Yibir
| Kabilu masu alaƙa | |
|---|---|
Somalis (en)  |
Yibir, wanda kuma ake kira Yibbir, Yebir, ko Yibro, wani rukuni ne na Mutanen Somaliya. A al'adance sun kasance masu tsattsauran ra'ayi. Ayyukansu na gado sun kasance Yin sihiri, aikin fata, rarraba maganin gargajiya da yin amulet. Sun kasance daga dangin Sab kuma wani lokacin ana kiransu dangin 'yan tsiraru, suna yin ayyuka masu ƙasƙanci.[1]
Hadisin Somaliya ya ce Yibir zuriyar Mohammad Hanif ne na Hargeysa . Mohammad Hanif ya sami suna a matsayin mai sihiri na arna, bisa ga al'adun Somaliya, Yusuf bin Ahmad al-Kawneyn ya ci shi. A cewar wannan tatsuniyar, sauran al'ummar Somaliya sun ba da karamin kyauta ga Yibir bayan haihuwa, a matsayin hanyar diyya ta jini.[1]
Yibir suna da yare (harshe na Somaliya) suna ɓoyewa daga dangin Somaliya masu mulki. [2] Kodayake Musulmai da kabilanci suna kama da sauran Somalis, an lalata Yibir a al'ada, an ƙasƙantar da su kuma an nuna musu wariya ta hanyar manyan zamantakewar al'ummar Somaliya. [3]
Yibir Musulmi Somali Asalin
[gyara sashe | gyara masomin]Tushen Yibir ya haɗa da Shaykh Yusuf bin Ahmad al-Kawneyn, wanda aka fi sani da Aw Barkhadle (Uba mai albarka), wanda aka haɗa shi a matsayin ɗaya daga cikin waɗanda suka kawo Islama zuwa Somalia daga Arabiya.[1] Labarin ya ce lokacin da Barkhadle ya fara isa yankin arewacin Somaliya, ya fuskanci arna Mohamed Hanif (wanda aka fi sani da Bu'ur Ba'ayer). Shugabannin biyu sun yanke shawarar warware batun halatta tsakanin su ta hanyar gwajin ƙarfin asiri. Barkhadle ya kalubalanci Hanif ya ratsa wani karamin tudu kusa da Dogor, wani yanki da ke da nisan kilomita 20 a arewacin babban birnin yankin Hargeisa.[4][4] Hanif sau biyu ya sami nasarar cika wannan aikin da aka tambaye shi. Koyaya, a lokacin nunawa ta uku ta Hanif game da ikonsa, Barkhadle "ya yi kira ga ikon Allah mafi girma kuma ya ɗaure abokin hamayyarsa har abada a cikin dutsen. " Musulunci na Orthodox ya mamaye tsohuwar addinin arna. [4][5] Wani nau'i na daban ya bayyana cewa Barkhadle ya kashe arna Hanif.[1]
Zuriyar Hanif, ya zama labari, daga baya sun bukaci kudi na jini ko diyya daga Barkhadle don mutuwar shugabansu kuma har abada.[5][4] Barkhadle ya ba su burinsu.[5] Wannan tatsuniyar ta samo asali ne daga al'adar Somaliya ta miƙa kyauta ga Yibir waɗanda suka zo su ba da amulet da kuma albarkaci jariri da sababbin ma'aurata. Tun daga wannan lokacin, Somaliya sun bi al'adar samanyo ko Samayo ("kyautar haihuwa"), biyan da masu goyon bayansu na Somaliya suka yi wa Yibir.[5][6]
Ɗaya daga cikin sassan labarin an rubuta shi a Yibir kuma John William Carnegie Kirk ya fassara shi zuwa Turanci.[7] A cikin 1921, Manjo H. Rayne, kwamishinan gundumar a Somaliland na Burtaniya, ya kuma ba da labarin, yana amfani da shi a matsayin gabatarwa ga wani labari game da Somaliya wanda ya zama uba kuma ya nemi kudi don biyan Yibir mai wucewa.[8]
Asalin Yahudawa
[gyara sashe | gyara masomin]Yibir asalin ƙabilar Yahudawa ne waɗanda, a cikin ƙasar da ke da karfi ga Musulmi, suka zama ƙananan ƙabilu tsakanin Somalis.[9] Wasu Yibir sun bayyana cewa su zuriyar Ibraniyawa ne waɗanda suka isa yankin tun kafin zuwan makiyaya na Somaliya.[9][10]
Duk da asalin Yahudawa, yawancin Yibir, kamar yawan mutanen Somaliya gabaɗaya, suna bin addinin Islama ba Addinin Yahudanci ba. An ba da asalin Ibrananci a matsayin bayani ga Yibir da ke da matsayi na ƙasa a cikin al'ummar Somaliya.[9]
Matsayi na zamantakewa
[gyara sashe | gyara masomin]A cewar Teshale Tibebu - farfesa a fannin Tarihi wanda ya kware a kan Habasha da Horn of Africa, an dauki Yibir tare da Mijan da Tomal a al'adance a matsayin marasa tsabta, kuma wasu mambobin kabilanci na al'ummar Somaliya ba za su taba auren memba na Tomal, Mijan da Yibir ba. An hana su, shekaru da yawa, hakkoki na asali da damar ilimi.
Sana'a
[gyara sashe | gyara masomin]A al'adance, Yibir sukan yi yawon bori ko sihiri.[11] Aikin su a Somaliya yana da kama da na Dushan a Kudancin Larabawa, duka suna zama masu barkwanci da nishadi a gaban shugabanni.[12] Yibir suna kuma ƙera hardas (yan tawayen kariya) masu ɗauke da ayoyi daga Alkur'ani, tabarmah domin sallah da kayan fata kamar sadduna. Ana amfani da waɗannan yan tawayen domin kariya daga cututtuka da haɗari yayin haihuwa da sauran al'amuran rayuwa.[12]
Yibir ƙwararrun ma'aikata ne da ke gudanar da sana'o'i iri-iri da mutanen birni ke yi. Ba kamar Fulani ko makiyaya Somaliya ba, rayuwarsu tana dogara ne da ƙwarewarsu, wanda ya haɗa da ƙera kayan hannu da sauran abubuwan da jama'ar Somaliya ke bukata.[13][14] A al'adance, Yibir sun shahara wajen gudanar da al'adu da addu'o'in addini. Idan jariri ya zo duniya a Somaliya, ana gayyatar wani daga cikin kabilar Yibir domin ya sa wa jaririn albarka ta hanyar ba shi 'yar tawaye da ke ɗauke da ayar Alkur'ani don kariya. Sannan ana ba Yibir kuɗi ko kyauta domin gudanar da wannan bukin, daga baya a ɗaura tawaye a wuyan jaririn domin kariya daga mugun ido da sharri.[15] Ana sa wa yara waɗannan yan tawayen kullum bisa imanin cewa suna da ƙarfin kariya, ko da kuwa yaran na yawo tsirara.[12]
Halin Yanzu
[gyara sashe | gyara masomin]Yibir suna da suna wajen sihiri; ɗaya daga cikin ayyukansu na gargajiya shine sa wa jarirai da sabbin ma'aurata albarka. A madadin haka, suna karɓar kyauta, wanda ake ɗauka a matsayin wani nau'i na diyya saboda kisan Mohammed Hanif.[13] Suna rayuwa ta hanyoyi biyu—ta hanyar zama tare da manyan iyalan Somaliya, ko ta hanyar yawon ziyartar gidaje daban-daban a lokaci-lokaci.[16] Kyaututtukan da suke karɓa, waɗanda ake kira samanyo (wani Bature ya bayyana su a matsayin "haraji"),[17] suna taimakawa wajen hana tsoron cewa Yibir zai iya sa wa gidan da bai ba shi kyauta ba albarka ta sharri ko sihiri. Ko da yake Yibir su ne "ƙanana kuma mafi ƙyama" a cikin kabilar sab, ana ɗaukar cewa su ne masu mafi ƙarfin sihiri.[18] Wanda ya ƙi bayar da kyauta yayin haihuwa, ana cewa zai fuskanci fushin Yibir, wanda zai iya haifar da mummunar mutuwa ko haihuwar jariri mai nakasa.[19] Wani abin al'ajabi da ake danganta da Yibir shine cewa idan suka mutu sukan ɓace: a cewar al'adun Somaliya, "ba wanda ya taɓa ganin kabarin Yibir",[20] wannan na iya samo asali daga ɓacewar kakanninsu, Hanif.[13] An ce Hanfili, matar Hanif, tana da makabarta a birnin Harar wadda mutane ke yawan ziyarta, ana kuma yin yan tawayen kariya daga itacen da ke kusa da kabarinta.[21]
Babu wani ƙididdigar sahihiya da aka yi game da adadin Yibir, kuma kiyasin yawan su yana bambanta. A shekara ta 2000, Ahmad Jama Hersi wanda ke zaune a Kenya, ya kiyasta cewa akwai Yibir 25,000 a Somaliya da ƙasashe makwabta.[9]
Harshe
[gyara sashe | gyara masomin]Harshe na Yibir (kamar na Madhiban) an bayyana shi a farkon karni na 20 daga wasu masana yaren yammacin duniya a matsayin wani lahaja na harshen Somaliya. Yaren Yibir da Madhiban suna da kamanceceniya, kuma suna da kalmomi da dama da suke raba wa juna.[22] Enrico Cerulli ya wallafa wasu bayanai dangane da harshen wannan al'umma ta Harla, wanda ake kira af Harlaad, wanda yayi kama da harsunan Somaliya da kabilun Yibir da Madhiban ke amfani da su.[23]
J.W.C. Kirk, wani jami’in rundunar ƙasa ta Birtaniya da aka tura zuwa Somaliya a lokacin mulkin mallaka, ya wallafa nahawun harshen Somaliya tare da bayanai kan lahajojin Yibir da Midgan (wato Madhiban) a cikin shekarar 1905,[24] inda ya bayyana bambancin wadannan lahajojin da babban harshen Somaliya. A cewar majiyoyinsa, wannan bambanci yana da muhimmanci domin a ɓoye wasu sirrika daga manyan kabilu masu mulki:
Kowane kabila yana da nata lahaja, wanda har yanzu ake boyewa daga sauran duniya. Har yanzu suna nacewa cewa kada a bayyana harshensu ga 'yan Somaliya, kuma sun sa ni na yi alkawari kada in bayyana shi ga abokan gado na gaba da su, duk da cewa suna da shirin bayyana shi ga Bature.
Saboda haka, ina roƙon duk wanda ya karanta wannan kada ya bayyana wa wani dan Somaliya abin da aka ba ni izinin rubutawa domin amfanin Sirkal,[25] amma idan wani jami’i mai bincike yana so ya zurfafa bincike, ya kamata ya kware a harshen Somaliya wanda dukan Sab ke fahimta, kuma ya tattauna da ɗaya daga cikinsu.[26]
Kirk ya nanata wannan buƙatar ɓoye sirri sau da dama: "Saboda haka, dole ne in roƙi duk wanda ya karanta wannan kuma zai zauna a ƙasar, kar ya faɗa wa wani dan Somaliya (wanda ba Yibir ko Midgan ba) abubuwan da na rubuta a nan";[27] Haka kuma, masanin harshe daga Jamus mai suna Adolf Walter Schleicher ya faɗi irin wannan ra'ayi a cikin nahawunsa na harshen Somaliya na shekarar 1892.[28]
A zamanin da ya fi kusa da mu, masanin harshe Roger Blench, yana dogaro da bayanan Kirk, ya nuna cewa lahajojin Yibir da Madhiban "sun bambanta sosai a cikin kalmomi daga harshen Somaliya na yau da kullum". Duk da haka, ya lura cewa har yanzu ba a tabbatar ko wannan bambancin yare na nuni da wata sabuwar hanya ta sadarwa ce ko kuwa yana nuna cewa wadannan harsuna daban ne kwata-kwata.[29]
Kabilun da suka yi kama a Geffen Afrika
[gyara sashe | gyara masomin]Kabilar Yibir ba ta tsaya ga kabilar Somaliya kadai ba; akwai kabilu da suka yi kama da ita a cikin wasu kabilun Geffen Afrika da Gabashin Afrika. A cewar Donald Levine – Farfesa a fannin zamantakewar al'umma wanda ya kware a nazarin Habasha da Geffen Afrika, irin wadannan kabilu masu matsayi na musamman a cikin harsuna da al'adu daban-daban sun kasance muhimmin ɓangare na al’ummomin yankin. [30][31] Wadannan ƙungiyoyin suna da dukkanin siffofin tsarin kabila, in ji Levine, irin su "aure a cikin kabila guda, tsarin matsayi, daraja, imani game da ƙazanta, haramcin cin abinci tare, sana’ar gargajiya da kasancewa mamba ta hanyar haihuwa".[32]
A cikin kabilun Gabashin Afrika, kamar kabilar Oromo, an rubuta game da irin waɗannan kabilu tun a cikin karni na 16, in ji Cornelius Jaenen.[33] A cikin masu magana da harshen Kushitic kamar Bako da wasu a Geffen Afrika, ana nuna ƙyama da ware wasu mutane masu asalin negrɗ mai launin fata waɗanda ke yi wa al'umma ayyukan sihiri da addini kamar sa albarka wa jarirai, kaciya da binne mamata. [34]
Mutanen "Watta" waɗanda ke farauta da tattara abinci a cikin kabilar Oromo suma ana wulakanta su kuma suna zama a ƙasa ƙwarai a cikin tsarin al’umma.
Manazarta
[gyara sashe | gyara masomin]- ↑ 1.0 1.1 1.2 1.3 Ahmed & Hart 1984.
- ↑ Kirk 1905.
- ↑ Luling, Virginia. "The Social Structure of Southern Somali Tribes" (PDF). University of London. pp. 13–15.
- ↑ 4.0 4.1 4.2 4.3 Lewis 1998.
- ↑ 5.0 5.1 5.2 5.3 Abdullahi 2001.
- ↑ Bollig 2004.
- ↑ Kirk 1905 For a less literal translation, see Kirk 1904.
- ↑ Rayne 2008.
- ↑ 9.0 9.1 9.2 9.3 Fisher 2000.
- ↑ Bader 2000.
- ↑ Bollig 2004, p. 202.
- ↑ 12.0 12.1 12.2 Heather Marie Akou (2011). The Politics of Dress in Somali Culture. Indiana University Press. pp. 22–23. ISBN 978-0253223135.
- ↑ 13.0 13.1 13.2 Ahmed & Hart 1984, pp. 156-157.
- ↑ Bollig 2004, pp. 195–197.
- ↑ Beachey 1990, p. 5.
- ↑ Bollig 2004, p. 208.
- ↑ Kirk 1905, p. 184.
- ↑ Bollig 2004, p. 209.
- ↑ Kirk 1904, p. 95.
- ↑ Laurence 1988, p. 51.
- ↑ Lewis, I.M. (3 February 2017). Peoples of the Horn of Africa (Somali, Afar and Saho) North Eastern Africa Part I. Taylor & Francis. ISBN 9781315308173.
- ↑ Kirk 1905, pp. 200ff.
- ↑ Uhlig 2003, p. 1034.
- ↑ Kirk 1905, p. 185.
- ↑ Wato, "jami'ai"; duba Kirk 1905, p. 24
- ↑ Kirk 1905, pp. 184-85.
- ↑ Kirk 1905, p. 185; haruffa daga kirk ne.
- ↑ Die Somali-sprache (T. Fröhlich, 1892); duba Kirk 1905, p. 185.
- ↑ Blench 2006, p. 14.
- ↑ Donald N. Levine (10 December 2014). Greater Ethiopia: The Evolution of a Multiethnic Society. University of Chicago Press. pp. 57, 169–171, 195–196. ISBN 978-0-226-22967-6.
- ↑ Saïd Amir Arjomand (2014). Social Theory and Regional Studies in the Global Age. State University of New York Press. pp. 229–237. ISBN 978-1-4384-5161-9.
- ↑ Donald N. Levine (10 December 2014). Greater Ethiopia: The Evolution of a Multiethnic Society. University of Chicago Press. pp. 57–58. ISBN 978-0-226-22967-6.
- ↑ Cornelius J. Jaenen (1956), The Galla or Oromo of East Africa, Southwestern Journal of Anthropology, University of Chicago Press, Vol. 12, No. 2 (Summer, 1956), pages 171-190
- ↑ Lewis, Herbert S. (2006). "Historical Problems in Ethiopia and the Horn of Africa". Annals of the New York Academy of Sciences. Wiley-Blackwell. 96 (2): 508–509. doi:10.1111/j.1749-6632.1962.tb50145.x. S2CID 83677517.
Bibiyar Tarihi
[gyara sashe | gyara masomin]- Abdullahi, Mohamed Diriye (2001). Culture and customs of Somalia. Greenwood. ISBN 978-0-313-31333-2.
- Ahmed, Akbar S.; Hart, David M. (1984). Islam in Tribal Societies: From the Atlas to the Indus. Routledge. ISBN 978-0-7100-9320-2.
- Bader, Christian (2000). Les Yibro: Mages somali. Les juifs oubliés de la corne de l'Afrique. Paris.
- Beachey, R.W. (1990). The Warrior Mullah: The Horn Aflame, 1892-1920. Bellew. ISBN 978-0-947792-43-5.
- Blench, Roger (2006-11-14). "The Afro-Asiatic Languages: Classification and Reference List" (PDF). Rogerblench.info. Archived from the original (PDF) on 2009-02-06. Retrieved 2009-09-04.
- Bollig, Michael (2004). "Hunters, Foragers, and Singing Smiths: The Metamorphoses of Peripatetic Peoples in Africa". In Berland, Joseph C.; Rao, Aparna (eds.). Customary Strangers: New Perspectives on Peripatetic Peoples in the Middle East, Africa, and Asia. Greenwood. pp. 195–234. ISBN 978-0-89789-771-6.
- Cerulli, E. (October 1919). "Somali Songs and Little Texts". Journal of the African Society. 19: 135–40. ISSN 0001-9909. Retrieved 2009-09-04.
- Fisher, Ian (August 15, 2000). "Djibouti Journal; Somalia's 'Hebrews' See a Better Day". New York Times. Retrieved 2009-09-04.
- Gaildon, Mahmood (2004). The Yibir of Las Burgabo. Red Sea Press. ISBN 978-1-56902-218-4.
- Kirk, John William Carnegie (1904). "The Yibirs and Midgans of Somaliland, Their Traditions and Dialects". Journal of the African Society. 24: 91–108. doi:10.1093/oxfordjournals.afraf.a093876. ISSN 0001-9909. Retrieved 2009-09-04.
- Kirk, John William Carnegie (1905). A Grammar of the Somali Language with Examples in Prose and Verse and an Account of the Yibir and Midgan Dialects. Cambridge: Cambridge University Press.
- Laurence, Margaret (1988). Clara Thomas (ed.). The Prophet's Camel Bell. Random House. ISBN 978-0-7710-4706-0.
- Lewis, I.M. (1998). Saints and Somalis: Popular Islam in a Clan-based Society. The Red Sea Press. ISBN 978-1-56902-103-3.
- Rayne, Major H. (2008). Sun, Sand and Somals - Leaves from the Note-Book of a District Commissioner in British Somaliland (1921). Read Books. ISBN 978-1-4437-2468-5.
- Uhlig, Siegbert (2003). Encyclopaedia Aethiopica: D-Ha. Isd. ISBN 978-3-447-05238-2.
- Yusuf, Ahmed Ismail. "Rev. of The Yibir of Las Burgabo" (PDF). Sociala missionen. Archived from the original (PDF) on 2010-08-12. Retrieved 2009-09-04.