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/