Thursday, April 30, 2020

Qisadii Dhalinyadii God-Buureedka





Hadda ka hor Waxaa jiray Magaalo ka mid ah Dhulka Roomaanka oo Maanta Yurub loo yaqaan. Magaalada Waxaa la oranjiray Dardhuus. Waxaa goobta ka talinayey Hogaamiye aad u naxariis daran oo amar ku taagleyn badan oo loogu yeeri jiray Daqyaanuus. Waxa uu Dadka ku sanduleyn jiray in Sanamyada Caabudaan Cid kastena Waxaa uu ku qasbay in ay qaadato amarkaa.  Kolkaan waxa ay dadka ay Haystaan Diintii Nabi Ciise.  Waxaa ka hor yimid Dhalinyaro, kuwaa oo si geesinimo ah ugu soo horjeesaday amarka Hogaamiyahaas.
Waxa u yeeray Dhalinyaradii In Hogaamiyihii oo la amray in la hor keeno.
Markii ay horyimaadeen baa uu amray in Sanamyada Caabudaan! Ku darsa kolkaan Dadka Diinta Nabi Ciise Haysta oo Allah Caabudayaan 3 wax oo uu Allah ka fududeeyey umadda nabi Muxamed N.N.K.H iyaga lagama fududeyn. "Qaladka, Hilmaamka ama Nisyaanka, iyo Waxaa lagu Dirqiyo ama lagu qasbo,  Yacnii hadii intaa ay sameyaan waxa ay ka baxay Diintooda waxaana loogu baahanyahay Towbo, Halka Nabi Muxamed intuba laga dhaafay"

Dhalinyarii Allah baa qukuubtood adkeeyey, kolkaa bay dhaheen Rabbigeen waa Rabbiga Abuuray Cir iyo Dhul, Wax ka Sokeeya Allahaana Caabudi meyno, hadii arintaa dhahnana waxa aan ku dhawaaqnay Wax Xadgudub ah. 

Kolkaa buu inta uu Boqorkii yiri " Waxaa tihiin Dhalinyaro la marin habaabiyey ee socda oo soo tashta"

Dhalinyaradii waa ay baxeen kolkaa iyaga oo tashanaayo ku is yiraahdeen oraahyadaan " Kuwaani waa Qoom Sameystat Ilaah ka sakoow sanamyo ay caabudaan, Hadii ay Xujo cad ama daliil ay la imaana,  Alla Maxaa ka dulmi badan qofkii Allaah ka beeniyey "

Wada tashi kedib Waxaa la isku raaacay in ıyada oo laga faa'ideysanayo Waqtiga yar ay heestaan in cawada u hoydaan God Buureed magaalada banaankeyd ku yaal, "ileyn Waxaa laga yaaba in Allaah inoo fidiyo Naxariistiisa oo arinteyna Allah inoogu diyaariyo wax aan intifaacsano"

Sidii bay taladii ku gooyeen waa ayna dhaqaaqeen oo qabteen dhankii Godka, iyaga oo wadadii sii socdo ayaa Waxaa ay wadada ku sii arkeen nin Xoolo la joogo. Markaa ay is warsadeen oo uu weydiiyey intee ku socoteen? 
kolkaa bay ugu warameen in ay la baxsanayaan Diintoodii, Ninkii Xoolihii buu iskaga dhaqaaqay Waxaa horay u sii raacay dhalinyaradii  "asaga iyo Eygiis" Godkii loo socday bay gaareen oo galeen. Kolkii oo ay godkii farfariisteenba waxa uu Allaah ku soo rogay dhalinyaradii Hurdo. Godku wuu Afbalaaranyahay, Cadceeda kolka ay soo baxdo toos bay ugu dhacdaa, marka ay sii dhaceysana dhinaca kale bay ugu soo dhacdaa! Muddo ku siman 300 lagu siyaadiyey 9 sanno ama 309 buu Allah cadceedii qadkeedii ka leexiyey oo godkaba meesha ugu dhici jirtay Cadceeda uguma dhacdo ! Hadii ay Cadceeda ku dhici laheyd jirkoodu waa qayirmi lahaa , maryahoodana waa ay baabi'i lahaayeen sidaa darteed Cadceedii ama qoraxdii Allaah baa ka leexiyey, Waxaa inta u dheer nimankaan waa hurdaan laakiin Allah baa hadba dhinac  u gadinayey,  marna dhanka midig marna dhanka bidix, meesha ay hurdaan waa meel ciid ah, hadaan la rog rogi laheyn Waxaa cuni laheyd jirkooda Ciidda ! 309kaa sanno bay meesha ku noolaayeen cunto iyo Cabitaan la'aan. Godka markaan ka warano hadii soo dul istaagi laheyd waxaad moodaa in ay Soo jeedaan laakiin waa kuwa Hurda, Eygoodii waxa uu kala fidiyey labada dhudhun Afka Godka, Hadii aadba soo eegi laheyd oo godka inaad aado u soo bareeri laheyd waxa dib u jeesan laheyd adiga oo cararaya,  waxaana ku buuxi laheyd Cabsi Maadaama uu Allah dhigay ciidan Adag Godka oo ay adagtahay qof u soo bareero inuu yimaado.  Waxa dhanka, maadaama uu waqti soo wareegay halaagsamay boqorkii Duqyaanuus oo ah kii laga soo cararay, Waxaana Waqtiga Xiligaa ah Hadal haynta xiligaa noqotay arrinta Dhalinyaradaa tiradooda inta ay aheyd, imisaa laga joogaa iyo beri may aheyd iwm!

Kolkii uu Allah uu Nafta ku soo celiyey ama uu soo toosiyey Maadaama waqti dheer 309 ah Hurdo ku jireen baa Waxaa dhacday in la is wareysto inta ay godka ku nagaayeen ama joogeen.  Mid hadlaya baa yiri imisaa joogteen? wax ay dhaheen waxaan joognay Maalin ama Maalin barkeed. Waxaa la yiraahdaa in xiliga godka ay galeen aheyd gelin horay kolka ay soo tooseen waxaa ay ula ekaatay qorax dhac, marka maalin gelinkeed baan meesha joognay bay dhaheen. Sida ugu dheeraana arinta bay dhaheen Allah un baa og intaa joogteyn e, ee inoo dira qof lacagta wax inooga doona Magaaladii u dhuudhuunta /Dhukusa oo cunto nadiif ah inoo soo iibiyo.  Waxaa loo dhiibay Wiilka mid ahaa dhalinyaradii lacagta waa uuna baxay oo Magaaladii buu qabtay, Waa Seddax boqol iyo Sagaal sanno kedib,  Waxaa isbedelay Magaaladii guryihii iyo jidadkii iyo Dadkii ay ugu tageen oo ah kuwa mar horay iilka u hoyday! Dadkii ay yaqaaneen waxba kama noola, kolkaa buu wiilkii isyiri tolow ma soo ambatay oo Magaalo aan Magaaladii aheyn baad timid ! Sidaa uma sii shakin e waxa uu ku nasiibsaday 1 nin oo wax iibinayey kolkaa buu ku yiri bal alaabtaan iga iibi! Lacagta uu wiilka watana waa lacagtii berigii qaryaanuus oo xiligaan magaalada ka dhamaatay Waana lacag qaali aheyd oo dahabka cad aheyd. Waana lacag 309 sanno ka hor la isticmaali jiray, ninkii wax laga iibsanyey baa yaaban kolkii uu lacagta arkay Markaa buu hadba dhan u rog rogaa lacagta. Markaa uu wiilka weydiiyey " Wiilyahow ma wax qasnad ah oo Dadkii horay duugeen baa la kulantay!" Wiilkii baa yiri "maya lama aanan kulmin ee waa lacagteyda caadiga ah" Ninkii baa yiri war lacagtaan iminka lama isticmaalo e, Xiligii Duqyaanuus baa la isticmaali jiray !
Wiilkii baa  yiri war horta soo taan shalay idinka tagnay waasee! oo uu ku daray Duqyaanuus aaway, soo taan asna shalay ka tagay !
Ninkii baa yiri war Duqyaanuus mar horuu dhintay! Wiilkii baa yiri oo dunida iiga Magaalada iiga waran? 
Magaalada Waxaa hogaaminayey Hogaamiye Muslim ah.
Intaa kedib Waxaa iskugu soo aruuriyey wiilkii Magaaladii oo dhan! kolkaa buu ka sheekeeyey in ay ahaayeen Dhalinyaro ka baxsaday Ninkii Duqyaanus ahaa. kolkaa bay dhaheen " War warkiina waaba lagu muransanaaye oo hadal haynta Magaalada ayeeba noqotaye Xaqiiqo ma tahay? 
Kolkaa buu yiri haayo Waxaa idiin geenaya niminkii aan ka imid, ilaa boqorkii buu warkii gaaray, boqorkii baa ciidankii soo kaxeystay Waxaa dhanka kale soo baxay Dadkii Magaalada waxa ay daba socdeen wiilkii oo hugunka daba socdo aad yaabeyso baa godkii kor yimid , ayee wiilashii hugunka maqleen kolkaa bay is dhaheen Maanta baa gacan gasheen, wiilkii gacanta lagu dhigay Ciidankiina Maanta anagaa inaloo soo diray!  markiiba Salaad bay iska xirteen. Salaadii bay ku raageen oo ku dheeraadeen,  markaa buu ninkii boqorka ahaa yiri suga anigaa u galaayee, godkii buu u soo galay inta ay Salaada ka baxayeen buu sugay, marka ay dhameysteen buu marxabeeyey Salaan iyo iswareysi bay galeen, markii  ay warka dhameystireen Allah baa Hurdo ku soo dajiyey mar kale , sidaas bay nafta ugu baxday oo wada dhinteen. Dhimashadooda kedib baa waxa ay dadkii ku qeybsameen arintooda sida laga yeelayo. Magaalada  dadku ku nool waxa u qeybsanyihiin kuwo qubuuraha ku falan oo mar walba dadkooda Saalixiinta ah meesha ay ku dhintaan masaajidyo ka dhisa iyo qolo kale oo yiraahda War adoomada ilaahay haku fidnoobinee iska daaya. Qolooyinkii markii ay murmeen qolo waxa ay tiri " Waa Addoomo Allah xaajadoodana allah baa garanayee ee bal Afka godka ama albaabka Darbi ku xirno" qoladii kale baa tiri " Taa yeeli meyno ee halka ay ku dhinteen masaajid baan ka Yeeleenaa" ugu dambeyn waxaana guuleystay Qolodii tiri in goobta Masjid  baa laga dhisayaa.

Dhalinyadaa laga hadlayo waa dhalinyaradii  " أصحاب الكهف " ama " Asxaabtii God Buureedka" 
Qisadaan oo xita soo gaartay hadal haynteeda ilaa zamankii Nabiga oo ay xitaa ku murmeen tirada dhalinyaarada ay aheyd , Halka qolo ka dhaheen " Waa 3 oo Waxaa 4-eeyo Eygoodii,  qolo kale waa 5 Waxaa 6-eeyo Eyga, qolo kalena Waxa ay dhaheen  waa 7 Waxaa 8-eeyo Eyga ama Allah un baa tiradiisa yaqaano dheh baa Nabiga lagu yiri , mana yaqaanaan ilaa inyar oo dadka ma'ahe.  
Cabdullahi binu Cabaas oo arintaa Dadka yar ka hadlayana waxa uu yiri Waxaa kamid ahay dadkaa yar oo tiradooda waxa ay ahaayeen  7 oo Eyga 8-eeyo.  

Walaahu Aclam. 

Waxaa qoray Abdiladif Yusuf 

Saturday, April 25, 2020

Maxay biniaadamka u tixgeliyaan "Shinidda" oo Tuqsiga/ Tixsiga u tixgelin!

Shirkii Tixsiyada /Tuqsi


Hadda ka hor baa Waxaa shir qabsaday Tixsiyo Careysan. Markaas baa waxay dhaheyn anaga oo reer Tuqsi/ Tixsi ah iyo  bahashada Shinida ah waxa aynu nahnay isku bah. Dadku shinidu waa ay ixtiraamaano, meel bay ku xareystaan waa ay intifaacsadaan e. War nimanyahow anaga karaamada maxaa inaga qaaday!
Markaas bay ay isla qireyn in faduuli yihiin oo meel walba galaan laakiin bahasha shinida la yiraahdo in ay banaankaas ugu baxdo oo ay dadku raadsanaan aysan ıyada u imaan, ee inagana bal aan duurkaas u baxno oo biniaadamka ka tagno sida naloo soo dabto . Taladii baa la wada qaatay kedib Duurkii bey iska galeen Reer Tuqsi/Tixsi.

Dabadeed markii Duurkii dageen bey Xayawaankii duulayo ee arkaan waxa ay weydiinayeen "Horta manala hadal hayey?"
Markaa baa lagu yiraahdaa "Haa waa lagu hadal hayoo in lagaa raysaty bee dadku sheeg sheegayeen, war ninyahow Tuqsigii ilaah waa inaga kaxeeyey"

Intee arintii u cuntami weyday ayee mar kale shir iskugu yimaadeen oo loogu arinsanayo Sababta loogu imaan waayey!
Waxaa la soo saaray go'aan kale oo ah in ay Dagaalamaan oo wax kaste biniaadamka isticmaalayaan isku tuuraan, Caanaha isku tuuraan, cuntada isku tuuraan, shaaxa isku tuuraan, maraqa isku tuuraan  oo Dadka aan la dagaalanno maadama na ixtiraami waayeen oo ictiraafka na sii waayeen, Laakiin ilaa Hadda Reer tixsi /Tuqsi cid dareenkooda dareentay Nasiib darro ma jirto, ıyagana Dagaalka ma joojiyaan Dadkuna Ma fahmaan !

Noqo Shinida oo kale Si laguu raadsado ha noqon Tixsiga sidaan laguu nicin!
Qore: Abdiladif Yusuf

Sunday, April 19, 2020

Sheeko Daanyeer iyo Daanyeerad dhex martay


Marka gabalka sii dhacayo ayee Daanyeer (Dhediga) ku tiraahdaa Daanyeer (Labka) ah war Haaruun caruurtii wey cagaagtaye bal aan kabo u tolno !
Markaas uu yiraa bal horta waa habeen aan iska hoyane u kaadi! waa la isku raacay.

Kolka waagii baryey ayee marka kale tiraahdaa War horta caruurtii kabo aan u tolno !

Markaas ayuu yiraahdaa Nin qaraab hela, iyo nin qaroon hela iyo ruux iskaba qada hala qadhabsado. Calooshii ayaaba maran maxaan kabo duunaa ilaa Maalintaa sidaas bay noloshiisii ku socotaa!

Saturday, April 18, 2020

Wareysi Dameer iyo Dameerad



Dameer baa la su'aalay,  War dameer soo taa daamanka ku jajabeen maad iskaga hartid ?
Kolkaa buu yiri " Wallaahi waan arkaa dhibaatada i haysatee laakiin waxaas oo dhibaato ah waxa aan u galayaa waxa aan isleeyahay Tafiirta Reer Dameer yee dhammaanin!

Markaa baa la su'aalay dameeradii, Dameerey maxaa ninkaaga saa ugu galeysaa?

Dameeradii baa tiri "Waa axmaqoo intuu culeys i saaro ayuu iigaga dhaqaaqidoonaa hadhow !

Saturday, April 11, 2020

Habeenkii TAASHKA Arooska Xiratay bay Sirtii Arooska Fikatay !

Sheekadii Taashka iyo Burburka Qoys
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Hadda ka hor baa waxaa dunida iska calmaday gabadh iyo  wiil kedib waqti badan xodxodosho socotay.
Muddo markii la joogay baa Inanka wuxuu aaday Safar.  Ayadoo taasi ay jirto baa inantii goor kaste oo adeeg ka doonato Tukaan guriga u dhaw baa waxaa ka soo hor baxo wiil.  Maalin koowaad salaan,  maalin labaad salaan, Maalin sedaxaad buu wuxuu inanta ka dalbaday in la isbarto.  Ayado wax uma aragto ee waxa ay u sheegtay magaceydii iyo halka ay degantahay.  Isbarasho kedib waa la ismac-salaameeyey.  Maalin danbe waa kan inankii uu bilaabay weydiinta arimaha nafsadeyda iyo howlaheeda ku saabsan.  Inantii dhib uma arag waxa ay u sheegtay in haweenay la qabo tahay oo Ninkeyda Ku maqanyahay Safar gaaban.  Inankii baa halkaa ka arkay fursad , waxa uuna bilaabay in uu ku dhaho bal aan sii hayo booska inta uu maqanyahay.  Gabadhii yaab,  waxa ay ku adkeesatay oo tiri "walaal anigu xaas baan ahaye,  ee waxaad dalbaneyso waa wax laga xumaado fadlan xishow"
Kedib wuxuu u guda galay inuu u magaalada u galiyo oo ku faafiyo "Inuu Asaga ku xad-gudbay kana Macsiyeestay" wuxuu ku guuleystay sameyntaa ficilkaa waxaana Magaaladii ku faaftay in ay Heblaayo ka macsiyeestay wiilkii.
Muddo kedib waxaa safar ka yimid odaygii gabadha.  In yar asaga oo joogin baa waxaa soo gaartay khabarka ah in Xaaskiisii uu ku xad-gudbay inan magaalada ku nool.  Asaga oo taa la yaaban baan inankii oo socda u yimid ninkii meel ku yara buuqsan.  Wuxuu ku yiri "Haa aniga ka macsiyeestay naagtaada".  Waxa uu weydiiyey oo hadaa ku macsiyeesatay bal ii sheeg Calaamad cadeeyneesa inaad ka macsiyeesatay.  Wuxuu yiri "Waxaa Xabadka korkii ugu yaal Bar( calaamad midab madow leh oo jirka ku taala) ". Kedib Ninkii waa maleesan waayey oo waa sax waxa inanku ku hadaaqaayo.  Gabadha uu tagay oo uu weydiiyey waxa ka jiro waxa Magaalada ugu faafay.  Waxa ay dhaar ku martay in inankaas waxa magaalada ku faafiyey wax ka jirin oo ay tahay Xaas dhowrsan.  Walaahi inaan u gogol-dhaafin oo walina iga ag soo dhawaan bee ku cel-celisay.  Laakiin odaygii waa ka dagi waayey hadalkaas waxa uuna go'aansaday in uu furo.  Halkii buu ku furay Maskiintii lamasa bitay.
Dhowr sanno kedib oo gabadhii 4 ilaa 5 nin isku furtay baa waxaa galay damac ah inuu soo ceshto.  Waxa ay dhaar ka martay in ay wax ka ogolaan ilaa uu arintii soo hubsado.  Ayadoo Taas ay jirto baa waxaa ninkii loo sheegay inuu uu jiro nin wadaad ah oo magaalada gees ka degan, kaasoo Xaliyo uuna soo saaro mushkiladaha qoysaska ku dhaco.  Ninkii buu u tagay,  waxa uu u sheegay arintii qabsatay.  Kedib baa waxaa la weydiiyey in uu ka sheekeeyo Qaabka uu aroos galkoodii koowaad u dhacay.  Waxa uu bilaabay in uu ka waramo dhamaan qaabka uu u Dhacay.  Asaga oo ku wato baa Ninkii Caaqilka ahaa ku yiri,  oo ma sax baa in ay taash cad loo geliyey gabadha ayadoo Xabadkana u qaawanaa?
Ninkii baa yiri haa waa jirtaa arintaa.  Markaa buu yiri Caaqilkii inankaa waxa uu joogay Arooska habeenkaa oo ka dheelaayey.  Waxa uuna arkay Xabadka  korkeeda in ay bar  ku leedahay.
Muddo kedib xuuraansi uu sameeyey baa waxaa u cadaatay in uu wiilka Habeenka uu joogay kedib markuu cajaladii arooska uu daawatay,  halkaana buu ka qooma meeyey kana tiiraanyooday falkii uu ku kacay.

Muhiimada sheekada

1. In ay sabab  u aheyd burburka Qoyskaa Danbiga ka dhacay Habeenkaa arooska oo Loo dhigay Arooska Qaab diin iyo dhaqanba ku habooneyn, taasoo waxa ka dhashay inoo bidhaamisay Qisadaan.

Waxaa ah wax aan la iska indho tiri karin habka arooska loo dhigo waayadaan Danbe aysan aheyn mid Dhaqan iyo Diinba raad ku laheyn.  Ogow hadaa adigu hilmaamto oo iska indho tirto Habkaad qoyskaada u yagleesid in ay san ku dhisneen hab Diinta na fartay Waxa ay Halis u tahay Ciribtaada danbe ama Xiliyada  Nolosha qoyska ay isku badasho mid cakiran.  Ogowna taa waa Caradii eebe waana Macsidii Habeenkaa iyo Maalinka arooska ku kacday.  Wabilahi Towfiiq
Hadaba Maxaa kaaga baxay Sheekadaan Akhristow.

Sheekada Abdiladif iyo Bisadda na dhex martay!

Sheekada Aniga iyo bisadda / Mukulaasha/ Yaanyuurta na dhex martay!



Bisadda baa warka ku bilawday, binaadam Waxaa tihiin Waxa Kaliyah ee Dunidaan loo fududeeyey, Waxaa nool iyo ma noole ahba waxa ay dunidaan u joogaan waa dartiin,  Waxaa loo shaqeeya oo garab loo yahay Bini-aadam, ıyada taasi ay jirto ayaa ay Cid kaste oo shaqeyso Waxa ay Xaq u leedahay dhowrid iyo In loola Macaamilo si wanaagsan. Hadaba Waxa Dunida loo roonaado oo loo shaqeeyo Waxaa ugu Liita biniaadam maadaama kolka Wax loo qabto laga heleyn mahad naq, kolka Wax si kaa ahaadaana ka amaan heleyn oo kugu noqonayo laf dhuun gashay. Ka Bahda Xayawaan ahaan Waxa aan ugu fadhinaa biniaadamka Nafci aad u balaaran,  Waxa ay Xubin kaste oo bahda Xayawaanada ugu qeybsantahay in biniaadamka la caawiyo.  Waxa aan iskugu jirnaa qolo ku nool duurka oo aad ula baxdeen DuurJoog oo kuwiina miyiga ku dhaqan ka caawiyo fududeynta noloshooda, Sidaa si la mid ah Waxaa jiro qolo kale oo idinla joogto Magaalooyinka oo ugu yeerteen DabJoog. Anaga oo ah Bahda Bisadaha waxa aan qeyb ka nahnay reer Dabjoog,  gaar ahaan Waxaa aanu nahnay Xayawaanka idinkugu dhaw ee Magaalada idin kula nool, idinma dhibaateyno laakiin Taa bedelkeyda Waxa aan idiin nahnay Caawiyaal meelo badan idinka caawiyo,  Waxaa aan mararka qaar idinka Canaananaa Xayawaano dhanka Bii'adiina saameyn togan ku leh sida Jiirka/Dooliga. Meel uu dhawaaqeyna ka maqlana kuma dhiirado joogisteyda. Iyada oo taasi ay jirto anaga idin kuma lihin Dul saar, Waxa aan idinka Asturnaa Waxyaabaha bii'ada xumeyn kara ee Soo reebtiina haba u badnaado Hilibyada qeybtiisa aadan cunine.  Sidaa si la mid ah ma nihin kuwa dhib geestee  Waxaa taa bedelkeyda nahnay kuwo u raaxo jecel sida biniaadamka oo kale.  Iyada oo taasi ay jirto baa Waxaa mararka qaar mar ay nafta naheyso baahi darteed suurtogal in jikada ku aragno hilib aan Daboolneyn kedibna aan Nafta ku qabowjino, Laakiin Nasiib darro se waxa goor ay xero iyo fandhaal kala dhaceen Waxaa goobta soo galeyso qofkii hilibka iska dayacay kolkaa bay inta soo haabato waxa agteyda yaal ay leedahay Kab hoo, Kasho hoo, bakeeriga hoo, baaldiga hoo iwm... kolkaa baa Waxaa nagu dhacayaa jug ka daran baahidii na heysay, Xitaa sida igu maqaalo ah Meelaha ka timid Afrika, gaar ahaan Soomaaliya Ma jirto qaar cid isbitaal na geyso oo Xaaladeyna iska wareysaneeso. Jugtaas baa qaarkeyn wedka ugu soo galaa qaar kalena wedka ku sugtaan!

Waxba yaan kugu daalin Cabdiladifow Maanta oo dunida ka jiro Cudur Kawada dhawaajiyey Reer Bini-aadam waxa uu sababay in ayagii iska shakiyaan uu mid walba kan kale  ka Cabsado, uuna Wehel u baahanyahay.  Waxa aan Sida noo Caadada ah la qabnaa dhibta Reer Bini-aadam Waxaa idiin nahnay Wehel Cidlo haka Cabsanina laakiin Hana Waxyeeleenina. Bisada oo warkeyda wadata baa tiri Maantana waxaa aan kaa codsanayaa in Fariinta iga gaarsiiso Biniaadanka ka dhalatay gaar ahaan kuwa Soomaalida una Sheeg in guryahooda ku ekaadaan, Allahowda ku Xirnaadaan, Isku Naxariistaan una Naxariistaan Wax Alaale iyo Wixii Bii'adooda kula dhaqan. Waa idin jecel nahnay Waxa aan idiin Rajeyneenaa Bedqab iyo Xasilooni.

Intaa kedib aniga oo Dareenkeyga la qiyaasi kareyn siduu Xiligaa ahaa baan ka raaligaleeyey dhibta ay sheegaday,  Uguna Mahad naqay garab istaaga goor walba noo muujiso.  Kedib Wada galnay sawir Farxad leh.

Wednesday, March 25, 2020

https://www.trtworld.com/magazine/ahmad-gurey-a-somali-muslim-ruler-who-repelled-portuguese-invasions-33121


Ahmad Gurey: A Somali Muslim ruler who repelled Portuguese invasions.

As part of a series, TRT World explores fascinating stories of African figures whose contribution to humanity has been largely neglected.

Ahmed Gurey was instrumental in bringing three-quarters of Ethiopia under the control of the majority-Muslim Adal Empire between 1529-43.
Although Islam had arrived in Ethiopia in the 7th Century, influencing its nomadic tribes across the Red Sea and slowly spreading inland across the eastern and southern parts of present-day Ethiopia, Gurey's contribution to the region was unparalled when it came to resisting Portuguese invasions.
Between the 14th and 15th centuries, as Islam gained popularity in the African continent, where slavery was normalised by several powers, many Muslim rulers emerged as a decisive force, questioning the old power structures. The Christian monarchy of Ethiopia faced resistance from many Muslim rulers who jostled for control of trade routes connecting the Red Sea. Gurey went down in history as a fierce leader who put up a strong fight against an old Ethiopian monarchy and its main backer, the Portugese Empire.

Known as the conqueror among his Muslim subjects, Gurey confronted stalwarts like Cristovao da Gama, the son of famed Portuguese explorer, Vasco da Gama.
While Cristovao came to support Lebna Dengel, the Emperor of Ethiopia, the Ottoman Empire threw its weight behind Gurey.
Besides being a skilled military leader, Guray was an Imam who headed the Adal region as a general. His real name was Ahmad ibn Ibrahim al Ghazi. Gurey was his nickname, which in Somali language means ‘the left-handed one’.
Gurey was born in Zeila, a port city in northwestern Somalia which then became a part of Adal, a Muslim state that was part of the Ethiopian Solomonic dynasty. He married Bati del Wambara, the daughter of Mahfuz, who was the governor of Adal.

Mahfuz was killed on his return from a military campaign against Emperor Dengel in 1517, pushing the Adal sultanate toward chaos and fragmentation in the following years.

Over a decade later, Gurey established order in the region by invading Ethiopia in 1529. He inspired courage in his troops as he was a highly disciplined military general with a thorough understanding of Ottoman military tactics. His army had a significant number of Turkish soldiers.
By 1531, Gurey was successful in breaking Emperor Dengel’s last phases of resistance, making further advances. By October, he entered Tigray, defeating Dengel's remaining forces.
But the war continued until 1543 because the Portuguese Empire sent its troops to the Massawa port in February 1541 when Emperor Gelawdewos had taken the throne following Dengel's killing.

The Portuguese troops were led by Da Gama, who met Gurey face to face in April 1542 at Jarte. The meeting did not bring any truce as Da Gama organised his troops and marched against Gurey’s army.
He was successful in dealing with Gurey's cannon fire, even wounding Gurey in the leg with a chance shot.

Da Gama was quick to move against his camp, hoping to deal a final blow to the injured general. In the spring of 1543, he attacked Gurey's base camp, using enormous firepower, which traumatised Gurey’s cavalries. Many of Gurey's soldiers fled the battlefield in fear.

Da Gama received reinforcements from Eshaq, the ruler of Mdre Bahri - Eritrea in present-day - and he chased down Gurey’s troops. Because of the rainy weather, he couldn’t engage with Gurey for a third time. He stayed near Ashenge Lake and camped at Wofla still within sight of his opponent.

Aware of his losses, Gurey received 2,000 additional musketeers from Arabia. The Ottoman Empire provided him with long-range artillery support and sent at least 900 well trained men to boost his ranks.

Now Da Gama was at a disadvantage with only 300 musketeers left. Many of his troopers with firearms couldn't survive the initial clashes. As the rainy weather ended, Gurey launched a lethal counterattack on the Portuguese camp, destroying most of Da Gama’s troops. Even Da Gama was wounded and killed during the clash.

On February 21, 1543, the remaining Portugese soldiers, along with Emperor Gelawdewos, returned with a surprise attack in which Gurey was shot dead by a Portuguese musketeer.
Gurey’s wife Wambara managed to escape the battlefield with some surviving units of soldiers, including Turks. She went back to Harar where she cultivated local support and then married Nur ibn Mujahid, Gurey's successor, on the condition that he would avenge her husband's death.

Between 1554-1555, Nur ibn Mujahid embarked on a war in eastern Ethiopia. By 1559, he had invaded Fatagar and killed Emperor Galawdewos in a fierce battle.https://www.trtworld.com/magazine/ahmad-gurey-a-somali-muslim-ruler-who-repelled-portuguese-invasions-33121

Monday, March 23, 2020

Maah-Maahyo 3-ley

Saddex Weeye Guurku:
B) Badhi badhi ku dhufo.
T) Badhi dab ku dhufo.
J) Dab dab ku dhufo.
#Somali #Maahmaah
Saddex Lama Arrag:
B) Badhi Ciyi ah
T) Bellaayo laba qadah.
J) Bakayle Tallaabsanaya.
#Somali #Maahmaah
Saddex Laguma Gallo:
B) Barqin aan caanno
lahayn.
T) Billad aan boqor lahayn.
J) Banaan farras lahayn.
#Somali #Maahmaah
Saddex Derriskaa Kugu Neceb:
B) Been baddan.
T) Baryo baddan.
J) Bukaan baddan.
#Somali #Maahmaah
Saddex Waa la Isku Naca:
B) Baryo baddan.
T) Baahi badan.
J) Bukaan badan.
#Somali #Maahmaah
Saddex Lallama Heshiiyo:
B) Taxde Waddaad ah.
T) Talliye Jiite ah.
J) Turqato Naageed.
#Somali #Maahmaah
Saddex Baa Dumar lagu Qabay:
B) Xil-kasnimo.
T) Xog ogaal.
J) Xan La’aan.
#Somali #Maahmaah
Saddex Baase Baddellay:
B) Xilma saarna.
T) Xaal ma qabto.
J) Xerro ma leh.
#Somali #Maahmaah
Saddex Kuma Daryeesho:
B) Dumaal haween.
T) Doqon sokeeye.
J) Dal shisheeye.
#Somali #Maahmaah
Saddex Lagama Xishoodo:
B) Dantaada raac.
T) Dirrir caddaawe.
J) Deeq lagu siiyo.
#Somali #Maahmaah
Saddex Dumar Ha Laga hello:
B) Dawliid qurxoon
ha laga hello.
T) Dabeecad fiican
howudhallato.
J) Dad aqoon leh ha
noqoto. #Somali #Maahmaah
=
Saddex Lamma Dego:
B) Doqon fiiro taqaan.
T) Fulley daandaansi yaqaan.
J) Bakheyl damac badan.
#Somali #Maahmaah
Saddex Berriga ayaa laga Hellaa:
B) Beer.
T) Belled.
J) Baabuur.
#Somali #Maahmaah
Doqontu Waa Saddex:
B) Duufley.
T) Darreenley.
J) Dirashallay.
#Somali #Maahmaah
Saddex uu Hoggaamiyuhu u baahan yahay:
B) Caqli.
T) Maal.
J) Samir.
#Somali #Maahmaah
Saddex Lallama saaxiibo:
B) Run ma yaqaane.
T) Rabbi ma yaqaane.
J) Rag ma yaqaane.
#Somali #Maahmaah
==
Saddex baa Rag ugu Liita:
B) Ma Toshe.
T) Ma Tashiishe.
J) Ma Tashadde.
#Somali #Maahmaah
Saddex Lama Raaco:
B) Ma horreeye.
T) Ma dambeeye.
J) Ma haasaawe.
#Somali #Maahmaah
Saddex Dumar baa ugu Wanaagsan:
B) Mid kaa toostay.
T) Mid kulla toostay.
J) Mid kuu toostay.
#Somali #Maahmaah
Saddex Baa Rag Ugu Daran:
B) Ma dhigte.
T) Ma dhaqde.
J) Ma dhaggeyste.
#Somali #Maahmaah
Sadddex Badda lagga Hellaa:
B) Markab.
T) Doon.
J) Kalluun.
#Somali #Maahmaah
Saddex Raggu waa ka Simman yahay:
B) Maggaca.
T) Magta.
J) Muuqa.
#Somali #Maahmaah
Saddex Baa Ba’ay:
B) Malle ba’ay.
T) Maggac ba’ay.
J) Maal ba’ay.
#Somali #Maahmaah
Saddex Illaahow Addaa Awood u leh:
B) Guursan maayee
yaanan goblamin.
T) Xoogsan maayee xoollo isii.
J) Camal falli maayee caddaabta ha igeyn.
Saddex Ma Dhaqmaan:
B) Geel aan qawsaar lahayn.
T) Qabiil aan
maddax lahayn.
J) Adhi aan qawmiirte lahayn.
#Somali #Maahmaah
Saddex Baa Raggu Ugu Wannaagsan Yahay:
B) Nin tolkii u naccas ah.
T) Nin shisheeyaha u naccas ah.
J) Nin reerkiisa u naag ah.
#Somali #Maahmaah
Saddex Baa Rag ugu Darran:
B) Nin maqan oon la tebin.
T) Nin jooga oon la tirsan.
J) Nin tagaya oon la cellin.
#Somali #Maahmaah
Saddex–Saddex Lamma Heshiiyaan:
B) Nin quudh Jeccel iyo Nimaan u quudhin.
T) Nin qab-weyn iyo Nimaan uba qa-qabin.
J) Nin qosol baddan iyo Nin quusi maad baddan.
Saddex Way ku Hoddaa:
B) Gardarro garrab og.
T) Gaajo gurri og.
J) Gabow geeri og.
#Somali #Maahmaah
Saddex Baa Boqornimada Kaa Qaadda:
B) Gar weecsan /Gar eexo.
T) Gacan gudhan.
J) Guddoon jillicsan.
#Somali #Maahmaah
Saddex Baase Suldaan Siisa:
B) Gar toosan.
T) Gaccan furan.
J) Guddoon addag.
#Somali #Maahmaah
Laba Way Ku Daba Socdaan:
B) Geeri. T) Gabow.
#Somali #Maahmaah
Saddex Midna Faa’iido Ma Leh:
B) Fidhiqle rag.
T) Fudeeyd haween.
J) Fadhiya geel.
#Somali #Maahmaah
Saddex baa Rag Kaa Rimin Jirray:
B) Wax jooga ka haddalkii.
T) Wax teggay ka hadhidii.
J) Wax soo socda ka
halloosigii.
#Somali #Maahmaah
Saddex Aya Raga lagu Barta:
B) Sooryo ma wada cunteen?
T) Safar ma wada gasheen?
J) Meel ma wada seexateen?
#Somali #Maahmaah
Raggu Waa Labiyo Tobanle:
Nin ragga kalkaal ah;
Rifle iyo rifle kalkaal;
guddoon- raaciyo u gargaare; goor dhow iyo goox dhaliye; Yaa yidhi iyo Yeelli maayo; Uddub-xujo; Qudde; Dhurre; iyo Anna- way-kan.

Wednesday, January 29, 2020

Somalia: the Real Causes of Famine by Michel Chossudovsky

Somalia: the Real Causes of Famine


                                                                                                               Global Research, July 21, 2011

For the last twenty years, Somalia has been entangled in a "civil war" amidst the
destruction of both its rural and urban economies.
The country is now facing widespread famine. According to reports, tens of
thousands of people have died from malnutrition in the last few months. The lives of
several million people are threatened.
The mainstream media casually attributes the famine to a severe drought without
examining the broader causes.
An atmosphere of "lawlessness, gang warfare and anarchy" is also upheld as one of
the major causes behind the famine.
But who is behind the lawlessness and armed gangs?
Somalia is categorized as a "failed state", a country without a government.
But how did it become a "failed state"? There is ample evidence of foreign
intervention as well as covert support of armed militia groups. Triggering "failed
states" is an integral part of US foreign policy. It is part of a military-intelligence
agenda.
According to the UN, a situation of famine prevails in southern Bakool and Lower
Shabelle, areas in part controlled by Al Shahab, a jihadist militia group affiliated to Al
Qaeda.
Both the UN and the Obama administration had accused Al Shahab of imposing "a
ban on foreign aid agencies in its territories in 2009". What the reports do not
mention, however, is that Harakat al-Shabaab al-Mujahideen (HSM) ("Movement of
Striving Youth") is funded by Saudi Arabia and supported covertly by Western
intelligence agencies.
The backing of Islamic militia by Western intelligence agencies is part of a broader
historical pattern of covert support to Al Qaeda affiliated and jihadist organizations in
a number of countries, including, more recently, Libya and Syria.
The broader question is: What outside forces triggered the destruction of the Somali
State in the early 1990s?
Somalia remained self-sufficient in food until the late 1970s despite recurrent
droughts. As of the early 1980s, its national economy was destabilized and food
agriculture was destroyed.
The process of economic dislocation preceded the onset of the civil war in 1991.
Economic and social chaos resulting from IMF "economic medicine" had set the
stage for the launching of a US sponsored "civil war".
An entire country with a rich history of commerce and economic development, was
transformed into a territory.
In a bitter irony, this open territory encompasses significant oil wealth. Four US oil
giants had already positioned themselves prior to the onset of the Somali civil war in
1991:
Far beneath the surface of the tragic drama of Somalia, four major U.S. oil
companies are quietly sitting on a prospective fortune in exclusive concessions to
explore and exploit tens of millions of acres of the Somali countryside.
According to documents obtained by The Times, nearly two-thirds of Somalia was
allocated to the American oil giants Conoco, Amoco, Chevron and Phillips in the final
years before Somalia's pro-U.S. President Mohamed Siad Barre was overthrown and
the nation plunged into chaos in January, 1991. ...
Officially, the Administration and the State Department insist that the U.S. military
mission in Somalia is strictly humanitarian. Oil industry spokesmen dismissed as
"absurd" and "nonsense" allegations by aid experts, veteran East Africa analysts and
several prominent Somalis that President Bush [Senior], a former Texas oilman, was
moved to act in Somalia, at least in part, by the U.S. corporate oil stake.
But corporate and scientific documents disclosed that the American companies are
well positioned to pursue Somalia's most promising potential oil reserves the moment
the nation is pacified. And the State Department and U.S. military officials
acknowledge that one of those oil companies has done more than simply sit back
and hope for peace.
Conoco Inc., the only major multinational corporation to maintain a functioning office
in Mogadishu throughout the past two years of nationwide anarchy, has been directly
involved in the U.S. government's role in the U.N.-sponsored humanitarian military
effort.( The Oil Factor in Somalia : Four American petroleum giants had agreements
with the African nation before its civil war began. They could reap big rewards if
peace is restored. - Los Angeles Times 1993)
Somalia had been a colony of Italy and Britain. In 1969, a post-colonial government
was formed under president Mohamed Siad Barre; major social programs in health
and education were implemented, rural and urban infrastructure was developed in
the course of the 1970s, significant social progress including a mass literacy program
was achieved.
The early 1980s marks a major turning point.
The IMF-World Bank structural adjustment program (SAP) was imposed on sub-
Saharan Africa. The recurrent famines of the 1980s and 1990s are in large part the
consequence of IMF-World Bank "economic medicine".
In Somalia, ten years of IMF economic medicine laid the foundations for the
country's transition towards economic dislocation and social chaos.
By the late 1980s, following recurrent "austerity measures" imposed by the
Washington consensus, wages in the public sector had collapsed to three dollars a
month.
The following article first published in 1993 in Le Monde diplomatique and Third
World Resurgence centers on the historical causes of famine in Somalia.
This article was subsequently included as a Chapter in my book The Globalization
of Poverty and the New World Order, first edition 1997, second edition, Global
Research. Montreal, 2003.
Somalia: the Real Causes of Famine
by Michel Chossudovsky
First published in 1993, Third World Resurgence and Le Monde diplomatique
The IMF Intervention in the Early 1980s
Somalia was a pastoral economy based on "exchange" between nomadic herdsmen
and small agriculturalists. Nomadic pastoralists accounted for 50 percent of the
population. In the 1970s, resettlement programs led to the development of a sizeable
sector of commercial pastoralism. Livestock contributed to 80 percent of export
earnings until 1983. Despite recurrent droughts, Somalia remained virtually selfsufficient
in food until the 1970s.
The IMF-World Bank intervention in the early 1980s contributed to exacerbating the
crisis of Somali agriculture. The economic reforms undermined the fragile exchange
relationship between the "nomadic economy" and the "sedentary economy" - i.e.
between pastoralists and small farmers characterized by money transactions as well
as traditional barter. A very tight austerity program was imposed on the government
largely to release the funds required to service Somalia's debt with the Paris Club. In
fact, a large share of the external debt was held by the Washington-based financial
institutions.' According to an ILO mission report:
[T]he Fund alone among Somalia's major recipients of debt service payments,
refuses to reschedule. (...) De facto it is helping to finance an adjustment program,
one of whose major goals is to repay the IMF itself.
Towards the Destruction of Food Agriculture
The structural adjustment program reinforced Somalia's dependency on imported
grain. From the mid-1970s to the mid-1980s, food aid increased fifteen-fold, at the
rate of 31 percent per annum.' Combined with increased commercial imports, this
influx of cheap surplus wheat and rice sold in the domestic market led to the
displacement of local producers, as well as to a major shift in food consumption
patterns to the detriment of traditional crops (maize and sorghum). The devaluation of
the Somali shilling, imposed by the IMF in June 1981, was followed by periodic
devaluations, leading to hikes in the prices of fuel, fertilizer and farm inputs. The
impact on agricultural producers was immediate particularly in rain-fed agriculture, as
well as in the areas of irrigated farming. Urban purchasing power declined
dramatically, government extension programs were curtailed, infrastructure
collapsed, the deregulation of the grain market and the influx of "food aid" led to the
impoverishment of farming communities.'
Also, during this period, much of the best agricultural land was appropriated by
bureaucrats, army officers and merchants with connections to the government.'
Rather than promoting food production for the domestic market, the donors were
encouraging the development of so-called "high value-added" fruits, vegetables,
oilseeds and cotton for export on the best irrigated farmland.
Collapse of the Livestock Economy
As of the early 1980s, prices for imported livestock drugs increased as a result of the
depreciation of the currency. The World Bank encouraged the exaction of user fees
for veterinarian services to the nomadic herdsmen, including the vaccination of
animals. A private market for veterinary drugs was promoted. The functions
performed by the Ministry of Livestock were phased out, with the Veterinary
Laboratory Services of the ministry to be fully financed on a cost-recovery basis.
According to the World Bank:
Veterinarian services are essential for livestock development in all areas, and they
can be provided mainly by the private sector. (... Since few private veterinarians will
choose to practice in the remote pastoral areas, improved livestock care will also
depend on "para vets" paid from drug sales.'
The privatization of animal health was combined with the absence of emergency
animal feed during periods of drought, the commercialization of water and the neglect
of water and rangeland conservation. The results were predictable: the herds were
decimated and so were the pastoralists, who represent 50 percent of the country's
population. The "hidden objective" of this program was to eliminate the nomadic
herdsmen involved in the traditional exchange economy. According to the World
Bank, "adjustments" in the size of the herds are, in any event, beneficial because
nomadic pastoralists in sub-Saharan Africa are narrowly viewed as a cause of
environmental degradation."
The collapse in veterinarian services also indirectly served the interests of the rich
countries: in 1984, Somalian cattle exports to Saudi Arabia and the Gulf countries
plummeted as Saudi beef imports were redirected to suppliers from Australia and the
European Community. The ban on Somali livestock imposed by Saudi Arabia was
not, however, removed once the rinderpest disease epidemic had been eliminated.
Destroying the State
The restructuring of government expenditure under the supervision of the Bretton
Woods institutions also played a crucial role in destroying food agriculture.
Agricultural infrastructure collapsed and recurrent expenditure in agriculture declined
by about 85 percent in relation to the mid-1970s." The Somali government was
prevented by the IMF from mobilizing domestic resources. Tight targets for the
budget deficit were set. Moreover, the donors increasingly provided "aid", not in the
form of imports of capital and equipment, but in the form of "food aid". The latter
would in turn be sold by the government on the local market and the proceeds of
these sales (i.e. the so-called "counterpart funds") would be used to cover the
domestic costs of development projects. As of the early 1980s, "the sale of food aid"
became the principal source of revenue for the state, thereby enabling donors to take
control of the entire budgetary process."
The economic reforms were marked by the disintegration of health and educational
programmes.'3 By 1989, expenditure on health had declined by 78 percent in relation
to its 1975 level. According to World Bank figures, the level of recurrent expenditure
on education in 1989 was about US$ 4 Per annum per primary school student down
from about $ 82 in 1982. From 1981 to 1989, school enrolment declined by 41
percent (despite a sizeable increase in the population of school age), textbooks and
school materials disappeared from the class-rooms, school buildings deteriorated
and nearly a quarter of the primary schools closed down. Teachers' salaries declined
to abysmally low levels.
The IMF-World Bank program has led the Somali economy into a vicious circle: the
decimation of the herds pushed the nomadic pastoralists into starvation which in turn
backlashes on grain producers who sold or bartered their grain for cattle. The entire
social fabric of the pastoralist economy was undone. The collapse in foreign
exchange earnings from declining cattle exports and remittances (from Somali
workers in the Gulf countries) backlashed on the balance of payments and the state's
public finances leading to the breakdown of the government's economic and social
programs.
Small farmers were displaced as a result of the dumping of subsidized US grain on
the domestic market combined with the hike in the price of farm inputs. The
impoverishment of the urban population also led to a contraction of food
consumption. In turn, state support in the irrigated areas was frozen and production
in the state farms declined. The latter were slated to be closed down or privatized
under World Bank supervision.
According to World Bank estimates, real public-sector wages in 1989 had declined by
90 percent in relation to the mid-1970s. Average wages in the public sector had fallen
to US$ 3 a month, leading to the inevitable disintegration of the civil administration."
A program to rehabilitate civil service wages was proposed by the World Bank (in the
context of a reform of the civil service), but this objective was to be achieved within
the same budgetary envelope by dismissing some 40 percent of public-sector
employees and eliminating salary supplements." Under this plan, the civil service
would have been reduced to a mere 25,000 employees by 1995 (in a country of six
million people). Several donors indicated keen interest in funding the cost associated
with the retrenchment of civil servants."
In the face of impending disaster, no attempt was made by the international donor
community to rehabilitate the country's economic and social infrastructure, to restore
levels of purchasing power and to rebuild the civil service: the macro-economic
adjustment measures proposed by the creditors in the year prior to the collapse of
the government of General Siyad Barre in January 1991 (at the height of the civil
war) called for a further tightening over public spending, the restructuring of the
Central Bank, the liberalization of credit (which virtually thwarted the private sector)
and the liquidation and divestiture of most of the state enterprises.
In 1989, debt-servicing obligations represented 194.6 percent of export earnings. The
IMF's loan was cancelled because of Somalia's outstanding arrears. The World Bank
had approved a structural adjustment loan for US$ 70 million in June 1989 which was
frozen a few months later due to Somalia's poor macro-economic performance. '7
Arrears with creditors had to be settled before the granting of new loans and the
negotiation of debt rescheduling. Somalia was tangled in the straightjacket of debt
servicing and structural adjustment.
Famine Formation in sub-Saharan Africa: The Lessons of Somalia
Somalia's experience shows how a country can be devastated by the simultaneous
application of food "aid" and macro-economic policy. There are many Somalias in the
developing world and the economic reform package implemented in Somalia is
similar to that applied in more than 100 developing countries. But there is another
significant dimension: Somalia is a pastoralist economy, and throughout Africa both
nomadic and commercial livestock are being destroyed by the IMF-World Bank
program in much the same way as in Somalia. In this context, subsidized beef and
dairy products imported (duty free) from the European Union have led to the demise
of Africa's pastoral economy. European beef imports to West Africa have increased
seven-fold since 1984: "the low quality EC beef sells at half the price of locally
produced meat. Sahelian farmers are finding that no-one is prepared to buy their
herds"."
The experience of Somalia shows that famine in the late 20th century is not a
consequence of a shortage of food. On the contrary, famines are spurred on as a
result of a global oversupply of grain staples. Since the 1980s, grain markets have
been deregulated under the supervision of the World Bank and US grain surpluses
are used systematically as in the case of Somalia to destroy the peasantry and
destabilize national food agriculture. The latter becomes, under these circumstances,
far more vulnerable to the vagaries of drought and environmental degradation.
Throughout the continent, the pattern of "sectoral adjustment" in agriculture under the
custody of the Bretton Woods institutions has been unequivocally towards the
destruction of food security. Dependency vis-à-vis the world market has been
reinforced, "food aid" to sub-Saharan Africa increased by more than seven times
since 1974 and commercial grain imports more than doubled. Grain imports for sub-
Saharan Africa expanded from 3.72 million tons in 1974 to 8.47 million tons in 1993.
Food aid increased from 910,000 tons in 1974 to 6.64 million tons in l993.
"Food aid", however, was no longer earmarked for the drought-stricken countries of
the Sahelian belt; it was also channeled into countries which were, until recently,
more or less self-sufficient in food. Zimbabwe (once considered the bread basket of
Southern Africa) was severely affected by the famine and drought which swept
Southern Africa in 1992. The country experienced a drop of 90 percent in its maize
crop, located largely in less productive lands." Yet, ironically, at the height of the
drought, tobacco for export (supported by modem irrigation, credit, research, etc.)
registered a bumper harvest. While "the famine forces the population to eat termites",
much of the export earnings from Zimbabwe's tobacco harvest were used to service
the external debt.
Under the structural adjustment program, farmers have increasingly abandoned
traditional food crops; in Malawi, which was once a net food exporter, maize
production declined by 40 percent in 1992 while tobacco output doubled between
1986 and 1993. One hundred and fifty thousand hectares of the best land was
allocated to tobacco .2' Throughout the 1980s, severe austerity measures were
imposed on African governments and expenditures on rural development drastically
curtailed, leading to the collapse of agricultural infrastructure. Under the World Bank
program, water was to become a commodity to be sold on a cost-recovery basis to
impoverished farmers. Due to lack of funds, the state was obliged to withdraw from
the management and conservation of water resources. Water points and boreholes
dried up due to lack of maintenance, or were privatized by local merchants and rich
farmers. In the semi-arid regions, this commercialization of water and irrigation leads
to the collapse of food security and famine.
Concluding Remarks
While "external" climatic variables play a role in triggering off a famine and
heightening the social impact of drought, famines in the age of globalization are manmade.
They are not the consequence of a scarcity of food but of a structure of global
oversupply which undermines food security and destroys national food agriculture.
Tightly regulated and controlled by international agri-business, this oversupply is
ultimately conducive to the stagnation of both production and consumption of
essential food staples and the impoverishment of farmers throughout the world.
Moreover, in the era of globalization, the IMF-World Bank structural adjustment
program bears a direct relationship to the process of famine formation because it
systematically undermines all categories of economic activity, whether urban or rural,
which do not directly serve the interests of the global market system.
(for footnotes see Chapter in the Globalization of Poverty)
The Globalization of Poverty and the New World
Order
by Michel Chossudovsky


Hordhaca kitaabka Ar-baciin nawawi

  Hordhac Waxa Mahad oo dhan u sugnaatay rabbiga Caalamka oo dhan u taagan maamulka dhulalka iyo Cirarka., maamulayey makhluuqa oo dhan. Soo...