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Gudban is a 1907 poem and oration by Muhammad Abdullah Hassan, the leader of the darawish, announcing his policy declaration. It was one of many orations and poems which were salvaged after Maxamed Aadan Sheekh, Somalia's Minister of Culture ordered for them to be salvaged, but only permitted poems which were memorized by former members of the Haroun (darawish government). The Gudban poem in particular, was transmitted in 1957 by the darawish veteran Garaad Soofe Durraan. The darawish referred to the poem as Gaala leged, which could be translated from Somali to English as Defeating the Infidels. Non-darawish Somalis referred to the poem as Gudban, which is a Somali word that literally means "moving across". This was in reference to how during the year it was released, the darawish moved back into their old territories in the Nugaal Valley.

Whereas Muhammad Abdullah Hassan is the most notable poet in Somali history, Gaala Leged or Gudban is itself arguably his most memorable poem. Said Sheikh Samatar described Gudban as a political poem and "policy declaration and proclamation of edicts", which was in nature, similar to a State of the Union address.

Purpose

Mursal Farah Afdub and Lidwien Kapteijns argued that the aggressiveness of the poem derives from the limitations of the Illig agreement which confined their territories and ambitions. As such, the Sayid and his darawish were motivated to once again return to warfare as was the state of affairs between 1900 to 1904. The gudban poem was the induction which marked this shift in darawish strategy and the onset of the return to warfare.

Components

According to Mursal Farah Afdub and Lidwien Kapteijns, there are seven components to the Gudban poem. The first part (1 to 6) discusses conveyance, the second (7 - 33) is about his rage, the third (34 - 45) is one of boasting, the fourth (46 - 75) explains why the Sayid seeks to take up arms again, the fifth (76 - 96) he mentions some tribes as colonial collaborators and thus puts them in his crosshairs, the sixth (97 - 110) is the Sayid describing how he's gifted at various fields, and the seventh (111 - 153) he describes how certain Dhulbahante subclans have been annihilated at the hands of the colonialists.

First

In the first component the Sayid ascribes his return to aggressive forms of poetry to sleepless nights, especially verse 1 and 3.

Second

In the second component, the Sayid discusses his rage towards the aristocrats, notables and royalty of the eastern princely states, namely, the Majeerteen Sultanate and Hobyo Sultanate, and his disdain for their betrayal and ungratefulness despite the gifts he has given, such as the horse Xiin Faniin, such as in verse 7.

Third

The third component discusses the Sayid boasting about himself and his eloquence, such as verses 34 to 35.

Fourth

The fourth component discusses why the Sayid is seeking to declare war and renege on the Illig treaty, such as verses 47, 67 and 68. Through the various messengers who would amplify his orations and poems across the Somali peninsula, in this component he also seeks to form a personal connection between himself and his fellow Somalis by describing his own personality and state of mind to them.

Fifth

In the fifth component is where the Sayid suggests that the Hagar Aadan (Reer Hagar tribe), East (Majeerteen), Isaaq and Ogaden tribes were colonial collaborators, and as such has them in his crosshairs, in verses 81, 85 and 88. He at times uses intensifiers and vulgar language as an indication of the critical importance of his anti-imperialist cause.

Sixth

The 6th component, the Sayid says he's accomplished and skilled, such as in verse 99. As such, it also shows his self-awareness of the charm that permitted him to rule over such as vast area. He also describes himself as generous and therefore enticing others to join him financially, militarily or in spirit.

Seventh

In the seventh component, in the first part, the Sayid mentions several darawiish leaders called gaanaha (meaning commanders) and garaaddada (meaning chieftains) whom experienced casualties in the darawiish-colonial wars of the preceding six years, namely: (a) Xasan Gaagguf Axmed Mulac (b) Xayd Aaden Gallaydh (c) Xirsiwaal Maxamuud Cashuur (d) Maxamuud Dheri (e) Beynax Aaden-Gallaydh (f) Muuse Taagane (g) Guuleed Caligeri Axmed and (h) Aadan Seed. In the second part, the Sayid laments being oppressed by the Abyssinian, British and Italian colonialists, and their Somali collaborators and mentions several Dhulbahante subclans who had been annihilated by colonial forces. In the end of the oration, the Sayid makes a supplication to God, seeking to overcome his enemies, as with verse 143:

References

1. Cabdulle Xasan, Maxamad (1999). Diiwaanka gabayadii Sayid Muxammad Cabdulle Xasan: 1856-1921. p. 143. Gabaygan waxaan ka qoray G. Soofe Durraan, sannadkii 1957kii
2. https://books.google.co.uk/books?id=tiIFAQAAIAAJ&q=diiwaanka+%22gaala%22+gudban&dq=diiwaanka+%22gaala%22+gudban&hl=en&sa=X&ved=0ahUKEwifrMXjgbHnAhVKTRUIHUp6D_QQ6AEIOzAC
3. https://books.google.co.uk/books?id=7DIOAQAAMAAJ&q=%22served+as+policy+declarations+or%22&dq=%22served+as+policy+declarations+or%22&hl=en&sa=X&ved=0ahUKEwjlqbm8i7HnAhWVo3EKHcTHDlEQ6AEIKDAA
4. ^ MURSAL FARAH AFDUB AND LIDWIEN KAPTEIJNS

• Orphaned articles from February 2020
• Somali poems
• 1907 poems