Qafár giclok rakiibo fanniiy, Goori giclaaba kaadu Fannaanwa

Qafár giclok rakiibo fanniiy, Goori giclaaba kaadu Fannaanwa. Oson nek axceweenim matanaay, nanu akak nugdubem matan....

Qafár fannaanwa neh abte ascossittek dagoom, ahaak gubal siinih xayyooseh anik kattaata.

#Tahla... .Imbiday qafar cata iyyeeh, aydaadul habbelsime sinni goori gicloh aynabaabad kee duddale farmooy, qafar cakki edde geytam duddal nee farriimeh cabe.

#Joohari... Yiinay yi baaxo yaqassiinay ixxica iyye, uxih Qafar kee qafar baaxoh ittalih ingiicila nek axcuk geytimta. Nanu kaa habbeelleeh, usug uxih axcuk yenem iyya

#Sokkoro..... Itritay qafar baxi ixxica iyye, makedoy iyyan daban mayanak, itritay qafar ixxicaay, qafariinol ittabbixa nek iyye.

#Shek_Acmad.. Kilbatak qariiy nammale fanaay, takke baaxo luk neh tulem matan, nan ninnaagatal aswa kak nanimik,Kookaxaw cabaay inkim ixxica, keewo haysitaay gulguluh gaca nek iyye!

#Qabdallale... Qabdallale nek axceweem maraaqinna. Beedi falma naagatal lem, giclok wadir way maxca iyyeeh, mangom iyyeeh, mango afkan kee goori farrimtu neh abeh cabe.

#Qalo_Yayyo....Qafar naba ayyunta axcuk mango kas neh acayuk geytimtaah, isi ummatta gooril lallabisak geytima.

#Ibraahim_wayte... Ah qafar baaxo ixxicaay, kak maarrinnoy elle nano ixxicaay, isinnim geekalah maaseedina nek iyyeh cabe.

#Qafár_baxi....Qafar baxih migaq le meelah awki axcuk inkim intoonu waytan saaku sin cakki soolele nek axcuk cakki geynuh abnam faxxintam nee yescesseh cabe.

#Abu_yaziid..... Ni can angut edde yan nexxeegellek, itro nek makorsaana nilliilekik bayo makkinay isinnim esserita axcuk uxih goori gicloh afkan nee ayballuk geytima.

#Haarun_Dawud....Qasabad wanoh le bandiiratey, ku siyaasa baaxo kah xiinelem nek iyye.

#Yänna_Mafaxa..... Qasabad kate baaxo kee tiro kak katte dagar massa inteeh, uguta ittikiyyay cata gexxa baaxo axcuk uxih gicloh aynabaabad neh abak geytimta.

#Sidiicalaalè....Baaxo maanoori leeh, nee ikkalah axcuk gicloh aynabaabad neh abeeh, ni qaada baadal yeybeleeleqeeh, illacaboh aynabaabad neh akak abak sugeh yan agat gooriiy, baaxô gicloh isi rooci fida abak, qafar addal habbalsime sinni aydaadu garil nek cabe.

#Cammadí_dabaale....Ransah abba, mango ransoosi bicisak qafarah mango farmo edde tatruseeh, qaadaay afaay, aydaadi tekkooka edde neh maaqak mango kas neh acayuk geytima.

#Tooláh Canfaxe... tekkem kee takku waytam agaaradeeh, beedi neh malsa mala neh maaqeeh, garci kaloot neh abeh cabe.

#Farradê_Qali macammad... Farradê qalii baxi, Qafár kee Qafár baaxok inkih galab xagak aydaadiiy gabbaaquuy, giclô tekkookah xaagoysooy, gicloh afkanitteey, fooca fanah takkem faxxintam edde haak, qado gita nee yescesseh cabe.

#Madqáh_Abba....Madqah abba qafarah garci kak kaleweem matan, mango qaynatih farmo ruubeeh, cuggi nel baahaam, Qalê buxah baalla net abta ayra, nanu beedi gabat ittat abna niksooy, goori kassis kee aynabaabad, Sidiica gaysal tan qafarah lem ascassuk isi habbella heeh, uxih isi ummattah aynabaabad kee giti ascossa abak geytima.

#Yaqam wadeey, Casan biilot, hadigtô muusa, Ibrahim kaako, Qalaamiin, kee kalah tan maxigwa mango ascossa neh abak geytimta.

#Qasa_soole_kee_Baxcittoh Amina tonnah qafarat beedi abah yan samad baysa kee baaxô bukkoh warar wagsiisak mango garci kaloot neh takke farmooy, fooca fanah qaduwwik ninni kee ninni baaxo elle currih nayyaaqem faxxintanna nee yescesseenih caben.

#Qabdu_Qasab.....Qaada bayse marak migaq bayam diggaay, miyya kok yaanaah, ma qaada warsaanaah iyyeeh, cayduuy qabalal temeete baaxooxaay, neh cuyah nan way magenninom diggaay,, tamah inkiinol bahneemi axcuk goori farmo neh tatrusak geytima.

#Yasin_kadir Qafar baxi afak innam abtu waam malik, catnay ixxica ninnim ansumuumekal nek iyyeeh, uxih goori farmo neh tatrusak geytima.

#Ibraahim_macammooda....Atu miyya yok yeenik qafar kinniyo axceyyo axcuk qafariinol nee lallabisaah, Qafar ummattak iro kee addal yan marak isinni ummatta milaaga axcuk fannit goori giclo abak aynabaabad net aba.

#Qali_Qafar....Beeda dannabah lem naabuk raqte baaxooy, niimiy nek beyaana tibbaneh wagitnaay, net yakke baatil abluk kediinul sitta qidnak, tannah tan qaxuumaanek sitta nassacakkay axcuk agat kee baaxô gooril nee lallabisak geytima.

#Cusen_baracle....Galtole goyti yok meqem kuuxeeh, ubka qafar baxiinu fan yok bee axcuk qafariini gooril nee lallabisaah, nek gexxe baaxok tibba axce waynay, nek rabte shohda habbeele waynay axcuk abnam faxxintam nee yascasse.

#Ganga....Abnah nan giclok ugut kee wadba ni sidiicaamooy, ninni caglinnu axcuk giclo inkih tan qafar kee qafar baaxoh abnam faxxintaamal nee lallabisak geytiman.

#Afrikan...Xiine lubaakow imbidey xiinek xongol emeq manibda kok yaanak axcuk edde nan xiinik uguta neh axcuk uxih farmo neh ruubak geytima.

#Qusba horak Jabuutiiy, Eritriya kee Itiyoppiyal tanih tanim, agat goori kee baaxooy, Ayyuntak mano edde milaagimtam duddah tan ascossittee kee farmo, goorih aban fanni giclot nee kassiisak geytiman.

#Ta giclaaba kee kalah akkel galab kak xage weeh an goorile giclaaba mango ascossa kee afkan neh abteeh, uxih mango agiira gooril nee lallabisak geytimta. Takkel cednu dudna, Qafár caddol nummaak goori giclol fulaleeh, isinni manok ayyuntah kee baaxoh aakam acayuk fida tekkeeh, uxih akkuk geytimtam, Qafárak Fanni mara yaanama. Fanni goori giclo elle xissimtaah, edde maqarrowtaah, arac edde xagtam duddah tan silaaca yaanama.

Taham fanah ta giclaaba mango macal kee giclo abteeh, Qafar ummatta isih is duudak, bisômaxcot bilhadimtam edde xiqtah tan maknayitteey, mablooli, cogdaadi kee gititte neh baxxaqseenih.

Umam kee meqem ittak neh baxseeniih, lakin nanu ummattak oson iyyeenimik tu abinah maasisinnooy, magibbatinno.

Uxih edde nanim oson nek caba iyyen gexsooy, uxih abnu naffarem oson neh tayseeh, ni cakki edde geytimu waamaay aba nek iyyeenih abnuh niyaatekal naniih, xaagal gaba kak linom.

Qafarak fannaanwa ixxica tem, ittafanah gacissa heenik, ahak geera 100 liggidah bisommaxco kee dadalah edde meraacinnam faxxintah tan Strategy akak bicsaanam faxxinta. Oson edde yaabeenim, neh bisômaxcooy, manô milaagi edde geytimam duudah yan afkan kee Strayegy.

Nek axceweenim matanaay, nanu kak abnisnem matanaay, abnuh niyatnem matan. Kalbi siita fanah gacissa hayneh, ninni kusaaqisnaah, inkih edde nangaleeh, inkim nee abtah tan kinnaane kee baaxô caagidil walal kee Agaarad abnuh ninnil nangiicillem faxxinta. Ni giclaabaay, tutaaxago nek inteh taniimih hangi acayuk sekkaacissa hayneh, ittalih elle walallam faxxinta.

Qafar itta fan xayyowwateh walaltam faxxinta. Qaadah abbobtiiy, kasleey, tutaaxagooy, diini maraay, doolat miroctiiy, Qunxaaneytaay labuk sayuk kalbi ittafanah gacissa hayneh, inki ayro inki aracal inki qafarih caagidil walallam faxxinta.

DNL Afar

Afar Madqa(Customery law)

Afar Customary Laws: Rich Cultural Heritage
#Mada(Madqa)

Customary laws have qualities that outweigh modern laws in terms of depth, intensity and details of legal procedures and particularly in moral responsibilities. Before theintroduction's of modern law, the Eritrean societies used to settle matters depending on already set customary laws that were functional among different populations.

Most of them have been orally transferred form one generation to another. Of course some of them are documented in publications to date. The depth of the philosophy and their magnitude makes one admire the subtle and pragmatic ways of peacefully settling matters of different kinds. Of the many rich Eritrean customary laws, Mada-customary law of the Afar ethnic group, has been preserved in the written form through the initiatives taken to collect materials form the memories of Afar elders.


The Afar customary law (Mada) has survived from generation to generation through oral transfer. Like many other Eritrean customary laws, Mada’s benefit for the future generation has been one of the major concerns to the Afar ethnic group. The tribes of the Afar ethnic group had developed different laws that govern their daily activities. Each clan or tribe in a broader sense, used to solve legal cases in an isolated way. But they eventually agreed on the idea of having a unified Mada. Bur Eali Mada is one of the modified collections of the Mada that were functional in different localities of Bidu, Ara'ata, and Fedi. After different deliberations the elders of the three localities agreed to combine the three Madas into a unified code under an atmosphere of mutual understanding and beneficial cooperation.

Bur Eali mada was named after the Bur Eali tribe that took the initiative in organizing the conference held in Eddi. The conference was open for two terms to make amendments. Even though Budduto Badir and Bur Eali are the most recognized Madas, with the passage of time Bur Eali Mada gained wide acceptance among the Afar ethnic group.

Bur Eali Mada is divided into eight basic principles like essence (nature of crime), types of crime, responsibility, category of crime, punishment, varieties of bodily injuries, compensation, and execution.

In the afar ethnic group crimes are divided into five types of crimes like Eido(qido) (killing) crime on life, Aymissiya (injury) crime on body, Rado- crime on property such as looting and breaking, Samo- (adultery) and Dafu- crime of insult (defame).

According to the Mada there is no individual liability for the crimes committed by any member of the community. But rather the responsibility of crime lies on the culprit’s entire clan and tribe in general. This makes the criminal shoulder huge moral responsibility for he would put his clan and tribe in danger of sharing some portion of the crime he/she has committed.

Although difficult to locate a definite period of time as to the historical background of the Afar customary laws-the laws have been functional for a long period of time. According to Mr. Ge’ase Ahmed, courts coordinator in the Southern Red Sea, filing a suit at government court or any law enforcing government body has almost never been seen. The Afar ethnic group always desires to solve their problems on their own. Making a case in the court of law is considered as a taboo that violates the longstanding customs of Afar communities.

Every principle stated in the customary law has its own sub divisions. The categories of crime depend on the extent of the crime and acknowledgement for the crime whether of admission- Abaeitto or negation (Refusal)-Gelelway. The admission in itself is divided into two sub divisions of Gorhi- intentionally committed crime and Garhi- unintentional act of crime.

The punishment is also categorized in accordance to the severity of the crime. The basic solution for settling the criminal acts is through Diat(diyyat)-compensation
for murder and Deikha- compensation for cases other than murder.

Kinds of physical injuries that come under criminal acts are divided in two mainstream divisions that cover various sub-divisions under each of two categories of Wara- injuries that require medication and Walalla-injuries that do not require any medication.

In the kinds of injury severity, the wound or damage that befalls the individual is checked for whether any trace of stick or other tools is easily seen on the body, leaving a scar after the healing of the wound, the severity of the crime hinders some organs from properly functioning, or whether the offence renders the organs permanently out of use. The later division Walalla, deals with injuries that leave parts of the body bleed externally.

When it comes to compensation the standard means is through Bukalos- meaning goats given as a means of settling any kind of criminal act whether it is simple or heinous. The number of goats that are demanded vary from one case to another in order to fit with the extent of the offense. However, the number of goats decided as a standard measurement for a criminal act is convertible to camels, cows or money.

The customary law views murder case committed upon pregnant woman the same as the heinous act is committed upon two lives – the woman herself and as well the baby in her womb. So the clan of he criminal is liable to compensate the clan of the woman and the husband’s clan in terms of Baklo.

The Mada also covers varied details on the preservation of natural resources such as wild life, natural vegetations, and the Afar ethnic group is always committed to keep the environment intact. And any one who violates the set rules, shoulders responsibility of the act along his clansmen. For instance, if two opponents fight near a well of potable water and contaminated the water source, both of them are called on to bring Bukalos that would be slaughtered there in the fighting place as a punishment pursuant to Sira (law of wells).

Unlike contemporary laws there is no authority called executive whose job is to enforce law. Nevertheless, the ruling of the Mada should become effective through the participation of young individuals at the age group from 20-25 known as Fi’ima(Fiqma). The Fi’ima act as errand runners but they do not have absolute power to execute the verdicts. However, they are respected as law enforcers by the members of the communities.

As mentioned earlier there is no individual liability for any unlawful act. If the clan or tribe that is held responsible for the crime its members committed fails to compensate the families of the victim, the clan or tribe of the victim considers it as a challenge and may seek revenge for the offense. It is the fear of discord and bloodshed that makes the opposite parties accept the ruling of Mada and abide by its legal proceedings.

The varied points discussed so far may help give a general picture about the Afar customary law.

Legal proceedings begin with the plaintiff’s making a case and calling the attention of the elders. Then Maro(court of hearing) is established to investigate the claim(Agard). Before the start of the hearings, both parties, the plaintiff and defendant, name Habi (guarantors) who are asked to bring Leeke-aysho (food and drinks). In the Maro, the Makabon (judge) allows the plaintiff the first chance to address details of his case. It is important to notice however, equal chance is given to the defendant as well. Following which, the Macabon once he made sure that both the parties present their cases to the Maro, he asks someone from the Maro to give summaries of what has been said by the plaintiff and defendants. When investigation on the argument of both parties is completed, the Makabon refers to the Mada to find out an appropriate punishment.

The clans of the Afar ethnic groups are at times forced to disown one their member for repeated crimes. If a clan disowns its member the clan can neither be held responsible for the crimes committed by its member nor can claim any charge against any other clan that committed any act of crime to the disowned person. The disowning can be partial; such as disowning the person’s properties of top importance and disowning him/her as a person.

Reconciliation (Ama) among the clans is made by payment of Diat(compensation). If this is accepted by the victimized clan, the clan of the culprit is called on to provide Sepa- a kind of Leeke-aysho for the Macabon. The clan of the wrongdoer is disarmed of any harmful objects and is made to wear loose clothes and is taken over to the place of the victim’s clan. Then the Macabon’s job is to ensure the reconciliation takes place. He makes the members of the bereaved clan repeat after him Yalial Habil Nel Rasa (forgive and forget).
The process comes to an end when the Macabon voices the Fataha (the completion of court proceedings).

All in all the Mada of the Afar ethnic group is very inclusive of many socio-cultural, economic, environmental and other detailed laws that are not discussed here.

      Afar Elders(Makaabon) Maro assembly.

Afar koqso(Cultural game)

#Afar koqso

Afar Koeso is a traditional game that is being practiced in Afar community those are living in Ethiopia, Djibouti and Eretria. It is a team and active game according to its nature. It is one of the common traditional games still now in these three triangular neighbor countries. This traditional and physical challenging game does not have any formal written documents and regular tournament program in the community. Afar Koeso Traditional Game is only men’s game in the society. Playing Afar Koeso Game is becoming condense with the reason of accessibility of modern sport games in different electronics media, domination of passive recreation system in youth society, unavailability of well and suitable safety rules, safe player suit and playground and so risky and dangerous to play Afar Koeso game. Because of these and other reasons now a day Afar Koeso game is fetching ignored in the society mostly in youngsters. They divert their attention and interest to modern games instead of Afar Koeso traditional game.

Afar Koeso game has different classifications but the most famous are Feneita, Fereita and Radoita.
Fereita and Feneita have similar playing techniques, rules, regulations, scoring system, etc but the only difference is the number of players. Feneita is individual game but Fereita and Radoita are team game. Each Afar Koeso game has their own rules and regulations, team positions, scoring system, officials, unlimited playground, unlimited duration of time but they utilize the same ground tennis size ball.

Afar Koeso has officials and referees (Essee) those manage the match like modern games. These referrers have full responsibility and power to decide about any illegal action during the game. Even they can change the result of the game if a team is guilty.

As a guilty team they will punish by inviting the entire victim team members full and adequate meal for excuse purpose. Guilty team will lose winning position with referee decision. Until they admit their mistake they may be ban for next unlimited match. As a guilty player his own team members will punish relevant penalty to him based on their interest. They may punish him by torching, immersing in water.

In general Afar Koeso game is famous and has great social impact in the community according to social interaction, recreational activities, leisure time, physical strength etc.

DNL afar

የሳማራ ሰልፍ

በዛሬው እለት በሰማራ ከተማ በአማራ ክልል መስጂዶች ላይ የደረሰውን ጥቃት በመቃወም ታላቅ ህዝባዊ የተቃውሞ ሰልፍ ተካሂዷል ።

Massive demonstration in Semera

There have been fierce protests in various cities in the Afar region, denouncing the horrific terrorist attacks on mosques in the Amhara region. Today massive protest held in Semera city, The Capital of Afar regional state.

The demonstration is expected to continue in other cities in the region.

Afar, Samara

DNL Afar, friday December 27,2019

QAFAR QANGORIH MAQNISSO

QAFAR QANGORIH MAQNISSO
Addooda : Gaalak inki bagu xali, hinnay inkinna wixih xale wee saqa
Adoolinaana : Qidik addat baruh yan diti.
Agda : Baaxoh anxaxinaana. A kitaabih addal, assamaqa.
Ammeekeriyya : daqwitiyya
Amxiqiyya : Tu nagay yasmiteenimi.
Awdi : Saqak xaylo edde haan araca.
Ayguudiyya : diggoysiyya
Aysaliilo : Ayti qunxa ala
Aysiilo : Qunxa aytiita
Baanoyta : Sunku kee filla ittat yabbixe alibi (ariqi).
Babbe : kaxxa rakuubu
Badooliita : Daqar migaaqa
Bafta : kaxxa qidi le saro
Bahim : Duquru
Ballaaqo : Qidi kee burraacinaanak fanat yan bisu.
Barayi : Saqi subci aba duwa.
Batannuf : Akamuk
Boon : Kuur aba mara.
Boonta : Kuur aba numu.
Boorle : Reeda le mara.
Bunkat : Rob rada waqdi bacaril taabuke hurdin birro le qayso. Gaali kaxxam tet kicni.
Burgud : Qeebih yaaguren giraarik yawqe qiiri.
Buufo : Xaasigah qidan gaalih barud xaytay amol bilqah haana.
Cayrari : Saqi bar aba duwa.
Ceemalin : Dahab walqinan le bisu.
Cilili : Taqabi
Cisra : Aydum xale wee laca.
Coroodi : Corod tayyaaqe ala.
Coyto : Qayso
Daahurusiyya : Tu dahni luk ankacisaanama.
Dabayna : Bedu
Dabi : Inki aracal badumuh tan qayso.
Dabira : Qunxa macaxu.
Deena : Tu edde taade’kke.
Dibaaro : Macaxuk salafat yan birta.
Dimiq hayiyya : Taqabisiyya.
Doogisiyya : Roobuk baaxo nagay caytaama.
Dubul : Addaytuk (galbok) bicsen saro. Xagaral yaabuke kaxxa xaggoru.
Dufoofa : Tiqut tan qayso.
Duga : Mako le’kke.
Dumay : Qayso
Fale : Galbok bicsen fido.
Falud : Naba rakuubu.
Fantaabul : Cube waak yamaate mara.
Gaabu : Amo ittat le cooxuy, badumuh yani.
Gadma : Wakrik say tiya.
Galcooda : Gaalak inkih naba alay idoolitte.
Gale : Bisu le boortay sarok bagul bilqah haana.
Galumu : Gaala gulubuh hayya heenih kaat aban axawa.
Gambolooliyya : Lac guba fayyaay, xiiron eyyeqqi heeh aba soolo.
Gansal : Qayso
Garruw : Gaali baguk addak aba xongolo.
Gawra : Buqre elle aban baaxo.
Gaydabu : Gaali geerat axeexuh le xagooru.
Gerraaco : Alâ migaaqa
Goboyson : Qisi edde maggo diti.
Goot : Diidalê qari.
Goydoqu : Umanna
Gura : Qalek tattaba
Gurbaya : Ux alá
Gurruddo : Qunxa ida.
Guume : Digif le mari mogoyut haa bila.
Guyacta : Xongolo
Hanniya : Kaxxam tangude karma.
Heena : Farcat le mano.
Huusa : Damaaqe
Kaare : Sarroy gudel qasa diil (fiiroyta) leey, awwal makaaban atkayuk tene.
Kibo : Bedi asta
Kiboyti : Dago garboy inki aracat tiqut tani.
Kirda (girda) : Agbi ibat bilqah haa bila.
Kurtummi : Araca
Kuyya : Karmak naharat rada roobih udduru
Lato : hofto, kaxxa anaya.
Lawallawiyya : Umman sinni xagarih bicat yaniimi
Lawlo : Duwa
Leesani : Gaali le qisi
Loogo : Sarba riiqaret elle tangale araca.
Loyna : Saq qaaqisa mara.
Lusa : Af le caxxay alwa edde qidaana.
Luuba : Furrayna
Luwa : Satqa
Maaqu : Duma yixiggilen gaala wadir axiggiliyya.
Madu : Lubaaka
Madigi : kooma
Mallo : Badumu
Matba : Soolo, maysaada
Matto : Saqi buxah orbe waah, cerrah yaniimi.
Mayiito : Ibak sarba kee dadabak fanat tan ikke.
Maysarriida : Qeebi le saga.
Mayya : Laa
Meeri : Tul beyan lakqo. Karata.
Meqre : Lac kak qiden aláy maaral yaxiggileeni.
Messeb : Gaali xaylo edde yaxeen akatay xaat, hinnay caxxat yexeeni.
Mirá : Bar, xiinit tan barral aban orba.
Miraysa : Bar dubuk, caagid maleh aban gexo.
Modoola : Kaxxa qamuru, (Gaali can elle haan ayni.)
Moolaali : Limoh beyan saqa.
Morokkaqiyya : Kabella uraanama.
Moydor : Girâ migaaqa.
Naasu : Baxa kak yirciden alak gersi alah baxa hayiyya.
Naku : Tut maggo adda qagitiyya.
Niqiyyire (aqiyyiriyya) : Tu gibdaabinat xiinisaanama.
Onforoodi : Gaali aliili.
Orma : Qayso
Qabuudu : Illi arooba.
Qadi : Tuk exxa.
Qaga (qagi) : Tiqut tan garbo.
Qandala : Gaali yakme caxay wadir kaal biyak takke.
Qasgalini : Aki xagar dattoowe kee qaddoowe yakke waqdi filli le qisi.
Qasleyiti : Qoofu
Qatuute : Cooxuk xagarat taabuke caxay qabar taagah is edde tan caxa kafta way anxaxuk raqta.
Qaygu : Rob rada waqdi bacaril raqta leey sillowte.
Qeskaale : Gaalak qunxa saqay

★QANGOR MAQNISSO★
1.Fida---Nado
2.Takkaawa----Maabitina
3.Waynabo----Qiidi (Assakoxxa)
4.Haasawa----Walala
5.Murdumu----Tattaba
6.Sikkaya-----Shakki
7.Bookaliita-----Baxuwwa
8.Furgata------Anqaasa
9.Taaqe-------Korsi
10.Qasbi-----Alsiita`
11.Xaagoyso----Oyti
12.Handaga-----Gaaboyna^qari
13.Muunata-----Qaynata
14.Maruuso-----Edde raaqa
15.Xaamiyya----Limmoysiyya
16.Barootiyya----Finqitiyya
17.Makafta------Caafata
18.Madruuru-----Maqmiili
19.Tamlo--- Taama^hayti sittingeyi 20.Ayfaafaya----Tu^-xiiqi
21.Kaado---- Acwa
22.Kabxa-----Tellemmo (Boqa) 23.Kokkobeena`--- Makiina
24.Malka`----Weeqa
25.Malkeena--Waqa kak lon numu
26.Malkite----Weeqe le numu
27.Kunnabna----Caddi (Massakaxxa)
28.Luwa----Sakqa
29.Cuggayso----Projokti
30.Mexxat------Millata
31.Qasri---Edde yanin wakti
32.Iyyiinu-----Kinnaane
33.Efeqi----Darqi baaxo
34.Soka----Ghalti
35.Misso----Saynesi (Qilmi)
36.Gadeebo---Sabri
37.Hargamo----Diddo
38.Gibdo`-Caddo^sinna
39.Baadal taysabbi---Raadio
40.Baadal taybulli----Televijiini
41.Hoogawa-----Kaxxa farcata
42.Hokkata-----Qaada^digiiri
43.Waaqixxo-----Qunxa eqebto 44.Waytaaleyta------Af naba macaxu 45.Sutusiyya-----Aaquriyya
46.Cibaara------Cubbi
47.Elsiisiyya-----Agiirisiyya
48.Andeela`-----Baaxo^meeku
49.Dikki------Kaxxa qokkasa
50.Algi----Anay meqe kimbiro
51.Dooba----Fiqma
52.Baafiita-----Firaasha
53.Eled----Kak raden mara
54.Dakka----Digiiri
55.Xangabiyya-----Xambaqiyya
56.Ayrokaqan----Laqo
57.Abenta---Sahdayti bicisaama
58.Gidda^-kiinu---tu takkeh gide
59.Xalu-----Abeenimik tawqeemi 60.Gaba^gaaxu---Qaada duyyeeya
61.Raata--Feera aruk aban fokkaaqo 62.Engaare`---Addayti kabella
63.Tuurusiyya----Maasiro
64.Liiso le------Fayxil tan barra
65.Kakkaqo-----Robti xongolo
66.Lallabo`-----Uguugusu
67.Muuge`----Dakni damuumu
68.Nihiri-----Karqe
69.Nooho---- caalata
70.Qellama-----Qilaama
71.Seelisi---Cabuysuusu
72.Seeli----Cabuyu
73.Seemata----Caddi
74.Siira`-----Madqa^gita
75.Yabu--Laqtiyya
76.mooda`----Deebo
77.Luwali----Mayxay miqa
78.Liiso---Rusuqu
79.Liico----Waybo
80.Lewlewi---Wayya geyya
81.Leena---Loyna
82.Lagda---Algin Lelleyi
83.Reku----Massoosu
84.Wahaba----Kaxxam meqe iraawo
85.Waane-----Xaagu
86.Wacali-----Caya`
87.Waadeero`----Waaso`
88.Taxqa`----Suxqi
89.Tawweewi-----Burutiyya
90.Tekeri-----Saalo
91.Maqna----Afeyta
92.Mallaala----Agdama
93.Mallaga----Raabiti
94.Malmaalu---Caysaaka
95.Lago----Samada
96.Kura-----Lofti
97.Kolba----Caxxi kaaqunta
98.Kiyya`----Taariki
99.Kixa-----Kacuwu
100.Kobbisi----Cilaala

Untold (Uncovered) Ethinic Cleasing Against Afars In Djibouti Is Going On.

#Untold (Uncovered) Ethinic Cleasing Against Afars In Djibouti Is Going On.

Ever since the independence of Djibouti, over 40 years, the worst ever human rights violations have been taking place against Afar nationals in the country. Artbrary imprisonmt, vehement human rights violations, extra judicial killings and tortures against Afars are legalized by tyrant clan led administration. Countless people have been disappeared, killed, handcuped and exiled to escape the sufferings prevailed in the country. Similarly, number of women, children and elderly have also been slaughtered cold-blooded in the broad day light by the butcher regime of Mammaasan.
In general speaking, indiscriminate and unimagenable atrocities have been regularly carried out on the Afar people.

Likewise, the Afars are denied political, social and economic rights; have no access to basic social and legal services as well. At the same token, Afars strictly forbiden from engaging in any profitable activity which add economic values. As a result, living conditions of the people has been worsening from time to time. And, most of Afars forced to live under absolute and abject poverty.

Besides, Afars are deprived of the citizenship rights they deserved as the natives of the nation; though the settlers enjoy unlawful benefits in the country. In the other words, indegious community (Afars) of the country are cosidered as strangers, where the migrants (Issa) are eligible for unconditional previleges. There fore, we can certainly say that the Afar people are subject to descrimination, estigmatization and marginalization in their ancestors land.

The Mammasan dominated governing elite controlled all aspects of the economy of the country. About 90% of economy of the nation is occupied by this previleged group. In addition to this, these arrogant de facto rulers, have completely controlled all lives of the ordinary people.

These ethino-centeric evil-doers that ruling the country solely for their own benefits designed an elimination policy so as to wipe out Afars from the face of the earth. To this end, this regime has been under taking extensive systematic extermination and intensive genocidal campaigns to achieve this goal. This is the intended act that targets particular group of community to deliberately eradicate them. This is unambiguously a genocide or a crime against humanity, according to definitions of Anthropology, Sociology, Archeology Psychology and UN Human Rights Commission. So, concerned parts should at least have condomned the evils against man kind.
Yet unfortunately, international community turned the blind eye to the on going unspeakable atrocities by oppressers to destroy entire Afar community.
Even the world powers claim that they are creaters of democracy and protecters of human rights remain slint about the massive repression under way in the country.
It is not surprising that the reason of the world powers' ignorance of acute problems of Djiboutians. As every nation priortizes its national interest, powerful contries prefer to utilize the Djibouti's geographic & strategic posion rather than standing for the rights of others. Djibouti lies greatly important place along Red Sea coast that is most favorable in the global arena. Thus, the world powers hesitate criticising operassers and focus on galvanizinig smooth relations to cosolidate the national interests of their respective contries.

Accordingly, in the recognition that no one would fulfill our responsibility on behalf us; this is the high time for us (Afars) to stand unison and join forces to fight for the rights of our people and end brutal repressions affecting lives of our people in our home land.
Currently The Youth are Protesting and struggling against Dictatrship of Djibouti Government.