo daka ku hadla jeclaa. “Xasan Shiikh Muumin waa maansoyahan, riwaayad sameeye, weriye iyo jilaa laga yaqaan dhulalka dadka af Soomaaliga ku hadla deggan yihiin ee waqooyi-bari Afrika,” ayay Margaret Castagno ku soo gunaannadday gorfeynta. Hal-abuurka marxuum Xasan Shiikh Muumim oo ah mid baaxad weyn ayaa ah mid hal-abuureyaasha Soomaaliyeed oo maanta nool iyo kuwa soo socdaba higsan doonaan.
Saturday, 19 January 2008
Ma dagan tahay mise way daggan tahay xaaladda?
Waxa jira ereyo siyaabo kala duwan loogu dhawaaqo sida deg. Dadka qaar baa ereygan u qora dag. Kii la doono ha la adeegsado labada erey, waxa aan laga dulboodi karin xeerka laba laabista xaraf haddii deg uu noqdo deggan ama daggan. Bal eeg sida macnaha cinwaan u doorsoomay markii la qaatay dag haddana la labalaabi waayey:Xaalada Magaalada Muqdisho oo haatan ah mid dagan kadib Markii dagaalo maanta ay ka dhaceen. Waa cinwaanka sheeko wareed lagu soo saaray mareegta widhwidh.Uma sii fiirsan ereyada kale ee cinwaanka ee gefka higgaadeed ka muuqdo.
Friday, 18 January 2008
Xasan Shiikh Muumin oo ku geeriyooday Oslo
Waxa magaalada Oslo ee caasimadda Noorweey ku geeriyooday Allaha u naxariisto Xasan Shiikh Muumin oo ahaa abwaan Soomaaliyeed oo lagu xusuusto heeso iyo riwaayado badan oo uu curiyey. Xog kooban oo ku saabsan nolosha abwaanka iyo hal-abuurkiisa ayaa lagu soo saaray mareegta awdalnews.
Wednesday, 2 January 2008
Weedho aan naxweysnayn iyo weedho aan caddayn
Qormadan waxay ka mid tahay buug aan ka qorayo gefefka dhaca marka af Soomaaliga loo adeegsanayo warbaahinta gaar ahaan mareegaha( websites) iyo wargeysyada. Weedhaha la soo xigtay qaarkood waxa ku jira gefef higgaadeed. Sida ay u qoran yihiin baa loo soo dheegay hase aheetee waxa ay qormadan xoogga saareysaa iftiiminta weedhaha aan naxweysnayn iyo kuwa aan macnahoodu caddayn. Ma aha mareegta bbcsomali.com tan keliya ee weedho aan naxweysnayn ama caddayn laga heli karo. Kuwo kale oo badan ayaa jira.
Weedhaha aan naxweysnayn waxa keena ilduuf tafaftireed. Inkastoo xilka tafaftiridda uu saaran yahay mereegta ama wargeyska qormo lagu soo saarayo, waxa habboon in qoraha wax soo gudbinaya uu ku dedaalo in qormadiisa noqoto mid laga hufay gefefka naxweed intii uu awoodo. Waxa jira hadal aan caddayn hase ahaatee naxwe ahaan sax ah. Weedhahan soo socda waxay ka mid yihiin sheeko wareed ku saabsan dad Soomaaliyeed oo waxyeello ku soo gaartay doon ay saarnaayeen:
Indhaha markii ay kala qaaday oo la weydiiyey sida ay tahay, waxay tiri waan fiicanahay. Kaddibna waxaa la weydiiyey magaceeda, waxaana ay tiri "waxaa la i dhahaa Faaduma," waxaa markeeda aad ula yaabay dadka dul taagnaa oo qaba labbiska cagaarka ah ee ay xirtaan dhakhaatiirta iyo kaalkaaliyeyaasha waaxda dadka aadka u liita. Waxaa kaloo ay la yaabaneyd tuuboyinka iyo feleboyinka ka taagan.
U fiirso weydiimahan: ma anigaa indhaha kala qaaday mise gabadha ayaa indhaha kala qaadday? Ma gabadha Soomaaliyeed baa lala yaabbanaa? Ma iyada ayaa wax la yaabban? Sow suurtogal ma aha in gabadhu, dhibkii ay soo martay awgiis, la yaabbanayd dadka xiran “labbiska cagaarka ah ee ay xirtaan dhakhaatiirta iyo kaalkaaliyeyaasha waaxda dadka aadka u liita” iyo “tuuboyinka iyo feleboyinka ka taagan”? Waa weedho naxweysan hase ahaatee ma cadda xiriirka ka dhexeeya.
Faallo uu qoray Yuusuf Garaad, tafaftiraha Laanta af Soomaaliga ee BBCda oo ku saabsan siyaasadda Soomaalida ayaa lagu soo saaray mareegta bbcsomali.com.
Weedhaha soo socda ayaa ka mid ah faallada:
Waxaa uu khilaafku u dhexeeyaa gaar ahaan Madaxweynaha,Cabdullaahi Yusuf Axmed iyo Raiisal Wasaaraha, Cali Maxamed Geeddi, oo daafacayay kana dhaadhicnayay dadweynaha in la keeno ciidan shisheeye oo aan loo kala saarin saf hore iyo Hase yeeshee, marka la fiiriyo tirada hoggaamiyayaasha mid dambe. Dhinaca kale waxaa ka soo horjeeda ra’yigaas hoggaamiyayaal hubeysan oo hadda Wasiirro ka ah dowladda oo ka soo horjeeda in ciidan laga keeno dalalka deriska ah.
Marnaba ra’iisal wasaarihii hore ee Soomaaliya, Cali Maxamed Geeddi, iyo madaxweynaha Dawladda Federaalka Soomaaliya, Cabdullaahi Yuusuf Axmed, iskuma maandhaafin keenista ciidamo shisheeye hase ahaatee xigashada kore waxa ka muuqata in labada xil-haye isku hayeen arrinta ciidan keenista, madaxweynuhuna uu arrinta keenista ciidamo shisheeye diiddanaa, halka ra’iisal wasaaruhu doonayey
Weedhaha aan naxweysnayn waxa keena ilduuf tafaftireed. Inkastoo xilka tafaftiridda uu saaran yahay mereegta ama wargeyska qormo lagu soo saarayo, waxa habboon in qoraha wax soo gudbinaya uu ku dedaalo in qormadiisa noqoto mid laga hufay gefefka naxweed intii uu awoodo. Waxa jira hadal aan caddayn hase ahaatee naxwe ahaan sax ah. Weedhahan soo socda waxay ka mid yihiin sheeko wareed ku saabsan dad Soomaaliyeed oo waxyeello ku soo gaartay doon ay saarnaayeen:
Indhaha markii ay kala qaaday oo la weydiiyey sida ay tahay, waxay tiri waan fiicanahay. Kaddibna waxaa la weydiiyey magaceeda, waxaana ay tiri "waxaa la i dhahaa Faaduma," waxaa markeeda aad ula yaabay dadka dul taagnaa oo qaba labbiska cagaarka ah ee ay xirtaan dhakhaatiirta iyo kaalkaaliyeyaasha waaxda dadka aadka u liita. Waxaa kaloo ay la yaabaneyd tuuboyinka iyo feleboyinka ka taagan.
U fiirso weydiimahan: ma anigaa indhaha kala qaaday mise gabadha ayaa indhaha kala qaadday? Ma gabadha Soomaaliyeed baa lala yaabbanaa? Ma iyada ayaa wax la yaabban? Sow suurtogal ma aha in gabadhu, dhibkii ay soo martay awgiis, la yaabbanayd dadka xiran “labbiska cagaarka ah ee ay xirtaan dhakhaatiirta iyo kaalkaaliyeyaasha waaxda dadka aadka u liita” iyo “tuuboyinka iyo feleboyinka ka taagan”? Waa weedho naxweysan hase ahaatee ma cadda xiriirka ka dhexeeya.
Faallo uu qoray Yuusuf Garaad, tafaftiraha Laanta af Soomaaliga ee BBCda oo ku saabsan siyaasadda Soomaalida ayaa lagu soo saaray mareegta bbcsomali.com.
Weedhaha soo socda ayaa ka mid ah faallada:
Waxaa uu khilaafku u dhexeeyaa gaar ahaan Madaxweynaha,Cabdullaahi Yusuf Axmed iyo Raiisal Wasaaraha, Cali Maxamed Geeddi, oo daafacayay kana dhaadhicnayay dadweynaha in la keeno ciidan shisheeye oo aan loo kala saarin saf hore iyo Hase yeeshee, marka la fiiriyo tirada hoggaamiyayaasha mid dambe. Dhinaca kale waxaa ka soo horjeeda ra’yigaas hoggaamiyayaal hubeysan oo hadda Wasiirro ka ah dowladda oo ka soo horjeeda in ciidan laga keeno dalalka deriska ah.
Marnaba ra’iisal wasaarihii hore ee Soomaaliya, Cali Maxamed Geeddi, iyo madaxweynaha Dawladda Federaalka Soomaaliya, Cabdullaahi Yuusuf Axmed, iskuma maandhaafin keenista ciidamo shisheeye hase ahaatee xigashada kore waxa ka muuqata in labada xil-haye isku hayeen arrinta ciidan keenista, madaxweynuhuna uu arrinta keenista ciidamo shisheeye diiddanaa, halka ra’iisal wasaaruhu doonayey
Saturday, 29 December 2007
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:
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:
Waxa haddana uu qoray:
Gabagabada qormadiisa waxa uu Ibraahin u dooday sidan:
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?
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?
Friday, 28 December 2007
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 .
Wednesday, 26 December 2007
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.
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.
Sunday, 23 December 2007
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.
Sunday, 16 December 2007
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.
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.
Subscribe to:
Posts (Atom)
