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.

The importance of women’s education

Education is a fundamental human right. Every child is entitled to it. It is very important to our development as individuals, and as societies, and it helps pave the way to successful and productive future when we ensure that children have access to a right-based, quality education that is rooted in gender equality, we create tipple effect of opportunity that impacts general.


Education reduces the fertility rates of women, because, women who have formal education are more likely to use reliable family planning methods to space births well and to delay child-bearing. so that it results that the women have fewer and healthier babies, enhance fore when women have formal education are more likely to seek pre-and post-natal care, therefore, it lower infant and child mortality rates among children.

Having a better knowledge about health care that provides women the fever and better-spaced pregnancies. Knowledge that the women acquired through formal education process enable them to protect HIV/AIDS from them. Also education equips women with greater knowledge about diseases, and their transmission modes and most reliable prevention methods among different segments of the community. it takes part in reducing the spread of diseases.

But I want to make sure, every thing to be clear. so iam not encouraging the using of contraception to prevent conception from woman in any way. Moreover, using contraceptives for child spacing, it is very significant to discuss with the medical professionals, spiritual, and traditional leaders to know more about it in different terms of that matter. Such, as allowance of sharia law, and if there are other methods in traditional practices that less-harm than the modern contraceptive methods which is using in urban settings.


Also it is clear that education will increase the number of female labor force in the labor markets which in turn contributes the promotion of women's role in development process towards nation's well-balanced development. The women's political participation, empowerment, and enhancement of their health is central to the national development, because, women are one of the most important part of community, because of mothers, wives and they guide us to be most active, educated, and intelligent one among others.


Whenever, you try to glance back at the process of your life that will remind you that your adored-mother was the coach of your childhood development stages and father of the solutions for most problems which faced you. It is not mean that the father was been ignored completely. But we are talking about the importance of women’s education among community.
Since, our country…Somalia deepens into conflicts and grown to be battle-ground, there are so, many difficulty problems which challenged for us during the last two decades. We need to put our most concentrations and efforts on educational development angle.


But the question is why Mr.khadar took the education of women? I think it is very important to note that the women are one of the most vulnerable and weakest groups in the community, also we neglected the rights of our young women and we ignored that rights, that the ALLAH obligated us, and we prefer education of boys than the girl's one, in accordance with our culture, because, we believe that the girls will leave tomorrow for us to another family. So, that it is not important to invest to girls for such, costly efforts.
But we have to think widely, if your daughters leave you to another family, community, or country. Others daughters will come to you, so, would you like that girls will be 0 level or good for nothing at all? I think the positive answer will be like this, no iam not at all. So, why don't you educate your daughters to participate the common development of the nation?
Although, I known there are many challenges, nevertheless we have to be optimistic and development-oriented people and we have to search strongly for bright future and better place for our future generations

Contact
Khadar Iman Ege
imankhadar@gmail.com

critical mentalists: Xusbiyada iyo doorka Haweenka Waxaa la aas-aasay ...

critical mentalists: Xusbiyada iyo doorka Haweenka
Waxaa la aas-aasay ...: Xusbiyada iyo doorka Haweenka Waxaa la aas-aasay xusbiyo badan, balse, haweenku ku yaryiin maamulka xisbiyada. Si kasta ha ahaate, waxa isk...

Xusbiyada iyo doorka Haweenka
Waxaa la aas-aasay xusbiyo badan, balse, haweenku ku yaryiin maamulka xisbiyada. Si kasta ha ahaate, waxa isku soo hadhay saddex urrur oo isu badelay xisbiyo siyaasadeed. halkaas waxa ka soo baxay xildhibaano utartamay dawladaha hoose. waxaa ka mid ahaa dadka ku guulaystay laba haween ah oo ka mid noqday golaha deeganka. Waxa marlabaad loo tartamay hogaanka ugu sareeya dalka waa madaxwaynahee, inkasta oo ayna jirin xisbi ay gabadhi utaagnayd booska madaxwaynaha iyo ku xigeenka toona.



waxa jirtay in gabadh (Fosiya .H. Adan) qurbaha ka soo laabatay sheegtay in ay u taagan tahay booska madaxwaynaha si madax banana. sikastoy ahataba, arrintaas lama aqbalin xaalad sharci awgeed. waayo waxa lasheegay in ayna meela kaga soo aroorin dastuurka Somaliland wax layidhaa musharax madax banana. Arrinta kale ee ayana jirta ayaa waxa ay tahay in guud ahaan la aaminsan yahay in anay gabadhi hogaamin Karin ummad muslim ah.
Sidoo kale dad badan ayaa u arka inay ceeb ku tahay dhaqanka soomaaliyeed inay gabadhi hogaamiso qaran dhaqan sidan u xoog badan Leh. Sidoo kale, waxa loodareeray mar saddexaad doorashada xubnaha baarlamaanka. halkaas waxa u cararay xubin ka noqoshada golaha wakiillada todoba xubnood oo haween ah, kuwaas oo ay u xusheen xisbiyadu inay ka mid noqdaan shakhsiyaadka u tartamidoona ka mid noqoshada xunaha baarlamaanka, aakhirkiina waxa soo baxay laba gabdhood oo midi tartan ku timid golaha xeer dajinta.


waxa soo wajahay haweenkii u yaacay kuraasta dhibaatooyin aad u balaadhan oo isugu jira mid: dhaqan, dhaqaale, iyo khibradeed. waxa laga war hayaa xataa qaar ka mida raggii u olalaynayay in ayna arrinta daacad ka ahayn, waayo mushkulada meesha ka soo baxday waxa ay noqotay in nin iyo gabadh isku qabiil u tartamaan xilkaas markaasna, reerka badidiisi u janjeedhsanto dhinaca ninka. inta yar ee ka soo hadhayna madaxa u buuxiyaan, lajoogan gabadha si ay ayaamo isaga qayilaan, waayo waxa ay u dhabar adaygi layihiin cadaadiska kaga imanaya qoyskaas qaybihiisa kale. Haddaba inaga oo ka warhayna in haweenka siyaasadda sida tooska ah ugu lugta lihi in ay aad u tiro yar yihiin, halkaasna laga garan karo sida ay samayn ugu lahaan karaan go’aanada ka soo fula qaybaha kala duwan ee golayaasha qaranka.



Markasta waxa ay ku doodan in ay xisbiyadu siiyaan muhiimadda koobaad dumarka iyo dhalinta. sida cad ee aan kawada warhayno haweenka ku lugta leh siyaasadda xisbiyada doorka ay kaga jiraan ee loo dhigay sida muuqata waa ka qayb qaadashada isu soo baxyada, so dhawaynta iyo sii galbinta madaxda xisbiyada ayaga oo halkaa kala hortaga amba ku sii galbiya durbaano, buraanburro, iyo mashxarad. Waxa ay dumarka reer Somaliland siwayn uga qaybqaataan ololaha iyo isu soo baxyada qaran noocuudoonaba ha’ahaadee,taasna waxa marag madoon u noqon karta marksatoo ay jirto codbixini ambase isdiwaangalino safafka dhaadheer ee u adkaysanaya; milicda, dhaxanta iyo duufaanada ee dumarka u badan. Waxaan sifudud u odhan karaa dadka ugu badan ee wax doortaa waa dumarka iyo dhalinyarada, taasina waxay kuu muujinaysaa inay yihiin awoodda kaydsan ee dalka soomaaliya.
FIIRO GAARAH: qoraalkani waxa uu daba socdaa ama u ka mid yahay Maqaalka ciwaankiisu (title) yahay: Haweenka iyo Siyaasadda. Sidoo kale, waxaa iga xasuusin ah in uu maqaalku sii socon doono, oo qaybo kale u hadhsan yihiin. Haddaba la soco qaybaha ugu xaasaasisan ee soo socda, ku waas oo blogerku si qoto dheer ugu lafa guri doono.

Women in the public life

Women in the public life
Recently, the president of Somaliland (SILANYO) appointed committee to make feasibility assessment how women and marginalized tribes can be promoted their level of participation in leadership and decision-making processes. The quality is needed for that committee is not big enough according to importance of this matter in social development trends for legacy, because the committee is nine people. Only one person is woman.
That shows us the cultural behavior of presidential palace of Somaliland is dominated by patriarchal culture, extremely favor for men.



Another point is important to be mentioned is; all Somaliland parties, including currently ruling party have not filled properly all positions were allocated for women. although, there are little-bit improvements for the last elections in development process stages naturally, such as ministerial posts in the SILANYO government, According to development trends and international development support requirements from international committees, and womens’ organizations.



It is imperative to deal with promotion of women’s representations for accessibility and participation in leadership and decision-making processes in politics. But it is desperately needed to put concentration on controlling sphere, instead of access. There are great signs, which is showing, that there is external pressure coming from international committees and human right activists around the globe.
I wanna to remind you, a noteworthy thing for politics which related with this matter was discussed above. When you want to increase the level of participation in politics for under-represented group in political cabinets, you have to revise your legal systems and an electoral regulations and laws, if there is governmental commitment to implement mechanisms effectively.



Every time is not compulsory the national legal systems to be revised according to different quota systems which introduced and implemented by so many, governments among distinct regions in different electoral systems. Voluntary party quotas can be employed and implemented by parties through their platforms and electoral statute of those parties.
However, the question is what kind of systems or mechanisms do they come with a next few days?


Critical analyses of an electoral regulations, codes and laws will be required to adopt effective mechanisms and systems by implementing through well-researched means and ways to prevent political…considerable obstacles by solving difficulties and challenges for womens' promotion….representations in politics. But the committee has only three choices for promoting womens' public life: firstly, legal candidate quotas, Secondly, reserved seat quotas, thirdly, political party quotas, Mandated by either government through constitution or electoral laws and codes, or parties in their platforms and electoral statutes. But the appointed team's main responsibility is to make simple-short feasibility study on that manner to get the suitability of solution for under-representation of the women and the tribe in politics.


The most effective and fast track of increasing the representations of women and marginalized tribes will be electoral quota, especially legislative one because, right now, it is not possible to make constitutional amendment. Also the voluntary quotas will not be effective solution for under-representation problems. but a combination of both……the voluntary and the mandatory quota, particularly legislative quotas which fall into mandatory category and voluntary from political party quotas category can be the best system, According to the capacity of barrier with social structure in Somalia.







By: KHADAR IMAN EGE
CONTACT
khadariman@hotmail.com
imankhadar@gmail.com

Haweenka iyo Siyaasadda

Haweenka iyo Siyaasadda

BY: KHADAR IMAN EGE

"Markii ugu horaysay ee la daabacay: 31/05/10


Hordac

Inkasta, oo ay adag tahay in faraha lala galo, oo loobadheedho in laga hadlo, isla markaasna lalafoguro arrin sida tan u qalafsan, oo dhinacyo badan. kuuna hogaamin karta. howl in tan ka sal balaadhan, oo ka culus, isla markaana dood balaadhan dhalin karta. oo ay isku arki karaan nooc yada kala duwan ee dadka, lana isku dhaafsan karo xogo iyo aqoon kala gadisan, taas oo siyaabo kala gadisan u soo hoori karta; sida jawi cadho leh iyo mid soo jiidasho badan, mid xigmad iyo aqooni ku duugan tahay. oo akhlaaqi ka buuxdo. markasta oo la soo hadal qaado . arrimaha haweenka, waxa ka farcama kuwo kale oo ay is weheshadaan. ku waas oo aad u tiro badan. sikastaba ha,ahaatee, Waxa aan doonayaa in aan halkan kaga hadlo, arrin aad moodid inay tahay sida lamoodayo si, aan ahayn.
Sida aynu ka war hayno tan iyo lasoo noqoshadii xoriyada. markii taariikhdu ahayd, 1960 waxa mayalka dalka uqabtay; niman siyaasiyiin ah oo ku andacoonayay in ay ummadda soomaaliyeed u horseedi doonan; maamul wanaag ka madhan qabyaalad iyo mussuqmaasuq iyo xukun caddaali ah oo saamayn balaadhan leh. Sidoo kale, waxa ayana saaxada siyaasadda cagaha lasoo galay; niman hubaysan oo aaminsan mabaadiida hanti wadaaga, oo dalka kula wareegay qoriga caaradii. Balse, markiiba uu noqday qawlkii ka soo baxay; sinaan, Cadaalad iyo horumar mid bulsho, siyaasadeed iyo mid dhaqaale.
Maamulkan ayaa waxa uu sameeyay waxa kamid ahaa in uu sheegay in laduugay qabyaaladi gabi ahaanba,
waxa uu soosaaray xeerar dartood loo xasuuqay culimo awdiin magac iyo maamuus ku dhex lahayd umadda soomaalida. xeerarkaas oo lasheegay in ay u danaynayaan haween weynaha soomaaliyeed hase’ahaatee. waxa layaabka lihi waxa weeye; markaa aad doonayso inaad sugto xuquuq qayb ka mid ah aadamaha, in loo gumaado qayb kale oo ayana ka mid ah binidaamka, inkasta, oo lasheego in labilabay barnaamijyo balaadhan oo ku wajahan haweenka iyo arrimaha bulshada guud ahaan, sida; ladagalanka gudniinka fircooniga ah iyo kor uqaaddida waxbarashada haweenka iyo dhiirigelinta suugaaanta iyo hal abuurka siyaasadda ka fog.
Waad garan kartaa, kaligii taliye (dictator) jar iska xoor ah oo aan aqoon sidaasa lahayn kuna qabsaday dalka afgambi didsanaanta iyo fiiga ka muuqan Kara markaba, taasi waxa ay sababtay gumaad umaddeed oo ku jahaysan dareenka iyo maskaxda soo jeeda ee firfircoon aqoontuna weheliso.
Urruradii haweenka ee markaas jiray waxa iska lahaa ama hogaaminayay haween gaar ah oo laysla garanayo. waxana loo samaystay waa urruradaase inlagu fuliyo dano gaara, markaana, laga dhaadhiciyo dumarka soomaaliyeed in lasugayo xuquuqdooda.
Waxyaabaha maamulkasi ku andacoonayay waxa kamid ahaa in ay siman yihiin raga iyo haweenku dhinacyada siyaasadda, maamulka, labiska, iyo dhaxalka. waxan odhan karaa; xukunkaasi waxa kaliya ee uu qulubka iyo werwerka iskaga yarayn jiray waxay ahayd heesaho macaan oo xaqiidda ka ka dheer ku waas oo lagu amaanayo kacaanka iyo madaxdiisa iyo ugu danbaytena gawraca xubnaha firfircoonida dheeraadka ah alle ku manaystay.
Haddaba, qabyaalad, sedbursi, talomaroorsi, maamul xumo, musuqmaasuq, dil, dhac, iyo nadaam ku dhisan afkaar iyo fakir aan wanaagsanayn ayaa waxa uu sabab u noqday kacdoon ummadeed, oo salbalaadhan kaas oo lagala hor yimid taliskii Maxamed Siyaad Barre ee markaas hogaaminayay golihii sare kacaanka dalka ku amartaag laynayay.
Dagaalo gaystay gumaad balaadhan, burbur dhaqaale, iyo gabi ahaan qaabdhismeedkii ay ummadi lahayd oo meesha kabaxay. waxa ay dagaaladaas ba’ani keeneen kala daadasho dalkii hore laysugu odhan jiray Jamhuuriyada Soomaaliya. colaadihii may hakan halkoodii ayay ka sii socdeen gobolkii hore loo odhan jiray waqooyi galbeed, ayaa waxa uu ku dhawaaqay gooni isu taag abada ah. Hase yeeshee, waxa halkaa ka oogmay dagaalo sokeeye, se nasiib wanaag waa loo mare helay talo dabadeed waxa arrinta si fiican uga hawlgalay oday dhaqameedyadii beelahaas. ayana waxa si fiican u ajiibay hogaamiye beeleedyadii halkaas isku haystay. Waxa halkaas ka aslaaxday nabad dadku jeclaaday isla markaasna, ku timid rabitaanka shacbiga iyo kala doorashada colaad iyo deganaansho.Waxay bulshadu u dhaqaaqday dhoobdhoobida hadhaagii burburkii qaabdhismeed kii adeega bulshada, sida dugsiyada, cusbitaalada iyo kaabayaasha dhaqaale guud ahaan.
Marka halkaa lajoogo, waxay haweenku dhexda ku xidheen marada, waxa ay lasoo baxeen awood iyo karti ku kaydsanayd oo la ogaa, balse layska indho tiro, waayo, waxa ay dumarku ka warhayaan in ay bulshadu ku dhisantahay istaageersiga iyo isku tiirsanaanta lamaanaha. waayahaas aadka umurugsan ee isdhex guuraya waxa uu fadhiga kakiciyay, una diiday inay nastaan haweenka meelkastay joogaan guud ahaan waxa ay silayaab leh uga soo dhalaleen dhisida iyo ka qayqaadashada dib udhiska gaar ahaan arrimaha bulshada, Sikastaba ha ahaatee, waxa dalka laga hirgeliyay oo ka hana qaaday habka xusbiyada badan ee dimuqraadiga ah.

FIIRO GAAR AH: MAQAAL KAN OO SII SOCON DOONA, WAXAAN SI QOTO DHEER UGUDO GALI DOONAA ; SIDA AY U DHISAN YIHIIN XUSBIYADA KA JIRA GOBOLADA WAQOOYIGA IYO DOORKA HAWEENKA EE AY KU LEEYIHIIN XUSBIYADAAS IYO GUUD AHAAN SIYAASADDA.


contact:
khadariman@hotmail.com
imankhadar@gmail.com

Habkee ugu haboon ee kor loogu qaadi karaa ka qayb galka siyaasadda ee haween soomaaliya?.

Madaxweynaha somaliland Ahmed Mahomed Mahomud(siilanyo) ayaa waxa uu soo saaray, digreeto uu ku magacaabay guddi ka soo talo bixisa, sidii kor loogu qaadi lahaa ka qayb galka siyaasadda iyo maamulka dalka ee haweenka iyo dadka latakooro. asaga oo ka duulaaya taladii guurtida, kana shiidaal qaadanaya dastuurka. gudigaas uu magacaabay madaxweynuhu waxa ay dhan yihiin sagaal. intooda badan waxa ay kasoo jeedaan xukuumadda dalka ka talisa.

runtii waa arrin mudan oo leh culaskeeda, mihiimad gaar ahna ugu fadhida bulshada guud ahaan gaar ahaana haween waynaha soomaaliyeed, in kor loo qaado hanaanka ka qayb galka siyaasadda, go'aanka iyo maamulka, sikasta ha,ahaatee arrintani waxa ay timid ka bacdi geeddi dheer oo ay galeen ururada bulshadu, gaar ahaan kuwa dumarku, urruradani waxa ay ku jireen muddo dheer dagaal aan dhamaad lahayn oo aan kala joogsi lahayn, siday ugaadhi lahaayeen ujeedka horumarineed ee dhinackasta gaar ahaan kobcinta garaadka siyaasadeed ee bulshada iyo maamulkaba. waxa ay la kulmeen hagaar daamoyin aan tiro lahayn iyo u garaabid la,aan iyo dhaleecayno aad u culus oo dusha lagaga tuuro dadka ku  howlan arrintan.


sidaas darteed waxaa ii cuntami wayday in aan wax ba lagaga darin urrurada bulshada talo ka soo bixin ta arinka kan,  sikastay ahaataba waxaan laga fursan doonin in la soo saaro; waxa loo yaqaan quota system laakiin waxaa loo baahan doonaa in dib loo danaasadeeyo shuruucda dalka, taasina waxayna ka fursan doonin ayana in lahelo khabiiro siyaasadda iyo genderka ku xeel dheer.

haddaba  ayaamaha fooda inugu soo haya waxa aynu qaadaa dhigi doonaa; system ka siyaasadeed ee dalka soomaaliya guud ahaan, gaar ahaana kan maamul gobaleedyada, sidoo kale waxaan si qoto dheer u lafa guri doonaa; habka ugu haboon ee ku loogu qaadi karo ka qayb galka talada dalka ee haweenka ,( promotion of level of women representations in politics,), waxa ay falaqaynteenu isugu jiri doontaa maqaalo iyo comments

critical mentalists

critical mentalists

Hanka dumarka iyo hagar daamooyinka ku hareeraysan

                         

                               By Gender Researcher; Khadar Iman Ege

hordhac

Tan iyo ka soo laabadkii qaxoontiyadii loo dalan doolay iyo dalal kii kala duwanaa isla markaasna kala dhaqamada gadisnaa ee habaq laha lagu galay

Waxaa si weyn isu abaabulay haween waynaha Somaliland ku waas oo samaystay ururro iyo isu tagyo kala haadaaf duwan balse hadana mabaadii isku mida xanbaarsan

Mabaadii daas oo ah sidan hoos ku xusan

·        Is kaashi haween iyo mid bulshaba guud ahaan

·        Ka qayb qaadashada dib u dhiska dalka iyo kan mushtamaca

·        Muujinta kartida iyo wax qabadka haweenka

·        Abuurida daacadnimo qoto dheer iyo heerka masuuliyadeed ee  ay leeyihiin haweenka reer Somaliland

·        Muujinta iyo soo bandhigida baahiyaha gaarka ah ee haweenka

·        Abuurida hiigsi dheer iyo ku dayasho  

·        abuurida deegaan ku haboon dumarka iyo bulshada in teeda kale             

Ururadani waxa ay had iyo jeer ku foogan yihiin horumarinta haween waynaha somaliland iyo guud ahaan bulshadan oo soo martay dhibaatooyin iyo xaalado aad uqalafsan isla xaaladahaas aan tibaaxay dumarku si layaab leh ayay ugu dhabar addaygeen guud ahaanna waxa ay isku dayeen sidii looga bixi lahaa waxay guntiga dhisha iskaga dhigeen soo af jaridii colaadihii sokeeye ee dalku ugoro galay. Waxay dumar badani garabka uriteen masuuliyado kala duwan oo ku soo baxsaday Kadib markii masuulkii qoysku ku biiray jabhadihii markaas la dagaalamaayay xukun kii kaligii taliskii axmaqa ahaa ee siyaad barre (brutal totalitarian regime of siyad bare) amba uu baxsaday, dhintay, ladilay curyaamay(dagaaladii ku naafoobay), ambaba la waayay meel uu jaan iyo cidhib dhigay balse lagu qoray in lagaw racay

Waxa aynu ka war haynaa in hooyooyin aan la soo koobi Karin tira dooda in ay ka soomeen guurkii ubadkooda dartood, sidoo kale waxa aan la iska indho tiri Karin dumar aad u badan in ay dagaaladii dhaxal siiyeen agoonnimo iyo dagaal iyo halgan dheer oo dabo dheeraaday, waxa ay udadaabo xidheen sidii ay u buuxin lahaayeen kaalmahan ku soo banaanaaday ee afka ku soo kala qaaday

Waa maxay ujeeddada ka danbaysa hanashada xilalka kala duwan ee ay u hamuunta qabaan haweenku

Inkasta oo ay jirto dood xoog badan taas oo odhanaysa waxa ay salka ku haysaa arrrintu mabaadii qoto dheer oo xanbaarsan afkaar iyo aragtiyo reer galbeed, hadana waxaa mihiim ah in arrinta loo kuur galo lana ogaado saldhigeeda iyo halka ay ka soo burqanayso iyo waliba halka ay ku dabo leedahay isla markaasna waxa ay u baahan tahay cilmibaadhis wakhti qaadata oo ay ku lug leeyihiin aqoon yahano xeel dheeri iyo waayo aragnimo fog u leh arrinkan xaasaasiga ah ee taabanaya ummada iyo waliba qayb ka mid ah ta ugu muhiimsan bulshada.

Hadaba, sidaas darted, mudo dheer waxaan ku hawlanaa in aan bal wax ka ogaado sababaha ay dumarku ugu heelan yihiin ka qayb qaadashada talada, maamulka iyo hogaanka kala duwan ee uu leeyahay dalku, inkasta oo ay tahay xaq dastuuri ah(constitutional right)  oo loo siman yahay in laga qayb qaato waxna lagu yeesho hogaaminta iyo talada dalka guud ahaan, hadana dadka qaar waxay odhan karaan dumarku si,aan toos ahayn ayay ugu lug leeyihiin talada iyo go’aan qaadashada dalka lagu hago amba lagu maamulo, marka laga reebo xubno yar oo faro ku tiris ah oo si toos ah ugu lug leh kuwaas oo ah midhadhka dumarka ah ee ku jira golayaasha kala duwan ee Qaranka mayalka u haya sida golaha baarlamaanta, guurtida iyo wasiirada iwm.

Waxa ay dumarku saluugsan yihiin nusqaan waynna u arkaan in ay ku tahay tiradan aad ka u yar ee ay ku leeyihiin golayaasha kala duwan ee wadan ay dimoqraadiyadi (democratic state) in ay ka hano qaaday sheeganaya, isla markaasna citiraaf raadis ah una daba taagan dalal iyo dad yow kala duwan oo arrintani ku dheertahay.

Waxa ay dumarku ka soo taagan yihiin erayada beer laxawsiga ah ee aan qotada dheerayn ee ay isticmaalaan siyaasiyiinta Qaranku marka ay danta ka leeyihiin (during the political campaigns).

Waxa haweenka laftooda waji gabax ku noqotay isku duubni la,aanta dumarka tiro badnaanta iyo tayo xumaanta oo kaaf iyo kala dheeri noqota marka ay timaado isu hiilin la,aanta siyaasadeed ee dumarka dhexdooda waxaa sidoo kale laf dhuun mari wayday ku noqotay haweenkii hanka lahaa  isu quudhi waaga iyo isu hanayn la,aanta guusha dumarka dhexdooda,

Waxa sidoo kale dhabar jab ku keenay habka dhaqan  dhaqaale ee dalka  oo aan saacidin.

Isku soo wada duuboo sababahan soo socda ayay dumarku ugu tafo xaydan yihiin ka qayb galka talada dalka

1.     Dumarku waxa ay isku arkaan in ay hanan karaan buuxina karaan galdaloolooyin badan oo dalka ka muuqda ku waas oo wax yaabo badani raga ka hortaagan yihiin in ay gutaan waajibaad kaas

2.     Dumarku waxa ay leeyihiin baahiyo balaadhan oo ka duwan kuwa raga, sidaas daraadeed, waxa ay ku doodayaan haweenku in ay ayagu u faro dhuudhuuban yihiin arrimahaas u gaar ka ah bulshada haween waynaha

3.     Waxa ay sidoo kale ku andacoonayaan in ay karti u leeyihiin wax ka qabashada iyo kobcinta horumarka bulshada. Waxa ay dumarku ku dacwoonayaan in ragii ku mashquulay balwado xunxun iyo is jiijiidad ay ka danbeeyaan dano gaar ah iyo amuuro siyaasadeed oo dabada kula jira qabiil iyo qabyaalad qotadeedu dheer tahay oo markasta degenaansho la,aan weyn oo dalka u horseeda.

4.     Waxa jira tiro kooban oo haween ah  ku waas oo gaadhay heer ay  ubaahdeen in ay tijaabiyaan awooda maamul iyo tahogaamiyonimo ee ay leeyihiin waxa dumarkaas dabada kawada oo ka riixaya ayaga oo isleh waxaad samaysaan amba aad noqotaan xidigihii mar dhaw dumarka iyo hablaha idinka danbeeyaa hiigsan lahaayeen  

5.     Waxa ay dumarku ka daaleen colaado, caga juglayn iyo dagaalo soo noqnoqda ku waas oo curyaamiyay kor u kaca iyo horumarka bulshada sidaas darteed waxa ay dumarku siweyn oo laxaad leh u raadinayaan siday mayalka ugu qaban lahaayeen qaranka si ay uga hortagaan dagaalada, daganaan la,aanta siyaasadeed iyo nabad galyo xumida uu ka qaylinayo aduunku guud ahaan waxa ay isleeyihiin waxa aad ka samato bixin karaysaan dalkan aynnu ku  nool nayahay

 Hadaba dumar badan oo bulshada dhexdeeda magac iyo maamuus ku               leh ayaa waxa ay u taagan yihhiin matalayaana haween waynaha somaliland waxa ku jira hami iyo han wax qabad iyo mid hogaamineed balse waxa hagar daamo iyo hadidaad weyn ku ah sida lagaga soo kabtaana adag tahay qabiilka iyo qabyaalada oo aan ayagoo kaliya halisku ahayne ah dhibaato curyaamisay dawladihii kala duwanaa ee dalka soo maray.

 waa cudur fogaaday oo ay adag tahay sida looga daawoobo waa sun iyo waabay raacday xididada iyo waayir kasta ee hayadaha kala gadisan ee qaranka akhshaasta iyo qoysaska  oo ah meesha asal keedu ka timaado balse waxa ay dumarku hal maansan yihiin in ay yihiin hoygii dhaqanka bulshada wax kastina guriga ka soo  bilaamaan waxaanan kala garanayn in ay raagsanayaan inta ubadka lagu barbaarinayo dhaqan ka fayow cuduradan aan kor ku soo xusay ee ay ka midka yiyiin tala maroorsiga iyo qabyaaladu.   Waxa ay marmarka qaarna ku tiraabaan eraydan waa dal ay ka sii gudhayso garashadu intii garaadka lahaydna lagaagixiyay waa wadan gabnay loogu dawgalay waa arlo marnaba si fiican garashadu uga godal qaadin waa wadan maskax gudhan u goro galay oo loogu dawgalay oo aad moodidba in uu garaadkii gabashiyay waa goonyo aan odhan karo marnaba si fiican ugu muuguuxin hogaan garaadsan iyo gobonimo lehi waa wadan dumarkii iyo caruurtii gama fog  loo diiday

Dhamaan wax yaaba haas aan kor ku soo tibaaxay iyo qaar kaloo badan oo aan halkan lagu soo koobi karayni waxa ay haystaan dumarka hanka leh ee Somaliland iyo guud ahaanba kuwa  soomaaliyeed ee ku dhaqan arlada waana arrimo isugu jira habka dhaqan dhaqaaale  iyo mid bulsho oo ku fadhiya dhaqan iyo caadooyin soo jireen ahaa.

Name: Khadar Iman Ege

Email: khadariman@hotmail.com

Tell: +254703500215

Safarkii Maskaxda iyo kulankii Lama-arkaan

Safarkii Maskaxda iyo kulankii Lama-arkaan

Part one

Safar dheer oo aan cago, bog, shaaggag ama baalal mid lagu socon ayaa waxa la is weydiin karaa masaafada lajari karo. iska dhaaf qiyaasta xawaaraha socodka. Waxaaba aad u kakan in aad xawaare afka kaaga dhaco. Waxaa dadka badankoodu soo wada jaleecayaan xagaaga, qaar way ku layaaban yihiin, halka kuwa kalena ku soo dagdagayaan in ay ku saxaan. Yeelkood qaarba wax ha kugu sheegaan. waxa uu ahaa safar aan cidina igu wehelin.

Wax gaadiid ah oo la taaban karo maan adeegsan, ama ma raacin. iska daa qalab aan isticmaaloo xitaa qofna ima raaci karayn. in la’ila rafiiqo iska dhaafoo ruuxna kama warhayn ambabaxayga. wax sahay ah oo aan qaatayna ma jirin, qarashna iguma bixin, se waxaan ku qarashgareeyay waxkasta oo baxa wixii ugu qiimaha badnaa, balse, wax igaga yaraaday ma jirin iyo wax iska kaydhimay toona. Waxa uu ahaa sahan ku jahaysan badda iyo budhcadbadeedda barmaamujkaygana waxba kaga ma jirin barriga iyo amuurihiisa. Laakiin, waxa ay dad badani iisheegeen in aan ku darsado xisaabta saldhigyada budhcadbadeeddu in ay yihiin meelaha ka baxsan biyaha. sidaas awgeedna bal dib u eegis lagu sameeyo barmaamushyada noocan oo kale ah, ee sida habaqlaha ah isaga socda. 

 

Waxaa loo malaynayaa waxa safarkan keenay in ay tahay dareen xoogan kaas oo qaba in ay budhcadbadeeddu uga sii darayso xaaladda nabad galyo xumada soomaaliya ka taagan, iyo faafidda mukhaadaraadka, dhaqan xumada iyo cudurada faafa ee galmada lagu kala qaado. Waxaa dadbadi qabaan in soomaaliya wajiga saari doonto jaho cusub oo ka halis badan tii hore ugu habsatay ummadda soomaaliyeed, isuna badali doonto arlo fawdada iyo dilka shakhsiga ahi ku fidaan, sida dhabada toosan loogu soo dabaalaana adkaan doonto, hadaan si dagdag ah oo wadara wax looga qaban arrinta.

“Oo haddaa waxa aadka u qiimaha badan ee kaa baxay muxuu ahaa”? ayuu yidhi Lama-arkaan

“Waa wax ku wanaagsanaada isticmaalka badan haddii si loo adeegsado, ma’aha se, markasta ee la soco taana.” Ayaan ugu jawaabay

‘’Habeen kali ah maan dhixin.’’ Ayaan uu raaciyay

‘’Goorma ayaa socdaalkani kugu dhashay?’’ ayuu isu,aalay marlabaad Lama-arkaan

“Muu ahayn safar hore loo sii shaaciyay warna lagama hayn inta uu qaadan doono haddii uu soo dhamaadaba. waxaan u malaynayaa in uuna wakhti go’anba lahayn, oo waxaa surto gal ah in aan safar kan mid la ah, gali doono haduuna kaba dheeraan kan hore aan u galay.” Ayaan ugu jawaabay

‘’Oo xagee ayaad aadaa marka aad safarkan oo kale u socdaasho?’’su,aashan ayuu iwaydiiyay Lama-arkan aniga oo aan garan Karin xalada uu ku sugan yahay.

“Hadba waxaan socdaa halka bartil maameedka I ah waxaana I haga u jeedada socdaalka laga leeyahay. laakiin aan wax kuu sheego.” Ayaan ugu celiyay.

Aduu waligaa adoo biyaha badda ku dhex nool ma is aragtay oo la jooga budhcadbadeed haysata libaax badeed oo moodaya oday ajanabi caddaana, ma ku sastay oo ma ku qaylisay oo ma ku tidhi waar libaaxa ka yaaca.

Libaaxii ayaa waxa uu ku kalaamay luuqad aan fahmayay u jeedadeeda. Waligayna hore umaan maqal luuqadan haddana waan gartay macnaha hadalka Libaax baddeedka. Waar iska aamus ninyow nimanku ha kaa ceeshaane. ingiriiska ayay gorgortan kula jiran, si la isii daayo iyana madax furasho loo siiyo, taasi wax layaab leh maaha, oo kolay labadii duq waan u dhaamayaa. Waayo, shaqo mihiim ah  ayaan reerka u hayaa. markaas, waxaan ka faa,iidayo ayaga ayaa ka badan waxa ay dal banayaan haddii ay ogyihiin arrimuhu sida ay yihiin hal daqiiqo imay haysteen.

Laakiin, ayaga waxkale waxba ka ma galin, indheer garadna maaha, hadii aan sikale u dhigo hadalka, iska daa in ay I haystaanoo mabay iqabsadeen. Wax aliyaale waxaan qorayo dan lagama leh oo xilliyada danbe waa la isku dhex yaacaa, waxaa noo yimaadda hablo aad mooddo xuural cayntii janada waxna lama kala qarsado. iska daa wax kala qarsiyoo waxkasta waxaa loo wadaagaa sida cuntada balse, nasiib darro aniga waxba igama saarna waxaa la wadaagayay maxaa yeelay, waxba loo ma soo riixo dhinacayga, eegmo waxaan ahayna iga masoo gaadhin, cadhana uma qabo cidna ku ma colaadinaayo, oo waxa ay ahayd danbi iyo dunuub la isu xaaraantinimeeyay.

BY: KHADAR IMAN EGE  

LA SOCO QAYBAHA KALE