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Abla عبلة

@dervishconan • 28,104 subscribers

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All people are beautiful, but Somalis are naturally gifted with refined nose shapes and slender, elegant collarbones. These are the same features that many others spend a great deal of money on and endure painful, invasive surgeries to obtain. For Somalis, however, these traits come naturally and require no cosmetic procedures whatsoever.

All people are beautiful, but Somalis are naturally gifted with refined nose shapes and slender, elegant collarbones. These are the same features that many others spend a great deal of money on and endure painful, invasive surgeries to obtain. For Somalis, however, these traits come naturally and require no cosmetic procedures whatsoever.

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Hey Somalis, are you finally getting it now? You all really shot yourselves in the foot when you chose Jacob Frey over Omar Fateh. How’s that working out for you these days? You seriously think Jacob Frey is gonna go all out, fight tooth and nail for your community the way Omar Fateh would have? Come on. If you actually believe that, I’ve got a nice bridge for sale great price, cash only 😉 Enjoy the mess!

Hey Somalis, are you finally getting it now? You all really shot yourselves in the foot when you chose Jacob Frey over Omar Fateh. How’s that working out for you these days? You seriously think Jacob Frey is gonna go all out, fight tooth and nail for your community the way Omar Fateh would have? Come on. If you actually believe that, I’ve got a nice bridge for sale great price, cash only 😉 Enjoy the mess!

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في أغلب الدول، يتجمهر الناس حول السائح الأوروبي ويطلبون صورًا معه وكأنه حدث استثنائي. إلا في الصومال 😂 هنا المشهد يكون مقلوب: السائح الأوروبي هو الذي يوقفك في الشارع وأنت تمشى في حالك و راجع من السوق، ويقول لك: من فضلك ممكن صورة؟ 📸 وأنت أصلًا لم تكن منتبه أن في سياح بالمدينة! عندنا الأجنبي أجنبي، وسائح سائح، بغضّ النظر عن شكله أو جنسيته!

في أغلب الدول، يتجمهر الناس حول السائح الأوروبي ويطلبون صورًا معه وكأنه حدث استثنائي. إلا في الصومال 😂 هنا المشهد يكون مقلوب: السائح الأوروبي هو الذي يوقفك في الشارع وأنت تمشى في حالك و راجع من السوق، ويقول لك: من فضلك ممكن صورة؟ 📸 وأنت أصلًا لم تكن منتبه أن في سياح بالمدينة! عندنا الأجنبي أجنبي، وسائح سائح، بغضّ النظر عن شكله أو جنسيته!

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In Somalia, when someone close to you dies, it is customary for family members especially women to wear white during the mourning period and at the ceremonies. This is different from what you see in many other places, where people wear black to show they are grieving. In Somali tradition, white stands for purity and the soul’s journey to the next life, so it is what people wear to honor the person who has passed away. But for Somalis living abroad, things can get complicated. I remember when I was a kid, my mother’s best friend lost her husband. Instead of wearing white like she would have back home, she wore black. I was confused because it did not seem right, so I asked her about it. She told me that because they were living in a diaspora community, wearing white would just confuse the people around her. Her neighbors would not understand why someone who was mourning would be dressed in white clothes. In the place where they lived, black was what people expected to see when someone had died. So, to avoid having to explain herself or having people misunderstand her grief, she decided to wear black instead. For her, wearing black was the easier choice, it let her mourn without having to constantly explain why she was not dressed the way people in her new surroundings thought she should be.

In Somalia, when someone close to you dies, it is customary for family members especially women to wear white during the mourning period and at the ceremonies. This is different from what you see in many other places, where people wear black to show they are grieving. In Somali tradition, white stands for purity and the soul’s journey to the next life, so it is what people wear to honor the person who has passed away. But for Somalis living abroad, things can get complicated. I remember when I was a kid, my mother’s best friend lost her husband. Instead of wearing white like she would have back home, she wore black. I was confused because it did not seem right, so I asked her about it. She told me that because they were living in a diaspora community, wearing white would just confuse the people around her. Her neighbors would not understand why someone who was mourning would be dressed in white clothes. In the place where they lived, black was what people expected to see when someone had died. So, to avoid having to explain herself or having people misunderstand her grief, she decided to wear black instead. For her, wearing black was the easier choice, it let her mourn without having to constantly explain why she was not dressed the way people in her new surroundings thought she should be.

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The nature really loves a good surprise: Salma, a Somali woman, and her Norwegian husband just had the sweetest little baby with blonde hair and bright blue eyes! Everyone is amazed, but it makes total sense Salma happens to carry hidden recessive genes for those features (you know, the kind that can stay tucked away for generations). Her husband, being Norwegian, has plenty of those genes too. When both of them passed the right ones to their baby, boom those light traits popped up. It is pretty rare and totally unexpected, but that’s the magic of genetics.

The nature really loves a good surprise: Salma, a Somali woman, and her Norwegian husband just had the sweetest little baby with blonde hair and bright blue eyes! Everyone is amazed, but it makes total sense Salma happens to carry hidden recessive genes for those features (you know, the kind that can stay tucked away for generations). Her husband, being Norwegian, has plenty of those genes too. When both of them passed the right ones to their baby, boom those light traits popped up. It is pretty rare and totally unexpected, but that’s the magic of genetics.

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تهانينا لإلياس حسن، الصومالي المولد والسويدي الجنسية، بمناسبة انتخابه عضواً في البرلمان السويدي! إنجاز يعزز التمثيل والاندماج، ويؤكد أن الشباب الصوماليين شركاء فاعلون في بناء المجتمع.

تهانينا لإلياس حسن، الصومالي المولد والسويدي الجنسية، بمناسبة انتخابه عضواً في البرلمان السويدي! إنجاز يعزز التمثيل والاندماج، ويؤكد أن الشباب الصوماليين شركاء فاعلون في بناء المجتمع.

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I wouldn’t surprise me if Somalis are early humans. Whenever scientists reconstruct the face of an ancient person, it looks remarkably similar to a Somali individual. The reconstructed face of someone from Karma, Nubian Chalcolithic Sudan (2500 BC), looks surprisingly like a modern Somali person. It’s fascinating how this ancient Northeast African’s image feels so familiar, almost like seeing a Somali friend today.

I wouldn’t surprise me if Somalis are early humans. Whenever scientists reconstruct the face of an ancient person, it looks remarkably similar to a Somali individual. The reconstructed face of someone from Karma, Nubian Chalcolithic Sudan (2500 BC), looks surprisingly like a modern Somali person. It’s fascinating how this ancient Northeast African’s image feels so familiar, almost like seeing a Somali friend today.

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نساء الصومال هنّ، في نظر كثير من الرحالة والكتّاب الأجانب، من أجمل نساء أفريقيا. وقد وصف مدير مشروع فيلق السلام الأمريكي، جورج داوسون، المرأة الصومالية في ستينيات القرن الماضي بأنها تتميز بجمالها الطبيعي وأناقتها اللافتة. وأشار إلى أن فساتينها الزاهية المعروفة باسم Dirac، إلى جانب شالها التقليدي الجارباسار، تضفي عليها حضورًا مميزًا يختلف عن أنماط اللباس السائدة في كثير من الدول الأفريقية آنذاك. كما امتدح شعرها الطويل، ورشاقتها في المشي، وملامحها الهادئة، معتبرًا أن المرأة الصومالية تجمع بين الجمال والأناقة والوقار. جورج داوسون، مدير مشروع فيلق السلام الأمريكي peace corps في الصومال (1963)

نساء الصومال هنّ، في نظر كثير من الرحالة والكتّاب الأجانب، من أجمل نساء أفريقيا. وقد وصف مدير مشروع فيلق السلام الأمريكي، جورج داوسون، المرأة الصومالية في ستينيات القرن الماضي بأنها تتميز بجمالها الطبيعي وأناقتها اللافتة. وأشار إلى أن فساتينها الزاهية المعروفة باسم Dirac، إلى جانب شالها التقليدي الجارباسار، تضفي عليها حضورًا مميزًا يختلف عن أنماط اللباس السائدة في كثير من الدول الأفريقية آنذاك. كما امتدح شعرها الطويل، ورشاقتها في المشي، وملامحها الهادئة، معتبرًا أن المرأة الصومالية تجمع بين الجمال والأناقة والوقار. جورج داوسون، مدير مشروع فيلق السلام الأمريكي peace corps في الصومال (1963)

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يا شبيه رجل، الصومالية لن تترك الأشقر السويدي الذي دخل الإسلام وتعلم اللغة الصومالية وتزوجها باحترام، عشان تقبل بك، أنت اللي تقول “لاخذ صوماليه” بسخرية.هي تعرف قيمتها، وتعرف الفرق بين من يختارها بكرامة وبين من يراها خياراً احتياطياً.

يا شبيه رجل، الصومالية لن تترك الأشقر السويدي الذي دخل الإسلام وتعلم اللغة الصومالية وتزوجها باحترام، عشان تقبل بك، أنت اللي تقول “لاخذ صوماليه” بسخرية.هي تعرف قيمتها، وتعرف الفرق بين من يختارها بكرامة وبين من يراها خياراً احتياطياً.

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My friend Abdi Mohamud had mentioned an urgent matter which is the misappropriation of Somali culture under the “East African “ banner: Somali culture is rich, vibrant, and distinct, with unique traditions ranging from the elegant Dirac dress to the lively baati parties and flavorful cuisine. However, there has been a growing trend of cultural appropriation where certain individuals and groups, particularly from neighboring East African countries like Uganda, Kenya, Tanzania, Ethiopia and Burundi, claim Somali cultural elements as part of a vague “East African” identity. This practice not only erases Somali heritage but also misattributes iconic Somali traditions, such as the Dirac and Alindi clothing, to unrelated cultures like those of the Arab world or India, despite these regions not wearing such garments in their traditional contexts. The Dirac, a flowing, colorful dress adorned by Somali women for special occasions, is a hallmark of Somali identity. Similarly, the Alindi, a traditional clothing, carries deep cultural significance. Yet, these garments are often mislabeled as “Arab” or “Indian” by those seeking to dilute their Somali origins. While Arab and Indian cultures have their own distinct clothing styles, they do not include the Dirac or Alindi, making such attributions inaccurate and dismissive of Somali craftsmanship and heritage. Somali cuisine, with its aromatic spices, unique dishes, and communal dining traditions, is another target of appropriation. Under the broad label of “East African cuisine,” Somali culinary contributions are often lumped together with those of other nations, ignoring their distinct preparation methods and cultural significance. This generalization strips away the specificity of Somali foodways, which are deeply tied to the nomadic and coastal heritage of the Somali people. Perhaps most striking is the hypocrisy in this cultural dynamic. Countries like Uganda, Kenya, Tanzania, and Burundi rarely, if ever, share their own cultural practices with Somalis or acknowledge Somali influence in their traditions. Yet, they freely claim Somali cultural elements under the convenient umbrella of “East African” identity. This one-sided appropriation disregards the unique history, language, and traditions of the Somali people, who have maintained a distinct cultural identity despite regional proximity. This misappropriation is not just a misunderstanding but an act of erasure. By labeling Somali culture as broadly “East African” or attributing its elements to unrelated regions, the unique contributions of the Somali people are diminished. It’s time to recognize and respect Somali culture for what it is a vibrant, standalone heritage that deserves to be celebrated on its own terms, not subsumed under inaccurate or opportunistic labels.

My friend Abdi Mohamud had mentioned an urgent matter which is the misappropriation of Somali culture under the “East African “ banner: Somali culture is rich, vibrant, and distinct, with unique traditions ranging from the elegant Dirac dress to the lively baati parties and flavorful cuisine. However, there has been a growing trend of cultural appropriation where certain individuals and groups, particularly from neighboring East African countries like Uganda, Kenya, Tanzania, Ethiopia and Burundi, claim Somali cultural elements as part of a vague “East African” identity. This practice not only erases Somali heritage but also misattributes iconic Somali traditions, such as the Dirac and Alindi clothing, to unrelated cultures like those of the Arab world or India, despite these regions not wearing such garments in their traditional contexts. The Dirac, a flowing, colorful dress adorned by Somali women for special occasions, is a hallmark of Somali identity. Similarly, the Alindi, a traditional clothing, carries deep cultural significance. Yet, these garments are often mislabeled as “Arab” or “Indian” by those seeking to dilute their Somali origins. While Arab and Indian cultures have their own distinct clothing styles, they do not include the Dirac or Alindi, making such attributions inaccurate and dismissive of Somali craftsmanship and heritage. Somali cuisine, with its aromatic spices, unique dishes, and communal dining traditions, is another target of appropriation. Under the broad label of “East African cuisine,” Somali culinary contributions are often lumped together with those of other nations, ignoring their distinct preparation methods and cultural significance. This generalization strips away the specificity of Somali foodways, which are deeply tied to the nomadic and coastal heritage of the Somali people. Perhaps most striking is the hypocrisy in this cultural dynamic. Countries like Uganda, Kenya, Tanzania, and Burundi rarely, if ever, share their own cultural practices with Somalis or acknowledge Somali influence in their traditions. Yet, they freely claim Somali cultural elements under the convenient umbrella of “East African” identity. This one-sided appropriation disregards the unique history, language, and traditions of the Somali people, who have maintained a distinct cultural identity despite regional proximity. This misappropriation is not just a misunderstanding but an act of erasure. By labeling Somali culture as broadly “East African” or attributing its elements to unrelated regions, the unique contributions of the Somali people are diminished. It’s time to recognize and respect Somali culture for what it is a vibrant, standalone heritage that deserves to be celebrated on its own terms, not subsumed under inaccurate or opportunistic labels.

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Videos

dervishconan's profile picture

A Somali woman recalls her life under Siad Barre’s rule with a quiet ache in her voice. “He called us the flowers of the nation,” she says. In the 1970s and early 1980s, that name meant something. Schools opened their doors to girls, women drove their motorcycles & cars, taught classes, wore trousers without fear of stones or whispers. Barre’s speeches crackled over the radio, promising equality, and for a moment the promise felt real. She learned to read in a classroom built by the state. She marched in literacy brigades, chalk dust on her sleeves, teaching nomad wives to spell their own names. When the national theater staged plays, she sat in the front row, clapping for heroines who looked like her. The government gave her a job in schools, offices & factories, the pay was small, but the pride was large. “We were petals,” she says, “not yet crushed.” Then came 1991. The regime collapsed, and the men who toppled it carried new banners: clan, gun. The flowers were trampled first. Warlords shut the public schools, hospitals burned the books, told women to cover and stay silent. The same streets where she once walked unveiled now echoed with militia boots. Neighbors who had cheered Barre’s downfall turned on each other and on her. A neighbour looted her house, a childhood friend denounced her for (Western ways). The factories & schools & offices became a barracks, her uniform, a shroud. She fled to her village with her children, crossing roads littered with the bodies of yesterday’s comrades. Today, she says Flowers of the nation turned to weeds of nation. she still flinches at the word equality. The men who came after Barre did not merely erase his name, they salted the earth where his promises had bloomed.

Abla عبلة

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dervishconan's profile picture

قصة زواج حليمة الصومالية ب كونغولي: بدأت قصتها بتعارف عبر الإنترنت مواقع التواصل الاجتماعية (سناب شات)مع رجل كونغولي، قدّم نفسه في البداية بصورة الرجل المتدين، وكان يتحدث معها عن الالتزام بالدين والصلاة، بل وظهر لها وكأنه شيخ وناصح ديني.مع مرور الوقت، بدأ بإرسال الهدايا الثمينة والأموال إليها وإلى أهلها، وكانت المبالغ تصل إلى نحو 500 دولار شهريًا. ومع استمرار هذه المعاملة، اكتسب ثقتها وثقة أسرتها، حتى وافقت في النهاية على الزواج منه والسفر إلى بلده الكونغو.لكن بعد وصولها إلى بلده، تغيّر كل شيء وظهرت حقيقة الرجل التي لم تكن تعرفها. اختفت الوعود والهدايا والأموال، وبدأ يطالبها بالخروج إلى العمل لتسديد المصاريف و الهدايا التي كان ينفقها عليها قبل الزواج.كانت تتوقع أن يتحمل زوجها مسؤولية البيت كما اعتادت أن ترى في الزواج الصومالي، لكنها فوجئت به يقول لها إن الحياة الزوجية عنده تقوم على نظام 50/50، وأن عليها أن تعمل وتدفع نصف المصاريف.ولم يتوقف الأمر عند ذلك، بل بدأ يضربها ويستخدم العنف لإجبارها على الخروج للعمل، وأرسلها إلى أعمال شاقة لم تكن مستعدة لها.وفي أحد الأيام، وبعد أن تعرضت للضرب شديدا منه، تمكنت من الهرب والوصول إلى حي يسكنه عدد من التجار و عاملين الصوماليين في الكونغو. وهناك قابلها شاب صومالي، أعطاها مفتاح منزله وترك لها المكان حتى تتمكن من الاختباء والتعافي من آثار الضرب.بعد ذلك، اجتمع بها عدد من الصوماليين وحاولوا مساعدتها، وأخبروها أن وضعها القانوني صعب لأنها في بلد زوجها، وأن القوانين قد لا تكون في صالحها. لذلك طلبت منهم مساعدتها في العودة إلى الصومال، وهو ما قاموا به بالفعل.واليوم، أصبحت هذه الفتاة تحكي قصتها للصوماليات، ليس لتخويفهن من الزواج أو من التعارف، وإنما لتحذرهن من الوقوع في الفخ نفسه: لا تثقي في شخص اجنبي لمجرد أنه يتحدث باسم الدين، ولا تجعلي الهدايا والأموال تغطي على حقيقة شخصيته. تحققي جيدًا من الشخص الاجنبي وعائلته وبلده قبل اتخاذ قرار الزواج والسفر معه إلى بلد آخر.

Abla عبلة

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dervishconan's profile picture

أشك أصلًا في أن صالح المتحدث ان يكون صومالي، على اغلب المقطع يكون عبارة مجرد تمثيلية أُعدّت مسبقًا لإضحاك الجمهور على حساب صورة الصوماليين. أولًا، الصوماليون لا يعيشون في لبنان بأعداد تُذكر، كما أن لبنان ليس من الوجهات التي يقصدونها عادة. ثانيًا، يبدو أن ما طرحه الكوميدي ليس سوى إسقاط نفسي؛ إذ انه وصف الصوماليين بما هو موجود في المجتمعات العربية الأخرى.والحقيقة أن أغلب من يتحدث بهذه الثقة مثل الكوميدي لم يعش يومًا بين الصوماليين، ولا يعرف ثقافتهم أو طريقة تفكيرهم. فالشاب الصومالي، تاريخيًا، من أقل الشباب اختلاطًا في القارة الإفريقية، رغم أن الصومال كانت لقرون مركزًا للتجارة البحرية يربط بين إفريقيا وآسيا وشبه الجزيرة العربية، وكان الصوماليون يسافرون ويتعاملون مع شعوب وثقافات مختلفة دون أن يتخلوا عن خصوصيتهم الاجتماعية. وحتى اليوم، وبعد عقود من استقرار الجاليات الصومالية في دول إسكندنافيا، لا تزال نسبة كبيرة منهم تفضل الزواج من أبناء وبنات مجتمعها، ليس لعدم وجود خيارات، وإنما لأن ذلك نابع من قناعاتهم وثقافتهم.لذلك، لا تحاولوا تصدير نظريات مثل تحسين النسل وكأنها تنطبق على جميع الشعوب. قد تعكس هذه الأفكار واقع المجتمعات العربية لكنها لا تمثل المجتمع الصومالي. أما محاولة إلصاقها بالصوماليين، فلا تكشف شيئًا عنهم، بقدر ما تكشف عن حجم الإسقاط النفسي وإطلاق الأحكام على مجتمع لا تعرفونه إلا من الخيال أو من مشاهد تمثيلية.

Abla عبلة

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