You gon learn today…
So some people like to call me Somalian, let me just break it down for ya real quick.
Country = Somalia
Ethnic group = Somali
Nationality = Somali
Language = Somali
Somalian = Some alien
Somali = a member of a dope ass group of people inhabiting the Horn of Africa
There is no such thing as “Somalian”
And to all the people who give me side eye when I correct them like “it’s no big deal” Yes it is. This is part of my identity and I’ll be damn if you go around calling us something else because you do not want to take the time to learn what what we call ourselves.
Shit I dont go around calling German ppl Germanians or Germish.
Dhulka oo cagaaroo, Cosobkii dul-saarraa, Isagaan car-jabin weli, Cabbanaan daraaddeed, Ciidda hoose raantiyo, Kula ciiray fooddoon, Cagta meel la saaroo, La cuskado lahaynoo, Calcalyada xareeddii, Halka godan cuslaysiyo; Fiid-cawl horraantii, Cirka oo daruuruhu, Midab wada cillaaniyo, Ku dhigeen canjiidaha, Xilli ay cadceeddii, Dhar cashmiira xidhan tahay, Sagal caasha saaraad, La wadaagtey caanoo, Haddaan caawo kale jirin, Cidi kaama garateen!
Geed cal iyo buur dheer, Carro-hodan ku yaalloo, Cokanoo irmaanoo, Dhirta kale ka caynoo, Cimilada agtiisiyo, Rugtu qurux ku caan tahay;
Dusha sare caleentii, Laamaha is-celisoo, Hoobaan casuus lihi, Cartamayso dhinacyada, Ubaxuna tin iyo cidhib, Kaga dhigay cabbaadhyada; Shimbiraha ka ciyayaa, Intay heeso curiyeen, Isku camal wareereen, Dabadeeto carashada, Markii laysku cayn go’ay, Isu ciidan doonteen;
Halcabbaara goortay, Isu calan-waleeyeen, Cadho kala maqnaayeen, Cadcaadiigsi geedkii, Ciddiyaha ku qariyeen, Codka luuqda heestiyo, Carrabkoodu kala tegay, Carcaraha is daba maray, Cudur jirey ku baaba’ay;
Dhallin caana diiddoo, Guryihii ka caagtiyo, Cadraddiyo barbaartii, Sida goob ciyaareed, Ugu soo carraabeen, Calaf waa halkiisee, Hadallada cawayskaas, Ku calmaday u badan tahay!
Carshigaa nasahan baad, Biyo wada cabteenoo, Haddaan lay cadaabayn, Rabbi ii cadhoonayn, Dadku inuu ku caabudo, Madowgiyo caddaankuba, Ku caleemo saaraan, Sow kuma canaanteen!
O dazzling darling: happy happenstance and fair fortune to you, mind mesmeriser – since we became acquainted you’ve been my only fever. You’re like a light-footed charger canny at midnight combat, the fight by close engagement where the rider takes revenge – men constantly look keen. I’m an empty pail that’s purified by your love’s burning twigs; every night I go out with the dream of your long-held image.
When the green of the ground, its surface fresh and still unploughed, when the brow of its growth bows and it collapses under the weight of its own bounty, and there’s no space to plant a foot, not even room to lean; when just-fallen rain gathers making the earth’s curves heavy; when in the light red light of evening the sky’s collecting clouds the exact hue of henna bearing the sun’s brand; when the sun itself is clothed in the very colour of cashmere, when rain-promising rays hang on its neck: your looks are cousin to all this and who if not accustomed to it could tell you two apart?
You’re that tree topping a tall mountain rooted in fertile soil sated with water and ready to give fruit; its climate differing from that of all other trees, its setting renowned for its beauty, its topmost canopy and branches holding each other up; its fruit so ripe and red each roars to each on every flank; and blossoming from hair to heel like the lovely lines that ring the throat; the birds chorusing till all their songs are intermingled, then holding a song war - singing themselves into a stalemate and seeking reinforcements. After a while, when each waves feather flags to each, anger driving them apart, their claws digging crossly in the bark of the tree, the making of the melodies straining their tongues, they stray from the tunes till the imbalance is corrected. The young people too won’t eat and refuse to go home, unmarried girls hurry there as though to a place of dancing, young men too - maybe they’re fated to marry, chattering in the eager evening - who would not choose you?
You share your nature with this bliss-filled universe, if God will not be angry or throw me into Hell I would compel the people to worship you, let both black and white crowd to crown you now!
The U.S. military sure can keep a secret. (For seven years, at least.)
The military has been operating in Somalia since 2007, with up to 120 troops on the ground, according to a Reuters scoop. The operatives are there to help the country deal with Islamist militant group al Shabaab.
The troops have not engaged in actual combat, according to Reuters, and instead are focusing on “mission planning, small unit tactics, medical care, human rights and communications” for the Somali National Army and African Union Mission in Somalia.
Until the 1950s, at least according to the writings of many politically conscious Caribbeans, black Americans and Africans living far from the Horn, Ethiopia enjoyed symbolic significance as “a solid island of freedom in the stormy waters of colonial aggression.” The novelist Daniel Thwaite rhapsodized that Ethiopia was the “shrine enclosing the last sacred spark of African political freedom, the impregnable rock of black resistance against white invasion, a living symbol, and incarnation of African independence.” West Indians saw its invasion by Italian fascists and their eventual expulsion in apocalyptic terms, another indication that the world was divided into good and bad, black and white, in which a black state had survived the onslaught of evil. Isaac Wallace-Johnson, the Sierra Leonean nationalist who led the West African Youth League, acknowledged that “the long resistance of the Ethiopians to Italian imperialists [was] a source of inspiration and hope for a West African struggle for emancipation.” Edward Roux cited a similar impact which the Italian-Ethiopian war had in South Africa when Africans “realized for the first time that there existed still in Africa, an independent country where the black man was master and had his own king. They were inspired by the idea of black men defending their own country against white aggressors.” Traditional Ethiopian chroniclers also depicted wars of attempted conquest as struggles between good and evil, light and darkness, attributing their victories to the might of God and describing Ethiopia’s enemies as guided by Satan.
Although the image of Ethiopia as “the only oasis in a desert of rank subjugation from the avaricious hands of foreign domination” contributed to anti-colonialist, nationalist, and Pan-Africanist sentiments, there is little indication that Africans on the continent or throughout the diaspora actually knew (or perhaps even cared) much about the inner workings of the Ethiopian state.Yet an analysis of Somali nationalism and its anti-colonialist component is incomplete without an examination of the manner whereby Somalis experienced Ethiopian state institutions since the late nineteenth century. Somalis in the Ogaden and neighboring British Somaliland had no illusions about a symbolic or abstract Ethiopia. As will be shown, to them identification of Ethiopia as a “bastion of prestige and hope to thousands of Africans” was appallingly absurd, contradicted by their adversarial relations with “real” Ethiopians.
Charles L. Geshekter, "Anti-Colonialism and Class Formation: The East African Horn before 1950"