The Mass Literacy Campaign (1973-5)
Ahmed Haybe (Ahmed Dawlo)
Haybe2000@yahoo.com
Immediately after the new Script had been introduced, Somali became the sole official language of the state, i.e. the language of administration, education, the press and so forth. This was followed by a mass literacy campaign in urban and rural areas.
The Somali Democratic Republic has launched many diverse campaigns aimed at the interests of the people. The first mass literacy campaign was confined to the cities, towns and certain villages. The Somali civil servants, wherever in the country were taught to read and write the Somali Script within the remarkably six months or even less. The next step was the teaching of the Somali people in the urban centers within year, mainly relying on volunteers, who were offered certificates of honor if their Pupils passed the state literacy test. At the end of this intensified campaign five hundred thousand people were taught to read and write. The new script removed the obstacle to written Communication in which only a small percentage of the population used to communicate with each other in several diverse languages.
There is no doubt that the state administrators had gained valuable experience in the first campaign, such as self-confidence, ability, and cooperation in self-help schemes. These valuable lessons, no doubt, gave the people an immense encouragement to wage a battle against natural disasters and other enemies of mankind.
Before the task of the campaign was undertaken, the president of the SRC Mohamed Siad Barre announced on 7th March that 1974 would be the year of a Rural Development Campaign. It was obvious to the revolution leaders that economical, cultural, social and Political, etc changes could not be overcome, until the life of nomads, who form 80% of the population could be bettered.
On the seventh March 1974, another literacy campaign was launched. This time the problem of facing up to rural literacy was attacked in the fiercest manner. The elimination of illiteracy in the rural areas became imperative if the previous, successful campaign was to have any significance.
The campaign was divided into categories: -
1. Mass literacy campaign
2. Improvement of the health of people and domestic animals.
3. Taking a census of the people and animal population.
The campaign for the development of rural areas was neither the first of its kind to be carried out in Somalia nor the last. The campaigns had become the particular characteristic of the revolution. (Ministry of Information, 1975).
It would be beyond the scopes of this thesis to account for the different campaigns that were going on, and I shall concentrate on the mass literacy campaign. On the Idd Festival in August 1974, the Somalis had committed themselves to wage war on different deadly enemies. Thousands of vehicles had converged on The 21st October Square in Mogadishu in which men and women were packed. The weapons of these forces were pens, chalks, blackboards and medicines. The attack was focused on the farms, the villages, the small towns and the countryside where the deadly enemies lurked furtively. The battle raged fiercely for seven months. The forces who, gallantly and heroically took part on this campaign were composed of students, teachers, the victory pioneers (a youth Organization sponsored by the government), the peace-keepers (rural local government officials who liaise with the central government), a contingent of the armed forces, the civil servants and members of the public. During the campaign all the schools in the Republic were officially closed, as students and teachers, participated in that historic campaign. The civil servants and armed forces who were involved in the campaign were freed from their regular jobs. (Ministry of Information, 1975).
On the day of their departure, the President bid these forces farewell. He gave a speech interspersed with advice, wisdom, encouragement, inspiration and commendation for the forces. He said:
... the battle you engage in with your forces has more honor than the ordinary one, and has more value than anything you have known, and you would be doing your duty and render a service for humanity. Our enemy would get worried by the fierce attack you are about to mount on it, because its result would have untold benefits to us (Ministry of Information, 1975, p.21).
The forces that had to participate in the campaign left the capital, Mogadishu, in accompaniment of songs and poems extolling the work on which they are about to embark and promised to tackle the problems for which they had to find permanent solutions. The central theme of these songs and poems was that they vowed to fulfill their duties in the battle patriotically, heroically and in a revolutionary manner.
Indeed, these forces proved their readiness to serve for the nation. Eventually, they successfully freed their people from the chains of backwardness to a large extent. These can be witnessed by the changes that occurred in the life of Somali nomads and farmers. It is difficult to describe this in a few words or tell to a person who was not in Somalia during that time. The campaign is written in indelible ink in Somali history.
On their return, the inhabitants of the capital welcomed them at a place 30kms away from the centers to which they were returning, garlanded with colored flowers in recognition of their heroic achievements.
Among the various reasons that brought about the victory in the campaign were the strong will of the participants and their thorough preparation, hard work and a good decision making by the healthy leadership of the revolution. Before the campaign was launched, 3% of the people were able to read and write. But after the two mass literacy campaigns, urban and rural, were over, 55% of the population could read and write their native language. This reveals that Somalis to a large extent had uprooted ignorance, which had been prevailing for a long time. Nevertheless, there is not a single nation in the world, which has completely overcome the problems, of ignorance, because in every country, there are people who can neither write nor read, no matter what the reasons for this might be.
A continuation programme at various civic centers throughout the country after it was completed followed the campaign, in order to increase the number of literate people and to prevent relapses into illiteracy.
Nearly seventy governments in a Africa, Asia and Latin America initiated similar programmes, but it appeared that none of them reached the same level of success. The rate of illiteracy increased, and the ways the various countries approached the problem were quite different. The system Somalia had adopted to combat this evil was quite different from all other countries; it had wide scale built-in diversity, for it contained large scale of complementary features all designed to implement the major problem for literacy (Ministry of Information, 1975).
At a reception held in a big Stadium in Mogadishu on seventh March 1975, medals were distributed to the participants of the campaign on various merits. These medals were the largest number given out at one time. The people who participated in the campaign numbered not less than 125,000 falling into various categories. The vehicles which had been working in that campaign were no less than five hundred and the people who passed the final examination in reading and writing the Somali language at the rural areas were 1,257,779. The expenses incurred for the first year of the campaign were estimated at 305 million Somali Shillings, but later when the public contributed towards this cause and had assumed responsibility for the housing and feeding of the teachers and other expenses the budget of the campaign plummeted to 78 million Somali Shillings. The most paramount benefit gained during that period was experience. This campaign largely depended on voluntary teachers and a slogan, which referred to a national orthography said: "Haddaad taqaan bar, haddaanad aqoon baro. If you know it, teach it- if you don't know it, learn it" (Andrzejewski, 1974a, p.201). The most important feature of the programme, which gripped the minds. And hearts of the population was learning to read and write the Somali language. It was their dreams, which came true, for they have always had hopes to be able to see their dreams translated into realities one day.
Benefits accured from the Campaign
There is no doubt that the writing of the mother tongue was in the forefront of the historical decisions taken in the revolutionary era. Concrete victories had emerged from the steps of the revolutionary government on 21st October 1969, concerning the writing of the mother tongue. The hard work of the government, the heavy emphasis and importance it placed on the campaign and series of successive steps taken in connection with this programme all showed the ultimate beneficial aims that would follow from the uprooting of ignorance, and the benefits that come from having education. The steps, which were to lead the elimination of illiteracy, were:
1.) Elimination of ignorance, which had constituted insurmountable problems to millions of Somalis.
2.) To create a society, which puts a high degree of importance on education and the role, it plays on national development.
Widespread literacy has created great social changes. It has made education and participation in public life open to the majority of the people, and enabled men and women of the requisite ability to hold responsible positions without first acquiring the knowledge of a foreign language. In particular, the accessibility of education through the medium of the mother tongue has had a great impact on the emancipation of women, many of who now participate in public life on terms of equality with men. Those citizens who are acquainted with foreign languages may still find them useful in their lives, if they are in contact with foreigners, or need to read professional books and journals from abroad, but they no longer form an exclusive elite, set apart from the general public. The business of inequality between the town and countryside depends on factors in addition to the medium of instruction. Schools and teachers access to general culture.
What had greatly surprised the foreign journalists who visited the areas of Rural Development Campaign was the iron will of the young students and how easily they managed to cope with rural life. Moreover, the relationship between the students and the people whom they were living with during the campaign remained strong and eventually resulted in good relations and visits.
The Campaign and the Mass Media
It would be impossible to state here in detail the role of the mass media in the campaign, but it is worth mentioning some of the important factors.
The Ministry of Information and National Guidance administers:-
1.) The State Printing Agency
2.) Radio Mogadishu and Radio Hargeisa
3.) The National Theatre
4.) The National Film Agency
These were the agencies that had largely contributed to the campaign and enabled it to reach its full potential.
There was never a single day when the mass media did not carry major news items and features on the literacy campaign beginning on 21st October, 1972, when the writing of Somali was announced. Of the categories of activity in which mass media were engaged were the following: Publications in press, radio broadcasts, films and stage shows.
A) The Newspapers
When the writing of the Somali language was announced, all the papers mounted a fierce attack on ignorance, the illustrations of its evils, the hardships it created for the Somali people, and had heavily underlined that the only way this problem could be eliminated was through education. However, the newspapers could not reach the communities in remote places, because of the lack of roads and the transportation facilities, as is the case in many third world countries.
The major things that local papers had done for the campaign were:
1.) Explaining the pronunciation of the letters of the alphabet, which included pictures.
2.) The rousing of the people in regard to health improvements.
3.) Orientation
4.) Increase of general knowledge
5.) The dissemination of news
(Ministry of Information, 1975)
The announcement of the new script was followed by its appearance in Somali language. The October Star (Xiddigta Oktoobar) had become the emblem of change in the Somali press, which brought tangible achievements and every individual could see as a result of these the dissemination of the Somali language in a written form. It was not only the local papers, which wrote about the Somali Campaign; the foreign press (West and East) had also given it extensive coverage. Some Somalis who were impressed by the campaign had paid serious attention to it and wrote reports, which appeared in the international press, which was of high importance.
B) The Radio
The Radio broadcasts in Somalia (Radio Mogadishu and Radio Hargeisa) devoted much of their time imparting the knowledge of written Somali. During that period the radio played the role of teacher, orientator, newscaster, linker, companion and entertainer. In addition to that, there had been a roving car moving through the regions and districts reporting the daily events. The radio had also served to enable students and teachers to be in touch with their parents and friends, to talk to each other directly. The Radio Programme Officers, who consisted of messages of good will, had set up this program known as “the Students requests” and general reports and enquires about health and well being of friends and relatives. In addition, the reporters were sending the news coverage through this radio (Ministry Of Information, 1975).
The programme "Learn from the Radio,' was also established, and continued throughout the whole campaign. The Somali Language Section of Radio Mogadishu was on the air for 63 hours a week, of which 14.37% hours were devoted to the campaign.
The following tables clearly show the amount of time spent on Rural Development Campaign (RDC) in radio programmes. (see Page 9 and 10)
Radio Programme
for the Rural Development Campaign
Morning Noon Afternoon Evening New Program Time
Saturday: 7-7.20 13.07-13.30 16.40- 16.45 19.45-20.00 21.00-21.20 = 6 1.52
Sunday 6.40-7.20 13.07-13.30 16.40 16.00 19.45-20.00 22.00-22.15 = 6 2.12
Monday -do- -do- 16.48-16.45 -do- -do- = 6 2.12
Tuesday -do- -do- -do- -do- =6 2.12
Wednesday -do- -do- -do- -do- -do- = 6 2.12
Thursday -do- -do- -do- -do- -do- =6 2.12
17.15-17.30 -do- -do- =1 15
Friday 8.10 -do- 16.40- 16.45 19.30-19.45 = 4 1.35
9.00 -do- 17.13-17.30 19,45-20.00
Saturday 7.00 13.07-13.30 16.40- 16.45 19.45-20.00 21.00-21.20 =
7.20
6.40
7.20
Week 7 6 8 8 12 = 41 14-3 7
Month 28 24 32 32 48 = 164 14.37
3 Months84 72 96 96 144 = 492 175.20
Year 336 288 384 384 576 = 1968 701.37 Source: Ministry of information, 1975, p.40
I can report as a participant observer, that I and some of my friends learned the new script through the radio; and perhaps it is the means by which most people learn it.
The following table of statistics shows the songs, poems and other programmes, which the Radio released for the year 1974.
Start Programmes Programmes Songs Poems
January 52 60 18 2
February 52 52 14 3
March 52 52 20 4
April 52 52 12 -
May 52 52 20 1
June 52 52 16 -
July 52 52 22 3
August 108 52 102 9
September 108 52 87 8
October 112 52 60 5
November 108 52 75 6
December 110 52 62 2
Total
1.) Songs 448
2.) Poems 43
3.) Teachings 720
4.) Campaign programs 910
(Ministry of Information, 1975, p.44)
C) The National Theatre
The Somali theatre contributed to the spread of literacy. Committed in the last four decades to the cause of progress and reform, Somali playwrights introduced into their works didactic themes, which strongly supported the new scripts and attacked, through satire or direct invective those who secretly opposed it.
President Siad, who had given the Ministry unstinted praise, underlined the role, which the Ministry of Information had played in the campaign. The Ministry's role was a sensitive one, and it had fulfilled its duty with flying colours.
The Somali government had made great efforts in carrying out the campaign, but ability was another question. The energies and resources the government had spent on the literacy campaign could not be fully expressed in prose, for they placed heavy emphasis on the success of that campaign. Both the foreign and local communities have been witnesses to this effort.
REFERENCES
ANDREZEJEWISKI, B. W., 1977a “The Development of National Orthography in Somalia
And the Modernization of Somali Language.” Horn of Africa, 1,3
39-45
-----------------------------1977 “Five years of written Somali. A report on progress and
prospects” IAI Bulletin, 47, 4: 4-5
-----------------------------1980, “The implementation of language planning in Somalia:
A Record of Achievement” In: Language Planning Newsletter, 6
I: 1, 4-5
MINISTRY OF INFORMATION AND NATIONAL GUIDANCE, 1974, The writing of Somali
A Great Land Mark in our Revolutionary History. State Printing Agency, Mogadishu, Somalia.
---------------------------- 1975, Ololaha Horumarinta Reer Miyiga [ Rural Development
Campaign.] State Printing Agency. Mogadishu, Somalia.
MOHAMED, O.O, 1975, From Written Somali to a Rural Development Campaign. Somali
Institute of Development Administration and Management.
Mogadishu, Somalia.
-------------------------1976, Administrative Efficiency and Administrative Language in
Somalia. Somali Institute of Development and Management.
Mogadishu, Somalia.
MOHAMED & WEHRMANN, 1976, The Rural Development Campaign in Somalia
(1974/1975) Paper presented at a seminar on determination
on learning needs in rural areas,
held 29 November – 3 December, 1976, Nairobi, Kenya
Saturday, August 1, 2009
The Role of Broadcasing in the Development of Somali Language
The Role of Broadcasting in the Development of Somali Language
Ahmed Haybe (Ahmed Dawlo)
Haybe2000@yahoo.com
The year 1943 is important for the cultural history of Somali society. It was the first time regular broadcasts were introduced from Hargeisa, by the British Military Administration. Somalis were pleased to have a broadcasting station, since they were in great need to know what was going around them. Before that time Somalis knew little about the affairs of the rest of the world.
World news used to reach Somalis by word of mouth from soldiers who served abroad, religious men from the centres of Islam, migrant workers, and sailors. The chieftains, poets and elders in the community on their arrival usually welcomed these people. After the traveler had rested and had some food, it was usual to meet the leading figures of the society. Then he would talk about his travels. Finally, questions of importance would be asked, such as the price of food, clothes, and peace in the world.
The Somali poets were prominent figures in the community, having high status. Poets were very keen to meet foreigners, travelers, etc. Therefore, it is certain that they would gain some general knowledge of the outside world. The main themes of early Somali poems were confined to local affairs, although they did not lack poetical imagination.
Thus, when the great Somali poet, Omar Hussein Gorse, in a poem composed some time before the Second World War, tries to reconcile a particular tribe to some territorial losses, he brings the consoling thought that such things have happened before, even to the most mighty men of this world: Witness the defeat of the Germans by the British in Tanzania in the First World War, and the difficulties in which some notables in Zanzibar apparently found themselves.
Carradii Taboora iyo dhulkii, canabku laallaaday
Jarmalkii cammiray waa horaa, cawda loo rogay e
Calankii ma nashiro Keysarkii, cadhada waallaa ye
Sinjibaar cuqaashii fadhiday, carare qaarkood e
Raggii Daar Cajaabiyo lahaa, kama casheeyaan e
From the land of Tabora, and the country of pendent grapes
The Germans who had developed them were sent packing
The quick-tempered Emperor no longer hoists his flag there
Of the chiefs who dwelt in Zanzibar, some made their escape
The men who owned the House of Wonders no longer sup there
(Andrzejewski, 1971a, p.264)
The dialect type which Andrzejewski and Lewis called “Common Somali” had attained a high status over other dialects. It has been recognised as mutually intelligible within the Somali speaking communities, Somali Democratic Republic, Western Somali (Ogaden), French Somaliland (Djibouti) and Northern- Eastern Province of Kenya. Moreover, in most towns, even outside these areas, large sections of the population speak common Somali, as do Somali communities settled in Aden, Tanzania and Great Britain.
The radio stations that broadcast Somali used common Somali in their bulletins, commentaries and announcements. These stations include Mogadishu, Hargeisa, Djibouti, Nairobi and Addis Abeba and also Cairo, London, Moscow, and Rome. In that respect, when the new script was introduced in the republic, the adaptation of Common Somali as the accepted Standard Somali facilitated the wide diffusion of the script.
The broadcaster difficulty lay almost in the field of vocabulary, which was deficient in words connected with modern life. When it came to modern life, the broadcasters could depend on loan words either from English or Arabic. But this would have placed a heavy burden on the listener’s memory and would have interfered with the understanding of what was said. This would have resulted in humiliation for the Somalis, if they accepted depending, to some extent, on loan words; because Somalis is the land of great poets, story-tellers and preachers.
In the sphere of vocabulary innovations, the radio has played an outstanding role. Somali broadcasters took special pride in preserving the purity of the language. Even before the Revolution and the advent of written Somali, Somali broadcasters pioneered in expressing new concepts and ideas while avoiding foreign borrowings as far as possible. This reflects the conscience and the patriotism of the Somali broadcasters.
For a linguist, their actual methods of word-coining presents a well-known pattern, much the same as found in many neologisms introduced in German, Arabic or Polish in the first half of the twentieth century. To illustrate this point a selection of newly coined words and phrases is listed below: they are capitalized so that they can be distinguished from the older, ordinary words given for comparison.
AFGEMBI, coup d’etat; afgembi, turning ( a vessel)
upside down.
BARWAAQASOORAN, commonwealth; barwaaqo, prosperity, good reason la sooran, to share (profits and losses) with.
CAGAFCAGAF, tractor; cagafcagaf, an onomatopoeic word suggesting a heavy and noisy movement.
XOOGGA DALKA, the national army; xoog, strength, force, ga (definite article), dal, country, ka (definite article).
DAYAXGACMEED artificial satellite; spacecraft, dayax, moon, gacan, hand, eed (a genitive suffix suggesting here the meaning of hand made).
GOOSATO, secessionists; gooso, to cut off for oneself, to (nominal suffix).
HEESTA CALANKA, the national anthem; hees, song, ta (definite article), calan, flag (Ar.), ka (definite article).
IIDHEH, advertisement; u = i + u, i, me u, for, dheh, say, announce (imperative form of the verb yidhi, to say).
KELIGITALIYE, dictator; keli, being alone, gi, his, taliye, person who gives advice or rules.
MIDABKALASOOC, racial discrimination; midab, colour, kala, apart, sooc, to separate, to select (often applied to domestic animals).
LA WAREEG, to take over, to nationalize; la, with, wareeg, to turn around, to move over.
QIIQA ILMADA KEENA, tear gas; qiiq, smoke, a (definite article) ilma, tear, da (definite article), keena, which brings (dependent form of the verb keen, to bring).
SUUXI, to apply full anaesthetics; suuxi, to cause to lose consciousness, to cause to faint (rare), suux, to lose consciousness, to faint.
URURKA SHAQAALAHA, trade union; urur, group, cluster,
pleiades, ka (definite article), shaqaale,
workers (Ar.) ha (definite article).
WADDANNADA SOO
KORAYA, developing countries; waddanna,
countries (Ar.), da (definite article), soo,
towards (the centre of attention),
koraya, which are climbing, which are
going up (dependent form of the verb
kor; to climb, )
(Andrzejewiski, 1971a, p.266-270).
Dhammaad
Ahmed Haybe (Ahmed Dawlo)
Haybe2000@yahoo.com
The year 1943 is important for the cultural history of Somali society. It was the first time regular broadcasts were introduced from Hargeisa, by the British Military Administration. Somalis were pleased to have a broadcasting station, since they were in great need to know what was going around them. Before that time Somalis knew little about the affairs of the rest of the world.
World news used to reach Somalis by word of mouth from soldiers who served abroad, religious men from the centres of Islam, migrant workers, and sailors. The chieftains, poets and elders in the community on their arrival usually welcomed these people. After the traveler had rested and had some food, it was usual to meet the leading figures of the society. Then he would talk about his travels. Finally, questions of importance would be asked, such as the price of food, clothes, and peace in the world.
The Somali poets were prominent figures in the community, having high status. Poets were very keen to meet foreigners, travelers, etc. Therefore, it is certain that they would gain some general knowledge of the outside world. The main themes of early Somali poems were confined to local affairs, although they did not lack poetical imagination.
Thus, when the great Somali poet, Omar Hussein Gorse, in a poem composed some time before the Second World War, tries to reconcile a particular tribe to some territorial losses, he brings the consoling thought that such things have happened before, even to the most mighty men of this world: Witness the defeat of the Germans by the British in Tanzania in the First World War, and the difficulties in which some notables in Zanzibar apparently found themselves.
Carradii Taboora iyo dhulkii, canabku laallaaday
Jarmalkii cammiray waa horaa, cawda loo rogay e
Calankii ma nashiro Keysarkii, cadhada waallaa ye
Sinjibaar cuqaashii fadhiday, carare qaarkood e
Raggii Daar Cajaabiyo lahaa, kama casheeyaan e
From the land of Tabora, and the country of pendent grapes
The Germans who had developed them were sent packing
The quick-tempered Emperor no longer hoists his flag there
Of the chiefs who dwelt in Zanzibar, some made their escape
The men who owned the House of Wonders no longer sup there
(Andrzejewski, 1971a, p.264)
The dialect type which Andrzejewski and Lewis called “Common Somali” had attained a high status over other dialects. It has been recognised as mutually intelligible within the Somali speaking communities, Somali Democratic Republic, Western Somali (Ogaden), French Somaliland (Djibouti) and Northern- Eastern Province of Kenya. Moreover, in most towns, even outside these areas, large sections of the population speak common Somali, as do Somali communities settled in Aden, Tanzania and Great Britain.
The radio stations that broadcast Somali used common Somali in their bulletins, commentaries and announcements. These stations include Mogadishu, Hargeisa, Djibouti, Nairobi and Addis Abeba and also Cairo, London, Moscow, and Rome. In that respect, when the new script was introduced in the republic, the adaptation of Common Somali as the accepted Standard Somali facilitated the wide diffusion of the script.
The broadcaster difficulty lay almost in the field of vocabulary, which was deficient in words connected with modern life. When it came to modern life, the broadcasters could depend on loan words either from English or Arabic. But this would have placed a heavy burden on the listener’s memory and would have interfered with the understanding of what was said. This would have resulted in humiliation for the Somalis, if they accepted depending, to some extent, on loan words; because Somalis is the land of great poets, story-tellers and preachers.
In the sphere of vocabulary innovations, the radio has played an outstanding role. Somali broadcasters took special pride in preserving the purity of the language. Even before the Revolution and the advent of written Somali, Somali broadcasters pioneered in expressing new concepts and ideas while avoiding foreign borrowings as far as possible. This reflects the conscience and the patriotism of the Somali broadcasters.
For a linguist, their actual methods of word-coining presents a well-known pattern, much the same as found in many neologisms introduced in German, Arabic or Polish in the first half of the twentieth century. To illustrate this point a selection of newly coined words and phrases is listed below: they are capitalized so that they can be distinguished from the older, ordinary words given for comparison.
AFGEMBI, coup d’etat; afgembi, turning ( a vessel)
upside down.
BARWAAQASOORAN, commonwealth; barwaaqo, prosperity, good reason la sooran, to share (profits and losses) with.
CAGAFCAGAF, tractor; cagafcagaf, an onomatopoeic word suggesting a heavy and noisy movement.
XOOGGA DALKA, the national army; xoog, strength, force, ga (definite article), dal, country, ka (definite article).
DAYAXGACMEED artificial satellite; spacecraft, dayax, moon, gacan, hand, eed (a genitive suffix suggesting here the meaning of hand made).
GOOSATO, secessionists; gooso, to cut off for oneself, to (nominal suffix).
HEESTA CALANKA, the national anthem; hees, song, ta (definite article), calan, flag (Ar.), ka (definite article).
IIDHEH, advertisement; u = i + u, i, me u, for, dheh, say, announce (imperative form of the verb yidhi, to say).
KELIGITALIYE, dictator; keli, being alone, gi, his, taliye, person who gives advice or rules.
MIDABKALASOOC, racial discrimination; midab, colour, kala, apart, sooc, to separate, to select (often applied to domestic animals).
LA WAREEG, to take over, to nationalize; la, with, wareeg, to turn around, to move over.
QIIQA ILMADA KEENA, tear gas; qiiq, smoke, a (definite article) ilma, tear, da (definite article), keena, which brings (dependent form of the verb keen, to bring).
SUUXI, to apply full anaesthetics; suuxi, to cause to lose consciousness, to cause to faint (rare), suux, to lose consciousness, to faint.
URURKA SHAQAALAHA, trade union; urur, group, cluster,
pleiades, ka (definite article), shaqaale,
workers (Ar.) ha (definite article).
WADDANNADA SOO
KORAYA, developing countries; waddanna,
countries (Ar.), da (definite article), soo,
towards (the centre of attention),
koraya, which are climbing, which are
going up (dependent form of the verb
kor; to climb, )
(Andrzejewiski, 1971a, p.266-270).
Dhammaad
Wareysi ku saabsan msashruuca QEF oo Axmed dawlo lala yeeshay
Wareysi ku saabsan Mashruuca QEF oo lala yeeshey Axmed Dawlo
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XOL: Waxaad nooga warantaa taariikhda mashruuca Horuscod, yaa maamula?
Jawaab: Mashruuca Horumarinta Waxbarashadda ee Magaaladda Qabridaharre waxaa hadal hayntsiisa aan bilownay dhammaadkii bishii Febraayo, 2004, Hase ahaatee, waxaa si rasmi ah loo bilaabay bishii Juunyo, 2004. Waxaa lagu aasaasay magaaladda San Diego, California ee dalka Maraykanka, kedib markii uu Asad Cabdirisaaq ka soo laabtay magaaladda Qabridaharre ee uu warbixinta keenay. Mashruucu dalalka uu ka shaqeeyo oo kala ah magaalooyinka San Diego, Minneapolis, Denver, oo waddanka Maraykanka ku yaal iyo Koonfurta Afrika guddiyada ka jira iyo wakiilka mashruuca ee dalka Itoobiya ayaa maamula. Aniga ayaana Guddoomiye ama Iskuduwe u ah. XOL: Waa maxay ujeeddada ugu danbeysa ee mashruucan?
Jawaab: Ujeeddada ugu dambeysa ee mashruucanu waa in la qalabeeyo iyo in tayada dugsiyada magaaladda Qabridahare sare loo qaado ilaa heer dugsi Preparatory oo ah fasalada 11aad iyo 12aad ilaa iyo heer jaamacadeed. In tirada ardeyda fasalada ku jirta oo hada dhan 100 ardey in ka badan la yareeyo oo dugsiyo cusub la dhiso. In deegaanka gobolka Qorraxey mashruuca laga gaadhsiiyo iyo in wada shaqeyn iyo iskaashi lala sameeyo gobolada deegaanka Soomaalida ee Itoobiya ee mashruucan oo kale uu ka socdo.
XOL: Waxaan la soconaa in mashruucani uu meelo badan gaadhey gaar ahaan jaaliyadaha Qabridahare ee dunida ku kala nool, sidee hawlahan loo kala wadaa?
Jawaab: Qarnigan aynu ku jiro aaladaha isgaadhsiinta ee casriga ah ayaa sahashey hawlaha dunidda dacaladeeda ku kala baahsan in la fuliyo. Tusaale ahaan, hawlwadeenada mashruuca oo dhan waxay ku wada jiraan danab-side (server) ay ku kala war qaataan, fikradahana isku weydaarsadaan. Guddoomiyaha ama isku-duwaha ayaa isku dubarida.
XOL: Taageerada laga helo bulshada ee dhaqaale ma tahay mid waqtiga dheer hawsha wadi karta oo lagu hiran karo mise waa laablakac?
Jawaab: Mashruucan wax laablakac ah laguma aasaasin, wax laga fekeray ayey ahayd oo intii aan la bilaabin cilmi-baadhis lagu sameeyey. Taageerada dhaqaale ee bulshadu had iyo jeer waa lagama maaraan.
XOL: Ma jiraan wax dhibaatooyin ah oo gudaha dalka iyo dibada ka soo Wajahay mashruucan intii uu hirgalay?
Jawaab: Maya. Ilaa iyo hada wax dhibaato ah oo aan sheegno mashruucu lama kulmin. Meel kasta oo arrintiisa lagu soo qaadana dadku taageero dhaqaale, mid xoog iyo mid niyadeed ayey diyaar ula yihiin.
XOL:Ma jiraan Wax hay'ada oo caalami ah ma waddanka USA ama gobolka aad joogtaan ama ururo kale oo samafaleed oo aad kala kaashateen xag dhaqaale talo iyo tab midna?
Jawaab: Waa maya. Wejigii koowaad ee mashruucanu wuxuu ahaa is tijaabin iyo is barasho xubnaha hawsha u guntaday. Hada, ayaan ku gudo jiraa sidii ha’ayad samafal ah oo dal kasta hal magac kaga shaqaysa inaan sameyno. Meel wanaagsan ayeyna ariintaasi noo mareysaa.
XOL: Mashruuca Horusocod marka la maqlo waxaa dadka u soo muuqda dhawr ruux oo aad adigu horeyso, marka tiro intee dhan ayaa xubno ka ah mashruucan?
Jawaab: Marka hawl la wado inta badan waxaa la maqlaa dadka ay saxaafadu magacyadooda qorto. Mashruucanu wuxuu si xawli badan ugu baahan dunidda dalacadeeda oo ay jaaliyadaha Reer Qorraxey deggan yihiin. Ilaa iyo hada tirada rasmiga ah ee hawlwadeenada mashruuca waxay dhan yihiin 40 xubnood, waxayna ku kala sugan yihiin waddamo iyo qaarado kala duwan.
XOL: In kastoo ay tahay hawl aad u fiican loona baahnaa, hadana dad badan ayaa isweydiiya sababta keentey in xilligan la hirgaliyo mashruucan oo aan mar hore loo sameyn maaddaama oo ay baahidu jirtay waligeed?
Jawaab: Baahidu mar walba way jirtay. Hase ahaatee, Illaahay Subxaana Wa tacaalaa ayaa qaddarey inay markaas uun bilaabato, oo ay koox yar uun hormuud u noqoto.
XOL: Sidee hawsha looga maamula gudaha iyo Qabridahare yaa u taaganhirgalinta mashruuca maaddaama oo dadka intooda badani dibadaha joogaan?
Jawaab: Engineer Cabdulaahi Ibraahim Caydiid (Bucul) oo ka mid ah aasaaseyaashii mashruuca ayaa dalka gudihiisa mashruucan u jooga oo wakiil u ah. Mashruuca ayaana si buuxda u shaqaaleeyey. Hawlihiisa waxaa ka taageera guddiyo ka dhisan magaalooyinka Qabridaharre iyo Jigjigga.
XOL:.Anigoo filaya inaad mashquul tahey hawshan ay tahey iskaa-wax-u-qabso side isugu waddaa hawlahan?
Jawaab: Qof kasta wuxuu niyad u hayo oo daacad ka yahay wuu u hagar baxaa. Hawlaha mashruuca oo wakhtiba wakhtiga ka dambeeya sii kordheya waxaan badanaaba qabtaa, marka aan shaqada ka baxo kedib iyo labada maalmood ee shaqada laga nasto oo ah maalmaha Sabtida iyo Axada.
XOL: Mashruucan oo ah kii koowaad ee noociisa ah ee dhulkii ka hirgala aad ayaa loogu diirsadey, maxaa talo ah oo aad dadweynaha deegaanka iyo qurba joogta u sheegi lahayd?
Jawaab: Runtaa weeye in hawlgalka mashruucan lagu diirsadey, dalka dibediisa iyo gudihiisaba. Waxaan dadweynaha deegaanka Soomaalida ee Itoobiya u sheegayaa kuna dhiirigelinayaa inay mashruucan ku daydaan. Waxaan kaloo ku faraxsanahay, nasiib wanaagna ah in jaaliyadaha dibedda qaarkood ay durba tallaabooyin tan la mid ah qaadeen. Jaaliyadahaas waxaa ka mid ah kuwa ka soo jeeda magaalooyinka Fiiq, Shilaabo, Godey iyo tuulada Burqo-yar. Waxaanan ku rajo weynahay inaan mustaqbalka wada shaqeyn iyo iskaashi yeelano.
XOL. Mashruucan Waxbarashadda ee aad hawlihiisa u istaagteen ma magaaladda Qabridaharre oo keliya ayuu ku eg yahay, mise inaad deegaanada kale gaadhsiisaan ayaad rabtaan?
Jawaab: Mahruucan waxaan ku bilownay magaaladda Qabridaharre, hase ahaatee, waxaan mustaqbalka ku talo jiraa in tuulooyinka iyo degmooyinka gobolka Qorraxey aan wada gaadhsiino, hadduu Eebbe yidhaahdo, kedibna dallad guud la sameysano degmooyinka kale ee deegaanka Soomalida ee dalka Itoobiya.
XOL. Ma jiraa cid gooni ah oo aad rabto inaad meeshan ka xusto oo aadis leedahay way mudan yihiin in la xuso xaga mashruuca iyo taageeridooda?
Jawaab: Haa. Waxaan ku faraxsanahay inaan halkan ku xuso qaar ka mid ah jaaliyadihii iyo aaladihii warbaahinta ee sida hagar la’aanta ah mashruucan u taageeray. Waxayna kala yihiin:-
i) Jaaliyadaha magaalooyinka San Diego, Minneapolis, Denver oo ku yaal dalka Maraykanka iyo jaaliyada Reer Koonfur Afrika. Jaaliyada iyo guddiga reer Koonfurta Afrika si gaar ah ayaan amaan iyo boogaadin ugu soo jeedinayaa. Iyo jaaliyadaha Sacuudiga, Ingiriiska, Norway, Sweden, Newzeland, iyo Awstralia way mahadsan yihiin.
2. Wakiilka Mashruuca ee Itoobiya Engineer Cabdullaahi Ibraahim Caydiid (Bucul) oo isagu ceelka guntiisa ku jira, hawshuna ay inta badan ku dhacdo.
3. Waalidiinta, maamulka waxbarashadda iyo maamulka deegaanka Qabidaharre. Iyo weliba ganacsatada, aqoonyahanada, shaqaalaha iyo isimada reer Qorraxey ee magaalada Jigjigga ku sugan.
4. Mudane Maxamed Cadow, weriye BBC London laanteeda af Soomaaliga ka tirsan dhibaatada waxbarashadda Idaacada si lama illoobaan ah uga baahiyey; Maxamed Xuseen (Shiino) oo ka tirsan Somali TV Minneapolis, Cabdiraxmaan Kaahin oo ka mid ah Eagle Media Productions, Minneapolis, USA. Mareegaha ama shabakadaha Internetka ee Soomaalida oo kala ah Somalitribune, Wardheernews, SomaliHerald, Somalidu, Somaliweyn, Haboon Magazine, Kilil5, SomaliState, Qalaafe, Godeynews, SomaliObserver, Hiiraan, San Diego City Schools Staff Bulletin iyo weliba Xaajo oo aan marna la illoobi Karin shaqooyinka ay mashruucan u hayso.
5. Marwada Horjoogaha shaqada iigu ah oo la yidhaahdo Ana Morales, San Diego City Schools, oo si aad iyo aad ah iigu dhiirigelisay in aanan hawsha mashruuca ka daalin.
XOL: Mashruucan Waxbarashadda ee aad hawlihiisa u istaagteen ma magaaladda Qabridaharre oo keliya ayuu ku eg yahay, mise inaad deegaanada kale gaadhsiisaan ayaad rabtaan?
Jawaab: Mahruucan waxaan ku bilownay magaaladda Qabridaharre, hase ahaatee, waxaan mustaqbalka ku talo jiraa in tuulooyinka iyo degmooyinka gobolka Qorraxey aan wada gaadhsiino, hadduu Eebbe yidhaahdo, kedibna dallad guud la sameysano degmooyinka kale ee deegaanka Soomalida ee dalka Itoobiya.
12. Waad mahadsan tahay waqtigaaga iyo dadaalkaaga.
Jawaab: Maamulka Xaajo aad iyo aad ayey ugu mahadsan yihiin fursadan qaaliga ah ee ay i siiyeen.
QEF
Qabridahare.com
Last Updated (Tuesday, 30 November 1999 00:00) Written by wareerey Thursday, 18 September 2008 16:33
Waa maxey mashruucan waxbarashada, sidee loo maamulaa, yaa utaagan, hadafkiisu waa maxey, maxuu u baahanyahey iyo su aale kale oo badan waxaan wareysi dheer oo meelo badan taabanaya boggan xaajo layeeshey guddoomiyaha mashruuca horusocod ee saldhiggiisu yahey dalka Maraykanka Mudane Axmed Cabdi Haybe. Wareysigan ayaan usoo celiney codsi dadweyne dartiis. Waxuuna wareysigu ku billoowdey sidan:
Ku soo dhawoow bogga xaajo.com adigoo mahadsan.Jawaab: Guddoomiye Haybe idinkaa mudan, waana dhawahay.
XOL: Waxaad nooga warantaa taariikhda mashruuca Horuscod, yaa maamula?
Jawaab: Mashruuca Horumarinta Waxbarashadda ee Magaaladda Qabridaharre waxaa hadal hayntsiisa aan bilownay dhammaadkii bishii Febraayo, 2004, Hase ahaatee, waxaa si rasmi ah loo bilaabay bishii Juunyo, 2004. Waxaa lagu aasaasay magaaladda San Diego, California ee dalka Maraykanka, kedib markii uu Asad Cabdirisaaq ka soo laabtay magaaladda Qabridaharre ee uu warbixinta keenay. Mashruucu dalalka uu ka shaqeeyo oo kala ah magaalooyinka San Diego, Minneapolis, Denver, oo waddanka Maraykanka ku yaal iyo Koonfurta Afrika guddiyada ka jira iyo wakiilka mashruuca ee dalka Itoobiya ayaa maamula. Aniga ayaana Guddoomiye ama Iskuduwe u ah. XOL: Waa maxay ujeeddada ugu danbeysa ee mashruucan?
Jawaab: Ujeeddada ugu dambeysa ee mashruucanu waa in la qalabeeyo iyo in tayada dugsiyada magaaladda Qabridahare sare loo qaado ilaa heer dugsi Preparatory oo ah fasalada 11aad iyo 12aad ilaa iyo heer jaamacadeed. In tirada ardeyda fasalada ku jirta oo hada dhan 100 ardey in ka badan la yareeyo oo dugsiyo cusub la dhiso. In deegaanka gobolka Qorraxey mashruuca laga gaadhsiiyo iyo in wada shaqeyn iyo iskaashi lala sameeyo gobolada deegaanka Soomaalida ee Itoobiya ee mashruucan oo kale uu ka socdo.
XOL: Waxaan la soconaa in mashruucani uu meelo badan gaadhey gaar ahaan jaaliyadaha Qabridahare ee dunida ku kala nool, sidee hawlahan loo kala wadaa?
Jawaab: Qarnigan aynu ku jiro aaladaha isgaadhsiinta ee casriga ah ayaa sahashey hawlaha dunidda dacaladeeda ku kala baahsan in la fuliyo. Tusaale ahaan, hawlwadeenada mashruuca oo dhan waxay ku wada jiraan danab-side (server) ay ku kala war qaataan, fikradahana isku weydaarsadaan. Guddoomiyaha ama isku-duwaha ayaa isku dubarida.
XOL: Taageerada laga helo bulshada ee dhaqaale ma tahay mid waqtiga dheer hawsha wadi karta oo lagu hiran karo mise waa laablakac?
Jawaab: Mashruucan wax laablakac ah laguma aasaasin, wax laga fekeray ayey ahayd oo intii aan la bilaabin cilmi-baadhis lagu sameeyey. Taageerada dhaqaale ee bulshadu had iyo jeer waa lagama maaraan.
XOL: Ma jiraan wax dhibaatooyin ah oo gudaha dalka iyo dibada ka soo Wajahay mashruucan intii uu hirgalay?
Jawaab: Maya. Ilaa iyo hada wax dhibaato ah oo aan sheegno mashruucu lama kulmin. Meel kasta oo arrintiisa lagu soo qaadana dadku taageero dhaqaale, mid xoog iyo mid niyadeed ayey diyaar ula yihiin.
XOL:Ma jiraan Wax hay'ada oo caalami ah ma waddanka USA ama gobolka aad joogtaan ama ururo kale oo samafaleed oo aad kala kaashateen xag dhaqaale talo iyo tab midna?
Jawaab: Waa maya. Wejigii koowaad ee mashruucanu wuxuu ahaa is tijaabin iyo is barasho xubnaha hawsha u guntaday. Hada, ayaan ku gudo jiraa sidii ha’ayad samafal ah oo dal kasta hal magac kaga shaqaysa inaan sameyno. Meel wanaagsan ayeyna ariintaasi noo mareysaa.
XOL: Mashruuca Horusocod marka la maqlo waxaa dadka u soo muuqda dhawr ruux oo aad adigu horeyso, marka tiro intee dhan ayaa xubno ka ah mashruucan?
Jawaab: Marka hawl la wado inta badan waxaa la maqlaa dadka ay saxaafadu magacyadooda qorto. Mashruucanu wuxuu si xawli badan ugu baahan dunidda dalacadeeda oo ay jaaliyadaha Reer Qorraxey deggan yihiin. Ilaa iyo hada tirada rasmiga ah ee hawlwadeenada mashruuca waxay dhan yihiin 40 xubnood, waxayna ku kala sugan yihiin waddamo iyo qaarado kala duwan.
XOL: In kastoo ay tahay hawl aad u fiican loona baahnaa, hadana dad badan ayaa isweydiiya sababta keentey in xilligan la hirgaliyo mashruucan oo aan mar hore loo sameyn maaddaama oo ay baahidu jirtay waligeed?
Jawaab: Baahidu mar walba way jirtay. Hase ahaatee, Illaahay Subxaana Wa tacaalaa ayaa qaddarey inay markaas uun bilaabato, oo ay koox yar uun hormuud u noqoto.
XOL: Sidee hawsha looga maamula gudaha iyo Qabridahare yaa u taaganhirgalinta mashruuca maaddaama oo dadka intooda badani dibadaha joogaan?
Jawaab: Engineer Cabdulaahi Ibraahim Caydiid (Bucul) oo ka mid ah aasaaseyaashii mashruuca ayaa dalka gudihiisa mashruucan u jooga oo wakiil u ah. Mashruuca ayaana si buuxda u shaqaaleeyey. Hawlihiisa waxaa ka taageera guddiyo ka dhisan magaalooyinka Qabridaharre iyo Jigjigga.
XOL:.Anigoo filaya inaad mashquul tahey hawshan ay tahey iskaa-wax-u-qabso side isugu waddaa hawlahan?
Jawaab: Qof kasta wuxuu niyad u hayo oo daacad ka yahay wuu u hagar baxaa. Hawlaha mashruuca oo wakhtiba wakhtiga ka dambeeya sii kordheya waxaan badanaaba qabtaa, marka aan shaqada ka baxo kedib iyo labada maalmood ee shaqada laga nasto oo ah maalmaha Sabtida iyo Axada.
XOL: Mashruucan oo ah kii koowaad ee noociisa ah ee dhulkii ka hirgala aad ayaa loogu diirsadey, maxaa talo ah oo aad dadweynaha deegaanka iyo qurba joogta u sheegi lahayd?
Jawaab: Runtaa weeye in hawlgalka mashruucan lagu diirsadey, dalka dibediisa iyo gudihiisaba. Waxaan dadweynaha deegaanka Soomaalida ee Itoobiya u sheegayaa kuna dhiirigelinayaa inay mashruucan ku daydaan. Waxaan kaloo ku faraxsanahay, nasiib wanaagna ah in jaaliyadaha dibedda qaarkood ay durba tallaabooyin tan la mid ah qaadeen. Jaaliyadahaas waxaa ka mid ah kuwa ka soo jeeda magaalooyinka Fiiq, Shilaabo, Godey iyo tuulada Burqo-yar. Waxaanan ku rajo weynahay inaan mustaqbalka wada shaqeyn iyo iskaashi yeelano.
XOL. Mashruucan Waxbarashadda ee aad hawlihiisa u istaagteen ma magaaladda Qabridaharre oo keliya ayuu ku eg yahay, mise inaad deegaanada kale gaadhsiisaan ayaad rabtaan?
Jawaab: Mahruucan waxaan ku bilownay magaaladda Qabridaharre, hase ahaatee, waxaan mustaqbalka ku talo jiraa in tuulooyinka iyo degmooyinka gobolka Qorraxey aan wada gaadhsiino, hadduu Eebbe yidhaahdo, kedibna dallad guud la sameysano degmooyinka kale ee deegaanka Soomalida ee dalka Itoobiya.
XOL. Ma jiraa cid gooni ah oo aad rabto inaad meeshan ka xusto oo aadis leedahay way mudan yihiin in la xuso xaga mashruuca iyo taageeridooda?
Jawaab: Haa. Waxaan ku faraxsanahay inaan halkan ku xuso qaar ka mid ah jaaliyadihii iyo aaladihii warbaahinta ee sida hagar la’aanta ah mashruucan u taageeray. Waxayna kala yihiin:-
i) Jaaliyadaha magaalooyinka San Diego, Minneapolis, Denver oo ku yaal dalka Maraykanka iyo jaaliyada Reer Koonfur Afrika. Jaaliyada iyo guddiga reer Koonfurta Afrika si gaar ah ayaan amaan iyo boogaadin ugu soo jeedinayaa. Iyo jaaliyadaha Sacuudiga, Ingiriiska, Norway, Sweden, Newzeland, iyo Awstralia way mahadsan yihiin.
2. Wakiilka Mashruuca ee Itoobiya Engineer Cabdullaahi Ibraahim Caydiid (Bucul) oo isagu ceelka guntiisa ku jira, hawshuna ay inta badan ku dhacdo.
3. Waalidiinta, maamulka waxbarashadda iyo maamulka deegaanka Qabidaharre. Iyo weliba ganacsatada, aqoonyahanada, shaqaalaha iyo isimada reer Qorraxey ee magaalada Jigjigga ku sugan.
4. Mudane Maxamed Cadow, weriye BBC London laanteeda af Soomaaliga ka tirsan dhibaatada waxbarashadda Idaacada si lama illoobaan ah uga baahiyey; Maxamed Xuseen (Shiino) oo ka tirsan Somali TV Minneapolis, Cabdiraxmaan Kaahin oo ka mid ah Eagle Media Productions, Minneapolis, USA. Mareegaha ama shabakadaha Internetka ee Soomaalida oo kala ah Somalitribune, Wardheernews, SomaliHerald, Somalidu, Somaliweyn, Haboon Magazine, Kilil5, SomaliState, Qalaafe, Godeynews, SomaliObserver, Hiiraan, San Diego City Schools Staff Bulletin iyo weliba Xaajo oo aan marna la illoobi Karin shaqooyinka ay mashruucan u hayso.
5. Marwada Horjoogaha shaqada iigu ah oo la yidhaahdo Ana Morales, San Diego City Schools, oo si aad iyo aad ah iigu dhiirigelisay in aanan hawsha mashruuca ka daalin.
XOL: Mashruucan Waxbarashadda ee aad hawlihiisa u istaagteen ma magaaladda Qabridaharre oo keliya ayuu ku eg yahay, mise inaad deegaanada kale gaadhsiisaan ayaad rabtaan?
Jawaab: Mahruucan waxaan ku bilownay magaaladda Qabridaharre, hase ahaatee, waxaan mustaqbalka ku talo jiraa in tuulooyinka iyo degmooyinka gobolka Qorraxey aan wada gaadhsiino, hadduu Eebbe yidhaahdo, kedibna dallad guud la sameysano degmooyinka kale ee deegaanka Soomalida ee dalka Itoobiya.
12. Waad mahadsan tahay waqtigaaga iyo dadaalkaaga.
Jawaab: Maamulka Xaajo aad iyo aad ayey ugu mahadsan yihiin fursadan qaaliga ah ee ay i siiyeen.
QEF
Qabridahare.com
Getting to Know Ahmed Haybe
Getting To KnowAhmed Haybe Abdille, Somali Translator/Interpreter
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Print This Article With a vision to improve the lives of children in his native Somali Ethiopia, Ahmed Haybe embarked on a quest to turn dirt floors into suitable classrooms and dreams of a high school education into reality for thousands of under-served Somali students. The March 30, 2005 issue of Staff Bulletin introduced Ahmed’s work as co-founder of the Kabridahare District Education Program in the Somali region of Ogaden, eastern Ethiopia. Founded in 2004, the program has successfully provided desks, chairs, books and other educational materials to five local schools, now serving 8,600 students in grades 1-12. Here at SDUSD, Ahmed spends his days translating documents and interpreting school site meetings for Somali-speaking families. His tireless efforts have been recognized with awards from the English Learner Support Teachers, Parent Involvement Department and Somali Family Service of San Diego. At home, using the worldwide web, Ahmed continues his efforts as Chairperson for the recently renamed Qorahey Education Foundation (pronounced ko-re-HEEY). In 2006, he and other supporters from around the world mobilized enough private funding to hire 12 qualified, credentialed teachers at the high school and college preparatory levels. These efforts have already yielded dramatic results with 152 students passing the national high school exit exam in 2006, as compared to one student passing in 2005 and two students passing in 2004. Future goals for the foundation include easing classroom overcrowding, securing non-profit status and gaining support to establish the Qorahey University in Kabridahare by the year 2012. “I am learning a great deal as well, including how to organize groups, be a good educator, and even boost morale among supporters and families,” says Ahmed. “Nothing is too difficult or impossible, if you put in the time.” To learn more about Kabridahare Schools, call (619) 288-0711 or e-mail haybe2000@yahoo.com.
document.write(' Print This Article');
Print This Article With a vision to improve the lives of children in his native Somali Ethiopia, Ahmed Haybe embarked on a quest to turn dirt floors into suitable classrooms and dreams of a high school education into reality for thousands of under-served Somali students. The March 30, 2005 issue of Staff Bulletin introduced Ahmed’s work as co-founder of the Kabridahare District Education Program in the Somali region of Ogaden, eastern Ethiopia. Founded in 2004, the program has successfully provided desks, chairs, books and other educational materials to five local schools, now serving 8,600 students in grades 1-12. Here at SDUSD, Ahmed spends his days translating documents and interpreting school site meetings for Somali-speaking families. His tireless efforts have been recognized with awards from the English Learner Support Teachers, Parent Involvement Department and Somali Family Service of San Diego. At home, using the worldwide web, Ahmed continues his efforts as Chairperson for the recently renamed Qorahey Education Foundation (pronounced ko-re-HEEY). In 2006, he and other supporters from around the world mobilized enough private funding to hire 12 qualified, credentialed teachers at the high school and college preparatory levels. These efforts have already yielded dramatic results with 152 students passing the national high school exit exam in 2006, as compared to one student passing in 2005 and two students passing in 2004. Future goals for the foundation include easing classroom overcrowding, securing non-profit status and gaining support to establish the Qorahey University in Kabridahare by the year 2012. “I am learning a great deal as well, including how to organize groups, be a good educator, and even boost morale among supporters and families,” says Ahmed. “Nothing is too difficult or impossible, if you put in the time.” To learn more about Kabridahare Schools, call (619) 288-0711 or e-mail haybe2000@yahoo.com.
Ahmed Haybe: Improving Education in Ethiopia
Ahmed Haybe: Improving Education in Ethiopia
San Diego City Schools (SDCS) employees continuously work to improve the lives of our students through our efforts in the field of education. However, there are always individuals who strive to go above and beyond, volunteering their time outside of work to have a more positive impact on our community and the world.Ahmed Haybe of the (SDCS) Translation Services Unit is one such person. A native to Kabridahare, Ethiopia, Ahmed has lived in San Diego for seven years, and recently started a program to improve the quality of education in his hometown, half a world away.A Day in the Life of an Ethiopian StudentEach day in the town of Kabridahare, Ethiopia, over 5,200 students (Grades 1-10) sit with their legs crossed and hands on their books, ready to learn. This is a familiar scene, expected in classrooms across the world, but some items are absent here: student desks, chairs and a sufficient number of books.In addition to sitting on the floor, some without reading materials, these children typically do not have access to drinking water, and classrooms hold 120-150 students each. In comparison, a second-grade class in San Diego City Schools holds no more than 20 students. According to a study in Ethiopia done in April 2004 by San Diego Police Department Community Service Officer (CSO) Asad Mohamed, other issues include a no formal teacher count, low pay, lack of teaching materials, and a teacher population with little or no training in high-quality teaching skills.How does a situation like this arise? Asad’s research points to a population boom in recent years, lack of funding and limited training resources for administrators.Kabridahare, an urban town in eastern Ethiopia in the Somali region of Ogaden, has a total of five schools: three elementary, one middle and one high school. The nearest college preparatory school (Grades 11-12) is located in the town of Jijiga. Both the distance to Jijiga and the lack of quality instruction in Kabridahare ensure that students rarely attend past Grade 10. The Kabridahare District Education Project is BornAhmed and his friends, Mohamed Haybe and Abdulahi Aidid, have been working with CSO Asad Mohamed for more than a year to solve Kabridahare’s educational challenges. All four men grew up in Kabridahare and have mobilized a movement to implement positive change in their hometown.The research they conducted led to two priorities: providing educational materials and raising teaching standards.To gain support for their efforts, Ahmed, Mohamed and Asad organized meetings in San Diego, Denver, Minneapolis and Johannesburg, South Africa, inviting other immigrants from Kabridahare to join their cause. More than 700 people (total) attended these meetings.Overwhelming community support and the desire to provide more to these under-served students has led the “Kabridahare District Education Project” (led by Ahmed, Mohamed, Abdulahi and Asad) to pursue non-profit status. Their next goal is to set up a regular donation service of $20/month to support teachers in Kabridahare. Their hope is that this supplemental pay increase will encourage more high-quality teachers to work in Kabridahare.If you have any questions or would like to know how you can get involved, please contact Ahmed Haybe at haybe2000@yahoo.com or (619) 516-1245. In his “day-job” in Translation Services, Ahmed is responsible for translating communications materials such as documents, fact sheets and videos and interprets school site meetings for families in our district whose home language is Somali.Is someone in your school or department making a positive impact? Tell us! Stories will be published in the Staff Bulletin on a space-available basis.
San Diego City Schools (SDCS) employees continuously work to improve the lives of our students through our efforts in the field of education. However, there are always individuals who strive to go above and beyond, volunteering their time outside of work to have a more positive impact on our community and the world.Ahmed Haybe of the (SDCS) Translation Services Unit is one such person. A native to Kabridahare, Ethiopia, Ahmed has lived in San Diego for seven years, and recently started a program to improve the quality of education in his hometown, half a world away.A Day in the Life of an Ethiopian StudentEach day in the town of Kabridahare, Ethiopia, over 5,200 students (Grades 1-10) sit with their legs crossed and hands on their books, ready to learn. This is a familiar scene, expected in classrooms across the world, but some items are absent here: student desks, chairs and a sufficient number of books.In addition to sitting on the floor, some without reading materials, these children typically do not have access to drinking water, and classrooms hold 120-150 students each. In comparison, a second-grade class in San Diego City Schools holds no more than 20 students. According to a study in Ethiopia done in April 2004 by San Diego Police Department Community Service Officer (CSO) Asad Mohamed, other issues include a no formal teacher count, low pay, lack of teaching materials, and a teacher population with little or no training in high-quality teaching skills.How does a situation like this arise? Asad’s research points to a population boom in recent years, lack of funding and limited training resources for administrators.Kabridahare, an urban town in eastern Ethiopia in the Somali region of Ogaden, has a total of five schools: three elementary, one middle and one high school. The nearest college preparatory school (Grades 11-12) is located in the town of Jijiga. Both the distance to Jijiga and the lack of quality instruction in Kabridahare ensure that students rarely attend past Grade 10. The Kabridahare District Education Project is BornAhmed and his friends, Mohamed Haybe and Abdulahi Aidid, have been working with CSO Asad Mohamed for more than a year to solve Kabridahare’s educational challenges. All four men grew up in Kabridahare and have mobilized a movement to implement positive change in their hometown.The research they conducted led to two priorities: providing educational materials and raising teaching standards.To gain support for their efforts, Ahmed, Mohamed and Asad organized meetings in San Diego, Denver, Minneapolis and Johannesburg, South Africa, inviting other immigrants from Kabridahare to join their cause. More than 700 people (total) attended these meetings.Overwhelming community support and the desire to provide more to these under-served students has led the “Kabridahare District Education Project” (led by Ahmed, Mohamed, Abdulahi and Asad) to pursue non-profit status. Their next goal is to set up a regular donation service of $20/month to support teachers in Kabridahare. Their hope is that this supplemental pay increase will encourage more high-quality teachers to work in Kabridahare.If you have any questions or would like to know how you can get involved, please contact Ahmed Haybe at haybe2000@yahoo.com or (619) 516-1245. In his “day-job” in Translation Services, Ahmed is responsible for translating communications materials such as documents, fact sheets and videos and interprets school site meetings for families in our district whose home language is Somali.Is someone in your school or department making a positive impact? Tell us! Stories will be published in the Staff Bulletin on a space-available basis.
Taariikhda qoraalka far-Soomaaliga
Af Soomaaligu waxaa uu ka mid yahay luuqadaha Geeska Afrika kuwa ay ku hadlaan dadka ugu tiro badani. Dadka Soomaaliyeed ee ku hadlana waxay ku dhaqan yihiin deegaan aad u baaxad weyn oo u dhexeeya gacanka Tojorra ilaa iyo webiga Tana ee Waqooyiga Kiiniya.
Inkastoo af Soomaaliga ay ku hadlaan dad tiradaas leh ee ku baahsan dhulka baaxadaas ballaadhan leh, haddana qoraal rasmi ah oo ay dadka Soomaaliyeed ku dhaqmaan wuxuu yeeshay 1972 dii. Muddadii intaas ka horreysay qoraalada ay dadweynaha Soomaaliyeed ku wada xidhiidhaan wuxuu ahaa luuqadaha Carabiga, Ingiriisiga iyo Talyaaniga.
Si arrintaas loo xaliyo waxaa la isku dayey inay wax ka qabtaan aqoonyahano Soomaali iyo ajinebi isugu jira. Tusaale ahaan, sannadkii 1961 dii waxaa la soo hor bandhigey Guddiga Luuqadaha (Linguistic Commission) 18 nooc oo Af Soomaaliga loo qori karo (scripts). 11 farahaas ka mid ah waxay ka mid ahaayeen faro cusub oo ay aqoonyahano Soomaaliyeed allifeen. Toddobada soo hadhayna 4 ka mid ahi waxay adeegsadeen farta Carabiga, halka ay 3 da kale ku salleysnaayeen qoraalka Laatiinka.
Muddadii ka horreysay 1972 dii oo ahayd, sida aan kor ku soo xusnayba, markii xukuumada Soomaaliyeed soo saartey go�aankii qoraalka la aqoonsan yahay ee af Soomaaliga waxaa aqoonyahanada dersa af Soomaaliga ka dhex alloosnaa dood aad u kulul oo ku aadaneyd nooca qoraalka loo aqoonsanayo af Soomaaliga (Official Somali Script). Run ahaantii, dhibaatada taalay ee marnaba suurto gelin weyday in la helo go�aan la isku raacsan yahay waxay ahayd fikirka iyo aragtiyada ay qeybaha bulshaddu ka qabeen arrinkaas oo aad u kala fogaa. Aqoonyahanada hormuudka ka ahaa araa�daa kala duwan waxaa ka mid ahaa: Yaasiin Cismaan Kenediid, Shire Jaamac Axmed, Ibraahim Xaashi Maxamuud, Xuseen Sheekh Axmed Kadare iyo qaar kale oo badan. Sidaas daraadeed, waxaa aynu odhan karnaa dadaal ma yareyn, laakiin waxaa jirtey dood la soo af jari kari waayey.
Waxaa iyana intaas dheeraa sababo kale oo dhawr ah oo loo aaneyn karo qoraal la�aanta af Soomaaliga. Tan koowaad waxaa la odhan karaa waxaa aan xil weyn iska saarin hirgelinta qoraalka far Soomaaliga xukuumadihii gumeysiga ee Ingiriiska, Faransiiska iyo Talyaaniga. Mida labaad waxay ahayd dadweynaha Soomaaliyeed oo u arkayey in la isticmaalo far aan ahayn tan Carabiga inay diinta Islaamka lid ku tahay. Tusaale ahaan, wax yar ka hor Dagaalkii Labaad ee Adduunka waxay Waaxda Waxbarashadda ee maxmiyada Ingiriiska ee ka jirtey gobolada waqooyi isku dayday inay hirgeliso qoraal farta Soomaaliga ah oo ku salleysan xuruufta Laatiinka.
Waxa ay taasi dhalisey in kacdoon ballaadhani uu ka dhaco magaalada Burco. Halkaas oo dhagax lagu dili gaadhey labadii sarkaal oo ka tirsanaa Waaxda Waxbarashadda. Dadkuna waxayku dhawaaqayeen erayada ah �Laatiin waa La� Diin�, taas oo macnaheedu yahay �Laatiin waa diin la�aan.� Waxaa dagaalo aad u kulul iskaga hor yimid shacab weynihii mudaharaadka dhigayey iyo ciidamadii booliiska ama amniga. Taas oo dhalisay in dib looga noqdo mashruucaas isaga ah. Tan saddexaad, waxaa iyana wax laga saari karaa qoraal la�aanta af Soomaaliga isticmaalka luuqadda Carabiga oo Soomaalidu aad ugu adeegsan jirtey dhinacyo badan oo ku aaddan adeegyada bulshadda iyo arrimaha ijtimaacdiga ah, sida arrimaha shareecada, ganacsiga, iwm. Taas oo malaha dhalisay inay yaraato baahida loo qabo qoraal af Soomaali.
Haddaba, qoraalkan waxaanu si kooban ugu soo bandhigi doonaa taariikhda qoraalka af Soomaaliga oo maanta Soomaalida badankeedu aanay wax badan ka aqoonin, khaas ahaan intii dagaalad sokeeye dhaceen oo qoraalo badan iyo aqoon badan oo af Soomaaliga ku aaddaniba ay lumeen.
QORAALADA AY SOOMAALIDU ALLIFEEN
(THE NATIONAL SOMALI SCRIPTS)
Sida aynu horey u soo tilmaaney, waxaa Guddiga Luuqada ee 1961 kii la soo hor dhigay 11 farood (11 scripts) oo luuqada Soomaaliga lagu qori karo oo ay aqoonyahano Soomaaliyeed allifeen. Guddiga luuqadu waxaa ay soo bandhigeen 17 qoddob ama shuruudood oo lagu qiimeeyo far kasta oo la soo hor dhigo (kuwaas oo aynu ku soo qaadaa dhigi doono qeybaha dambe ee qoraalkan). Hase yeeshee, waxaynu halkan ku soo qaadan doonaa saddex ka mid ah farahaas oo aan ku eegi doono dhinacyada taariikhda, sida ay caanka uga noqdeen iyo qoddobo kale oo muhim ah. Laba ka mid ah farahaas waxay Guddigii Luuqada ee 1961 dii ku tilmaameen inay buuxin kari waayeen shuruudihii iyo qoddobadii ay u dhigeen inay ku qiimeeyaan faraha kala duwan ee la soo hor dhigay.
Saddexda far Soomaali ee aynu qoraalkan ku soo qaadanaynaa waxaa ay kala yihiin:
1. Qoraalka farta Soomaaliga ee uu allifey Cismaan Yuusuf Kenediid 1920 dii. Qoraalkaas waxaa loo yeqaanaa Cusmaaniya,(waxaana loogu magac daray ninkii allifey oo Cismaan la odhan jirey), waxaa mararka qaarkoodna la dhihi jirey Far Soomaali (Somali Script).
2. Qoraalka farta Soomaaliga ee uu allifey Sheekh Cabdiraxmaan Sheekh Nuur 1933 dii oo loo yeqaano Far Gadabuursi (Gadabuursi Script), waxaana loogu magac daray qoyskii uu ka dhashay.
3. Qoraalka Far Soomaaliga ee uu allifey Xuseen Sheekh Axmed Kadarre 1952 dii oo iyana loo yeqaano Fartii Kaddariya (Kaddariya Script), waxaana loogu magac daray ninkii allifey oo Kaddare lagu naaneyso.
CUSMAANIYA (FAR SOOMAALI)
Farta Cismaaniyadu waxaa weeyaan farta ugu da�da weyn uguna caansaneyd faraha ay Soomaalidu allifeen, amase aynu ugu yeedhi karo Faraha Waddaniga ah (National Scripts). Cusmaan Yuusuf Keenadiid oo ahaa ninka allifey fartan waxaa uu dhashay 1898 kii. Waxaa uu ka mid ahaa 4 wiil oo uu dhalay suldaankii Hobyo Suldaan Cali Yuusuf Keenadiid. Cismaan wuxuu ahaa nin aqoon u leh Luuqadaha Carabiga iyo Talyaaniga. Waxaa intaa u dheeraa isaga oo ahaa gabayaa iyo suugaan yahan. Markii hore waxaa uu Cismaan isku dayey inuu af Soomaaliga ku qoro xuruufta af Carabiga. Laakiin arrintaas wuu ku qanci waayay. Gaar ahaan markii xarfaha Carabiga uu ka waayey qaar matali kara dhawaaqyada gaarka u ah luuqada Soomaaliga.
1920 kii Cismaan waxaa uu soo bandhigay far Soomaali uu isagu allifay oo runtii wax weyn ku soo kordhisay horumarinta af Soomaaliga. Fartanu waxaa ay markii ugu horreysayba suurtogelisay in la helo shaqalo iyo xuruuf lagu qori karo dhammaan lahjadaha iyo dhawaaqyada af Soomaaliga. Intii aan la qaadan Far Soomaaliga aynu hada isticmaalo, waxay farta Cismaaniyadu ahayd tan ugu caansan faraha af Soomaaliga ah ee jirey. Waxaa sannadihii lixdamaadkii isticmaali jirey dad lagu qiyaasay 50,000 oo qof. Waxay dadweynaha fartan yeqaana u isticmaali jireen in lagu wada xidhiidho laguna keydiyo qoraalada af Soomaaliga.
Waxaa jira qoraallo fara badan oo fartan ku qoran oo ay haystaan shakhsiyaad gaar ahi (private collections), oo ay qaar ka mid ah leeyihiin muhimad suugaaneed iyo mid taariikheedba. Fartani waxay ka kooban tahay 41 xaraf oo nooc ka mid ah leeyahay daabacaad (printing and no cursive writing). Waxaa laga bilaabaa qoraalkeeda dhinaca bidixda (from left to right), waxayna leedahay qoraalkeeda tirada (numerals). Guddiga Luuqada ee 1961 dii waxaa uu fartan ku tilmaamay inay leedahay 7 qoddob oo faa�iido ah iyo 10 dhalliilood. Arrintaasina waxay keentay in lagu taliyo inaan fartan la qaadan.
Macluumaad dheeraad ah oo fartan ku saabsan waxaa laga heli karaa qoraalada uu diyaariyey B.W. Andrzejewski oo loo yeqaano Macallin Guush oo ku jira buugga la yidhaahdo Handbook of Somali Studies, oo uu isku dubbariddey Charles L. Geshekter iyo qoraalo kale oo ay diyaariyeen Manio, Maria: La Lingua Somala: instrumento D�insegnamento professionale. Alessandria, Italy: Ocella, 1953 iyo Moreno Mario Martino. Il Somalo della Somalia. Rome: Instituto Poligrafico dello Stato, 1955.
FARTA KADDARIYA
Fartan waxaa soo saaray Xuseen Sheekh Axmed Kaddare sannadkii 1952 dii. Xuseen waxaa uu ahaa nin dhallinyar oo aad u firfircoon oo ka tisanaa shaqaalihii Raadiyo Muqdisho. Markii dambena, waxaa uu noqdey madaxa qeybta af Soomaaliga ee Akademiyadii Cilmiga iyo Fanka (Somali Academy of Sciences and Arts).
Farta Kaddariya sida tan Cusmaaniyada maaysan noqon mid caan ah ama mid ay dad badani aad u yeqaano. Laakiin, waxaa ay leedahay qiimaheeda taariikhiga ah. Fartan ma yeelan makiinado iyo qalab lagu garaaci karo (typewriters and printing machines) iyo qoraallo fartan ku soo baxay. Fartani waxay ka kooban tahay 41 xaraf iyo afar nooc oo loo qoro. Qoraalkeeda waxaa laga bilaabaa dhinaca bidixda una socotaa dhinaca midigta (from left to right). Fartan markii loo gudbiyey Guddigii Luuqadaha ee 1961 dii waxaa ay soo jeediyeen in dhawr waxyaabood dib loogu noqdo. Kedib markii arrimahaas la soo dhammeystireyna waxay guddigi ku qiimeeyeen inay kaalinta labaad gashay (waxaa ay ku xigtey tan isticmaasha xuruufta Laatiinka oo kaalinta koowaad gashay oo uu soo gudbiyey Shire Jaamac Axmed).
FARTA GADABUURSI
Taariikhdu markii ay ku beegneyd 1933 dii Sheekh Cabdiraxmaan Sheekh Nuur oo ka dhashay qoyska Reer Ugaas ee qabiilka Gadabuursiga ayaa waxaa uu allifay Far Soomaali, markii dambena loogu magac daray qabiilkiisa. Sheekh Cabdiraxmaan waxaa uu ahaa nin wadaad ah oo aqoon fiican u leh diinta Islaamka. Waxaa uu macallin diinta Islaamka dhiga ka ahaa Waaxda Waxbarashadda ee Maxmiyadii Ingiriisiga ee Waqooyiga Soomaaliya. Waxaa uu markii dambe Qaadi ka noqdey magaaladda Boorame, jagadaas oo uu aabbihii uga dambeeyey. Fartaas uu Sheekh Cabdiraxmaan soo saarey waxay ka mid ahayd farihii la soo hor dhigay Guddiga Luuqada.
Fartani waxay ahayd mid ay dad aad u tiro yari yeqaanaan, isla mar ahaantaasna, aysan dadka badankii maqalba. Sidaas darteed, daraasaad badan iyo wax horumar ah laguma sameyn sida tan Cusmaaniyada. Hase ahaatee, waxay leedahay qiimaheeda taariikhiga ah. Fartan markii la hor dhigay Guddigii Luuqada ee 1961 dii, waxay ku tilmaameen inay leedahay 5 qoddob oo faa�iido ah iyo 12 cilladdood. Taasina waxay keentay in lagu qanci waayo sidii tii Cusmaaniyada oo kale.
Faraha kale ee ay Soomaalidu alliftey ee la soo hordhigay Guddiga Luuqada waxaa kala qorey: Cabdulqaadir Cadde Muunye (1961), Mustafe Sheekh Xasan (1951), Daa�uud Maxamed (1928), Cali Sheekh Cabdullaahi qutbi (1952), Xuseen Xaashi Halak (1960), Maxamed Jaamac Salaad (1960), Qaasim Hilowleh (1960) iyo Maxamuud Axmed Maxamed (1961). Farahan wax qoraalo ah oo badan lagama hayo. Meesha qudha ee lagu xusayna waxaa weeyaan Warbixintii Guddiga Luuqada ee 1961 kii.
Warbixintaas waxaa ku qoran xuruufaha farahaas iyo shakhsiyaadkii soo saaray. Hase ahaatee, ma cadda sida xarfaha loogu dhawaaqo. Dhammaan farahaas kala duwani waxay caddeynayaan sida shakhsiyaad badan oo Soomaaliyeed ay isugu mashquuliyeen inay allifaan far Soomaalida u gaar ah. Waxa ay dhammaantood wadaagaan iyaga oo isku dayay inay aad uga fogaadaan farihii jirey. Arrintaasi run ahaantii waxay keentay wareer badan iyo xarfaha qaarkood oo isu ekaadaan. Cilladda ugu weyni waxa ay ahayd iyaga oo aan midkoodna isticmaali karin makiinadihii iyo qalabkii daabacaadda ee waddanka yaalay.
Axmed Haybe (Axmed Dawlo)
Inkastoo af Soomaaliga ay ku hadlaan dad tiradaas leh ee ku baahsan dhulka baaxadaas ballaadhan leh, haddana qoraal rasmi ah oo ay dadka Soomaaliyeed ku dhaqmaan wuxuu yeeshay 1972 dii. Muddadii intaas ka horreysay qoraalada ay dadweynaha Soomaaliyeed ku wada xidhiidhaan wuxuu ahaa luuqadaha Carabiga, Ingiriisiga iyo Talyaaniga.
Si arrintaas loo xaliyo waxaa la isku dayey inay wax ka qabtaan aqoonyahano Soomaali iyo ajinebi isugu jira. Tusaale ahaan, sannadkii 1961 dii waxaa la soo hor bandhigey Guddiga Luuqadaha (Linguistic Commission) 18 nooc oo Af Soomaaliga loo qori karo (scripts). 11 farahaas ka mid ah waxay ka mid ahaayeen faro cusub oo ay aqoonyahano Soomaaliyeed allifeen. Toddobada soo hadhayna 4 ka mid ahi waxay adeegsadeen farta Carabiga, halka ay 3 da kale ku salleysnaayeen qoraalka Laatiinka.
Muddadii ka horreysay 1972 dii oo ahayd, sida aan kor ku soo xusnayba, markii xukuumada Soomaaliyeed soo saartey go�aankii qoraalka la aqoonsan yahay ee af Soomaaliga waxaa aqoonyahanada dersa af Soomaaliga ka dhex alloosnaa dood aad u kulul oo ku aadaneyd nooca qoraalka loo aqoonsanayo af Soomaaliga (Official Somali Script). Run ahaantii, dhibaatada taalay ee marnaba suurto gelin weyday in la helo go�aan la isku raacsan yahay waxay ahayd fikirka iyo aragtiyada ay qeybaha bulshaddu ka qabeen arrinkaas oo aad u kala fogaa. Aqoonyahanada hormuudka ka ahaa araa�daa kala duwan waxaa ka mid ahaa: Yaasiin Cismaan Kenediid, Shire Jaamac Axmed, Ibraahim Xaashi Maxamuud, Xuseen Sheekh Axmed Kadare iyo qaar kale oo badan. Sidaas daraadeed, waxaa aynu odhan karnaa dadaal ma yareyn, laakiin waxaa jirtey dood la soo af jari kari waayey.
Waxaa iyana intaas dheeraa sababo kale oo dhawr ah oo loo aaneyn karo qoraal la�aanta af Soomaaliga. Tan koowaad waxaa la odhan karaa waxaa aan xil weyn iska saarin hirgelinta qoraalka far Soomaaliga xukuumadihii gumeysiga ee Ingiriiska, Faransiiska iyo Talyaaniga. Mida labaad waxay ahayd dadweynaha Soomaaliyeed oo u arkayey in la isticmaalo far aan ahayn tan Carabiga inay diinta Islaamka lid ku tahay. Tusaale ahaan, wax yar ka hor Dagaalkii Labaad ee Adduunka waxay Waaxda Waxbarashadda ee maxmiyada Ingiriiska ee ka jirtey gobolada waqooyi isku dayday inay hirgeliso qoraal farta Soomaaliga ah oo ku salleysan xuruufta Laatiinka.
Waxa ay taasi dhalisey in kacdoon ballaadhani uu ka dhaco magaalada Burco. Halkaas oo dhagax lagu dili gaadhey labadii sarkaal oo ka tirsanaa Waaxda Waxbarashadda. Dadkuna waxayku dhawaaqayeen erayada ah �Laatiin waa La� Diin�, taas oo macnaheedu yahay �Laatiin waa diin la�aan.� Waxaa dagaalo aad u kulul iskaga hor yimid shacab weynihii mudaharaadka dhigayey iyo ciidamadii booliiska ama amniga. Taas oo dhalisay in dib looga noqdo mashruucaas isaga ah. Tan saddexaad, waxaa iyana wax laga saari karaa qoraal la�aanta af Soomaaliga isticmaalka luuqadda Carabiga oo Soomaalidu aad ugu adeegsan jirtey dhinacyo badan oo ku aaddan adeegyada bulshadda iyo arrimaha ijtimaacdiga ah, sida arrimaha shareecada, ganacsiga, iwm. Taas oo malaha dhalisay inay yaraato baahida loo qabo qoraal af Soomaali.
Haddaba, qoraalkan waxaanu si kooban ugu soo bandhigi doonaa taariikhda qoraalka af Soomaaliga oo maanta Soomaalida badankeedu aanay wax badan ka aqoonin, khaas ahaan intii dagaalad sokeeye dhaceen oo qoraalo badan iyo aqoon badan oo af Soomaaliga ku aaddaniba ay lumeen.
QORAALADA AY SOOMAALIDU ALLIFEEN
(THE NATIONAL SOMALI SCRIPTS)
Sida aynu horey u soo tilmaaney, waxaa Guddiga Luuqada ee 1961 kii la soo hor dhigay 11 farood (11 scripts) oo luuqada Soomaaliga lagu qori karo oo ay aqoonyahano Soomaaliyeed allifeen. Guddiga luuqadu waxaa ay soo bandhigeen 17 qoddob ama shuruudood oo lagu qiimeeyo far kasta oo la soo hor dhigo (kuwaas oo aynu ku soo qaadaa dhigi doono qeybaha dambe ee qoraalkan). Hase yeeshee, waxaynu halkan ku soo qaadan doonaa saddex ka mid ah farahaas oo aan ku eegi doono dhinacyada taariikhda, sida ay caanka uga noqdeen iyo qoddobo kale oo muhim ah. Laba ka mid ah farahaas waxay Guddigii Luuqada ee 1961 dii ku tilmaameen inay buuxin kari waayeen shuruudihii iyo qoddobadii ay u dhigeen inay ku qiimeeyaan faraha kala duwan ee la soo hor dhigay.
Saddexda far Soomaali ee aynu qoraalkan ku soo qaadanaynaa waxaa ay kala yihiin:
1. Qoraalka farta Soomaaliga ee uu allifey Cismaan Yuusuf Kenediid 1920 dii. Qoraalkaas waxaa loo yeqaanaa Cusmaaniya,(waxaana loogu magac daray ninkii allifey oo Cismaan la odhan jirey), waxaa mararka qaarkoodna la dhihi jirey Far Soomaali (Somali Script).
2. Qoraalka farta Soomaaliga ee uu allifey Sheekh Cabdiraxmaan Sheekh Nuur 1933 dii oo loo yeqaano Far Gadabuursi (Gadabuursi Script), waxaana loogu magac daray qoyskii uu ka dhashay.
3. Qoraalka Far Soomaaliga ee uu allifey Xuseen Sheekh Axmed Kadarre 1952 dii oo iyana loo yeqaano Fartii Kaddariya (Kaddariya Script), waxaana loogu magac daray ninkii allifey oo Kaddare lagu naaneyso.
CUSMAANIYA (FAR SOOMAALI)
Farta Cismaaniyadu waxaa weeyaan farta ugu da�da weyn uguna caansaneyd faraha ay Soomaalidu allifeen, amase aynu ugu yeedhi karo Faraha Waddaniga ah (National Scripts). Cusmaan Yuusuf Keenadiid oo ahaa ninka allifey fartan waxaa uu dhashay 1898 kii. Waxaa uu ka mid ahaa 4 wiil oo uu dhalay suldaankii Hobyo Suldaan Cali Yuusuf Keenadiid. Cismaan wuxuu ahaa nin aqoon u leh Luuqadaha Carabiga iyo Talyaaniga. Waxaa intaa u dheeraa isaga oo ahaa gabayaa iyo suugaan yahan. Markii hore waxaa uu Cismaan isku dayey inuu af Soomaaliga ku qoro xuruufta af Carabiga. Laakiin arrintaas wuu ku qanci waayay. Gaar ahaan markii xarfaha Carabiga uu ka waayey qaar matali kara dhawaaqyada gaarka u ah luuqada Soomaaliga.
1920 kii Cismaan waxaa uu soo bandhigay far Soomaali uu isagu allifay oo runtii wax weyn ku soo kordhisay horumarinta af Soomaaliga. Fartanu waxaa ay markii ugu horreysayba suurtogelisay in la helo shaqalo iyo xuruuf lagu qori karo dhammaan lahjadaha iyo dhawaaqyada af Soomaaliga. Intii aan la qaadan Far Soomaaliga aynu hada isticmaalo, waxay farta Cismaaniyadu ahayd tan ugu caansan faraha af Soomaaliga ah ee jirey. Waxaa sannadihii lixdamaadkii isticmaali jirey dad lagu qiyaasay 50,000 oo qof. Waxay dadweynaha fartan yeqaana u isticmaali jireen in lagu wada xidhiidho laguna keydiyo qoraalada af Soomaaliga.
Waxaa jira qoraallo fara badan oo fartan ku qoran oo ay haystaan shakhsiyaad gaar ahi (private collections), oo ay qaar ka mid ah leeyihiin muhimad suugaaneed iyo mid taariikheedba. Fartani waxay ka kooban tahay 41 xaraf oo nooc ka mid ah leeyahay daabacaad (printing and no cursive writing). Waxaa laga bilaabaa qoraalkeeda dhinaca bidixda (from left to right), waxayna leedahay qoraalkeeda tirada (numerals). Guddiga Luuqada ee 1961 dii waxaa uu fartan ku tilmaamay inay leedahay 7 qoddob oo faa�iido ah iyo 10 dhalliilood. Arrintaasina waxay keentay in lagu taliyo inaan fartan la qaadan.
Macluumaad dheeraad ah oo fartan ku saabsan waxaa laga heli karaa qoraalada uu diyaariyey B.W. Andrzejewski oo loo yeqaano Macallin Guush oo ku jira buugga la yidhaahdo Handbook of Somali Studies, oo uu isku dubbariddey Charles L. Geshekter iyo qoraalo kale oo ay diyaariyeen Manio, Maria: La Lingua Somala: instrumento D�insegnamento professionale. Alessandria, Italy: Ocella, 1953 iyo Moreno Mario Martino. Il Somalo della Somalia. Rome: Instituto Poligrafico dello Stato, 1955.
FARTA KADDARIYA
Fartan waxaa soo saaray Xuseen Sheekh Axmed Kaddare sannadkii 1952 dii. Xuseen waxaa uu ahaa nin dhallinyar oo aad u firfircoon oo ka tisanaa shaqaalihii Raadiyo Muqdisho. Markii dambena, waxaa uu noqdey madaxa qeybta af Soomaaliga ee Akademiyadii Cilmiga iyo Fanka (Somali Academy of Sciences and Arts).
Farta Kaddariya sida tan Cusmaaniyada maaysan noqon mid caan ah ama mid ay dad badani aad u yeqaano. Laakiin, waxaa ay leedahay qiimaheeda taariikhiga ah. Fartan ma yeelan makiinado iyo qalab lagu garaaci karo (typewriters and printing machines) iyo qoraallo fartan ku soo baxay. Fartani waxay ka kooban tahay 41 xaraf iyo afar nooc oo loo qoro. Qoraalkeeda waxaa laga bilaabaa dhinaca bidixda una socotaa dhinaca midigta (from left to right). Fartan markii loo gudbiyey Guddigii Luuqadaha ee 1961 dii waxaa ay soo jeediyeen in dhawr waxyaabood dib loogu noqdo. Kedib markii arrimahaas la soo dhammeystireyna waxay guddigi ku qiimeeyeen inay kaalinta labaad gashay (waxaa ay ku xigtey tan isticmaasha xuruufta Laatiinka oo kaalinta koowaad gashay oo uu soo gudbiyey Shire Jaamac Axmed).
FARTA GADABUURSI
Taariikhdu markii ay ku beegneyd 1933 dii Sheekh Cabdiraxmaan Sheekh Nuur oo ka dhashay qoyska Reer Ugaas ee qabiilka Gadabuursiga ayaa waxaa uu allifay Far Soomaali, markii dambena loogu magac daray qabiilkiisa. Sheekh Cabdiraxmaan waxaa uu ahaa nin wadaad ah oo aqoon fiican u leh diinta Islaamka. Waxaa uu macallin diinta Islaamka dhiga ka ahaa Waaxda Waxbarashadda ee Maxmiyadii Ingiriisiga ee Waqooyiga Soomaaliya. Waxaa uu markii dambe Qaadi ka noqdey magaaladda Boorame, jagadaas oo uu aabbihii uga dambeeyey. Fartaas uu Sheekh Cabdiraxmaan soo saarey waxay ka mid ahayd farihii la soo hor dhigay Guddiga Luuqada.
Fartani waxay ahayd mid ay dad aad u tiro yari yeqaanaan, isla mar ahaantaasna, aysan dadka badankii maqalba. Sidaas darteed, daraasaad badan iyo wax horumar ah laguma sameyn sida tan Cusmaaniyada. Hase ahaatee, waxay leedahay qiimaheeda taariikhiga ah. Fartan markii la hor dhigay Guddigii Luuqada ee 1961 dii, waxay ku tilmaameen inay leedahay 5 qoddob oo faa�iido ah iyo 12 cilladdood. Taasina waxay keentay in lagu qanci waayo sidii tii Cusmaaniyada oo kale.
Faraha kale ee ay Soomaalidu alliftey ee la soo hordhigay Guddiga Luuqada waxaa kala qorey: Cabdulqaadir Cadde Muunye (1961), Mustafe Sheekh Xasan (1951), Daa�uud Maxamed (1928), Cali Sheekh Cabdullaahi qutbi (1952), Xuseen Xaashi Halak (1960), Maxamed Jaamac Salaad (1960), Qaasim Hilowleh (1960) iyo Maxamuud Axmed Maxamed (1961). Farahan wax qoraalo ah oo badan lagama hayo. Meesha qudha ee lagu xusayna waxaa weeyaan Warbixintii Guddiga Luuqada ee 1961 kii.
Warbixintaas waxaa ku qoran xuruufaha farahaas iyo shakhsiyaadkii soo saaray. Hase ahaatee, ma cadda sida xarfaha loogu dhawaaqo. Dhammaan farahaas kala duwani waxay caddeynayaan sida shakhsiyaad badan oo Soomaaliyeed ay isugu mashquuliyeen inay allifaan far Soomaalida u gaar ah. Waxa ay dhammaantood wadaagaan iyaga oo isku dayay inay aad uga fogaadaan farihii jirey. Arrintaasi run ahaantii waxay keentay wareer badan iyo xarfaha qaarkood oo isu ekaadaan. Cilladda ugu weyni waxa ay ahayd iyaga oo aan midkoodna isticmaali karin makiinadihii iyo qalabkii daabacaadda ee waddanka yaalay.
Axmed Haybe (Axmed Dawlo)
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