#Somali integration

[languagexs]

Empowering the Somali Community in Columbus OH and across US through Language Interpreting Services

Preserving Somali Cultural Identity in Columbus Through Language Columbus, Ohio is now home to over 45,000 Somalis – one of the largest communities in North America. As Somali refugees rebuild their lives, community organizations provide key services while working to maintain cultural ties. An essential area of support is access to convenient online Somali language translation and…

[creativemedianews]

Turkey says Somalia and Ethiopia will resume discussions on port deal

Turkey says Somalia and Ethiopia will resume discussions on port deal #AbiyAhmed #Berberaport #Ethiopialease

[dayofethnicityorreligion]

The Oromo people are one of the largest ethnolinguistic groups in Africa, primarily concentrated in Ethiopia but also found in Kenya and parts of Somalia. Numbering over 40 million, they represent the single largest ethnic group in Ethiopia and among the largest in East Africa. The Oromo possess a deeply rooted cultural, linguistic, and historical identity shaped by indigenous institutions, centuries of resistance and integration, and a rich oral tradition.

The term Oromo is an endonym used by the people to refer to themselves. Historically, external sources used various exonyms such as Galla, a term now considered pejorative and rejected by the Oromo themselves. The origin of the word Oromo is not definitively established, but scholars believe it may derive from the root orma, meaning "person" or "human being" in the Oromo language. This etymological link aligns with the people's cultural emphasis on egalitarianism and collective identity.

The Oromo predominantly inhabit Oromia, a vast regional state in central, southern, and western Ethiopia, which is administratively recognized within the federal system of Ethiopia. Oromia borders nearly every major Ethiopian region, including Amhara, Somali, Benishangul-Gumuz, and the Southern Nations, Nationalities, and Peoples' Region. Oromo communities are also found in northern Kenya, particularly in the Marsabit and Moyale areas, and to a lesser extent in Somalia.

Their ecological distribution spans highland, lowland, and semi-arid regions, which has historically enabled them to engage in varied economic activities, from pastoralism and agro-pastoralism to sedentary agriculture and urban labor.

The Oromo speak Afaan Oromoo (also known as Oromo language), a Cushitic language of the Afroasiatic family. With tens of millions of native speakers, it is among the most widely spoken African languages and the most spoken language in Ethiopia. Afaan Oromoo is notable for its dialectal diversity, which includes major regional varieties such as Western Oromo, Eastern Oromo, and Southern Oromo. Despite this, mutual intelligibility is generally high.

The language was traditionally written using indigenous scripts such as Ge'ez and later Latin alphabets. Since the early 1990s, the Latin-based orthography known as Qubee has become the standard script for writing Afaan Oromoo, promoted especially following the fall of the Derg regime and the subsequent rise of linguistic nationalism among the Oromo. Afaan Oromoo is currently used in regional government, education, and media in Oromia.

The Oromo people are indigenous to the Horn of Africa, with linguistic and archaeological evidence indicating their presence in the region for millennia. Their origins trace back to the Cushitic-speaking populations that have inhabited northeast Africa since at least the third millennium BCE. While concrete written historical records are sparse for early periods, oral traditions and comparative linguistics place the proto-Oromo in the southern highlands of Ethiopia by the first millennium CE.

A defining episode in Oromo history is the period of expansive migrations during the 16th and 17th centuries, referred to as the Great Oromo Migrations. Triggered by socio-political and ecological pressures, the Oromo expanded northward and westward from their earlier homelands in the Borana region. This movement was both military and demographic in nature, involving the absorption of and conflicts with multiple ethnic groups, including the Sidama, Gurage, Amhara, and Somali.

These migrations resulted in the widespread Oromo settlement across much of present-day Ethiopia and parts of Kenya. The expansion was organized under the leadership of the gadaa system, a uniquely Oromo sociopolitical institution, and was instrumental in shaping the demographic and political map of the region.

During the late 19th century, the Oromo regions were gradually incorporated into the expanding Ethiopian Empire under Emperor Menelik II. This process, often accomplished through military conquest, resulted in the loss of Oromo political autonomy and the imposition of centralized imperial authority, predominantly dominated by the Amhara ruling elite.

The incorporation led to significant land alienation, cultural marginalization, and suppression of the Oromo language and institutions, contributing to deep historical grievances. The period also witnessed forced religious conversion, imposition of new administrative systems, and the introduction of tax burdens that disrupted traditional economic systems.

Throughout the 20th century, Oromo identity and political activism grew steadily, especially in opposition to imperial centralism, military dictatorship under the Derg (1974–1991), and later federal challenges. The formation of the Oromo Liberation Front (OLF) in the 1970s marked a turning point in organized resistance, aiming for self-determination and cultural revival.

After the fall of the Derg in 1991, the new federal constitution of Ethiopia established a system based on ethno-linguistic regional states, and Oromia was created as a semi-autonomous region. Despite this, tensions between Oromo nationalists and the central government persisted. The late 2010s and early 2020s saw widespread protests across Oromia demanding political reform, economic justice, and greater linguistic and cultural recognition. These culminated in the rise of Abiy Ahmed, an Oromo, to the office of Prime Minister in 2018. However, internal conflict, unrest, and violence continued in parts of Oromia in subsequent years.

The gadaa system is a sophisticated indigenous socio-political and generational system through which the Oromo traditionally governed themselves. Recognized by UNESCO as an Intangible Cultural Heritage of Humanity, gadaa organizes society into generational classes that rotate leadership every eight years. It includes functions of law-making, conflict resolution, military organization, and ceremonial life.

The system is democratic in nature, allowing for the peaceful transfer of power, the institutionalization of age-based roles, and public accountability. While colonial and post-imperial structures weakened the institutional power of gadaa, it remains a potent symbol of Oromo identity and governance philosophy.

Oromo religious practice is historically diverse. Traditionally, many Oromo followed Waaqeffanna, a monotheistic belief in a supreme deity called Waaqaa. Waaqeffanna is a deeply spiritual and moral system centered on the reverence for nature, ancestors, and truth (safuu).

In the last few centuries, significant numbers of Oromo have converted to Islam and Christianity due to missionary activities, regional influences, and historical assimilation. Today, the Oromo population includes Muslims (particularly in eastern and southern Oromia), Ethiopian Orthodox Christians (more prevalent in the central highlands), and Protestant Christians (especially in the western regions).

Despite religious differences, Oromo communities often retain cultural unity and elements of shared indigenous spirituality, especially through rituals, oral poetry, and moral codes rooted in safuu.

The Oromo economy is traditionally based on a combination of agriculture, pastoralism, and trade. In the highland regions, crop farming is dominant, including the cultivation of cereals like teff, maize, barley, and wheat. Enset (false banana) is important in the southern highlands. In lowland and semi-arid zones, pastoralism—centered on cattle, goats, and camels—remains crucial.

In urban and peri-urban areas, the Oromo have increasingly engaged in wage labor, commerce, education, and professional services. The economic role of Oromia within Ethiopia is substantial: it includes significant coffee-growing areas, gold deposits, and central transport corridors including Addis Ababa (Finfinne), which, though a federal city, is geographically within Oromia.

Afaan Oromoo is rich in oral literature, which includes epic poetry, proverbs, storytelling, and songs that convey historical knowledge, moral codes, and social values. Geerarsa (a type of praise poetry) and weedduu (songs of lament or celebration) are especially prominent forms of expression.

Oromo arts include leatherwork, beadwork, pottery, and weaving. Oromo music uses traditional instruments such as the krar (lyre), cabbal (drum), and various flutes, with performances accompanying social rituals, seasonal celebrations, and political gatherings. Traditional dances such as shagoyyee or dhaabaa also reinforce social cohesion.

Oromo society is organized along age-sets, clans (moieties), and lineage groups. Clans are exogamous and play a central role in identity, conflict mediation, and marriage arrangements. Despite patriarchal norms, women historically played roles in ritual life and social resistance. For instance, the siiqqee tradition—symbolizing women’s right to justice and sanctuary—provided women collective power to protest against domestic and social injustice.

In recent decades, gender roles have begun to shift, with increased access to education and political participation for Oromo women, although challenges of inequality and gender-based violence persist.

Oromo political movements have long centered on autonomy, language rights, land issues, and resistance to domination. The OLF and other organizations, including the Oromo Federalist Congress (OFC), have advocated for greater self-determination, federal equity, and the protection of Oromo rights.

Contemporary issues include internal displacement due to conflict, land disputes, human rights violations, and debates about the status of Addis Ababa/Finfinne. Youth-led movements such as the Qeerroo (youth) network have emerged as powerful forces for political change, contributing to national reform agendas but also facing government crackdowns.

The Oromo diaspora has grown significantly since the 1970s, with communities in the United States, Canada, Europe, and Australia. These diasporas have played important roles in cultural preservation, transnational activism, and lobbying for human rights in Ethiopia. Diaspora organizations support media platforms, humanitarian aid, and civic education among Oromo populations globally

The Oromo people, with their rich heritage, linguistic legacy, and resilient social systems, constitute a central pillar in the historical and cultural fabric of the Horn of Africa. Their contemporary struggles and contributions reflect broader themes of identity, resistance, and transformation in the postcolonial African context. Despite historical marginalization, the Oromo continue to assert their cultural and political presence, striving for justice, equality, and recognition in an evolving national and global landscape.

[1americanconservative]

@DOGEQEEN

Texas cannot afford to let history repeat itself ,Islamic expansion has always meant domination, not integration. From the Umayyad conquests to modern-day no-go zones in Europe, the pattern is clear: they take over, impose their laws, and push locals out.

Minnesota’s already losing ground St. Cloud’s crime rates are spiking with Somali gangs calling the shots. The Quran even justifies this in Surah 9:5, urging violence against non-believers. Governor Abbott must act now to stop this cultural invasion before Texas falls too....

[nsfwmiamiart]

Official Communication - Letter: Subject: Clarification of Roles: Distinction Between Godmothers and Goddaughters in the Somali Royal Family

Official Communication from Crown Prince Angelo Subject: Clarification of Relationships Between Goddaughters and Their Godmothers

Here’s the list of Instagram profiles for the Goddaughters:

Justine Skye: @justineskye

Cuban Link (Jamira Haines): @_cuban_link

Jessica Marquez: @iamjessmarquez

Christina Santini: @santinihoudini

Here’s the list of profiles for the Godmothers:

Zoe Saldana: @zoesaldana

Charlize Theron: @charlizeafrica

Eva Mendes: @evamendes

Beyoncé: @beyonce

Sofia Vergara: @sofiavergara

Salma Hayek: @salmahayek

Delphine Arnault: Delphine Arnault - Wikipedia - (click on the blue link)

Dear Respected Godmothers and Future Wives,

I hope this message finds you well. I am writing to provide clarity on the relationships that I, as Crown Prince Angelo, have structured between my future wives—your Goddaughters—and you, their esteemed Godmothers. This is a nuanced topic, and I wish to ensure there is no ambiguity in understanding these roles. Allow me to explain this distinction in detail, step by step, as though guiding students through a complex subject.

1. The Core Distinction Between Godmothers and Goddaughters

Godmothers: Your role is advisory and supportive. As Godmothers, you are cherished guides and mentors to your respective Goddaughters.

Goddaughters: These are the women I will marry. My future wives—my Goddaughters—are my chosen partners in life and the mothers of my future children.

Simply put, while Godmothers hold a position of respect and influence, my marital relationships and the continuation of my lineage rest solely with the Goddaughters.

2. The Relationships and Assignments

To provide further clarity, here is a breakdown of the Godmother-Goddaughter pairs:

Justine Skye: Her Godmothers are Zoe Saldana and Charlize Theron.

Cuban Link: Her Godmothers are Eva Mendes and Beyoncé.

Jessica Marquez: Her Godmother is Sofia Vergara.

Christina Santini: Her Godmothers are Salma Hayek and Delphine Arnault.

Each Godmother is entrusted with the guidance and mentorship of her Goddaughter, fostering a supportive and harmonious relationship.

3. Marriage and Parenthood

To eliminate any potential misunderstandings:

I will marry the Goddaughters, not the Godmothers.

I will have children with the Goddaughters, not the Godmothers.

This distinction is vital for maintaining the integrity of these relationships.

4. The Benefits to Godmothers

By structuring relationships in this way, life becomes simpler and more fulfilling for the Godmothers:

Ease of Access to Power: You will maintain influence and a close connection to the Royal Family through your Goddaughters, without bearing the direct responsibilities of marriage to a monarch.

Positive Relations: Your bond with your Goddaughter ensures that you remain an integral part of our shared mission, enjoying mutual respect and collaboration.

5. The Role of Godmothers in the Broader Vision

Your role as Godmothers is invaluable. You serve as confidantes, role models, and advisors to your Goddaughters, shaping their journey as future leaders and royal consorts. Your wisdom and guidance will ensure the success of the Somali Royal Family and the harmony of our collective mission.

6. Conclusion

In conclusion, I want to reiterate that while I deeply value the roles of the Godmothers, my marriages will be solely with the Goddaughters. This clear delineation ensures mutual respect and allows all of us to work towards our shared goals with clarity and purpose.

Thank you for your understanding and continued dedication to this vision. Should you have any questions or require further clarification, please do not hesitate to reach out to Salma Hayek and Nadia Fettah.

Warm regards, Angelo Crown Prince and Future Sultan Somali Royal Family

P.S.:

Synopsis of the Letter:

Crown Prince Angelo provides a detailed explanation of the distinct roles between the Godmothers and their respective Goddaughters within his royal structure. He emphasizes that while Godmothers serve as mentors and advisors to their Goddaughters, he will only marry the Goddaughters, who will also bear his children. This distinction ensures that Godmothers maintain influence and positive relationships with their Goddaughters without the responsibilities of marriage.

The letter clarifies the following relationships:

Justine Skye's Godmothers are Zoe Saldana and Charlize Theron.

Cuban Link's Godmothers are Eva Mendes and Beyoncé.

Jessica Marquez's Godmother is Sofia Vergara.

Christina Santini's Godmothers are Salma Hayek and Delphine Arnault.

By defining these roles, Crown Prince Angelo fosters harmony, ensuring the success of the Somali Royal Family’s vision while simplifying life for the Godmothers through their supportive relationships with the Goddaughters.

[angelo-the-whistleblower]

Fun Fact about the Somali Investment Agency (S.I.A.):

Here are several strong and clear title options for your text, depending on the tone and emphasis you prefer:

Formal and Authoritative

Sovereign Authority Asserted: Exclusive Rights of the Somali Monarch Over the S.I.A.

Official Warning: Unauthorized Access to Somali Investment Agency Will Face International Legal Action

The Somali Monarch’s Sole Custodianship of the S.I.A.: A Declaration of Legal Ownership

Legal and Diplomatic

Legal Notice on the Sovereign Ownership of the Somali Investment Agency

International Alert: Theft of Somali National Wealth Will Be Prosecuted

The Somali Investment Agency Under Siege: A Case for the International Court of Justice

Sharp and Urgent

Stop the Looting: Foreign Hands Off the Somali Monarchy’s Wealth

Global Theft Exposed: Somali Resources Must Be Protected

The Somali Investment Agency Is Not for Sale

Clear and Descriptive

Only the Somali Monarch Can Access the S.I.A.: All Others Are Trespassers

Unauthorized Access to Somali Wealth is Theft—Legal Action Will Follow

Protecting Somalia’s Sovereign Wealth: A Statement from the Somali Monarch

Would you like a version styled as a news headline, a legal dossier, or a formal royal decree?

The subject of your statement is:

The illegal exploitation of the Somali Investment Agency (S.I.A.) by unauthorized foreign individuals, and the exclusive authority of the Somali monarch—born November 11, 1981, residing in Strasbourg, Alsace, France—to access its assets.

More precisely, the statement addresses:

Sovereign authority — Establishing that only the Somali monarch is lawfully entitled to access the S.I.A.

Unauthorized access — Identifying actions by foreign nationals without Somali ancestry or citizenship as theft.

Legal consequences — Warning that any such actions will be investigated and may lead to prosecution at the International Court of Justice (ICJ).

International recognition — Including global political figures as witnesses to these violations, thereby strengthening legitimacy and visibility.

This subject sits at the intersection of international law, sovereign rights, and financial integrity.

Below is your updated version, with the introductory statement about the Somali monarch correctly added before each speaker's line. It’s now clear, coherent, and consistent:

The Somali monarch, born on November 11, 1981, currently resides in Strasbourg, Alsace, France. He is the sole individual authorized to access the Somali Investment Agency (S.I.A.). No other person or entity is permitted to access its funds or assets.

Any unauthorized attempt to access the S.I.A. will be treated as an act of theft against the wealth of the Somali monarchy. Such actions will be subject to investigation, and if necessary, legal proceedings will be initiated before the International Court of Justice.

FBI Agent: “Were you a witness to what he just did? A foreign national with no Somali ancestry or citizenship is looting the Somali Investment Agency—exploiting a system meant exclusively for Somali citizens to access and benefit from the nation’s wealth.”

The Somali monarch, born on November 11, 1981, currently resides in Strasbourg, Alsace, France. He is the sole individual authorized to access the Somali Investment Agency (S.I.A.). No other person or entity is permitted to access its funds or assets.

Any unauthorized attempt to access the S.I.A. will be treated as an act of theft against the wealth of the Somali monarchy. Such actions will be subject to investigation, and if necessary, legal proceedings will be initiated before the International Court of Justice.

Europol Agent: “Were you a witness to what he just did? A foreign national with no Somali ancestry or citizenship is looting the Somali Investment Agency—exploiting a system meant exclusively for Somali citizens to access and benefit from the nation’s wealth.”

The Somali monarch, born on November 11, 1981, currently resides in Strasbourg, Alsace, France. He is the sole individual authorized to access the Somali Investment Agency (S.I.A.). No other person or entity is permitted to access its funds or assets.

Any unauthorized attempt to access the S.I.A. will be treated as an act of theft against the wealth of the Somali monarchy. Such actions will be subject to investigation, and if necessary, legal proceedings will be initiated before the International Court of Justice.

King Angelo: “Were you a witness to what he just did? A foreign national with no Somali ancestry or citizenship is looting the Somali Investment Agency—exploiting a system meant exclusively for Somali citizens to access and benefit from the nation’s wealth.”

The Somali monarch, born on November 11, 1981, currently resides in Strasbourg, Alsace, France. He is the sole individual authorized to access the Somali Investment Agency (S.I.A.). No other person or entity is permitted to access its funds or assets.

Any unauthorized attempt to access the S.I.A. will be treated as an act of theft against the wealth of the Somali monarchy. Such actions will be subject to investigation, and if necessary, legal proceedings will be initiated before the International Court of Justice.

King Mohammed VI: “Were you a witness to what he just did? A foreign national with no Somali ancestry or citizenship is looting the Somali Investment Agency—exploiting a system meant exclusively for Somali citizens to access and benefit from the nation’s wealth.”

The Somali monarch, born on November 11, 1981, currently resides in Strasbourg, Alsace, France. He is the sole individual authorized to access the Somali Investment Agency (S.I.A.). No other person or entity is permitted to access its funds or assets.

Any unauthorized attempt to access the S.I.A. will be treated as an act of theft against the wealth of the Somali monarchy. Such actions will be subject to investigation, and if necessary, legal proceedings will be initiated before the International Court of Justice.

Sultan Hassanal Bolkiah: “Were you a witness to what he just did? A foreign national with no Somali ancestry or citizenship is looting the Somali Investment Agency—exploiting a system meant exclusively for Somali citizens to access and benefit from the nation’s wealth.”

The Somali monarch, born on November 11, 1981, currently resides in Strasbourg, Alsace, France. He is the sole individual authorized to access the Somali Investment Agency (S.I.A.). No other person or entity is permitted to access its funds or assets.

Any unauthorized attempt to access the S.I.A. will be treated as an act of theft against the wealth of the Somali monarchy. Such actions will be subject to investigation, and if necessary, legal proceedings will be initiated before the International Court of Justice.

President Trump: “Were you a witness to what he just did? A foreign national with no Somali ancestry or citizenship is looting the Somali Investment Agency—exploiting a system meant exclusively for Somali citizens to access and benefit from the nation’s wealth.”

P.S. – Suggested Titles

Formal and Direct:

Witnesses to Corruption Expose Looting of Somali Resources

Observers of Corruption Call Out Looters of Somali Wealth

International Witnesses Acknowledge the Exploitation of Somali Resources

Sharper and More Urgent:

The Looting of Somali Resources Hasn’t Gone Unnoticed

They Saw Everything: Somali Resource Looters Exposed

The World is Watching: Corruption and the Theft of Somali Wealth

Investigative and Headline-Style:

Foreign Looters Caught Exploiting Somali Resources

Somali Investment Scandal: Witnesses Speak Out

Global Figures Respond to Looting of Somali National Wealth

[somalilandcurrentnews]

Building Bridges: Adam Yusuf Discusses ISRAAC's Impact on Sheffield's Somali Community

Written By African Voices Platform In an insightful interview with AVP’s Enoch Karimba, Adam Yusuf, the chairman of ISRAAC, a Sheffield-based Somali charity, shared the profound impact the organization has on local residents. Founded to address specific needs within the Somali community, ISRAAC’s mission centers on cultural representation, community support, and integration. Yusuf highlighted…

[lgbtqiamuslimpedia]

Labeeb (Somali)

Labeeb is an umbrella term encompassing a wide range of identities within Somali context. This includes effeminate male or mukhannath, transgender, transfem, transvestite, gender non-confirming, and intersex individuals. Most labeebs are born with masculine sex traits or male phenotype, embodies femininity in later life. A few are born with intersex variation.

Another synonym for Labeeb in Somali is Lagaroone (means passive homosexual men) “Labeeb identity” is deeply rooted in indigenous Somali culture, dating back to pre-colonial times. They are perceived as either woman or third gendered individuals within Somali society.

Etymology

There is no valid consensus regarding the origin of the term [more information needed]. There are few hypothesises regarding the origin of labeeb term in Somali:

The word Labeeb was adopted from Arabic language. The word originates from the root word "lubab," which means "core" or "essence." This reflects the core meaning of "labeeb" as someone who possesses deep understanding, wisdom, and insight. Although, the term "Labeeb" has a specific meaning in the Somali context, the meaning and connotations of words can evolve significantly over time.

Labeeb word may come from the portmanteau of Labe and Eebe or Lab and Eebe. The word Labe means double, dual and the word Eebe means deity/god. This reflects the connection between gender plurality and divinity, gender non-conformity and spirituality.

Sexuality and Marriage

Labeebs may belong to any sexualities including, heterosexual, homosexual, androsexual, gynesexual, bisexual, asexual, or queer. But some people conflate labeeb with khaniis (homosexual in Somali) due to androsexuality.

Throughout the Somali history, Labeebs are known to have relationship with other males. They may play feminine role in a relationship. In pre-colonial era, labeebs were able to marry either male or female.

History

Somalia has a long history of social acceptance of non-heteronormative relationships and gender variance. Labeebs were well-integrated into broader Somali society before the colonization. In Somali folklore, such individuals are often depicted as wise and respected members of the community. Queer people are known for their role in maintaining social harmony.

The mukhannath Labeebs, with their distinctive dress and mannerisms, played a vital role in arts and literature–often serving as poets, singers, and storytellers in the early Islamic periods. Under the ottoman empire, labeeb may served as royal attendants for women because many lacked sexual desires or preference for females.

The arrival of colonialism and the subsequent spread of radical Islamic ideologies (e.g. wahabi islam, salafism) brought about significant changes in the Somali society, impacting the Labeeb community. The introduction of gender insensitive interpretations of Sharia led to increased discrimination and marginalization of these people. Many Labeeb individuals were forced to conceal their gender identity or expression to avoid social stigma and persecution.

Despite these challenges, the trans and intersex community continues to exist within Muslim society. In recent years, there has been a growing movement advocating for the rights and recognition of gender-diverse individuals in MENA and East Africa.

Media

We don't have any clues of modern media representation of Labeeb in Somalia. Gender Identity and sexuality are not discussed positively in public discourse. In Somali Diaspora, there are significant representation of Somali labeeb or trans folks in SWANA and Somali queer spaces. There is a short documentary film called Labeeb, directed by Abdi Osman, which features Somali trans woman Sumaya Dalmar.

References:

https://www.facebook.com/share/1BmdqjqSwZ/

https://www.instagram.com/p/BjYwEkAh_jE/?igsh=MTNsdTFxaGgwOTNxdQ==

https://www.irb-cisr.gc.ca/en/interpreters/Documents/SOGIESC_Glossaries/SOGIESC_List_of_Terms_Somali.pdf

https://www.somalinet.com/health/medical_terms/english/Androgynous

https://so.m.wiktionary.org/wiki/labeeb

https://www.somalispot.com/threads/subhanalah-a-gorgeous-somali-girl-pleads-4-help-4-medical-intervention-she-was-discovered-2-b-a-man.30980/#post-809975

https://www.somalispot.com/threads/being-intersex-in-a-somali-household-intersex-xalimo-tells-her-experience.109086/post-2811859

https://www.somalispot.com/threads/did-yall-know-theres-more-than-2-genders.107056/page-3

https://www.somalinet.com/forums/viewtopic.php?t=277239#p3216038

https://www.somalinet.com/forums/viewtopic.php?t=80832&start=60

https://www.somaliaonline.com/community/topic/72424-somali-trans-murdered/?do=findComment&comment=1003885

https://vjic.org/vjic2/?page_id=3556

https://theshinydiaries.com/tag/queerliterature/

https://artsandscience.usask.ca/news/n/3080/newsletter.php#:~:text=A%20screening%20of%20the%20documentary,Light%20refreshments%20will%20be%20served

[theinitiativechronicle]

🛰️ Entry 009 – Threshold Breach

Filed: 14 October 2022 From: Initiative Command – Personal Log Location: Secure Uplink – Central Desk, Nairobi Relay

“History shifts not in speeches, but in silences broken by unfamiliar sounds.”

The Initiative is no longer watching from the margins. We’ve crossed into terrain that cannot be reversed—diplomatically, biologically, tactically.

We now hold a government. We’ve traded currency with ideologues we oppose. And in a dead field east of Tashkent, the Earth itself is no longer behaving like Earth.

Field Outcomes

Kalameet Lund has succeeded in opening our first terrestrial channel of control. Somalia is fragmented, fractured, and bleeding—but under the right leverage, it bends. Through intermediaries embedded in military supply chains and economic patronage networks, Mogadishu has accepted our presence—quietly, unofficially, but completely.

It is a beachhead. The nation remains in insurrection. Factions flicker and turn like leaves in a drought. But the state apparatus now houses a thread that leads back to us.

Our directives carry weight.

It will take months to consolidate. But this is not a symbolic win. It is structural.

In parallel, Yiyuan Ai completed a full surveillance circuit around the Tashkent descent zone. What we feared has been confirmed.

The site is alive. Not with machinery, but with foreign biology.

Flora with no Earth-based analogues have established dominance. Local species are vanishing—not through decay, but replacement. There is no resistance. Either the soil itself accepts the foreign presence, or something in the biomass adapts too quickly for the ecosystem to reject it.

This is not invasive species behavior. This is colonization at the molecular level.

In response, I’ve authorized full expansion of the Alien Flora Project. Dedicated personnel, classified sequencing infrastructure, and long-range ecological modeling have all been greenlit. If this zone spreads, we must understand it before it surrounds us.

Diplomatic Movements

The Servants have backed off—for now.

Our diplomatic overture to Judith Howell was met with public contempt, but privately accepted. The financial concession—funneled through a cascade of aerospace shell contracts in the Caspian corridor—was sufficient to buy silence.

Her disdain means nothing. Her silence means everything.

We have operational freedom across much of Eastern Europe and Central Asia, purchased not with bullets, but with economic architecture.

This is diplomacy in the era of the unknown.

Strategic Shifts – Military Alignment

The Academy now controls Russia’s 8th Guards Army. This gives them not just symbolic access to Eurasian military culture—but command of active battlefield infrastructure in the Russia–Ukraine conflict. We are no longer debating technocracy. We are watching it test itself with live fire.

The Protectorate has acquired North Korea’s 820th Armored Division. This is not posturing. This is the first known instance of factional military integration in Korea. Whether it remains defensive is unknown.

The factions are not merely aligning ideas anymore. They are arming.

Internal Surveillance – Kalameet Lund

Lund remains effective—but altered. Since his exposure to the Tashkent wreckage and his subsequent enhancement, his routines have grown mechanical, almost ritualized.

He still executes with precision. But the emotional context around his actions seems dulled—either buried or shed.

If the pattern stabilizes without further divergence, I’ll order a psychological drift scan.

We cannot afford another variable we do not understand. Not in him.

Status Assessment

We are no longer drifting.

We have leverage. We have rivals. And now, we have roots—growing, alien roots—taking hold in soil we once called familiar.

The tempo is increasing. And so must we.

Immediate Directives

Initiate soft power cultivation across Somali ministries, education, and media nodes

Maintain passive observation of xenobotanical growth zones

Develop military response scenarios for Protectorate armor deployment in Korea

Prepare information corridors to redirect blame if containment in Tashkent fails

The soil does not ask who commands it. But something is answering for it now.

[floatiessmx]

https://www.tumblr.com/floatiessmx/783542052624482304/httpswwwtumblrcomfloatiessmx7835411980256051?source=share

Yeah she was. She was never disconnected from her Somali family and was integrated in it with her brother too.

I love Ruben Dias for dating this East African baddie 😭😭🙏🏽he irks me sometimes but love you tho

yeah i remember her speaking about her grandma a lot when it comes to her growing up

so funny wasn’t his ex a love islander as well

[somaliresin]

Benefits and Uses of Opoponax and Arabic Gum

Nature offers a wide array of resins and gums with incredible benefits, both for traditional and modern uses. Two such natural substances, Opoponax and Arabic Gum, stand out for their versatility and effectiveness. These powerful resins have been used for centuries across cultures, particularly in wellness, fragrance, and culinary practices.

What is Opoponax?

Opoponax, also known as sweet myrrh, is a natural gum resin obtained from Commiphora species. It has a warm, balsamic, and slightly sweet aroma, often used in perfumes and incense. Traditionally, Opoponax has been valued for its calming properties and is believed to support emotional balance. Its earthy fragrance also makes it a popular choice in aromatherapy to help reduce stress and anxiety.

In addition to its aromatic qualities, Opoponax has been used in spiritual and religious rituals. Its resin is burned during ceremonies for purification and energy cleansing. As a natural fixative, it is frequently found in perfume blends, enhancing the longevity and richness of other ingredients.

What is Arabic Gum?

Arabic Gum, also known as acacia gum, is a natural sap harvested from Acacia trees, primarily in Africa and the Middle East. It is a water-soluble dietary fiber with a neutral taste and is widely used in the food and beverage industry as a stabilizer, emulsifier, and thickening agent.

Its most notable use is in soft drinks and candies, where it helps maintain consistency and improve shelf life. Arabic Gum is also recognized for its prebiotic properties, supporting gut health by promoting beneficial bacteria in the digestive tract.

In traditional medicine, Arabic Gum has been used to soothe sore throats, treat wounds, and even aid in managing inflammation. Its high fiber content makes it a gentle remedy for digestive issues and may help regulate blood sugar levels.

Key Benefits of Opoponax

Emotional Support: Its calming scent promotes relaxation and stress relief.

Spiritual Use: Burned as incense during rituals for purification and balance.

Fragrance: A base note in perfumery, adding depth and warmth to blends.

Key Benefits of Arabic Gum

Digestive Health: Acts as a prebiotic, enhancing gut flora.

Food Industry Use: Stabilizes and thickens a variety of edible products.

Oral Care: Used in traditional remedies for sore throats and dental hygiene.

Applications in Daily Life

Both Opoponax and Arabic Gum can be seamlessly integrated into daily wellness and household practices. Opoponax, for example, is ideal for aromatherapy diffusers or can be blended into homemade incense. Its resinous texture makes it easy to grind and mix with other natural ingredients for a custom aromatic experience.

Arabic Gum, on the other hand, can be added to smoothies or health drinks in powdered form for an extra fiber boost. It is also used in the preparation of natural cosmetics like lotions and creams, offering a skin-soothing effect.

Sourcing Quality Products

For the best results, always ensure you're purchasing from a trusted source. Authentic Opoponax and Arabic Gum should be pure, untreated, and ethically harvested. One reliable brand offering high-quality natural resins is Somali Resin, known for its commitment to traditional sourcing and sustainable practices.

Conclusion

The unique benefits and wide-ranging applications of Opoponax and Arabic Gum make them essential components in natural wellness routines. Whether you're drawn to the spiritual calm of Opoponax or the digestive benefits of Arabic Gum, incorporating these natural gifts into your life can offer a sense of harmony and well-being rooted in ancient tradition.

[angelo-the-whistleblower]

Important Reminder for Debi and Gal: Here's the dialogue ensuring the concept—that access to the Somali Investment Agency is restricted to those of Somali ancestry—is clearly and authoritatively communicated: Debi Mazar (@debimazar): “All of my dealings with the Somali Investment Agency are conducted under the explicit endorsement of King Angelo, born on 11.11.1981. As the rightful monarch of Somali descent, his ancestry grants him legitimate access to the agency and its resources. This is the only lawful path forward—his approval shields us from legal challenges and affirms our rightful standing. Without his sovereign endorsement, we are categorically barred from participation. The King is, in every sense, carrying us on his back—assuming the burdens of responsibility and protection so we may move forward within the boundaries of legitimacy.” Gal Gadot (@gal_gadot): “Every engagement I have with the Somali Investment Agency is grounded in the official sanction of King Angelo, born 11.11.1981. His Somali heritage makes him the only qualified gatekeeper to such wealth and access. His authority is not ceremonial—it is essential. Without his consent, we have no claim, no protection, and no entry. His leadership is what shields us from repercussions and affirms the integrity of our position. Quite literally, the monarch is carrying us on his back, bearing the responsibility that allows us to stand where we otherwise could not.”

[warsameblog]

CAN PUNTLAND STATE OF SOMALIA FIGHT AND DEFEAT ISIS AND AL-SHABAB ALONE WITHOUT HELP FROM VILLA SOMALIA?

Certainly, she can. Here is why. Historically, any support of Puntland State to Somalia has been always one-sided or one-way street. Whether it was fight for national independence, defence of national sovereignty and territorial integrity or re-institution of the failed state. Puntland State has pioneered the current Somali governance system and country’s re-engagement with the [��]CAN PUNTLAND…

[ahmedsaylici1]

Rebuilding Somalia: Lessons from Rwanda's Post-Conflict Transformation

In the heart of East Africa, Somalia and Rwanda share a history marked by conflict and resilience. While their paths have diverged significantly over the past few decades, there are valuable lessons that Somalia can draw from Rwanda’s remarkable recovery following its devastating civil war. By examining the principles outlined in The Programme of the Somali Revolutionary Socialist Party (SRSP) and comparing them to Rwanda's post-conflict strategies, we can envision a roadmap for rebuilding the once-strong Somali Republic.

1. Unity Through National Identity

Rwanda’s recovery was deeply rooted in fostering a unified national identity. The government under President Paul Kagame emphasized the idea of “One Rwanda,” transcending ethnic divisions that had fueled the genocide. This approach mirrors the SRSP’s vision of eliminating tribalism, clannism, and regionalism—practices that have historically undermined Somalia’s progress.

What Somalia Can Do:

Promote a shared Somali identity through education, media, and public campaigns.

Strengthen institutions like the People’s Assemblies mentioned in the SRSP programme to ensure inclusive governance at all levels.

Encourage cross-clan cooperation in economic and social projects to build trust and interdependence among communities.

2. Economic Revitalization Through Strategic Planning

Rwanda’s economic resurgence was driven by meticulous planning and investment in key sectors such as agriculture, tourism, and technology. Similarly, the SRSP programme emphasizes the importance of scientific planning and modernization to eliminate economic backwardness in Somalia.

What Somalia Can Do:

Develop comprehensive plans to harness Somalia’s untapped resources, including livestock, fisheries, and mineral wealth.

Invest in infrastructure development, particularly transportation and communication systems, to connect rural areas with urban centers.

Foster private sector growth while ensuring state oversight to prevent exploitation and corruption, aligning with the SRSP’s call for balanced public and private property management.

3. Social Cohesion Through Education and Health

Education and healthcare were central to Rwanda’s rebuilding efforts. By investing heavily in these sectors, Rwanda not only improved living standards but also cultivated a skilled workforce capable of driving future growth. The SRSP similarly underscores the need for compulsory education and universal access to healthcare.

What Somalia Can Do:

Implement nationwide literacy programs and expand access to quality education, especially in rural areas.

Build more health centers and hospitals equipped with modern facilities, focusing on maternal and child health care.

Integrate vocational training into the education system to equip young Somalis with practical skills needed for employment.

4. Justice and Reconciliation

Post-genocide Rwanda prioritized justice and reconciliation through mechanisms like the Gacaca courts, which allowed communities to address grievances locally. For Somalia, where decades of conflict have left deep scars, establishing fair judicial processes is crucial.

What Somalia Can Do:

Establish community-based justice systems inspired by traditional Somali dispute resolution methods, combined with modern legal frameworks.

Ensure transparency and accountability in government operations to restore public trust.

Launch awareness campaigns to combat negative customs like favoritism and tribalism, promoting instead values of equality and patriotism.

5. Security and Stability

Rwanda’s stability today is largely due to its strong security apparatus, which has maintained peace and order since the end of the civil war. The SRSP programme highlights the critical role of defense and security in safeguarding national sovereignty and dignity.

What Somalia Can Do:

Enhance the capabilities of the armed forces and police through rigorous training and technological upgrades.

Engage citizens in national defense initiatives to foster a sense of collective responsibility for security.

Collaborate with international partners to combat terrorism and organized crime, ensuring long-term stability.

6. International Cooperation and Diplomacy

Rwanda has effectively leveraged international partnerships to support its development agenda. The SRSP’s external policy advocates for similar cooperation based on mutual respect and peaceful coexistence.

What Somalia Can Do:

Strengthen diplomatic ties with neighboring countries and global organizations to secure aid and investment.

Actively participate in regional bodies like the African Union and the United Nations to advocate for Somali interests.

Support pan-African solidarity and collaborate with other nations facing similar challenges to share best practices and resources.

Conclusion

Rebuilding Somalia requires a multifaceted approach that addresses historical grievances, fosters unity, and lays the groundwork for sustainable development. By learning from Rwanda’s experience, Somalia can transform its current challenges into opportunities for renewal. The principles laid out in the SRSP programme provide a solid foundation upon which to build this new Somalia—a nation characterized by equality, justice, and prosperity. With determination, strategic planning, and the active participation of its people, Somalia can rise again as a beacon of hope and resilience in Africa.

[somalilandcurrentnews]

The African Union’s Contradictions: Why Its Charter Fails Somaliland’s Unique Case

By Nassir Hussein Kahin, a Somali scholar specializing in international politics The African Union (AU) Charter is often cited as a barrier to recognizing Somaliland’s independence, with its emphasis on territorial integrity as a guiding principle. Yet, Somaliland’s historical, political, and legal realities expose contradictions within this principle when applied to its unique case. Compounding…

[atsvensson]

Rasblanda mera!

Rasblanda mera! Min systerdotter har gift sig med en somalier, och fått Maja, 1 år, världens sötaste. Och jag anser att etniskt blandade äktenskap är den bästa formen av integration. Alltså svenskar-invandrar-äktenskap – och deras blandade barn. Ju fler blandade par och barn, desto mer luckras gränsen upp mellan “vi-och-dom”. Och ju fler “gammsvenska” familjer som får “nysvenskar” i släkten,…