Qaybtii 2 Aad sheekadii: Awliyadii Fashilantay

Galmada: xiqdiga, xoogga iyo aar goosiga ku dhisani waxa ay gawracday rajadii gabadha dharabka loogu magacdaray waliba waxa ay gayaysiisay dhalaan dambi laawa ah oo ku talogalka aadamaha ifkan ku iman lahayna ab iyo isir cid uu lawadaago. Waxaa s oo dhan waxa uga siidaran; tan iyo markii shilkaas foosha xumi dhacay daqiiqad kali ah ma awooddo in ay sifiican hurdada uga bogato. Lahaanshaha u adkaysiga waayaha qalafsan maaha mid uu kaga helo qiimayn qoomkan tuban qiyaamaha qaddinka ah ee aad mooddo in ay ka quusteen allihii uumay. yeelkood, qiyaamahood dhac ma jiro wax qiimi ah oo ay leeyihiin kuwaasiye, waxaa culays weyn ku haya socotada iyo habqanka iska soo daba dhacaya sacadkasta. Wadooyinka labada ah ee soo gala tuulada ka sakow cida dameeraha ku naaxay cayada ayaa ah baaqa iyo lalabaha loo soo raaco tuuladan. Inta badan ateenooyinka noocaas ah waxa ay is arkaan bikaaca jinku lamaanaha aadamaha, caawana waxba iskama baddalin dhaqankaas. Mayaqaan hayaan abla ablaynta haybta ay u kala baxdo socotada ka soo dul dhacaysa habeen iyo maalin ee waxaa sal iyo baar u ah bidhaanta, iyo aragtida baahanaha aan baryo taga waxba dhaamin. Ammaan iyo dhaliil taad doonto ka dhig. ma yaqaanno haybta daanyeeradii daaligay cadkii gabadhiisa. Siday kula tahay suurto galnimada garasho la,aanta quruun qaribtay qasnadii qalbigaaga? Arsaaqdiisu waa maxay, muxuu quudan jiray wiilku? Bal jalleec qiyaamaha immisaa qof imandoona? Waa qolama geesiga qiyaamuhu? Muxuu soo qalqalay talow? ‘’ha iwaalin anigee halagaadho maalintaas markaasaad nagu wareerisaa waxaan laba gaadhin’’ Waa tay yidhaahdeen: waa kastaaba waayihiisa leh. Waayahaagu kugu raran bal aan eegno subaxaas saaka ah dameeralay sida ay isu dhigto xaaladdeedu. Talow ma safar ka bilaa sahayda ah ayaa faraha ka bixi doona, mise islaantii fallalowga ahayd ayaa geeriyoon doonta. Waar may taasi iska galbato aan dargaddaas xun ku gurguurtee. gabgab geeridaaba dhacday kud iyo kaakac haka dillaaco hadduu doono, maxaa kaaga gubanaaya goblankaas guri caska kanbadhuudha ayaad waligaaba ahayde. Kadab kaa go. kob cagaar leh ka muu soo durdurin waligii kadaloob xume. Luunkii cuna gowracay, iyo diiftii korkiisa ku shaqlanayd habeen saddexaad markii uu soo gaadhay guriga aan dhaqanka ka lahayn tuulada dameeralay, way ku sii daba yar yihiin oo saakaba wajigiisa waxaad mooddaa in ay dhab yihiin wixii uu u sheegtay tuuladan. Qalbigaaga waxaa ku soo dhacaysa muu iska joogi talow tuuladan madow nal ha u noqdee. Markalena waxaad is odhanaysaa muu hore idiin dhaafo xaymaha wayda ah oo dhan bil kali ah ayuu kaga soo bixi doonaaye yay cuqubo iyo caydhi isu kiin raacine. Mar saddexaadna waxaad dhahaysaa muxuu wax u waydiisan waayay ilaahay inta uu iska dhaafo dhibta masaakiinta bahalaha u goro gashay. Haddii aad in yar indhahaaga ku aaddiso ku wiisa waxaad arkaysaa shan iyo toban kun oo qoomiyadood oo qaxaya. Haddii aad dhagtaada ku dhawayso laabtiisa waxaad garan kartaa inuu afar iyo labaatanka saacadood wadnihiisu ku mashquulsan yahay falal arxan darro ah, halkaasna ka dhacayaan: boob, dil, iyo kufsi lagu hayo shucuurta qaxaysa. Laabtiisu qaad weynaa ma qiyaamihiibaa? Waligiiba jab iyo halaag waxaan ahayn kuma riyoodo lamana arki waayin balse tii xalay ma muuqato ifafaalaheedii. waxaa la soo gaadhay salaaddii makhrib ee habeenkii labaad. Dhaxanta ku garaacaysa ardaaga yar ee saliga casaaday u yaallo waxaa kaga daran karaamo guurka ku dhacay. Barkulan lagu tukado waa looga dhaartay tuulada waana wax iska yar inta fooddeeda dhulka u quudhaa. Waayo muruudka magaalada salaaddiisu waa dabadda wixii ku daba faylaana waa duleedka. markaas ayaa arki kara dadaalka noocaas ah. Arrinkuna waxa uu ka dhigan yahay dayran iyo isma daarno haddii kale adaa is daadshay, aduunka kuuma daynin danbigana adaa iska leh dunuubtaydu waa dushaada. Malaha sababtaas ayuu Hayaanna galabta ugu dabo faylay dalays. Haddana waaxaa layaabka weyn ku dhaliyay codka dallacan iyo is fahmi waaga suuradaha gaagaaban iyo ducooyinka dahsoon ee leh summadda iyo astaanta gaarka ah.

AWLIYADII FASHILANTAY

Gabbalka madoobaaday waxaad mooddaa in uu ka mubdi badan yahay fiidadkii hore.dadka badankiisu ma dhaadana hadoodil la,aanta cirka iyo wakhti madoobaha qaddinka ah; Labada waddo ee soo gala Tuuladan dameeralay waa laba ka mid ah wadii qooyinka naarta. Dadka lama yaqaan qofna sida uu ahaan jiray ka hor deegaankan.ninkastaa waxa uu galaa carabta laakiin lama oga goorta uu galo iyo sida uu wax ula wadaago. Tobanka bisadood ee madmadoowba kuma fila haddii la qalo waxa ay xoolo haystaan.Qondhacada tawafisay kabahooda waa nabaadka kali ah ee ka soo baxa tuuladan xilli roobaadka.Dargadda dhinaca dunsan ee jiingaduhu ku xeeran yihiin waxa ay dagal u tahay oo ka duula; daanyeerada dulmiga ee iska dhiga in ay daadihiyaan danta tuuladan aan qeexnayn. Qadhmuunka; sufuurta; Aleelada iyo kuusha daadsan waxaad moodaa in ay ku dagaalameen dhowr mad-habood.Qofkasta oo gala dargaddaas buuqa badan waxa ku dhaca habeenka ugu horaysa sas iyo anfariir daran, dhaarna wuu ka maraa in uuna kulaaban doonin haddii uu sidaas ku fayoobaado; haddana loogama taag helo qof foodiisa galiyay Aqalka Qamar.qurux, nadaam iyo udgoon wax loogu xishana male. Heshiiska kali ah ee ka dhaxeeya Ragga iyo Dumarka tuuladaas waa: Aakhira danteedee wixii dagan hadaynina. malaha roobka iyo arsaaqda ilaahay waxay ku helaan fadliga makhluuqa kale ee aan dadka ahayn iyo dhowrsanaanta reer hayaan; guriga Hayaan waa goobta kali ah ee ay u ciirsadaan masaakiinta iyo safartaduba. ‘’Waa laan gaab cuqdad iyo ciriq dhaamiyay waligaana arki maysid isagoo inta uu dadkaas soo dhex galay lafihiisa u raaxaysanaya’’ ayay isku celceliyaan qaar badan oo ku hoobtay Godka Abeesada haragga weyni dhex kuududdo. Lama qiyaasi karo tirada dadka ah ee ku nool tuulada dameeralay ee u nisbeesa xidhxidhnaanta Hayaan iyo xubnaha kale ee qoyskiisa cuqdadda laangaabnaantu wadato oo iska caadi ka ah dadka noocaas oo kala ah. lama garan karo amminta lagu riyooday tirada laamaha reeraha. ku barbaarinta ubadka isla weynaanta madhan iyo yasiddada dadka kale waxa ay u horseedi kartaa ilmaha waddo aad u halis badan oo ay adag tahay sida looga leexiyaa ilaa ay ku goblamaan kumannaan waalidiin. Malaha waa sababta hayaanka iyo haajiraadda joogtada ah ku beertay Hayaan wakhtiga xaasaasiga ah ee dabku ka holcaayo arlada. Kadib dagaallo lagu gumaaday reerkoodii hayaan waxa ay u noqotay tuuladan dameeralay meesha kali ah uu ku nasan karo.Buul cowska yar ee kaga beegan tuulada cedceedka soo baxa waa iftiinka kali ah ee ka bidhaama guud ahaan magaalada rabashka badan.Riyaha yar ee dhogorta cawlani waxa ay dirqi kaga soo doogeen abaar xun oo daba dheeraatay.Labada dhaqayada alaalaxday ahi waxa ay samirsiiyaan mujada yar ee bukaantu wadato. Habeenka kali ah haddii si wanaagsan looga gam’I lahaa culayska iyo warwarku wuu ka dagi lahaa Hayaan. Middiishii dhiiga dhex qaadaysay waxaa kaga daran xusuusta tobankii mooryaan afdulaaqii dhusha madoobaa ee hogaaminaayay boggii uu kasaarnaa rays oo shan iyo toban jir ah laba sanno ka hore. Taasi ugama duwana Rays in ay kufsadeen rooxaan lagu doontay godkeedii, had iyo jeer, habeen iyo dharaar galiilyada iyo dubaaxinta jidhkeeda waxa ugu wacan maddiishii sida naxariis la'aanta ah loogu walaaqaayay jidhkeeda nugulka ah. Haddii aad rabto in aad Sheekadan oo dhamaystiran bogaagga ama dagal kusoo daabacdo fadlan la soo xidhiidh tixraaca hoos ku qoran: Qoraaga: Khadar Iman Ege Email:khadariman@hotmail.com :imankhadar@gma

‘’Doontii kali ahayd ee aanu wadanay matoorkii ayaa khalkhalay, halkiibaana lagaga dhaqaaqay waxaa muddo lagu xarbiyayay laash yar sidii loo kala xoraysan lahaa. aniyo midkale ayaa ku soo hadhnay, mana garan karno halkay ku danbeeyeen ku waanu isku haysanay laashka. waxaan xasuustaa in aan arkaayay biyaha oo kolba dhiig cas isku rogaya. Wakhti dheer ayaanaan wax helin rag badan oo halgamaa geesiyiin ahaana halkaas ayaanu ku waynay. waliba gacmahayaga ayay ku bexeen, laakiin taas ka ma warwarno oo qofkastaba waxa looga sabab dhigo ayuu ku hoyanayaa. Laakiin, way adagtahay sida looguu laysto nimankaas la’aantood, wax kale oo aad samayn kartaa oo aan ka ahayn in aad soo jiidato dhalinyaro cusub, ku was oo hawsha idinkala qayb qaata. Laakiin, taasina waxa ay u baahan tahay farsamooyin lagu taba baraayo da’yartaas. arrinta kale ee noo raacday mushaakilaadkaas waxa ay ahayd ayada oo aan ka aag badalanay deegaankii hore ee aanu oolli jirnay nalagama soo dhawayn aaggagan cusub ee aanu saldhiga ka samaysanay.’’ intii uu ii waday sheekada, waxaan goostay in aan aado xaggaa iyo maraakiib waaweyn oo socod ku gaalaa bixinaaya badwenta halista u ah budhcadbadeedda soomaalida. waxaanan dhakada ugu baxay mid ka mid ah maraakiibtaas, daqiiqado ka bacdi markaan saaraa markabka waxaan ka war helay in ay laba nin u dayaar garoobayaan in ay laash yar goostaan. Markaan u kuur galay arrimaha laashka iyo nimankan la isku raacay in ay ka goostaan markabka, waxaan ogaaday in ay ku sii jeedaan dooni nooca dheereeya ah oo ay wataan niman budhcadbadeed ah, nuxurkuna waxa uu ahaa sidii loo tababari lahaa wiilasha yaryar ee ku soo biiraya budhcadbdeedda, hase,ahaatee waxaa laashkii yaraa si kadis ah ula kulantay dooni xawaare dheer jaraysa oo raad goobaysa wax maraakiib xamuul ah oo ka gooshaysa marinka halkaasna, waxaa lagu afduubay nimankii usocday tababarka budhcadhbeedda.

Isla markiiba waxaa loo ka xeeyay xeebaha soomaaliya mid ka mid ah laakiin wax yar ka bacdi waxaa lala soo hadlay abaan doollihii kooxdaas budhcadbadeedda haa, waxaana loogu hanjibay in la joojin doono shaqadii iyo gacmihii laga siin jiray tababarrada, jahaynta iyo tilmaamidda maraakiibta ku soo jahaysan marinada kala duwan. waxaana la isku raacay in faraha laga qaado waliba doontii soo qabsatay dib u galbiso sidaasaana la isku afgartay. sidagdag ahna waa loogu dhaqaaqay arrintii isla markii nimankii la celiyay waxaa loo sheegay in uu ku soo fool leeyahay markab sida xamuul aad u badan, sidoo kale waxa ay intaas igu dareen in ay ka caawin doonaan sidii ay markabkaas u qabsan lahaayeen farsamo ahaan, waana laga heshiiyay waxkasta oo ku saabsan qabsasha markabka iyo madax furashadaba, laakiin aad ayay u dag tahay in lagu heshiiyo sida lacagtaas loo marayn doono, sikasta ha’ahaatee, hadda waa la isku raacay waxkasta.

‘’Nimankan maraakiibta saarani madoonayaan in ay shaqadoodu madmadow gasho marnaba’’ ayuu yidhi. mid ka mid ah hogaamiyaasha kooxaha budhcadbadheedda ayaa isheegay in ay jiraan niman ma cangagiin ah oo aan wax kale fahmayn oo qaadayay talaabooyin la isla garanaayo oo xadiddan tahay fekerkoodu oo ku kooban yahay shaqadan mushaharka yar ay ka qaataan oo ku u gaadhsanaaya marka ay indhaha kaa qaadaan. ‘’Laakiin ogow nimakani iskama kayo aaminin ee waxbaa jira taas ku darso meesha’’. Ayuu ii raaciyay sarkaalku.
‘’Markan side buu ahaa ninkan iwaramayaa’’? ‘’ taasi maaha mihiim ee aniga waxaan raadinayaa waa xog taasina igama madnoocayso in aan ku xariiqo qalinka buugga .’’
Marmarka qaar ayuu wax u dhaw ii holanayaa si uu jawaab culus uga bixiyo sirta fakatay, markaasaan ana si dhib yar uga damiyaa nalka shaydaanku u daaray oo aan idhaahdaa sideed noqotay salicalaa iska naar shaydaan. markaasaan haddana xasuusiyaa sheeko qalbigiisa xanxan taysa oo xasuus dheer ku reebtay oo hore uu igu qadimay.

Maaha qiso cid lala wadaagi karo adiga oo quman. qudhiisa waxba kama qaldanaayn markii uu I qulaaminaayay qisadan qirada miidhan ah, waxaanu qirsan yahay in ay tahay lagama sheekeeyaan mana qarin maro, waxaanad arkaysaa in uu sinool u dhex tagaayo duni kale oo aynaan arkayn marka uu kuu wado sheekadaas, wajigiisana qumaati kuu ma siinkaro inta uu ku dhex jiro dhacdadan layaabka leh.
Hase,ahaatee anuu maan qoslin tan iyo markii uu iisheegay qisadaas. qoslina maayo illaa aan arko ama aan maqlo lidkeeda.

Sidii ladoono iyo wixii la doonaba halagu maqlo ama halagu arko, laakiin anuu ma jecli in ay cidi ku soo biirto xaaladaas oo ay maqasho waxa aan maqlay. mana ihi xaasid wax la neceb walaalihii, balse, waxaan u arkaa haddii aad maqli lahaydeen sheekadan in qaar badan oo indinka midi miyir doorsoomi lahaayeen. Laakiin, ma hubo waxa indinku dhici lahaa ee taana ku darso. Waxa ay kuu sheegayaan nimankan budhcadbadeedda ahi in maalinkasta hablo horlihi ku soo biiraan qaarkalena daaqadaha laga tuuro, waxa ay kuleeyihiin waxaa caadi noono qotay in ay noo timaado gabadh ilmayar laalaadsanaysa deedna sidhib yar isaga tidhaahda hebel mahaysaan asagaan u dhalay ilmahan yare ama uur ayaan u leeyahay hadhawna si dhib yar ayaad u dafiraysaa oo ayaba si fudud ayay isaga tidhi hadalka. Laakiin, taas cawaandiyiinta ayaa badanaa fasha, hase,ahaatee, haydalaska inta lagu qoslo ayaa layidhaa waar inanta si wanaagsan ulahadal, oo macneheedu marmarka qaar noqdo yara kaxee oo wax faraha ugu laab sideed tahay maanad wax fahmayn waa reer magaale.

Qaarna raga lagulama dhici karo in si sahal ah inta shir loogu yimaaddo lagu yidhaa waxbaan kuu leeyahay oo waxba kuma aha in uu fooda ka toogto. inkasta oo suurto gal waxkastaa ka yihiin agtayada. haddana arrimaha sidaas isuguma sii waynayno, oo qofkasta waxa uu isku dayaa in uu is ilowsiiyo falalka laga yaabo in uu maalinkasta ku kacayo. laakiin, dadku isku mid maaha qaarbaaba durba waali bilaabaya oo haatan faraha iskula hadlaya waxaanan sisahlan u odhan karaa nin jilaceecu hore ayuu ka hadhaa waligii. Waxaan waydiiyay waxa ay ku xaliyaan marka xaaladan oo kale soo waajahdo.
“Maraynta arrintuna way noo dhib yar tahay. oo waa in la isdabaraaciyaa waayo laguma jiro xaaladdii la is dhiibi lahaa. markaas sowtaasi kama dhigna nin isdhiibay ayada oo dagaal qadhaadh lagu jiro loona dhaw yahay guushii markaa waa in aad dhabarka kala eegataa si,aan qaar kalena u bilaabin haddii kale ooda ayaa lagoosanayaa. Aniga laftayda ayaa Lama-arkaan isu,aalay si’kadis ah. ‘’Ma waxaad doonaysaa in aad budhcadbadeed noqoto, si baad u soo xayd xaydantee’’. ‘’xaasha maya taasi waa iga xaaraan.’’ Ayuu ku jawaabay.
Waayo waxaad moodaa waxa laquudanaayo dhimbiilo dab ah oo bilaa danbas ah oo sidooda lagu liqliqaayo gaasna laga daba cabaayo oo ma jirto xaalad aad ku tilmaami lahayd nolosha lagu sugan yahay afar iyo labaatanka saacaddood waxaa lagu jiraa jab iyo halaag aan dhamaad lahayn. Baarlamaanka naftayda ayaa go,aansaday in aan aado aaggag kale oo kooxo budhcadbadeed ahi ay fadhiyeen bal si aan u soo kor meero waxa ay ku sugan yihiin iyo waxa hadda gacanta ugu jira. kooxdan waxa ay gacanta ku hayaan nin saan cadaale ah oo iska dhigaayay markii la qabtay dalxiise soo aaday goboladan lagu qafaashay, balse, xaqiiqdu waxa ay tahay waa nin qoraa ah oo muddo dheer cilmi baadhis ku hayay badda iyo budhcadbadeedda cilmi raadintiina u lasoo gashay budhcadbadeed soomaali ah si uu u dhamaystiro buug qabyo ka ah, sidoo kale waxa uu heshiisyo la soo galay shirkado oo ka qayb ah mashruuciisan

Fiiro gaar ah: Sheekadani maaha qiso dhab ah oo dhacday, balse, waa malo awaal suurto gal ah oo dhici kara ama dhacday , sidaas darteed waxaa lala socod siinayaa akhristayaasha in ay la socdaan waxkasta oo ismatalaad ah in ay si ka ma ah u dhacday. Qoraaguna ma booqan goobaha uu sheegay, mana aha waraysi dhab ah hadalada dhex maraaya dadka uu ku til maamayo budhcadbadeedda qoraagu.


Qoraaga Sheekada: Khadar Iman Ege
Emails: imankhadar@gmail.com or Khan_iman@live.com or khadariman@hotmail.com

Qaybtii labaad ee Sheekadii: Safarkii Maskaxda iyo Kulankii Lama-arkaan

Mid ayaan waydiiyay waxa uu ka shaqayn jiray aabihii intii burburka ka hor.
waxa uu iisheegay in uu aabihii ahaa askari darajo sare haystay.
Waxaan mar balaad su,aalay magaciisa oo saddexan iyo halkii ay oolli jireen. intaa ka bacdina si dhib yar ayaan u aqoonsaday. Waxaa dhalay nin haysan jiray muddooyinkii ugu danbeeyay darajooyin been abuur ah oo dana gaar ah laga lahaa. waxa uu intaa igu daray in odaygii dhalay naftiisii galaafteen dagaaladii sokeeye.
Waxaa naxdin weyn igu abuuray waxa ay ahayd markii uu iisheegay in uu dad badan luqunta ka jaray, ka dib markii uu dhex maray khilaaf ku saabsan saami qaybsi lacago madax furasho loo siiyay. “waxaa naga dhex dhacay dagaal qadhaadh oo socday muddo gaaban, kooxdaydii ayaa yeelatay gacanta sare, taasina waa wax ilaahay lagu mahadiyo waayo mihiimadu may ahayn waxa dhimanaya. waxa ay ahayd in lacagta aan ansixino taasna waa lagu guulaystay. Waxaan doonayaa in aan iyana kuu sheego sheeko kale oo la yaab leh.” Ayuu yidhi wiil ka mid ah budhcad badeedda oo aad u idhi cascas.
Inta aan ku soo dhawaaday ayaan idhi soo daa.
‘’Gabadhka mid ahayd hablo halkan muddo nagula noolaa ayaa noo timid maalin aad u adkayd oo xaaladdayadu kacsanayd, isla markaas ayaan u diyaar garoobaynay in aan badda ku laabano oo aan dhex heehaabaynay shan maal mood iyo lix habeen oo aan fara madhnaan kala soo noqonay.’’ Asaga oo hadalkii sii wata ayaa waxa uu raaciyay intaas.


‘’ Lacagtii aan qaar badan dhiigooda u daadiyayna waa sii gabaabsi, oo waxaan ka sii haynaa wax aad u yar. U ma muuqaal eeka sidii awal hore umana faraxsana sidii ay ahaan jirtay. waan gartay in ayna xaalad caadi ah ku sugnayn gabadhu. hase,ahaatee, waan dhaqaaqnay siigadii baabuurta ayaan indhaha kaga ridnay wax yarka ka bacdina waan ka libidhnay muuqaalkeedii, waxaana igu danbaysay ayada oo aad moodo in ay naga soo daba duulayso, oo indhihiina cirka kulaalan yihiin. sidaas ayay mar labaad ku bilaaban tahay shaqadii baddu. Waxaa naloo soo sheegay in markab weyn oo xamuul ahi ku soo eeg yahay marin cayiman oo aanu isla garanayno, laakiin nasiib darro waxa wada markabka kabtan waayo arag ah oo muddo dheer marin u ahayd halkan aanu isku timaansanay. kaaga sii darane waxa uu ka war hayaa in halkan aanu diyaar ku nahay, oo waxa uu helay digniinta aanu hayno oo kale. isla markii aanu aragnay waanu u diyaar garawnay in aanu samayno shaqadayadii. Kabtanka markabkani waxa uu noo diyaariyay waxaanu eedi doono, isla sidaadanu ugu soo dhawaanay waxa uu nugu furay biyo xawli ku socda oo awood badan. ku wayagii isku taxay waxa ay ku tawafeen waayirro danabaysan oo waxaad moodaa qalfoof geed saran.


WAXAA INOOGU XIGI DOONTA QAYNTA saddexaad oo ka mid ah qaybaha ugu xaasaasisan uguna xiisaha badan lasoco fadlan. mahadsanidiin

UN Women Executive Director Michelle Bachelet Unveils Comprehensive Policy Agenda to End Violence against Women

UN Women Executive Director Michelle Bachelet Unveils Comprehensive Policy Agenda to End Violence against Women
Posted on November 22 2011 | Executive Director Michelle Bachelet | Press Releases on http://www.unwomen.org
UN Women Press Release
For immediate release
Media Contact: Oisika Chakrabarti, Media Specialist, oisika.chakrabarti[at]unwomen.org, +1 646 781-4522.
United Nations, New York, 22 November 2011 — In her first message for the International Day for the Elimination of Violence against Women, since UN Women became operational earlier this year, Executive Director of UN Women Michelle Bachelet outlines a comprehensive policy agenda to end violence against women globally. Violence against women is pandemic but there has been progress. Today 125 countries have specific laws that penalize domestic violence, a remarkable gain from just a decade ago, and equality between women and men is guaranteed in 139 countries and territories. But women continue to be subjected to violence. Estimates indicate, up to six in ten women have suffered physical and/or sexual violence in their lifetime, a majority from their husbands or partners.
Focusing on the three critical pillars of prevention, protection and provision of services, Ms. Bachelet’s call for action urges world leaders to mobilize political will and investment to ensure that women can live a life without violence. In acknowledgement of the 16 Days of Activism, which is kicked off globally on the International Day for the Elimination of Violence against Women by thousands of grassroots activists worldwide, Ms. Bachelet outlines16 concrete policy actions [ ar | en | es | fr | ru | zh ] to end violence against women, including: ratifying treaties and revising laws, providing universal access to emergency services for survivors of violence, mobilizing communities through public education and advocacy, engaging men and boys and youth, and bringing perpetrators to justice.
“Although equality between women and men is guaranteed in the Constitutions of 139 countries and territories, all too often women are denied justice and protection from violence. This failure does not stem from a lack of knowledge but rather a lack of investment and political will to meet women’s needs and protect their fundamental rights. It is time for governments to take responsibility. Let us move forward. I propose a policy agenda of 16 concrete steps for decisive action to prevent, protect and provide essential services to end violence against women,” said Ms. Bachelet in her message for the Day.
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UN Women Executive Director Outlines Policy Agenda to End Violence against Women: Prevention, Protection and Provision of Services Key
UN Women Executive Director Michelle Bachelet’s Message for the International Day for the Elimination of Violence against Women, 23 November 2011.
As a young girl in Chile, I heard a common saying, quien te quiere te aporrea, orwho loves you beats you. I recall a woman say, “That’s just the way it is.” Today as societies become more just, democratic and egalitarian, there is growing awareness that violence against women is neither inevitable nor acceptable. Such violence is increasingly recognized and condemned for what it is: a human rights violation, a threat to democracy, peace and security, and a heavy burden on national economies.
Today we commemorate the International Day to End Violence against Women. Let us take pride in the progress made during the past several decades. Today 125 countries have specific laws that penalize domestic violence, a remarkable gain from just a decade ago. The United Nations Security Council now recognizes sexual violence as a deliberate tactic of war. And significant advances in international law have, for the first time, made it possible to prosecute sexual violence crimes during and after conflict.
But let us not forget, the hopes to live free of discrimination and violence are a long way from being realized. Globally, 603 million women live in countries where domestic violence is not yet considered a crime. Sexual violence remains rampant in times of both peace and conflict. Femicide claims far too many women’s lives. Worldwide, up to six in ten women have suffered physical and/or sexual violence in their lifetime. Over 60 million girls are child brides and some 100 to 140 million girls and women have experienced female genital mutilation/cutting. More than 100 million girls are “missing” due to prenatal sex selection and a preference for sons. More than 600,000 women and girls are trafficked across borders each year, the vast majority for sexual exploitation.
Violence against women remains one of the most widespread human rights violations yet one of the least prosecuted crimes. Although equality between women and men is guaranteed in the Constitutions of 139 countries and territories, all too often women are denied justice and protection from violence. This failure does not stem from a lack of knowledge but rather a lack of investment and political will to meet women’s needs and protect their fundamental rights. It is time for governments to take responsibility.
Let us move forward. I propose a policy agenda of 16 concrete steps for decisive action to prevent, protect and provide essential services to end violence against women. Protecting our mothers, sisters and daughters requires leadership and sufficient resources, effective laws and the prosecution of perpetrators to end impunity. Critical to success is the strong engagement of men and boys as partners in equality, taking a stand of zero tolerance of violence against women. Violence can be prevented by changing norms through education and public awareness campaigns, engaging adolescents and young people as agents of change, and promoting the empowerment and leadership of women and girls. There is also an urgent need to provide women and girl survivors with the support and services that they deserve and require.
UN Women is spearheading a global initiative to provide women and girls with universal access to critical support in situations of violence. At a minimum, their emergency and immediate needs should be met through free 24-hour hotlines, prompt intervention for their safety and protection, safe housing for them and their children, counselling and psycho-social support, post-rape care, and free legal aid to understand their rights, options and access to justice.
Together with partners around the world, UN Women is working to deliver on the promise of the UN Charter of equal rights of men and women. Bringing together the UN system, the UN Secretary-General’s campaign UNiTE to End Violence against Women is raising awareness and mobilizing countries, communities and individuals to take action to end this massive and systematic human rights violation. The United Nations Trust Fund to End Violence against Women is supporting local groups and innovative strategies, saving lives and helping to end the indifference, inequality and impunity that allow such violence to continue. To mark this year’s 15th anniversary of the Trust Fund, I invite partners to contribute to the Fund to meet high unmet needs around the globe.
Violence against women is not solely a woman’s issue. It diminishes each and every one of us. We need to come together to end it. By coming together, by standing up against violence against women, we will come closer to peace, justice and equality.

Dood wadaag

waxaan jeclaan lahaa in aan ogaado ninka soomaaliga ah , rayiga uu ka aaminsan yahay dumarka soomaaliyeed; dhinaca sinaanta , xuquuqda, dhaxalka, daryeelka , wadatashiga, adeega gurga , ect , dhinac walibo ka dhiibo fikirkaaga qaaska ah iyo kan guud ahaan ragaa somalied
by Habon Dahir

Jehow Barre sax Abaayo anigu dhinacaas Liberal aan ka ahay......gabadhayda iyo wiilkayga wax uma kala badinayo dhaxalkana ..........waa is le,ekaanayaan ......dhaxalka noocaas ahna shaqo kuma lihi waana hubaa inaaanan dambaabayn........JB

Yasir Maxamed wax cad oo ilaahey yiri in leyska indha saabo oo danbi lagu galo ma fiicno ee ilaahey u noqda iyo kitaabkiisa caadilka ah dunar iyo rag ma sino taasna waa iga waano walaalaheyga qofka waa qaldami karaa lkn kasoo noqod iyo cafin alle weydiiso by mahadsanidiin

Jehow Barre Ar xaad tiri yaa dambaabay ,anigu sidaan qabo qofka Rag iyo Dumarba gabadhiisa iyo wiilkiisa kala duwa ee wax ukala badiya ee gabadhiisa xaqira ayaa dambi galay .........tankale maskaxda hala furo.........isticmaal madaxaada.......aduunkii waa is badalay......waad mahadsantihiin............JB

Adam Mohamed Osman ‎Jehow Barre kaasaan goolasha ka dhaldhalinaa illa aan dapadooda gooyna
Yasir Maxamed jehow siyaad waacuslaatay walaalkeey sida ka muuqato hadalkaada lkn walaalkeey aayada ilaaheey haka been sheegin suuradda ay ku jirtana waa suuratu Nuun walaakeey ilaahey ka baq ayaan ku dhahay raali noqo adoo raali ah walaakeey

Habon Tahir ‎Yasir Maxamed sababta suuradaas ku soo dagtay bal inoo sheeg in uu illahey ajar kaa siiyo? maxaa sidaa loo yidhi? Illahey miyuu kala jeclyahay aduuntisa mi sabab kale baa jirto? surad Nuur neh surad ka dambeeso oo mooducas ka hadleeso ma jirtaa amabo neh saxeeso mooducas ?
o Waa rayi aan ku sameeyay dib u eegis iyo habayn qoraaleed qaabaysan oo ku qotoma qiimaha iyo qorshaha

Osmaan Bogcad rag iyo dumaar ilaahay xagiisa waa u simanyihiin nin walbana camalkiisa baa lagula xisaabtamayaa laakin sinaanta raga iyo dumarka waa isku mid dhaxalkase maahan wax fikir u baahan quraanka iyo culumada fiqiga taqaan hala weydiiyo waxaadan aqoon ma aqaan baa la dhahaa intaad wax kale isku qaadi lahayd inkastoo waliidiinta somalida mar walba ay jecelyihiin caruurtooda hadana gabdhaha waxay u dhow yihin abahood hooyadana waxaa u dhow wilasha deganada somalida waa kala dhaqan duwanyihiin taasna meesha waa ku jidhaa all in all adeega guriga iyo wadatashigana waa wax ku xiran labada qof oo isla wada noolanayaa iyo waalid walba suu usoo barbaariyo ilamaha inkastoo raga badankii dumarka ay u heystaan jaariyado aan xaq ku lahayn hadana khaladkaa waxaa leh dumarka oo aan marka hore ka fiirsan waan ku dheeraday hadalka halayga raali noqdo
o

Jehow Barre yasir walaal yaa safiray horta suurada.? tankale sababta maxay tahay?PS: anigu ma dambaabin ee su,aal baan hayaa:maxaa gabadha looyasayaa?................JB
o


Cabdi Mahamed gabdhaha in la siyo waa waa qalad bro rag iyo dumar waa isku mid baniadam ahaan lakin diinta islamka dhanka dhaxasha waa inoo kala cadeese yaan la danbaabin hada ka hor allah u naxariiisto mohamed siyaad bare ayaa yiri aayadaas ma jirto plz fahma marka hore allah ina cafiyo dhamaan

Yasir Maxamed wl lama yaso lkn isku mid ma aha raga 100 gabadhana waa 50 taas ayaan ka wadaa walaalkeey fasiraadeedana si fiican ugama sheekeyn karo lkn wadaada ayaa loo noqonayaa sharaxaadooda leh waqtigii allaha u naxriisto madaxweynihii geeryooday maxamed siyaad barre waa ogeed xitaa qilaaf weyn in uu ka dhacay suuradaas marka jeesoow qof culusna waa tahay maskaxda ka shaqeey hanagu danbaajinin arintaas mahadsanid

Habon Tahir ‎Osmaan Bogcad waad mahadsan tahay aboowe, sida wanagsan oo aad u sharaxday mooduca, balse diinta hadii wax laga weydiyo qalad ma aha oo kan kaa cilmi roon oo tiigsado diinta waxaa ku haboon in uu fasiri karo ama wax ku kordhini karo iyadoo la diidenin amar ilaah . qafkastoo muslin ah waa aminsan yahay kuna qanacsan yahay amar illahey wuxuuna ogyahay in uu jiro sabab cala kula sheey. wax aan ka hadleeno waa fikrad caam oo ey ragga somalied ka qaaban dumarka xaquuqdood taaso ka indha xirtay xanuunka iyo dhibka ey marayan dumarka somalied , anagoo u jeedno is faham iyo isku soo dhawasho labada gacmood oo bulshada somalied , horta ma jirtaa dulmigaas ? hadey jirto maxaa xal ah , mise dawo maleh
o

Yasir Maxamed beentaa ma aha lkn walaasheey aayadda kor kama aqaano lkn waa maqlay alx dulilaah waana in loo sheegaa walaalkaa muslimka si kale ma jirto wax walbo waa leys weydiin karaa hanuun wacan
Khan Iman maashaa,allah waxaa dabada la qabsaday caawa mawduc wax ku ool ah, waxaana lago hadlayaa si wanaagsan. aad iyo aadna waan usoo dhaweeyaa marka aan arkay ciwaanka mawduucan.
o

Habon Tahir ‎Jehow Barre aboowe muskilada haysato soomaalida wax waaye , wax ey jabaabtoda aqoon ma radiyaan laakiin way ku dhaqmaan , waxaan ka wada hadii ayaga dhibkaas taabanenin saas baa diinta tiri ayee ku ekaadan , Illahey adamigisa ma dhibo mana la jeclo dhib .
o

Jehow Barre Yasir Gacalka ...su,aashu dambi maaha.hal mid aan kuu sii sheego .ANIGU WADAADO WAX MA WAYDIIYO KULIGOOD WADAANI HAW GO;DEE.........kkkkkkkkkk.... marba dhinac bay kuula tagayaan...............Anigu Gabadh diinta ku soo baratay Malaysia ayaan waydiiyay : waxay tiri masaajidka aan IIMAANKA ka ahay......ayaan dadka ugu ugu sheegay in sida loo fasiray iyo sida laga waday Suuradaan is lahayn..........dhaxalna waa is ku mid Wiil iyo Gabadh........PS: ISKA JIRA WADAADADA MARYAHA BADAN EE QURAANKA KHALADKA U SAFIRA..........waa kuwa dadka diinta ku diree..............waad mahadsantihiin.......anigu Runta Dhar uma galiyo ee ayadoo qaawan baan soo diraa......raali ahaada.........JB
o

Cabdi Mahamed ∙•ºWoman and her Rightsº02º•∙ ºDisparities Between Man and Womanº10ºThis seems to be an odd phrase. It appears that though we are living in the 2nd half of the 20th century, yet there are some people, here and there, who have a medieval way of thinking, and still pursue the outdated idea of disparity between man and woman. Like the people of the medieval ages they are of the view that woman belongs to the inferior sex and that she is not a perfect human being. She is something betwixt and between man and animal. She is not fit to lead an independent life and must live under the supervision and control of man. But we know that all these ideas are outdated and obsolete. Today we know very well that the fake charge of imperfection against woman was concocted by man during the days of his ascendancy over her. Now, the proven fact is that woman belongs to the superior sex and man to the inferior
o

Yasir Maxamed walaalkeey jahwareerka daalka ku haayo waana wada haayaa waana qaladkii aan ka galnay dowladeenii maxamed siyaad barre waa sida liibiya ay ku socoto marka dowladd la,aan dowladd xumaa ka roon wadaad xume aw sheegi jirey ayaa na heysato


Habon Tahir thanks Cabdi Mahamed but the question is how can we correct the situation?
o

Cabdi Mahamed ∙THE VIEW OF THE MODERN WORLD∙ This was about the ancient world. Now let us see what the modern world says. It does not resort to speculation and approximation. It is concerned with observation, test and experiment. Its conclusions are based on facts, figures and objective studies. In the modern world, as the result of deeper medical, psychological and social studies, more and bigger disparities between man and woman, unknown to the ancient world, have been discovered

Osmaan Bogcad Abuu Hurayrah (A.K.R.) wuxuu yiri: Nebigu (S.C.W.) wuxuu yiri:Ò
Muslimiinta waxaa u iimaan sarreeya kan ugu dabeecad
wanaagsan;waxaana idiinku ikhyaarsan kuwiinna haweenkooda u dabciga san Mida kale hadii aan ka hadlo ee qaabka ay u dhigtay diinteena macaan ee wada naxariista ah.
taas oo allah uu u sameeyay dariiqooyin iyo waxyaabo badan oo uu u dhigay si sharci ah oo raxmaanku aanu marnaba ku gafin xaqa dumarka iyo sidaa diinta islaamka u aragto gabadha islaamka ah iyo siday u karaamaysay
dumarku waa dhameestirkii raga waxaana u allah u sameeyay caqiidooyin dhinacyo badan ayay raga iskaga mid yihiin sida caqiidada cibaadada jihaadka iyo waxyaabo badan oo si dhamees ah ay isaga mid yihiin raga iyo dumarka ayna dhinac diintu oga wada istaagayso allahna waaka yidhi ma luminaayo midkiin camal uu sameeyay ama ha ahaato rag ama dumar midkiinba kan kale ayuu u yahay dhameestir .
o

Osmaan Bogcad gabadha islaamka ah iyo sida ay u karaamaysay islaamku waxuu qiyaasay oo uu siiyay maktabad sare waayo mar waa hooyo oo waxay rabaysaa ayna tarbiyaysaa ilmaheeda waxayna u leedahay bulshada iyo mujtamaca islaamiga ah karaamo iyo wanaag waayo ta guriga habaysa ilmaha tarbiyaysa ee giisi ka soo saarta ninka geesi ismooda.
gabadha muslimda ah diinta kor ayay u qaaday oo way karaamaysay mrka ay ka dhigtay janada lugaheeda hoostooda waxuu islaamka siiyay karaamo aad u saraysa.
gabadha muslimada ah waxay diintu ka dhigtay mataac aduun ta ugu khayrka badan waxaa weeyaan gabadh saalixad ah
(aduniyaa mataac wa mataacuhaa imra saalixa).
o

Osmaan Bogcad intaas iyo in badan bay diinta gabadha u qabatay marka wax medieval ah oo waa hore laga tagay ma jidho Habon Tahir walaal topic hada aad soo qortay diin waxa soo galayaa waa dhaxalka taasna waxaan iri qof yaqaana haka jawaabo laakin xaqa dumarka ay ku leeyihiin raga somalida kama helaan laakin gabadha uu dhalay nin walba waxa uu siiya inta uu wiilkiisa siiyo gabdhaha walidiintooda wax dhiba kuma qabaan ee dhibtu waxay timadaa markay qooqdo oo guur doon noqoto markaasa dhibtu timaada waayo raga badan oo somaliyeed xaqa dumarka maba garanayaan waan ku jeclahay iyo waan ku dhimanayaa qalbiga qalbigiisa taas wax soconayaa maahan reality marka la tago taasa keeneysaa gabdhaha inay dhibaato badan la kulmaan siiba gobolada dagaaladu ka socdaan waxaa u dheer kufsi iyo ilma yar yar oo aan qaan garin oo la guursado

o

Habon Tahir ‎Osmaan Bogcad waan garanay liking weli mooduca uma aadan gudo galin , waxaad sheegtay tii dumarka keliya , tii raga meeday , ma ku sax sanyahay sida bulshada somalida ula dhaqanto dumarkooda
o

Habon Tahir medieval waa jirta aboowe waayo quranka karimka ah ayadahay ku qoran midwalibo waqtigeeda bey timi, ayadwaliboneh ayaad kale baa ka dambeeso illah yama akhiro waxaan la kulmeeno waa kudhigan tahay quranka , mediebal markuu leeyahay walaalkey waa run , dadka inta badan tii waqtigii la soo dhafay bey sheegan intii ka dambeesay lama sheego maxey ku dhacday taas?
o

Cabdi Mahamed maya maya. Soomaalida kuma saxna 100%
o

Habon Tahir for example shuruud baa jirto iyo oo raga logu ogolaaday in afar nagadood gursadaan , cid taas tix galineeso ma jirto , asigoo fulinin shurudaas ayuu wuxuu ku hakana diinta ayaa tiri oo ii baneesay , taas Osmaan Bogcad bal ka waran , it is true on that time (medieval ) but how about the advince thinking of ayada ka dambeeso oo shurudda ku xirtay qodobkaas ,
o

Osmaan Bogcad haa saas haday tahay waa ok ee mediieval diinta islaam ayaan mooday in loola jeedo walaal jeho sxb naag masaajid tujisa baan wax weydiiyay markaad leedahay goormu kugu danbeysay salaada tukato waayo hadalkaaga waxa ka muuqataa inaad diinta ilaahay ka fogaatay walaal xaqa dumarka waa wax cad somalida walaal haboon hade wax khaladaan waa jiraan balse wax weyn ma arko aniga
o

Adam Mohamed Osman Osman Osmaan Bogcad waxaad kabaxday xeerkii figrad is weeydaarsiga banaanaa, oo waxaad afka suratay qof xor ah oo fikradiisa teeda wanaagsan u taagan sxb.
o
Osmaan Bogcad war asc walaaloyaalow aan dinta faraha ka qaadno waayo rag badan oo idinka mida halkaan wax kusoo qoray waxaad meel uga dhacdeen diinta aniga cidna ma caayin laakin diinta islaamka waa wax cad adam i dont know formula 1 iyo waxaad qoreyso laakin aniga wixii aan fikir saxa u arko waan qadanayaa wixii qaldan oo aan diin shaqo ku lahayn waan ka aamusayaa laakin naag imaam ah weligey ma maqal waxaa halkaan laga hadlayo dhaxalka bes maahan ee waa wax badan waxaas kaloo dhan aan ka hadalno anagoon diinta qoryo qoryeen
o

Habon Tahir ‎Osmaan Bogcad waad mahadsantahay , your opinion is highly appreciated , anigabo waan kula mid ahay , formula 1 ma garanaayo ulajedadeeda waana ka aamusay, mida kale doodo waxey ku macantahay marka labo rayi is qalaafan , hadan meel qura iskugu yimaadan , waa wax aad xaq u leedahay in aad difaacdo rayigaaga iyo diintada , thanks aboowe
o

Habon Tahir Cabdi walaalo no hard feelings, you must give room to other peoples opinion without offence
o
o

Habon Tahir thanks Cabdi i highly appreciate and i agree with you your view on the topic as i stated above , please share

o
Khan Iman dhinaca sinaanta; xuquuqda, dhaxalka, daryeelka(sida xiliyada; uurka, umusha, ect) , wadatashiga(habka go,aan gaadhida qoyska somaliyed), adeega guriga ( wadaagidda howlaha guriga dhexdiisa), haddaba haddii sirasmi ah loo raadinayo in wax laga ogaado jiritaanka, diciifnimada iyo jirid la,aanta wax yaabahan aynu soo xusnay ee lagama maarmaanka u ah dhinacyada nolosha waxaa aan laga fursanayn in la,eego dhismaha bulshada, status of rights and obligations bulshadaas bartil maameedka inoo ah. Talabaad waa in aad eegtaa xidhiidhka ka dhexeeya rights iyo obligations iyo sida ay isu naaqusin karaan. talabaad waa erayo nurux badan haddii la dhuuxo midhaha meesha ay ku soo daabacday Habon Dahir, waxa ayna xanbaarsan yihiin nuxurkooda midkastana waxa uu u baahan yahay in laga qoro essays u gaar ah. matalan sida xuquuqda, child custody and decision-making processeska
o

October Badel dooda dhaxalka mise wax siinta waaridka iyo awlaadiisa haduu aabaha asoon dhaxlin ama cidgooni ah siinin intuu ka dhinto sida diinu na fartay ayaa loo dhaxlayaa oo ma sinaanayso xaga kala badsiga iyo siduu ALLE Uu jideeyey baa lagu slaynayaa haduu aabaha asoo nool uu siiyo gabadha intuu doono ama wiilka intuu doono waa siismo lkn dhaxalka ALLE ayaa qaybiyey tan xaquuqda sawjka waa cad yahay ayadana haduu ku takri fasho ayadana waa lagu leeyahay lkn sidii aan rabo noqon mayso waxaan arkaa in dad qaarkood ay ka hadlayaan ama la saan qaadayaan dunida koowaad ama tan reer galbeedka iyo dhaqan kiisa anagana dunida sidexaad ayaan la jaanqaadayna lkn marwalba kutaabka ALLE yaa kala xadiday xaquuqda waana waajib in la qaato waxii ka baxsan anigu shaqo kuma lihi ALLENA marqaati ha ka noqdo iyo idinkuba waad mahadsan tihiin
o

Habon Tahir ‎Khan Iman thanks aboowe, waa run and i agree that the topic has different face and each one should be elaborated and concluded its valid solutions, however , we first must identify the general faces of the topic , tittle of the face , for example - legislative equalities , superior gender and related issues , religion rights of women , matrimonial rights and way of living . tradition ect
o

Osmaan Bogcad ANUGU WAXAAN KUSOO GABA GABEYNAYAA GABAR WALBA OO AAD DHASHO AMA AAD DHAQATO ULA DHAQAN SI SHARAF WAAYO NINKA IKHIYAARKA AH WAKII REERKISA WAX TARA OO QOYSKIISA WAX U QABTA THE MATTER ON HAND OO HADA LAGA HADLAYANA HABOON WALAAL DDUMARKA WAX BARTA DHEH OO SCHOOLADA WAA KA CARARAN GABDHUHU HA OGADAAN AQOONTU WAXAY ANFACAYSA IYAGA MUSTAQBALKA SOMALIDU DUMARKA MA XUMEYAAN MAANTA HABOON ADOO GABARAA BAA INTAAS OO RAGA WAXAY KU HAYAAN WANAAG IYO SHARAF WAADNA KASBATAY XAQAAGANA CIDNA KAMA QAADAN KADHO DUMARKA SAASA LAGA RABA INTA DHIBAN ILAAHAY HAKA SAARO AAMIN
o

Adam Mohamed Osman addunku wuu is badalay dhinac kasta,waxaan qapaa in qarniyada is baddalkooda eey ayagana codd leeyihiin dhinac kasta koleey daqiiddu ugu xoog badantahay waqtiyada
o

Habon Tahir bal ila fiiriya maqalkaan nin walaalkena ah qorayhttp://somalithinktank.org/raganimo-been-ah/

Khan Iman absolutelly you are right. waayo status of women in islam,(fulfiled rights and fulfiled ones), social structure based on patriaichial culture and its consequences, gender bias, harmful traditional practices, psychology of human nature. waxaas oo dhami waa hal inaga unoo taal oo aan laga fursanayn. sidaad ka dhawaajisay waa runtaa oo waa wax mihiim ah in si guud loo dulmaro loona raadiyo xal caam ah, sidaas darteed anoo hadalkaagii ka duulaya isla markaana tixraacaya qoraaladii nuxurka badnaa ee kor lagu soo xusay waxaan soo qadimi doonaa halka aan u arko in ay sartu ka qudhun tay iyo waxa doowo u noqon kara aniga oo adeegsan doona waayo aragnimad aan u leeyahay arrintan iyo inta taagayga ah ee garashadaydu isiiso
o

Jehow Barre Mr.Osmaan Bogcad masaajid 4 saac ka hor baa iigu dambaysay weekgiina 3-4 goor. salaadna igama tagto xataa hadaan diyaarad saarnahay....tankale waxaad leedahay hadalkaaga waxaa ka muuqata inaad diinta ka fogaatay...yaab .....ma waxaa ku dhibtay gabadha (aad naagta leedahay)een diinta waydiiyay? ma waxaad rabtay inaan Wadaad Baas oo Carab iska dhiga oo marya waa wayn aan waydiiyo.........tankle gabdho masaajid dadka ku tujiya ayaa jira aduunka oo diin ka badiya WADAADADA WADAANI HA LA GO,DEE...diinta qaladka u fasira.......Ich Bin Muslim aber Liberal.........Dhaxalkana gabadha iyo wiilku waa u simanyihiin ee diinta iyo quraanka si sax ah ha loo safiro......Eebe ha noo gargaaro dhamaanteen..........JB

Arraweelo: A Role Model For Somali Women


http://members.tripod.com/~caafi/arawel1.html

By Ladan Affi

This essay was presented by Ladan Affi during the Somali Peace Conference in October 1995, held in Paris, France and was published in a book called "POUR UNE CULTURE DE LA PAIX EN SOMALIE" edited by Mohamed Mohamed Abdi. Here's the article in its full form.

Once upon a time, there was a famous queen named Arraweelo, who ruled most of what is now Somalia. When she was younger, Arraweelo had witnessed many wars and conflicts between Somalis. She had also seen how the council of elders had, on many occasions, made some unwise decisions. She felt that these were due to the fact that some of the men on the council were not intelligent and capable enough to be in a position of leadership. Her recommendation was that these men should be replaced by women who were intelligent and competent to make decisions, that would be of benefit to the community.


However, Arraweelo's husband disagreed with her and felt that that kind of work belonged to men and that women were better left to do what they did best housework and childcare.

The steps that Arraweelo took to get power are very well known to most Somalis and especially to Somali men. She organized the women into striking from doing household chores, so that the men were kept busy with the cooking and looking after the children. While they were preoccupied with that, Arraweelo took over the leadership, declaring herself queen. From then on, there was peace and prosperity in the land

Christine Choi in her article "Finely Etched Chattel: The invention of Somali Women", states that "much of the research on gender and in particular, women in Somalia, with notable exceptions, suffer from serious flaws."[1] She continues in the same article that "Orientalism coupled with a patriarchal view of African women has yielded the systematized anthropological studies of I.M. Lewis and other colonial anthropologists, which has created the image of the Somali women as chattel, commodity and a creature with little power". This image is in complete contradiction with the reality of Somali women and their position in society.

The theme of this conference is peace culture and its promotion in Somalia. Somali women as natural peacemakers must be an integral part of this process.

However, women who have shown interest in participating in the political decision making process, such as Arraweelo, have traditional ly been ostracized and treated as though they were abnormal and unwomanlike.

Somali women have always been the backbone of Somali society and women in nomadic Somalia do almost all the work ensuing the survival of the Somali family in a harsh environment.

"Somali women play a significant role in Somali society; the division of labor is clearly defined and heavily weighted towards women. Traditionally, the nomadic woman milks the animals, processes the milk, feeds the family, and cares for and watches the livestock. She also collects firewood, cooks, feeds the children, cleans the house and washes the clothes and the utensils" [2] In addition to that, women have the responsibility of "building and dismantling the nomadic aqal (home)" as they move from place to place in search of grass and water for their livestock.

Meanwhile, the men have the very formidable job of "where to move, arrange additional transport from other families"[3] and looking after the camels.

To keep the peace between clans in times of conflict, Somali women served as sacrificial lambs when they were married off to the clan, their father, brothers and uncles had been fighting against in the past.

During the struggle for independence, many Somali women took part. Many contributed financially by selling their jewelry, others took part in the demonstrations. Many hid the freedom fighters against the colonial powers at a great personal cost , some were jailed and beaten, all for the sake of achieving freedom for the Somali people. One well known woman was Timiro Ukash who was jailed while pregnant by the Italian colonial powers. She gave birth to a baby girl while in jail.

When independence was finally achieved and British Somaliland and Italian Somaliland joined together to form the Somali Democratic Republic on July 1st, 1960, Somali women were nowhere to be seen. There were no women representatives in the Cabinet or in Parliament. Their services were no longer required in achieving independence.

The benefit of independence was minimal to Somali women as it was mostly the men who were educated and who benefited in terms of employment, education and prestige. However, with the movement into large cities, many Somali women lost their defined position in society, resulting in many women being left to fend for themselves, their children and other extended family members

In urban centers like Mogadishu, approximately "50% of small scale businesses are run by women". Others were civil servants and were involved in jobs as "teachers, nurses and clerks"[4] who were given very few opportunities to advance in a society were patriarchy and clan lineage are the order of the day.

In October 21, 1969, Siyad Barre came to power through a coupd'etat . The Somali language was developed into written form and a phenomenal literacy campaign was successfully launched. This was an opportunity for many Somali girls to get access to education. As many entered the universities, the future looked hopeful for Somali women.

However, the reality has proven otherwise. "Although 8 years of schooling is compulsory, it is estimated that 96% of Somali women cannot read and girls receive about one third of the schooling of boys and that female literacy is 39 percent of male literacy.[5]

Barre government's attempt to try to better the situation of Somali women failed partly due to opposition from some men who based their arguments on religion. Their position however contradicted the Quran's message of equality between women and men.

According to Country Report 1992, women have been subject of discrimination in work and family matters. I rural areas, women are "treated as beasts of burden" [6]doing much of the work but receiving little recognition.

Although Somali women have had the right to vote in Islam for over 1400 years, In Somalia since 1958 in the south and since 1961 in the north, yet they are not permitted to take part in the tribal or assembly of elder where the real clan decision making process takes place.

The outbreak of civil war in 1991 affected the whole country, but it has had the greatest impact on Somali women and children:

"The tragedy of the current destruction and violence in our country has been leveled disproportionately against the Somali women. It is not surprising that this is so, given that women have, for a long time, occupied a marginalized and powerless position in our society."[7]

The situation of women in areas of armed conflict, as well as the role of women in Somali society, are issues that have drawn the attention of human rights groups and Somali analysts.

The present position of Somali women continues to be unacceptable. According to Dr. Safia Shire, a former diplomat with the Somali Ministry of Foreign Affairs, "when the slow disintegration of (Somali) society and institution as well as the destruction and violence started, the rights of Somali women began eroding and they became a voiceless group".[8]

Many of the victims during the past four years of war were specifically targeted because of their weakness and vulnerability due to their lack of military strength and clan or sub clan affiliation.

While many men were away, fighting for the honor and prestige of their clan, the women were left to take care of the family. Close to one million refugees, mostly women and children, fled to neighboring countries such as Kenya, Ethiopia and Djibouti. "Women who flee become refugees at the mercy of incomprehensible bureaucracies and hostile governments".[9]

On the way, they were abused, tortured, raped and killed because of their clan affiliation or that of their husband and children. Amnesty Information and other sources described "that the number of rapes in Somalia was massive in scale...and commonplace in the villages".[10]

When Africa Watch interviewed women in the refugee camps, nearly one half said they had also been attacked in Somalia

Unfortunately, many were ostracized as if the abuse they had received was something they had brought on themselves. They were used as pawns in the game of clan politics.

Many women remained in their cities trying to make the best of the situation. They were instrumental in trying to save many people through the opening of soup kitchens, operating schools for children, running the hospital and were generally involved in the delivery of social services.

Thirty five years after independence, the position of Somali women is worse than it was before. Even though they suffered much in the aftermath of the civil war, Somali women have been marginalized and excluded from taking part in the reconciliation efforts, both by the Somalis as well as the International community.

When the U.N. announced that each region would have three individual based on their clan affiliation, it left me with a mixture of emotions. I was happy that Somali women were finally being acknowledged and at the same time realizing the futility of implementing this plan as the clan establishment is a purely male oriented realm. True to form, none of the clans agreed to have women represent them.

Country reports 1993, noted that "with social breakdown caused by the civil war, clan loyalties have grown even stronger". This does not bode well for Somali women or their participation in Somali society.[11]

The growing Islamic movements in Somalia, whose main focus seems to the domination and subjugation of women in the area of political and social participation will also be a barrier for women.

These men's obsession with women and especially women's dress code points to disturbing trends that is destined to erode any gain Somali women have made in the past 35 years.

Unfortunately, many Somali women believe that Islam is the domain of men without investigating what Islam has to say about the political and social involvement of some men. Some men feel threatened when women do claim their Islamic rights such as equality between men and women, the right to education and the right to participate in community affairs. Their reaction is to put women down so that the authority of men will not be questioned.

This suppression is not confined to women in Somali, but seems to afflict, from my observations, women in the Diaspora as well. Those who use Islam as a means of gaining political power are using similar means of oppression through fear as those who use the clan as a means of legitimizing their power.

Some women also work within the clan framework choosing to overlook the fact that the clan is a male dominated system that contributes to their oppression. They do not seem to realize that it will not benefit them as women.

Somali women need to support and work with each other whether from the rural or urban areas whether from the north or from the south. They need to learn about their Islamic heritage and study the Quran for themselves.

"Equality proposes a principled approach to society. It concerns structural adjustment as well as domestic production" [12]

Many people might feel that the equal participation of Somali women is an impossible and an unrealistic task. Somali men who are active in the reconciliation efforts in Somalia should realize that without the participation of half of society, very little has been or can be achieved. Somali men must actively participate in opposing those whose ego is comforted by the subservience of Somali women. They must be the ones to insist that Somali women be equally involved in the decision making process in Somalia

Somali women must question and challenge a culture that contributes to their domination. It is vital for women to educate themselves and t take a more visible and active role in society."

Dr Orbinski, a physician with Medecins sans Frontieres, has witnessed anti war demonstration by women and believes that women the "fabric of (Somali) society" and according to other reports, aid experts believe that "women are the most powerful force rebuilding Somalia.[13]

Anna Abdallah Msekwa, Minister of State in the office of the Tanzanian Prime Minister and a veteran of women's organizations as well as the initiator of Creators of Peace believes that people have to "start initiating peace in the world from where you are, in your heart, home, workplace and community"[14]

Somali women have demanded to be included in the peace negotiations but they have been excluded. They are "not allowed to speak in meetings and have been noticeably absent from any international or internal for for peace negotiations"[15]

For a lasting peace to be achieved in Somalia, women must be involved. Violence, threats of violence and abuse of women should no longer be tolerated.

In Islam, education is a right as well as a responsibility upon every Muslim, whether male or female. Lack of access to education has serious consequences in terms of the participation of Somali women and must be remedied immediately.

Attention and support must be given to women's groups by Somali society and the International communities.

"Substantive equality is about taking into account the naming consequences of women's social exclusion. It is about stopping and correcting the exclusion mechanisms."[16]

Therefore, in order for Somali women to achieve equality, women must be provided with the support and training necessary for social and economic empowerment; for example, by funding women's organizations and providing the necessary structure to facilitate women's economic success and political activism.

Through innovative ideas and practical implementation, women can provide ways of overcoming the distrust and hostilities between the various clans. Somali women need a platform on which they can come together, regardless of clan affiliations, to discuss common concerns and needs

In order to achieve this, "we must encourage the establishment of the mechanisms that will serve to advance women in all official capacities related to International diplomacy."[17]

Somali women must be provided with the opportunity to participate in forums, such as this conference where the future of the Somali people is being discussed.

The frustrations and anger felt by Arraweelo at having to be ruled by an inept and useless council is one that many Somali women, including myself, can relate to.

I firmly believe that if Somali women have been involved in the reconciliation efforts from the beginning, the hostilities would not have reached the levels they had nor would it have lasted as long as it has.

I believe that now is the time to remedy the situation. The efforts being made on behalf of Somalia should be one that focuses on our similarities rather than on our differences. Somalis everywhere should be reminded of our need and support for each other.

In the Qur'an, in the translation made by Yusuf Ali, there is a commentary in the Chapter of Women (Sura al Nisa) that says "What can be a holier cement to society than the....women's right secured; ...and all life lived in faith, charity and kindness sincere to all our fellow creatures."[18]. The essence of this is that of women are treated well, the whole society benefits. [19]

History seems "to indicate that Arraweelo did actually live and rule most, if not all of Somali territory"[20]. The story of Arraweelo is one that has been told for generations and is still told to children, both girls and boys today. Although it is primarily used as an example of why women's rule should be vigorously opposed, it provided me with a concrete role model of a Somali woman.

It illustrates and highlights the positive characteristics of having women in leadership positions. Although Arraweelo is portrayed as a violent woman who enjoyed castrating men (I believe that the castration was political rather than physical), the reality is that she took over the control of Somalia at a time when it desperately needed order, peace and prosperity.

My paper is dedicated to all the Somali women who continue to struggle against injustice and violence and have had the courage and strength to world towards building Somalia that is equitable and peaceful for all

Bibliography

[1]"Christine Choi, "Finely Etched Chattel:the intervention of a Somali Woman", The Invention of Somalia, ed. Ali Jimale Ahmed, Red Sea Press, Lawrenceville, NJ, 1995, pp. 157 189
[2]Rhoda Ibrahim, "The changing lives of Somali women", "Changing perceptions: writings on Gender and Development", ed. Tina Wallace with Candida March, Oxfam publications, Oxford, 1991, pp 132 136.
[3]Rhoda Ibrahim, 1991, op.cit.
[4]Rhoda Ibrahim, 1991, op.cit
[5]Centre d'Etudes Arabes pour le Developement (CEAD), "Somalia: Women's Human Rights", "Women in the Horn of Africa: Background papers", Alternatives, Montreal, "Quebec, 1995, pp. 144 168.
[6]Dahabo Farah, "Role of Women in Somali Society", Montreal, Canada, 1994.
[7]Centre d'Etudes Arabes pour le Development (CEAD), 1995, op.cit.
[8]Centre d'Etudes Arabes pour le Developpement (CEAD), 1995, op.cit.
[9]Diana Wong, "War and Women", "Canadian Women Studies: Women's rights are Human Rights", 15, 2&3, Spring/Summer 1995, pp. 25 29.
[10]Centre d'Etudes Arabs pour le Development (CEAD), 1995, op.cit.
[11]Centre d'Etudes Arabes pour le Developpement (CEAD), 1995, op.cit.
[12]Lucie Lamarche, "An historical review of Social and Economic Rights: A case for real rights", "Canadian Women Studies: Women's Rights are Human rights", 15, 2&3, Spring/Summer 1995, pp. 12 18.
[13]Centre d'Etudes Arabes pour le Developpement (CEAD), 1995, op.cit.
[14]Anna Abdallah Msekwa, "Creators of Peace Inaugural Conference", Caux, Switzerland, 1991.
[15]Hibaaq Osman, "Somali women rally for peace", "Match News", July 1995, p.2.
[16]Lucie Lamarche, 1995, op.cit.
[17]Hibaaq Osman, 1995, op.cit.
[18]The Holy Qur'an, Sura al Nisa, translation by Yusuf Ali
[19]Jamal Badawi, "Gender Equity in Islam: Basic Principles", American Trust Publications, Plainfield, Indiana, 1995.
[20]Christine Choi, 1995, op.cit.