The Geledi Sultanate was part of the Gobroon Dynasty that was either established in the seventeenth or the first half of the eighteenth centuries. The capital of the Geledi Sultanate was the town of Afgoy, located on the lower Shebelle River, twenty km from Mogadishu.
[1]
According to Njoku, the apex of the Sultanate was from 1789 to 1848 under the rule of Sultan Yusuf Mahamud Ibrahim. The Geledi Sultanate had a robust army which helped to quell regional dissent from various groups. In 1843, the Sultanate defeated the fundamentalist Baardheere Jamaaca jihadists who wanted to bring ultra-religious ideals into the region. The Geledi Sultanate also controlled valuable trade networks particularly at the port of Mogadishu. By the end of the nineteenth century, the Sultanate’s influence waned due to regional fighting and interference from European colonists.
[2]
In 1911, the territory of the Sultanate was annexed by Italy in their creation of Italian Somaliland.
[1]
[1]: (Luling 1971, 202) Luling, Virginia. 1971. The Social Structure of Southern Somali Tribes. (Thesis). University of London (University College London). Seshat URL:https://www.zotero.org/groups/1051264/seshat_databank/collections/TWITJWK4/items/5BTAQ3DM/collection
[2]: (Njoku 2013, 41) Njoku, Raphael C. 2013. The History of Somalia. Santa Barbara: Greenwood Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/U9FHBPZF/library
| Italian Somaliland |
| elite migration |
| Preceding: Ajuran Sultanate (so_ajuran_sultanate) [elite replacement] |
| Year Range | Sultanate of Geledi (so_geledi_sultanate) was in: |
|---|
“Around the mid-1650s, Afgoy became the site of the Geledi Sultanate, composed of a confederation of the Shanta, Aleemo, Garre, Wa’daan, Moobleen, Hubeer and Hintire clans.” [1]
[1]: (Mukhtar 2003, 28) Mukhtar, Mohamed H. 2003. Historical Dictionary of Somalia. Lanham, Maryland: Scarecrow Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/search/Mukhtar/titleCreatorYear/items/J8WZB6VI/item-list
“Among the motley group of states that succeeded the Ajuuraan state, the Gobroon Dynasty stood out as the most successful. Under one of its sultans, known as Yusuf Mahamud Ibrahim, the third sultan, who ruled from 1789 to 1848, the kingdom entered into an era now called the Golden Age of the Gobroon Dynasty.” [1]
[1]: (Njoku 2013, 41) Njoku, Raphael C. 2013. The History of Somalia. Santa Barbara: Greenwood Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/U9FHBPZF/library
“In 1750 the Geledi Sultanate (later known as Afgoy) emerges in Ay Ulay in the southern Shabelle River valley.” [1] “In 1911 a great shir or assembly of the clans from across the Shebelle was held at Geledi; in which twelve thousand men joined from the Garre, the Gal Jal’el, the (Habash) shiidle, the five Dafet clans, Hillibey, Murunsade and others. The government’s plans to occupy the area were explained to them and accepted without further resistance; from there the Italians went on to occupy the upper Shebelle and the inter-river plain, and by 1914 the boundaries of the colony were approximately what they were to remain until 1934.” [2]
[1]: (Njoku 2013, xxiii) Njoku, Raphael C. 2013. The History of Somalia. Santa Barbara: Greenwood Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/U9FHBPZF/library
[2]: (Luling 1971, 202) Luling, Virginia. 1971. The Social Structure of Southern Somali Tribes. (Thesis). University of London (University College London). Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/TWITJWK4/items/5BTAQ3DM/collection
“In 1911 a great shir or assembly of the clans from across the Shebelle was held at Geledi; in which twelve thousand men joined from the Garre, the Gal Jal’el, the (Habash) shiidle, the five Dafet clans, Hillibey, Murunsade and others. The government’s plans to occupy the area were explained to them and accepted without further resistance; from there the Italians went on to occupy the upper Shebelle and the inter-river plain, and by 1914 the boundaries of the colony were approximately what they were to remain until 1934.” [1]
[1]: (Luling 1971, 202) Luling, Virginia. 1971. The Social Structure of Southern Somali Tribes. (Thesis). University of London (University College London). Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/TWITJWK4/items/5BTAQ3DM/collection
“By the beginning of the eighteenth century, the Ajuuraan state had broken apart under constant Portuguese harassment. Part of the problems that brought about its fall were the tyrannical inclinations of its later rulers, whose style of leadership eroded internal unity and destroyed trust among its supporters. The result was the fragmentation of the kingdom into several smaller kingdoms and states such as the Gobroon Dynasty, the Warsangali Sultanate, and the Bari Dynasty. [1]
[1]: (Njoku 2013, 41) Njoku, Raphael C. 2013. The History of Somalia. Santa Barbara: Greenwood Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/U9FHBPZF/library
“By the beginning of the eighteenth century, the Ajuuraan state had broken apart under constant Portuguese harassment. Part of the problems that brought about its fall were the tyrannical inclinations of its later rulers, whose style of leadership eroded internal unity and destroyed trust among its supporters. The result was the fragmentation of the kingdom into several smaller kingdoms and states such as the Gobroon Dynasty, the Warsangali Sultanate, and the Bari Dynasty. [1]
[1]: (Njoku 2013, 41) Njoku, Raphael C. 2013. The History of Somalia. Santa Barbara: Greenwood Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/U9FHBPZF/library
“Access to asraar (sacred mysteries) was commonly associated with the saints’ ability, however rudimentary, to read and write Arabic. With these gifts, the saints were enabled not only to perceive the forces of the supernatural world but also, in a limited sense, to control them.” [1] “The Hawiye of this area speak the Benadir dialect. The Geledi speak Digil; in common parlance the two speeches are designated by their respective phrases for ‘what did you say’?- mahaa tiri and may tiri. Digil is generally just known as may-may, which in the mouth of a speaker of another dialect has a tone of mockery, amiable or otherwise.” [2]
[1]: (Cassanelli 1982, 124) Cassanelli, Lee. V. 1982. The Shaping of Somali Society: Reconstructing the History of a Pastoral People, 1600-1900. Philadelphia: University of Pennsylvania Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/TKPH7Z89/library
[2]: (Luling 1971, 41) Luling, Virginia. 1971. The Social Structure of Southern Somali Tribes. (Thesis). University of London (University College London). Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/TWITJWK4/items/5BTAQ3DM/collection
“Access to asraar (sacred mysteries) was commonly associated with the saints’ ability, however rudimentary, to read and write Arabic. With these gifts, the saints were enabled not only to perceive the forces of the supernatural world but also, in a limited sense, to control them.” [1] “The Hawiye of this area speak the Benadir dialect. The Geledi speak Digil; in common parlance the two speeches are designated by their respective phrases for ‘what did you say’?- mahaa tiri and may tiri. Digil is generally just known as may-may, which in the mouth of a speaker of another dialect has a tone of mockery, amiable or otherwise.” [2]
[1]: (Cassanelli 1982, 124) Cassanelli, Lee. V. 1982. The Shaping of Somali Society: Reconstructing the History of a Pastoral People, 1600-1900. Philadelphia: University of Pennsylvania Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/TKPH7Z89/library
[2]: (Luling 1971, 41) Luling, Virginia. 1971. The Social Structure of Southern Somali Tribes. (Thesis). University of London (University College London). Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/TWITJWK4/items/5BTAQ3DM/collection
“With a long tradition of trading connections to the Arabian Peninsula, the Somalis were converted to Islam at an early date and remain staunch Muslims (Sunnis, of the Sha’afi School of Law).” [1] “As in the north, the saints represented a tradition of Islam quite removed from the theocratic version with its formal hierarchy and legalistic practice. In rural traditions, the saints were characterized not so much by their capacity to uphold Muslim law as by their possession of special religious gifts. Among these were aziimo (sacred knowledge), tacdaar (sacred magic) and wardi (the capacity to receive divine revelations).” [2]
[1]: (Lewis 2008, 1-2) Lewis, Ioan, M. 2008. Understanding Somalia and Somaliland: Culture, History, Society. New York: Columbia University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/7J425GTZ/library
[2]: (Cassanelli 1982, 124) Cassanelli, Lee. V. 1982. The Shaping of Somali Society: Reconstructing the History of a Pastoral People, 1600-1900. Philadelphia: University of Pennsylvania Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/TKPH7Z89/library
“With a long tradition of trading connections to the Arabian Peninsula, the Somalis were converted to Islam at an early date and remain staunch Muslims (Sunnis, of the Sha’afi School of Law).” [1]
[1]: (Lewis 2008, 1-2) Lewis, Ioan, M. 2008. Understanding Somalia and Somaliland: Culture, History, Society. New York: Columbia University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/7J425GTZ/library
Inhabitants. This quote is in regards to the villages Tolwinne and the capital Afgoy. “Guillain’s figure of 1,500-1,800 huts, if the modern ratio of one hut per person suggested below applied then, would give about the same number for the population of the Tolwinne villages plus left-bank Afgoi. Guillain’s own estimate, however was 6,000 people while Lt. Christopher asserted he was met by a crowd of about 7,000 (though he shows a general tendency to exaggerate).” [1]
[1]: (Luling 1971, 66) Luling, Virginia. 1971. The Social Structure of Southern Somali Tribes. (Thesis). University of London (University College London). Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/TWITJWK4/items/5BTAQ3DM/collection
levels. While ‘towns’ were not specifically mentioned in the consulted literature, it is reasonable to assume that towns would have been part of the settlement hierarchy in between the confirmed ‘cities’ and ‘villages’. 1.Capital :“Around the mid-1650s, Afgoy became the site of the Geledi Sultanate, composed of a confederation of the Shanta, Aleemo, Garre, Wa’daan, Moobleen, Hubeer and Hintire clans.” [1] :2. City ::During the nineteenth century Mogadishu was the port city controlled by the Sultanate of Geledi. “Mogadishu, on the other hand, was really controlled by the Sultan of the Geledi, and minor ports were in the hands of members of other clans.” [2] ::3. Towns (inferred) :::4. Villages/hamlets ::::“In addition to this, there was that of the villages further in-land. There are today fifteen or so of these villages and hamlets scattered through Geledi territory, the larger of which probably date from an early period.” [3]
[1]: (Mukhtar 2003, 28) Mukhtar, Mohamed H. 2003. Historical Dictionary of Somalia. Lanham, Maryland: Scarecrow Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/search/Mukhtar/titleCreatorYear/items/J8WZB6VI/item-list
[2]: (Rubenson 2008, 88) Rubenson, Sven. 2008. ‘Ethiopian and the Horn’ Ed John H. Flint The Cambridge History of Africa c. 1790 - c. 1870. Vol 5. Cambridge: Cambridge University Press. Pp 51-98. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/TWITJWK4/items/VRU64Q8P/collection
[3]: (Luling 1971, 66) Luling, Virginia. 1971. The Social Structure of Southern Somali Tribes. (Thesis). University of London (University College London). Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/TWITJWK4/items/5BTAQ3DM/collection
In the nineteenth century, conflict broke out between Baardheere Jamaaca jihadists and the Geledi Sultanate. “The ensuing violence disrupted the peace on which the seaborne trade prospered; hence sultan Ibrahim of Gobroon decided to intervene in the war with a show of force involving 40,000 soldiers and comprising both professionals and volunteers.” [1]
[1]: (Njoku 2013, 41) Njoku, Raphael C. 2013. The History of Somalia. Santa Barbara: Greenwood Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/U9FHBPZF/library
The quote below suggests that legal affairs were informal matters for local leaders rather than carried out through Sharia law. “As power devolved to local leaders, customary rather than Sharia’atic law dominated political relations at the local level. We saw in the previous section how the saints of Somali tradition contributed to the evolution of xeer (customary law) in the various communities where they settled. They mediated disputes, helped assess blood-wealth (diya) payments, and assisted at rituals of reconciliation. Such mediation was particularly critical in the evolving Rahanwiin confederations, which typically consisted of lineages of diverse genealogical origins and perhaps different marriage and inheritance customs. [1]
[1]: (Cassanelli 1982, 130) Cassanelli, Lee. V. 1982. The Shaping of Somali Society: Reconstructing the History of a Pastoral People, 1600-1900. Philadelphia: University of Pennsylvania Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/TKPH7Z89/library
The quote below suggests that legal affairs were informal matters for local leaders rather than carried out through Sharia law. “As power devolved to local leaders, customary rather than Sharia’atic law dominated political relations at the local level. We saw in the previous section how the saints of Somali tradition contributed to the evolution of xeer (customary law) in the various communities where they settled. They mediated disputes, helped assess blood-wealth (diya) payments, and assisted at rituals of reconciliation. Such mediation was particularly critical in the evolving Rahanwiin confederations, which typically consisted of lineages of diverse genealogical origins and perhaps different marriage and inheritance customs. [1]
[1]: (Cassanelli 1982, 130) Cassanelli, Lee. V. 1982. The Shaping of Somali Society: Reconstructing the History of a Pastoral People, 1600-1900. Philadelphia: University of Pennsylvania Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/TKPH7Z89/library
The quote below suggests that legal affairs were informal matters for local leaders rather than carried out through Sharia law. “As power devolved to local leaders, customary rather than Sharia’atic law dominated political relations at the local level. We saw in the previous section how the saints of Somali tradition contributed to the evolution of xeer (customary law) in the various communities where they settled. They mediated disputes, helped assess blood-wealth (diya) payments, and assisted at rituals of reconciliation. Such mediation was particularly critical in the evolving Rahanwiin confederations, which typically consisted of lineages of diverse genealogical origins and perhaps different marriage and inheritance customs. [1]
[1]: (Cassanelli 1982, 130) Cassanelli, Lee. V. 1982. The Shaping of Somali Society: Reconstructing the History of a Pastoral People, 1600-1900. Philadelphia: University of Pennsylvania Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/TKPH7Z89/library
The quote below suggests that legal affairs were informal matters for local leaders rather than carried out through Sharia law. “As power devolved to local leaders, customary rather than Sharia’atic law dominated political relations at the local level. We saw in the previous section how the saints of Somali tradition contributed to the evolution of xeer (customary law) in the various communities where they settled. They mediated disputes, helped assess blood-wealth (diya) payments, and assisted at rituals of reconciliation. Such mediation was particularly critical in the evolving Rahanwiin confederations, which typically consisted of lineages of diverse genealogical origins and perhaps different marriage and inheritance customs. [1]
[1]: (Cassanelli 1982, 130) Cassanelli, Lee. V. 1982. The Shaping of Somali Society: Reconstructing the History of a Pastoral People, 1600-1900. Philadelphia: University of Pennsylvania Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/TKPH7Z89/library
The capital Afgoy was situated at the crossroads of major caravan routes suggesting that Afgoy most likely had markets. “Afgoy was the crossroads of caravans bringing ivory, leopard skins, and aloe in exchange for foreign fabrics sugar, dates, and firearms.” [1]
[1]: (Mukhtar 2003, 28) Mukhtar, Mohamed H. 2003. Historical Dictionary of Somalia. Lanham, Maryland: Scarecrow Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/search/Mukhtar/titleCreatorYear/items/J8WZB6VI/item-list
“A village like this, standing far from the river, relies for its water supply on its war. This is an artificial pool, or reservoir, beside it.” [1]
[1]: (Luling 1971, 67) Luling, Virginia. 1971. The Social Structure of Southern Somali Tribes. (Thesis). University of London (University College London). Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/TWITJWK4/items/5BTAQ3DM/collection
Mosques. “There are a large number of mosques in Afgoi, and at least one in all but the tiniest villages.” [1]
[1]: (Luling 1971, 162) Luling, Virginia. 1971. The Social Structure of Southern Somali Tribes. (Thesis). University of London (University College London). Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/TWITJWK4/items/5BTAQ3DM/collection
E.g. water supply system. “A village like this, standing far from the river, relies for its water supply on its war. This is an artificial pool, or reservoir, beside it.” [1]
[1]: (Luling 1971, 67) Luling, Virginia. 1971. The Social Structure of Southern Somali Tribes. (Thesis). University of London (University College London). Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/TWITJWK4/items/5BTAQ3DM/collection
“Everywhere there are little koranic schools (daksi), where in a rough lean-to made of brushwood, a master (Ma’alin) teaches about 20 young boys to read and write the holy book.” [1]
[1]: (Luling 1971, 67) Luling, Virginia. 1971. The Social Structure of Southern Somali Tribes. (Thesis). University of London (University College London). Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/TWITJWK4/items/5BTAQ3DM/collection
The capital Afgoy was situated at the crossroads of major caravan routes suggesting that there were important roads within the Geledi Sultanate. “Afgoy was the crossroads of caravans bringing ivory, leopard skins, and aloe in exchange for foreign fabrics sugar, dates, and firearms.” [1]
[1]: (Mukhtar 2003, 28) Mukhtar, Mohamed H. 2003. Historical Dictionary of Somalia. Lanham, Maryland: Scarecrow Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/search/Mukhtar/titleCreatorYear/items/J8WZB6VI/item-list
During the nineteenth century Mogadishu was the port city controlled by the Sultanate of Geledi. “Mogadishu, on the other hand, was really controlled by the Sultan of the Geledi, and minor ports were in the hands of members of other clans.” [1]
[1]: (Rubenson 2008, 88) Rubenson, Sven. 2008. ‘Ethiopian and the Horn’ Ed John H. Flint The Cambridge History of Africa c. 1790 - c. 1870. Vol 5. Cambridge: Cambridge University Press. Pp 51-98. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/TWITJWK4/items/VRU64Q8P/collection
The capital Afgoy was situated at the crossroads of major caravan routes suggesting that there were trading emporia in the Geledi Sultanate. “Afgoy was the crossroads of caravans bringing ivory, leopard skins, and aloe in exchange for foreign fabrics sugar, dates, and firearms.” [1]
[1]: (Mukhtar 2003, 28) Mukhtar, Mohamed H. 2003. Historical Dictionary of Somalia. Lanham, Maryland: Scarecrow Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/search/Mukhtar/titleCreatorYear/items/J8WZB6VI/item-list
The honouring of Islamic saints is a big part of Somali society. “Their tombs, which dot the country side, are frequently the sites of annual religious celebrations held to commemorate the life and works of the deceased saint.” [1]
[1]: (Cassanelli 1982, 120) Cassanelli, Lee. V. 1982. The Shaping of Somali Society: Reconstructing the History of a Pastoral People, 1600-1900. Philadelphia: University of Pennsylvania Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/TKPH7Z89/library
The honouring of Islamic saints is a big part of Somali society. “Their tombs, which dot the country side, are frequently the sites of annual religious celebrations held to commemorate the life and works of the deceased saint.” [1]
[1]: (Cassanelli 1982, 120) Cassanelli, Lee. V. 1982. The Shaping of Somali Society: Reconstructing the History of a Pastoral People, 1600-1900. Philadelphia: University of Pennsylvania Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/TKPH7Z89/library
The honouring of Islamic saints is a big part of Somali society. “Their tombs, which dot the country side, are frequently the sites of annual religious celebrations held to commemorate the life and works of the deceased saint.” [1]
[1]: (Cassanelli 1982, 120) Cassanelli, Lee. V. 1982. The Shaping of Somali Society: Reconstructing the History of a Pastoral People, 1600-1900. Philadelphia: University of Pennsylvania Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/TKPH7Z89/library
Written Arabic genealogies of Somali lineage were held by Sheikhs. “Only the Shaykhs maintained written Arabic manuscripts that recorded the genealogical connections at the highest levels, among various clan founders.” [1]
[1]: (Cassanelli 1982, 129) Cassanelli, Lee. V. 1982. The Shaping of Somali Society: Reconstructing the History of a Pastoral People, 1600-1900. Philadelphia: University of Pennsylvania Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/TKPH7Z89/library
Written Arabic genealogies of Somali lineage were held by Sheikhs. “Only the Shaykhs maintained written Arabic manuscripts that recorded the genealogical connections at the highest levels, among various clan founders.” [1]
[1]: (Cassanelli 1982, 129) Cassanelli, Lee. V. 1982. The Shaping of Somali Society: Reconstructing the History of a Pastoral People, 1600-1900. Philadelphia: University of Pennsylvania Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/TKPH7Z89/library
The Arabic writing system is phonetic. “The first obvious indication of such interest would be that given by the evidence of attempts to write the language, for if different signs were used to designate different sounds there was at least sufficient phonetic interest present to distinguish one speech-sound from another.” [1]
[1]: (Semaan 1968, 6) Semaan, Khalil I. 1968. Linguistics in the Middle Ages: Phonetic Studies in Early Islam. Leiden: Brill Publishing. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/search/Semaan/titleCreatorYear/items/U3W57I6B/item-list
The Quran. “With a long tradition of trading connections to the Arabian Peninsula, the Somalis were converted to Islam at an early date and remain staunch Muslims (Sunnis, of the Sha’afi School of Law). This is reflected in the traditional practice of tracing descent from illustrious Arab ancestors connected with the family of the Prophet Muhamad.” [1]
[1]: (Lewis 2008, 1-2) Lewis, Ioan, M. 2008. Understanding Somalia and Somaliland: Culture, History, Society. New York: Columbia University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/7J425GTZ/library
The below quote suggests that religious literature was likely present. “With a long tradition of trading connections to the Arabian Peninsula, the Somalis were converted to Islam at an early date and remain staunch Muslims (Sunnis, of the Sha’afi School of Law). This is reflected in the traditional practice of tracing descent from illustrious Arab ancestors connected with the family of the Prophet Muhamad.” [1]
[1]: (Lewis 2008, 1-2) Lewis, Ioan, M. 2008. Understanding Somalia and Somaliland: Culture, History, Society. New York: Columbia University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/7J425GTZ/library
“For example, the existence of a double recording system of lunar months is clearly documented in Somalia. There was normal usage to distinguish al-sana al-qama-riyya (‘lunar year’) – reckoned on the basis of months corresponding to the effective sightings of the new moon – from al-sana al-ta’ rīh iyya (‘civil year’) – reckoned according to the written Islamic calendar.” [1]
[1]: (Classen 2010, 1654) Classen, Albrecht. 2010. Handbook of Medieval Studies: Terms, Methods, Trends. Berlin: De Gruyter. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/R727NPC6/library
The Geledi speak nostalgically of the days when reserves of durra were measured in terms of diyehiin (rectangular pits that held up to 100 quintals or 10,000 kilograms of grain than in terms of gut (smaller conical pits).” .” [1]
[1]: (Cassanelli 1982, 166) Cassanelli, Lee. V. 1982. The Shaping of Somali Society: Reconstructing the History of a Pastoral People, 1600-1900. Philadelphia: University of Pennsylvania Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/TKPH7Z89/library
The Geledi speak nostalgically of the days when reserves of durra were measured in terms of diyehiin (rectangular pits that held up to 100 quintals or 10,000 kilograms of grain than in terms of gut (smaller conical pits).” .” [1]
[1]: (Cassanelli 1982, 166) Cassanelli, Lee. V. 1982. The Shaping of Somali Society: Reconstructing the History of a Pastoral People, 1600-1900. Philadelphia: University of Pennsylvania Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/TKPH7Z89/library
Islamic calendar. “For example, the existence of a double recording system of lunar months is clearly documented in Somalia. There was normal usage to distinguish al-sana al-qama-riyya (‘lunar year’) – reckoned on the basis of months corresponding to the effective sightings of the new moon – from al-sana al-ta’ rīh iyya (‘civil year’) – reckoned according to the written Islamic calendar.” [1]
[1]: (Classen 2010, 1654) Classen, Albrecht. 2010. Handbook of Medieval Studies: Terms, Methods, Trends. Berlin: De Gruyter. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/R727NPC6/library
“Local Somali saints were often associate with the mystical science of astrology. “From these and other accounts it is clear that the religion of the saints was associated in the popular mind with the practices of astrology, divination and magic.” [1]
[1]: (Cassanelli 1982, 187) Cassanelli, Lee. V. 1982. The Shaping of Somali Society: Reconstructing the History of a Pastoral People, 1600-1900. Philadelphia: University of Pennsylvania Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/TKPH7Z89/library
"Islam was unifying element in much of the Indian Ocean, especially on both sides—the east African coast and the Malay world. The east African societies relied on Islam to help create their world since their identity derived not only from commercial links with co-religionists but on specific modes of social and commercial behavior. The Muslim religion gave prescriptions as to everyday conduct. The Koran had specific admonitions on fair practice in the market place. The Koranic injunction to have balance scales led to the appearance of a market inspector called the muhtash whose specific job was to oversee local transactions and check weights and measures among other duties." [1]
[1]: (Rothman 2002: 80) Rothman, Norman C. 2002. “Indian Ocean Trading Links: The Swahili Experience,” Comparative Civilizations Review. Vol 46:6. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/search/Rothman/titleCreatorYear/items/3WJ42ET7/item-list
“The Geledi speak nostalgically of the days when reserves of durra were measured in terms of diyehiin (rectangular pits that held up to 100 quintals or 10,000 kilograms of grain than in terms of gut (smaller conical pits).” .” [1]
[1]: (Cassanelli 1982, 166) Cassanelli, Lee. V. 1982. The Shaping of Somali Society: Reconstructing the History of a Pastoral People, 1600-1900. Philadelphia: University of Pennsylvania Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/TKPH7Z89/library