Killer Love In Kenya Refugee Camps

By Author Adan Makina

October 31, 2023

With the Somali language being profoundly poetic since it has been described by Europeans traversing through it as a nation that teems with poets, there’s no doubt that it is an ancient language that deserves further research and deserving of deciphering some of its etymologically hidden secrets and whether it has undergone linguistic adulteration.

In 1854, Richard Burton, a Briton called Richard Burton who was on a secret mission traveled through Somalia in 1854. Astonished by the advanced poetry of the Somalis that was the number one means of communication in an era when mass communication was unavailable, noted in his book, ' The First Footsteps in East Africa':

         "The country teems with 'poets, poetasters, poetitoes, poetaccios': every man has his recognized position in literature as accurately defined as though he had been reviewed in a century of magazines–the fine ear of this people causing them to take the greatest pleasure in harmonious sounds and poetical expressions, whereas a false quantity or a prosaic phrase excite their violent indignation.”

Apart from the two words poets and poetasters that appear in English dictionaries, the other two, poetitoes and poetaccios appear nowhere because they are Anglicized Italian. While a poet is someone who has mastered the art of poetry, a poetaster is defined as the writer of inferior poetry. However, according to Dr. Georgi Kapchits, a Linguist, Author, Essayist, and a Grammarian of Somali and Amharic languages and an expert in the historical configurations of Omotic languages, defined them this way: "Poetito (Italian word)–small, i.e., not good poet. "Poetaccio (Italian word)– rhymer, i.e., not real poet."

A man by the name Cali Dhuux once started poetic exchanges that continued for 23 years–a strange phenomenon that brought together 12 erudite poets who were all Somalis. Here are the names of the 12 men:

1. Cali-Dhuux Aadan
2. Qamaan Bulxan
3. Maxamed Fiin
4. Buraale Cali Ubaxle
5. Ismaaciil Mire
6. Cilmi Carab Cabdi
7. Salaan Carrabey
8. Ismaaciil Cigaal Bullaale
9. Xaaji Khaliif Aw-Axmed
10. Xuseen Hudle
11. Maxamed Cumar Dage
12. Samatar Baxnaan

Cali Dhuux who was from the Dhulbahante subclan of the major Darod clan once took a camel to a water well he knew belonged to his cousins–the populous Ogaadeen. With his camel whose name was ‘Cartan’ (ferocious), Cali Dhuux got astonished when he found a different subclan from the Isaaq clan had taken over the water well. It was at that moment that he recited a poem for his camel Cartan. He linguistically exploded by saying:

Cartaneey Camuud layska qaad ceelkii Reer Magane

Hadday curadii nool yihiin waad cabbi lahayde

Nimankii ku caawini jiraan cidi ka noolayne

 Cabdullahi iyo Yuusufbaa ciidda hoos maraye

Badal baa cashiiro u xigoo waa cuq dabadeede

Raggii calanku saarnaan jiriyo Caliba loo diidye

Nimanbaa caarsho u noqdiyo Caamir oo kale

Marbuu Haybe sidda coomir degay looga soo cararye

Ma la cowryi Reer Yuusuf waa cirir Ogaadeene

Miduu caayo miduu caydhiyiyo mid uu carjaameeyo

Saddexdaa calaamu ka dhigay cuurkii Reer Dalale

Caqli mid aan lahayn baa tahee ha i caloolyeynin

Oo Cayn iyo Hartaad leedahye caraqa fuuqfuuqso

Cali Dhuux gave a dire warning to anyone who revealed the upcoming poem, because, by doing so, he would spill the beans by releasing more amusing poetic attestations. However, since two is no secret and that three is a company, someone, somewhere, regurgitated it while in a far away place. Here is the poem:

Doqonkii Ogaadeen ahaa Doollo laga qaadye

Loo diid Dannood iyo hadduu degi lahaa Ciide

Nimanbaa dalkoodiyo xukuma labadi daaroode

Darraatoole iyo Faafanoo wada duraabaaya

Deegaanta haraday ku tiil daaqi mahayaane

Deex kama mareershaan halkay deleb ku beerneyde

Markii duraha jiilaal kacee doogga la idlaysto

Duurkiyo dayada Hawd markay Debec ku soo oonto

Laaskii uu ku dalandooli jiray loogu degi waaye

Alla daw guduuddii Wardheer kama durduuraane

Dawadeedu waa Jeerinley uga dul geeraare

Ceelkii biyaha diirranaa looma dawdabo'e

Dixda Qarandi Deeroy Mataan loo dardari waaye

Maantana dukaamaa la dhigay degelkii Gaafoowe

Darar kagama maalaan Camuud diiqo iyo xoore

Dixda Raygaleed iyo Gargaar laysu dacareeye

Dayr baaba lagu meeriyoo loo dabbaal degaye

Other than Arabic which towers above other languages when it comes to poetry, presumably, Somali is the second language in the world to enjoy unchallenged poetic manifestations. It is so, because, when it comes to poetry, the Somali language is the only language where a poet can rehearse poetry repetitively undiminished using every alphabet interactively depending on topical integration. Looking at the Cali Dhuux’s poem, the reader could easily glimpse at his repeatitive use of the alphabet ‘D’.

I mentioned Arabic because it has been the major driving factor that gave the Quraish of Makka who were fighting the Messenger of Allaah, Muhammad, Peace Be Upon Him, to subdue his messages, until, a complete chapter that is Surah 15 and known as As-Shu’ara was revealed to Proophet Muhammad. “This surah addresses the intense anxiety that God’s Messenger, salla l-lahu `alayhiwa-sallam, suffered on account of the negative responses he got when he conveyed to the people the message God had commanded him to convey. It seems that he blamed himself (v. 26:3).”[1]

New Orleans is reputedly the birthplace of jazz music, but mention of B.B. King's 'The Thrill is Gone' takes me back to a new world of music like any other genre except Blues that is pretty much identical in beats and sound. A product invented by African American slaves from different regions of the African continent, Jazz remained with me for over four decades. Let me share with you the lyrics of B.B. King’s song “The Thrill is Gone.”

The thrill is gone
The thrill is gone away
The thrill is gone, baby
The thrill is gone away
You know you done me wrong, baby
And you'll be sorry someday

The thrill is gone
It's gone away from me
The thrill is gone, baby
The thrill is gone away from me
Although, I'll still live on
But so lonely I'll be

The thrill is gone
It's gone away for good
All the thrill is gone
Baby, it's gone away for good
Someday I know I'll be open-armed baby
Just like I know, I know I should

You know, I'm free, free now, baby
I'm free from your spell
Oh, free, free, free now, baby
I'm free from your spell
And now that it's all over
All that I can do is wish you well

The language used by B.B. King resembles what you would call “broken English” or “Supermarket English” since it was the type that was spoken those days. Mention Blues and my heart trembles with the anguish of personal past and present turmoil. Born in the Mississippi Delta, the fact for me is that it was first delivered in Kansas City, Missouri–The City of Fountains–the city where my four children were born and the home to former President Harry Truman who dropped the Atomic Bombs on the cities of Hiroshima and Nagasaki in Japan during WWII in 1945.

In one Somali song–a song that resembles the Blues of Kansas City having rhythmical beats that instills sudden depression, sadness, and melancholic feelings and whose vocalists are Sahra Ahmed Jama–the “Queen of Voice” and a male Somali vocalist­–a no nonsense self-proclaimed man with indescribably sensational voice recount the pain and anguish experienced by his female lover. While unearthing her hidden secrets, he clearly tells her that her glances and visualizations are no cure for hunger and deprivation. To him, she has no symptomatic ailments and that it is her self-pride and nonsensical elevation that are lowering her self-worth and human value. Her perspiration in cold weather and shivering in the scorching heat and the concealment of her personal affairs are indicators of deliberate painful injections since she is not a patient of diagnosable infirmity but one derived from sheer stupidity.

Aggravated by his ludicrous lambasts of her condition, she poetically and meticulously engages him using her melodious voice to further deliver her in-depth knowledge of love’s devastation in recorded history. In response to his revelations of the ailments that afflicts her, she boisterously begins reminding him that his rhetorical language is immensely a terrifying issue and surreptitiously bereft of philosophical help but flatly platitudinous since love has been the mastermind of the death of Qays and Elmi and Qarshe and Ismail, and Ali Sugulle and many others that have not been documented.

No doubt, love is a killer psychological disease that has evaded human perception, though in Somali traditional psychic observations, human-to-human concupiscence has been in existence since human creation. Prostitution, the second oldest tradition, did not simply evolve vacuously but from human soul’s attraction to desire for a partner. In a conversation with a gentleman who seemed to be well connected to some of the refugee youth from Somalia in Kenya, his keen observation of the many who have gone haywire must not be taken lightly.

Working in cahoots with experts in thaumaturgy, a practice Somalis refer to as Ayaana or Boorana has gained momentum in recent years. Young ladies abandoned by Diaspora vacationers arrive in modern vehicles with tinted windows seeking the help of voodoo experts who intervene through abracadabra–a form of demonic invocation where the practitioner, after renouncing Islam, performs urinary ablution that catapults him into the unknown satanic realm. Presenting an unwashed shirt of the culprit, an underwear, a T-shirt or any other wearable garment allows the Voodooist to extract perspiration for ease of deporting the vulturous Diasporan. Crossing the Tana River using what Somalis call Darajaani which is a bridge heading towards a small settlement called Mororo, there is a man of Bantoid ethnicity and whose name is Mzee Gareys. An expert and rambunctious magician he is, his ludicrously paganistic and shamanistic devotion to geomancy and hydromancy, is beyond human comprehension. It is beyond human reproach that most of his customers are females. Though paganistic, the use of magic has been overwhelmingly spreading among Somalis since early 1991 when the Somali central government collapsed. Any woman seeking the help of Mzee Gareys must undress so he can get to see her nudity, as related to me by an interviewee who seemed well aware of the notoriety of magicology on the highway to Ganana Maro.

 The practice of magic is not only restricted to the African people because, it is widespread and remains a driving force among disbelievers. It is used among the Māori and the Trobriander who are Melanesian people of the Kiriwina (Trobriand) Islands who are known for practicing heresy, witchcraft, shamanism, Vodou, and superstition.[2] Part of the Oceanian Realm, Micronesia has special specific connotation that almost shuttered my world on an unprecedented day. Elephant years ago, at an international airport, I walked into a McDonalds and placed an order in a faraway land. The service provider was a beautiful lady. After paying for the order and receiving my receipt, I sat down to be called when my order was ready. A born reader who would wrestle with a piece of paper from a newspaper or magazine blown by winds in my youthful years just for the sake of browsing through the contents, immediately, I started looking at the McDonald’s receipt. To my amazement, the lady who served me shared the same name with me. The namesake semblance or homonymity, startled my inner resolve.

Having mastered the study of human behavior, I stood up, retrieved my ID Card and walked towards where the mystifying lady stood behind the counter. Without mincing words, I broke into laughter and presented her the receipt together with my ID Card. After glancing through both documents, she as well broke into laughter. Immediately, we became friends. She cancelled the receipt and told me that my meal was paid. I was refunded the cost I paid earlier and then returned back to where I was sitting before. When my service time came, I walked towards the lady with dignity. We exchanged telephone numbers and bade her goodbye. In fact, she was from Mariana Islands that’s a United States territory. Mariana women are really beautiful, light-skinned, muscular and energetic and a bit resemble Amazonian people. Having studied the Yanomami people in college, her appearance and physical features were not new to me.   

That’s not all, anyway. Somali music is mostly divided into Qaraami, Qaaci and Jazz and other traditional types that bring together many players like Saar and Dhaanto, and theatrical dances and humorous ones. The major instrument is the non-electrical type called Kaban. Likewise, Somali musicians use pianos, trumpets, and drums to make their music captivating.

In the song “Sida faras Bullaale” by vocalist Abdi Tahlil Warsame, he describes his lover using metaphorical language that is hard for modern youth to comprehend its meaning. Other than enjoying the voice of the vocalist and the deafening noise from the musical instruments, the young refugee confounded by invisible love that penetrates his or her psychiatric dimensions, may be hard to postulate.

Like the horse of Bullaale*

That has never experienced drought

Browsing in Nugaal Valley

Overwhelmed by fatness all over

Or immaculately sitting undisturbed

After being fed to the fullest

The navel and chest emblazoned

Is when the skin undergoes melanophores

While the tail brushes the ground…

The vocalist is describing his female lover who has never experienced hunger and deprivation in Bullaale because of the abundance of food and other necessities. Fat and close to obesity after years of being solitudinarians, resulting from loneliness due to the absence of her male lover, she remains sited undisturbed. Her chest is so beautiful such that the bosoms on her chest remain visible to him alone. After years of feeding on the best nutritiously managed balanced diet, her skin experiences melanophores–change of skin pigmentation that catches the eye of every man in search of a partner. Even though human beings have no tails, obviously, she is approaching a stage of becoming steatopygous–for it is beyond reasonable doubt that Somali men of aforetimes had great admiration for girls with big buttocks and fatty thighs.

 

While Western countries give credence to beauty contestants who are slim and that pageants convergence arena is “a platform for showcasing women's empowerment, diversity, intelligence, and leadership”, for some Muslim countries like Mauritania, force feeding starts at a young age while being thin is considered a sign of inferiority.[3] No wonder, Somali women shined in the world of beauty contests with Iman being the first to win a contest in the past and to this day, a walk into a supermarket in Western countries will attract your attention because she has a complete assortment of cosmetics dedicated to her.  

*Bullaale is a town in the Somali Region of Ethiopia

References 

---

[1] Mohammad Akram Nadwi (). Notes on Surah al-Shu’ara’. Al-Salam Institute. Retrieved from https://alsalam.ac.uk/notes-shuara/#:~:text=This%20surah%20addresses%20the%20intense,26%3A3).

[2] Britannica, T. Editors of Encyclopaedia (2015, October 26). Trobriander. Encyclopedia Britannica. https://www.britannica.com/topic/Trobriander.

[3] Addie Esposito (25 April 2022). Force-Feeding and Drug Abuse: The Steep Price of Beauty in Mauritania. Harvard International Review. Retrieved from https://hir.harvard.edu/force-feeding-and-drug-abuse-the-steep-price-of-beauty-in-mauritania/

 

 

Morals and Manners

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Millions of people in our world are living in fear of other powerful monsters. Likewise, millions of employees live in similar conditions. Thus, these tormented people harbor resentment and negative feelings. “When people work in conditions of perceived unfairness and unkindness, they fall into self-protective mode. Like turtles, they crawl into their shells and hide. They’re not motivated to take positive risks, to dig deep inside to discover all their talents and bring those talents to bear in creative ways on the challenges of the corporate business. Their emotions are tinged by fear and resentment, and these negative feelings block the flow of positive emotional energy they could be putting to work in their daily activities.” (Tom Morris, p. 121)
For most humans, with the exception of a few, morals and manners are part of their daily lives. The famous saying “charity begins at home” serves greater good if observed by all. Good manners, helping the needy, being kind to relatives and neighbors and caring for parents should be the unbending observable pillar of everyone’s life. Humankind must learn to abhor belligerence of every kind. There are people who have no consideration for the rights of others. Ethics and morality have been in existence since time immemorial though there are millions who disregard respect for the law and for fellow human beings.

De-icing your feeble neighbor's car in sub-zero degree temperature, feeding the poor, assisting widows and orphans, partaking in fundraising activities, caring for your parents when they attain old age and not abandoning them in old age homes as is common in Western culture, raising a hale and healthy family, going the extra mile in pursuit of justice for the wronged, being patient when in a queue, respecting the opposite gender, and working as a volunteer without expecting anything in return are part of good morals and manners and a gateway to paradise in many religions.

Helping others as long as you are in good health determines who you are. Helping start a jammed neighbor’s car is an act of piety. You have been helped many times by strangers so why should you not be of help to others when they need you most. There are people who act surreptitiously or dodge when their assistance is sought. These types of people are charlatans. When they need help they shed crocodile tears.

Almost all educational institutions have rules and regulations that govern them. So are firms, associations, and organizations. Such rules are meant to instill peace and create harmonious working environments. Goodness is true nobility-Iphicrates. What is your understanding of morals and manners?

Kafiirso Intaadan Falin

Culusow Soomaalida kale ee looyaqaan 'faradheerta' waa uu kayara duwanaa; wuxuu ahaa nin qunyar socod ah oo innaba hayaraatee aan degdegin walow hal maalin sidii labaatan jir ah uu kabooday geed-geedkaasoo ah talo xumo uusan sifiican uga baaraandegin. Sidiisaba wuxuu ahaa nin firfircoono shaqo badan oon marnaba ogolaan inuu gacan dadeed wax kasugo. Yaraantiisi ayuu bartay farsamada baaburta; waa waagii Soomaaliya ahayd dawlad laga wada aqoonsanaa daafaha dunida oo dhan. Waxaa Ilaahey kumaneystay itaaldheeri iyo labolafoodnimo; wuxuu ahaa nin heybad iyo maamuus udhashay; weligiis geed maxagan; abidkiis cudur maqaar kumadhicin; gabadhaan aqoon summadiisana, waxay weligeed kunoolaan jirtay murugo iyo ciil aysan abidkeed kabogsoon. Laakiin, wuxuu kadhashay qoys sabool ah, taasaana usaamixi weyday inuu dugsiyada waxbarashada arday kanoqdo. Guurna haba sheegin waayo wuxuu ahaa 'doob qalanjadiis gabay'. Wax balwad ah malaheyn sidaasuuna uga magangalay cudurada jirka dhalinteena jilciyay ayagoon xoogsan.

Dabcan, dad badano dan yar iska ahaa, ayaa kheyr badan kala kulmay burburkii kudhacay dawladii Soomaaliyeed ee Maxamed Siyaad Barre uu katalin jiray. Culusow iyo qoyskii uu kadhashay waxayba heleen daryeel gaar ahaaneed maadaama markan ay soo galeen wadanka Kiiniya ood moodo xoogaa in ay qadarineysay sinnaanta iyo caddaaladda siiba xeryaha qaxootiga oo ay maamuleysay laanta qaxootiga ee Qaramada Middobay. Nimaan waxba aqoon xeryaha qaxootiga waa ay kusaxariir waayo waxa wax laga sugaa waa raashiinka yar ee ay qeybiso UNCHCR. Culusow, intuu waalidkiisa iyo walaalihiisaba dejiyay guri carshaan ah oo uu gacantiisa kudhisay, ayuu shaqo tegey. Maadaama uu ahaa farsamo yaqaan, waxaa markiiba shaqo geliyay hay'ad samafal ah oo uu usameyn jiray baabuurta kahalaaba ama ciladeysan. Noloshiisi waxaa kudhacay isbedel weyn maadaama uu qaadan jiray lacag badan bil walba. Muddo yar kadib, wuxuu waalidkiisi iyo walaalahiisaba ufuray dukaan kaaso soo gelin jiray hanti farabadan.

Wax yar kadib, waxaa lasoo ogeysiiyay in dhammaan loo qaadayo cariga Mareykanka. Waxba kama soo wareegin markuu keligiisa maray baaritaankii iyo caafimaadkii lagu yaqiin laanta socdaalka. Wax dhib ah lama uusan kulmin bil kadibna waxaa lagu wargeliyay in howshiisi tahay gebagebo. Farxad iyo reynreyn ayuu lajoogi waayey Culusow. Wuxuu markasta oran jiray 'nimba boogta kutaal asagey bilbishaa'. Damiirkiisa ayaa usaamixi waayey in uu kusii dhexnoolaado hal qowmiyado isku af ah, isku diin ah, oo isku dhaqan ah. Wuxuu islahaa 'bal mar un aad qaboojisid laabta bilbileysa'.

Wax latiriyey taag malehee, Culusow waxaa looso qaaday Mareykanka waxaana ladejiyay magaalo aad iyo aad uweyn. Maalmihii xigey ayaa lashaqo geeyay. Wuxuu kaloo bilaabay waxbarasho uusan hore uhelin. Wuxuu kaloo bilaabay jirdhis iyo jimicsi iyo inuu cuno cunto nafaqo badan iyo weliba qudaarta oo aysan Soomaalida isku fiicneyn. Nafaqo daradii haysay way kahaaday wuxuuna jirkiisa ku arkay isbedel weyn. Shaqada makaanignimada oo lagu yaqaan hawl badnaan ayaa usii dheerayd. Dhibkii iyo rafaadkii badnaa ayuu kareystay.

Laqabshada dhaqanka reer galbeedka waxba kuma aysan qaadan. Waxay isbarteen gabadh Soomaaliyeedo quruxley ah. In muddo ah ayey is shukaansanayeen. Gabadhu ayadana waxay ahayd mid aan yareysan xaga quruxda. Culusow inbadan ayuu kabaaraandegay lasocodkeeda. Wuxuu kuqasbay ineysan meel fagaare ah ugu immaan oo ay kubalamaan meel kaloo Soomaalida laga aqoon siiba magaalooyinka yaryare kayara fog tan ay kunoolaayeen. Wuxuu iska ilaalin jiray maqaayadaha Soomaalida iyo meelaha kale ee ay kucaweysimaan 'farodheerta'. Waxaa bartilmaameed unoqday maqaayadaha cuntooyinka macaan siiba kuwa dadka Shiinaha, Bakistaaniyiinta, iyo Hindida.

Istarliin waxay ogaatay inaysan kukhasaarin diidmadii faraha badnaa ee rag badano ilmo adeeradeeda ahaa ay kugacanseydhay. Calaf waa nasiibe, waxay go'aansadeen inay sida ugu dhakhsaha badan uqalgalaan sifa ay ubad kheyr qaba ukala helaan. Culusow oon lagu aqoon lexjeclo iyo wixii lahalmaala ayaa wuxuu kutalaabsaday inuu isku keeno wixii guri looga baahnaa. Wuxuu dalbaday daahyada Suuriya oo laga keenay magaalada Dimishiq; wuxuu kuwargeliyay nin gancsade ah oo Yemeni ah inuu udalbo kuraas carbeed noocii ugu dambeeyay; wuxuu Istarliin ugaday gaari nooca afarta lugood roga ee looyaqaan 'Cadillac' ahna nooca ugu wanaagsan ee Mareykanka kufaano; hadal iyo dhammaantii wixii yaryaraa ee guriga kadhinaana wuu soo dhammeystiray. Wuxuu gabadhiisii udalbay dahab nooc aan hore loo arag. Wuxuu Istarliin usoo ijaaray dharka arooska ee udhaqanka ah Reer Galbeedka. Sidoo kale wuxuu soo gatay dhar qiimo badan ee ah nooca 'three piece suit'.

Istarliin waxaa loo diray meelaha hablaha isku qurxiyaan waxaana xinnaha umariyay gabadh Hindiyad ah. Waxay labadooduba kuheshiiyeen in aysan arooskooda kadhigin meelaha Soomaalida kubadantahay sifa buuqa iyo sawaxanka unoqdo mid lagu raaxeysto. Istarliin waxay martigelisey dhowr rag iyo dumar ah asagana sidoo kale wuxuu uyeeray saaxiibadiisa oo isugu jiray Soomaali iyo ajaanib. Habeenkii arooska waxaa lawada dareemay damaashaad xasiloon iyo iskudhafnaan miisaaman. Saddex saacadood kadib, arooska iyo aroosadda waa la aqalgeeyay ayadoon wax xiisad ah dhicin.

Istarliin guurkeedii Culusow way kunasatay waayo culeys badano saarnaa ayaa kafuqay. Culusow ayaa kala wareegay lacagihii ay waalidkeeda udiri jirtay. Dhammaan eheladeeda ayuu lacag kudaadshey kana qaaday diiftii badneyd ee ay la ildaraayeen. Istarliin waxay noqotay hooyo guri joog ah oo aan marna kawelwelin duruufo adag oo soo wajaha waalidkeeda iyo walaalaheeda kuharay Soomaaliya. Culusow wxuu kaloo biili jiray waalidiintiisa iyo walaalahiisa oo uu uga soo hayaamay xeryihii qaxootiga ee kuyiil Kiiniya.

Bil kadib Istarliin waxay qaaday uur; toddobo bilood kadibna dhakhaatiirta dhalmada ayaa usheegay inay caloosha kusido wiil. Labadooduba waxaa kuso kordhay raxmad iyo farxad hor leh. Waxay sugaanba waa wiil iyo caano. Bishii sideedaad ayaa qoys guurkooda kaqeyb galay arooskoodii aaday Soomaaliya siiba magaaladii Culusow kudhashay. Waxay dhalashada wiilkooda sugaanba; waxaa maalin maalmaha kamid ah soo dhacay telefoon laga soo diray dal shisheeye. Illeyn waa saaxiibteed Istaahiil oo ay isku magaalo ahaayeen Culusow. Inteysan telefoonka soo dirin, ayey Istaahil booqatay
qoyskii Culusow kadhashay. Telefoonkan ayey ugu warami doonta saaxiibteed Istarliin wixii ay kalakulantay siyaaradani.

"Hello, waa tuma", ayey Istarliin weydiisay qofka soo wacaya.
"Abbaayo, waa aniga Istaahil, ee seetahay", ayey saaxiibteed ugu jawaabtay.
"Abbaayo, waan fiicanahay" ayaa kaso yeeray Istarliin.
"Naa heedhe, waxaan tegey xaafadii ninkaaga Culusow, waxaana soo ogaaday in ninkani yahay midgaan".
"Ala hoogayey, maxaad tiri, naa makaa dhab baa"?, ayey tiri Istarliin oo hal mar jirkeeda wadadhididay.
"Awalba been iguma aadan ogeynee, ee xajiso hadalkeyga. Waxaan gurigooda kuso arkay eeyo farabadan, waxayna deganyihiin xaafadii dadkii takoornaa, ee bal lahal ninkeyga aad rumeysatide", intay tiri ayey telefoonka kuwareejisay odeygii.
"War heedhe, maad iga deysaan dheesha"?, ayey Istarliin kutiri Istaahil ninkeeda.
"Waa wareey, hadal waa laguu dhammeeyay baan filaya", ayuu laso booday Istaahil ninkeeda.

Meeshii waxaa kabilowday fowdo iyo dagaal. Istarliin wey xanuunsatay waxaana lageeyay isbitaalka dhalmada dumarka halkaaso ay kujirtay ilaa ay kadhasho. Mar alaale markii isbitaalka laga fasaxay, ayey wiilkii dhalaanka ahaa faraha kasaartay Culusow kuna tiri, "qabso, waa midgaane kulabeyso". Halkii ayey kaga dhaqaajisay.

Culusow waxaa soo foodsaaray culeys uu xamili waayey. Wuxuu wargeliyey xafiiska qaabilsan danaha caruurta waxaana loo sheegay inuu soo raadsado qof haweeney ah oo uhaya canuga oo loo qoro mushahar. Dumar badano shaqo la'aan ahaa ayaa saf usoo galay ugu dambeyntiina waxaa hantiyey xanaaneyntiisa duq Karaay Kuuleey oo aan sidaa udhib badneyn.

Culuusow sidaasi kuma uusan samrine, wuxuu lashowray immaamka masjidka oo ka balan qaaday inuu laxiriiri doono hooyadii dhashey canuga. Istarliin oo markaasi soo reysatay ayuu imaamkii lakulmay unasheegay iney mudantahay ciqaab daran Ilaahey hortiisa haddii ay canugeeda soo ceshanweydo. Welina waa laga warsugaya. Culusow, magablamin wuxuu sugaaba waa wiilkiisii nasabka ahaa ee ay udhashay hooyadii 'farodheerta' aheyd oo ukora.