Thread by @NomadCanadian

The poetry chain " Raid" a.k.a Guba.

The most influential series of poems in Somali politics. The poems by themselves are not particularly unique in their versification, wisdom or style. What made these poems influential is these poems utility for Afweyne and the Daarood elites.

Were Raid/Guba poems unique and a "tour de force" to deserve such popularity in Bare regime?

Absolutely not , everything about the poems are standard nomadic improvisation , majority average with a handful of poet composing an outstanding masterpiecs in the chosen letter.

Do the contributing poets in Raid/Guba surpass other poets with similar chain poetry?
In the region of western Hawd, west of Hargaysa to Bulaale & south limited by Dig. Isaaq &Daarood were engaged in the similar competition for water& grazing land causing constant raid & poetry

These nomads fought over a number of wells cheif among them, Daroor, Aware, and Bulaale.

Qawdhan Ducaale, Ismaaciil Aflow , Xarbi Ismaaciil , Cabeeye , Cabdi Gahay , Camanje & senior poet Cabdi Hure locked horns in a series of poems most famous of them the Dhurwaale series.

The western composition eclipses the easterners.

Compare Aflow's poetry to Dhuux & immediately discern a subtle effortless flow of words . Example:

Tarabi iyo Cismaan baan lahaa toorin baad u qoriye.
Tusbax ka dhigo baan lahaa timihi Jaambiire.

Cabdi Hure a senior poet replying to Xarbi's victory boast, the walk of a careful leapord is indeed a great imagery.

Cag hadaad dhigtaan meel banana sidii shabeel caarleh
Oon dunida idinka wada carin waad na cariseen
Casks waaga maadhiin ciya iyo ciiro naga eega .

Facts vs. clan myth in Raid/Guba.:
The Raid forces photo

July , 1920 . "Somali war party, comprising three thousand “friendlies”, setting out on horseback on an expedition near Webbi Shebeti, the stronghold of Muhammad 'Abd Allah Hasan, the rebel political & religious leader'.

The British prohibited& punished somailand clans raiding the Ogadens in Ethiopia. In the event such raid took place the rustled livestocks were handed back to the ogadens.But the Ethiopian weak administration couldn't capture the Ogaden loot & Isaaq suffered the imbalance.

The Ogaden in Abyssinia crossed the border and raided their Isaaq neighbouring sub clans. The Isaaq were backlogged in thousands of looted livestocks, .Only in the years of Xaaraamo Cune 1910-1912 did the Isaaq raided and counter raided H Y consistently raided the Ogadens .

1-The arrival of European colonial powers according to Afweyne's historians empowered the Isaaq.The Isaaq were in a no win situation, if they over run the ogaden & looted them , the British would punish Isaaq & return the herds to the Ogadens. The Abyssinians never reciprocated.

A good example of this policy where the Abyssinians failed to force the Ogaden to return looted Isaaq herds was a 1905 meeting in Jigjiga between Swayne and Ras Makenon.

Read the 2 page attachments.

A good example that contradicts the Kacaan revisionisim an incident witnessed by a German explorer who visited Somaliland in 1874. He observed the " magan" realtionship between the reer Sugulle,& Baxawaadle ogaden.The incident involve one Abdi Heri& Xirsi suldaan Diiriye Sugulle.

The clans balance of power was dictated not by colonial powers but rather by nature & geography.

All Daarood clans including the Mareexaan most southerly attended Berbera fair laden with valuables,an easy target.Colonial powers provided security & protection for the none Isaqs.

The popular term of these chains of poems is Guba, a misnomer that replaced the original "Raid".

The Kacaan "academic" defined Raid conveniently as :

" Rayid  Waa magac Daraawiishtu u tiqiin dadkii Ingiriisku u talin jiray ee raacsanaa'"

Continue......

The term " raacsanaa" is defined by this clan club as anybody who rejects the demand of the dervish.

The unmentioned people in the definition, are well understood. Since the British colonialism was limited to Isaaq according to these Daarood probagandest.

The dervishes of all clans in the xarun were allied by various clans temporarily at different times .

The Bah-Geri sub clan of the Ogaden, the Mullah's section for 20 years backed by the multi clans "xarun" forces, murdered and pillaged with impunity, as a clan and as a dervish.

These Ba Geri clan-dervish are responsible for most of the clannish poetry attributed to the Mullah that confused most researchers. The invention of the Mullah as the greatest Somali poet was created in the 1950s, by attributing to him all the poetry composed by his followers.

The vulgarity, vitriol against clans & some praying to God & for victory, all contradictory.
A- Eebow nin gobaan ahay guni rifaysaaye.
B- marsadi Berbera hawla kaceen maatadaan dhacaye.
Examples as these illustrate the composers are 2 individuals with polar opposite ethics.

In 1910 the BaGeri raided the HY rustling 4,000 camels. The pursuing HY & the BaGeri fought at Galadi, the later reinforced defeated the HY. The Daboolane raid wasn't large by then standards, but the fact that the looted nomads were Isaaq was particularly relished by the ogaden.

The Daarood revisionist claim the Mullah composed 3 poems on that raid.
1- Xirsow waa naaqusnimo waxad niiq la leedahaye
Naagasd u tihiin Frenjigii noloshka dheeraaye.
This poem was composed to Aqil Xirsi Guuleed of the Jaamac/Siyad who was captured with his family's herd in 1907

The adulator Af Qarshe chants all 3 poems breathlessly. One can sense his excitement savouring the vitriolic verses. Professor Samatar claimed the loot totaled 30k camels.Samatar hardly hides his antiIsaq bias, every mention of Isaq is qualified by " the British protected tribes"

The Ba-Geri raiders composed a celebratory spiteful poems .Both alliterationd are on the letter "M" an evidence of multiple composers. The Ba Geri both spoke as a Darod vanquishing their Isaq enemy& simultaneously as dervishes. A violation of the Saalixiya brotherhood principles.

First poet using ploy & schemes, disarming Isaaq caution finally going for the kill concludes:
Iiddoor waxaan meeriyoo, malas u daadshaaba.
Wixii an magoogaayey, waa miiska aan falaye
Ma makalay wax badan, waanigii maarruhuu sidaye
Marsadii Berbera haw la kaco, maatadaan dhacaye.

The second poet following the previous one:

Iiddoor waxaan meeriyoo, malak la raadshaaba
Waxaan maylinkuu looliyoo, micida ruugaaba
Inaan miigihii shalay u sheegay, mahade haw sheego!
Majiiraha rogaalkii, inaan mariyay oo laayay
Aan muquddimiintii la hadhay, mahade haw sheego!

Maal waa la kala qaadi jiray, tan iyo manow ahaantiiye
Anigaba wax badan baa malyuun, layga meersadaye
Kanse inaan masaalkiis la arag, mahade haw sheego!.
Ninkii macatab loo xiray, ma helo medad Ilaahay e
Daraawiishi waa mira jannoo, loo muraad qumiye.

Both poems are by Ba Geri.

In May, 1920 the peace delegation to the mullah returned with no results.
A month later the Ba Geri , other Ogaden tribes & the dervishes attacked the Ogaden Baxawaadle section@ living among the HY.The attackers led by Khaliif massacred indiscriminately women &children included.

Geoffrey Archer a.k.a ( Caarshe Dheere ) in his memoir remarked that the affected clans are infuriated and we as the administration for years punished them for cross border raids , but this time nothing will hold the clans back from raiding the ogaden.

The administration advised that a capable leader should be chosen. Akil Aden Cilmi Qabile was chosen, a wise young Akil. In terms of martial prowess Akil Mohammed Bullaale & Xaji Farax Isaq were chosen , 3k mounted tribesmen all Isaq with 300 Dhulbahante moved on Qoraxay.
.

The horsemen led by Haji Faarax Isaaq ,1500 of them attacked the dervish camps , the dervishes were 1500 infantry &200 cavalry in addition Ogaden Allies in particular the notorious Ba Geri the Mullah's sub clan whom the Raiders took special revenge for their past offenses.

Akil Haji Aden Elmi the tribal headman elected to organize & assemble the Raid tribesmen was the father of the great educator of Somaliland Yuusuf Xaaji Aadan Elmi. He struggled along M. Ahmed Ali in the 1930s to establish schooling for the nomads. .

He also contributed in creating Hargeisa university , pressuring the late president Egal one of his students in the 1940s.He is also the composer of the Somali Republic national anthem. Idaajaa a great clannish probagandest now claim one Ali Mire of his clan was the composer.

The grand daughter of Akil Aaden Elmi, Foosiya not only betrayed Somaliland she also betrayed the struggle of her grandfather against the mass murdering Dervish by working with Farmaajo a man who considers the Mad Mullah a national hero and all his opponents a traitors.

The battle was one sided the dervish and their ogadens were easily defeated and scattered. All their livestocks captured & divided among the Raid.The Mullah miraculously escaped capture narrowly by Xaaji Waraabe.

Akil Maxamed Bulaale a.k.a Xaaji Waraabe far left in the photo.

All of the clans who made up the Raid force returned to their settlement by early 1921 with the exception of HY.
There was a skirmish between the HJ & the Dhulbahante, where the later share of Hagoogane herd was taken by the HJ. That incident will be mentioned in Salaan's poem.

H.Y clan making up a great proportion of the Raid horsemen stayed continuing to raid the Ogaden. they took over most of the wells in the dry Hawd pastures.
In 1922 they again made a great haul of livestock in the thousands. The Daahyaale herd is featured in Raid poems.

Aw Jaamac, for the first time called battle/livestock rustle unfair. Never passed any ethical opinion on the murdering Dervish & their gloating poetry.

The dervish + their Ogaden allies outnumbered the Raid tribal forces. The champion of butchers suddenly argues fairness.

Idaajaa besides claiming the dervish and their ogaden allies were sick with influenza & the attack been a surprise, he claimed the peace delegation made up of the 3 heads of religious sects in Somaliland + 6 tribal elders were paid informants, of course he presented no evidence.

Humorously Idaajaa writes Xaaji Waraabe and his force ( Isaq) alloted each man 30 heads , while the Daaroods ( nugal & Hawd code for dhulbahante) only got 12 heads.

Idaajaa presents 3 poems where Ismail Mire bemoans his poverty &laments that he missed the opportunity in plundering the wealth of his master the Mad Mullah,! Mire was nothing but an opportunistic hustler. It also points to the ethical bankruptcy of Idaajaa & the Somali regime.

After the victory of the Raid, the clan biographers of the Mullah claim he composed his last two poems, bewailing his loses to the Isaaq/Raid, heaping insults on " idoor" & pleading for help from his Ogaden & issuing his "Dardaaran" Last-Will to his Daarood against the British

The problem with this Daarood narrative. Is that this laments was composed after the death of the Mullah.The evidence is the verse:

Durqunkii Warneef-kii qabsadqy dibidii noo joogtay.

That raid by the Warneef is well documented &it took place after the death of the Mullah.

The second poem also is a suspect and according to dervish Abshir Dhoore it was composed by a named individual. Dhoore was the last man to see the Mullah alife.

The poem is recounting the suffering in Imi & mostly a call to resist the Isaaq Raid and a call for Ogaden solidarity.

The last 2 poems are part of the Raid poetry. Before C. Dhuux arrived at Wardheer lamenting Isaaq take over , the ogaden themselves have been composing poetry on the Raid domination at least for 2 years. To say the poems of Raid was initiated by Cali Dhuux is totally absurd..

Good examples of Raid poems before Dhuux, is one by Qamaan moaning the humble end of the Mullah and his Nur family and urging the Isaaq to fear Karma and return the loot. 1 by an ogaden who lived as "Magan" who's herd taken with Daahyaale raid by Faacuul Aadan commander of the HY

Qaman witnessing the pitiful state the Isaaq Raid have reduced the Mullah and his followers and the destruction of his reer Nuur family.Either fight or die trying instead of living on the run advised Qamaan.
To Isaaq he concluded:

Sed u dhigo Isaaq-ow nabsigu kaama soomana’e.

The Raid attack have generated an immense amount of poetry.

The cause of that volumes of poetry was the fighting and the defeating the Mullah and his tribal followers.

Not Cali Dhuux as the revisionist portray. The Raid tribesme had among them 12 poets and 12 fortune tellers.

The great poet Gamuute was among the poets of Raid . On the night before the attack he asked Xaaji Waraabe for the poet's prize camel:

Ilaahii i abuurayee 
Illaliinka ahaa iyo
Udgoonoow Nebigii.
Afartii amranaa
Awowgay sheekh Isxaaqaw
Arrinkaan la tiraabo
Aqbalkiisa i sii.....

Xaaji Waraabe promising him the poet's camel , told Gamuute now describe it:

Ugub weeye guduudanoo
Aydhin weeye maqaarloo
Ayaamii Toddobkii bay
Awr madow ka qaleenoo
Afarteeda Iboodna
Sidii Laas la af gooyey
uun dhan bay hirqisaa.

No one can argue the poets of the Raid band aren't part of Raid poems. &That exactly the argument Dhuux's aficionados are making , that if one's poem isn't related to Dhuux's story then the poem can't be part of Raid anthology. Dhuux's incitement is only a branch of Raid tree.

What makes Cali Dhuux poem unique is his total focus on Ogaden wells, herd & grazing land the H.Y now possess.

Also the fact that a Harti a competitive branch of Daarood accusing the Ogaden of capitulation compellled the Ogaden to defend against the humiliation in more numbers

Cali Dhuux visited Wardheer wells in1923, Almost 3 years since the Raid tribesmen arrived on Shiniile region.Naturally many poems between the H Y & Ogaden took place as we have established .The Dhuux devotees seem to omit that pretending Dhuux brought poetry into the event.

Arrival at the well Camuud once the H.Y refused him water he addressed his she-camel in a few verses. Telling her "Cayn well is yours be patient'.Asked whether that was his poem? he replied if I had to recite I would start with this verse:Doqonkii ogaadeen ahaa Doolo laga qaadye.

The Daarood version continues once Faacuul heard the later verses they claim he urged Dhuux to stop, implying fear. Dhuux complied on a condition if he ever heard that verse, he would finish the poem. Not long after he heard the line from a tea peddler& there he finished the poem

That version didn't exist in the 1963 "'a poetic combat" by Galal & Andrzejewski. Beyond been refused water The rest is a self serving clan PR, why would Faacuul allegedly pleads with Dhuux to stop! When for the last 3 years the H Y held these wells by force a well known fact .

Jaamac Xirsi Dubad ( 1898-1977) was the first poet who almost instantaneously replied to Dhuux on the third day.
On an interview of Jaamac in 1976 by Diiriye Caraale author of " miisaanka maansada".
Jaamac Xirsi speaking of life on these wells in enemy land ...... continue

Recalling those days in the 1923 he said that " at night we scaled the 2da labada-Daarood towers& pointed our rifles at the wells in gaurd". Jaamac added during the dervish in their time shot any trespasser. During the day he was part of ( fooska-wareega ee ceelka Wardheer).

Jaamac Xirsi Dubad was watering from Camuud well when Cali Dhuux arrived & refused water by the H.Y.
The HY told Cali you will only water as a 'magan' =client and Cali was insisting he should water as "yad" meaning as an owner since the well belongs to his Daarood.

Faacuul Aadan Jugule eventually permit Cali Dhuux to water and voice his poem.

Cali Dhuux before reciting his poem placed 3 rules conditions on all potential replies:

1- The alliteration is on the sound D.

2- The poem must contain "barkimayn , put on pillow" or"dhex-taal ,intermissional" a repetitive quatrain .
3- There should be no vulgarity .

Cali Dhuux recited his Deleb poem in Camuud carefully listened to by the opposing H.Y. poets.

Deyn-Qaad by Jaamac.
His argument is that the H.Y pushed the Dervish off these wells and grazing land &no drop of water would be shared with the Daarood.2nd point he recounts the crime the dhulbahante commited against ogaden when the former believed in the Mullah semi-devinity

Jamac's defiant curt reply belies the claim Faacuul pleaded with Dhuux to stop the poem.

Dukaamada waxa dhigay ragi dahay Wadaadkiiye 
Waxanan ugu dabaal degay markaan helay dalleentaase 
Aan dirirka kakga qaaday kii dawlada ahaaye 
Inaan jeesna nalaga daaqahayn daacadaa furiye.

Qamaan Bulxan was the 3rd poet to reply to Cali Dhuux.

Again Cali Dhuux and his clan are blamed for the Ogaden destruction blindly obeying the Mullah.Also Qamaan accuses Cali Dhuux of hypocrisy.

Qamaan takes a dig at the Isaaq refering to them as small scavengers .

A slight to Isaaq.
If a wandering lion on a
prey lays his fangs.
Don't the small scavengers finish the left over slime?
When have Idoor ever took Doollo?
Its you who had killed me.
Aar soo dibjirey neef hadduu, daacuftii geliyo
Dugaaggaa yaryari saw ka cuna, duufka hadhay maaha?

Qamaan also reminds Cali Dhuux of the might & population of Habar Magaadle section of Isaq,  contradicting the previous scorn .

Iidoor Dir weeyee hadduu, duulan soo kiciyo
Dunji Habar Magaadluhu[7] hadduu, dabarka soo qaato
Horta yaa la da'a wayla yaab, dawyadaad xuliye?

Dir the clan or dir the word meaning uncountable people? The 3 previous stanzas are used by some linguisticly challenged Somalis, that is, what Qamaan meant is Isaaq are Dir the clan.
The term dir basically means progeny (uncountable decendant) . ..continues

Another Ogaden poet in the same chain also uses dir as Qamaan in the same usage .
Orgi door ah naag dir badan haday adhi ku si dayso.
A pedigree ram ,of a woman with uncountable decendant let loose upo the herd.
What Qamaan meant is the Habar Magaadle are a huge uncountable clan.

Translation of the three stanza by Qamaan .

Isaaq are uncountable people (dir) for a raid when they stand.
If the entire Habar Magaadle break their tether ( like a raging camel,,)
Who dare stand them? scurrying into burrows you will.

Ismaaciil Mire after also accusing Dhuux of hypocrisy he concluded his single poem with these 3 memorable stanzas:

Doqontaa intaad diri lahayd adigu maad duushid
Oo didisid geelaa fadhiya Doollo dhinaciisa
Oo dumar-la-moodkii lahaa daacad ugu geysid

Buraale's poem was simple he acused Cali Dhuux of incitement & adviced others not to heed his word, claiming there was a dhulbahante intrigue ;

Maxaa ogaden doqon ka dhigay dawgal baa jiro'e.
Buraale's noticeable stanzas are his rejection of Cali's comparisonn of 2 men.

Dhuux claimed the Dacar family(Gabooye) avenged themselves while Raabi ,( powerful ogaden family) failed. Comparison upset Buraale.

Ilma-Dacarka duufkiyo bakhtiga dibad u meeraaya
Hurre Raabbigaan dunidatan aan diric u dhaafaynnin
Maxaa derejo simay waa afkaan daab ku leeyahaye?

The Dacar a Gabooye family avenged themselves. While the illustrious Raabi family failed when Hurre Raabi was killed by Isaaq.
Raabi was the uncle of Mataan Ciideed.
Wuxuun buu kidkidi baan lahaa Raabi kaligiise
Waar ma kabash wannaa Mataan saw loo kaftami maayo.(Gabayxoog 1891)

Ismaaciil Cigaal Bulaale aka Ina Baashe was a member of the advisory elders of the HY sultan.

During Xaaraamo Cune the particular section of Cali Dhuux clan sought refuge among the H.Y. Desperate the dhulbahante took a risk of H.Y revenge from old scores.

Ismaaciil Baashe put to stop, any revenge from the H.Y.

The H.Y men who remember ismaaciil rescuing of the refugee Dhulbahante berated Ismaaciil and blamed him for saving the ungrateful Dhulbahante.

Ismaaciil's poem is well structured & it contains all the elements of the classical gabay beginning with aaraar.

Ismaaciil opening stanzas are all metaphorical alluding to his poems time coming like a seasonal rain with, & or a hungry roaring lion ending in a crescendo.

Sidii dirirka roob oo bishuu di'i lahaa jooga
Ama ramag diraacdii dhaloo oon la dubayoobay
Oo maqasha laga duubay oo ololka deexaanshay
Ama dowri aar oo in badan duur cidla ah jiifay
Oo dibadda neef kula dhacoo miciyihii deenshay
Dadow maqal damaashaadku waa diririgteydiiye.

Qarandi & Camuud ours , Raygal & Gargaar indispensable, Jiiranley & Gaafowe if needed , Daaqato & Faaf are familiar to us.

Ismaaciil concluded with 2 rehtorical questions

Ma nalooga daray sow raggii duulli jirey ma'ahin?
Mise doorkanaa xoogu ka dhacay duudda Habar Yoonis.?

There ends the first initial alliteration in D. The conditional rules were followed.

2 (Dhulbahante )poet Cali Dhuux and Ismaaciil Mire

2 (Habar Yoonis ), Jaamac Xirsi Dube and Ismaaciil Cigaal Bulaale.

2 (Ogaden) poets Buraale Seexde and Qamaan Bulxan.

Jaamac Kadiye in 1989 recorded the Rayd poems .The regime gave a green light for the tape to become public.The intention was to remind the Daarood how Isaaq with"gaalo" help destroyed the Sayid & now the SNM with Ethiopian help trying to destroy another Daarood government.

This is the Daarood narrative version where Kadiye alleged the H.Y begged Cali Dhuux not to finish the poem.

Of course we have seen both H.Y poet were blunt unapologetic and even vowed to take the rest of land.

This is the myth we will methodically dismantle and correct.

As we have established the first 6 are in D sound alliterations were the first in Rayd poetic chain. Having that chapter exhausted itself.

Cali Dhuux now changed the alliteration in Dh and continued his onslaught on the Ogaden. This time no alliteration precondition.

Cali Dhuux on Ogaden humiliation.

Kuwa dhebedda soo xidhanayee dhuuni kale haysan
Oo dharabta jeexjeexan qaba waad la dhalateene
Dhafoorkaa ma yeesheen hadh galay dhogor xumaantaase
Dhoomaha Isaaq raranayee Dhaayin laga keenay
Dharkaa lagu qasaashaa intay dhereg u daadshaane

Again Dhuux invite the dervish ogaden to dare rustle back their herd.

Waakaa xeryaha looga dhigay Dhogor Idiinleeye
Dhaqaalaynna mayside naftaad kala dharroocdaaye
Libintiinnu maantay dhowdahay kuma dhaqaaqdaane
Car ku dhaca haddaad dhalad tahoo dhuubka boqor hayso.

The Dhulbahante before raiding the ogaden for Dhamal Haje herd, they targetted H.Y for a while before they opted to an easier target.Jaamac Xirsi exploiting the irony of Cali Dhuux daring Ogaden to take H.Y herd while his own clan couldn't dare, found an opportunity for a satire.

Jaamac recounting a Dhulbahante dervish attempt on the H.Y. herd years previous.

Waa lagu dhintaa Geelayaga, sida dhunkaaleede
Ma dhaqaaqdo qoladii fardaa, Dhuuban gelisaaye
Ma dhadhamin Wadaadkii Hartiga, dhoon ka buuxsadaye......

Haddii dheega haaneedka sumad,dheeri kaga taallo
Dhurwaguba ma cuno tuuga aan,dhaqanse mooyane
Ma dhadhamin Wadadkii Hartiga,Dhon ka buuxsadaye
Isba dhuuni waa jecelyihiyo,sidigta Dhaamele
Dhirta debeda waaki fadhiyey,toban dharaarode
Bal Dhulbahante H.Y,mu dhiil ka kala gooyo

Cilmi Carab a Dhulbahante poet and a well known anti dervish. His poetic career predated both Cali Dhuux and Ismaaciil Mire.

Cilmi religiously composed poems for the crazed Mullah & his young page boy Mire . Cilmi poetically overwhelmed Mire who always run out of rebuttals.

Cilmi Carab is an anamolly he partakes in either the first D alliteration or second Dh with a poem alliterationd in H.!

But most likely it was the first chains of D alliteration he partook with a H alliterationd poem breaking the pre conditions of the chain.

He sided with Dhuux and absolutely dismissed all of Qamaans argument. His reasoning was simple the Habar Yoonis a small clan as he asserted dominate Ogaden who are larger , thus reason is a simple case of cowrdice.
.

Hayin iyo anoo layga dhacay halo an malaayay
Intuu Halab karuurkeed nin kale dhamo ma hoydeene
Anoo hilib ugaadheed ku nool kama hadheen Xiise
Idinkuna hablaad ugu darteen hadiyaddoodiiye
Hayiin iyo dayiin uumiyuhu idinku haasowye
Inaad hoos u wada foorartaan helay khabaarkiiyi

While Cali covered land lost to tHY. Cilmi not once mentioned land.

Horweyntii la qaadiyo raggii haanka lagu gooyay
Haadkiyo waraabuhu ragguu ka hirqadee laystay
Ee hanaqa ay wada jareen hebelladii laayay
Hawo ineeyan kaa hayn inaad wax u halaakayso
Aad hiiftay Cali Aadankii

Qamaan Bulxan and Mohamed Fiin the H.Y poet were from the same nomadic band. Fiin recently marrying from the Ogadens and Qamaan had their own poetic chains.

This last segment in G alliteration is between the HY and ogaden.

Before delving into the poems and their background at this juncture.

Two stories that would clarify few lines of poems that doesn't belong in Rayd yet somehow injected into Qamaans poem vs Fiin.

Qamaan & Dhuux before Rayd made a truce & while traveling to Qamaan's encampment . They stopped for food and shelter hosted by a Somali couple. During the preparation of the meal the wife scratched certain taboo part, the husband reprimanding her only to do it again unconsciously

Arriving at Qamaan's encampment, Ali Dhuux saw the former's mother carrying a huge bundle of firewood at such old age.

Despite the poetic truce Ali Dhuux took the opportunity embarrass Qamaan.

Later playing the Somali game Shax, Ali Dhuux after his first move in the game composed these tercets :

Qamaanow maxaa hooyadan hilayga loo saaray
Maxaa loo hogaan baray duqdii inagu hawshootay
Haamaha maxaa loogu raray waaba habarteene.

Qamaan using the incident of the wife replied:

Naagtii ganbada taabatee, gacanta loo maydhay
Ee galisay meeshii haddana, gabaygu sow ma aha?

The HY according to first hand source Jaamac Xirsi strategized not to address Qamaan's insult , till they are done with the Dhulbahante.

In all of the first 9 poems in D & DH alliteration no HY poet addressed Qamaan's depection of HY as scavengers & the Dhulbahante as lions.

Fiin began by reminding the Dhulbahante of their poverty of might after the demise of their scared Mullah:
Guntigii Wadaadkii la eed gebagabayntiise
Galow baa ka ciyey ceelashaad geesi ku ahayde
Buuhoodle geel looma horin goorti dabadeede.
Fiin remaind within the strategy.

Fiin now addressing Qamaan's stanza:

Aar soo dibjirey neef hadduu, daacuftii geliyo
Dugaaggaa yaryari saw ka cuna, duufka hadhay maaha.

HY poets waited long to reply to the ogaden: Fiin

Aar soo gendoodsaday wuxuu gaadho waa diliye
Goonyaha haddii lagaga ciyo guuldarraa dhiciye

In regards to the Ogadens Fiin was dismissive rather then harsh. He only advised Dhuux of not reminding the sleeping Ogadens what him & his clan done to them.

Ogaadeenku waa gama'sanyee gamasyo haw dhiibin
Godobta ha ogeysiin rag waa garacyo shaydaane.

Curiously Qamaan was infuriated exhorting the Ogaden to kill Fiin who lives among them.

He alleged Fiin was ungrateful for Qamaan saving him and had the Ogaden abducted Fiin's wife this would never have happened.

Resembling Fiin to an impala struggling to get away from a Gabooye hunter digging the needed knife
Cawl baa midgaan soo gasbaday, jeer gabraar tagaye
Isagoon wax lagu gowraciyo, gowdhisaba haysan
Jeenay gafsiisoo minday, qodatay garaaye
Adiguna gaddii baa tahoo, ways gunaanadiye

He concluded with the call of his death.
Ganku iiguma yaal Ina-Barwaaq, gibilka saameede
Lafahooda guumays xun bay ganac u siisteene
Ninkii gooya raayaha dhan bay, gabadh u raacshaane
Iga gudhan kuwaasoon gam odhan, gaasha libineede
Maad gowracdaan wiilka xunee jooga gurigiina

There is an anomaly here and an omision. Naturally Fiin replied and Fiin and Qamaan had exchanged lots of poems before and after Guba. To include or omit is entirely aribetray.

Some may argue Fiin's poem was addressed to Cali Dhuux and Qamaan replying to Fiin is within the conflict's debate. In that case Salaan's long poem to Dhuux

Gujiska badaan uga dhignahay gebiga Daaroode

Qualifies using the same logic, it's still within the general Doollo issue.

According to Ina Dubad , the first poet who replied to Dhuux , the former then in his 20s was part of the Raid force finishing off the Mullah's last dervish cult. Jaamac not only was an eyewitness to the conflict , he was a participant both as a warrior & a poet...... continue

Waxan sitey qori Maadhiin yare ah oo hilka shakaddu u dhammayd. Labada gelin ka hore ayaan Daarta bunduqa kala soo jeesan jirey, gelinka dambana waxan raaci jirey Fooska Wareega heelka duleedka ceelka Wardheer". Jaamac Xirsi Dubad 1976 interview.

On the third day in Wardheer well once Jaamac finished his poetic reply , Dhuux humiliated retorted :

"Daahaba maad eegine ina Dubbow ragi weyga danbeeyaaye" alluding to jaamac's stanza:

Duq gaboobay waxa u roon afkii inu daboolaaye
Damenaanse Caliyaw rag waa laga dambeeyaaye.

On the following " Deyr" the H.Y and Ogaden following the light rains in Qoraxay region met . An ogaden wealthy woman a sister of Ina Jameeco & mother of Xayle sons, exhorted the Ba Xawaadle saying.

"Waar laba gabdhood ayaan rarayaaye orda oo geela idoor iiga soo qaada"

On the raid the Ogaden killed Caabi Muuse Rogaal and the H.Y killed/injured Xuseen Xayle, Gaani Cilmi Kaahin and a third unnamed. The H.Y lost a gun nicknamed Qabqable and the Ogaden lost few heads to the H.Y.

Two religious elders prevailed over those who sought revenge, the elders were adamant that animosity was no solution. The two mullahs were sent to the Ogaden to delegate the matter. After stating the casualty of the H.Y , they demanded the traditional remedy. A full compensation

The Ogaden decesion was made by one elder . The fiery arrogant Gaydh Cumar Aw Muuse, the boss of the Reer Dalal/ogaden.

Having just raided another Isaaq subclan, rustling 50 heads of cattle & kidnapping an Isaaq girl with herd. Gaydh was no different then a camel on rutt.

Short and Curt Gaydh told his expecting ogaden

" Waar xaqna ka bixin maayo ina Muuse Rogaale, yaanu kareebkiinu idinka dibjirine ee kala xaraysta".

The verdict is pronounced no ogaden dare to question, his words were final in Dalal lineage. The H.Y delegations left hastily.

The H.Y encompment briefed by the two mullahs, the obvious solution yearned for by the majority was decided upon. Dusk was approaching the raiding H.Y camouflaged by the returning ogaden herds , surprised the Ogadens and killed Gaydh under the same tree .

Jaamac Dube narrating the events an eye witness/fighter said the time arrived to address Qamaan's belittlment of the H.Y as " scavengers & his Daarood as lions" in previous poems which non of the H.Y addressed a foe they humbled, the strategy was then to defang the Dhulbahante.

Addressing this poem to Qamaan, Cali Dhuux and a news to Salaan in the opening verses , conveying it as far as the majeerteen/Daarood and ciidagale/Isaaq.

Then he enlist their breaking of the truce and their hubris.

Concluding with the poetic justice of Gaydh and Gaani demise.

This poem was conveniently ommited from the chain. These few quotes would suffice:

Haku guuro waakii Qamaan noo gabyoon jiraye.
Gurguro muxuu yidhi? geeri ku filan guulna tari waaye
Bal gob ma tahay haduu Gaani ka baxay gaanki Ba-xawaadle?

Inagoo geyiga eebahay wada garmaaxayna
Inagoo madheedhkii Gal-Duur geelu wada daaqo
Saw inamdiinii gudiyay geesta kama dhaafin
Saw gaadmadii Cadme iyo gaanki lama laasan
Anna guuldaro iyo waa niqiin guluf ku dooyayse
Saw guriba gurigii ku xigay gobol ma naafoobin?

Godoon reera waataad maadhiin gaadh ka qabateene
Markii se geelu waa nagu xunyee Guuxo ololaysay
Gudbankii geesaasiga kolkay gibil madoobaatay.
Inaanu gaashaan naqaan Gaani bay furaye

*Gaani shot on both arms satirized as excellent marksmanship.

Xuseenkii garaadka u eekaa goolna dayahayne
Sidii xayni tuug dhex galay geela kaga ceershay
Gocolo orodka waataad godol ka tuurteene
Waxaba hadalku yaanu ila gudbine waxan ku soo gooyay
Aleyle Waxa gob ah ninkaan Gaani iyo Gadhyba lo diline.

There is a strange side controversy as to the identity of 3 Gaanis.!! This debate is strictly between the Dhulbahante and ogaden over the killing of Cali Gaydh a nephew of Cali Dhuux by the Ogadens during Xaraamo Cune and the killing ofDhuux son Faarax Gaydh within Dhulbahante

There is absolutely no confusion here but a manufactured one. The Gaani the H.Y killed in early 1920s was Gaani Cilmi Kaahin.

This controversy is due to the perpetual efforts of Daarood historians in creating a revisionist version placing themselves at advantage against Isaaq.

In Raid/Guba poetry chain , only one Gaani is relevant and that is Gaani Cilmi refered to by Isaaq poets such as Dube and Salaan Carraby.

Ogaden revisionisim read. doollo.com/mainpage/Maqaa…

Salaan driving the consequences of Dhuux's loose tongue and its consequences, the killing of Gaani and Gaydh referred to by Dubad.

Adunbaa geyiga uunka yaal, gubaya waa noole
Hadba inaad garrida duul ku tumi, galuhu noo keenye
Afkaagaaba Gaydh lagu diliyo, Gaani berigiiye

The biggest purveyor of revisionary poetry is the late Dhoodaan.

Recently revamped to young somalilanders as a mild non clannish poet, promoted by the likes of the illiterate Dacar who wept literally in the formers funeral & along with th media hound Shaacir the Isaaq uncle Tom.

One can reasonably argue this Shaacir character outpaces life long purveyors of Daaroodist narrative such as Idaajaa and Dhoodaan, Shaacir out-kacaan-ed the kacaanist. Recently in a self serving fit of he promised to write a book for Qamaan Bulxan in Jigjiga.

Quizzically this non clannish enlightenment never seem to visit Shaacir when any Isaaq poet other then Salaan Carraby is mentioned or credited., good example him vs Aw Geedi on Dirir Warsame and Cali Jaamac disputed poem. A poem composed on the moral bankruptcy of the Mad Mullah.

This professional poetry researcher while entranced delivering idaajaa M. Ciideed "cermons" claimed GabayXoog undisputably the greatest 19 century poet verse by verse was nothing but a beginner. In any other society such blunder would have ended the career of the alleged experts

" Nothing polishes the diamond better then its dust. " Said general Custer destroying the native tribes.

The diamond been the most solid of all nature elements, yet it's polished by its dust.

What he is alluding to is to use traitors ( dust) to conquer mighty people ( diamond.

General Idaajaa using our dust ( traitors). The trio pictured below are Idaajaa"s ultimate success of , the total zombification of Somaliland's literature aficionados.The only successful Kacaan endeavour , Akaadimiyada Dhaqanka, a front for clan probaganda.

An effective revisionist few people are aware of is the late Dhoodaan.

Mysteriously Dhoodaan upon his death became a hero to certain Isaaq attention hounds such as Shaacir a loyal pupil to Muuse Galaal school, and the tongue tied lispy buffoon Dacar the comedian playwriter. .

Dhoodaan on record was never friendly to any Isaaq cause as far back as the 1970s. In his rebuttal poem to the great Qaasin , Dhoodaan heaped invective on Isaaq depicting them as "Sab" serviles in his Somali cast system he placed Isaaq on the bottom of the political food chain.

Early 1980s Dhoodaan defected to Ethiopia& casted his Somali cetizinship. Yet he composed various poems to Isaaq poets from Cabdi Iidaan to Banfas fighting against their cause. No one in Somaliland questioned this shameful grovelling Dacar&Shaacir exhibited in Dhoodaan burial.

Dhoodaan waa kaa ka baxay baro Islaameede
Bili xumo Ilaah kugu ridiyo waa bar kugu taalle
Haddaan belo ku wadin reer Amxaar lama bahawdeene
Birta nacabka lagu sii wadaa boqonta kaa goyne
Basaas nagu dhex jirayow tagtaye mee bud-dhigahaagi?

Shaacir eueology to Dhoodaan a shameful grovelling

Dhoodaan tu saaluu ahaa dhaqan ku jeeraaye
Dhalinyaro tahriibtiyo haween doorshay dhalankooda
Dhadadiyo hu maaguu lahaa haw dhagtaaginae
Dhaxal lagu nagaadiyo af kuu dhaabadayn jiraye
Alaylehe cadceedbaa dhacdiyo damalki dheeraa

This side digression documenting facts vs. the child like love envatuation Shaacir manifest for staunch enemies like Dhoodaan & Idaajaa was to showcase the failure of Isaq intellectuals&society to learn from history.

The same buffonary& wet brain syndrome is sadly accepted.

In 1997 Dhoodaan recorded cassette tape of poetry. Dhoodaan with no evidence claimed a poem belonging to Dirir Warsame in actuality belonged to one Bidhidh an ogaden ,

Muslinnimo nimaan kuula socon muuminnimo khaas ah
Gaal maxasta kuu dhawra ood magansataa dhaanta
.

Dhoodaan also added another clannish revisionisim claiming that Faraax Nur the great poet/warrior didn't composed the fiery war call;

Lix halkaad Ku jogtaan dagaal laabta ka ogaada
Luqinta sare hadii laydin jaro lugaha meermeersha
Laqdantooyo kaagama dartee laliya duulanka.

He claimed the poem belonged to Cali odey an ogaden, also that Faarax Nur plagerized the poetic imagery and composed a deformed version (bog dooxay) implying Cali was a better poet. The alleged copy cat poem includs line

Kurta Sare hadii laydin jaro kubabka meermeersha.

Dhoodaan then turns to Rayad poetic chain and asserts Cali Dhuux didn't compose the poem:

Wiishaan u xidhay reer subeer wiil u fura waaye
Wadhaaday tidhaahdaba baqay wagac ka siiyaane.

He claimed one Guure Dulyar owned the stanza.

Gaydh's proverbial end appears aslo in X. Tarabi's 1948 poem on Garxajis exploits:

Cafaw nooma galin reer Subeer waagi lays cunaye
Colaad iyo markii Geydh la dilay ciil la degi waaye
Cawadhalad kuwii sheegan jiray cuurka ba Xawaadle
Caroowgeyga gortay maqlaan wey ka cararaane

Dhoodaan brought two unknown poems to the Raid poetic chain One Oomaar and the other Badhiidh. He didn't specify a time or an occasion for the poems. The poems are nothing but a clan diatribe that fails to explain the Ogaden stand , claiming the Isaaq are helped by the British...

The mentioned Gaydh can't be the son of Cali Dhuux who was killed much later after the death of the poet Salaan. The Gaydh referred to in the poem is the Ogaden chieftain Gaydh killed by the Habar Yoonis in mid 1920s.

The last poem of the geeraar genre composed by Jaamac Xirsi Dubad dealing with the death of Gaani , Gaydh & injuring Xuseen Xayle of the Ogaden while killing Rogaal of the H.Y.Following the rains in the end of 1928 the two clans met at the water pools of Haradiged

Meeting at Haradiged following a xiis rains, the elders of both clans agreed to talk. The clan assembly was limited to elders and religious Mullahs . All men of fighting age were barred. Both clan's wells are in Burco for the reer Caynashe & Qoraxay wells for the reer Dalal .

Jaamac Xirsi leaving his rifle behind approached Sheekh Cabdiweli of the HY elders and pleading with him to convince the elders to allow him to recite his versess pertaining to the issues at hand . Mainly the killing of Gaydh and Gaani and the general Ogaden Vs Habar Yoonis wars.

Jaamac through the poem argued 4 points , the petty theft of cattle , the Ba Xawaadle bad oath , the value of peace and finally to forfeit all compensations each healing their own wounds.

see attachment for the poems.

The H.Y elders reffering to the poems as their full argument & solution , stating ( laga daba hadli maayo halkaas bay naga taal }. Nuur Cali Jiir of the Ogaden argued the poet didn't speak as Isaaq he only recited his versus to the assembly , thus we also fully concur .

Before going any further a curious fact in the Rayd poems is worth dwelling on. Ali Dhuux's poems that were never addressed by other poets .

Dirirsiiyey oo diide inay duul ka nixiyaane
Anigii dagaalaminahayay bay igu dabreeyeene
Duulaana waysoo baxsheen sidii Daraawiishe

Dhuux composed another disparaging poem defiling ogaden ancestory arguing they were ungrateful.

Daarod walaale baan lahaa, wadarahaantiiye
Idoor wagaashaan lahaa webiga jeexsiiye
Waraabihii cunayaan lahaa, ha iska waabsheene.
Wasiirtoodi hore yaa xumayd, waalidkii dhalaye

In Dhuux's third poem he dispargingly labelled the HJ clan womenfolk new to the dry Hawd

Ogaadeen hadhudhkiyo sidii, hilibka loo boobye
Nimankaan haraadkiyo aqoon, Hawdka mariddiisa
Kolay Habar Jecliyo Ciise tahay, wa handanayaane
Haweenkuna hadday doonayaan, inay hidiidaane