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Salaad Darbi

Haldhaayey waxaa jira
geed hadhweynoo
hanti aad uleedoo
hoobaanta midhahaa
kuu haysoo gaajo
aanad kuna hagaagine
nin habari dhashay
hal ma seegi waayee
hawlahan bal ila fuli

Seynab Cige

Halyeeyow waxa jira
meel hoo u baahan
hadal kuma bogsootee
halkanuu aad ileedahay
waa hawlo kuguma maqan
waan u dhaga hagoogtee
hoos u dhaadhac waxaad taban
harag cawl ha saarine

Salad Darbi

Haldhaayey waxa jira
hilin looga baaqoon
ku hayaamin karinoo
awr hayinaan u waayine
hubsanayey roobkii
halkay qabatay heegadu
nin habari dhashay
hal ma seegi waayee
hawlahan bal ila fuli

Seynab Cige

Halyeeyow u jeedada
hiladiyo tilmaamtii
hilinkeedu wuxuu yahay
waa nin hal u lisiyo
habeenkii jacaylkuba
is hareera yaaliin
hoos u dhaadhac waxaad taban
harag cawl ha saarine

Ima ogide waxan ahay
Axdi kuma cayaaro
Ima ogide waxan ahay
Ilaahay usamiroo

Waxan uur habreed galey
Awliyo tilmaaniyo
Afagaale iyo dirir
Agnamaarku wacanyahey

Ifkana waxaan usoo baxay
Aroor samadu furantoo
Imaankiyo kalgacalkuna
Iskuna keen Amaaneen

Sida ayro geelbaan
Kuu olalayaayo
Sida Ubad aan dhalaybaan
Kugu uur fayooboo
Sida olol la shidaybaan
Il dheer kaa arkaayo
Sida ubax labeerey
Indhu kugu farxaano
Sida Aayad diinaan
Afka kugu hayaaye
Adiguna aqoonsoo
ili dhehoo
docdaada ogoow

Salaad Derbi
Ima ogide waxan ahay
In xun lama tusaanoo
Ima ogide waxan ahay
Samaa ruux loo uumoo

Waxan uur habreed galey
Afar iyo tobnaadiyo
Urur dayax la xero galey
Afku rooble iyo nabad

Aduunyada waxaan imi
Maalintii Islaamkoo
Lagu Iidey Xaramkoo
Ibliisku Uu xidh xidhanyey

Sida sheekh asluub laan
Kuu Amaanayaayoo
Sida uduga doogaan
Kuu iimaansadaayo
Sida oogadaydaan
kuu ilaaliyaayoo
Sidii nabi Ayuubaan
Adi kuu samraayoo
Sidii Abaa Hurayraan
Kuu Aaaminayaayoo
Adiga iyo Naftaydaan
Ifka ugu Jeclaayee
Adigu aqoonsoo
Ili dhehoo
Docdaada ogoow

Little Known Habitats

A trip through the Somali Montane Xeric Woodland would take you through a variety of habitats–from montane juniper forests at the higher elevations to evergreen and semi-evergreen bushland at the lower elevations. Semi-desert grassland and shrubland can be found in the driest parts of the region. Unfortunately, few biologists have made this trek in recent years due to the political instability of the region. For this reason, most of what is known about the area’s wildlife and habitats is out of date.

Special Features

This ecoregion extends from just east of Hargeysa, the capital of Somaliland, through the northern mountains of Somali to the tip of the Horn of Africa, then south for about 180 miles (300 km) along the Somali coastal plain. The topography of this region is quite varied, with extensive coastal plains as well as sizable mountain areas that peak at close to 8,000 feet (2400 m). The climate is hot and dry, with big seasonal temperature variations. Average rainfall is less than eight inches (200 mm) per year in the low-lying areas, but increases greatly in the higher elevations.

Male Soemmerring’s gazelles fight one another to assert dominance, yanking their locked horns sideways to destabilize their opponent.

Wild Side

Scientists know little about the biological value of this ecoregion, although they believe that many endemic plants grow here. Three endemic reptiles are known to live in the ecoregion, as well as three endemic birds: the Somali pigeon, the Somali thrush, and the Warsangli linnet. All are found in the North Somali Mountains. Mammals in the region include the Speke’s gazelle and Soemmerring’s gazelle.

Cause for Concern

Although this ecoregion is sparsely populated, threats remain in the form of intensive grazing by goats and cattle and the cutting of juniper trees for timber and fuelwood. The only protected areas in the region are a few forest preserves, and these have probably been vulnerable for some time due to the political climate of the region.

The Somali Montane Xeric Woodland ecoregion runs around the Horn of Africa, including a number of higher montane areas close to the sea. Although classified as part of the Somali-Masai regional center of endemism this area also contains remnant plant species linking it to Mediterranean, Macaronesian and Afromontane regions. It has served as a refuge for arid and semi-arid relict elements from these different regions. This ecoregion includes the highest point in Somalia and has the highest amount of rainfall in Somalia. At least ten species of plants, and six species of vertebrate animals are endemic to the ecoregion. The habitats are fairly intact due to the low human population and the inaccessibility of the escarpment and plateau areas, but populations of larger mammals have been greatly reduced by hunting. However, the difficult topography and long-running political problems mean that much of the region is unexplored biologically (WWF and IUCN 1994).

Location and General Description

This ecoregion stretches along the coast of Somalia through the regions of Somaliland and Puntland from the Shimbiris Mountain east of Hargeysa through the northern mountains of Somalia to Raas Caseyr, covering the very tip of the Horn of Africa, and continuing some 300 kilometers south along the Somali coastal plain. Elevations range from sea level to the summit of Shimbiris at 2,416 m, the highest point in Somalia (WWF and IUCN 1994). There are also extensive coastal plains and sizeable mountain escarpments with areas higher than 1,500 m. As a result, some authorities (e.g. Friis 1992) consider these mountain areas to be biogeographic extensions of the Ethiopian highlands. The climate is hot and dry, with considerable seasonal temperature variations. Mean temperatures range from 21°C to 30°C in the lowlands to 9°C to 21°C in the mountains. The mean rainfall of the low-lying areas is less than 200 mm annually, though it is presumably far greater at higher elevations, and falls mainly during the winter months. The escarpment near Maydh receives the most rainfall in Somalia, over 700 mm each year.

Most of the higher mountain areas are composed of limestone and gypsum, covered with free-draining thin rendzina lithosols that retain little moisture outside the rainy seasons. Many endemic species are confined to these areas, such as Reseda sessilifolia that grows on outcrops of gypsum.

The vegetation of this ecoregion varies due to elevation, rainfall, and soil or rock types. At lower elevations, xerosols and yermosols have developed, particularly on the lowland coastal plains bordering the Indian Ocean. Here, there is little to no vegetation in this desert to semi-desert habitat. In subcoastal areas woody vegetation becomes denser with dominant species from the genera Acacia, Commiphora, and Boswellia (WWF and IUCN 1994). Along the sides of the escarpment Macchia-like evergreen and semi-evergreen scrub occurs with species such as Dracaena schizantha, Cadia purpea, Buxus hildebrandtii, and Pistacia aethiopica, while remnants of Juniperus forest grow at higher altitudes on the mountains (WWF and IUCN 1994, White 1983).

Biodiversity Features

The biological value of the ecoregion is poorly known. Most of the area has been inaccessible for many years due to political instability in Somalia, and much of the information that does exist is old and potentially unreliable. However, it is known that there are over ten species of endemic plants represented in this ecoregion, including relict elements of arid and semi-arid groups; for example, four endemic species of Helianthemum and one endemic species of Thamnosma. Also, the monotypic genus Renschia is a strict endemic (WWF and IUCN 1994). Both WWF and IUCN (WWF and IUCN 1994), Friis (1992) and Lovett and Friis (1996) regard this as a center of endemism for plants. The most endemic-rich zone is the high montane region, but plant endemics are also found at lower elevations.

There are three strict endemic reptiles, the snakes Spalerosophis josephscorteccii and Leptotyphlops reticulatus and the lizard Pseuderemias savagei, with two other reptiles nearly-endemic to the ecoregion. Three strict endemic birds also occur: the Somali pigeon (Columba oliviae, DD), the Somali thrush (Turdus ludoviciae, CR), and the Warsangli linnet (Carduelis johannis, EN), all found in the North Somali mountains endemic bird area (Stattersfield et al. 1998). Three small mammal species are also considered near-endemics, Atelerix sclateri, Acomys louisae and Elephantulus revoili. The rare antelopes beira (Dorcatragus megalotis, VU) and Speke’s gazelle (Gazella spekei, VU) are also found here and in a few other ecoregions in the Horn of Africa area (East 1999).

The severely threatened Somali thrush and Warsangli linnet are principally or perhaps wholly confined to juniper forests at higher elevations. More widely distributed mammal species such as Speke’s gazelle (Gazella spekei, VU), Salt’s dikdik (Madoqua saltiana), beira (Dorcatragus megalotis, VU), and Soemmerring’s gazelle (Gazella soemmerringii, VU) are also threatened and suffer from over-hunting and from grazing competition with livestock (East 1999).

Current Status
Due to the longstanding and continued political difficulties in the former Somalia, there is no accurate information about the habitat within this ecoregion. It is known that the area of juniper forest has been greatly reduced and what remains is heavily degraded. At lower elevations and drier sites, the vegetation may be in better condition because the human population density is low and the habitats are semi-deserts in many areas. Previously, small forest patches were principally centered on the higher elevation areas of the Surud-Ad-Al Madu and Mosca highlands (Friis 1992). The only protected areas within the ecoregion are a few forest reserves, of which the most important is Daloh Forest Reserve, an area of montane Juniperus forest. Because of the past political situation these areas probably have not been protected for some time.

Types and Severity of Threats

The major threats to the ecoregion are thought to be intensive grazing by goats and other livestock (including cattle in the mountains), and cutting of Juniperus trees for timber and fuel wood. Hunting of larger mammals is also a long-standing problem. The prolonged period of political instability in the ecoregion may have also resulted in a number of additional threats, but apart from the breakdown of management authorities set up to conserve forests and wildlife, these are not well documented.

Justification of Ecoregion Delineation

This ecoregion follows the ‘Somalia-Masai semi-desert grassland and shrubland’ vegetation unit classified by White (1983). The Somali Montane Xeric Woodland covers approximately the same area as the North Somali Mountains Endemic Bird Area (Stattersfield et al. 1998), and includes Cal Madow (Al Medu), a center of endemism for plants (WWF and IUCN 1994). It also shares affinities with the Mediterranean, Macaronesian and Afromontane regions. Modifications to the ecoregion include its extension further west than Berbera, as well as the inclusion of the littoral region and an island of montane vegetation at Shimbiris, east of the Harer branch of the Ethiopian Highlands (WWF 1998). Although White (1983) classifies this unit with the Ethiopian Highlands, it was considered to be more similar to the other parts of the Somalian Xeric Woodland ecoregion.

He who does not seize opportunity today, will be unable to seize tomorrow’s opportunity.

A camel can tolerate a heavy load, but not a crooked rope.

A man throws stones not words.

A person stands next to a shade not next to words.

You don’t go searching for bones in a lion’s den.

Every camel was once upon time two years old.

A coward dies before the courageous dies.

An escaped lie does not reach the truth.

You lend a false ear to false words.

A married couple are neither enemies nor friends.

A man one year elder to you is one cunning year elder to you.

One should rise to a person who see you sitting.

A deer is an elder to its family.

Let what is on this side of the bank be washed out by the flood, and what is on that side of the bank be carried away by the wind.

A madman does not lack wisdom.

You should discuss over a dog’s hide when it concerns your interest.

Dogs understand each other by their barking, and men by their words.

The ear cannot hold as much water as it does news.

A dog which refuses a bone is not alive.

A brave man dies once, a coward a thousand times.

One shares food not words.

When a man sleeps, it is the same person when he wakes up.

The most dangerous thing a man needs is woman.

The child you sired hasn’t sired you.

There is always a better man for every good man.

A man who has eaten something becomes shy.

These youth taught their mother to give birth.

One refusing a sibling’s advice breaks his arm.

A cat in her house has the teeth of a lion.

One doesn’t tell a man ‘go away’ but one shows him something so he will go.

A man prolonging his age sees a camel giving birth.

Your woman should be in the house or in the grave.

A thousand assignations, one marriage.

Men for tea, women for talk.

Somalis don’t say a false proverb.

To be without knowledge is to be without light.

An old wound will not go away.

Do not walk into a snake pit with your eyes open.

Wisdom does not come overnight.

In the ocean, one does not need to sow water.

Where I make my living, there is my home.

He who does not shave you does not cut you.

The bridge is repaired only after someone falls in the water.

To try and fail is not laziness.

Poverty is slavery.

Think before you do.

Sorrow is like rice in the store; if a basketful is removed everyday, it will come to an end at last.

Somalia
Geography
Somalia is a long, narrow country that wraps around the Horn of Africa. It has the longest coast of any African nation, bordering on both the Red Sea and the Indian Ocean. The inland areas are predominantly plateaus, with the exception of some rugged mountains in the far north. The northern region is more arid, whereas the southern portion of the country receives more rainfall. Many Somalis are nomadic or semi-nomadic herders, some are fishermen, and some farmers. Mogadishu is the capital and largest city.

History and Politics
Unlike many African nations, Somalia is composed of a single, homogeneous ethnic group. Although Somalis may differ in nuances of local lifestyle, they share a uniform language, religion, and culture, and trace their heritage to a common ancestor.

Colonial rule began in the mid 1800s and divided the land inhabited by ethnic Somalis into several territories. The French controlled the northernmost region (the area that is now Djibouti), the British colonized northern Somalia creating a country called British Somaliland, the Italians governed southern Somalia, creating Italian Somaliland, Ethiopia controlled the inland region of the Ogaden, and Kenya controlled land on its northern border inhabited by Somalis, called the Northern Frontier District (NFD). In 1960 British Somaliland and Italian Somaliland peacefully obtained independence and were united to form the current borders of Somalia. The Ogaden, controlled by the British after World War II, was designated as part of Ethiopia in a U.N. mediated agreement in 1948. This has been a source of heated contention between the Somali and Ethiopian governments ever since. Twice, in 1964 and again in 1977, military conflict arose between the two countries over control of the Ogaden, resulting in many lost lives on both sides. The land is currently controlled by Ethiopia, though many Somalis believe the region should be reunited with Somalia.

In 1977 Djibouti received independence from the French. Although the government of Djibouti chose not to reunite with Somalia, ties between the countries remain close, as the citizens share a common culture and language. Travel is permitted freely across the border without a visa.

At the time of independence in 1960 a civilian government was established, which then allied itself with the USSR as a way to distance itself from its prior colonial rulers. In 1969, General Mohammed Siad Barre lead a coup, creating a socialist military government with himself as its President. In the early years of his government Barre enjoyed popular support, but as his regime became increasingly more oppressive, his support waned. The Barre government was accused of many human rights violations. In addition, some Somalis felt Barre was not aggressive enough about regaining the Ogaden from Ethiopia. In the late 1970s and early 1980s clan-based militias developed in order to oppose and overthrow Barre. In 1977 Barre broke ties with Moscow after the Soviets began providing aid to Ethiopia during the Ogaden War. With this realignment, the United States began supplying military and economic aid to Somalia, but eventually suspended these efforts in 1989 because of the Barre government’s human rights record. Outright civil war erupted from 1988-1991, culminating in the exile of Barre in January 1991.

Since 1991, the various militias have fought against each other vying for control of the country. There has been no effective government and the infrastructure of the country has crumbled. Many civilians have suffered from rampant violence. Food supplies have been manipulated for political gain resulting in famine and death from starvation. It was estimated by the US Army that by the fall of 1992, 40% of the population of Baidoa and 25% of all Somali children under the age of five had died because of famine. In late 1992, US and UN forces intervened in Somalia to help alleviate the humanitarian crisis. By March 1994 all foreign troops had withdrawn. At the present time the country remains overwhelmed in inter-clan disputes.

In 1991 people began leaving the country to escape the hunger, rape, and death that had become widespread. Over one million people fled to neighboring countries such as Ethiopia, Kenya, Djibouti, Yemen, and Burundi. Most stayed in large refugee camps that were established to house the Somalis. Resettlement programs have enabled families to move to Europe (Germany, Switzerland, Finland, England) and the United States. Somalis in the US live predominantly in New York, Los Angeles, Washington DC, and more recently San Diego and Seattle.

Language
The universal language in Somalia is Somali, an afroasiatic language that is closely related to Oromiffa and more distantly related to Swahili and the semitic languages of Arabic, Hebrew, and Amharic. Although written for many years, a uniform orthography was not adopted until 1973. The vast majority of the population is Moslem (>99%), and thus Arabic is a second common language. Until the 1970’s, education was conducted in the language of colonial rule, thus older Somalis from northern Somalia are conversant in English and those from southern Somalia are conversant in Italian. The government sponsored literacy campaigns in the 1970s and 1980s and education was free at all levels until 1991.

Interpersonal Relationships
Names, Naming
Somali names have three parts. The first name is the given name, and is specific to an individual. The second name is the name of the child’s father, and the third name is the name of the child’s paternal grandfather. Thus siblings, both male and female, will share the same second and third names. Women, when they marry, do not change their names. By keeping the name of their father and grandfather, they are, in effect, maintaining their affiliation with their clan of birth.

Status, Role, Prestige
Nothing written at this time

Greetings and Displays of Respect
Many social norms are derived from Islamic tradition, and thus may be similiar to other Islamic countries. The common way to greet someone is to say salam alechem (roughly translated as “God bless you”) and to shake their hand. Due to Islamic tradition, men and women do not touch each other. Thus men shake the hands of other men, and women shake each other’s hands. When departing, the common phrase is nabad gelyo (“goodbye”). Respect is paid to the elders of the community. Elders are addressed as “aunt” or “uncle,” even if they are strangers.

General Etiquette
The right hand is considered the clean and polite hand to use for daily tasks such as eating, writing, and greeting people. If a child begins to show left-handed preference, the parents will actively try to train him or her to use the right hand. Thus left-handedness is very uncommon in Somalia.

As proscribed by Moslem tradition, married women are expected to cover their bodies including their hair. In Somalia, some Somali women wear veils to cover their faces, but few do in the U.S. as they find this a difficult custom to adhere to in American society. Pants are not a generally accepted form of attire for women, but may be worn under a skirt.

The traditional womens dress is called a hejab, and the traditional clothing for a man is called a maawis. The snug-fitting hat that men wear is a qofe.

Marriage, Family and Kinship
Marriage
Marriages can either be arranged or be a result of personal choice. The common age of marriage is around 14 or 15 years old. Men who can afford to do so, may have up to 4 wives, as is customary in Islamic tradition. However, not all wealthy men exercise this option. In urban areas, a man with multiple wives provides separate homes for his different families. Whether these families interact or not depends on the preference of the individuals involved. In rural areas, it is more common for a man with more than one wife to have a single household, where the families care for the farm or livestock together.

Gender Roles
As in many Islamic cultures, adult men and women are separated in most spheres of life. Although some women in the cities hold jobs, the preferred role is for the husband to work and the wife to stay at home with the children. Female and male children participate in the same educational programs and literacy among women is relatively high.

Family and Kinship Structure
There are several main clans in Somalia and many, many subclans. In certain regions of the country a single subclan will predominate, but as the Somalis are largely nomadic, it is more common for several subclans to live intermixed in a given area. Membership in a clan is determined by paternal lineage. Marriage between clans is common. When a woman marries a man of another clan, she becomes a member of that clan, though retains connection with her family and it’s clan.

Extended Families
Living with extended families is the norm. Young adults who move to the city to go to school live with relatives rather than live alone. Similarly, people who do not marry tend to live with their extended families. Divorce does occur, though proceedings must be initiated by the husband.

Reproduction
Pregnancy
Childbearing usually commences shortly after marriage. A woman’s status is enhanced the more children she bears. Thus is not unusual for a Somali family to have seven or eight children. The concept of planning when to have or not to have children has little cultural relevance for Somalis.

Child Birth
Expectant and newly-delivered mothers benefit from a strong network of women within Somali culture. Before a birth, the community women hold a party (somewhat like a baby shower) for the pregnant woman as a sign of support. Births most frequently occur at home, and are attended by a midwife.

Post-Partum Practices
Newborn care includes warm water baths, sesame oil massages, and passive stretching of the baby’s limbs. An herb called malmal is applied to the umbilicus for the first 7 days of life (malmal is available in the U.S. in some Asian markets).

When a child is born, the new mother and baby stay indoors at home for 40 days, a time period known as afatanbah. Female relatives and friends visit the family and help take care of them. This includes preparing special foods such as soup, porridge, and special teas. During afatanbah, the mother wears earrings made from string placed through a clove of garlic, and the baby wears a bracelet made from string and malmal (an herb) in order to ward away the Evil Eye (see Traditional Health Practices below). Incense (myrrh) is burned twice a day in order to protect the baby from the ordinary smells of the world, which are felt to have the potential to make him or her sick. At the end of the 40 days there is a celebration at the home of a friend or relative. This marks the first time the mother or baby has left the home since the delivery. There is also a naming ceremony for the child. In some families this occurs within the first 2-3 weeks of the baby’s life, in other families, the naming ceremony is held at the same time as the celebration at the end of afatanbah. These ceremonies are big family gatherings with lots of food, accompanied by the ritual killing of a goat and prayers.

Infancy, Childhood, and Socialization
Ceremonials During Infancy and Childhood
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Infant Feeding, Care
Breastfeeding is the primary form of infant nutrition. It is common to breastfeed a child until 2 years of age. Supplementation with animal milks (camel, goat, cow) early in the neonatal period is common. This is especially true during the first few days of life, as colostrum is considered unhealthy. Camel’s milk is considered to be the most nutritious of animal milks. A few Somalis use bottles, but more commonly, infants, including newborns are offered liquids in a cup. A mixture of rice and cow’s milk is introduced at about 6 months of age, and subsequent solid foods after that. Most Somali women are uncomfortable with the Western idea of pumping breastmilk. They believe that human milk shouldn’t be stored because it will go bad.

Child Rearing Practices
Diapering is not common in Somalia. When the baby is awake, the mother will hold a small basin in her lap and then hold her baby in a sitting position over the basin at regular time intervals. Somali mothers claim that within a short period of time infants are trained to use the “potty.” At nighttime, a piece of plastic is placed between the mattress and the bedding. The bedding and plastic are cleaned daily.

Adolescence, Adulthood, and Old Age
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Nutrition and Food
Breastfeeding is the predominant form of nutrition for children under the age of 2 years. Southern Somalia has a large agricultural and international trading component to its economy, thus, in southern Somalia diets are richer in green vegetables, corn, and beans. Southern Somalis, especially those in the cities are more familiar with Western foods such as pasta and canned goods. Northern Somalia’s nomadic lifestyle fosters a diet that is heavier in milk and meat. Diets there also have a large component of rice, which is obtained through trade.

For beverages, there are black and brown teas (largely imported from China) and a coffee drink that is made from the covering of the coffee beans rather than from the beans themselves.

See related:

Food and Fasting in Somali Culture
Report on Somali Diet: Common Dietary Beliefs and Practices of Somali Participants in WIC Nutrition Education Groups
Available formats: Word Document | PDF
Drinks, Drugs, and Indulgence
Qat,(also spelled khat, chat, kat) is a mild stimulant used by some Somali’s. It is derived from fresh leaves from the catha edulis tree. When the leaves are chewed, the active stimulant ingredient, cathinone, is released. Qat is felt to make ones thoughts sharper and is often used in conjunction with studying. It is only used by men, and it’s use is more common in Northern Somalia and the Ogaden. Qat historically has been listed by the DEA as a schedule IV drug (unrestricted), however recently it was changed to a schedule I drug (most restricted) due to concerns for potential abuse.

Religious Beliefs and Practices
Almost all Somalis are Sunni Moslems. For those who practice Islam, religion has a much more comprehensive role in life than is typical in the Americas or Europe. Islam is a belief system, a culture, a structure for government, and a way of life. Thus in Somalia, attitudes, social customs, and gender roles are primarily based on Islamic tradition. For example, the Islamic calendar is based on the lunar month and begins numbering from the year Mohammed arrived in Medina; both this and the Julian calendar are officially recognized and used.

Islamic theology and religious practice is complex, and is the object of intense study and scholarship within the Islamic community. When Moslems try to convey the fundamental aspects of their religious beliefs to non-Moslems, they emphasize the belief in one God, Allah, and dedication to the study of the teachings of Allah’s prophets. The prophet Mohammed is central among these, though other respected prophets include the Biblical patriarch Abraham and Jesus. Moslems are quick to point out that while Mohammed is revered and his teachings form the core of Islamic thought and practice, he is not worshipped as God in the way that Christians worship Jesus.

Important religious holidays include Ramadan, Id al-Fitr, Id Arafa, and Moulid. Ramadan is the 9th month of the lunar calendar. During the 30 days of the holiday, people pray, fast and refrain from drinking during the day and eat only at night. An important aspect of this holiday for medical providers to be aware of, is that medications will often be taken only at nighttime. Pregnant women, people who are very ill, and children (usually interpreted as under 14 years old) are exempted from the fast. Some religious observance of Ramadan extends the fast for an additional 7 days.

Immediately following Ramadan is the holiday of Id al-Fitr which marks the end of the fast. This celebration involves big family gatherings and gifts for children. Id Arafa ( also called Id al-Adhuha) is the most important holiday of the calendar year. This is the time for making pilgrimages (hajjia) to Saudi Arabia. Moulid is another important holiday, occurring in the month after Ramadan. It commemorates the birth and death of the Prophet Mohammed.

Many religious holidays involve the ritual killing of a lamb or goat. In Seattle, families travel to a farm in Sumner, Washington, where they purchase the needed animal and perform the ritual slaughter. Islamic tradition forbids eating pork or drinking alcohol.

Somalis observe several secular holidays as well, these include a Memorial Day, Labor Day, an Independence Day (July 1) commemorating the 1960 independence and unification, and Mother’s Day.

Death
When a person is terminally ill, it is considered uncaring for a physician to tell them or their family that they are dying. It is acceptable to describe the extreme seriousness of an illness. When a death is impending, a special portion of the Koran, called yasin, is read at the bedside. Following a death, a person called a sheik is called to prepare the body. A female shek cares for women, and a male sheik cares for men. The sheik cleans and perfumes the body, places it it white clothes, and says the appropriate prayers. The deceased’s next of kin is responsible for digging the grave.

Birthdays are not celebrated, rather the anniversary of someone’s death is commemorated.

Traditional Medical Practices
Somali traditional medicine is practiced by “traditional doctors” who are ususally older men of the community who have learned their skills from older family members. They are especially adept at treating hepatitis, measles, mumps, chicken pox, hunch-back, facial droop, and broken bones. Modalities used include, fire-burning, herbal remedies, casting, and prayer. Fire-burning is a procedure where a stick from a special tree is heated till it glows and then applied to the skin in order to cure the illness. It is commonly used for hepatitis (identified as when the eyes, skin, and nails turn yellow and the urine turns dark), where the heated stick is applied once to each wrist and 4 times to the abdomen. It is also commonly used for malnutrition (marasmus); when the head seems to be large out of proportion with the body, the heated stick is applied to the head in order to reduce the head size. Pneumonia is treated with fire-burning, herbs, and sometimes percutaneous removal of fluid from the chest. Seizures are treated with herbs and readings from the Koran. Stomach-aches and back-aches are treated with the herb habakhedi, while rashes and sore throats are treated with a tea made from the herb dinse.

Traditional doctors are also responsible for helping to cure illnesses caused by spirits. Somalis have a concept of spirits residing within each individual. When the spirits become angry, illnesses such as fever, headache, dizziness, and weakness can result. The illness is cured by a healing ceremony designed to appease the spirits. These ceremonies involve reading the Koran, eating special foods, and burning incense. The illness is usually cured within 1 or 2 days of the ceremony.

In Somali culture there also exists the concept of the “Evil Eye.” A person can give someone else an Evil Eye either purposefully or inadvertently by directing comments of praise at that person, thereby causing harm or illness to befall them. For example, one does not tell someone else that they look beautiful, because that could bring on the Evil Eye. Similarly, Somali mothers cringe when doctors tell them that their babies are big and fat, out of fear the Evil Eye will cause something bad to happen to their child. More acceptable comments are to say that the child is “healthy” or “beautiful.”

Currently, there are no traditional doctors in Seattle.

Circumcision
Circumcision is universally practiced for both males and females. It is viewed as a rite of passage, allowing a person to become a fully accepted adult member of the community. It is commonly viewed as necessary for marriage, as uncircumcised people are seen as unclean.

Male circumcision is performed at various times between birth and 5 years of age. It is accompanied by a celebration involving prayers and the ritual slaying of a goat. It is performed either by a traditional doctor (see Traditional Medical Practices above) or by a nurse or doctor in a hospital.

Female circumcision is a practice common in equatorial Africa that is unfamiliar to many Westerners. Included under the term “female circumcision” are several different procedures in which varying amounts of genital tissue are removed. This ranges from the removal of the clitoral hood, leaving the rest of the genitalia intact (known as “sunna” circumcision), to removal of the clitoris and anterior labia minora, to removal of the clitoris, the entire labia minora, part of the labia majora, and suturing of the labia majora, leaving a posterior opening for passage of urine and menstrual flow. This latter procedure is known as infibulation, and is the most common form offemale circumcision in Somalia. In Somalia, the procedure is usually performed by female family members but is also available in some hospitals. It is usually performed between birth and 5 years of age.

In the last twenty years much attention has been focused on the medical andpsycho-social complications of female circumcision. (See references) However most Somali women view circumcision as normal, expected, and desirable. It has become the center of a debate about potentially harmful traditional cultural practices, and as such, has become a complex and emotionally charged subject. For Somali women in the United States there are many concerns about how their circumcisions will be cared for during childbirth and about whether they will be able to have their daughters circumcised. There are women in the Somali community in Seattle who are knowledgeable in how toperform infibulations, however, due to fear of legal reprisals have not performed them here. Western practitioners need to recognize that this is an important yet sensitive issue for Somali women, and strive to keep the lines of communication open in order to best serve the needs of their patients.

Experience with Western Medicine
In the Country of Origin
Help fill this space
In the United States
Most Somalis, especially those from the cities, have had at least some experience with Western-style medicine. Almost without exception, however, Somali’s associate nurses, doctors, and hospitals with ill-care. The concept of using the medical system to keep people healthy, such as with routine prenatal care and well child care, is unfamiliar.

The most common illnesses taken to Western hospitals are diarrhea, fever (usually representing malaria), and vomiting. Families almost universally receive an antibiotic at the hospital, setting a precedent for expectations in the United States. Oral rehydration therapy is common and familiar. Families are aware of colds, ear infections, and asthma (called asma or nef), though these are not common conditions. Families will bring their children to the hospital for a cold and receive oral medication which is effective against the symptoms, again, setting a precedent that they expect to be followed in the U.S. In Seattle, families are often very unhappy when they travel a long distance, wait to be seen in clinic, and are sent home with instructions that the illness will self-resolve.

Parasitic illness is relatively common, especially shistosomiasis with terminal hematuria. In a recent screening study at Harborview Medical Center, 72% of East African children (inclusive of Somali and other ethnic groups) had pathogenic fecal parasites. Most common were roundworms, giardia, ameba, and hymenolepsis nana. Somalis also describe a prevalent disease where small worms crawl under the fingernails (perhaps tungiasis?).

Somalis are familiar with tuberculosis. In Somalia, if a person develops tuberculosis they are quarrantined to a special TB hospital for many months. Many Somalis were exposed to TB in the refugee camps where TB control was poor.

AIDS is a recognized but uncommon illness (<1% incidence) compared to other East African nations.

Community Structure
Seattle Community Life
Community Organization
There are a number of Somali service agencies, community organizations and businsses in and around the Seattle area. For more complete information visit Somali Community Organizations and Businesses in Seattle

Neighborhoods
In the Seattle metropolitan area, the Somali community has predominantly settled in the Central Area, Rainier Beach, and in SeaTac.

Common Acculturation Issues
There are several areas where the differences between Somali and American culture are apparent and cause difficulties. For example, American apartments are rarely large enough to accommodate families of 9 or 10 people. In practice, this means that many Somali families have been divided between 2 or more apartments. This places emotional strains on families that are often struggling financially. In addition, due to Moslem prohibitions against interactions between adult men and women, Somali women have a strong preference to work with female interpreters and health care providers.

However, thus far, Somalis in Seattle state they have not encountered significant problems associated with acculturation. As recent immigrants with a strong religious and cultural heritage, most families have found it easy to continue traditional dress and cultural practices. At those times when Somali adolescents feel the pressure to assimilate more strongly than their parents, usually a mutually acceptable compromise can be accomplished. For example, several Somali families feel comforatable letting their children go to school in Western clothes (as long as this does not include shorts), as long as the children change into Somali clothing when they come home from school. Families send their children to religious school on evenings and weekends in order to preserve Islamic education and tradition. Some attend a Pan-Islamic school at 25th Ave and Cherry. Others attend the newly created Somali Islamic school at Rainier and Brandon.

Visit at: ethnomed.org

By Remez Sasson

Nowadays, the terms self improvement, self growth and self help have become popular. We find many books about these subjects and many websites too. It seems that people are turning inside to find the solution to their problems. They seek knowledge, techniques, workshops, lectures and teachers who can show them the way. People begin to understand that self improvement and self growth improve the quality of life.

The subconscious mind is one of the major keys to self improvement and self growth. By changing the contents of the subconscious mind you change your habits, behavior and attitudes. This is brought about through visualization, affirmations, meditation and by analyzing behavior and habits.

The process of inner change requires inner work. It is not enough to read, you have to practice what you read, and this needs time and effort. There is no such thing as instant self improvement. Any inner change takes time, and there must be motivation, desire, ambition, perseverance and dedication. Outer and inner resistance and opposition must be taken into account too. Upon starting any self improvement program, most people usually encounter inner resistance that come from their old habits and their subconscious mind, and also resistance and opposition from the people around them.

The desire to change, build new habits and improve must be strong enough to resist any laziness, desire to give up and the ridicule or opposition from family, friends or colleagues.

Let me tell you something about myself. I have been drawn to self improvement techniques from an early age, and have regarded them as a source for inner strength, happiness and a way to a better life. One of the most useful techniques that I have discovered was a simple, but very effective technique. It consisted of watching how people behaved and acted in various situations, and then looking inside myself, to find out if I behaved in the same way under the same conditions.

When I saw people with certain traits of character, or a certain kind of behavior that I did not like, I examined myself to see whether I possessed them too. If I did, I visualized and rehearsed in my mind a different sort of behavior. In my mind’s eye I saw myself with the opposite traits of character. I visualized myself in situations, where I manifested the new behavior.

When I encountered traits of character or behavior, which I liked, I used to think about their advantages and benefits and their importance in my life. Here too, I used visualization and affirmations and endeavored to act in this way in daily life.

In this way I have learned and benefited a lot from the behavior and actions of the people around me, at work, at home, in the street and everywhere else, from people in real life, and from watching people on the screen. It was never for the purpose of judging them or taking advantage of them, but for learning how to act, react and behave in a better way. This process had another benefit. It increased the knowledge about how the mind and thoughts influence the behavior and actions of people.

How can you too take advantage of this technique for self improvement and growth?

1. Look around you and watch how people behave in various circumstances. Watch the people you meet at home, work, at the supermarket, on the bus, train and on the street. Watch and learn also from people interviewed on TV, and also from movies.

2. Watch how people talk, walk and react, and how they are consequently treated by others.

3. Pay attention to the way people use their voice and how they react to others’ voices. Watch how you feel and act when people shout or speak softly. Watch what happens when people get angry, restless and upset and what happens if they are calm and relaxed.

4. If you do not like what you see, analyze what and why you do not like it, and then analyze your own behavior to find out whether you behave in the same way. Be honest and impartial in your analysis.

5. If you discover that you manifest some of these undesirable traits of character and behavior, affirm to yourself often, that every time you manifest these traits or behavior, you are going to be conscious and aware of them, and do your best to avoid them.

6. Play in your mind a mental scene of how you would like to behave. Repeat it several times a day, every day.

7. When you detect a sort of behavior or character traits you like and desire to possess, try to act in a similar way. Here too, visualize several times each day a scene, where you act and behave in that different way.

8. You can also decide to change some habit and behavior patterns and develop new ones, because you believe they are necessary and beneficial, even without seeing them in others first.

9. Think and visualize over and over again in your mind how you would like to act and behave. Constantly remind yourself of the changes you desire to make, and strive to act according to them. Each time that you find yourself acting according to your old habit, remember your decision to change and improve, and act accordingly.

10. Do not be disappointed or frustrated if you do not attain fast results. It does not matter how many times you fail or forget to behave as you desired. Persevere with your efforts and never give up, and you will begin to see how you and your life change
successconciousness.com

The mind plays an important role in every success. In order to attain any kind of success, in any field, with minor everyday goals or with major goals, you need to exercise your mind power.

In minor or day-to-day desires, one usually knows what he wants to do or get, but when it comes to major goals, people often do not really know what they desire. They desire to do something big, but they don’t know what. One might have a vague idea and some vague desire, but this is not enough. To accomplish anything, and to use your mind power, you have to know exactly what it is you want to do. To focus your mind power on a goal, you need to have a clear and well defined goal. How do you go about that?

You have first to think or meditate, to find out what is it that you want to accomplish or gain. For this you need focused and clear thinking. This ability can be improved and strengthened by practice.

After discovering what you really want to accomplish, you need to come up with a plan for action. You need to know what you have to do first and how to proceed. All of this requires planning, which means using the power of the mind.

After deciding on a goal and coming up with a plan, you need to hold in your mind a clear mental image of your goal. You need to see it accomplished. This step requires that you use your imagination, which is another power of the mind. Not everyone can visualize clear mental images, but regular training of the imagination can do wonders. You may, for example, look at photos of what you want to achieve, and then close your eyes, and try to see it in your imagination. This will enhance your ability to visualize.

At this point you have to display patience, self-discipline and the power to persist in your efforts. This requires a one pointed mind.

Affirmations are another useful mental tool for you to use. What you affirm sinks into the subconscious mind, becomes part of the subconscious mind, and consequently affects your behavior and actions. If your affirmations are positive, they lead you to success.

Another important power of the mind is thought transference. You need to be able to transmit your thoughts to other people, who would aid you with your plans. Often, you have to persuade others to invest in your plans or to help you in other ways. It is not enough just to talk with them, you need to believe in what you are saying; you need to be enthusiastic and persuasive, otherwise they won’t listen and won’t care. You need to be able to reject your and their doubts. To be able to do so, you need concentration, control over your thoughts, willpower, self-discipline and patience. All these are mental tools and skills.

Motivation is another mental and emotional power that you require. How can you achieve anything if you are not motivated enough? To increase your motivation and enthusiasm, think often of your goal, about its advantages and benefits, and how it will change your life. Doing so, will strengthen and your motivation.

Your thoughts, which are part of your mind, possess power. The thoughts that you most often think tend to come true. If you pour your mental energy into the same thoughts or mental images day after day, they will become stronger and stronger, and would consequently affect your attitude, expectations, behavior and actions. These thoughts and mental images can even be subconsciously perceived by other people, who would then offer you help or opportunities. Your thoughts can also create what is usually termed as coincidence. They can attract into your life corresponding events, situations and opportunities.

Not every thought turns into reality. A thought has to be repeated often, and be tinged with emotions, in order to come true. Doubts fears and worries tend to destroy what you build with the power of your mind. This means that you need to clear your mind of negative thoughts and doubts. You might say that this is not possible, but it is, through proper training, which you can find at this website, in the articles, ebooks and books.

By Remez Sasson
successconciousness.com

Maxaa Sillan maxaa Sugan?
Mugdiga waayahani xambaarsanyahay, hamuunta inagu gaaxatayay iyo godol la’aanta maankeena, ayaa sababtay in ceeryaamo fuusho aayeheena, ladhka xumada boogahu soo kicinayaan ayaa wiiqay riyadeeni, bulsho kasta waxa ay ku naalootaa jiilkeeda soo koraya, waxayna u carbisaa hogaaminta mustaqbalkeeda, iyo u horseedida nolol cusub.
Wakhtigan seeftu jarayso ayaa waxa ina dul heehaabaya humaag xambaarsan farxad, murugo, walaac, yidiidiilo iyo rajooyin. Garashadeena sabooshay iyo basaasta uu jahligu inagu keenay ayaa hadheeyey inaynu garawsano kaalinteeni iyo doorkeeni mustaqbalka. Dhanka kale waxa ina dhinac socda fursado dahabi ah oo abuuri kara inaynu ka guulaysano caqaqbadahan inagu meersan.

Inaynu maskaxda furnaa waa laga maarmaan, tacliinta ayaa fure u ah in jiilkeenu keeni karo mustaqbal dahab ku qoran, halka taariikhdii ina dhaaftay ay tahay mid ku qormaysa dhiig. Xaqiiqda dhabta ah iyo waaqiciga suuro galka ah oo aynu fahamno ayaa ah iniinta soo saaraysa aqoonta iyo xikmada, taasaa inagu dhalin karta inaynu ciida dihin ee carrigeena calaf ka soo saarno. Taas macnaheedu waa in aynu garwaaqsano in haddii aan jahliga laga bixin in aan baahida laga xorobeyn, waa inaynu garanaa inta baahi iyo sinaan daro jirto inaan cadaaladi jirayn, waa inaynu ogaano inta cadaalad daro jirto inaan nabad iyo xasilooni la helayn, marka xasilooni daro timaadona in mujtamacu dulinimo kaw u noqonayso, in la cuudiyaana ay cakirnaan doonto.

Waan ogsoonahay inaynu dulinimadan jahligu keenay ee aynu eednay hor istaagayna horumarkeeni, taariikhda dalka, iyo tan dadkaba baalka madow inooga xardhay aynu ka bixi karno, ugana bixi karno qalinka oo aynu suntano.

Asxaabtayda mustaqbalkaygaay waxay tahay inaynu isu diyaarino beri waxa soo socdo, abuurnona jawi wax wada qabsi iyo isku tiirsi ku salaysan meeshana ka saarno nacaybka malaayiin, colaada, jahliga iyo cudurada ragaadiyey bulshadeena, sidii qoriga qalin loogu badali lahaa waa mid iyana inaga ina sugaysa, isusidashada qorigana ugu badali lahayn ubax in laysu qaado, tanina ay inooga baahan tahay wakhti, fakir, dadaal, iyo samir dheeraada. Waynu la soconaa in dhalinyarada iyo haweenku ay yihiin kuwa dib u dhisa dalkooda, unkana dib u kabashada dhanka aqooneed, dhaqaale, fikradeed iyo dhanka bulshoba, waxaynuna u baahanahay inay meesha ka saarno wixii inakala qaybinaya isuguna nimaadno wixii ina midaynaya. Waxaan xasuusan karnaa in dhalinyaradii ay ka midka ahaayeen Jomo Kenyatta, Kwame Nkrumah, George Padmore iyo kuwo kaloo badani ay ahaayeen kuwii abuuray dhaqdhaqaaqii Pan Africanism, kuna midha dhalay in Africa ka madax banaanaato gumaysiga! Akhriste xaalku waa maqaar saar! Akhriste hadaba Muragadani maxay tahay isa soo taraysaa? Sharaftii dadkeeni maxaa geliyey hoosiis? Maankeeni miyuu gudhay? Akhriste maxaa dhacay maxaa rogan? Maxaa sillan maxaa sugan?

Guntii iyo gebagebadii murtidu waa dhaxalka u hadha jiilka soo koraya, waxana halkan idiinku soo gudbinayaa gabay iyo masafo uu tiriyey Xaaji Aadam Axmed Xasan (Xaaji Aadam Afqalooc) Illaahay janadii ha ka waraabiyee, halka gabaygu inagu guubaabinayo, tusaalaynayona waajibka ka saran jiilka soo kacaya hanashada hawlaha dalkoooda iyo dadkoodaba, iyo inay beri mudan doonto kaalintii hogaaminta dalka, gabaygani wuxuu ina dareensiin doonaa kaalinta ina sugaysa, xogogaalna inooga dhigayaa dayaca dalka haddii aynaan jiilkeenani u kicin, masafaduna waxay inagu guubaabinaysaa waxbarashada, waxa kale oo masafadu si cad inoo tusini sida cilmigu saldhiga ugu yahay horumarka dalkasta iyo bulsho kasta.
Gabaygan oo magaciisa la yiraahdo Dhalinyarada iyo jiiftada oo iyana magaceedu yahay Ubaxii dalkeenow ka akhri hoos:

1. Hadduu geed engego xaabadaa lagu idlaystaaye
2. Mid yaroo iniintiisa baa soo awaal baxa’e
3. Usgaa anfaaciga hadhkiyo oodda kaafiya’e
4. Dadkana odaygu goortuu ka baxo iyo islaantiisu
5. Ubadkooda hadha baa tabcoo aayatiin hela’e
6. Aadam iyo xaawa iyo markii kaynta la abuuray
7. Sidaasay arwaaxda iyo dhirtuba kku isirrayeene
8. Ummaddan shabaabkeedu hanan waw ayaan xumo’e
9. Inamo iyo hablaba waxaad tihiin aaranki kacay’e
10. Itaal gabe dadkiinnii hore oo waydin aragtaane
11. Adinkaa ammaanada xilkii eeggan qaabiliye
12. Iskiin wax u qabsada nolosha waw udub dhexaadkiiye
13. Israafka iyo fadhigu waa waxaad ku ambanaysaan’e
14. Axmaqnimo wakhtiga kaaga tegay oohin kugu reebye
15. Ayaantii ku dhaaftaana waa waxan la eegeyne
16. Arsaaq yaridu waa caajiskaan la ogglayn hawle
17. Ma amdaro cirkuye lacagta waa lagu adeegaaye
18. Axadkii kaslaan ihina sabool abadi weeyaane
19. Rabbi nimuu laxaadka u ebyey oo camal awood waayey
20. oo aan shaqo naftiisa oggolayn waa abaal dhacaye
21. Istiqlaalka waxa taam ka dhiga waa adduunyada’e
22. Mar haddii dhaqaaluhu akhiro calunku iimowye
23. Kolkaasuu amaahiyo baryaba arad ku doonaaye
24. Icaanaduna xornimaday u tahay eebadii melege
25. Albaabkuu gumaystuhu ka xado umada weeyaane
26. Wixii uu ajnabi kuu qabtona aayatiin ma lehe
27. Isku tiirsi baydiin egiyo ururin xoolaade
28. Ictsimada Islaamkaa la yadhi gebi ahaantoode
29. Aaydaha diinta iyio sharcigu waynagu amreene
30. Axaaddissta Nebigey ku timi saadu aragtaane
31. Ikhtilaafku waa naar jannana waa isu imaade
32. Aradkiyo dadkuba waa dhismaha waxay u aayaane
33. Ragannjimo nimaan tacab ku arag aayar heli waaye
34. Ishtihaada gobannimo dhibaa lagu ilaashaaye

Xaaji Aadan Axmed Xasan (Xaaji Aadan Afqalooc),waxa kale oo uu heestan Ubaxii dalkeenow uga jeeday inuu inagu guubaabiyo waxbarashada, inoona xaqiijiyo, waxa kale oo uu si cad heestani inoo tusini sida cilmigu saldhiga ugu yahay horumarka dalkasta iyo bulsho kasta.
1. Doogada xayaadkiyo ubaxii dalkeennow
2. Rabbi haydin daayee tacliinta u dadaala
3. Dadku waa isku abuure jahlaa dilay intiisee
4. Ubixii dalkeennow tacliiinta u dedaale,
5. Cilmigu waa daruuriyo hogol idiin da’aysa’e
6. Cilmigu waa daawada ruuxa indhaha u dillaacsha’e
7. Cilmigu waa dariiq nuura halkaad adigu doonto’e
8. Cilmigu waa kan diinteennu dalba tidhoo ammaantaye
9. Cilmigu waa kan dawladaha dayaxa u horseedaye
10. Cilmigu waa kan daabbadha dusha mara sameeyaye
11. Cilmigu waa kan dulimaadka batrool lagag doonaye
12. Cilmigu waa kan daaddihiya doonyaha Abboollo’e
13. Cilmigu waa kan lagu duulay laguna soo degaayo’e
14. Ubaxoo daleennow tacliinta u dedaala
15. Kuwo idinla da’ ahbaa dayuurado sameeya’e
16. Adinkuna ku daydoo tacliinta u dadaala
17. Deriskii habsaamiyo saacaddii dayacantana
18. Dibbaan loo arkaynine tacliinta u dedaala
19. Daacad walideyn iyo daryeel macalliimiintaad
20. Derejada ku gaadhiye tacliinta u dedaala
21. Dadkiinnaa idiin aayi weli adhiga daaqiyo
22. Dool leh awrka guura e tacliinta u dadaala
23. Dahabka aydin qodateene tacliinta u dedaala
24. Gobollada dib u dhacay baa idin soo deyaaya’e
25. Aad xorriyad u doonteene tacliinta u dedaala
26. Dulmigii horeetiyo dib dhicii ma joogo’e
27. Daawada bilaadkoo tacliinta u dadaala
28. Yididdiilo dhiniyo dabayl caafimaad baa
29. Dalkeennii ka muuqda e tacliinta u dedaala
30. Dawlad ishtiraakiyo madax daacad u ah baa
31. Rabbi inoogu deeqee tacliinta u dedaala
32. Duco iyo salaam aan golaha weyn u dirayaan
33. Hadalkii ku daayaye tacliinta u dedaala.

Abdinasser Ahmed H. Adam Afqallo’
Erigavo, Sanaag
golishoney@hotmail.com

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