Somali Hospitality

 

Somalis are renowned for their hospitality. Though in their breast lies an indomitable spirit, sculpted by the asperity of their surroundings, Somalis are generally a pleasant people with a keen eye for generosity and are known to indulge in the pleasures of conviviality.

In the vast arid countryside, where the nomadic settlers roam, hospitality is of utmost importance. Here, in these boundless miles of barren lands and parched terrains, the nomads’ lives become interdependent; so much so that hospitality has become something of an obligation upon every nomadic settler. Regularly a nomadic family would receive a way-wanderer or a traveller lost for directions or people just passing by. These consist of nomads looking for their lost camels/sheep, or nomads on a long trip wishing to rest for the night or even Qur’an teachers who wish to provide their services to the nomadic families in rural areas.

It is the custom of the Somalis to provide for their guests, once they arrive, with all means available. It could be Diraac, the dry season when water is scarce, when the camels udders are empty, when the sheep are weak and the general atmosphere of the house is rather bleak and chaotic. Yet, despite this the family must provide food and shelter for the weary travellers who come their way no matter what. Even with most nomadic families already leading an abstemious way of life owing to their locality and meagre resources, to be able to serve a guest appropriately is highly commendable and to turn a guest away is the most dishonourable deed.

Being able to serve your guests is an honourable act and highly esteemed throughout the Somali society, however inappropriate a time they guests arrive. In the Nomadic lifestyle, the father who is the head of the house is ware that at any time he might receive guests and travellers, so he is always looking after his name and his honour. If a man is in possession of several milking camels, it is within his means to milk one or even two camels for his guests to serve them with fresh milk, and even slaughter them a camel, but during the times ofDiraac/Jiilaal when milk is in short supply, when the sheep have become emaciated and the camels are taken to far away places for grazing, what is the head of the house to do to preserve his dignity?

Hospitality has been the subject of a countless number of poems and is peppered throughout the Somali literature in various forms, but to emphasise the importance of such noble act, I will post a few:

When Asnaan Sharmaarke of the Sultanate of Hobyo had an argument with his ruler, Ali Yusuf Kenadiid, he was later heard composing the following lines:

• Tixda gabay guraasow beryahan daayey tirinteedee
• Xalaan tow kasoo iri hurdada goor dalool tegaye
• waxaaan tabayey mooyee anoo taahayaan kacaye
• Halkiiyo toban jirkaygii waxaan tabayey lay diidye
• Boqol tiirshihii aan ahaa lay tix gelinwaaye
• Kol hadaan tawalo oo u kaco tu aan la gaareyn
• Shan haloo aan laga toobaneyn sow la tebi maayo?

• The composing of poems O Guraase these days I have abandoned
• But last night I stirred from slumber with part of the night gone
• I know not what I was in search for, but with grunts I awoke
• Since the age of ten I have been denied that which I sought
• For a man equivalent to a hundred men I was not valued
• But once I resolve to pursue that unattainable quest
• Five indispensable things wouldn’t you miss?

After these few opening lines into his poem, Asnaan relates the five character traits that he is distinguished for. Without detailing the whole poem, below is the stanza in which he exalts his quality as a hospitable man:

• Erga toban habeen soo dhaxdayoo timi halkaan joogo
• Tulda geela inaan loogo waad igu taqaaniine
• Waa laygu wada toosayaa taajir saan ahaye
• Gacantaan tashiilada aqoon sow la tebi maayo?

• If after travelling ten nights messengers come to my dwelling
• You know that it is my custom to slaughter them a camel
• And all will awake to the feast as if I am wealthy
• The hand that gives without restraint wouldn’t you miss?

Though Somali custom dictates that every traveller/visitor is received with open arms and cordially entertained regardless of ethnicity, region or tribal allegiance (even enemy tribes), this custom is gradually diminishing.

Baro Gabayada

Qabqab hadalku iigama tagee waa qotomiyaayee,

qalinkaba hadaan khadi ku jirin xaashi qori waayee,

nimay luguhu qaar goan yihiin qaab u socon waaye.

biyo meel qarsoonoo khatara kaga jira qow fog,

adigoo haraad qaba durbaba kuma qabowshaane,

hadiise qaawe kuu dahashiyo qaabil sidigteeda,

qaabkeeda goortaad shantaa lagu qaboobaayee.

Jacburkii Dhoodaan

War horta ninyahaw anigu waan jeclaadaye
Gabadhbaan jeclahay oo i jecel, mana jeclaadeene
Haddii ay i jeclaatana ma rabo inaan jeclaadaaye
Ninkii ay jeclaatana la waa inuu jeclaadaaye
Kii aan jeclayn waa iyadu inay jeclaataaye
Jacaylkagya iyo keedu waa laba jeclaadoone

Gabadh jinaha dhuudhuuban waa inaan jeclaadaaye
Tu naasuhu janjeedhaan waa inaan jeclaadaaye
Middii jeer la moodoo dhan waa inaan jeclaadaaye
Garoobtii i soo jiidha waa inaan jeclaadaaye
Islaan baradho jiidaysa waa inaan jeclaadaaye
Duqdii jaadka gadaneysay waa inaan jeclaadaaye
Habar jeenyo buurbuuran waa inaan jeclaadaaye
Wadaaddaanse jeclaadee dharraar macawsta i siisay
Gurigeeda waagaan tegee ay shaaha ii karisay
Haasawaheedii kolkuu sooba madhan waayey
Feedhka iyo tantoomada sideer uguma boobeene
Kolkay qaad i siinweydey ayuu mawdku ka adeegay.

Ninkii dumar jeclaadaase wuu yara ammaantaaye
Adna waxaaban kuu soo fekeray hadallo dhaadheere
Midabka iyo quruxdaadan ayaan yarahe faalleyne
Gabadhyahay casaantaadu waa dhuxullo meygaage
Afkaagana madowgiisu waa nuuraddoo kale e
Sidaa aawadeed baan jacayl kuugu soo kacaye
Guurna waaban kaa doonaya sidaa dharraatiiye
Timahaygu siday yihiin eed cirrada moodo
Duqdnimiyo gabow igama aha oo wayska dhalankaye
Adiguna carruurbaad tihiyo sida dhallaankiiye
Isku qayrna waa nahay anuun baa laba Gu! kaa weeyne
Sanadkii Daraawiishtii baan dhoocillo ahayne

Dhallinyaro inaan nahay dadkuba waa ogsoonyahaye
Inan iyo barbaar baan nahaye waan lagaranayne
Raggaa kale juuq ha u odhan aniga mooyaane
Kii kula hadlana waa inaan feedh ka badiyaaye
Haddii layga kaa dhaco waxbaan sahayan doonaaye
Dameer dhagaxa waa inaan gurtoo qaylo kiciyaaye
Naagtana ka iga qaada waa inaan ka dhuuntaaye
Ninuu ciil lafaha buuxiyoo dibinta ruugaaya
Oo luqanta hoogaamiyo gegi xarriiqaaya
Haddii kii xumaantaa ku falay weliba maad maagtid
Sidii laba digaag sow ilkaa layska cuni maayo.

Aqal Somali

 

This is the Somali hut being constructed – and as I mentioned before, you’d notice that it is only women who build the huts. The men usually gather the wood from the Galool, Dhumay trees etc, and then the women get to work. The above hut being constructed is called Saddex-dhigood, meaning it is made out of three arched Gob branches as you can see above. This is the smallest hut constructed and the largest is made out of Seven. The most common huts though are made out of either three or four Dhigood.

 

Though not of the same hut, this is how the inside of some huts looks like. In this picture, the thin branches that run somewhat perpendicular to the threeDhigo, along the entire hut, are called lool. These lool form a spread above theDhigo so that the woven mats can be fastened onto the hut.

 

And this is how the mats are then fastened to the hut. What you see in the picture on the left is Udub-Dhexaad – the middle, or sometimes on either sides of the hut, wood made usually out of Dayyib tree that fortifies the hut and keeps it erect.

 

And this is how the inside looks like when it is finally built, with a small branch for hanging clothes as an extra.

  

 

Xeedho

The Xeedho is a custom usually prevalent in the Northern parts of Somalia. After the wedding is consummated and the bride and groom settle peacefully in their newly constructed home, it is time for opening the Xeedho or as it is called in Somali Xeedho-fur. This usually occurs on the seventh night, – the final night of the seven-day honeymoon period. The roots of Xeedho lie in the pastoral lands with the Somali Nomads. The custom though, is dwindling in the rural areas and has, as of late, taken a great following in the urban areas

Left: The Xeedho. Middle: The veil is uncovered. Right: Naked

In the olden times the villagers would gather outside the hut of the newly weds and the Xeedho-opening ceremony would take place. The gathering in the city does not differ much from that of the villages as all people congregate in a large hall.

The Xeedho, with its gracefully winding shape is designed with the bride in mind. It actually signifies the bride. As the members of both the families gather around in big circles, the Xeedho is placed in the middle and the ceremony begins.

So it must be tended to as if it were the bride herself and as a result, the opening of the Xeedho has fixed rules and regulations, though many of them are no longer practiced by majority of people. The tradition is slowly dying and losing its formal procedures, some of which are:

• The Xeedho MUST be opened completely so that the groom can publicly declare the bride as his wife.
• The groom cannot partake in the opening of the Xeedho
• A male member from the groom’s tribe, usually a close relative such as a cousin, etc. is chosen to open the knots on the Xeedho. First though, he must take the upper veil off, just as he would a new bride in her wedding gown, and then process with the untying of the ropes.
• A guard, usually a woman and from the bride’s family, holding a gentle stick stands beside the Xeedho and watches as the man carefully tries to untie the labyrinth of knots. Being one of the few women who spent days and days interweaving the rope on the Xeedho, she knows every opening and every knot.
• If the man places his hands on the wrong end of the rope, or tries to open the rope from a different knot, the female guard lightly whips him with her stick. That signifies that he has to change the course of his opening of the rope and find a new lead. This will continue until the Xeedho is opened.
• There is nothing wrong if the man finds the opening end of the Xeedho easily and it is opened quickly, though sometimes this might cause a squabble between the female members of the two parties.
• There is only one opening of the rope on the Xeedho. This opening is a tiny knot hidden in the maze of ropes. If the man finds the opening, he would simply pull it and it disentangles itself completely – thereby opening the Xeedho.
• Several male members from the groom’s family will attempt to open the Xeedho, and all that time, the Guard keeps watch for any mistakes.
• If the Xeedho is not opened that night, they congregation returns the following night to try and open it.

    

The above images show the untying of the ropes on the Xeedho.

If the relatives of the groom fail to open the Xeedho, a great deal of disgrace follows them wherever they go. The bride is (sometimes) repossessed by her family saying that the groom, whose relatives could not open the Xeedho, will not be capable of catering to the needs of the bride. The women engage in verbal scuffles and a war of songs while the men resort to spiteful words of poetry being recited over a course of time. Sometimes even battles between tribes came about as a result of a Xeedho not opened properly or not opened at all.

 

The two images above reveal the Sati (which the Xeedho is made of) after the removal of the white cloth (Salaq) and the container with the contents.

The white cloth draped around the curvy container is called Salaq. The Xeedho is the complete thing and the outer hard covering that it is contained in is calledSati. Inside the Xeedho is small container with the Subag covered with a thick coating of dates. The dates are mixed with several spices and then ground together to make this chunky substance. It is not just Subag though, but there is also Muqmad/oodkac – small dried meatballs immersed in the Subag. After the successful opening of the Xeedho, its contents I.e. the Subag and Muqmadare distributed among the male members of both families/relatives/attendees. It is customary that the women do not eat from the Xeedho – for them is a special one taken to the girls house which is then distributed accordingly.

  

Left: The thick mixture of dates and spices is sliced open.   Right: Once opened, a rich mixture of Subag and Muqmad lies at the bottom ready to be consumed

Somali Nomadic Images

Click on the images to enlarge.

Below is the construction process of a Somali Hut and the finished result. A description of the process can be found in the post – Aqal Somali

  

  

  

Nomads and their most beloved possession – camels.

  

  

  

  

  

  

  

  

  

  

xaflad Aroos ree Guuraa

 

  

  

  

  

And below are a Nomad’s Utensils.

   

  

Most of the trees below are quite prevalent throughout Somalia. Their uses can be found here.

  

  

   

All the Images below are from the web.

 

  

   

  

  

  

  

  

Somali Cultural Weddings – Gaaf

As the sun plummets down the horizon, the joyous people of the village depart company after the Gelbis to prepare for the more interesting part of the ceremony and the festivities continue through the night. Demonstrative of the happy times they are having, everyone in the village as well as the neighbouring settlements congregate at the hut of the newly-weds. An unrestrained enthusiasm sweeps across the surroundings and the sounds of ululating women travels several kilometres upon the open fields.

Come nightfall and the Gaaf begins. With a mixture of several forms of poetry, songs and riddles, the Gaaf is perhaps the most entertaining part of the entire wedding ceremony. The villagers look forward to the Gaaf in anticipation. Settlers from far areas travel several nights just to witness the fun-filled night as a young girl recited in her poem in one Gaaf I attended:

Hoobe hobaala hoobala hoobalow

Ee hoobe hobaala hoobalayey hadaba

Beryaan soo dhaxayoo bogoxaa shishaan ka imid

Calaf ma dooneynoo cagahana ma daalineyn

Oo soor ma dooneynin saaxiibna uma gudeyn

Boqorada iyo boqorka soo booqo baan lahaa

Ciyaarta ka tiiri oo caawi baan lahaa

Hoobe hobaala hoobala hoobalow (these set the rhyming pattern for the poem)

Ee hoobe hobaala hoobalayey hadaba

For nights I have been travelling, coming from distant lands

Neither was I in search of my destined partner nor was I tiring my legs (in vain)

I wasn’t in search of food and for a friend I did not travel

To visit the Queen and the King was my intention

To perfect their dance ceremony and help them was my intention

  

Right: The Bride and groom in the middle and the Malxiis & Malxiisad on either sides

The hut is decorated to the best of their means (the above is not a hut but a tin-roofed house), with all sorts of elegant decorative utensils and Nomadic handicrafts at display; the bride, in her wedding apparel, is covered with brilliant patterns of henna, the women in their Subeeciyad and the man in his best clothes, each according to his means.

The Gaaf is simply a congregation at the house of the newly-weds for seven nights, where singing, poetry and riddles are preserved through the nights and it too, like the Xeedho, has some strict rules to be observed:

• As soon as you enter the hut, it is customary that you first shake hands with the groom, then the bride, then the best-man (malxiis), then the best-woman (Malxiisad) – and in that precise order also. After that you are permitted to greet any other attendees of your acquaintance or liking.
• When many people have attended and food is lavishly consumed, the entertainment then starts. Entertainment here is to be understood primarily in terms of extended verbal jousts and battle of words and intellect. Poetry, riddles and songs, all either wishing blessing for the newly-weds or expressing self-avowal of one’s intellect or wisdom is composed or recited; sometimes it even culminates in a battle between the sexes, as often is the case.
• Once the entertainment starts, the groom is appointed his two male helpers. One of these helpers acts as the ‘court’ (Maxkamad) and the other as the ‘public prosecutor’ or a ‘policeman’ (Askari). The Askariwith his baton walks around the room and initiates the ceremony by either singing or reciting a poem first. Then he points his stick to someone in the gathering and that person must stand in front of the ‘court’ to be sentenced.
• The sentencing of this person could comprise of answering several riddles, a poem recitation or singing a song. If that person does not comply to any of these, he/she has one chance to pass on the sentence to someone else.
• Everyone attending the Gaaf is subject to such random picking to be sentenced to a public performance.
• If a person gets a riddle wrong, he/she is punished and the punishments sometimes include being branded on the face with ashes or something similar for the duration of the night. Sometimes the punished are made to drink water filled with salt.
• Several bottles of perfumes are brought in to spray on the performer who sings well or recites a good poem or answers all his/her riddles correctly.

When the house was filled the man with the blue shirt on the right was the Askari and picked performers.

Though the customs of the Gaaf have somewhat diminished now and its tradition is not fully observed within much of the Somali community in Somalia, and is extinct in the western world, yet the Nomads practice it and for them it is a great occasion. They take great pride in their ceremonies. Utmost care is ensured so that everything is in its due place and the hut, adorned in a variety of woven mats and decorative material, looks as ornamental as their skilful hands can make it.

But what makes the Gaaf interesting is not the decoration of the hut or the number of people attending; it is the words recited by the performers and the wisdom behind them that lightens up the gathering and the more versed a person is in poetry the more esteemed they are in those circles.

Poetry in this forsaken land is not simply a hobby of the erudite gentlemen of high nobility; each and everyone is in possession of an admirable wit for words and is capable of composing either rabble-rousing speeches or laudable verses of praise. Here are laymen and ordinary Nomads on whose tongues fountains of words flourish, so everyone on the night composes poems on the spot. It is these words that are imparted, the feelings they embody and the sentiments they arouse that become the highlight of the night.

Observing these nomads had now strengthened my aforementioned predilection for a residence among them. Their simple ways of living and care-free life had appealed to me for a very long time. As for the exchange of poems during the nights of Gaaf, I will post a few examples in my next post…

To be continued…

SOMALI CAT AFFAIR

The scene is a coffee shop. The narrator walks with a book in hand. The opening monologue takes place as he orders and pays for his coffee.

Myself: (his voice only) There is a corner – a coffee shop to be precise – in this cold town, where I spent some of the happiest hours of my youth. It was there that I read War and Peace and something of Stendhal; it was there that I used often reminiscence of my native land and silently recall simple things of the past; and it was there that I met Her who’s now my life. But I don’t go there anymore. And it’s all because of that Somali cat affair – the most comic business now that I think about it. The incident itself was as amusing as it was unexpected. I was sitting my usual spot, drinking my same old double espresso when all of a sudden walked a childhood friend, who evidently did not like who I had become. He was among other things, a cab driver, and, of course, my kinsman. We are all related somehow.

My Kinsman: How are you, brother? Tell me the news.

Myself: I am fine. (Motioning him) Sit down.

My Kinsman: ( Sitting) What are you reading?

Myself: Nothing important. Some novel.

My kinsman: (He picks up the book and carelessly examines the content by the cover) I don’t get you anymore. Walahay you used be a better Muslim, when you were a boy. I remember how you memorized and recited the whole Qu’ran. You were Sheik Ali’s favourite pupil and now look what you have become – reading some rubbish book.

Myself: (Uninterested) What else is new?

My Kinsman: Brother, I am sorry to see you have changed.

Myself: I am sorry to see you haven’t.

My Kinsman: Brother, you have lost your culture.

Myself: No, friend, I have lost my pretensions.

Silence. They sip their drinks. The kinsman examines room around him. The narrator appears to be reading the back cover of his book. In the meantime, two middle class women join their section of the shop and sit behind them, where they can be overheard.

First Woman: Victoria brought home a Somali the other night.

Second Woman: A Somali?

First Woman: Indeed, of all choices, an exotic Somali.

Second Woman: It’s a rough and tough one to handle.

First Woman: I know. It is a vicious creature.

Shocked, the two men start to eavesdrop on the ladies.

Second Woman: Everybody knows the Somali is not even a genuine breed.

First Woman: It’s half Abyssinian; half I know not what.

Second Woman: But the worst part is that you can’t toilet train the darn thing.

First Woman: The Somali type is terrible. Couldn’t she find Siamese or something?

Enraged and offended Kinsman gets up and confronts the two women.

My Kinsman: What you say about Somali people? We hear everything.

First Woman: (surprise) Sir, we haven’t said anything about anyone.

My Kinsman: Yes, you say some bad things about Somali people. You say we are terrible creatures and we don’t know how to use toilets.

Second Woman: Sir, you are mistaken. We were discussing cats – Somali cats.

Mykinsman: We know you lie. Both of you said we are Abyssinians. We are not Amhara. We hate Ethiopians, and we hate your racist country—let’s go brother. Naga keen balaayada.

Myselfhesitant) …I will follow you.

Interrupted and terrified and their chat cut off, the two ladies also exit through a different door.

Myself: (his voice only) I did not follow him. In fact, I did not know what to do. I just sat there. I found the whole incident overpowering if not embarrassing. No doubt, my kinsman overreacted. But what about the ladies themselves? Clearly, they were in the wrong; they had no right to abuse our people. Did you believe their story? I didn’t either. I mean whoever heard of a Somali cat? I was bewildered. But as I sat there, I couldn’t help thinking what if the Europeans in their crazy ways of nicknaming God’s creatures have named a cat after us. This was a remote probability, nevertheless, a possibility. Luckily, I had my laptop with me. Right then and there, I researched Somali cat. To my horror, there, is after all, such a thing as a Somali cat. The creature is everywhere in the net. In fact, the cat has more fan clubs than all the Somali factions put together.

Waitress: Do you two realize you have just abused a couple of cat lovers?

Myself: (Readies himself and stuff for a leave) I know. ..I know Alison (Dejects the narrator heads to the exit door. )

Writen By Wiilwaal

The End

Two Girls Playing Football

Gabdhah somaliyed ee xiliga waxey ku dhaw yihiin kuwa ka tago dhaqanka waxey aheed ceeb in ey gabar banaan wax ku cunto ku dheesho ayadoo inan ah xiliyadan danbe waxaa dhacday wax yaabo badan gabdhihii oo sida wiilasha u dhaqmaya waxeyna sameyayn wax yaabo aan dhaqanka somalida ku wanagsaneyn, labadan gabdho waxey dheelayaan banooni ama kubad waxeyna ku ciyaarayaan meel ey buxan rag hadaba ma dhaqankii baa sidan isku badalaya ama gabdhah somaliyeed waxey la socdaan caalamka waxa ka dhacaya oo gabdhaha wadamada kale ey ku dhaqaqan HDABA ogow dhaqankaada ayaa ka muhiimsan inaad raacdo mid kale adigoo ku dayanaya dad aan diin la heyn

Haa heedhe ruu naay raas qaboojiyaa soo riglee yee