CCPCD

Remembering the legacy of Somali Youth League (SYL)

On this day of 15 May 1943, 13 young men with big dreams came together in a club in Mogadishu to establish the Somali Youth League aka (SYL) in order to emancipate Somali nation from the yoke of colonialism and as a result went down on the golden pages of history as liberators, warriors and founding fathers of motherland.
In the eyes of many, What these 13 young heroes were dreaming of (a sovereign Somalia) was a fantasy as their resource remained meager, their education level low and their managerial skills almost non-existent, however, what many Somalis and other in west hardly realized was the strong conviction for self-determination and the unity among the freedom loving people of Somalia.
Building on the goodwill and yearning for freedom among Somalis ,these young men ,united only by common conviction of liberty and self-determination(unlike many Somalis today),galvanized people behind them and finally led Somalia to independence from Britain and Italy.
Now this day has become a day we only celebrate and remember the good old days when Somali youth were the leaders of the society. What we frequently hear today is organizations formed with the same name (SYL) to keep alive the psychological nationalistic fervor and unforgettable legacy left behind by the thirteen young heroes of SYL. We also often sing on 15 May celebrations the Somali Youth League era songs for tribute and societal uplifting.
All of these celebrations will only last a few days and will be forgotten until the next May arrives and the same routine celebrations are carried out. However, most of us forget about the challenges currently faced by our youth which I would like to enlighten three of them in the following lines:
The way forward:
I suggest the following as a step forward:
Tackling unemployment: as Somalia is moving ahead and prioritizing recovery, we must also look to the future and ensure that youth unemployment is also something we keep in our minds and think ways to resolve and gradually lower the high rate. Since the country is moving ahead; we need the Somali community to start investing the country, this will create more jobs in the private sector and will lower the high unemployment rate.
Civic education is the missing link of Somalia education system; private owned institutions should be adding their curriculum subjects that will teach the young adults history and geography of Somalia. This will make youth to believe in their country and become nationalists.
The authority in all levels needs to communicate, and set up forums for listening to the concerns and ideas of youth to stimulate change. Somali youth should be offered a voice in decision-making bodies to see an equitable country for all its populations. I especially encourage the voice of those local youth should be given priority instead of the diaspora. I have noticed even if the authority are about to listen the voice of the youth they take youth from diaspora as a sample.
Finally, Somalia's young population could be its greatest strength, but only if it tackles the challenges facing them. We may celebrate every year the anniversary of SYL formation and talk as well as give lectures about youth but all of these will never change our youth unless actions to support the youth to overcome all of the above stated and many other obstacles. Finding that youth’s unemployment is running up to twice or more than the adult rate and hearing youth’s disappointment, there is an issue that requires an action. It is time to change the future of our youth and to give opportunities to train youth more effectively and link them to work place and educate them to take roles of an active citizen.
Celebrations only will not help youth; as a result the authority in Somalia needs to have serious planning for youth and their future. I hope that we as a society, will stand together to advocate and encourage our youth, and help the authority to create coherent social policies as well as programs that cater for the needs of the youth and are beneficial to all of its citizens.

Cabdillaahi Suldaan Maxamed oo ku caan-baxay (Timacadde),wuxuu ku dhashay Galoolley, oo ku
taal duleedka magaalada Gabiley,sida in badan oo taqaanay rumaysan tahay,isla markaana uu ii
xaqiijiyay Isaaq Cismaan Maxamed oo ay Timacadde ilma-adeer ahaayeen.Hooyadii waxay ahayd
Xabiiba Seed Guuleed.C/laahi Suldaan markuu geeriyooday 1973-kii, wuxuu ahaa 53-jir, sidaa
darteedna wuxuu dhashay 1920-kii.
C/laahi Suldaan wuxuu ka dhashay qoys beeralay ah, waxaanu ahaa madi.Wuxuu ku koray
degmada Galoolley oo ay beer ku lahayeen, halkaas ayaanu ka galay malcaamad-qur’aan.C/laahi Suldaan,
isagoo weli dhallinyaro ah ayuu tegay dalka Itoobiya,waxaanuinta badan ku noolaa magaalooyinka Adari
(Harar) iyo Diridhabe.Timacadde wuxuu Itoobiya ku tegay farriin uga timid ina-adeerkii Maxamed
Dugsiiye Maxamed oo ciidamadii Talyaaniga ka tirsanaa.C/laahi Suldan waxay isa sii raaceen laba kale
oo ay ilma-adeer ahaayeen.Markii ay muddo joogeen magaalada Adari, ayuu Maxamed Dugsiiye u yimid.
Tima-cadde wuxuu ku daray malcaamad uu qur’aanka iyo diinta ka barto.Maxamed Dugsiiye dib
ayuu u noqday oo wuxuu sii raacay ciidamadii Talyaaniga ee uu ka tirsanaa. Waxoogaa markuu maqnaa,
isagoo ku sugnaa magaalada Jimma, ayuu ciidamo ka soo noqday farriin soo faray ahayd in ay C/laahi
Suldaan soo kaxeeyaan markay soo noqonayaan. Halkii ayuu Timacadde ugu tegay Maxamed Dugsiiye, isagoo
ka mid noqday ciidamadii Talyaaniga oo ay MaxamedDugsiiye isku ‘Batalyan’ noqdeen.
Ku sinnaan 1938-kii ayuu Tima-cadde ka soo baxay ciidamadii Talyaaniga
oo uu degay magaalada Diridhabe oo uu waxoogaa ku noolaa. 1940-kii ayuu C/laahi u soo wareegay
magaalada Jabuuti oo uu ku noolaa ilaa 1949-kii. C/laahi Suldaan intii anu Jabuuti ka imanba wuxuu
noqday gabayaa laga yaqaan golayaasha iyo fagarayaasha lagu kulmo, gaar ahaan aroosyada oo uu aad uga
gabyi jiray.Sannadihii uu ku sugnaa Jabuuti iyo markuu ka soo wareegayba, C/laahi Suldaan gabayo bulsho
oo kaftan iyo xifaaleba lahaa ayuu la wadaagi jiray hal-abuurkii ay isku da’da ahaayeen, kuwaas oo
dadku aad u xiisayn jiray.
C/laahi Suldaan markii uu Jabuuti tegay, halkaa waxay ku kulmeen Barni Jimcaale oo kal-gacal
xoog lihi u galay, tix uu u tiriyayna laga hayo halku-dhegga ah;

"Barni ina Jimcaalaan helee, sow bar dahab maaha."

C/laahi Suldaan iyo Barni Jimcaale, waxay ku aqal-galeen Galoolley 1952-kii. Barni Jimcaale, 1954-kii
ayay Maryan ku curatay.Guurkaa Tima-cadde iyo Barni Jimcaale ma raagin, waxaanay ku kala tageen
magaalada Jabuuti 1957-kii.C/laahi Suldaan wuxuu si rasmiya uga soo wareegay Jabuuti 1949-kii,isagoo
degay Galoolley oo ay beertoodu ku taal. 1959-kii ayuu C/laahi mar labaadkii ku guursaday Galoolley
Ardo Qallinle Cige oo u dhashay afar hablood iyo wiil, kuwaas oo kala ahaa:

Xaliimo C/Laahi Suldaan
Maxamed C/Laahi Suldaan
Mako C/Laahi Suldaan
Iyo Nimco C/Laahi Suldaan.

C/laahi Suldaan, markuu dalka soo degayba wuxuu ka qaybgalay halgankii gobonimo-doonka ahaa
ee dalka ka hana-qaaday.Wuxuu markiiba ku biiray ururkii SNL oo ay xaruntiisu ahayd Hargeysa, halkaas
oo ay kasoo baxeen gabayadii ugu badnaa ee Timacadde ee marxaladdaa ku beegnaa. 1960-kii kadib, markii
gobonimada la qaatay ee la isku daray labadii gobol ee Soomaaliyeed, lana sameeyay Jamhuuriyadda
Soomaaliyeed, Tima-cadde wuxuu ka tirsanaan jiray xisbigii la odhan jiray SDU, loona yaqaanay Calan-Cas.
Wuxuu ahaa xisbi fekerkiisu bidix ahaa ama u janjeedhay dhinaca hanti-wadaaga. Beryihii dambe ilaa
doorashadii 1969-kii,Xisbina k**a uu tirsanayn, waayo markuu arkay sidii wax loo waday iyo siday
Xisbiyadii u noqdeen wax lagu danaysto, wuu ka aamin-baxay. 1969-kii, markay ciidamadii qalabka siday
taladii dalka kula wareegeen inqilaabka, C/laahi Suldaan dadweynaha Soomaaliyeed ayuu la qaybsaday
dareenkii wanaagsanaa ee lagu soo dhoweeyay, iyadoo maamulkii madaniga ahaa laga khatoobay, isla
markaana laga rajo-dhigay, shacbigu way u heellanaayeen is-beddel dhaca.
Ididiiladii iyo rajadii dadweynaha gashay waxay ahayd in wax is-beddeli doonaan oo weliba
sida ugu roon isu beddeli doonaan. Mar saddexaadkii ayuu C/laahi Suldaan magaalada Hargeysa ku
guursaday Ardo Tukaale 1971-kii,waxaanay u dhashy Samsam C/laahi Suldaan oo keliya. Carruurtii
Tima-cadde dhalay oo ahayd toddoba gabdhood iyo wiil, waxa maanta ka nool Maryan,Nimco iyo Sam-sam
oo keliya oo xaasas ah. 1971-kii, C/laahi Suldaan waxa kusii xumaaday xanuun kaga dhacay cunaha.
Markay xaaladdiisii caafimaad ka soo rayn weyday ayay xukuumaddii militeriga ahayd 1972-kii u dirtay
dalka Kenya.
Tima-cadde waxa la dhigay ‘Kenyatta Hospital’, oo Nayroobi ku yaal. C/laahi Suldaan wax badan
ma joogin halkaas, muddo kooban kadibna waxa lagu soo celiyay Somaliya. C/laahi Suldaan wuxuu ku
dambeeyay gurigiisii Galoolley ku yaalay, halkas oo ay ku haysay Ardo Qallinle Cige oo xaaskiisa ahayd.
Noloshiisii intii ka hadhsanayd inteedii badnaydna halkaas ayuu degenaa.
C/laahi Suldaan, 7/12/1972-kii, ayaa laga soo qaaday Galoolley oo la geeyay Kala-baydh, halkaas
oo uu ku dhintay 6/2/1973-kii. Bishii February 7dii,1973-kii, subaxnimadii ayaa meydkii Tima-cadde laga
soo qaaday Kala-baydh,iyadoo si wanaagsan loo sii gelbiyayna, waxa lagu aasay Gebilay,
naxariistii Janno Ilaahay ha ka waraabiyo’e

“Ma taqaan hebel afar Isniin ayuu jiraa ama wuxuu dhashay gugi ka dambeeyay deyrti bilqanka ahayd?

SOO BANDHIGIDA DHAQANKA SOMALI: “Ma Taqaan hebel afar Isniin ayuu jiraa ama wuxuu dhashay gugi ka dambeeyay deyrti bilqanka ahayd?

ccpcd.org

Center for Culture, Peace and Community Development (CCPCD) is a non-religious, non-partisan and independent think tank geared towards the achievement of peace in greater Somalia. It was established in January, 2013 in Mogadishu, Somalia. The sole purpose of the center is to initiate and campaign for culture, peace and development. The organization is also a torch bearer in the matters of sustainable peace and community development endeavors.

Conceived in 2013 and officially registered in 2015, CCPCD was launched to find solutions to the prolonged civil conflict, nurture the leadership potential that exists in Somalia, strengthen the institutional capacity of organizations and train the next generations of Somalia leaders. Working across Civil Society Organizations (CSOs), government institutions, Inter-governmental organizations, and the private sector, CCPCD consolidates lessons learned on transformative Somalia leadership to enhance human security in all the interim administrative regions of Somalia.

The Center for Culture, Peace and Development (CCPCD) headquarter is located in Mogadishu but has sub offices in different regions of Somalia such as Banadir, Middle Shabelle, Lower Shabelle, Lower Jubba, Hiran, Galgadud, Bay and Bakool. The center works in different social areas like Culture, Education, Peace, Agriculture, Relief, Emergency, Health, Development, Child Protection and Psychosocial support

VISION

Center for Culture, Peace and Community Development (CCPCD) strives to see a world where every Somali person enjoys standard quality life, feels empowered, and have the capabilities and opportunities to improve their lives.

MISSION

The organization mission is to advance the culture of peace, security, harmony, tolerance and tranquility in Somalia.

GOAL:

To help and develop the distressed, needy, neglected and vulnerable people in Somalia socially and economically by providing them necessary assistance for sustaining their lives and conditions specially youth and women

تقرير حول اهمية المراة للتعليم
اعد مركز الثقافة والسلام والتطوير الاجتماعي تقريرا حول اهمية التعليم للمراءة, وقد اعد المركز هذا التقرير بعد ان عقد حوار حول هذا الموضوع وقد دار الحوار بين الطالبات اللواتي شاركن فى الاجتماع.
وقد قرر كثير من المشاركين بان لهذا الموضوع له اهمية خاصة في تشجيع بمشاركة المراءة فى التعليم فى جميع مختلف مجالات التعليم في كل زمان ومكان, في الماضي كانت المراءة لا تشارك فى ميدان التعليم اللهم الا قليل منهن, واخير انتهت المحادثات والحوار مايلي:

اهمية التعليم للمراءة فى كل زمان ومكان
وجوب مشاركة البنات للتعليم في المراحل المختلفة

Mantoo tahay tariiqada 24/6/2016 oo xarunta dhaqanka iyo hormarinta bulshad oo uqabatay barnaamij dhirigalin dadka lixaadka la’ ee gobalka banadir waxana looga talgay in ay qeyb ka qaadato is dhex galka bulshada waxa badana kabadalo nolosha dadka lixaadka la’a, inkastoo dadkasi amin sanyihiin inta badan inaa waxa qabad lahen .
CCPCD waxa tusisay inaa kaqeb qadan karaan Tartamada waxabarsho, Tartamada noocyadakala duwan ee sports .
Wax walbo ay yihin kuwa dunidan la tagaanyahay ku qali ah meelwalbo iney noqon karaan ayna lee yihen awood lasiman kana qabo lixadkiisa.
Dadkaani oo lasiiyey hadiyado qali ah oo CCPPCD ay ugu talagashay in ay ku dhirigeleso dadka lixaadka la’ sida ay bulshada udhaxgeli lahaayeen.
ccpcd oo marwalbo utaagan inaa garab istaagto dadka ubaahan waxa qabad iyo tageerid kana see wadi doonto intaa dadlkeedu garba istaaga dadka separate group sidaa ugu soo darto dadka
CCPCD Intaa kuguda jirtay diyaarinta barnamish kaan waxa aragtay caqawado badan oo lagu hayo curyaaminta kuwaso oo
Waalidka dadka lixaadka la’ oo aaminsan in uu san wax qabsan Karin
marwalbo walidka waxa tusiyaa ubadkooda inaa waxa qabdlaheen
walidka qarkis ayaa rabin inuu kabaxo curyaanimada sabtoo ah wax ayey ku radsadan
si ay ugu maareeyaan nolol maalmeedkooda iyagoo u adeegsada nidaamka Tuugsi
marka ugu danbeeyo ilaa uu ka gaaro inuu iska dhaadhiciyo qof aan qiimo laheen
CCPCD markee aragtay dhibka iyo caqabaha hesto dadkas ayay u istaagtay sida ay qeyb uga qaadan laheeyeey in ka muuqdaan bulshada dadka lixaadka la’ .

24/6/2016 the center culture peace and community development commit program of motivation disability people of banadir region this program aim was to connection the separate group and other society and also to change their alive of disability people .although this people they belive without nothing do but CCPCD it shows to participation of competition of education, food boll sports ,and other type and also the CCPCD .
Everything they are this world sacrifices of to be able to have equals other socity.

Among the gifts given flay and CCPCD intends to motivation people with disabilities, according to participation socialty.
CCPCD always to the tremendous success of the action and the need for support separate group and will continue to help that people.

during of preparing this program CCPCD which is seen a lot of challenges disability people many disruption there are

• Parents of disabled and that does not take anything
• always show their parents what you are without thing
• same parents want to withdraw because of a disability it
to manage their daily live.
• The last time until he can convince someone without value
CCPCD When saw the problems and impediments am in yourself, they stood as they take part in the social disability.

المسابقة التي عقدها مركز الثقافة والسلام والتطوير الاجتماعي للمعوقين في محافظة بنادر.
ان مركز الثقافة والسلام والتطوير الاجتماعي عقد مسابقة للمعوقين المتواجدين فى محافظة بنادر من من اجل تشجيعهم بان يشاركوا مختلف ممارسة العاب المختلفة , وهذا يعني ان لهم قدرة فائقة تمكن لهم ان يجذبوا انظار المجتمع الذي يقيمون فيه, وهذه المسابقة هي الاولي من نوعها والتي عقدها مركز الثقافة والسلام والتطوير الاجتماعي في الصومال وخاصة في محافظة بنادر.
وقد شارك في هذه المناسبة كثير من اهالي بعض محافظة بنادر, وقد استغرب العديد منهم هذا الشجيع الذي يمكن للمعوقين ممارسة اللعاب السباق بالدراجة , واخري العاب بالكرة الطائرة .
ويوجد بعض الامور التي تجعل المعوقين بلا نجاح وهي كالاتي:
1 عدم وجود تشجيع من قبل اولياء الامور للمعوقين.
2 هناك بعض الامهات مصرين ان يتسولوا علي ابنائهم ليجدوا لقمة من وراء ذالك.
3وجود عقدة نفسية لبعض الاباء بان ابنائهم المعوقين ليس لهم قدرة في مشاركة بعض انواع الهاب .
لكن بدأ مركز الثقافة والسلام والتطوير الاجتعاعي بتشجيع هؤلاء المعوقين وعرض لهم بان لهم قدرة فى مشاركة العاب بانواعها المختلفة. وفي نهاية المبارات وزع اعضاء المركز شهادات للفائزين كما اعطي مبلغا من المال لهؤلاء الذين نجحوا في الدرجة الاولي من المسابقات, وقد اشتهر المركز بعقد دورات وندوات مختلفة التي يستفيد منها المجتمع الصومالي في كل مكان وزمان, ومن تلك الدورات مايلي:
1منع الهجرة الغير الشرعية التي مات فيها كثير من ابناء الصومال بحثا عن حياة افضل.
2عقد المركز دورة اخري بخصوص كثرة الطلاق في المجتع الصومال وكيفية الحل في هذا الشأن.
واخيرا فان المركز مازال مصرا في استمرار برنامجه المتعلق في تطوير المجتع الصومال في كل زمان وماكان.

Flashbacks about
literature and culture of Somalia

the Somali culture in terms of ethnicity, language, religion, food and dress, family and social structure, values, education, socioeconomic status, and traditional health beliefs. Readers are cautioned to avoid stereotyping Somalis on the basis of these broad generalizations. Somali culture, as all others, is dynamic and expressed in various ways, owing to individual life experience and personality.
In Somali society poetry, oratory, theatre and song are the dominant forms of cultural expression. Somalis’ thoughts about the last two catastrophic decades have been recorded in poems, drama and song, as well as written literature.
In the dialogue-based, problem-solving forum of a peace meeting, poetry and oratorical eloquence can affect the emotions and outcomes of negotiations and their influence has
been seen in internationally-sponsored peace processes such as the 2000 Arta conference.
Accurate understanding of parenting practices
Most Somali families focus only on the basic needs of their children. These basic necessities include nutrition, education, and shelter. They also put an effort into their children’s safety, health, and overall well-being. Religious traditions are considered essential to strong families. A two-parent family structure is described as the ideal family for Somali families. Somali families often utilize an authoritarian parenting style; parents make decisions for their children, who are expected to obey.
Somali parents often express concern with methods of discipline and seek more effective ways to manage children’s behavior. There is a desire to ensure that disciplinary interventions are contextually congruent with family and community culture.
The Somali culture is chiefly an oral tradition that values hands on learning and oral exchanges; handouts to be read will have a limited response.

Oratory
In pre-colonial times Somalis valued highly the skill of oratorical eloquence. Successful orators would show their ability by making extensive use of oral literature such as poetry, proverbs and words of wisdom. Speeches needed to be formulated in poetic form or augmented with quotes from famous poems, as well as proverbs and allusion to commonly known stories