Taariikhda magaalada Baardheere.

Horudhac

Taariikhdu waa tusmada noolasha. Cilmiga lagu garto ummadihii hore waxa ay ahaayeen iyo waxa ay soo qabteen. Waxaa noo soo gudbiyey halgan dheerna u soo galey dad qoraayaal ah oo kala soo kulmey dhibaatooyin badan. Taariikhdu waxay na bartaa waxyaabihii soo dhacay sida horumarka, dagaallada, ilbaxnimada, akhlaaqda, caadooyinka iyo sababaha ummadaha ay hormaraan amaba waxa dib-u-dhaca u keena. Taariikhdu waxay kaloo na bartaa culimmada waaweyn ee ku xeeldheeraadey diinta iyo culuunta kala duwan sida adabka, siyaasadda, fanka iyo heerarkii kala duwanaa ee ay soo mareen deegaannada bulsha walba.

Soomaaliya waxay nasiibdarro ka mid noqotey waddamadii la gummeystey laga bilaabo bilowgii qarnigii 19aad ilaa bartimihii qarnigii 20aad ee tagey. Waxaa taariikhda ku cad in taariikhda Miilaadiyada 1890 ilaa 1960 ay waddamo badan oo Afrikaan ah ay gumeysi gacantii ku jireen. Gumeysiga imanshihiisa ka hor waxaa Soomaaliya meelo badan oo ka mid ah ka jirey nidaamyo iyo is-maamul ay dadka Soomaaliyeed sameysteen raallina ka ahaayeen, deris-wanaagna uu ka dhexeeyay beelaha wada dega goob walba oo uu is-maamul ka jirey. Badiyaa Soomaalida oo dhaqan miyi u badnaa, waa hab nololeedka uu caalamka intiisa badan uu ku sugnaa, waxaa ka jirey hab kala dambeyn iyo is-ciseyn oo garta guud iyo xeerarka kala dejiya shakhsiyaadka iyo deegaannada waxaa goyn jirey gun ama guurti ay beesha go'aankeeda ku kalsooneyd.

Geyiga Soomaaliyeed koonfur ilaa waqooyi waxaa ka jirey garyaqaanno iyo qareenno doodda ku soo af jara geed hoostiis. Nidaamkii gumeysiga markii uu soo gaarey dalka Soomaaliya wuxuu ugu horeyn burburiyey nidaamyadaas jirey. Wuxuu qasey miisaankii iyo deganaashihiisii isagoo adeegsanaya fekredda ah: "qeybi oo xukun." Wixuu gumeystuhu, magac ahaan Talyaani iyo Ingiriis si aad isugu deyey in uu tirtiro raad taariikheedka dalka somaliya uu lahaa iyo in uu baabi'yo isla markaana duugo meelaha magaca iyo sharafta leh ee dalka iyo dadka Soomaaliya.

Waxaa ayaandarro noqotey iyana in aqoonyahanka Soomaaliyeed qaarkii waqtiyadii xigey lagu barbaariyey falsafaddaas, taas oo keentey daneyn la'aan taariikhda Soomaaliyeed waqtigii gumeysiga iyo maamulladii ka dambeeyey. Waxay hal-ku-dheg ka dhigteen wixii uu gumeysiga ka qorey Soomaaliya. Dalka Soomaaliya wuxuu leeyahay taariikh dhaxalgal ah, halgamayaal fara badan oo dunida caan ku ah isla markaana u soo hurey naf, maskax iyo maal. Kuwaas oo ka qeyb qaatey dhisidda iyo horumarinta dalka iyo dadka Soomaaliyeed. Waxaa loo baahanyahay taariikhdaasna na bareysa garashada noloshii hore ee dalka iyo dadka Soomaaliyeed in la darso kitaabtana lagu qoro ardeydana ay doortaan iney qoraalkooda qalin jebin baaris ku saameeyaan mowduucaas.

Noolasha qofka waa mid aad u gaaban marka loo fiiriyo taxanaha noolasha aadamiga ay soo martey sida bilowga miro aruursigii, ugaarsatadii, dhulgoosigii iyo degaanka beeraleyda iyo warshadeyntii si loo gaaro horumar iyo barwaaqo loona allifo aalado cusub oo nolosha saacida.

Taariikhda magaalada Baardheere waa qeyb muhim ah ee taariikhda aan soo xusney ee Soomaaliya. Taariikhahaas waaweyn haddii la ururin lahaa si qoraal taxane ah, waxay aad wax uga tari lahayd kordhinta garaadka ummmadda.

Qormadan oo ku saabsan taariikhda Baardheere, beled iyo jameeco ahaanba, waxaan ka arkeynna in ay lehayd xukuumad iyo nidaam suurtaggeliyey in horumar la gaaro muddo dheer ka hor inta uusan imaan gumeysiga dhulkeenna. Taas oo iyana na tuseysa in ummadda Soomaaliyeed ay lahayd nidaam is-maamul oo xor ah oo ay dadka ka qeybqaataan. Magaalada Baardheere waxay ka mid tahay degmooyinka ugu faca weyn ee ka sameysmey gudaha dhulka Soomaaliya, isla markaana lahaa maamul xor ah oo iyada u gooni ah. Waxay ka tirsaneyd gobolkii loo yaqiiney Jubbada sare [ Alta Jubba] intii ay jireen maamulkii gumeysiga iyo dawladdii rayidka ee ka dambeysey.

Waxay ka mid noqotey gobolkii jubada dhexe muddo gaaban, markii xukuumadii militeriga abuurtey gobolo hor leh. Ka dib gobolka Gedo oo isbixin waayey dhaqaale ahaan ayaa lagu kabey. Halkaas ayeyna ka tirsanayd ilaa maamulki militeriga ka burburey.

Magaalada Baardhere waxay ka mid tahay magaalooyinkii Somaliya ugu horreeyey, uguna faca weyn oo laga aasaasey meel ka fog xeebta koonfureed ee dalka Somaliya. Waxay u jirta xeebta Barawe qiyaas dhan 250 km. Juqraafi ahaan Bardhere waxay ku taala inta u dhexeysa 2-3° woqooyi dhulbaraha (lool=latitude) iyo 42-43° (Dhigaha=longtitude). Cimiladeeda waa mid aad u kulul, taas oo u sahlineysa in saanadka oo idil beeraha laga faaideysankaro marka la istimaalayo waraabka beeraha.

Nasiib darro biyaha oo dhulka ka hooseeya awgeed waxaa adag soo saarka biyaha waraabka beeraha marka aan la isticmalynin matoorka biyaha. Bardhere waxay aad ugu hormarsantahay tacabka beeraha noocyadiisa kala duwan. Beeraha roobka oo laga soo saaro dalagyada intooda badan waa lafdhabarka dhaqaalaha. Waxay si gaar ah ugu caanbaxdey sannadihii dambe basasha iyo tubaakada oo loo iibgeyo gudaha iyo dibedda Somaliya.

Magaalada aasaaskeed wuxuu ahaa baar weyn oo ku yaaley masjidka weyn. Magaca Baardhere wuxuu ka soo jeedaa laba erey oo kala ah baar iyo dheer. Baar waa geed inta badan ka baxa webiyada hareerahooda (magaca laatiinka waa Hyphaene). Baar wuxuu leeyahay manaafacaad badan. Wuxuu dhalaa miro loo yaqaano "khoono". Khoonada waxay ka koobantahay laf hoose, duf dhexe iyo xuub kore. Marka ay cayriinka tahay waa cagaar, marka ay bislaatana waxay leedahay midab dhiiga.

Khoonada xuubkeeda kore iyo dufka dhexe waa la cunnaa. Waxay leedahay dhadhamo kala duwan sida macaan, qaraar, dhadhanlaaw waxayna ku xirantahay nooca geedka iyo inta geedka webiga u jiro. Lafta hoose (sedka) ku jira waxaa loogu xardhaa xoolaha. Geedka baarka wuxuu bixiyaa laamo iyo caleemo. Dhammaana waxaa lagu dhistaa guryaha. Caleenta dusha ayaa laga saara, xajmigana waxaa laga dhigtaa tiir. Tiirarka baarka oo dhowr ah ayaa inta la isku xiro loo isticmaali jirey in lagaga gudbo webiga laguna rarto alaabta sida doonta, gaar ahaan dhismaha guryahay, waxaana loo yaqaaney Sablo.

Bilowgii lixdanaadkii waxaa fidey ku xadgudub iyo isticmaal xumo. Geedka baarka xajmigiisa iyo laamihiisa marka la xoqo waxaa ka soo baxa dheecaan u eg midabka caanaha oo dhadhankooda macyahay marka ay cusubyihiin. Caanaha baarka waxaa loo yaqaana shalabow, waxayna socodsiiyaan sida la sheego caloosha haddii la cabo marka ay macyihiin. Marka caanahaas meel la dhigo in muddo ah dhadhankooda wuu isbedela, waana lagu sakhraama sida khamrada oo kale.

Ujeedada loo aasaasey magaalada Baardhere waxay ahayd in ay noqoto gole diinta islaamka looga dhaqmo isla markaasna dadka loogu yeero lku dhaqanka iyo fidinta islaamka. Magaalada waxaa la aasaasey laba qarni ka badan muddo laga joogo. Taariikhdu waxay ahayd 1761 sannadka miilaadiyada. Diinta islaamka mar hore ayey soo gaartey Somaliya, gaar ahaan xeebaha dalka laakiin xoog saameyn ah ma lahayn oo waxaa ka xoog badnaa dhaqannadii diinlaawaha ka harey. Waxaa jirey dhaqamo fusuq ah. Wadaado badan ayaa isku howliyey, dadaalna u galey in ay wax ka beddelaan. Qaarkood ayaa xitaa la qaadey durbaanka si ay u soo jiidtaan.

Waxaase iyana jirey wadaado iyana ku tashadey in ay ka fogaadaan oo isaga haajiraan mar haddii ay wax ka qabanwaayeen. Arrintan waxay rasmi ahaan ugu qornayd oo laga akhriyey kitaab uu qorey Sheikh Cabdiyow “Khitamma bil khayr“, waxaa qoraalkiisa ka mid ahaa “mar haddii aadan fusuq wax ka qaban karin, Illah wuxuu ku amraya in aad isaga haajirtid“. Arrintaas waxay qabsatey culimo badan oo ka guurey xeebaha, gaarsiiyey diinta islaamka gudaha dalka Somaliya. Culimadaas waxaa ka mid ahaa:

1. Sh. Ibrahim Hassan Yabarow -7 days-1190H (1776)

2. Sheikh Ali Dhurre -30 yrs-1220H 1805

3. Sheikh Abukar Adam Dhurre -24 yrs-1244H (1825)4. Sheikh Abdulrahman Abayl -7 yrs-1251H

The Jameca of Bardere was burned down in 1831 due to war with Geledi sultanate.

It was suspended for 20 years and was restablished in 11851 -20 yrs-1271H (1855)

5. Sheikh Mohamed Adam Kerow -24 yrs-1295H (1878)

6. Sheikh A/rahman Moh´d Adan -2 yrs -1297H (1880)

7. Sheikh Abdiyow Osmanow -25 yrs-1322H (1904)

8. Sheikh Ibrahim Mohamed Adan -4 yrs-1326H (1908)

9. Sheikh Ali Moallin Muddey -33 yrs-1359H (1940)

10. Sheikh Axmed Sh Maxamed -30 yrs-1379H (195)

11. Hagi A/ziz Sh. Ali Moallin -8 yrs-1387H (1987)

12. Sheikh Mursal Malin Aliyow-25 yrs-1412H (1992)

Hogaamiyihii Jameecada sheekh Mursal waxaa la diley 17kii December 1992 abaaraha 21:20SN waqgiga Bariga Africa. Waxaa diley maleeshiyo maalmo ka hore inta aysan imaan ciidamadii U.N.

Dadka waxay in badan ku eedeeyaan Jameecada dib u socodnimo, jaahilnimo xaga diinta iyagoo hadana in badan xubnaha Jameecada ay diin u nasab sheegtaan. Waxaa intaas dheer in ay goobaha ganacsiga si khaldan deeq u waydiistaan noloshoodana ku soo koobeen dhaqaale raadis aan hunguri iyo hoy dhaafsiisney.

Xubnaha Jameecada badankii waxay ka yimaadaan miyiga nawaaxiga degmada Baardheere iyo dhulka jiinka ee beeraleyda.

13. Sheikh Hirow Moallin Ahmed - ayaa hogaanka Jameecada haya ilaa 1992 - waqti xaadirkant.

Siad Barre and Scientific Socialism.

Somalia's adherence to socialism became official on the first anniversary of the military coup when Siad Barre proclaimed that Somalia was a socialist state, despite the fact that the country had no history of class conflict in the Marxist sense. For purposes of Marxist analysis, therefore, tribalism was equated with class in a society struggling to liberate itself from distinctions imposed by lineage group affiliation. At the time, Siad Barre explained that the official ideology consisted of three elements: his own conception of community development based on the principle of self-reliance, a form of socialism based on Marxist principles, and Islam. These were subsumed under "scientific socialism," although such a definition was at variance with the Soviet and Chinese models to which reference was frequently made.

The theoretical underpinning of the state ideology combined aspects of the Quran with the influences of Marx, Lenin, Mao, and Mussolini, but Siad Barre was pragmatic in its application. "Socialism is not a religion," he explained; "It is a political principle" to organize government and manage production. Somalia's alignment with communist states, coupled with its proclaimed adherence to scientific socialism, led to frequent accusations that the country had become a Soviet satellite. For all the rhetoric extolling scientific socialism, however, genuine Marxist sympathies were not deep-rooted in Somalia. But the ideology was acknowledged--partly in view of the country's economic and military dependence on the Soviet Union--as the most convenient peg on which to hang a revolution introduced through a military coup that had supplanted a Western-oriented parliamentary democracy.

More important than Marxist ideology to the popular acceptance of the revolutionary regime in the early 1970s were the personal power of Siad Barre and the image he projected. Styled the "Victorious Leader" (Guulwaadde), Siad Barre fostered the growth of a personality cult. Portraits of him in the company of Marx and Lenin festooned the streets on public occasions. The epigrams, exhortations, and advice of the paternalistic leader who had synthesized Marx with Islam and had found a uniquely Somali path to socialist revolution were widely distributed in Siad Barre's little blue-and-white book. Despite the revolutionary regime's intention to stamp out the clan politics, the government was commonly referred to by the code name MOD. This acronym stood for Mareehaan (Siad Barre's clan), Ogaden (the clan of Siad Barre's mother), and Dulbahante (the clan of Siad Barre son-in-law Colonel Ahmad Sulaymaan Abdullah, who headed the NSS). These were the three clans whose members formed the government's inner circle. In 1975, for example, ten of the twenty members of the SRC were from the Daarood clan-family, of which these three clans were a part; the Digil and Rahanwayn, the sedentary interriverine clan-families, were totally unrepresented.

Arranged By Mohamed Hussien

For More Information:

www.Countrystudies.us

Warbixin ku saabsan xaalada waxbarasho Dugsiga Buurdhubo Primary School oo dhowaan dhismo Cusub iyo Qalabeynba lagu sameeyey.

Degmada Buurdhuubo oo ka mid ah degmooyinka Gobolkaa Gedo oo ahayd meelaha ugu daran ee Gobolka xaga waxbarashada ka liitay ayaa haatan waxay degmadu u muuqanaysaa mid ka soo reynayso xaaladahii hore, kaddib markii mudo iminka laga joogo labo bilood uu u hawlgalay dhismaha Iskuulka iyo qalabka waxbarasha Urur Samafal Wadani ah oo lagu magacaabo Gedo Education And Development Organization (G.E.D.O) oo uu fadhigiisu yahay dalka dibadiisa.

Dhismaha Iskuulkan oo markii hore ahaa dersooyin aan wax roob ah celinaynin oo aan u ekayn goob wax lagu baran karo ayada oo kuraasta lagu fadhiisto iyo miisaska oo ahaa 15 xabo aanay u habeysneyn kuwa wax lagu baran karo. Ardeyda waxay kuraas ahaan ugu fadhiisan jireen dhagxaan, Biibab iyo dhulka ayaa haatan waxaa loo dhamaystitry dhismo ka kooban ilaa 3 qol iyo kuraas iyo Miisas ku filan 3 Qol.

Maamulaha Iskuulka Buurdhuubo Primary School.Cabdi Xaaji Maxamed ayaa ku amaanay Ururka Gedo Education And Development Organization (G.E.D.O) talaabooyinka wanaagsan oo ay u qaadeen xaga waxbarashada Buurdhuubo, taasi oo uu sheegay in ay tahay mid aan marnaba la ilaawi karin iyo dadkii ay gacanta kaga heleen taabegilinta dhismaha Dugsigan iyo Qalabeyntiisa.

Maamulaha ayaa sheegay in Dugsiga la aas'aasey sanadkii1993-diii, ardeyduna waxay ku kala jiraan fasalada 1-aad ilaa 8-aad, tirada guud ee sanad dugsiyeedkani fadhida dugsiga ayuu sheegay inay gaarayaan 298 arday oo isugu jira 153 gabdhood iyo 145 wiilal, isagoo intaasina ku darey in weli is qorista ardeyduna ay socoto.

Dugsigu ma lahan ayuu yiri hadda Musqulo, maadama ardeydu ay badan tahay. Waxaa sidoo kale ka maqan Iskuulka Gidaar wareeg ah iyo Xafiiskii Maamuulka iyo macalimiintu ay shaqadu ku wadi lahayeen, sidaas darted ayaan mar kale waxaan ku celinayaa ayuu yiri maamulahu codsi ku aadan in waxii la awoodo arimahaasi wax nalooga qabto, maadama hadda ay hirgashey howshii ugu muhiimsaneyd.

Hoos ka eeg masawirada Ardayda, Gudoomiyaha Iskuulka, maamulaha iyo kan Ardaydaba:-

Guddoomiyaha Iskuulka Buurdhuubo Primary School
(Mrs. Kaaho Isaaq Faarax)

Maamulaha Iskuulka Burdhubo Primary School
( Mr. Cabdi xaaji Maxamed)

Masawirka hoose - waa Bare Guure Kadaan oo oo sharxaya Alfaabeetka Ingiriiska
(English Alphabets)

Masawirka hoose - waa lixda macalin iyo maamulaha Iskuulka Burdhubo Primary School oo wada taagan

Muuuqaalka guud ee Iskuulka Burdhubo Primary School, kan ardayda, kan qolalka iyo kan fasalada ay wax ku bartaan waa kuwaan hoose:-

Waxaa Warbixintan soo diyariyey:

Nuradiin Sheeq Axmed

Gobalka Gedo

Burdhuubo.

Nuradiin22@yahoo.com

WHAT IS GOOD GOVERNANCE?

As We All aware of the terms "governance" and "good governance" are being increasingly used in development literature. Bad governance is being increasingly regarded as one of the root causes of all evil within our societies. Major donors and international financial institutions are increasingly basing their aid and loans on the condition that reforms that ensure "good governance" are undertaken.

This article tries to explain, as simply as possible, what "governance" and "good governance" means.

GOVERNANCE

The concept of "governance" is not new. It is as old as human civilization. Simply put "governance" means: the process of decision-making and the process by which decisions are implemented (or not implemented). Governance can be used in several contexts such as corporate governance, international governance, national governance and local governance.

Since governance is the process of decision-making and the process by which decisions are implemented, an analysis of governance focuses on the formal and informal actors involved in decision-making and implementing the decisions made and the formal and informal structures that have been set in place to arrive at and implement the decision.

Government is one of the actors in governance. Other actors involved in governance vary depending on the level of government that is under discussion. In rural areas, for example, other actors may include influential land lords, associations of peasant farmers, cooperatives, NGOs, research institutes, religious leaders, finance institutions political parties, the military etc. The situation in urban areas is much more complex. Figure 1 provides the interconnections between actors involved in urban governance. At the national level, in addition to the above actors, media, lobbyists, international donors, multi-national corporations, etc. may play a role in decision-making or in influencing the decision-making process.

All actors other than government and the military are grouped together as part of the "civil society." In some countries in addition to the civil society, organized crime syndicates also influence decision-making, particularly in urban areas and at the national level.

Similarly formal government structures are one means by which decisions are arrived at and implemented. At the national level, informal decision-making structures, such as "kitchen cabinets" or informal advisors may exist. In urban areas, organized crime syndicates such as the "land Mafia" may influence decision-making. In some rural areas locally powerful families may make or influence decision-making. Such, informal decision-making is often the result of corrupt practices or leads to corrupt practices.

Click to Enlarge

Figure 1: Urban actors

GOOD GOVERNANCE

Good governance has 8 major characteristics. It is participatory, consensus oriented, accountable, transparent, responsive, effective and efficient, equitable and inclusive and follows the rule of law. It assures that corruption is minimized, the views of minorities are taken into account and that the voices of the most vulnerable in society are heard in decision-making. It is also responsive to the present and future needs of society.

Figure 2: Characteristics of good governance

Participation

Participation by both men and women is a key cornerstone of good governance. Participation could be either direct or through legitimate intermediate institutions or representatives. It is important to point out that representative democracy does not necessarily mean that the concerns of the most vulnerable in society would be taken into consideration in decision making. Participation needs to be informed and organized. This means freedom of association and expression on the one hand and an organized civil society on the other hand.

Rule of law

Good governance requires fair legal frameworks that are enforced impartially. It also requires full protection of human rights, particularly those of minorities. Impartial enforcement of laws requires an independent judiciary and an impartial and incorruptible police force.

Transparency

Transparency means that decisions taken and their enforcement are done in a manner that follows rules and regulations. It also means that information is freely available and directly accessible to those who will be affected by such decisions and their enforcement. It also means that enough information is provided and that it is provided in easily understandable forms and media.

Responsiveness

Good governance requires that institutions and processes try to serve all stakeholders within a reasonable timeframe.

Consensus oriented

There are several actors and as many view points in a given society. Good governance requires mediation of the different interests in society to reach a broad consensus in society on what is in the best interest of the whole community and how this can be achieved. It also requires a broad and long-term perspective on what is needed for sustainable human development and how to achieve the goals of such development. This can only result from an understanding of the historical, cultural and social contexts of a given society or community.

Equity and inclusiveness

A society’s well being depends on ensuring that all its members feel that they have a stake in it and do not feel excluded from the mainstream of society. This requires all groups, but particularly the most vulnerable, have opportunities to improve or maintain their well being.

Effectiveness and efficiency

Good governance means that processes and institutions produce results that meet the needs of society while making the best use of resources at their disposal. The concept of efficiency in the context of good governance also covers the sustainable use of natural resources and the protection of the environment.

Accountability

Accountability is a key requirement of good governance. Not only governmental institutions but also the private sector and civil society organizations must be accountable to the public and to their institutional stakeholders. Who is accountable to whom varies depending on whether decisions or actions taken are internal or external to an organization or institution. In general an organization or an institution is accountable to those who will be affected by its decisions or actions. Accountability cannot be enforced without transparency and the rule of law.

CONCLUSION

From the above discussion it should be clear that good governance is an ideal which is difficult to achieve in its totality. Very few countries and societies have come close to achieving good governance in its totality. However, to ensure sustainable human development, actions must be taken to work towards this ideal with the aim of making it a reality.

By:Mohamed Hussein Abdirahman

Qaldaan33@yahoo.in

Pakistan

Karachi

University of karachi.

Tell:+923233376558