Abwaaniin reer hargaisa dissing reer xamar & saying they can't speak Somali

[Lord Flacko]

How can it be authentic if you wuz Banu Hashim

Checkmate

 

[Hemaal]

don't blame jebarti about this blame that alasow guy(who apparently speaks for hawiye)

Alasow is a mentally unstable. Southerners know they don't speak authentic Somali and even if they claim so, have nothing to back it.

 

[Bahal]

Alasow is a mentally unstable. Southerners know they don't speak authentic Somali and even if they claim so, have nothing to back it.

Jaalle if you don't speak Mudug you don't speak Somali tbqhwy

 

[Inactive]

I thought standard Somali is Mudug accent

 

[Gambar]

I thought standard Somali is Mudug accent

It is. That's why the reer waqooyi speakers are called "khaldaan", af soomaligood ba khaldaan.

 

[Cognitivedissonance]

Jaberti and their usual munaafiqnimo to incite hate between Hawiyes and Isaaks Anyone who listens to dahir Alasow is

You condemn Alasow but why won't you also condemn reer hargaisa leading abwans for dissing the people from xamar galmudug jowhar & saying they don't speak Somali

 

[Hemaal]

Jaalle if you don't speak Mudug you don't speak Somali tbqhwy

Why would I need to speak Af Mudug when I speak the Somali which the greatest of Somali poets spoke from the likes of Hadraawi, Gaariye, Suldan Timacade, Xaji Aadan Afqalooc, Xasan Ganey, Cabdi Gahayr.

 

[Cognitivedissonance]

i dont know about abgaal those niggas speak retarded somali but HG speaks mudug somali.

@Cognitivedissonance isku dirka maa joojisid. its not like fish eaters are known for suugaan

Adigo nabad u balawara belo kaale lama yirahdo haday kugu timaadona lama booyo boowow

 

[xisaabiye]

The only people oo luuqada kufaani karaa waa Isaaq( All its subclans), Dhulbahaante & Ogaadeen. The poets, sugaan, music and dhaqan that these clans have bear testament to that

 

[--Ajakis Lax Max--]

Adigo nabad u balawara belo kaale lama yirahdo haday kugu timaadona lama booyo boowew

am gonna need @Gambar to translate that for me since she found it funny.

 

[Bahal]

Why would I need to speak Af Mudug when I speak the Somali which the greatest of Somali poets spoke from the likes of Hadraawi, Gaariye, Suldan Timacade, Xaji Aadan Afqalooc, Xasan Ganey, Cabdi Gahayr.

Funnily enough, the Soomaali spoken in the Eastern parts of Somaliland is nearly identical to Mudug but the West is nearly unintelligible to me

 

[MaqaneJooge]

Awalbaa la yiri soomaali waa sunta hargaha, af-soomaligii ba laysku diriraya uff

 

[I've spoken]

Reer hargesa are pathetic, always coming for xamar when reer xamars don't even think about them. Always dissing xamar this xamar that, Xamar is your capital wether you like it or not. #Notoissaaqland

 

[horumar]

Reer hargesa are pathetic, always coming for xamar when reer xamars don't even think about them. Always dissing xamar this xamar that, Xamar is your capital wether you like it or not. #Notoissaaqland

Quiet you barbarian. Stop speaking Somali creole then we will accept you.

 

[Foreman]

It is. That's why the reer waqooyi speakers are called "khaldaan", af soomaligood ba khaldaan.

We were different from southerns in terms of system, history, norms, culture, dialect, temper etc... that's why they call us Khaldaan.

Another important effect of colonialism was that the different administrations of the Italians and the British indirectly encouraged the formation of different colonial identities. Older informants in the north-west distinguished the ‘British’ from the ‘Italian’ system. The former was generally connected with ‘law and order’, while the latter allegedly was characterised by ‘corruption’. Moreover, common experiences in school, which involved learning some English or Italian, and being subject to or part of the administration (in the case of civil servants), fostered an understanding of being a ‘northerner’ (the British Protectorate) or a ‘southerner’ (the Italian sphere).167 These social and cultural differences complemented the differences between the two ‘styles’ of colonialism in northern and southern Somalia (Prunier 2010). They became obvious after independence (see below), when many northerners came to the south, to Mogadishu, as part of the new government or in search of work or education. The southerners could not always easily accept those from the north (Luling 1976: 503). I heard that the nickname for northerners was Soomaali khaldan, meaning ‘wrong Somalis’. Xasan Ciise Jaamac, who went to Mogadishu as a student in the mid-1960s explained: ‘Our Somaliland identity came up when we went to the south. When we went to Xamar [Mogadishu] we found out that we were different, that we also had a different dialect. When we were at Sheekh [in one of the two secondary schools of the protectorate in the 1950s] all of us were from the north; back then our identities were related to being “from Laascaanood”, “from Ceerigaabo”, “from Hargeysa” and so forth’ (interview with Xasan Ciise Jaamac, Hargeysa 09.10.2004). These dynamics aptly illustrate the constructivist position in social anthropological identity research that identity is a relational phenomenon (see Chapter 2).

 

[Ubax45_]

Where exactly is this said? I'm not about to watch a 20min video.

 

[I've spoken]

Quiet you barbarian. Stop speaking Somali creole then we will accept you.

Shouldn't you be at your day jop of licking Ethiopia's asshole with your other Lander friends?

 

[Ferrari]

horta how can people say mudug is the standard somali when yall nggas contributed nothing to the somali language? All the maah maah we used came from poets from the west and northwest. galbeed had monopoly on somali culture and language before whitey showed up. the amount of diss lyrics that originated from there is unparalleled.

 

[Bohol]

horta how can people say mudug is the standard somali when yall nggas contributed nothing to the somali language? All the maah maah we used came from poets from the west and northwest. galbeed had monopoly on somali culture and language before whitey showed up. the amount of diss lyrics that originated from there is unparalleled.

The reason for that is the Mudug accent is clearest of all in terms of understanding it. That is why it became the standard accent since majority of Somalis can understand it, whether you are from north, south or galbeed.

 

[Gambar]

We were different from southerns in terms of system, history, norms, culture, dialect, temper etc... that's why they call us Khaldaan.

Another important effect of colonialism was that the different administrations of the Italians and the British indirectly encouraged the formation of different colonial identities. Older informants in the north-west distinguished the ‘British’ from the ‘Italian’ system. The former was generally connected with ‘law and order’, while the latter allegedly was characterised by ‘corruption’. Moreover, common experiences in school, which involved learning some English or Italian, and being subject to or part of the administration (in the case of civil servants), fostered an understanding of being a ‘northerner’ (the British Protectorate) or a ‘southerner’ (the Italian sphere).167 These social and cultural differences complemented the differences between the two ‘styles’ of colonialism in northern and southern Somalia (Prunier 2010). They became obvious after independence (see below), when many northerners came to the south, to Mogadishu, as part of the new government or in search of work or education. The southerners could not always easily accept those from the north (Luling 1976: 503). I heard that the nickname for northerners was Soomaali khaldan, meaning ‘wrong Somalis’. Xasan Ciise Jaamac, who went to Mogadishu as a student in the mid-1960s explained: ‘Our Somaliland identity came up when we went to the south. When we went to Xamar [Mogadishu] we found out that we were different, that we also had a different dialect. When we were at Sheekh [in one of the two secondary schools of the protectorate in the 1950s] all of us were from the north; back then our identities were related to being “from Laascaanood”, “from Ceerigaabo”, “from Hargeysa” and so forth’ (interview with Xasan Ciise Jaamac, Hargeysa 09.10.2004). These dynamics aptly illustrate the constructivist position in social anthropological identity research that identity is a relational phenomenon (see Chapter 2).

You're Somalilane?