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28-464: The nobles within the Geledi claim descent from Omar al-Din ( Abadir ) who arrived from Harar . He had 3 other brothers, Fakhr and with 2 others of whom their names are given differently as Shams, Umudi, Alahi and Ahmed. Together they were known as Afarta Timid , 'the 4 who came', indicating their origins from Arabia. However the Geledi people like the other Rahanweyn are of true Somali stock and like

56-665: A patron saint in modern-day eastern Ethiopia . The modern Harari people regard him as their common ancestor, as does the Somali Sheekhal clan. Aw Abadir is the main figure in the Fath Madinat Al Harar , an unpublished history of Harar in the 13th century. According to the account, he along with several other religious leaders traveled to Harar from the Hijaz region of present-day Saudi Arabia in 612H (1216 AD). Sheikh Umar Al-Rida subsequently married

84-811: A local Harari woman, and constructed the city's Jamia mosque . Af Maay Mai-Mai , commonly spelled Maay Maay (also known as Af-Maay , Af-Maymay , or simply Maay ; the Mai-Mai spelling is rarely used but it is most often spoken), is one of the Somali languages . It is mainly spoken in Somalia and adjacent parts of Ethiopia and Kenya . In Somalia, it is spoken in South West state, Jubaland state, and Banadir . Somali linguistic varieties are divided into three main groups: Northern, Benadir , and Maay. Northern Somali (or Northern-Central Somali) forms

112-403: Is also not generally used in education or media. However, Maay speakers often use Standard Somali as a lingua franca . It is learned via mass communications, internal migration, and urbanisation. Although past scholars have maintained the assumption that Maay is not mutually comprehensible with Northern Somali it was done so without it being tested for. A more recent study by Deqa Hassan tested

140-427: Is categorized as a Type 5 dialect for the overlapping common cultural history it shares with Af Maxaa speakers which explains its somewhat mutual intelligibility. Maay Maay exhibits significant amounts of epenthesis , inserting central or high-central vowels to break up consonant clusters. Vowel length is contrastive; minimal pairs such as bur ' flour ' and buur ' mountain ' are attested. Maay Maay

168-497: Is fairly agglutinative . It has complex verb forms, inflecting at least for tense/aspect and person/number of both subject and object. There is also a prefix indicating negation. In addition, verbs exhibit derivational morphology, including a causative and an applicative . Nominal morphology includes a definiteness suffix, whose form depends on the gender of the head noun, and possessive suffixes. Maay Maay exhibits SVO and SOV word orders, apparently in fairly free variation. When

196-463: The Ajuran period but was later formalized with teams and rules by Geledi Sultan Ahmed Yusuf . The festival coincides with the harvest being a joyous time in the city The event itself consists of a mock fight between the people residing on each side of the river bed in the town of Afgooye. Symbolizing the defence of one's community and honor, it coincides with the start of the main harvest season. Istunka

224-505: The Darod and Isaaq claiming Arab lineage was a phenomenon. Aw Kalafow a descendant of Omar is stated to be the first to use the title Garad . The Geledi and their Wacdaan allies were under the rule of the Ajuran client Silcis . The grandfather of Ibrahim Adeer was an Ajuran general who inflicted a large defeat on invading Oromo at Lafagaale. Following the weakening of the Ajuran

252-475: The Somali government. Large scale movement into Afgooye by Somalis not native to the city and the grants of land traditionally reserved for Geledi cultivation caused significant tension in the community. New Years celebrations in the town of Afgooye are well marked by the Geledi people and they continue until this day. With men and women donning traditional white cloth a man wielding a wooden trumpet or buun leads

280-445: The Somali government. The Sultan in these poems was asked to help the community and reminded of his legendary Gobroon forefathers of the centuries prior. The poem The law then was not this law was performed by the leading Laashins of Afgooye, Hiraabey, Muuse Cusmaan and Abukar Cali Goitow alongside a few others, addressed to the current leader Sultan Subuge. It evoked the memories of the mighty Geledi Sultanate of years prior and

308-544: The basis for Standard Somali. Maay is principally spoken by the Digil and Mirifle ( Rahanweyn ) clans in the southern regions of Somalia , particularly in South West . Its speech area extends from the southwestern border with Ethiopia to a region close to the coastal strip between Mogadishu and Kismayo , including the city of Baidoa . Maay is not mutually comprehensible with Northern Somali or Benadir , and it differs considerably in sentence structure and phonology. It

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336-416: The ever present issue of land theft by the Somali government. The Sultan in these poems was asked to help the community and reminded of his legendary Gobroon forefathers of the centuries prior. The poem The law then was not this law was performed by the leading Laashins of Afgooye, Hiraabey, Muuse Cusmaan and Abukar Cali Goitow alongside a few others, addressed to the current leader Sultan Subuge. Here

364-412: The giver of judgment Ibraahim Cumar Xaaji the pillar of the world was alive and Aw Gaduud Cali Is it not so ? - Aw Gaduud Cali Abukar, and Yusuf Maxamuud the pillar of the world While they were alive the law was not this law When the giver of decisions Aw Cumar Adeerow was in the world the law was not this law Now everyone crowds in, they have taken the cleared farmland, They have taken

392-412: The giver of judgment Ibraahim Cumar Xaaji the pillar of the world was alive and Aw Gaduud Cali Is it not so ? - Aw Gaduud Cali Abukar, and Yusuf Maxamuud the pillar of the world While they were alive the law was not this law When the giver of decisions Aw Cumar Adeerow was in the world the law was not this law Now everyone crowds in, they have taken the cleared farmland, They have taken

420-466: The infidels Did you not separate from the Geelidle and come to Gooble (Afgooye)? We endured war and the point of the spear For the love of Gooble we left our first home And now everyone crowds in here, they have taken our cleared farmland They have taken the pasture where the herds grazed - where will the people be led ? The Gobroon who first arrived here are not these Gobroon When

448-410: The infidels Did you not separate from the Geelidle and come to Gooble (Afgooye)? We endured war and the point of the spear For the love of Gooble we left our first home And now everyone crowds in here, they have taken our cleared farmland They have taken the pasture where the herds grazed - where will the people be led ? The Gobroon who first arrived here are not these Gobroon When

476-497: The mutual intelligibility between Af-Maay and Af-Maxaa speakers (Northern Somali). The study found that Af-Maay is partially mutually intelligible to Af-Maxaa (Northern Speakers) and that intelligibility increases with increased understanding of Standard Somali. Which implies understanding of standard Somali (Northern Somali) increases the chance of understanding Af-Maay. This accounts for the most significant linguistic factor that ties both language variations together. Therefore Af-Maay

504-404: The object is postverbal, the prefix maay appears on the verb. Within the noun phrase, the head noun is generally initial. Possessors, adjectives and some strong quantifiers follow the head noun. Numerals and the indefinite quantifier precede the head noun. Maay has retained a rich oral tradition and evocative poetry that differs from the more well-known northern style. In southern Somalia,

532-405: The pasture of the herds where will we move the herds? You who burnt Ganaane and chased away the infidels Have you reached a decision about the stolen pastures? Abadir Sheikh Abaadir Umar Al-Rida ( Harari : አባዲር ዑመር አል-ሪዳ ፈቂ ዑመር, Somali : Abaadir Umar Al-Rida , Arabic : الفقيه ابادر عمر الرضا ), also known as Aw Abadir or Aw Badir was the legendary founder of Harar and

560-425: The people in procession. They are marked in certain lines behind the trumpeter and poets lead chants and people break into song. Like other Rahanweyn the Geledi speak the maay dialect but their close proximity to maaxa or standard Somali speakers has marked them. The Istunka Afgooye or isgaraac is an annual stick fight performed in the city by its inhabitants stretching back hundreds of years. It first began in

588-483: The poet and reciter would be one and the same. British ethnologist Virginia Luling noted during her visit to Afgooye that poetry was to be conceived and recited simultaneously with no prior preparation. The poets or Laashin relied on their wit and memory to construct beautiful poems and entertain the audience. Geledi Laashins during Luling's 1989 stay in Afgooye sang about the ever-present issue of land theft by

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616-479: The reign of Mahamud Ibrahim reaching its apex under Yusuf Mahamud Ibrahim . The sultanate conducted foreign policy with neighbors on the Swahili Coast and was connected with rulers of southern Arabia. Facing two jihadist insurrections the state was able to defeat and resubjugate lost territory on its western frontier as a result of these wars. Ultimately failing to end a rebellion in the key city of Merca

644-1004: The richest selection of the poem performed by Goitow Ganaane gubow gaala guuriow Gooble maahinoo Geelidle ma goynin Gembi iyo waran guraantiis aa loogu soo gayooday, Gooble Gacalkiisa guri curad aa looga soo guuray Haddana nin walba aa Soo gamgamohaayo, goofka beereed waa la goostay, gelgeshii Gaashada daaqeysana waa la goostay, gunta intee la geyn doonaa? Gobroontii soo gaartay Gobroontaan ma ahayn, gargooye Ibraahim Cumar Xaaji goodaalka adunyada markii joogeen, Awow Gaduud Cali - Mahinoo - Awow Gaduud Cali Abukar, Yusuf Maxamuud iyo goodaalka Addunka markii joogeen, ganuunka ganuunkan ma ahayn, Awow Gudgudoome Cumar Adeerow goodaalka aduunka markii joogeen Ganuunka ganuunkan ma ahayn. Beereed waa la goostay, gelgeshii Gaasha la la goostay, gaasha intee loola guuraa ? Ganaane gubowow, gaala guuriow-aa Gelgeshii la goostay go'aan maad ka gaart-aa (gaartay) ? You who burnt Ganaane and chased away

672-636: The sultanate declined steadily but still managed to fend off the Ethiopian Empire before the death of its last final ruler Osman Ahmed . Following the end of the Sultanate and its incorporation into Italian Somaliland, the Somali Republic would soon be born in 1960. The Geledi people had gone from one of the most dominant subclans in all of Southern Somalia to humble farmers in the wake of illegal land grabbing and marginalization by

700-479: The town that poetry was to be conceived and recited simultaneously with no prior preparation. The poets or Laashin relied on their wit and memory to construct beautiful poems and entertain the audience. It is important to note as the Geledi are Rahanweyn they speak Af Maay and not Af Maaha which is sometimes classified as a separate language from Af Maaha or the ubiquitously known 'Standard Somali'. Geledi Laashins during Luling's 1989 stay in Afgooye sang about

728-684: The two notable rebellions came from the Geledi and Hiraab with Ibrahim Adeer carving out his own sultanate and defeating the Silcis. The new Geledi Sultanate rose to become a powerful state that ruled large parts of the Horn of Africa exerting heavy influence on the Banaadir coast and dominating trade on the Jubba and Shabelle rivers. The sultanate grew to encompass nearly all of the Rahanweyn under

756-992: Was a sharp contrast to their current situation. Here the richest selection of the poem Ganaane gubow gaala guuriow Gooble maahinoo Geelidle ma goynin Gembi iyo waran guraantiis aa loogu soo gayooday, Gooble Gacalkiisa guri curad aa looga soo guuray Haddana nin walba aa Soo gamgamohaayo, goofka beereed waa la goostay, gelgeshii Gaashada daaqeysana waa la goostay, gunta intee la geyn doonaa? Gobroontii soo gaartay Gobroontaan ma ahayn, gargooye Ibraahim Cumar Xaaji goodaalka adunyada markii joogeen, Awow Gaduud Cali - Mahinoo - Awow Gaduud Cali Abukar, Yusuf Maxamuud iyo goodaalka Addunka markii joogeen, ganuunka ganuunkan ma ahayn, Awow Gudgudoome Cumar Adeerow goodaalka aduunka markii joogeen Ganuunka ganuunkan ma ahayn. Beereed waa la goostay, gelgeshii Gaasha la la goostay, gaasha intee loola guuraa ? Ganaane gubowow, gaala guuriow-aa Gelgeshii la goostay go'aan maad ka gaart-aa (gaartay) ? You who burnt Ganaane and chased away

784-437: Was originally performed in full combat gear, with battle-axes, swords and daggers. However, for safety reasons, performers later replaced those weapons with large sticks or batons. The Geledi retained their rich oral tradition and evocative poetry that differed from the more well known northern style. In southern Somalia the poet and reciter would be one and the same. British ethnologist Virginia Luling noted during her visit to

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