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Gadabuursi

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(Waxaa laga soo toosiyay Sheekh Samaroon)

Gadabuursi (Af Ingiriis: Gadabuursi), sidoo kale loo yaqaano Samaroon, waa qabiil ka tirsan Beelaha Dir, ee Dadka Soomaalida.[1] Beesha Gadabuursi waxay si rasmi ah u dagaan oo aad ugu badan yihiin isla markaana iska leeyihiin Gobolka Awdal ee dhacda waqooyiga dhulka Soomaalidu degto.[2] Waxaanay deegaan ahaan ku dhaqan yihiin degmooyinka Boorama, Gebiley, Baki, Lughaya iyo Saylac. Dhinaca wadanka Itoobiya, beeshu waxay deegaan rasmi ah ku leedahay Degmada Awbare ee Gobolka Faafan, Degmada Dembel ee Gobolka Sitti iyo Dooxada Harawo.[3][4][5]

Gadabuursi
جادابورسي سمرون
Dir
Qabriga Sheekh Samaroon
QowmiyadSoomali
Meelaha ay dagaanEthiopiaEthiopia
SomalilandSomaliland
JabuutiDjibouti
Kasoo farcmeyGadabuursi
Qabiilka waalidkaDir
Laamaha
LuuqadaSomali
Carabi
DiintaIslam (Sunni, Sufism)

Gadabuursi juquraafi ahaan waxay ku kala baahsan yihiin saddex wadan: Itoobiya, Somaliland iyo Jabuuti. Dhammaan gobollada Gadabuursi ee Geeska Afrika ku nool, Itoobiya waa waddanka ay ku nool yihiin qabiilka intiisa badan. Dhanka Itoobiya, Beesha Gadabuursi inta badan waxaa laga helaa Ismaamulka Soomaalida, laakiin waxa ay sidoo kale deggan yihiin gobollada Harar, Diridhaba iyo Oromia.[6] [7] [8] [9] [10] [11] [12]

Dhanka Somaliland, Gadabuursigu waxay si rasmi ah u dagaan oo aad ugu badan yihiin isla markaana iska leeyihiin Gobolka Awdal.[13] [14] [15] [16] [17] [18] [19] Waxay u badan yihiin magaalooyinka iyo magaalooyinka sida Boorama, Baki, Lughaya, Saylac, Dilla, Jarahorato, Camuud, Cabaas, Fiqi Aadan, Quljeed, Boon iyo Xariirad.[20] [21] [22] [23] [24] [25] [26]

Dhanka Itoobiya, Gadabuursigu waa qabiilka si rasmi iska leh degmooyinka sida degmada Awbare ee aagga Faafan, degmada Dembel ee aagga Sitti iyo dooxada Harrawa ee balaadhan.[27] [28] [29] [30] [31] Waxaa inta badan laga helaa magaalooyinka iyo tuulooyinka sida Awbare, Awbube, Sheder, Lefe Isa, Derwernache, Gogti, Jaare, Heregel, Arabi iyo Dembel.[27] [32] [33]

Hordhac

Beesha Gadabuursi waxay ka mid tahay beelaha ka tirsan beel-weynta Dir ee shacan weynaha Soomaaliyeed. Dir ahaan, beesha Gadabuursi waxay tol yihiin beesha Ciise ee deegaanka ku ah wadanka Jabuuti,[34] beesha Biyomaal ee laga helo koonfuurta Soomaaliya, beesha Surre (Cabdale iyo Qubays) ee ku dhaqan badhtamaha Soomaaliya, Gaadsan iyo Gurgura.[35]

IM Lewis wuxuu si qiimo leh u soo bandhigayaa qoraal Carabi ah oo ku saabsan taariikhda Soomaalida Gadabuursi. 'Taariikhdan waxay furmaysaa', Lewis wuxuu inoo sheegayaa, 'iyadoo ka sheekeynaysa dagaalladii Imaam 'Cali Si'id (dhalatay 1392) oo Gadabuursi maanta ka soo jeeday, oo lagu tilmaamay inuu yahay hoggaamiyaha kaliya ee Muslimiinta ah ee ka dagaallamaya dhinaca galbeed ee ciidamada Se'ad Ad-Din, oo ahaa taliyihii Saylac : [36]

IM Lewis (1959) wuxuu leeyahay:

"Falanqeyn dheeraad ah oo ku saabsan horumarka Dir iyo ka bixitaanka Galla waxay u muuqataa inay ka timid qoraal Carabi ah oo qeexaya taariikhda qabiilka Gadabuursi. Taariikhdan waxay ku bilaabmaysaa sheeko ku saabsan dagaalladii Imaam 'Cali Si'id (d. 1392), oo Gadabuursi maanta ka soo jeedo asalkoodii, kaasoo lagu tilmaamay inuu yahay hoggaamiyaha kaliya ee Muslimiinta ah ee ka dagaallamaya dhinaca Galbeed ee ciidamada Sa'd ad-Din (d. 1415), oo ahaa taliyihii Saylac."

Dhinaca kale, Samaroonku waxa ay ka tafiirmeen Sheekh Samaroon oo magaciisa saxda ahi uu ahaa Maxamuud.[37] Beesha Samaroon waxa ay ka soo jeedaan asal ahaan dadkii loogu yimiday Waqooyiga Soomaaliya.

Dhaqan ahaan, dadka Gadabuursiga ahi waxay tan iyo wakhti hore ahaayeen kuwo beeroleey ah, ayagoo beeran jiray midho iyo khudaar badan oo ilaa maanta laga helo deegaanadaasi.[38] Degaanka ku wareegsan magaalada Baki, deegaanada Camuud ee dhow magaalada Borama, magaalada Dilla Gebiley Wajaale iyo kuwo kale oo badan ayaa tusaale fiican u ah horumarka xaga wax-beerashada ee beesha Gadabuursi.[39]

Dhinaca kale, waxa iyadna jirta tiro badan oo ka mid ah shacabka Samaroon, kuwaasi oo ah reer guuraa dhaqda xoolaha ay ka midka yihiin geela, lo'da, adhiga, fardaha, dameeraha IWM. Dadka reer guuraaga ahi waxay si joogto ah u daba socdaan roobka ayagoo kolba u guura meesha roob fiican, biyo iyo daaqsiimo wanaagsan u leh xoolaha.[40] Dadkani reer guuraaga ahi ma lahan wax xad ah, waxaanay ayaga iyo xoolohoodu iskaga talaabaan xuduudaha wadanka Soomaaliya, Itoobiya, Jabuuti iyo Somaliland.[41]

Magaalada Borama xarunta kowaad ee beesha Gadabuursi.

Si kastaba ha ahaatee, beesha Samaroon waxay tan iyo qarniyo badan ahaayeen dad aad u horumarsan oo leh ilbaxnimo ka sareeysan bulshooyinkii ay isku wakhtiga ahaayeen. Waxaanay lahaayeen maamulo boqortooyo, saldanad iyo dowlado kala. Kuwaasi waxaa ka mid ah Boqortooyadii Adal, sidoo kale loo yaqaano Saldanadii Cadal, Boqortooyadii Camuud iyo kuwo kaleba.[42]

Magaalada Saylac.

Guud ahaan dadka Samaroonku waa bulshooyin xadaarad horey u soo lahaa, isla markaana shacabka Soomaaliyeed dhexdooda looga yaqaano Dadka Nabada iyo Hooyga Aqoonta. Beeshu waxay aad ugu wanaagsan tahay waxbarashada, aqoonta maadiga iyo cilmiga diiniga ah.[43] Magaalada Borama waxaa ku yaala tiro badan oo jaamacado ah, [dugsi]]yo iyo goobo waxbarasho, kuwasi waxaa ka mid ah jaamacadii kowaad ee laga furo cariga Soomaaliyeed ka dib dagaaladii sokeeye, waa Jaamacada Camuud iyo Jaamacada Eelo American; tiro ka badan 20 Dugsi Sare; iyo boqolaal dugsiyo hoose iyo dhexe iskugu jira.[44]

Isku soo duuboo, reeraha beesha Gadabuursi waxaaa loo kala saaraa, guud ahaan, sadex waaxood[45] kuwaasi oo kala ah:

  • Beesha Makaahiil: beesha Makaahiil waa waax ka mid ah sadexda rukun ee Samaroonka, waxayna guud ahaan u kala baxaan 15 qabiil ama reerood.

Wadanka Eritrea waxaa jira qowm la dhaho Saaho. Qowmkaas waxaa hoostimaada beel la dhaho Gadafur. Beeshaas asal ahaan waxay ka soo jeedaan Beelwaynta Gadabuursi, sidaas ayaa aqoonyahan Eritrean ah ku qoray buugiisa la dhaho "'The Saho of Eritrea"[46]

Dir

Dir, magaca saxda ah: Abukar waa beelweyn ka tirsan qabiilada Soomaalida taasi oo juquraafi ahaan degta afar wadan oo ku yaala Geeska Afrika. Beesha Dir waxaa laga helaa dhamaan deegaanada Shanta Soomaaliyeed kuwaasi oo kala ah: Djibouti(ahaan jirtey: French Somaliland(1)), Soomaaliya(ahaan jirtey: British Somaliland(2) iyo Italian Somaliland(3)), wadanka Kenya, Gobolka Waqooyi Bari(4) iyo dalka Itoobiya, deegaanka Soomaali Galbeed, iyo sidoo kale Deegaanada Herer, Diridhaba, Oromia iyo Canfarta(5).[47][48][49][50]

Taariikh

Khariidad duug ah oo Saylac ah oo ay ku jiraan Somali Gadabuursi Dir qabiil.
An old map of Harar featuring the Somali Gadabuursi Dir clan.
An old map of Harar featuring the Somali Gadabuursi Dir clan.
Khariidad duug ah oo ka muuqata dooxada Harrawa ee dalka Gadabuursi ee waqooyiga Harar .
Khariidad duug ah oo ka muuqata dooxada Harrawa ee dalka Gadabuursi ee waqooyiga Harar .
Khariidad duug ah oo ka muuqata dooxada Harrawa ee dalka Gadabuursi ee waqooyiga Harar .
An 1867 Map of Abyssinia from Bombay featuring the Somali Gadabuursi Dir clan.

Da'dii Dhexe

IM Lewis wuxuu si qiimo leh u soo bandhigayaa qoraal Carabi ah oo ku saabsan taariikhda Soomaalida Gadabuursi. 'Taariikhdan waxay furmaysaa', Lewis wuxuu inoo sheegayaa, 'iyadoo ka sheekeynaysa dagaalladii Imaam 'Cali Si'id (dhalatay 1392) oo Gadabuursi maanta ka soo jeedo, kaasoo lagu tilmaamo hoggaamiyaha kaliya ee Muslimiinta ah ee ka dagaallamaya dhinaca galbeed ee ciidamada Se'ad Ad-Din, oo ahaa taliyihii Saylac . [36]

IM Lewis (1959) wuxuu leeyahay:

"Falanqeyn dheeraad ah oo ku saabsan horumarka Dir iyo ka bixitaanka Galla waxay u muuqataa inay ka timid qoraal Carabi ah oo qeexaya taariikhda qabiilka Gadabuursi. Taariikhdan waxay ku bilaabmaysaa sheeko ku saabsan dagaalladii Imaam 'Cali Si'id (d. 1392), oo Gadabuursi maanta ka soo jeedo asalkoodii, kaasoo lagu tilmaamay inuu yahay hoggaamiyaha kaliya ee Muslimiinta ah ee ka dagaallamaya dhinaca Galbeed ee ciidamada Sa'd ad-Din (d. 1415), oo ahaa taliyihii Saylac."

IM Lewis (1959) wuxuu sidoo kale iftiimiyay in Gadabuursi ay isku dhaceen Galla, intii lagu jiray iyo ka dib ololihii ka dhanka ahaa Xabashida Masiixiyiinta ah :

"Ololahan si cad ayay uga soo horjeedeen Masiixiyiinta Xabashida, laakiin waxay u muuqataa in taariikhda ay Gadabuursigu sidoo kale la dagaallamayeen Galla. Hoggaamiye dambe oo qabiilka ka tirsanaa, Ugaas 'Cali Makahil, oo ku dhashay 1575 Dobo, oo waqooyi ka xigta magaalada hadda ee Boorama ee galbeedka Maxmiyadda Ingiriiska, ayaa la diiwaan geliyay inuu jab xooggan u geystay ciidamada Galla ee Nabadiid, oo ah tuulo ku taal Maxmiyadda."

Sacad-diin II wuxuu ahaa aasaasihii wadajirka ahaa ee Boqortooyada Adal isaga iyo walaalkiis Haqq-diin II . [36] Qabiilka Gadabuursi kuma koobna oo keliya inay gacan ka geysteen Dagaalkii Adal iyo Qabsashadii Xabashida, laakiin kuwii ka horreeyay waxay sidoo kale dagaallo la galeen ka hor inta aan la dhisin Saldanadda Adal. [51] Faraciisa ayaa ammaana oo heesa gabayadiisa, waxayna u safraan macbadkiisa deegaanka ee Tukali si ay u xusaan awowgood. Qaybta ugu badan ee Gadabuursi waxay degtaa Itoobiya. Sida ku cad taariikhda Gadabuursi ee soo jireenka ah, dagaal weyn ayaa qarnigii 14aad dhex maray Gadabuursi iyo Galla, wuxuuna ka dhacay deegaanka Waraf oo u dhow Hardo Galle ee Itoobiya. Sida uu sheegay Max Planck, laan ka mid ah qoyska Reer Ughaz (Reer Ugaas) ee dalka Itoobiya waxa uu gaadhay darajada Dejazmach ( Amxaari : Dajamach ) ama Taliyaha Albaabka . Kani wuxuu ahaa magac ciidan oo macnihiisu yahay taliyaha qaybta dhexe ee ciidamada qalabka sida ee Itoobiya oo ka kooban ilaalo hormuud ah, jir weyn, baalal bidix iyo midig iyo jir dambe. [4]

Shihab al-Din Ahmad wuxuu magaciisa ku xusay Habar Makadur buugiisa caanka ah ee Futuh al-Habasha . Wuxuu sheegayaa:

"Qabiilada Soomaalida dhexdooda waxaa jiray mid kale oo la oran jiray Habr Maqdi, kaas oo imaamku ka dalbaday canshuurta sadaqada. Way diideen inay bixiyaan, iyagoo ku xadgudbay waddooyinka, oo si xun u dhaqmayay dalka." [52]

Richard Pankhurst (2003) wuxuu sheegay in Habr Maqdi ay yihiin Habar Makadur ee Gadabuursi. [53]

Qarnigii 19aad

Khariidad hore oo muujinaysa waddooyinka ganacsiga ee ka yimaada Saylac ilaa Harar oo ay ku jiraan qabiilka Gadabuursi

Dhammaan waddooyinka ganacsiga ee isku xira Harar iyo xeebta Soomaaliya waxay dhex mareen dhulalka Soomaalida iyo Oromada halkaas oo Gadabuursi ay ku lahaayeen awood weyn oo ay ku maamulaan waddooyinka ganacsiga ee u socda xeebta.

Wehib M. Ahmed (2015) wuxuu xusay in Gadabuursi ay maamulayeen qaybaha waddooyinka ganacsiga ee isku xira Harar iyo Saylac taariikhda Harar iyo Harariska :

"Qarnigii 19-aad, awoodda Amiirrada waxay ku koobnayd Harar iyo agagaarkeeda, halka waddooyinka ganacsiga oo dhan ee xeebta u socda ay dhex mareen Oromada iyo dhulka Soomaalida. Waxaa jiray laba waddo oo keliya oo la isticmaali karo: mid waxay ahayd Jaldeissa, iyada oo dhex marta dhulka Soomaalida Issa iyo Nole Oromada, tan kale ee Darmy iyada oo marta Gadaboursi. Qofka Soomaaliga ah, oo haystay kaligiis gaadiid ahaan, ayaa si buuxda uga faa'iidaystay xaaladaha jira, ganacsataduna waxay ahaayeen dhibbane dhammaan noocyada xadgudubka iyo baadda... Iyadoo ay kormeerayaan wakiilladan, safarka waxaa loo dhiibi jiray abbans (ilaaliyaha caravan), kuwaas oo inta badan ka tirsanaan jiray Issa ama Gadaboursi marka loo qoondeeyo xeebta iyo Jarso marka loo qoondeeyo gudaha." [54]

Elisée Reclus (1886) waxa ay tilmaan ka bixisay mid ka mid ah jidadka qadiimiga ah ee Harar ilaa Saylac ee ka baxa marinka Darmi ee ka talaabaya xudunta u ah dalka Gadabuursi:

"Laba waddo, oo inta badan ay xiraan kooxaha dhaca, ayaa ka soo gala Harrar una socda Saylac. Mid waxay ka gudubtaa buur ku taal waqooyiga magaalada, halkaas oo ay dib ugu soo degto dooxada Awash oo ay maraan Galdessa iyo dooxada, ka dibna waxay u socotaa badda iyadoo maraysa dhulka Issa, oo ay maraan silsilado dhagaxyo trachytic ah oo u socda koonfur. Wadada kale oo toos ah laakiin ka adag ayaa u soo baxda waqooyi-bari dhanka Darmi Pass, iyadoo ka gudbaysa dalka Gadibursis ama Gudabursis. Magaalada Saylac waxay ku taal koonfurta jasiirad yar oo jasiirado iyo xeebo leh oo ku yaal geeska xeebta halkaas oo ay ku hareeraysan yihiin qabiilka Gadibursi. Waxay leedahay laba dekedood, mid waxaa ku badan doonyaha laakiin ma shaqeyn karaan maraakiibta, halka tan kale, oo aan ka fogayn koonfurta magaalada, inkastoo ay aad u cidhiidhi tahay, ay u dhexayso 26 ilaa 33 cagood, waxayna hoy ammaan ah u tahay maraakiibta waaweyn." [22]

Taurin Cahagne (1882) waxa uu Gadabuursi ku tilmaamay duullaan xirfad leh oo ka soo gudbay bannaanka Saylac ilaa Harar :

"12-kii waxaan gaarnay meel u dhow togga Cotté, kaas oo ka soo kacaya Gadibursi dhexdooda, inta u dhaxaysa Issa iyo qabiilooyinka ku teedsan wadada Berbera, u qulqula Danakil, isagoo ka gudbaya bannaanka weyn. Waxaan joogsanay xerada Cotté, oo ku taal daanta durdurka isku magaca ah. Biyaheeda, marka ay jiraan, waxay ku qulqulaan wadadan laga bilaabo dhulka Gadibursi, kuwaas oo ku nool inta u dhaxaysa Issa iyo Bartri, ilaa wadada Berbera. Gadibursi waxay ku raaxaystaan sumcad weyn oo ah burcadnimo waxayna aad uga baqayaan Issa, kuwaas oo had iyo jeer si lama filaan ah ugu dhacaan iyada oo ay ugu wacan tahay xirfadda fardahooda." [55]

Philipp Paulitschke (1888) wuxuu sharraxayaa dabeecadda khatarta ah ee waddooyinka ku hareeraysan Saylac, oo inta badan ay cadaadis kala kulmaan burcad-badeedda Gadabuursi iyo Danakil :

"Wadada dhex marta Tokosha, Hambôs iyo Abusuên gebi ahaanba biyo ma lahayn waqtigan, sidaas darteedna lama isticmaali karo. Waxaa jiray cabsi guud oo ka timid Danâkil, taasoo keentay in lamaanayaasha safarka ah aan lagu qancin karin inay maraan wadadan. Khatar ayaa sidoo kale jirtay wadada aan dooranay iyada oo loo marayo Wárabot iyo Henssa, oo ay ka dhigeen mid aan ammaan ahayn kuwa Gadaburssi, laakiin waa tan inta badan la sameeyo." [56]

Philipp Paulitschke (1888) wuxuu sharraxayaa sida Wadi Aschat, oo ah dooxo ku taal duleedka Saylac, ay u ahayd xarunta dhexe ee duullaanka Gadabuursi:

"Waxay isla markiiba ka bilaabmaysaa dhinaca midig ee Wâdi Ashât, iyadoo la socota waddada cidhiidhiga ah ee dhex marta baadiyaha Salsola oo ah 20-30 mitir oo buuro dhaadheer ah oo masaafad u jirta 5-6 km. Godka baadiyaha wuxuu bixiyaa muuqaal dhul mowjado leh oo si macmal ah loo sameeyay oo lagu daboolay caws dhaadheer. Shakhsiyaadka ayaa ka soo horjeeda waddada caravan; kuwa kale waxay ku safan yihiin kooxo waxayna u dhow yihiin goobta. Halkan iyo halkaas waxaa ka sameysmay dheriyo yaryar oo dhawaan ka soo horjeeda waddada caravan, iyagoo u socda galbeed ama bari. Waxay ku dhuumanayeen aaggan tan iyo waagii hore, dhulka Somâl oo aad ugu habboon weerarrada, iyagoo ku hubaysan warmo, gaashaan iyo mindi, inta badan fardo saaran, dhif ayay lugeynayaan, iyo caravan daciif ah waa inay ku dagaallamaan xoog iyagoo adeegsanaya xoog. Dhaca kuwa xaruntooda halkan ku leh waxay ka tirsan yihiin qabiilka Gadaburssi. Waxaa sidoo kale jira tuugo ka kala yimid dhammaan meelaha deriska la ah. Weerarrada caravan-ka waxaa lagu qaadaa fardo, dadka deegaankana, iyagoo wata fardohooda firfircoon, waxay qaataan dabool aad u fiican oo ay sharaf u keenaan qof kasta oo Yurub ah oo fuula." [57]

Wuxuu sidoo kale ku tilmaamay Wadi Aschat inuu leeyahay sumcad halyeey ah oo xun:

"Waxaan ka gudubnay dhulka si tartiib tartiib ah u koraya, Wâdi Aschât, oo ballaciisu yahay qiyaastii 20m, oo ah dhibic aad u qoto dheer oo la jaray, oo naga soo gaadhay qorrax aad u xun oo ka timid jihada koonfur-galbeed iyada oo loo marayo geedaha Salsola oo lagu qurxiyey muuqaal yar oo buuro leh. Horeyba waxaan uga digeynay Saylac goobtan caanka ah, sida laga soo xigtay halyeeyga, oo ay ku qoyday dhiigga safarka." [58]

Eliakim Littel (1894) wuxuu sharraxayaa haraadiga qalcad Masar ah oo laga dhisay meel u dhow Harar si loo ilaaliyo waddooyinka ganacsiga ee isku xira Harar ilaa Saylac laga bilaabo Gadabuursi:

Daanta bari ee Dega-hardani waxaa ku yaal haraadiga qalcad ay Masar dhisteen intii ay dalkan haysteen, taas oo aan wax badan ka sheegi doono. Ujeeddada qalcaddan waddada dhinaceeda ah waxay ahayd inay ganacsigooda ka ilaaliyaan qabiilka Gadabursi ee dhaca, oo waddankoodu meeshan ku yaal uu ku soo dhawaado waddada. [59]

Faransiiska Somaliland (Côte Française des Somali)

Gadabuursi waxay ahaayeen hormuudkii magaca Côte Française des Somalis ama Xeebta Faransiiska ee Soomaalida . Xaaji Dideh, Suldaankii Saylac, iyo ganacsade barwaaqo ah ayaa magaca u bixiyay Faransiiska. Wuxuu sidoo kale ka dhisay masaajidkii ugu horreeyay Jabuuti . [60] [61] Kahor inta uusan Faransiisku la safan Ciise, Gadabuursi waxay haysteen jagada Senator-kii ugu horreeyay ee dalka iyo madaxweynihii ugu horreeyay ee Soomaaliyeed ee hoggaamiya Somaliland-ta Faransiiska, dhulkaas oo maanta halis gelinaya Jabuuti . Djama Cali Moussa, oo hore u ahaa badmaaxe, ayaa ku guulaystay inuu noqdo madaxii ugu horreeyay ee Soomaali ah oo si dimuqraadi ah loogu doorto Somaliland . Kahor 1963, oo ku beegan geeridii Djama Ali Moussa, nolosha siyaasadeed ee Jabuuti waxaa gacanta ku hayay bulshooyinka Gadabuursi iyo Carabta oo ahaa xulafo siyaasadeed waxayna ahaayeen inta badan dadka deggan magaalada Jabuuti . [62] Kadib geeridiisii, Canfarta iyo Ciise waxay xukunka qabsadeen. [62] [63]

Walaalaha Safiirada

Walaalaha Safiirada waxay ahaayeen saddex walaalo ah oo ka soo jeeda qoys caan ah oo ku nool Geeska Afrika . [64] [65] [66]

Waxay ahaayeen:

  1. Ismaaciil Sheekh Xasan, wuxuu ahaa Safiirka Itoobiya u fadhiya Liibiya .
  2. Aadan Sheekh Xasan, wuxuu ahaa Safiirka Jabuuti ee Cumaan iyo Sacuudi Carabiya .
  3. Maxamed Sheekh Xasan, wuxuu ahaa Safiirka Soomaaliya ee Jamhuuriyadda Carabta, Kanada iyo Nayjeeriya .

Dhammaantood waxay ahaayeen ina Sheekh Xasan Nuuriye oo ka soo jeeda beesha Reer Ughaz (Reer Ugaas) ee qaybta Makayl-dheere ee Gadabuursi.

Sheekh Xasan Nuuriye isna wuxuu ahaa faracii Ughaz Roble I. Wuxuu ahaa sheekh iyo ganacsade caan ka ahaa Somaliland, Itoobiya iyo Jabuuti. Wuxuu inta badan ku sugnaa Itoobiya agagaarka Harar iyo Dire Dawa .

Ugu dambeyntii Sheekh Xasan Nuuriye wuxuu ku laabtay magaaladiisii Awbare ( Teferi Ber ) wuxuuna ku geeriyooday halkaas. Waxaa lagu aasay magaalada Awbare oo ku xigta Sheekh Awbare. Wiilashiisa waxaa loo yaqaanay Walaalaha Safiirada . Waxay ahaayeen qoyskii ugu horreeyay ee caanka ahaa ee lahaa saddex qof oo si toos ah isugu xiran oo walaalo ah oo u adeegaya safiirro saddex waddan oo kala duwan oo deris ah. [64] [65] [66]


Muusigii Hore ee Dadka

Sahamiyaha iyo sawir-qaade-yaqaanka caanka ah ee Austria, PV Paulitschke, ayaa xusay in sannadkii 1886-kii, Jeneraalka Ingiriiska iyo Kaaliyaha Degaanka Siyaasadda ee Saylac, JS King, uu duubay hees caan ah oo Soomaali ah oo u dhalatay Saylac oo cinwaankeedu ahaa: " Gacalisadayda ", oo uu nin Gadabuursi ah u qoray gabadh isku qabiil ah. Heestu waxay si weyn caan uga noqotay Saylac oo dhan inkastoo ay Soomaalida kale fahmi waayeen.

Philipp Paulitschke (1893) wuxuu ka hadlayaa heesta:

" Gacalkayga : Heestii qadiimiga ahayd ee reer Zeila (Ahl Zeila), oo isugu jirtay Carab, Soomaali, Xabashi iyo Negroes, oo uu Major JS King u qoray nin boqol jir ah sannadkii 1886. Heestu waxay ahayd mid aan la fahmi karin Soomaalida. Shaki la'aan waxaa qoray Gadabursi waxaana loo jeediyay gabadh isku qabiil ah." [67]

Balwo iyo Heello: Somali Music Modern

Muusiga casriga ah ee Soomaalidu wuxuu ka bilaabmay qaabka Balwo, oo uu hormuud ka ahaa Cabdi Sinimo, kaasoo caan noqday horraantii 1940-meeyadii. [68] [69] [70] Hal-abuurka iyo xiisaha Cabdi u qabo muusiggu waxay kacaan ku sameeyeen muusigga Soomaalida weligeed. [71] Qoraalladeeda waxay inta badan ka hadlaan jacayl, kalgacal iyo xamaasad. Nooca Balwo wuxuu ahaa hormuudka nooca Heello. Cabdi Sinimo waxa uu ka soo jeedaa Gobolada Waqooyi Galbeed ee Somaliland iyo Jabuuti, gaar ahaan qaybta Reer Nuur ee Gadabuursi. [72] [73] [74] Gabayada Soomaaliyeed ee casriga ah ee la qaado waxaa lagu soo bandhigay nooca Heello kaas oo ah nooc ka mid ah gabayada Soomaalidu ay qaaddo. Magaca Balwo wuxuu isu beddelay Heello sababo diimeed awgood. Laxamiistayaashii ugu horreeyay waxay heesahooda ku bilaabeen Balwooy, Balwooy hoy Balwooy...si kastaba ha ahaatee, macnaha taban ee la xiriira Balwo iyo ereyga macnihiisu yahay masiibo Carabi ahaan, Balwo waxaa loo beddelay Heello sidaas darteedna baararka ugu horreeya ee heesaha waxay ku bilaabmeen Heelloy, heellelloy . [75]

Shineemo Soomaaliyeed oo Hore

Hassan Sheikh Mumin is considered among the greatest modern songwriters and playwrights in Greater Somalia and hailed from the Jibriil Yoonis subclan of the Gadabuursi. Wuxuu ku dhashay 1931, magaalada dekedda leh ee Saylac, oo xilligaas ahayd Somaliland-kii Ingiriiska . Maadaama aabihiis uu ahaa sheekh weyn, wuxuu helay waxbarasho Qur'aan iyo Carabi ah oo heer sare ah. Wuxuu sidoo kale dhigan jiray dugsi hoose oo dawladeed. Wuxuu noqday ururiye caan ah oo akhriya suugaanta afka ah, wuxuuna qoray qoraalladiisa, kuwaas oo shaqadiisa ugu muhiimsan ay tahay Shabeelnaagood (1965), oo ah qoraal taabanaya mowqifka bulshada ee haweenka, magaalooyinka, isbeddelka dhaqamada, iyo muhiimadda waxbarashada xilligii hore ee xornimada ka hor. Inkasta oo arrimaha ay sharraxayso dib loo hagaajiyay ilaa heer qaar, haddana shaqadu waxay weli tahay tiirka ugu muhiimsan ee suugaanta Soomaalida. Shabeelnaagood waxaa loo tarjumay Ingiriisi sanadkii 1974 iyadoo cinwaan looga dhigay Leopard Among the Women waxaana qoray hormuudka Daraasaadka Soomaalida Bogumił W. Andrzejewski, kaasoo sidoo kale qoray hordhaca. Muumin wuxuu sameeyay riwaayadda lafteeda iyo muusigga loo adeegsaday labadaba. [76] Qoraalkan waxaa si joogto ah loogu soo bandhigayaa manhajyo kala duwan oo dugsiyeed, oo ay ku jirto Jaamacadda Oxford, oo markii ugu horreysay daabacday turjumaadda Ingiriisiga ee hoos timaada xarunteeda saxaafadda .

Halyeeyga Shallaayo, inta lagu jiro hal qayb oo muhiim ah oo riwaayadda ah, ayaa ka cabanaysa in Leopard ay ku khiyaantay guur been ah cinwaanka:

"Women have no share in the encampments of this world

And it is men who made these laws, to their own advantage.

By God, by God, men are our enemies, though we ourselves nurtured them

We suckled them at our breasts, and they maimed us:

We do not share peace with them."[77]

Rooble Afdeb (Rooble Afdeeb)

Rooble Afdeb waxa uu ahaa Halgamaa iyo Abwaan Soomaaliyeed oo caan ka ahaa Gobolada Waqooyi Galbeed ee Somaliland iyo Jabuuti . Waxaa la og yahay inay dhaceen oo ay weerareen degsiimooyin badan oo Ciise ah. Abwaanka iyo dagaalyahanku waa halyeey taariikhda Soomaalida ku jira, waxaana si weyn loogu yaqaanay geesinimadiisa, wuxuuna caan ku noqday ma aha oo kaliya gumeysi-diid iyo diin Islaami ah, laakiin sidoo kale wuxuu caan ku noqday loolanka qabiilka.

Cali Bu'ul (Cali Bucul)

Cali Buul wuxuu ahaa hoggaamiye ciidan oo caan ah iyo gabyaa ka soo jeeda gobollada Soomaali Galbeed, maanta oo ku yaal xuduudaha gobolka Soomaalida ee Itoobiya, oo loo yaqaan gabayadiisa gaaban ( geeraar), marka loo eego sadarrada dheer ee gabay.Geeraar waxaa dhaqan ahaan loogu tiriyaa fardaha xilliyada dagaalka iyo dagaalka. Gabayadiisa ugu caansan badankood ilaa maanta waa la yaqaan. Waxaa sidoo kale la ogyahay inuu gabayo kula dagaallamay hoggaamiyaha diinta Soomaaliyeed ee lagu magacaabo Maxamed Cabdullaahi Xasan, isla markaana uu sameeyay ereyga Guulwade. Qaar ka mid ah shuqulladii uu caanka ku ahaa waxaa ka mid ah Gammaan waa magac guud (Horse is a general term), Guulside (Guul-qaade) iyo Amaan Faras (In Ammaan Faraska). Gabayadiisa waxa kale oo ay ku qornaayeen Farta Gadabuursi. Qayb ka mid ah geeraar, Amaan Faras, oo lagu soo bandhigay sawirka hoose ayaa muujinaysa shaqada lagu qoray qoraalka. [78] [79] [80] [81]

A poem composed by Ali Bu'ul in the Gadabuursi script.
Gabay uu tiriyey Cali Bu'ul oo ku jira farta Gadabuursi.


Sawirka kore wuxuu u tarjumayaa sidan: [82]

Juqraafiga

Alfred Pease (1897), oo dabayaaqadii qarnigii 19aad booqday dalka Gadabuursi, wuxuu ku tilmaamay inuu yahay dalka ugu quruxda badan ee uu booqday Somaliland:

"Waxaana sii wadnay safarkeenna waqooyi ee geeska waqooyi ee Buur'Maado iyo Simodi ilaa Aliman. Waxaan aragnay dalkan oo dhan oo ay ku nool yihiin Gadabursi, halkan oo keliya, Waqooyiga Somaliland, waxaan maalmo wada joognay durdur socda. Ma jiro qayb ka mid ah Somaliland oo aan booqday oo ka qurux badan dhulkan miyiga ah, oo ay waraabiyaan durdur ku dhawaad waayeelnimo, oo hadda ay ku hareeraysan yihiin geedo waaweyn oo lagu xardhay armo creeper, hadda waxaa ku yaal caws maroodiga cagaaran ama kaymo raaxo leh, waxaana ilaaliya buuraha kaynta iyo dhagaxa leh ee bidix iyo midig. Inta u dhaxaysa Tug ama Wady iyo buurahan, waddanku wuxuu lahaa muuqaal u eg beerta, oo leh glades furan iyo bannaanka cawska leh. Laakiin dhirta cusub iyo kuwa kala duwan ee Afrika ma ahayn shayga kaliya ee indhaha ku farxa: noocyo aan la tirin karin oo shimbiro ah, gorgorro, buzzards, Batteleur iyo gorgorro waaweyn, gorgorro, shimbiro dobie ah, orioles dahab ah, baqbaqaaqyo, paroquets, xiddigaha Soomaalida ee quruxda badan, qoolleyda nooc kasta iyo cabbir kasta leh, yar iyo weyn. Shimbiraha malabka, hoopoe-yada, jays-ka, qoolleyda cagaaran, kooxo waaweyn oo shimbiro Guinea ah, digaagga, iyo grouse-ka ciidda ah, ayaa waligood laga arki jiray gacan kasta, iyo, intii duurka uu ku urursanaa cawsha Waller iyo dik-diks, bannaanka leh gorgorka Scemmerring, oo leh oryx rushaysan, waddadayada kor u socota Tug-ga waxaa si joogto ah u mari jiray raadadka libaaxyada, maroodiyaasha, shabeellada, dhurwaayada meel walba joogta, iyo bahallada kale ee duurjoogta ah."

Richard Francis Burton (1856) wuxuu ku sharraxay dhirta iyo xayawaanka dooxada Harrawa buuggiisa First Footsteps in East Africa :

"Muddo lix saacadood ah ayaan ku soconnay ballaca Dooxada Harawwah: waxaa ku daboolnaa dhir duurjoog ah, iyo biyo-mareenno dusha sare ah, kuwaas oo qaada buuraha dheeraadka ah ee ku xeeran. Meelaha qaar sariiraha durdurku waxay ku gooyeen labaatan cagood ciidda. Bannaanka waxaa ku wareegsanaa geed caano ah iyo Asclepias, Armo-creeper, noocyo kala duwan oo qodxan ah, gaar ahaan Jujube-ka jaalaha ah: halkan shimbiro aan tiro lahayn ayaa raacay balanbaalisyo baalal dhalaalaya leh, iyo "Shaikhyada Indhoolayaasha," sida dadku ugu yeeraan duqsiga madow, waxay ku degeen gacmaheena iyo wejiyadeenna markii aan soconnay. Dhulka sare waxaa ku koray nooc ka mid ah cactus, kaas oo halkan noqda geed, oo sameeya waddooyin hadh leh. Laamihiisa afargeeslaha ah ee cagaarka emerald, mararka qaarkoodna afartan cagood ayuu dhererkoodu ahaa, oo ku dul taagan yahay dusha sare ee geedka berry casaanka ah ee dhalaalaya: marka beertu u dhowaato, godad qurux badan oo aad u daran ayaa ka muuqda dusha sare ee dalka... Zayla waxaa la ii sheegay in maroodiyadu ay "qaro weyn yihiin sida ciidda" ee Harawwah: xitaa Gudabirsi, markii uu meel fog joogay, wuxuu ku dhawaaqay inay halkaas daaqeen sidii ido oo kale, ka dib markii aanu fashilannayna, wuxuu ku dhaartay inay dileen soddon laakiin sannadkii hore." [83]

Richard Francis Burton (1856) wuxuu ku sharraxayaa waxa uu dareemayo dhammaadka safarkiisa markii uu arkay buuraha buluugga ah ee Harar, kuwaas oo ah asalka astaanta u ah Dooxada Harrawa buuggiisa First Footsteps in East Africa :

"Ka shisheeya, Wady Harawwah ayaa fidsanaa, god dheer oo mugdi ah oo ku yaal heerka guud. Gadaalkiisu wuxuu ahaa buuro buluug ah oo geesinimo leh, oo ah jihada labaad ee xariiqda Harar, meesha ugu sarreysa ee uu ku xidhnaa cirka galbeedna waxaa ku yaal xariiq dahab ah - Marar Prairie. Horeyba waxaan u dareemay dhammaadka safarkayga." [84]

Richard Francis Burton (1856) wuxuu ku tilmaamay dooxada Abasa ee dalka Gadabuursi inay ka mid tahay meelaha ugu quruxda badan ee uu arkay:

"Sadexdii iyo badhkii markii aan dib u buuxinaynay waxaan raacnay waddada Dooxada Abbaso, oo ah meeshii ugu quruxda badnayd ee aan weli aragnay. Si kastaba ha ahaatee, joogitaanka aadanaha waxaa lagu tilmaamay laamaha qodxanta ee la jaray ee ku dul yaal sariirta: waxaan sidoo kale xusnay, raadadka libaaxyada ay eryanayaan ugaarsatada, iyo xariijimaha masaska ee soo noqnoqda, mararka qaarkoodna dhexroorkoodu yahay shan inji." [85]

Sannadkii 1885, Frank Linsly James wuxuu sharraxay booqashadii Kabtan Stewart King ee Buurta Eilo ee caanka ah ee ku taal dalka Gadabuursi ee Degmada Lughaya halkaas oo dadkii u dhashay Gadabuursi ay u sheegeen haraadiga magaalooyinkii hore:

"Dadka deegaanka ayaa u sheegay in buurta la yiraahdo Ailo oo qiyaastii saddex maalmood u jirta koonfur-bari ee Saylac, ay ku jireen haraadiga magaalooyinkii hore, oo si weyn loo dhisay guryo... Wuxuu rajaynayay inuu awoodo inuu booqdo. Dalka oo dhan oo koonfur-bari ka xiga Saylac, oo ay deggan yihiin qabiilka Gadabursi, weligii ma uusan sahamin Yurub. Waxaa sidoo kale buurta Ailo ku jiray god caan ah, kaas oo loogu tilmaamay inuu leeyahay albaab yar oo qiyaastii saddex cagood u jira dhulka hortiisa dhagaxa dhagaxa ah. Wuxuu la hadlay laba ama saddex nin oo gudaha ku jiray. Waxay sheegeen inay fuuleen oo ay si dhib leh uga soo galeen albaabka yar; ka dibna waxay hoos u degeen tallaabooyin waxayna isku arkeen god weyn oo ay ku jiraan durdur biyo ah oo dhex mara, laakiin mugdi ah. Sheeko ayaa laga sheegay nin Soomaali ah oo mar galay godka oo lumiyay jidkiisii. Si uu u hago dadkii waxay shideen dab dibadda ah, wuuna soo baxay oo wuxuu ka sheekeeyay sheekooyin aad u yaab badan, isagoo sheegay inuu halkaas ka helay qowmiyad rag ah oo aan waligood ka bixin godka, laakiin lahaa xoolo iyo xoolo." [86]

Sannadkii 1886kii ayuu Janaraal iyo Caawiyihii Siyaasadda ee Ingriiska ee Saylac, Boqorka JS, oo socdaal ku maray xeebta ku dhow Khor Kulangarit, Laan Cawaale oo ka tirsan degmada Lughaya, wuxuu sii maray qabrigii caanka ahaa ee 'Sharmaarke ee gaashaanka cad', hoggaamiye caan ah oo Gadabuursi ah, abwaan, oday iyo awoowe u ahaa Suldaanka Guud ee Beesha Bahabar10. magaalada Lughaya :

"Wax yar ka dib markii aan dhaafnay sariirta webiga weyn, oo la odhan jiray Barregid, waxaan ku hakanay nus saac meel ay ku yaalleen godad waaweyn oo badan sida harooyinka qalalan, laakiin waxaa la ii sheegay in biyaha roobku aysan ku sii jirin wakhti kasta. Meel u dhow, oo ku taal dhul kor u kaca ah, waxaa ku yaallay xabaal yar oo ay ku wareegsan yihiin xayndaab wareegsan oo geedo la jaray ah. Waxa ugu caansan qabuuraha dhexdooda waxaa ka mid ahaa Sharmãrké, Gãshân 'Ada (Sharmãrké ee Gaashaanka Cad), oo ahaa oday caan ah oo ka tirsan qaybta Bah Habr Músa ee Gadabúrsi, kaasoo dhintay qiyaastii 20 sano ka hor. Qabriga waxaa ku wareegsanaa looxyo dhagax lithographic ah oo qurux badan oo laga keenay Eilo, waxaana lagu daboolay qolof badeed oo laga keenay xeebta, ugu yaraan 10 mayl."

Sannadkii 1887, gabyaa Faransiis ah iyo safar, Arthur Rimbaud, ayaa booqday dhul xeebeedka British Somaliland halkaas oo uu ku tilmaamay gobolka u dhexeeya Saylac iyo Bulhar inuu qayb ka yahay dalka Gadabuursi, iyadoo qabiilku uu ku fidsanaa Sabawanaag oo ku taal Degmada Lughaya ee maanta:

"Seyla, Berbera, iyo Bulhar waxay ku jiraan gacanta Ingiriiska, iyo sidoo kale Gacanka Samawanak, oo ku teedsan xeebta Gadiboursi, inta u dhaxaysa Sayla iyo Bulhar, meeshii uu wakiilkii ugu dambeeyay ee qunsuliyadda Faransiiska ee Sayla, M. Henry, ku beeray saddex-midabka, qabiilka Gadiboursi laftoodu waxay codsadeen ilaalinteena, taas oo had iyo jeer la jecel yahay. Dhammaan sheekooyinkan ku saabsan ku biiridda ama ilaalinta ayaa kiciyay maskaxda xeebtan labadii sano ee la soo dhaafay." [87]

Reeraha Beesha

Marka la qeybinayo ama la kala dhigaayo beesha, reeraha beesha Gadabuursi waxaaa loo kala saaraa, guud ahaan, sadex waaxood[88] kuwaasi oo kala ah:

1. Beesha Habar Cafaan: beesha Habar Cafaan sidoo kale lagu naaneyso (HC) waa mid ka mid ah sadexda rukun ee beel-weynta Gadabuursi, waxayna ka kooban tahay labo iyo toban qabiil ama reerood.
2. Beesha Makaahiil: beesha Makaahiil waa ta ugu balaadhan uguna badan beelaha gudabursi waax ka mid ah sadexda rukun ee Samaroonka, waxayna guud ahaan u kala baxaan 15 qabiil ama reerood.
3. Beesha Maxamed Case: beesha Maxamed Case oo ah curadka makadoor waa rukun ka mid ah sadexda tiir ee beel-weynta Samaroon kuwaasi oo deegaan ku ah dhulka iyo deegaanada ugu balaadhan awdal iyo xeebta Bada Cas ee gobolka Awdal. Beesha Maxamed Case waxaa loo kala saaraa kow iyo toban qabiil ama reerood.

Juquraafiga Deegaanada

Guud ahaan Beesha Gadabuursi waxay degaan ku yihiin oo asal ahaan ka soo jeedaan; deegaanadan:

Waxbarashada

Beesha Samaroon ama Gadabuursi waxay caan ku yihiin waxbarashada, ayagoo loo yaqaano Dadkii Aqoonta Soomaaliyeed, isla markaana deegaanadooda iyo dhulka ay ku nool yihiin lagu magaaco Hoygii Waxbarashada. Sababta magacyadaasi iyo naanaysahaasi loogu bixiyay waa mid qoto dheer, salkana ku heeysa heerka aqoont, cilmiga iyo waxbarashoda beesha Gadabuursi.

Isku soo wada duuboo, Magaalada Borama oo kali ah waxaa ku yaala tiro badan oo jaamacado ah, uguna horeeyso jaamacadii kowaad ee laga furo cariga Soomaaliyeed ka dib dagaaladii sokeeye, waa Jaamacada Camuud; sidoo kale waxaa ku taala Jaamacada Eelo American; tiro ka badan 20 Dugsi Sare; iyo boqolaal dugsiyo hoose iyo dhexe iskugu jira. Intaasi waxaa dheer, beeshu aad ayay ugu wanaagsan tahay barashada diinta Islaamka.[89] Deeganada sida gaarka ah ay u leeyihiin beesha Samaroonku ee wadanka Somaliland iyo Itoobiya waxaa ku yaala dugsiyo waxbarsho oo taariikhi ah. Dugsiyadaas oo ay ka soo qalin jabiyeen aqoonyahano badan, hogaamiyayaal badan, indheergarad badan oo maanta ku kala faafsan dunida hareeraheda iyagoo qabiil kasta leh.

Shakhsiyaadka Caanka ah

Sida ku xusan taariikhda, beesha Samaroonka waxaa ka dhashay tiro badan oo geesiyo, dagaalyahano, siyaasiyiin, hogaamiyayaal, aqoonyahano, indheergarad, culimo diin, gabayaa, fanaaniin heesaa iyo madax kale oo caan ka dhex ah shacabka Soomaaliyeed iyo dhamaan dunida oo dhan. Dadkaasi aan soo sheegnay waxaa ka mid ah:


  • Muuse rabiile* good oo ahaa shakhsigi keenay gobalka Awdal in uu noqdo gobol

iyo walaalki Abdi ismail samater oo isna la shahaado ah isga

  • Professor Cabdi Ismaaciil Samatar
  • Prof. Saleebaan Axmed Guuleed - Gudomiyaha Jaamacada Camuud ee ku taala magaalada Borama
  • Ahmed Wali Furinle - Muusikayste caan ka ah Geeeska Afrika
  • Samaroon Cumar Geedi, aqoonyahanki qoray buugga ""Magacda iyo Muqaalka Kalluunka""

Sidoo kale fiiri

Ugaasyada ama Boqortooyada Gadabuursi

Saldanadii Adal oo inta badan qayb ka ahayd dhulka Gadabuursi iyo qabsashadii Xabashida oo ay gacan ka geysteen.

Qoyska boqortooyada ee Gadabuursi waxay ka soo baxeen oo ay noqdeen boqortooyo dhaxal u noqotay Saldanadii Cadal iyo Saldanadii Harar . Ughaz (Ugaas) kii ugu horeeyey ee boqortooyaddan dhaxal-siisay, Cali Makail Dera (Cali Makayl-dheere ) waxa dhalay Makail-dheere, oo ahaa abtigii Makayl-dheere . Dabayaaqadii qarnigii 19aad, markii gobolku uu ku hoos jiray xukunkii gumeysiga, Ughaz wuxuu qaatay hoggaan dhaqameed iyo mid dhaqameed oo qabiilka ah. [3]

Gadabuursi waxay Boqorkooda u bixiyeen magaca Ughaz. [90] Waa erey Soomaali ah oo dhab ah oo loogu talagalay Boqor ama Suldaan . Gaar ahaan Gadabuursigu waa mid ka mid ah qabaa'ilka leh dhaqan dheer oo ku saabsan hay'adda Suldaanka. [91]

Taariikh Boqortooyada Gadabuursi

Ugaaskii ugu horeeyey ee Gadabuursi waxa uu ahaa Ughaz Cali Makail Dera (Cali Makayl-dheere ) oo ah ustaadkii beesha Reer Ughaz (Reer Ugaas) ee ay reer boqor ka tirsan yihiin.

Ughaz Cali Makayl-dheere (Cali Makayl-dheere ) oo ku dhashay 1575-kii, kuna dhashay Dhoobo, oo ka tirsan deegaanka Dhoobo, ee waqooyi kaga beegan magaalada Boorama ee waqooyi-galbeed ee Somaliland, ayaa la diiwaan-geliyay inuu jab xooggan u geystay ciidamadii Oromada ee Gaalaha ee ku sugnaa Nabadiid.

IM Lewis (1959) wuxuu iftiimiyay in Gadabuursi ay isku dhaceen Galla xilligii uu talada hayay Ughaz Cali Makail Dera, intii lagu jiray iyo ka dib ololihii ka dhanka ahaa Masiixiyiinta Xabashida :

"Ololahan si cad ayay uga soo horjeedeen Masiixiyiinta Xabashida, laakiin waxay u muuqataa in taariikhda ay Gadabuursigu sidoo kale la dagaallamayeen Galla. Hoggaamiye dambe oo qabiilka ka tirsanaa, Ugaas 'Cali Makahil, oo ku dhashay 1575 Dobo, oo waqooyi ka xigta magaalada hadda ee Boorama ee galbeedka Maxmiyadda Ingiriiska, ayaa la diiwaan geliyay inuu jab xooggan u geystay ciidamada Galla ee Nabadiid, oo ah tuulo ku taal Maxmiyadda."

Ughaz Nuur I, oo la caleemo saaray 1698-kii, waxa uu guursaday Faaya Caale Boore oo ay dhashay Boqorkii iyo Caaqilkii caanka ahaa ee Oromada, Caale Boore. Ughaz Nuur I iyo Faaya Caale Boore waxay u dhashay Ughaz Hiraab iyo Ughaz Shirdoon, oo markii dambe kala noqday Ughaz 6aad iyo 7aad. [3] Caale Boore waxa uu ahaa Boqor caan ah oo Oromo ah, guushii uu kii hore ka gaadhay kuwii danbe waxa ay ka dhigan tahay isbedel taariikhi ah oo soo afjaray awooddii Oromada ee Gobolka Hararghe. [3]

Gadabuursi waxay ku guulaysteen inay jabiyaan oo dilaan boqorkii Oromada ee xigay Aale Boore xiligii Ughaz Rooble kow oo la caleemo saaray 1817kii. Waxaa la sheegay in intii uu xukunka hayay qabiilka Gadabuursi ay saameyn weyn iyo meel sare ka gaareen gobolka, iyagoo ku guuleystay inay ka adkaadaan Boqorkii Galla/ Oromada ee xilligaas oo magaciisa la oran jiray Nuuno taasoo dhaawac ku keentay niyadda Galla, sababtoo ah Boqorkoodii aadka loo jeclaa oo la dilay. Waxaa ka adkaaday Geedi Bahdoon, oo sidoo kale loo yaqaan Geedi Malable. Wuxuu waran ka dhuftay boqorka isagoo hor taagan geed, warankiina geedka dhexdiisa ayuu ka muday taasoo ka dhigtay in Boqorku uusan baxsan karin ama uusan ka saari karin waranka. Ka dib markii uu dhintay waxaa lagu aasay meel hadda loo yaqaan Qabri Nuuno oo u dhow Sheedheer .

Ughaz Rooble I wuxuu geeriyooday 1848-kii, waxaana lagu aasay deegaan la yiraahdo Dhehroor (Dhexroor) oo ka tirsan Dooxada Harrawa . Waxay noqotay caadada Soomaalida ka dib Ughaz Roble I in mar kasta oo Ughaz la caleemo saaro oo roob da'o, loo bixiyo Ughaz Roble, taasoo macneheedu yahay 'kan roobka leh' ama 'sameeyaha roobka'.

Ughaz Nuur II wuxuu ku dhashay Saylac sannadkii 1835, waxaana lagu caleemo saaray Bagi sannadkii 1848. Markuu yaraa, wuxuu jeclaa fuulista fardaha, ugaarsiga iyo farshaxanka dhaqanka wuxuuna xifdisan jiray tiro badan oo maahmaahyo, sheekooyin iyo gabayo ah.

Ugu dambeyntii, Ughaz Nur II wuxuu sameeyay kaydkiisa gaarka ah ee odhaahyada, gabayada iyo sheekooyinka ilaa maanta la soo xiganayo. Wuxuu si qoto dheer u yaqaanay xeerka dhaqanka ee Gadabuursi, wuxuuna wax ka beddelay ama ku daray xeer cusub intii uu xukunka hayay. Wuxuu caan ku ahaa inuu si caddaalad ah ula macaamilo saaxiib iyo shisheeye labadaba. Waxaa la sheegay inuu ahaa Gadabuursi Ughaz-kii ugu horreeyay ee soo bandhigay ilaalo iyo askar ku hubaysan fallaadho iyo qaansooyin. [92]

Intii uu xukunka hayay Ughaz Nur II, Masar iyo Itoobiya labaduba waxay ku tartamayeen awood iyo awood sare oo ka jirta Geeska Afrika . Awoodaha gumeysiga Yurub ayaa sidoo kale ku tartamayay dhulal istaraatiiji ah iyo dekedo ku yaal Geeska Afrika . [92]

Sannadkii 1876, Masar oo adeegsanaysa diinta Islaamka oo ah heshiis gorgortan ah ayaa heshiis la saxiixatay Ughaz Nur II waxayna timid inay qabsato xeebta Waqooyiga Soomaaliya oo ay ku jirto Saylac . [92] Laakiin Masriyiintu waxay sidoo kale qabsadeen magaalada Harar iyo wadada safarka ee Harar-Zeila-Berbera.

PROTECTORATE TREATY ON THE TERRITORIES OF THE GADABUURSI COUNTRY
Heshiiskii Ilaalinta ee u dhexeeyay Faransiiska iyo Gadabuursi, oo lagu saxiixay Saylac, 25 Maarso 1885.

25kii Maarso 1885, dawladda Faransiisku waxay sheegtay inay heshiis la gashay Ughaz Nur II oo ka tirsanaa Gadabuursi, taasoo xeebta iyo gudaha dalka Gadabuursi hoos geysay ilaalada Faransiiska. Heshiiskii ciwaankiisu ahaa Faransiis, Traitè de Protectorat sur les Territoires du pays des Gada-Boursis, waxa saxeexay J. Henry, Wakiilka Qunsuliyada ee Faransiiska iyo Ku-tiirsanaanta ee Harar-Zeila, iyo Nuur Robleh, Ughaz ee Gadabuursi, ee Saylac 9 Djemmad 1305, March 8, 18. Heshiisku wuxuu u qoran yahay sidan soo socota (oo laga soo tarjumay Faransiis):

Faransiisku waxay ku andacoodeen in heshiiska ay la galeen Ughaz-ka Gadabuursi uu siiyay awood ay ku maamulaan xeebta Saylac oo dhan iyo dalka Gadabuursi. [93]

Si kastaba ha ahaatee, Ingiriisku wuxuu isku dayay inuu beeniyo heshiiskan dhexmaray Faransiiska iyo Gadabuursi isagoo ku sababeeyay in Ughaz uu wakiil ka ahaa Saylac markii Gadabuursi ay heshiis la saxiixdeen Ingiriiska bishii Diseembar 1884. Ingiriisku waxay tuhunsanaayeen in heshiiskan uu sameeyay Wakiilka Qunsuliyadda Faransiiska iyo kuwa ku tiirsan Harrar-Zeila si uu uga gudbo awoodda Ingiriiska ee dalka Gadabuursi una oggolaado Faransiiska inuu sheegato qaybo ka mid ah xeebaha Soomaaliya. Waxaa sidoo kale jiray shaki ah in Ughaz Nur II uu isku dayay inuu abuuro khilaaf diblomaasiyadeed oo u dhexeeya dowladaha Ingiriiska iyo Faransiiska si uu awooddiisa gobolka ugu xoojiyo. [93]

Sida laga soo xigtay IM Lewis, heshiiskani wuxuu si cad u saameeyay kala-soocidda xuduudaha u dhexeeya labada dal ee ilaaliya, isagoo magaalada xeebta ah ee Jabuuti ka dhigay caasimadda rasmiga ah ee mustaqbalka ee gumeysiga Faransiiska:

"Dhammaadkii 1885, Britain waxay isu diyaarinaysay inay iska caabiso soo degitaankii la filayay ee Faransiiska ee Zeila. Si kastaba ha ahaatee, taa beddelkeeda, go'aan xoog ah, labada dhinacba hadda way ku heshiiyeen inay wada xaajoodaan. Natiijadu waxay ahayd heshiis Anglo-Faransiis ah oo dhacay 1888 kaas oo qeexay xuduudaha labada maxmiyadood inay u dhexeeyaan Zeila iyo Jibuti: afar sano ka dib dekedda dambe waxay noqotay caasimadda rasmiga ah ee gumeysiga Faransiiska." [94]

Harar sanadkii 1887

Ughaz Nur II wuxuu aaday Masar wuxuuna la kulmay Ismaaciil Pasha, Khedive-kii Masar, kaasoo ku sharfay bilado iyo hadiyado qaali ah. Reer Ughaz halkaas waxay saxiixeen heshiis ay ku aqbalayaan ilaalinta Masar ee Muslimiinta ku nool Somaliland iyo Itoobiya. [95] Sida laga soo xigtay IM Lewis, waxaa sidoo kale la siiyay hub iyo hub kale. [96]Sannadkii 1884, laba sano ka dib markii Ingiriisku qabsaday Masar, Ingiriisku wuxuu sidoo kale qabsaday dhulalka Masar, gaar ahaan xeebta waqooyi ee Soomaaliya. Si kastaba ha ahaatee, Ughaz Nur II wax xiriir ah lama lahan Ingiriiska, ilaa iyo inta aysan faragelin xukunkiisa, caadooyinka dadkiisa, iyo waddooyinkooda ganacsi. [95]Ughaz Nur II wuxuu xiriir adag la sameeyay Amiirkii Harar, Cabdalla II ibnu Cali . Sannadkii 1887-kii, markii Harar uu qabsaday Menelik II ee Itoobiya, Ughaz Nuur II wuxuu u soo diray Gadabuursi askartii gadabuursi si ay u taageeraan Cabdallah II ibn Cali [92], taariikh kale oo taariikhi ahna, isaga laftiisa ayaa ka qayb qaatay dagaalka. Harar si rasmi ah ayay ugu dhacday gacanta Menelik sanadkii 1887.

Ughaz Nur II wuxuu markii hore ku jiray boos gaar ah oo faa'iido leh, waayo waddada safarka ee Harar ma ahayn oo keliya inay dhex maraysay dhulka qabiilka Gadabuursi, laakiin Gadabuursiga wakhtigaas qayb ahaan way beeranayeen oo aad bay u fududahay in la xakameeyo oo la canshuuro. Haddana sababtan awgeed, ka dib Heshiiskii Anglo-Masar ee 1897, Ughaz Nur II, oo ahaa nin aragti fog leh, wuxuu sameeyay wax kasta oo uu awoodo si uu uga hortago in dadkiisu ay beeraan, waayo wuxuu ogaaday inay hoos geyn doonto maamulka Amxaariga ee Harar laga aasaasay. [97]Colonel Stace (1893) wuxuu xusay in Xabashidu ay ku sii qulqulayeen dhulka Gadabuursi ee Harar u dhow:

"Xabashida ka timid Harar ayaa si isa soo taraysa ugu soo duulaysa dalka Gadabuursi, sida aan filayay waxay noqon doontaa natiijada qabsashadii Biyo Kaboba ee aan la iska hor imaan. Waxaan ka baqayaa inay degenaansho joogto ah ka sameeyaan Dooxada Harrawa halkaas oo duullaanka iyo xooggu ay ku sii fidsan doonaan ilaa Protectorate."

Ras Makonnen wuxuu warqad u diray Kornayl EV Stace isagoo ka cabanaya in Gadabuursi ay bilaabeen inay weeraraan dhammaan safarrada soo galaya Harar, waxayna beeniyeen qorshe ay ku weerari lahaayeen Gadabuursi:

"Laga soo bilaabo - RAS MAKUNAN, Amiirka Harrar iyo Ku-tiirsanaantiisa,

Ku socota COLONEL EV STACE, Wakiilka Siyaasadda iyo Qunsulka, Xeebta Soomaaliyeed...

Dhanka Gadabuursiga, waxay had iyo jeer ku xadgudbaan oo dhacaan dadka safarka ah ee yimaada Harrar. Tan kaama qarinayno. Falka qabiilkani waa mid aad u waxyeello badan oo dhib badan u geysta dadka oo dhan maadaama ay si aan sabab lahayn u dhacaan dadka safarka ah. Wixii aad qortay ee ku saabsan weerar ay damacsanaayeen qaar ka mid ah askarteennu (Gadabursi), kama warqabno sababtoo ah waan maqnayn. Kahor inta aan la qaadin tallaabooyinka noocaas ah, waan kula tashan lahayn."

Ras Makonnen, oo dhawaan loo magacaabay Badhasaabka Itoobiya ee Harar, ayaa u soo jeediyay ilaalinta Gadabuursi si ay ula shaqeeyaan. Ughaz Nur II wuu diiday oo wuxuu la dagaallamay dhul-ballaarintii Itoobiya ilaa uu ka dhintay 1898. Ughaz Nuur II waxa lagu aasay Dirri. [92]

Shaqadiisu waxay ahayd welina lagu dhigaa fasallada Maansada Soomaaliyeed ( Suugaan: Fasalka Koobaad ) oo uu ka mid yahay abwaannada kale ee Soomaaliyeed. Gabayadiisa waxa kale oo ay ku qornaayeen Farta Gadabuursi. [98]

A poem by Ugaas Nuur in the Gadabuursi Script
Gabay Ugaas Nuur oo ku jira Qoraalka Gadabuursi


Philipp Paulitschke (1893) wuxuu ka faallooday gabayga kor ku xusan:

"Gabaygani waa tusaale muujinaya farshaxanka casriga ah ee gabdhaha Soomaaliyeed, kuwa Soomaaliyeed ay ku heesayeen gudaha dalka Gadaburssi markii la ogaaday in Ugâs Nûr Roble, oo ahaa amiirkii hore ee dhulka, lagu xiray Saylac iyo siyaasi weyn oo qabiilka ah, Elmi Worfa oo u magacaabay Ugâs ka tirsan Gadaburssi-Somâl dowladda Ingiriisku." [99]

Gaashaanle Sare Edwards Leckie wuxuu ka qoray kulankiisii uu la yeeshay Ughaz Nur II buuggiisa A Visit to the Gadabuursi :

"Waxaa naloo digay inuusan jeclayn Feringi (ninka cad), sidaas darteedna waxay u maleeyeen inay ka wanaagsan tahay in farriin loo diro Boqorka oo uu soo laabto isagoo wata warbixin sir ah oo ku saabsan xaaladda." [100]

Major RG Edwards Leckie ayaa sidoo kale ka qoray muuqaalkiisa:

"Ninkani wuxuu ahaa Ugaz Nuur, Boqorka ama Suldaanka Gadabursi. Wuxuu lahaa dhowr magac oo kale oo aanan hadda xasuusanayn... Ugaz Nuur wuxuu jiray qiyaastii toddobaatan iyo shan sano. Inkasta oo uu da'da ku adkaa, haddana wuu dheeraa, toosan yahay oo si fiican ayuu u dhisnaa. Xitaa miisaanka sannado badan oo uu jiray ma beddeli karin muuqaalka quruxda badan ee hoggaamiyaha... Dharkiisu wuu fududaa oo ma lahayn quruxda caadiga ah ee Bariga. Dad badan oo uu labbisan jiray ayaa aad u faraxsanaa, laakiin midkoodna uma muuqan mid ka soocan. Wuxuu xirnaa toob cad oo qallafsan, oo dhammaadkiisa uu madaxiisa daboolay, isagoo sameeyay koofi. Waxa uu ku labbistay maro madow oo lagu dahaadhay xariir casaan ah, oo laga yaabo inay ahayd hadiyad ka timid Boqorka Abyssinia. Gacantiisa ayuu ku sitay ul fudud halkii uu ka ahaan lahaa gaashaanka iyo waranka sharciga. Maalmihii dagaalka way dhammaadeen, haddana wuxuu ku tiirsanaa wiilashiisa geesiyaasha ah si ay u ilaaliyaan safarradiisa. Markuu na gacan qaaday ayuu si farxad leh u dhoolla caddeeyay. Hab-dhaqankiisu wuxuu ahaa mid deggan oo sharaf leh, oo si cad uga dhaxlay awowayaashiis, kuwaas oo dalka xukumayay jiilal badan." [101]

Ughaz Rooble II wuxuu ahaa 12-aad ee safka Gadabuursi Ughazate. Isagoo inta badan ku sugan Harar, waxa loo caleemo saaray Ughaz ee Gadabuursi ka dib geeridii aabihiis (Ughaz Nuur II). Mowqifkiisa Ughaz wuxuu noqday mid aad u muran badan ka dhex dhaliyay Gadabuursi sababtoo ah xiriir dhow oo uu la lahaa boqortooyada Itoobiya ee talada haysa. [102] Wuxuu sii wadi doonaa inuu lacago, hadiyado iyo hub ka helo Ingiriiska, Faransiiska iyo Xabashida oo dhammaantood u tartamayay gobolka. [103] Ugu dambeyntii wuu ka baxay taageeradii Ingiriiska, wuxuuna noqday xulafo dhow oo uu la noqday Menelik II oo si rasmi ah ugu aqoonsaday Ughaz-kii Gadabuursi. [92]

Markii Lij Iyasu uu xukunka ka qabsaday Abyssinia, wuxuu xiriir dhow la yeeshay Ughaz Roble II, wuxuuna siiyay qaraabo dhow oo ka soo jeeda qoyska boqortooyada Itoobiya. [104] [105]

Xafiiska Carabta, oo ahaa urur ay ku jiraan saraakiil sirdoon oo Ingiriis ah oo xaruntoodu tahay Qaahira, isla markaana loo xilsaaray isku-dubaridka hawlaha sirdoonka boqortooyada, ayaa dhacdadan ku duubay Soo Koobidda Xafiiska Carabta Mujallado 1-114 (1986), halkaas oo ay sidoo kale ku xustay in Ingiriisku uu xukunka ka tuuray Ughaz Roble II sababtoo ah xulufadiisa uu la leeyahay hay'adda Itoobiya:

"Si kastaba ha ahaatee, Lij Yasu wuxuu guursaday marxuum Agaz oo ka tirsanaa Gadabursi, kaasoo dhawaan nalooga qaaday khiyaano iyo dowlad xumo awgeed." [104]

Andrew Caplan (1971) waxa uu Lij Iyasu ku qoray buugiisa siyaasadda Ingiriiska ee ku wajahan Itoobiya 1909–1919 oo doonaya in uu isbahaysi la galo Gadabuursi:

"Amiirku (Lij Iyasu) wuxuu kaloo gorgortan ka galayay isbahaysigii Gadabuursiga ee Soomaalida...Wuxuu mid ka mid ah qaraabadiisa siiyay Ugaas Robleh Ugaas Nuur." [105]

Ka dib markii Empress Zewditu ay ku wareejisay saaxiibkiisii Lij Iyasu, Ughaz Roble II wuxuu goob joog ka ahaa xasuuqii Oktoobar 1916 ee askarta Xabashida ay u geysteen dadkii degganaa Harar, waxaana la siiyay xasaanad isaga iyo qaar ka mid ah hoggaamiyeyaasha kale ee caanka ah ee gobolka. Dhacdadani waxay calaamad u ahayd isbeddel ku yimid xiriirka Soomaalida iyo Xabashida ka talisa gobolka. Ughaz Roble II waxaa la siiyay xasaanad gaar ah sababtoo ah sumcaddiisa sare iyo xiriirkiisa shaqsiyeed ee uu la leeyahay kuwa ka tirsan qoyska boqortooyada Itoobiya oo ay sidoo kale qaraabo la ahaayeen guurka awgiis. [102] Ughaz Roble II waxaa loo arkayay shakhsi aad u muran badan, wuxuuna ahaa Gadabuursi Ughaz kii ugu horreeyay ee ay dadkiisu xilka ka tuuraan. [103] [92] Xil ka qaadista laga qaaday Ughaz waxay keentay buuq weyn oo ka dhex dhacay Gadabuursi. [92]Ughaz Roble II waxaa lagu yaqaanay inuu jecel yahay ugaarsiga, qaansada, iyo fuulista fardaha, wuxuuna dhaxlay qori uu aabihiis Ughaz Nur II hadiyad ahaan u siiyay Khedive-gii Masar, Isma'il Pasha . [103] Wuxuu dhintay 1938 waxaana lagu aasay Awbare, oo noqotay xarunta Ughazate ee Gadabuursi horraantii qarnigii 20aad. [103]

Ughaz Cilmi Warfaa wuxuu ahaa 13-aad ee safka Gadabuursi Ughazate. Magacyadiisa kale waxa ay ahaayeen 'Cilmi-dheere ('Cilmi The dheer) iyo Kun 'Ciil (Kun murugo). [92]

Dhammaadkii 1890-meeyadii, Ingiriisku wuxuu u magacaabay 'Elmi Warfa Ughaz' dhammaan Gadabuursi ee ku jiray Maxmiyadda Ingiriiska. Sidaas darteed Ughaz 'Elmi wuxuu beddelay faracii dhaqanka ee Ughaz Nur II iyo kii beddelay, Ughaz Roble II, kuwaas oo ka xumaaday Ingiriiska. [92] Awooddii Ughaz 'Elmi waxaa lagu aqoonsaday xaflad lagu aasaasayay magaalada Saylac sanadkii 1917. Si kastaba ha ahaatee, dhaxal-sugaha dhaqanka ee Ughaz Nuur II, Ughaz Robleh II, ayaa weli ah Ughaz ee Gadabuursi ee Itoobiya. [92] Ughaz 'Elmi wuxuu xubin ka ahaa wafdigii Ughaz Nur II u raacay Masar dabayaaqadii 1870-meeyadii, sidoo kalena wuxuu ahaa mid ka mid ah odayaashii Gadabuursi ee heshiiska la galay Ingiriiska ee Saylac sannadkii 1884. [92]

Qabsashada Ughaz 'Elmi ee ku aaddan abtirsiinta dhaqanka ee Gadabuursi waxay kicisay qabiillo kale waxayna dhalisay muran badan. Qabiilo badan, gaar ahaan Yunus ama laanta Yunus waxay dareemeen inay tahay markoodii inay u tartamaan markabka Ughaz. Tani waxay dhalisay iska hor imaad kaas oo sidoo kale lagu sameeyay dagaallo gabayo ah. Gabayadani waxay ahaayeen sawirro iyo astaan qani ah. Laba ka mid ah kuwa ugu fiican waa "Dhega Taag" ( A Battle-Cry ) oo uu sameeyay 'Elmi the Tall ama ' Eli Dheire ' iyo kan kale oo loo yaqaan "Aabudle" ( A Declaration of Faith ) oo uu sameeyay Farid Dabi-Hay, [92] oo ka mid ahaa xafiiltankii Ughaz 'Elmi'.


Ughaz Doodi (Daaudi) Ughaz Rooble II, waxa loo caleemo saaray Ughaz ee Gadabuursi ee Itoobiya dhamaadkii 1940-aadkii. Kahor inta uusan noqon Ughaz, waxaa mas'uuliyiinta Itoobiya u magacaabay Dejazmach (Taliyaha Albaabka). Wuxuu ahaa il ay dhibaatooyin joogto ah ka soo wajaheen Maxmiyadda Ingiriiska, waxaana lagu eedeeyay inuu shirqool la galay ciidamada Talyaaniga intii lagu jiray Dagaalkii Labaad ee Adduunka . Dagaalkii ka dib, askar Ingiriis ah ayaa loo diray inay soo xiraan, ugu dambayntiina waxaa xabsiga la dhigay isagoo jooga Jijiga oo ay gacanta ku dhigeen Ingiriisku, waxaana si qasab ah loogu masaafuriyay Jasiiradda Karaman ee Yemen halkaas oo uu ku xirnaa muddo 7 sano ah. [106] [103] Waxaa la socday qoyskiisa markii uu ku jiray masaafuris qasab ah. Ugu dambeyntii waa la sii daayay markii uu ku laabtay Maxmiyadda Ingiriiska isla markiiba waxaa mar kale lagu xiray Jasiiradda Saad-ud-Din, oo ku taal gobolka uu ka arrimiyo guddoomiyaha Ingiriiska. [106] Gadabuursi waxay u aqoonsadeen inuu yahay Ughaz kulan balaadhan oo ay yeesheen dadka caanka ah ee Gadabuursi ee Itoobiya . Ka dib markii uu ka soo laabtay musaafuris qasab ah, dawladda Itoobiya waxay u soo dirtay wefti ay ku wargelisay in Xayle Salaase u aqoonsan yahay Ughazkii Gadabuursi ee Itoobiya . [103] Iyadoo ay taasi jirto, dhammaadkii noloshiisa, Ughaz Dodi wuu diiday inuu aqoonsado xukunka Itoobiya wuxuuna soo celiyay wafdigii Itoobiya ee loo diray. Sannadkii 1948, Ughaz Dodi oo ay weheliyaan Suldaan Xasan oo ka tirsan Jidwaaq, waxay saxiixeen dukumeenti la yiraahdo 'Codsiga Isku-dhafka ah ee ka imanaya aagga Jigjiga, iyo dhulalka kale ee Soomaalida.' Dukumeentigan waxaa ugu horreyn la saxiixay si loogu codsado Guddiga Baarista Afarta Awoodood ee Gumeysigii Hore ee Talyaaniga (1948) inay soo afjaraan qabsashada Itoobiya ee dhulalka Soomaalida, soo celinta dhammaan dhulalka Soomaalida ee ay haystaan Itoobiyaanka iyo inay mideeyaan dhulalka hoos yimaada Somaliland Midaysan. Wax yar ka dib markii uu dhintay 1949. [103]

Codsi ku saabsan isku-darka deegaanka Jigjiga, iyadoo dhulalka kale ee Soomaalida uu saxiixay Ughaz Dodi.
Ughaz Nuur oo da'diisu ahayd qiyaastii 75 sano jir. Major Leckie wuxuu leeyahay: Da'diisu way yara adkaatay, wuu dheeraa, toosanaa, oo si fiican ayuu u dhisnaa. Xitaa culayskii sannado badan ee uu jiray ma beddeli karin muuqaalka quruxda badan ee Boqorka.
Gadabuursi fardooley ah oo bandhiga bixinayay.
Sheekh Cali Ayaanle Samatar. Somali: Sheekh Cali Ayaanle Samatar. Af-Carabi: شيخ علي أيانلي سمتر Sheekh Gadabuursi oo si weyn looga yaqaano Soomaalida Itoobiya, Jabuuti iyo Somaliland.

Maamulka Boqortooyada Gadabuursi

Boqortooyada Gadabuursi waxaa la aasaasay in ka badan 600 oo sano ka hor waxayna ka koobnayd Boqor ( Ugaas ) iyo odayaal badan.

Boqolaal odayaal ah ayaa ka shaqayn jiray afar qaybood oo ka kooban 25 oday midkiiba:

  • Guddiga Bulshada
  • Difaaca - hay'adaha booliiska oo ka kooban fardooley (oo loo yaqaan fardoolay ), askar lug ah iyo waranleyaal, laakiin sidoo kale askar ama askar ku qalabaysan fallaadho sun ah. [107]
  • Dhaqaalaha iyo ururinta canshuuraha
  • Guddiga Caddaaladda

Guddoomiyeyaasha afarta qaybood waxaa loo yaqaanay Afarta Dhadhaar, waxaana lagu soo xulay kartida iyo kartida shaqsiyeed.

Dastuur la yidhaahdo Xeer Gadabuursi, ayaa la sameeyay, kaas oo kala qaybiyay kiis kasta oo ah inuu cusub yahay ama uu leeyahay taariikh hore ( ugub ama curad ).

Boqorkii Gadabuursi iyo odayaashii waxay ka soo horjeedeen imaatinka Ingiriiska bilowgii qarnigii 20aad, laakiin waxay ku dambayntii heshiis la saxiixdeen. Markii dambe, markii khilaafkii labada dhinac soo ifbaxay oo uu sii xoogeystay, Ingiriisku wuxuu Ugaas saaxiibtinimo la galay Ugaaskii dhaqanka ee la aqoonsan yahay isagoo rajeynaya inuu xukunka ka tuuro. Tani waxay ugu dambeyntii keeni doontaa burburka boqortooyada. [92]

Xeerka Dhaqanka (Xeer)

Xeerka Boqorka iyo 100ka Nin (Xeerka Boqorka iyo Boqolka Nin)

Markii Ughaz (Ugaas) cusub loo magacaabay Gadabuursi, boqol oday, oo matalaya dhammaan abtirsiinta qabiilka, ayaa isu yimid si ay u sameeyaan baarlamaan si ay u soo saaraan heshiisyo Xeer cusub, iyo inay go'aamiyaan sharcigii ay rabeen inay haystaan ka dib markii uu jiray Ugaaskii hore. Heerka magdhowga ee dambiyada lagu galay qabiilka dhexdiisa ayaa dib loo eegay haddii loo baahdo, waxaana la dhigay xeerar ku saabsan sharciga Gadabuursi, sida uu ahaa, inta uu socdo xukunka cusub ee Ugaas.

Taas oo la odhan jiray ‘Xeerka Boqorka iyo 100 nin’ (Xeerka Boqorka iyo Boqolka Nin). [108]

Richard Francis Burton (1856) waxa uu Ugaaska Gadabuursi ku sifeeyey in uu 100 nin ku martigelinayey ciyaaraha fardooleyda ee dooxada Harrawa, sidoo kale loo yaqaano Dooxada Harar ama Wady Harawwah, waa dooxo dheer oo orod dheer oo ku taal dalka Gadabuursi, waqooyiga Harar, Itoobiya . Wuxuu sheegayaa:

"Halkan, malaha si loo xuso horumarka galbeedka ee qabiilka, Gudabirsi Ugaz ama madaxdu waxay ku xiran yihiin shabag cad oo ku wareegsan sunnihiisa, sidaas darteedna waxay u baxaan si ay u daawadaan ciyaaraha fardaha ee Dooxada Harawwah." [109]

Rakibaadda dhaqanka Gadabuursi
Ogas Doodi oo ka tirsan qabiilka Gadabuursi (Samaroon).

Waa kan soo koobid kooban oo ku saabsan xafladdii dhaqan-dhaqanka ahayd ee lagu aasaasay Gadabuursi oo uu IM Lewis (1999) ku xusay buugga A Pastoral Democracy :

"Dadka Soomaaliyeed ee xoolo dhaqatada ah waxay leeyihiin xaflado waaweyn oo yar iyo caadooyin yar. Sidaa darteed, waxaan halkan ku soo koobayaa warbixin dhammaystiran oo ku saabsan xafladdii dhaqanka ahayd ee lagu caleemo saarayay Ugaasyada Gadabuursi oo uu i siiyay Sheekh Cabdaraxmaan Sheekh Nuur, oo ah Dowladda hadda jirta ee Kadi ee Boorama. Qabiiladu waxay isugu yimaadaan xafladda meel kayn leh oo biyo leh. Waxaa jira heeso iyo cayaar, ka dibna xoolaha ayaa la qalaa si loogu raaxaysto oo loogu allabaryo. Xiddigaha si taxaddar leh ayaa loo daawadaa si loo go'aamiyo waqti ku habboon, ka dibna Ugaaska mustaqbalka waxaa lagu doortaa sixir. Musharixiintu waa inay ahaadaan wiilal ama walaalo ah Ugaaskii hore iyo arrinta haweeney hal mar oo keliya la guursaday. Waa inaysan noqon haweeney la furay ama carmal ah. Subax hore oo Isniin ah nin Reer Nuur ah (laandheeraha Gadabuursi) ayaa ubax ama caleen soo jiidaya oo ku tuuraya Ugaaska . Qof walba oo kale ayaa markaa raacaya tusaalihiisa. Ninka bilaaba dhawaaqa "aleemasaar" waa inuu ahaadaa nin xoolo badan leh, afar xaas leh, iyo wiilal badan. Rag ka soo jeeda abtirsiinta Mahad Muuse ayaa markaa keenay afar weel oo caano ah. Mid ka mid ah waxa ku jira caanaha geela, hal caano lo'aad, hal caano ido, iyo kan ugu dambeeya ee caanaha riyaha. Kuwaas waxaa la siiyaa Ugaaska oo mid soo xula oo wax yar ka cabba. Haddii uu cabo caanaha geela, geela wuu barakeysan doonaa oo wuu barwaaqoobi doonaa, haddii uu cabbo, caanaha riyaha, riyaha way barwaaqoobi doonaan, iwm. Intaas ka dib, wan weyn oo afar jir ah ayaa hortiisa lagu qalay. Timaha waxaa xiiray nin ka tirsan Gadabuursi, wuxuuna iska tuuray dharkiisii hore, wuxuuna xirtay dhar cusub isagoo ah Ugaas . Nin Reer Yuunis ah ayaa madaxa ku duubtay cimaamad cad, dharkiisii horena waxaa qaaday rag Jibra'iin ah...Ugaaskii ayaa markaa fuulay faraskiisii ugu fiicnaa wuxuuna u fuulay ceel la yiraahdo Bugay, oo u dhow Geris, dhanka xeebta. Ceelku wuxuu ka kooban yahay biyo macaan oo macaan. Ceelka dushiisa waxaa ku yaal dhagaxyo cadcad, kuwaas ayuuna ku fadhiyaa. Waxaa dhaqda walaal ama qaraabo kale oo dhow isagoo dul fadhiya dhagaxyada. Dabadeed wuxuu ku soo noqdaa dadkii la isugu keenay, waxaana mar kale lagu ammaanaa caleemo. Qoob-ka-ciyaarka iyo dib-u-soo-nooleynta xafladda. Ugaasku wuxuu jeedinayaa khudbad uu dadkiisa ku barakeeyo oo uu Ilaahay ka baryayo inuu siiyo nabad, caano badan, iyo roob - dhammaantoodna waxay calaamad u yihiin nabadda iyo barwaaqada (nabad iyo 'aano). Haddii roob da'o ka dib, dadku waxay ogaan doonaan in xukunkiisu barwaaqo noqon doono. In xafladda si caadi ah loo qabto xilliga roobka ee Karan ayaa ka dhigaysa mid aad u badan. Ugaaska waxaa la siiyay guri cusub oo leh saameyn iyo alaab guri oo gebi ahaanba cusub, waxaana loo raadinayaa aroosad. Waa inay qoys wanaagsan tahay, waana ilmo ay dhashay haweeney hal nin oo keliya lahayd. Hantideeda aroosadda waxaa si wadajir ah u bixiya dhammaan Gadabuursi, maadaama ay iyagu u xaqiijiyaan inay yihiin kuwa dhaxlaya jagada. Qoryaha ama hubka kale ee rasaasta laguma daro hantida aroosadda. Wax kasta oo la xiriira ku biirista waa inay ahaadaan kuwo nabad ah oo naxariis leh." [110]



Tixraac

  1. ↑ I.M Lewis (1959) "The Galla in Northern Somaliland" (PDF).
  2. ↑ "Awdal ee magaalo-madaxda u tahay caasimada Borama"
  3. 1 2 3 4 Cite error: Invalid <ref> tag; no text was provided for refs named :1
  4. ↑ http://dspace-roma3.caspur.it/bitstream/2307/4150/1/Clanship,%20conflict%20and%20refugees_An%20introduction%20to%20Somalis%20in%20the%20Horn%20of%20Africa.pdf Archived Oktoobar 13, 2016 // Wayback Machine - CLANSHIP, CONFLICT AND REFUGEES: An Introduction to Somalis in the Horn of Africa - Guido Ambroso - Page 6
  5. ↑ Hayward, R. J.; Lewis, I. M. (2005-08-17). Voice and Power (in Ingiriisi). Routledge. p. 242. ISBN 9781135751753.
  6. ↑ Burton, Richard (1856). First Footsteps in East Africa (1st ed.). Longman, Brown, Green, and Longmans. and thence strikes south-westwards among the Gudabirsi and Girhi Somal, who extend within sight of Harar.
  7. ↑ Lewis, I. M. (2000). Saints and Somalis: Popular Islam in a Clan-based Society (PDF). The Red Sea Press. p. 11. ISBN 9781569021033. Including the land round Harar and Dire Dawa inhabited by the Somalis of the 'Iise and Gadabuursi clans.
  8. ↑ Negatu, Workneh; Research, Addis Ababa University Institute of Development; Center, University of Wisconsin—Madison Land Tenure; Foundation, Ford (1 January 2004). Proceedings of the Workshop on Some Aspects of Rural Land Tenure in Ethiopia: Access, Use, and Transfer (in Ingiriisi). IDR/AAU. p. 43. Page:43 : Somali Settlers, Gadabursi, Issa
  9. ↑ Morin, Didier (1995). Des paroles douces comme la soie: introduction aux contes dans l'aire couchitique (Bedja, Afar, Saho, Somali) (in Faransiis). Peeters Publishers. p. 140. ISBN 9789068316780. The Gadabursi reside in Funyan Bira with the Oromo.
  10. ↑ Lewis, I. M. (1 January 1998). Saints and Somalis: Popular Islam in a Clan-based Society (in Ingiriisi). The Red Sea Press. p. 100. ISBN 9781569021033.
  11. ↑ Dostal, Walter; Kraus, Wolfgang (22 April 2005). Shattering Tradition: Custom, Law and the Individual in the Muslim Mediterranean (in Ingiriisi). I.B.Tauris. p. 296. ISBN 9780857716774.
  12. ↑ Battera, Federico (2005). "Chapter 9: The Collapse of the State and the Resurgence of Customary Law in Northern Somalia". Shattering Tradition: Custom, Law and the Individual in the Muslim Mediterranean. Walter Dostal, Wolfgang Kraus (ed.). London: I.B. Taurus. p. 296. ISBN 1-85043-634-7. Retrieved 18 March 2010.
  13. ↑ Ambroso, G (2002). Pastoral society and transnational refugees:population movements in Somaliland and eastern Ethiopia 1988 - 2000 (PDF). p. 5. Main sub-clan(s) Habr Awal, Region(s): Waqooyi Galbeed, Main districts: Gabiley, Hargeisa, Berbera. Main sub-clan(s) Gadabursi, Region(s): Awdal, Main districts: Borama, Baki, part. Gabiley, Zeila, Lughaya.{{cite book}}: CS1 maint: numeric names: authors list (link).
  14. ↑ Battera, Federico (2005). "Chapter 9: The Collapse of the State and the Resurgence of Customary Law in Northern Somalia". Shattering Tradition: Custom, Law and the Individual in the Muslim Mediterranean. Walter Dostal, Wolfgang Kraus (ed.). London: I.B. Taurus. p. 296. ISBN 1-85043-634-7. Retrieved 18 March 2010. Awdal is mainly inhabited by the Gadabuursi confederation of clans. The Gadaabursi are concentrated in Awdal.
  15. ↑ Renders, Marleen; Terlinden, Ulf. "Chapter 9: Negotiating Statehood in a Hybrid Political Order: The Case of Somaliland". In Tobias Hagmann; Didier Péclard (eds.). Negotiating Statehood: Dynamics of Power and Domination in Africa (PDF). p. 191. Retrieved 2012-01-21. Awdal in western Somaliland is situated between Djibouti, Ethiopia and the Issaq-populated mainland of Somaliland. It is primarily inhabited by the three sub-clans of the Gadabursi clan, whose traditional institutions survived the colonial period, Somali statehood and the war in good shape, remaining functionally intact and highly relevant to public security.
  16. ↑ Jörg, J (8 March 2024). What are Somalia's Development Perspectives?. Verlag Hans Schiler. p. 132. ISBN 978-3-86093-230-8. Awdal region, populated by Dir clans : the Gadabursi and ` Cisa, is credited as being the most stable region in Somaliland. This is mainly due to peacekeeping efforts on the part of the Gadabursi clan who dominate this region.
  17. ↑ Countries That Aren't Really Countries. p. 22. The Isaaq are concentrated primarily in the regions of Maroodi Jeex, Sanaag, Gabiley, Togdheer and Saaxil. The Gadabuursi inhabit the west, pre-dominantly in Awdal, the Zeila district of Salal and parts of Gabiley.
  18. ↑ Bruchhaus, E. M, Sommer, M. M. (8 March 2024). Hot Spot Horn of Africa Revisited (2008). p. 54. ISBN 978-3-8258-1314-7. Next to the three sub-clans of the Gadabursi, a small minority of Ciisse inhabits Awdal.{{cite book}}: CS1 maint: multiple names: authors list (link)
  19. ↑ Deutsches Institut für Afrika-Forschung (8 March 2024). Afrika Spectrum Volume 43. p. 77. Gadabursi being the major descent group in the Awdal region.
  20. ↑ Ciabarri, Luca. Dopo lo Stato. Storia e antropologia della ricomposizione sociale nella Somalia settentrionale: Storia e antropologia della ricomposizione sociale nella Somalia settentrionale (in italian). FrancoAngeli. p. 258. Baki region, the traditional region of the Gadabursi{{cite book}}: CS1 maint: unrecognized language (link)
  21. ↑ Ambroso, Guido (August 2002). Pastoral society and transnational refugees: population movements in Somaliland and eastern Ethiopia. UNHCR Brussels. Chart showing the Gadabursi exclusively inhabiting the Baki district
  22. 1 2 Reclus, Elisée (1886). The Earth and its Inhabitants The Universal Geography Vol. X. North-east Africa (PDF) (in Ingiriisi). J.S. Virtue & Co, Limited, 294 City Road. Two routes, often blocked by the inroads of plundering hordes, lead from Harrar to Zeila. One crosses a ridge to the north of the town, thence redescending into the basin of the Awash by the Galdessa Pass and valley, and from this point running towards the sea through Issa territory, which is crossed by a chain of trachytic rocks trending southwards. The other and more direct but more rugged route ascends north-eastwards towards the Darmi Pass, crossing the country of the Gadibursis or Gudabursis. The town of Zeila lies south of a small archipelago of islets and reefs on a point of the coast where it is hemmed in by the Gadibursi tribe. It has two ports, one frequented by boats but impracticable for ships, whilst the other, not far south of the town, although very narrow, is from 26 to 33 feet deep, and affords safe shelter to large craft.
  23. ↑ Glawion, Tim (30 January 2020). The Security Arena in Africa: Local Order-Making in the Central African Republic, Somaliland, and South Sudan (in Ingiriisi). Cambridge University Press. ISBN 978-1-108-65983-3. Three distinct circles can be distinguished based on the way the security arena is composed in and around Zeila: first, Zeila town, the administrative centre, which is home to many government institutions and where the mostly ethnic Gadabuursi/Samaron inhabitants engage in trading or government service activities; second, Tokhoshi, an artisanal salt mining area eight kilometres west of Zeila, where a mixture of clan and state institutions provide security and two large ethnic groups (Ciise and Gadabuursi/Samaron) live alongside one another; third the southern rural areas, which are almost universally inhabited by the Ciise clan, with its long, rigid culture of self-rule.
  24. ↑ Hayward, R. J.; Lewis, I. M. (17 August 2005). Voice and Power (in Ingiriisi). Routledge. p. 136. ISBN 9781135751753. The major town of the Rer Mohamoud Nur, Dila.
  25. ↑ Hayward, R. J.; Lewis, I. M. (17 August 2005). Voice and Power (in Ingiriisi). Routledge. p. 136. ISBN 9781135751753. The Gadabuursi Reer Mahammad Nuur, for example, are said to have begun cultivating in 1911 at Jara Horoto to the east of the present town of Borama.
  26. ↑ Burton, Richard (1856). First Footsteps in East Africa (1st ed.). Longman, Brown, Green, and Longmans.
  27. 1 2 Hayward, R. J.; Lewis, I. M. (17 August 2005). Voice and Power (in Ingiriisi). Routledge. p. 136. ISBN 9781135751753.
  28. ↑ Burton, Richard (1856). First Footsteps in East Africa (1st ed.). Longman, Brown, Green, and Longmans. In front, backed by the dark hills of Harar, lay the Harawwah valley. The breadth is about fifteen miles: it runs from south-west to north-east, between the Highlands of the Girhi and the rolling ground of the Gudabirsi Somal, as far, it is said, as the Dankali country. Of old this luxuriant waste belonged to the former tribe; about twelve years ago it was taken from them by the Gudabirsi, who carried off at the same time thirty cows, forty camels, and between three and four hundred sheep and goats.
  29. ↑ Swayne (1895). Seventeen Trips Through Somaliland. On 5th September we descended into the Harrawa Valley in the Gadabursi country, and back on to the high ban again at Sarír, four days later. We then marched along the base of the Harar Highlands, reaching Sala Asseleh on 13th September. We had experienced heavy thunder-storms with deluges of rain daily, and had found the whole country deserted.
  30. ↑ Swayne (1895). Seventeen Trips Through Somaliland. The position of the Samawé ruins would favour a supposition that some power holding Harar, and having its northern boundary along the hills which wall in the southern side of the Harrawa valley, had built the fort to command the Gáwa Pass, which is one of the great routes from the Gadabursi country up on to the Marar Prairie.
  31. ↑ Swayne (1895). Seventeen Trips Through Somaliland. The extreme north-western angle of the Marar Prairie is marked by a hill called Sarir Gerad, and from its base the ground falls abruptly to the north into the Harrawa Valley in the Gadabursi country, and to the west into deep gorges which lead towards Gildessa.
  32. ↑ Cite error: Invalid <ref> tag; no text was provided for refs named scribd.com
  33. ↑ Ali, Zeynab (2016). Cataclysm: Secrets of the Horn of Africa. Xlibris Corporation. ISBN 9781524564087.
  34. ↑ "Dir ee shacan weynaha Soomaaliyeed"
  35. ↑ "Biyomaal ee laga helo koonfuta Soomaaliya, beesha Surre (Cabdale iyo Qubays) ee ku dhaqan badhtamaha Soomaaliya, Gaadsan iyo Gurgure"
  36. 1 2 3 Fage, J. D.; Oliver, Roland (1 January 1975). The Cambridge History of Africa (in Ingiriisi). Cambridge University Press. p. 153. ISBN 9780521209816. Cite error: Invalid <ref> tag; name "The Cambridge History of Africa" defined multiple times with different content
  37. ↑ "Samaroonku waxa ay ka tafiirmeen Sheekh Samaroon oo magaciisa saxda ahi uu ahaa Maxamuud"
  38. ↑ "wakhti hore ahaayeen kuwo beeroleey ah, ayagoo beeran jiray midho iyo khudaar"
  39. ↑ "magaalada Baki, deegaanada Camuud ee dhow magaalada Borama, magaalada Dilla"
  40. ↑ "roobka ayagoo kolba u guura meesha roob fiican, biyo iyo daaqsiimo"
  41. ↑ "xoolohoodu iskaga talaabaan xuduudaha wadanka Soomaaliya, Itoobiya, Jabuuti iyo Somaliland"
  42. ↑ "Waqooyiga Soomaaliya, meelo ka mid ah dalka Itoobiya, gebi ahaanba wadanka Jabuuti"
  43. ↑ "Dadka Nabada iyo Hooyga Aqoonta."
  44. ↑ "Jaamacada Camuud; sidoo kale waxaa ku taala Jaamacada Eelo American; tiro ka badan 20 Dugsi Sare; iyo boqolaal dugsiyo"
  45. ↑ "beesha Gadabuursi waxaaa loo kala saaraa, guud ahaan, sadex waaxood"
  46. ↑ Mohammad, Abdulkader Saleh (2013-01-01). The Saho of Eritrea: Ethnic Identity and National Consciousness (in Ingiriisi). LIT Verlag Münster. ISBN 9783643903327.
  47. ↑ http://dspace-roma3.caspur.it/bitstream/2307/4150/1/Clanship,%20conflict%20and%20refugees_An%20introduction%20to%20Somalis%20in%20the%20Horn%20of%20Africa.pdf Archived Oktoobar 13, 2016 // Wayback Machine - CLANSHIP, CONFLICT AND REFUGEES: An Introduction to Somalis in the Horn of Africa - Guido Ambroso - Page 6
  48. ↑ Garre live in Southern Somalia, North Eastern Kenya and Southern Ethiopia. In Southern Somalia, they live in Kofur near Mogadishu and El Wak District in Gedo Province. In Ethiopia, they live in Moyale, Hudet and Woreda of Liban zone. In Kenya, the Garre inhabit Wajir North and Moyale. UNDP paper http://www.undp.org/content/dam/kenya/docs/Amani%20Papers/AP_Volume1_n2_May2010.pdf Archived May 17, 2018 // Wayback Machine
  49. ↑ Hayward, R. J.; Lewis, I. M. (2005-08-17). Voice and Power (in Ingiriisi). Routledge. p. 242. ISBN 9781135751753.
  50. ↑ The Quranyo section of the Garre claim descent from Dirr, who are born of the Irrir Samal. UNDP Paper in Keyna http://www.undp.org/content/dam/kenya/docs/Amani%20Papers/AP_Volume1_n2_May2010.pdf Archived May 17, 2018 // Wayback Machine
  51. ↑ Fage, J. D.; Oliver, Roland (1 January 1975). The Cambridge History of Africa (in Ingiriisi). Cambridge University Press. p. 153. ISBN 9780521209816.
  52. ↑ ʻArabfaqīh, Shihāb al-Dīn Aḥmad ibn ʻAbd al-Qādir (2003-01-01). The conquest of Abyssinia: 16th century (in Ingiriisi). Tsehai Publishers & Distributors. ISBN 9780972317269. Among the Somali tribes there was another called Habr Maqdi, from which the imam had demanded the alms tax. They refused to pay it, resorting to banditry on the roads, and acting evilly towards the country.
  53. ↑ ʻArabfaqīh, Shihāb al-Dīn Aḥmad ibn ʻAbd al-Qādir (2003-01-01). The conquest of Abyssinia: 16th century (in Ingiriisi). Tsehai Publishers & Distributors. ISBN 9780972317269.
  54. ↑ Ahmed, Wehib M. (2015). History of Harar and the Hararis (PDF) (in Ingiriisi). Harari People Regional State Culture, Heritage and Tourism Bureau. In the 19th century the jurisdiction of the Amirs was limited to Harar and its close environs, while the whole trade routes to the coast passed through Oromo and the Somali territories. There were only two practicable routes: one was the Jaldeissa, through Somali Issa and Nole Oromo territories, the other of Darmy through the Gadaboursi. The Somali, who held a monopoly as transporters, took full advantage of the prevailing conditions and the merchants were the victim of all forms of abuse and extortion... Under the supervision of these agents the caravan would be entrusted to abbans (caravan protector), who usually belonged to the Issa or Gadaboursi when destined to the coast and to Jarso when destined for the interior.
  55. ↑ Cahagne, Mons. Taurin (1882). Viaggio Nel Paese Di Galla Da Aden Ad Harar (Le missioni cattoliche rivista quindicinale). National Central Library of Rome. p. 115. On the 12th we arrived near the torrent of Cotté, which, rising among the Gadibursi, between the Issa and the tribes along the road to Berbera, flows toward the Danakil, crossing immense plains. We had stopped at the camp of Cotté, on the banks of the stream of the same name. Its waters, when it has any, flow along this route from the territory of the Gadibursi, who live between the Issa and the Bartri, as far as the road to Berbera. The Gadibursi enjoy a great reputation as brigands and are much feared by the Issa, upon whom they always fall unexpectedly thanks to the skill of their horses.{{cite book}}: CS1 maint: numeric names: authors list (link)
  56. ↑ Paulitschke, P. (1888) (8 Maarso 1888). Harar, Forschungsreise nach den Somâl und Galla Ländern Ost-Afrikas, nebst Beiträgen. Brockhaus. p. 81. The road via Tokosha, Hambôs and Abusuên was completely waterless at this time and therefore unusable. There was a general fear, rightly so, of the Danâkil, so much that the escort of a caravan couldn't have been persuaded to take this path. Danger also existed for the route we chose via Wárabot and Henssa, made unsafe by the Gadaburssi raiders, but is the one relatively more frequently committed.{{cite book}}: CS1 maint: numeric names: authors list (link)
  57. ↑ Paulitschke, P. (1888) (8 Maarso 1888). Harar, Forschungsreise nach den Somâl und Galla Ländern Ost-Afrikas, nebst Beiträgen. Brockhaus. p. 93. Starting immediately on the right bank of Wâdi Ashât, accompanying the narrow path through the Salsola bush 20-30 metre high hills at a distance of 5-6 km. The country shaft offers the appearance of a wavy, artificially created terrain covered with tall grass. Individuals come against the caravan path; others are lined up in groups and close due to the location. Here and there small cauldrons form which will soon come against the caravan route, heading west or east. They have been lurking in this area since ancient times, the Somâl terrain so suitable for raids, armed with lances, shield and knife, mostly on horseback, rarely on foot, and weaker caravans have to fight their way through force by force. The plunderers who have their headquarters here belong to the Gadaburssi tribe. There are also robbers from all the neighbouring areas. The attacks on the caravans are carried out on horseback, and the natives, on their nimble steeds, take such an excellent cover that they bring honour to every European rider.{{cite book}}: CS1 maint: numeric names: authors list (link)
  58. ↑ Paulitschke, P. (1888) (8 Maarso 1888). Harar, Forschungsreise nach den Somâl und Galla Ländern Ost-Afrikas, nebst Beiträgen. Brockhaus. p. 93. We crossed, in the slowly rising terrain, the Wâdi Aschât, approximately 20m wide, a fairly deep cut trickle, which approached us in terrible sunshine from a southwesterly direction through the Salsola bushes adorned with a small hilly landscape. We already in Zeila were warned about this infamous site, from legend it is said, is soaked with the blood of the caravans.{{cite book}}: CS1 maint: numeric names: authors list (link)
  59. ↑ Littel, E, et al (1894) (2 February 1894). Littell's Living Age. p. 219. On the east bank of the Dega-hardani are the remains of a fortress built by the Egyptians during their occupation of this country, of which I shall have more to say. The object of this wayside fort was to protect their trade from the plundering Gadabursi tribe, whose country at this place approaches the road.{{cite book}}: CS1 maint: multiple names: authors list (link) CS1 maint: numeric names: authors list (link)
  60. ↑ Rayne, Henry a (8 August 2015). Sun, Sand and Somals; Leaves from the Note-Book of a District Commissioner in British Somaliland (in Ingiriisi). BiblioLife. ISBN 9781297569760.
  61. ↑ Farah, Rachad (1 September 2013). Un embajador en el centro de los acontecimientos (in Isbaanish). Editions L'Harmattan. p. 17. ISBN 9782336321356.
  62. 1 2 Alwan, Daoud A (2000). Historical Dictionary of Djibouti (in Ingiriisi). The Scarecrow Press. p. 38. ISBN 9782336321356.
  63. ↑ Eyoh, Dickson; Zeleza, Paul Tiyambe (2005). Encyclopedia of Twentieth-Century African History (in Ingiriisi). Taylor & Francis. ISBN 9781134565849.
  64. 1 2 Africa Analysis: The Fortnightly Bulletin on Financial and Political Trends (in Ingiriisi). Africa Analysis Limited. 1987. Cite error: Invalid <ref> tag; name "Africa Analysis Limited" defined multiple times with different content
  65. 1 2 Legum, Colin (2001). Africa Contemporary Record: Annual Survey and Documents (in Ingiriisi). Africana Publishing Company. ISBN 9780841912212. Cite error: Invalid <ref> tag; name "Legum 2001" defined multiple times with different content
  66. 1 2 Country Report: Uganda, Ethiopia, Somalia, Djibouti (in Ingiriisi). The Unit. 1988. Cite error: Invalid <ref> tag; name "The Unit" defined multiple times with different content
  67. ↑ Die geistige cultur der Danâkil, Galla und Somâl, nebst nachträgen zur materiellen cultur dieser völker. Johnson Reprint. 2 Febraayo 1896. p. 171. To my Beloved: "Ancient song of the Zeilans (Ahl Zeila), a mixture of Arabs, Somâli, Abyssinians and Negroes, which Major J. S. King dictated to a hundred-year-old man in 1886. The song was incomprehensible to the Somâl. It is undoubtedly written by a Gadaburssi and addressed to a girl of the same tribe.
  68. ↑ African Language Review, Volume 6 (in Ingiriisi). The University of Michigan: F. Cass. 1967. p. 5.
  69. ↑ Andrzejewski, B. W.; Pilaszewicz, S.; Tyloch, W. (21 November 1985). Literatures in African Languages: Theoretical Issues and Sample Surveys (in Ingiriisi). Cambridge University Press. ISBN 9780521256469. Cabdi Deeqsi, who created a genre of love poetry called Balwo
  70. ↑ Abdullahi, Mohamed Diriye (2001). Culture and Customs of Somalia (in Ingiriisi). Greenwood Publishing Group. ISBN 978-0-313-31333-2.
  71. ↑ Mukhtar, Mohamed Haji (25 February 2003). Historical Dictionary of Somalia (in Ingiriisi). Scarecrow Press. p. 12. ISBN 9780810866041.
  72. ↑ Johnson, John William (1996). Heelloy: Modern Poetry and Songs of the Somali (in Ingiriisi). Indiana University Press. ISBN 978-1874209812.
  73. ↑ Mukhtar, Muhammad Haji (25 February 2003). Historical dictionary of Somalia (in Ingiriisi). Scarecrow Press. p. 12. ISBN 9780810866041.
  74. ↑ Mukhtar, Muhammad Haji (2000). Historical dictionary of Djibouti (in Ingiriisi). Scarecrow Press. p. 2. ISBN 9780810838734.
  75. ↑ Johnson, John William (1996). Heelloy: Modern Poetry and Songs of the Somali (in Ingiriisi). Indiana University Press. ISBN 978-1-874209-81-2.
  76. ↑ R. J. Hayward, I. M. Lewis (1996). Voice and Power: The Culture of Language in North-East Africa : Essays in Honour of B.W. Andrzejewski. Psychology Press. pp. Appendix xv. ISBN 0728602571.
  77. ↑ Mumin, Hassan Sheikh. Leopard Among the Women (in Ingiriisi). United Kingdom Oxford University Press, 1974.
  78. ↑ Saeed, John (15 November 1999). Somali (in Ingiriisi). John Benjamins Publishing. ISBN 978-90-272-8307-8.
  79. ↑ Suugaan: Fasalka labaad. Wasaaradda Waxbarashada iyo Barbaarinta. 1977. Cali Bucul: Amaan Faras
  80. ↑ Suugaan: Fasalka labaad. Wasaaradda Waxbarashada iyo Barbaarinta. 1977.
  81. ↑ Aspetti dell'espressione artistica in Somalia: scrittura e letteratura, strumenti musicali, ornamenti della persona, intaglio del legno (in Talyaani). Università di Roma La Sapienza. 1987.
  82. ↑ Abdullahi, Mohamed Diriye (2001). Culture and Customs of Somalia (in Ingiriisi). Greenwood Publishing Group. ISBN 978-0-313-31333-2.
  83. ↑ Burton, Richard (1856). First Footsteps in East Africa (1st ed.). Longman, Brown, Green, and Longmans. For six hours we rode the breadth of the Harawwah Valley: it was covered with wild vegetation, and surface-drains, that carry off the surplus of the hills enclosing it. In some places the torrent beds had cut twenty feet into the soil. The banks were fringed with milk-bush and Asclepias, the Armo-creeper, a variety of thorns, and especially the yellow-berried Jujube: here numberless birds followed bright-winged butterflies, and the "Shaykhs of the Blind," as the people call the black fly, settled in swarms upon our hands and faces as we rode by. The higher ground was overgrown with a kind of cactus, which here becomes a tree, forming shady avenues. Its quadrangular fleshy branches of emerald green, sometimes forty feet high, support upon their summits large round bunches of a bright crimson berry: when the plantation is close, domes of extreme beauty appear scattered over the surface of the country... At Zayla I had been informed that elephants are "thick as sand" in Harawwah: even the Gudabirsi, when at a distance, declared that they fed there like sheep, and, after our failure, swore that they killed thirty but last year.
  84. ↑ Burton, Richard (1856). First Footsteps in East Africa (1st ed.). Longman, Brown, Green, and Longmans. Beyond it stretched the Wady Harawwah, a long gloomy hollow in the general level. The background was a bold sweep of blue hill, the second gradient of the Harar line, and on its summit closing the western horizon lay a golden streak--the Marar Prairie. Already I felt at the end of my journey.
  85. ↑ Burton, Richard (1856). First Footsteps in East Africa (1st ed.). Longman, Brown, Green, and Longmans. At half past three reloading we followed the course of the Abbaso Valley, the most beautiful spot we had yet seen. The presence of mankind, however, was denoted by the cut branches of thorn encumbering the bed: we remarked too, the tracks of lions pursued by hunters, and the frequent streaks of serpents, sometimes five inches in diameter.
  86. ↑ A Journey Through the Somali Country to the Webbe Shebeyli (1885). Church Missionary Society. 2 Febraayo 1885. p. 645. The natives had told him that in the hill called Ailo about three days' march south-east from Zeila, there were remains of ancient cities, and substantially built houses... He hoped to be able to visit them. The whole country south-east of Zeila, inhabited by the Gadabursi tribe, had never yet been explored by a European. There was also in the hill Ailo a celebrated cave, which had been described to him as having a small entrance about three feet from the ground in the face of the limestone cliff. He had spoken to two or three men who had been inside it. They stated that they climbed up and entered with difficulty through the small opening; they then went down some steps and found themselves in an immense cave with a stream of water running through it, but pitch dark. A story was told of a Somali who once went into the cave and lost his way. In order to guide him out the people lighted fires outside, and he came out and told most extraordinary tales, stating that he found a race of men there who never left the cave, but had flocks and herds.
  87. ↑ From Absinthe to Abyssinia selected miscellaneous, obscure and previously untranslated works of Jean-Nicolas-Arthur Rimbaud (2002). Creative Arts Book Company. 2 Febraayo 2024. p. 98. ISBN 978-0-88739-293-1. Zeila, Berbera, and Bulhar remain in English hands, as well as the Bay of Samawanak, along the Gadiboursi coast, between Zeila and Bulhar, the place where the last French consular agent in Zeila, M. Henry, had planted the tricolor, the Gadiboursi tribe themselves having requested our protection, which is always enjoyed. All these stories of annexation or protection have been stirring up the minds along this coast these last two years.
  88. ↑ "beesha Gadabuursi waxaaa loo kala saaraa, guud ahaan, sadex waaxood"
  89. ↑ "Jaamacada Camuud; Jaamacada Eelo American; tiro ka badan 20 Dugsi Sare; iyo boqolaal dugsiyo"
  90. ↑ Lewis, I. M. (1 January 1961). A Pastoral Democracy: A Study of Pastoralism and Politics Among the Northern Somali of the Horn of Africa (in Ingiriisi). LIT Verlag Münster. p. 204. ISBN 9783825830847. {{cite book}}: ISBN / Date incompatibility (help)
  91. ↑ Westermann, Diedrich; Smith, Edwin William; Forde, Cyril Daryll (1 January 2007). Africa (in Ingiriisi). Oxford University Press. p. 230.
  92. 1 2 3 4 5 6 7 8 9 10 11 12 13 14 Mukhtar, Mohamed Haji (25 February 2003). Historical Dictionary of Somalia (PDF) (in Ingiriisi). Scarecrow Press. p. 247. ISBN 9780810866041. Cite error: Invalid <ref> tag; name "auto7" defined multiple times with different content
  93. 1 2 Hess, Robert L. (1979). Proceedings of the Fifth International Conference on Ethiopian Studies, Session B, April 13-16, 1978, Chicago, USA. Office of Publications Services, University of Illinois at Chicago Circle. Cite error: Invalid <ref> tag; name "auto" defined multiple times with different content
  94. ↑ Lewis, I. M. (1988). A Modern History of Somalia (PDF). Westview Press. By the end of 1885 Britain was preparing to resist an expected French landing at Zeila. Instead, however, of a decision by force, both sides now agreed to negotiate. The result was an Anglo-French agreement of 1888 which defined the boundaries of the two protectorates as between Zeila and Jibuti: four years later the latter port became the official capital of the French colony.
  95. 1 2 Mukhtar, Mohamed Haji (25 February 2003). Historical Dictionary of Somalia (in Ingiriisi). Scarecrow Press. p. 248. ISBN 9780810866041.
  96. ↑ Lewis, I. M. (2013). A Modern History of the Somali Nation (in Ingiriisi). Ohio University Press. p. 368. ISBN 9780821445730.
  97. ↑ Wright, A.C.A (1943). The Inter-action of various systems of Law and Custom in British Somaliland and their relation with social life (in Ingiriisi). African Geographical Review. p. 77.
  98. ↑ Suugaan: Fasalka koowaad. Wasaaradda Waxbarashada iyo Barbaarinta. 1976.
  99. ↑ Die geistige cultur der Danâkil, Galla und Somâl, nebst nachträgen zur materiellen cultur dieser völker. Johnson Reprint. 2 Febraayo 1896. p. 171. This poem is an example of the improvisational art of the Somâl, Somâl girls were singing in the interior of the Gadaburssi country when it became known that Ugâs Nûr Roble, the old prince of the land, imprisoned in Zeila and a great statesman of the tribe Elmi Worfa appointed Ugâs of the Gadaburssi-Somâl by the British government.
  100. ↑ The Wide World Magazine: An Illustrated Monthly of True Narrative, Adventure, Travel, Customs, and Sport (in Ingiriisi). G. Newness. 1905. We were warned that he did not love the Feringi (white man), and therefore thought it better to send a messenger ahead to His Majesty and return with a confidential report on the situation.
  101. ↑ The Wide World Magazine: An Illustrated Monthly of True Narrative, Adventure, Travel, Customs, and Sport (in Ingiriisi). G. Newness. 1905. This old man was Ugaz Nur, King or Sultan of the Gadabursi. He had several other names which I do not remember now... Ugaz Nur was about seventy five years old. Although stiffened by age, he was tall, straight and well built. Even the weight of his many years could not alter the chief's graceful figure... His dress was simple and lacked the usual Oriental splendour. Many of his subjects were attired much more gaily, but none looked more distinguished. He wore a crinkly white tobe, with the end of which he covered his head, forming a hood. Over this he wore a cloak of black cloth lined with crimson silk, probably a present from the Emperor of Abyssinia. In his hand he carried a simple staff instead of the regulation shield and spear. His fighting days were over, and he now relied upon his stalwart sons to protect him on his journeys. As he shook hands with us he smiled pleasantly. His manner was composed and dignified, evidently inherited from his ancestors, who were rulers in the country for many generations.
  102. 1 2 Caplan, Andrew (1971). British policy towards Ethiopia 1909–1919 (in Ingiriisi). Royal Holloway University of London. Cite error: Invalid <ref> tag; name "auto3" defined multiple times with different content
  103. 1 2 3 4 5 6 7 Cite error: Invalid <ref> tag; no text was provided for refs named :12
  104. 1 2 Arab Bureau (1986). Arab Bureau Summaries, Volumes 1–114 (in Ingiriisi). University of Virginia. ISBN 9781852070250. Lij Yasu has, however, given a female relative of his in marriage to the late Agaz of the Gadabursi, who was recently deposed by us for his intrigues and misgovernment. Cite error: Invalid <ref> tag; name "Arab Bureau 1986" defined multiple times with different content
  105. 1 2 Caplan, Andrew (1971). British policy towards Ethiopia 1909–1919 (in Ingiriisi). Royal Holloway University of London. The Prince (Lij Iyasu) was also negotiating for an alliance with the Gadabursi Somali... He had given one of his relatives to its Ex-Ughaz Robleh Nur.
  106. 1 2 Millman, Brock (2013). British Somaliland: An Administrative History, 1920–1960. Routledge. ISBN 9781317975441.
  107. ↑ Royal Geographical Society (Great Britain) (1 January 1891). Proceedings of the Royal Geographical Society and Monthly Record of Geography (in Ingiriisi). Edward Stanford.
  108. ↑ Lewis, I. M. (1 January 1961). A Pastoral Democracy: A Study of Pastoralism and Politics Among the Northern Somali of the Horn of Africa (in Ingiriisi). LIT Verlag Münster. p. 207. ISBN 9783825830847. {{cite book}}: ISBN / Date incompatibility (help)
  109. ↑ Burton, Richard (1856). First Footsteps in East Africa (1st ed.). Longman, Brown, Green, and Longmans. Here, probably to commemorate the westward progress of the tribe, the Gudabirsi Ugaz or chief has the white canvass turban bound about his brows, and hence rides forth to witness the equestrian games in the Harawwah Valley.
  110. ↑ Lewis, I. M. (1999-01-01). A Pastoral Democracy: A Study of Pastoralism and Politics Among the Northern Somali of the Horn of Africa (in Ingiriisi). James Currey Publishers. pp. 211, 212. ISBN 9780852552803. The pastoral Somali have few large ceremonies and little ritual. For its interest, therefore I reproduce here a summary of a very full account of the traditional Gadabuursi installation ceremony given me by Sheikh 'Abdarahmaan Sheikh Nuur, the present Government Kadi of Borama. Clansmen gather for the ceremony in a well-wooded and watered place. There is singing and dancing, then stock are slaughtered for feasting and sacrifice. The stars are carefully watched to determine a propitious time, and then future Ugaas is chosen by divination. Candidates must be sons or brothers of the former Ugaas and the issue of a woman who has been only married once. She should not be a woman who has been divorced or a widow. Early on a Monday morning a man of the Reer Nuur (the laandeer of the Gadabuursi) plucks a flower or leaf and throws it upon the Ugaas. Everyone else then follows his example. The man who starts the `aleemasaar acclamation must be a man rich in livestock, with four wives, and many sons. Men of the Mahad Muuse lineage then brings four vessels of milk. One contains camels' milk, one cows' milk, one sheeps' milk, and the last goats' milk. These are offered to the Ugaas who selects one and drinks a little from it. If he drinks the camels' milk, camels will be blessed and prosper, if he drinks, the goats' milk, goats will prosper, and so on. After this, a large four-year-old ram is slaughtered in front of him. His hair is cut by a man of the Gadabuursi and he casts off his old clothes and dons new clothes as Ugaas. A man of Reer Yuunis puts a white turban round his head, and his old clothes are carried off by men of the Jibra'iin... The Ugaas then mounts his best horse and rides to a well called Bugay, near Geris, towards the coast. The well contains deliciously fresh water. Above the well are white pebbles and on these he sits. He is washed by a brother or other close kinsman as he sits on top of the stones. Then he returns to the assembled people and is again acclaimed and crowned with leaves. Dancing and feasting recommence. The Ugaas makes a speech in which he blesses his people and asks God to grant peace, abundant milk, and rain—all symbols of peace and prosperity (nabad iyo 'aano). If rain falls after this, people will know that his reign will be prosperous. That the ceremony is customarily performed during the karan rainy season makes this all the more likely. The Ugaas is given a new house with entirely new effects and furnishings and a bride is sought for him. She must be of good family, and the child of a woman who has had only one husband. Her bride-wealth is paid by all the Gadabuursi collectively, as they thus ensure for themselves successors to the title. Rifles or other fire-arms are not included in the bride-wealth. Everything connected with the accession must be peaceful and propitious.
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