Everything about Djibouti

[Khaem]

Welcome to the great country of Issaweyn Djibouti.

We are the wealthiest in the horn of africa in terms of gdp per capitia of $3,666 , which doesn't really say much since the horn is you know..wartorn.
The official language (Used in government) is French and Arabic but the National Languages are Somali and Afar.
The demographics is about 70% Somali and 30% Afar.

Kingdom of Adal (900–1285)​

The Kingdom of Adal (also Awdal, Adl, or Adel) was centered around Zeila, its capital. It was established by the local Somali tribes in the early 9th century. Zeila attracted merchants from around the world, contributing to the wealth of the city. Zeila is an ancient city and it was one of the earliest cities in the world to embrace Islam, shortly after the hijra. Zeila's two-mihrab Masjid al-Qiblatayn dates to the 7th century, and is the oldest mosque.
In the late 9th century, Al-Yaqubi, an Armenian Muslim scholar and traveler, wrote that the Kingdom of Adal was a small wealthy kingdom and that Zeila served as the headquarters for the kingdom, which dated back to the beginning of the century.

Ifat Sultanate (1285–1415)​

The Ifat Sultanate's realm in the 14th century
Through close contacts with the adjacent Arabian Peninsula for more than 1,000 years, the Somali and Afar ethnic groups in the region became among the first populations on the continent to embrace Islam. The Ifat Sultanate was a Muslim medieval kingdom in the Horn of Africa. Founded in 1285 by the Walashma dynasty, it was centered in Zeila. Ifat established bases in Djibouti and Somaliland, and from there expanded southward to the Ahmar Mountains. Its Sultan Umar Walashma (or his son Ali, according to another source) is recorded as having conquered the Sultanate of Shewa in 1285. Taddesse Tamrat explains Sultan Umar's military expedition as an effort to consolidate the Muslim territories in the Horn, in much the same way as Emperor Yekuno Amlak was attempting to unite the Christian territories in the highlands during the same period. These two states inevitably came into conflict over Shewa and territories further south. A lengthy war ensued, but the Muslim sultanates of the time were not strongly unified. Ifat was finally defeated by Emperor Amda Seyon I of Ethiopia in 1332, and withdrew from Shewa.

Adal Sultanate (1415–1577)​

The Sultan of Adal (right) and his troops battling King Yagbea-Sion and his men
According to the 16th-century explorer Leo Africanus, the Adal Sultanate's realm encompassed the geographical area between the Bab el Mandeb and Cape Guardafui. It was therefore flanked to the south by the Ajuran Empire (Kingdom of Ajuuran) and to the west by the Abyssinian Empire (Abassin Empire). Adal is mentioned by name in the 14th century in the context of the battles between the Muslims of the Somali and Afar seaboard and the Abyssinian King Amda Seyon I's Christian troops. Adal originally had its capital in the port city of Zeila, situated in the western Awdal region. The polity at the time was an Emirate in the larger Ifat Sultanate ruled by the Walashma dynasty. According to I.M. Lewis, the polity was governed by local dynasties consisting of Afarized Arabs or Arabized Somalis, who also ruled over the similarly established Sultanate of Mogadishu in the Benadir region to the south. Adal's history from this founding period forth would be characterized by a succession of battles with neighbouring Abyssinia. At its height, the Adal kingdom controlled large parts of modern-day Djibouti, Somaliland, Eritrea and Ethiopia. Between Djibouti City and Loyada are a number of anthropomorphic and phallic stelae. The structures are associated with graves of rectangular shape flanked by vertical slabs, as also found in Tiya, central Ethiopia. The Djibouti-Loyada stelae are of uncertain age, and some of them are adorned with a T-shaped symbol. Additionally, archaeological excavations at Tiya have yielded tombs.[50] As of 1997, 118 stelae were reported in the area. Along with the stelae in the Hadiya Zone, the structures are identified by local residents as Yegragn Dingay or "Gran's stone", in reference to Imam Ahmad ibn Ibrahim al-Ghazi (Ahmad "Gurey" or "Gran"), ruler of the Adal Sultanate.

​

 

[Khaem]

French rule (1883–1977)

Map of the French Somali Coast and neighboring regions in 1870

Referendum demonstration in Djibouti in 1967

The boundaries of the present-day Djibouti state were established as the first French establishment in the Horn of Africa during the Scramble for Africa. The March 11, 1862, agreement the Afar sultan, Raieta Dini Ahmet, signed in Paris was a treaty where the Afars sold lands surrounding in Obock. The French were interested in having a coaling station for steamships, which would become especially important upon the opening of the Suez Canal in 1869. (Up to that time French ships had to buy coal at the British port of Aden across the gulf, an unwise dependency in case of war.) Later on, that treaty was used by the captain of the Fleuriot de Langle to colonize the south of the Gulf of Tadjoura. On March 26, 1885, the French signed another treaty with the Issas where the latter would become a protectorate under the French, no monetary exchange occurred and Issa clan did not sign away any of their rights to the land, the agreement was to kick the Gadebuursi, who were against the French, and the Isaaq from the country with the help of the French. It was established between 1883 and 1887, after the ruling Somalis and Afar sultans each signed a treaty with the French. An attempt by Nikolay Ivanovitch Achinov, a Russian adventurer, to establish a settlement at Sagallo in 1889 was promptly thwarted by French forces after just one month. In 1894, Léonce Lagarde established a permanent French administration in the city of Djibouti and named the region French Somaliland. As is shown in "Morin" (2005), this name has been proposed by Mohamed Haji Dide of the Mahad 'Ase branch of the Gadabuursi. It lasted from 1896 until 1967, when it was renamed the Territoire Français des Afars et des Issas (TFAI) ("French Territory of the Afars and the Issas"), after France, the colonial power, has empowered the Issas clan at the expense of the Gadabuursi. The construction of the Imperial Ethiopian Railway west into Ethiopia turned the port of Djibouti into a boomtown of 15,000 at a time when Harar was the only city in Ethiopia to exceed that.


Djibouti Republic

Ahmed Dini Ahmed proclaiming the Djibouti Declaration of Independence on 27 June 1977

A third independence referendum was held in the French Territory of the Afars and the Issas on 8 May 1977. The previous referendums were held in 1958 and 1967, which rejected independence. This referendum backed independence from France. A landslide 98.8% of the electorate supported disengagement from France, officially marking Djibouti's independence.[65] Hassan Gouled Aptidon, an Issa (ethnic Somali) politician who had campaigned for a yes vote in the referendum of 1958, became the nation's first president (1977–1999).

During its first year, Djibouti joined the Organization of African Unity (now the African Union), the Arab League and United Nations. In 1986, the nascent republic was also among the founding members of the Intergovernmental Authority on Development regional development organization. During the Ogaden War, influential Issa politicians envisioned a Greater Djibouti or "Issa-land", where Djibouti's borders would extend from the Red Sea to Dire Dawa. That dream however was dashed towards the end of the war as Somali forces were routed from Ethiopia.

In the early 1990s, tensions over government representation led to armed conflict between Djibouti's ruling People's Rally for Progress (PRP) party and the Front for the Restoration of Unity and Democracy (FRUD) opposition group. The impasse ended in a power-sharing agreement in 2000.

In April 2021, Ismael Guelleh, the second President of Djibouti since independence from France in 1977, was re-elected for his fifth term.

Djibouti's Regions

Economy

Main article: Economy of Djibouti



Djibouti GDP by sector

Djibouti's economy is largely concentrated in the service sector. Commercial activities revolve around the country's free trade policies and strategic location as a Red Sea transit point. Due to limited rainfall, vegetables and fruits are the principal production crops, and other food items require importation. The GDP (purchasing power parity) in 2013 was estimated at $2.505 billion, with a real growth rate of 5% annually. Per capita income is around $2,874 (PPP). The services sector constituted around 79.7% of the GDP, followed by industry at 17.3%, and agriculture at 3%.

As of 2013, the container terminal at the Port of Djibouti handles the bulk of the nation's trade. About 70% of the seaport's activity consists of imports to and exports from neighboring Ethiopia, which depends on the harbour as its main maritime outlet. As of 2018, 95% of Ethiopian transit cargo was handled by the Port of Djibouti. The port also serves as an international refueling center and transshipment hub. In 2012, the Djiboutian government in collaboration with DP World started construction of the Doraleh Container Terminal,[106] a third major seaport intended to further develop the national transit capacity. A $396 million project, it has the capacity to accommodate 1.5 million twenty foot container units annually.

Djibouti was ranked the 177th safest investment destination in the world in the March 2011 Euromoney Country Risk rankings. To improve the environment for direct foreign investment, the Djibouti authorities in conjunction with various non-profit organizations have launched a number of development projects aimed at highlighting the country's commercial potential. The government has also introduced new private sector policies targeting high interest and inflation rates, including relaxing the tax burden on enterprises and allowing exemptions on consumption tax.

 

[Khaem]

Languages

Main article: Languages of Djibouti

Djibouti is a multilingual nation. The majority of local residents speak Somali (524,000 speakers) and Afar (306,000 speakers) as first languages. These idioms are the mother tongues of the Somali and Afar ethnic groups, respectively. Both languages belong to the larger Afroasiatic Cushitic family. Northern Somali is the main dialect spoken in the country and in neighbouring Somaliland, in contrast to Benadiri Somali which is the main dialect spoken in Somalia. There are two official languages in Djibouti: Arabic and French.

Arabic is of religious importance. In formal settings, it consists of Modern Standard Arabic. Colloquially, about 59,000 local residents speak the Ta'izzi-Adeni Arabic dialect, also known as Djibouti Arabic. French serves as a statutory national language. It was inherited from the colonial period, and is the primary language of instruction. Around 17,000 Djiboutians speak it as a first language. Immigrant languages include Omani Arabic (38,900 speakers), Amharic (1,400 speakers), and Greek (1,000 speakers).

Music

The oud is a common instrument in traditional Djibouti music.

Somalis have a rich musical heritage centered on traditional Somali folklore. Most Somali songs are pentatonic. That is, they only use five pitches per octave in contrast to a heptatonic (seven note) scale such as the major scale. At first listen, Somali music might be mistaken for the sounds of nearby regions such as Ethiopia, Sudan or the Arabian Peninsula, but it is ultimately recognizable by its own unique tunes and styles. Somali songs are usually the product of collaboration between lyricists (midho), songwriters (laxan) and singers (codka or "voice"). Balwo is a Somali musical style centered on love themes that is popular in Djibouti.


Traditional Afar music resembles the folk music of other parts of the Horn of Africa such as Ethiopia; it also contains elements of Arabic music. The history of Djibouti is recorded in the poetry and songs of its nomadic people, and goes back thousands of years to a time when the peoples of Djibouti traded hides and skins for the perfumes and spices of ancient Egypt, India and China. Afar oral literature is also quite musical. It comes in many varieties, including songs for weddings, war, praise and boasting.

Literature

Main article: Literature of Djibouti

Djibouti has a long tradition of poetry. Several well-developed Somali forms of verse include the gabay, jiifto, geeraar, wiglo, 'buraanbur, beercade, afarey and guuraw. The gabay (epic poem) has the most complex length and meter, often exceeding 100 lines. It is considered the mark of poetic attainment when a young poet is able to compose such verse, and is regarded as the height of poetry. Groups of memorizers and reciters (hafidayaal) traditionally propagated the well-developed art form. Poems revolve around several main themes, including baroorodiiq (elegy), amaan (praise), jacayl (romance), guhaadin (diatribe), digasho (gloating) and guubaabo (guidance). The baroorodiiq is composed to commemorate the death of a prominent poet or figure. The Afar are familiar with the ginnili, a kind of warrior-poet and diviner, and have a rich oral tradition of folk stories. They also have an extensive repertoire of battle songs.

Additionally, Djibouti has a long tradition of Islamic literature. Among the most prominent historical works is the medieval Futuh Al-Habash by Shihāb al-Dīn, which chronicles the Adal Sultanate army's conquest of Abyssinia during the 16th century. In recent years, a number of politicians and intellectuals have also penned memoirs or reflections on the country.

 

[Khaem]

Cuisine

Main article: Djiboutian cuisine



A plate of sambusas, a popular traditional snack

Djiboutian cuisine is a mixture of Somali, Afar, Yemeni, and French cuisine, with some additional South Asian (especially Indian) culinary influences. Local dishes are commonly prepared using a lot of Middle Eastern spices, ranging from saffron to cinnamon. Grilled Yemeni fish, opened in half and often cooked in tandoori style ovens, are a local delicacy. Spicy dishes come in many variations, from the traditional Fah-fah or "Soupe Djiboutienne" (spicy boiled beef soup), to the yetakelt wet (spicy mixed vegetable stew). Xalwo (pronounced "halwo") or halva is a popular confection eaten during festive occasions, such as Eid celebrations or wedding receptions. Halva is made from sugar, corn starch, cardamom powder, nutmeg powder and ghee. Peanuts are sometimes added to enhance texture and flavor. After meals, homes are traditionally perfumed using incense (cuunsi) or frankincense (lubaan), which is prepared inside an incense burner referred to as a dabqaad.

 

[Khaem]

Issa, Ciise, 𐒋𐒕𐒜𐒈, عيسى


As a Dir sub-clan, the Issa have immediate lineal ties with the Akisho,Gadabuursi, the Surre (Abdalle and Qubeys), the Biimaal (who the Gaadsen also belong to), the Bajimal, the Bursuk, the Madigan Dir, the Gurgura, the Garre (the Quranyow sub-clan to be precise as they claim descent from Dir), Gurre, Gariire, other Dir sub-clans and they have lineal ties with the Hawiye (Irir), Hawadle, Ajuran, Degoodi, Gaalje'el clan groups, who share the same ancestor Samaale.

An issa grave.

he Issa clan has produced numerous noble Somali men and women over the centuries, consisted of a King (Ugaas) and including many Sultans. Throughout their known history the Issa where known for their military strength and viciousness, the British and many old worlds empires who came across them viewed the Issa's as the strongest most warlike tribe of north east Africa. The British also tried to invade Zeila home of the White Issa (Aysa) which the natives reigned victorious, with that there was never any attempt made to occupy the interior of the Issa country, which was mostly inhabited by the Black Issa ; and not withstanding the cruel nature of the tribe, whose only aspirations in life could very accurately be summed up in the two words "Murder and Loot". With the typically villainous expression on their tribe members' faces as the British administration described. Tribal traditions with those of the Black Issa was that a young blood was not allowed to marry until he had slain a man in battle; as it was not essential to kill the man in a fair combat, this usually led to a cold-blooded killing and constant battles with neighboring tribes and ethnic groups, among the other Somali tribes such customs were unheard of , this was all in effort to keep themselves a militarized tribe. Given that they were always in a state of battle to the point it was viewed that killing was their pastime, as a way of honoring their deceased warriors, they would place upright stones, one for each victim, opposite the entrance of the deceased's dwelling. If the deceased had killed three or more men, stones would also be placed opposite each of the wives' three huts. If the deceased had killed one or more elephants, very large stones would be erected. Additionally, if any of the deceased's victims were mounted men, one upright stone surmounted by another flat stone would be put up. This practice of honoring their warriors through the placement of stones was a significant aspect of the Issa tribal traditions and culture.

The Issa and were the most significant component in the trade routes that connected Harar to the coastal towns of Berbera and Zeila. The trade and agricultural ties of the Somali tribes with the Afran Qallo contributed, from the fifteenth century, to political and ethnic merging, expressed in the creation of the Oromo-Somali ethnic groups: the Girri-Jarso and the Girri-Babillee, which combined Oromo methods of agriculture while adopting Somali political institutions. The development of Somali institutions was intricately linked to the trading activities of the Issa tribe in the Zeila region. In this area, the Issa provided protection to merchants and their wares traveling along the trade routes between Zeila and the interior regions of the country. In exchange for their services, the tribe collected taxes from the traders. This arrangement helped to institutionalize and refine the role of the Abban, the tribal chief who was responsible for ensuring the welfare and safety of his people. Over time, the Abban's duties and responsibilities became more formalized and well-defined, as he had to manage the economic and political affairs of his tribe, negotiate with other tribes, and ensure the security of his people and their property. Thus, the trade activities of the Issa tribe played a significant role in the development of the social and political structures of the Somali people. The Issa tribe held a virtual monopoly on camel raising in the region, and they were responsible for renting out these animals and leading convoys through the Oromo regions. However, the camels owned by the Issa were not well-suited for the hilly terrain leading up to Harar. To navigate this terrain, it was necessary to use donkeys provided by the Oromo.

Issa - Egypt Conflict​

In the mid 1870s after Khedivate of Egypt defeats in Ethiopia, they changed strategy to encircle Ethiopia from all sides and also gain a foothold on the Somali coast. In early 1875, Egyptian forces led by Werner Munzinger aimed to join forces with Menelik by traveling westward from the port of Tadjoura towards Awassa. However, the challenging topographical conditions and harsh climate depleted the troops' energy. On the night of November 14th, warriors from the Somali Issa Madoobe tribe attacked the Egyptian force, resulting in the massacre of Werner Munzinger, his wife, and most of the military command. The remaining survivors escaped to Tadjoura. This defeat marked the end of the ambition to expand Egypt into the Christian Abyssinia.

The Issa clan attack the Assaimara Afar and conquer land in French Somaliland

Issa Somali stands guard outside the abode of Ugaas Robleh Farah at Jaldessa

The Egyptians divided the societies in the Harar area into three categories: the Somali ‘Issa, the Nole Oromo, and the people of the city of Harar, with the Issa causing the Egypt administration much difficulty.

They have no stable leader, except for the leader of the sheikhs of the ‘Issa dignitaries. The government that they set up for themselves is a type of commonwealth. When they want to bring down the government, they undermine its authority. Their wise men and heads of clans assemble. They consult with one another, and sometimes this goes on for many weeks. When the majority opinion is accepted, the government carries it out. This is how the appointment or the dismissal of their dignitaries is carried out.

The Egyptian withdrawal from Harar was synchronized with their departure from Zelia and Berbera, as a precautionary measure to avoid a potential uprising by the Oromo and Issa Somali against the retreating Egyptian forces. Thomas Hunter, the first secretary of the British delegate in Aden from 1884 to 1887 was apprehensive that during the withdrawal, the tribal factions might launch surprise attacks on the Egyptians from behind, which could trigger a fresh Mahdiyya rebellion like the one witnessed in Sudan. Eygpts leave of Horn of Africa, expressed concern from the British about the sense of unease in Berbera and the possibility of the Somali Issa tribe taking over the city. To prevent this, Thomas Hunter suggested that a British warship, under the leadership of a naval officer based in Aden, should remain stationed in Berbera's harbor on a permanent basis. This move would serve as a deterrent to the Somali Issa until the evacuation of Harar was completed.To prevent another Issa revolt, Thomas Hunter recommended that the British rule over Zeila while the Egyptian forces were still there, by means of 150 local infantrymen reinforced with camels. Afterwards, from a state of military advantage, they would arrive at an agreement with the Issa regarding the evacuation from Harar, and that no difficulties were expected on the routes, due to assistance provided by the Somali ‘Issa populations. With Eygpt gone, the Somalis soon began to plunder and massacre European commercial convoys: ‘Issa warriors murdered 103 Europeans and locals in the roads between Harar, Zeila and Berbera. 44 Simultaneously with these attacks, which were directed against foreigners, a bloody conflict broke out during November 1885 between the Somali ‘Issa and the Gadabuursi about control of the trade routes between Harar and Zeila. Twenty were killed during the fighting, and the security condition on the routes was severely weakened. Then following in 1886 the Issa and Afars were at war , and all caravans trading paths where deserted from Zeila going through to Awsa.

 

[Khaem]

Afar, Qafár, Danakil

The earliest surviving written mention of the Afar is from the 13th-century Andalusian writer Ibn Sa'id, who reported that they inhabited the area around the port of Suakin, as far south as Mandeb, near Tadjoura.

The Afar are consistently mentioned in Ethiopian records. They are first mentioned in the royal chronicles of Emperor Amda Seyon in a campaign beyond the Awash River, the chronicles describes them as being devout Muslims and "very tall with ugly faces". According to the chronicler, the Emperor would defeat them in battle and then proceed to pillage and destroy their settlements.

They are again mentioned over a century later in the royal chronicles of Emperor Baeda Maryam. According to his chronicler the ruler of the Danakil offered to intervene and help in the Emperor's campaign against their neighbors, the Dobe'a. He sent the Emperor a horse, a mule laden with dates, a shield, and two spears to show his support, along with a message saying, "I have set up my camp, O my master, with the intention of stopping these people. If they are your enemies, I will not let them pass, and will seize them."
According to sixteenth century Portuguese explorer Francisco Álvares, the kingdom of Dankali was confined by Abyssinia to its west and Adal Sultanate in the east.

Afar society has traditionally been organized into independent kingdoms, each ruled by its own Sultan. Among these were the Sultanate of Aussa, Sultanate of Girrifo, Sultanate of Dawe, Sultanate of Tadjourah, Sultanate of Rahaito, and Sultanate of Gobaad. In 1577, the Adal leader Imam Muhammed Jasa moved his capital from Harar to Aussa in modern Afar region. In 1647, the rulers of the Emirate of Harar broke away to form their own polity. Harari imams continued to have a presence in the southern Afar Region until they were overthrown in the eighteenth century by the Mudaito dynasty of Afar who later established the Sultanate of Aussa. The primary symbol of the Sultan was a silver baton, which was considered to have magical properties.

State flag of the Aussa Sultanate

According to Elisée Reclus, Afar are divided into two groups, the Asaimara, and the Adoimara, these groups are further subdivided into upwards of one hundred and fifty sub-tribes according to their interests but all combine against the common enemy. The Modaitos who occupy the region of the lower Awash are the most powerful and no European traversed their territory without claiming the right of hospitality or the brotherhood of blood. Some Afars helped the Europeans by providing, for a fee, the security of Western caravans that circulated between the southern coast of the Red Sea and central Ethiopia. Towards the end of the 19th century, the sultanates of Raheita and Tadjoura on the coasts of the Red Sea have then colonized between European powers: Italy forms Italian Eritrea with Assab and Massawa, and France the French Somaliland in Djibouti, but the inland Aussa in the south was able to maintain its independence for longer. Even comparatively fertile and located on the Awash River, it was demarcated from the outside by surrounding desert areas.

War with Ethiopia

Ethiopia wanted to neutralize the Afar people and prevent them from helping the Italians during the course of the First Italo-Ethiopian War in 1895–1896. The show of Abyssinian force dissuaded the Afar sultan Mahammad Hanfare of the Sultanate of Aussa from honouring his treaties with Italy, and instead Hanfare secured a modicum of autonomy within the Ethiopian Empire by accepting Emperor Menelik indirect rule after the war.

Tadjourah women rest after dancing for the 21st Sultan of Gobaad

he Afar principally reside in the Danakil Desert in the Afar Region of Ethiopia, as well as in Eritrea and Djibouti. They number 2,276,867 people in Ethiopia (or 2.73% of the total population), of whom 105,551 are urban inhabitants, according to the most recent census (2007). The Afar make up over a third of the population of Djibouti, and are one of the nine recognized ethnic divisions (kililoch) of Ethiopia.

Afar people are predominantly Muslim. They have a long association with Islam through the various local Muslim polities and practice the Sunni sect of Islam. A majority of the Afar had adopted Islam by the 13th century due to the expanding influence of holy men and traders from the Arabian peninsula. The Afar mainly follow the Shafi'i school of Sunni Islam. Sufi orders like the Qadiriyya are also widespread among the Afar. Afar religious life is somewhat syncretic with a blend of Islamic concepts and pre-Islamic ones such as rain sacrifices on sacred locations, divination, and folk healing.

Portrait of two Afar men in traditional attire, 1888.

Socially, they are organized into clan families led by elders and two main classes: the asaimara ('reds') who are the dominant class politically, and the adoimara ('whites') who are a working class and are found in the Mabla Mountains.[23] Clans can be fluid and even include outsiders like the (Issa clan).


In addition, the Afar are reputed for their martial prowess. Men traditionally carry the jile, a famous curved knife. They also have an extensive repertoire of battle songs.

The Afar are mainly livestock holders, primarily raising camels but also tending to goats, sheep, and cattle. However, shrinking pastures for their livestock and environmental degradation have made some Afar instead turn to cultivation, migrant labor, and trade. The Ethiopian Afar have traditionally engaged in salt trading but recently Tigrayans have taken much of this occupation.

 

[Burqad]

Northern Somali is the main dialect spoken in the country and in neighbouring Somaliland, in contrast to Benadiri Somali which is the main dialect spoken in Somalia.

This is cap. Northern Somali is the offices dialect of even Banadir regional state.

 

[Khaem]

Northern Somali is the main dialect spoken in the country and in neighbouring Somaliland, in contrast to Benadiri Somali which is the main dialect spoken in Somalia.

This is cap. Northern Somali is the offices dialect of even Banadir regional state.

Idk much about other somali regions ngl. And this is from online

 

[𐒋𐒖𐒆𐒔𐒖𐒕𐒈]

@Idrus
𐒋𐒕𐒜𐒈 this is very similar, yet distinct from the Uthmaniya ( 𐒋𐒘𐒘𐒈𐒗 ); what is it called?

 

[Khaem]

@Idrus
𐒋𐒕𐒜𐒈 this is very similar, yet distinct from the Uthmaniya ( 𐒋𐒘𐒘𐒈𐒗 ); what is it called?

Isn't it simply ciise in the osmanya script?