Daddah
Daddah (Moktar Ould Daddah) (December 25, 1924 - October 14, 2003). First president of Mauritania (r.1960-1978). Moktar Ould Daddah was born into an eminent Berber family and received his education in St. Louis, Senegal, at the school for sons of chiefs and the school for interpreters.
After working as an interpreter, Daddah attended law school in Paris. Returning home he was elected to the territorial assembly in 1957. When France granted increased powers to the assembly, Daddah was elected president of the new executive council, the equivalent of prime minister.
In 1958, Mauritanians voted for autonomy within the French community. Two years later, the territory was granted total independence, and Daddah became its first president.
Daddah’s main concerns were to exploit Mauritania’s considerable copper and iron ore wealth, and to keep peace between Mauritania’s Berber and Indigenous African citizens. At first, Daddah’s policy was to identify Mauritania with neither north Africa nor black Africa. However, in later years, Daddah opted for the north.
Daddah broke relations with the United States over the 1967 Arab-Israeli war, and made Arabic an official language (along with French) the following year.
When Spain abandoned its Western Sahara colony in 1975, Daddah went to war against both Morocco and Saharan nationalists for the territory. The war proved unpopular within Mauritania -- both to the Berbers, many of whom had kinship ties with the enemy, and to black Africans who feared an increase in the Berber majority. Moreover, Mauritania’s economy could ill afford the war.
On July 10, 1978, Lieutenant Colonel Mustafa Ould Salek ousted Daddah in a military coup, and installed a junta to rule the country in his place. His successors would surrender Mauritania's claims to Western Sahara and withdraw from the war the following year.
After a period of imprisonment, Ould Daddah was allowed to go into exile in France in August 1979, where he organized an opposition group, the Alliance pour une Mauritanie Democratique (AMD) in 1980. Attempts to overthrow the regime from abroad were unsuccessful. Ould Daddah was allowed to return to Mauritania on July 17, 2001, but died soon after, following a long illness, in Paris on October 14, 2003. His body was subsequently flown back to Mauritania, where it was buried.
Moktar Ould Daddah see Daddah
Daddah (Moktar Ould Daddah) (December 25, 1924 - October 14, 2003). First president of Mauritania (r.1960-1978). Moktar Ould Daddah was born into an eminent Berber family and received his education in St. Louis, Senegal, at the school for sons of chiefs and the school for interpreters.
After working as an interpreter, Daddah attended law school in Paris. Returning home he was elected to the territorial assembly in 1957. When France granted increased powers to the assembly, Daddah was elected president of the new executive council, the equivalent of prime minister.
In 1958, Mauritanians voted for autonomy within the French community. Two years later, the territory was granted total independence, and Daddah became its first president.
Daddah’s main concerns were to exploit Mauritania’s considerable copper and iron ore wealth, and to keep peace between Mauritania’s Berber and Indigenous African citizens. At first, Daddah’s policy was to identify Mauritania with neither north Africa nor black Africa. However, in later years, Daddah opted for the north.
Daddah broke relations with the United States over the 1967 Arab-Israeli war, and made Arabic an official language (along with French) the following year.
When Spain abandoned its Western Sahara colony in 1975, Daddah went to war against both Morocco and Saharan nationalists for the territory. The war proved unpopular within Mauritania -- both to the Berbers, many of whom had kinship ties with the enemy, and to black Africans who feared an increase in the Berber majority. Moreover, Mauritania’s economy could ill afford the war.
On July 10, 1978, Lieutenant Colonel Mustafa Ould Salek ousted Daddah in a military coup, and installed a junta to rule the country in his place. His successors would surrender Mauritania's claims to Western Sahara and withdraw from the war the following year.
After a period of imprisonment, Ould Daddah was allowed to go into exile in France in August 1979, where he organized an opposition group, the Alliance pour une Mauritanie Democratique (AMD) in 1980. Attempts to overthrow the regime from abroad were unsuccessful. Ould Daddah was allowed to return to Mauritania on July 17, 2001, but died soon after, following a long illness, in Paris on October 14, 2003. His body was subsequently flown back to Mauritania, where it was buried.
Moktar Ould Daddah see Daddah
Daeng Parani
Daeng Parani (d. dirca 1726). Bugis prince from Bone, Sulawesi (Indonesia). Eldest of a group of five brothers who in the early eighteenth century sailed west with their followers to make their fortunes. Daringly seizing opportunities offered by the fluid political situations in the Malay states, they all attained high rank. His brothers were Daeng Marewa, the first Bugis raja muda of Johor; Daeng Cellak, who succeeded the latter in 1728; Daeng Menambon, who became pangeran mas seri negara of Mempawah; and Daeng Kumasi, who became pangeran mankubumi of Sambas. Daeng Parani, after helping to establish Bugis settlements in Selangor and Riau, was killed in Kedah, where the Bugis intervened in a civil war. The story of the brothers is told in the Bugis chronicle Tuhfat al Nafis.
Daeng Parani (died ca. 1726) was one of the five Bugis brothers from Makassar, Sulawesi who established political dominance over the royal houses of Peninsular Malaysia. Daeng Parani became personally embroiled in the politics of the Johor Sultanate in the early 18th century.
Daeng Parani was the eldest among five sons of Daing Rilaka and Upu Tenribong. His four other brothers being Daeng Menambun, Daeng Marewah, Daeng Chelak and Daeng Kemasi. As a youth, Daeng Parani was said to have hooked up with a concubine of the Raja of Boni, during which he killed a Macassar prince and hence forcing his entire family to resettle in Riau.
Daeng Parani agreed to assist a Minangkabau prince, Raja Kechil, in overthrowing Sultan Abdul Jalil IV, the Bendahara (viceroy) who had taken power after Sultan Mahmud Shah II died without an official heir. Kechil claimed to be Mahmud's posthumous son. In 1717, however, Kechil attacked Riau without Daeng Parani, and claimed the throne. Abdul Jalil IV's son, Sulaiman Badrul Alam Shah, then sought the help of Daeng Parani and his Bugis warriors. They joined with Sulaiman and defeated Kechil in 1722. Sulaiman installed Daeng Parani's brother, Daeng Merewah, as Yam Tuan Muda (crown prince). Under this arrangement, the Bugis were the actual power behind the throne of Johor.
Daeng Parani was killed about 1726 in Kedah. His descendants through Tun Abdul Jamal (a maternal grandson of Daeng Parani), son of Bendahara Tun Abbas, gradually became the rulers of Johor during the 19th century.
Daeng Parani was married to Tengku Tengah, a daughter of Sultan Abdul Jalil IV.
Parani, Daeng see Daeng Parani
Daing Parani see Daeng Parani
Daeng Parani (d. dirca 1726). Bugis prince from Bone, Sulawesi (Indonesia). Eldest of a group of five brothers who in the early eighteenth century sailed west with their followers to make their fortunes. Daringly seizing opportunities offered by the fluid political situations in the Malay states, they all attained high rank. His brothers were Daeng Marewa, the first Bugis raja muda of Johor; Daeng Cellak, who succeeded the latter in 1728; Daeng Menambon, who became pangeran mas seri negara of Mempawah; and Daeng Kumasi, who became pangeran mankubumi of Sambas. Daeng Parani, after helping to establish Bugis settlements in Selangor and Riau, was killed in Kedah, where the Bugis intervened in a civil war. The story of the brothers is told in the Bugis chronicle Tuhfat al Nafis.
Daeng Parani (died ca. 1726) was one of the five Bugis brothers from Makassar, Sulawesi who established political dominance over the royal houses of Peninsular Malaysia. Daeng Parani became personally embroiled in the politics of the Johor Sultanate in the early 18th century.
Daeng Parani was the eldest among five sons of Daing Rilaka and Upu Tenribong. His four other brothers being Daeng Menambun, Daeng Marewah, Daeng Chelak and Daeng Kemasi. As a youth, Daeng Parani was said to have hooked up with a concubine of the Raja of Boni, during which he killed a Macassar prince and hence forcing his entire family to resettle in Riau.
Daeng Parani agreed to assist a Minangkabau prince, Raja Kechil, in overthrowing Sultan Abdul Jalil IV, the Bendahara (viceroy) who had taken power after Sultan Mahmud Shah II died without an official heir. Kechil claimed to be Mahmud's posthumous son. In 1717, however, Kechil attacked Riau without Daeng Parani, and claimed the throne. Abdul Jalil IV's son, Sulaiman Badrul Alam Shah, then sought the help of Daeng Parani and his Bugis warriors. They joined with Sulaiman and defeated Kechil in 1722. Sulaiman installed Daeng Parani's brother, Daeng Merewah, as Yam Tuan Muda (crown prince). Under this arrangement, the Bugis were the actual power behind the throne of Johor.
Daeng Parani was killed about 1726 in Kedah. His descendants through Tun Abdul Jamal (a maternal grandson of Daeng Parani), son of Bendahara Tun Abbas, gradually became the rulers of Johor during the 19th century.
Daeng Parani was married to Tengku Tengah, a daughter of Sultan Abdul Jalil IV.
Parani, Daeng see Daeng Parani
Daing Parani see Daeng Parani
Daghestanis
Daghestanis. Daghestan (literally, “Land of Mountains”), located in the far eastern reaches of the Great Caucasian Chain, is one of, if not the most, ethnically heterogeneous regions on earth. The inhabitants are known collectively as Daghestanis. They are considered to be among the most conservative Muslim, anti-Russian peoples in Russia. They remain, along with the ethnically, culturally and linguistically related Chechens, among the least modernized, educated and Russified peoples of Russia. With only a few minor exceptions, all of the Daghestani peoples were Sunni Muslims of the Shafi school.
The spread of Islam into Daghestan, however, was a slow and arduous process. It was first introduced by Arab conquerors between the eighth and thirteenth centuries. At that time, the traditionalist religion of the Daghestanis was still entrenched, and Zoroastrianism, Judaism and Christianity had already been spreading. In the fifteenth century, Islam was re-introduced from the south by the Persians (mainly among the Lezgins and southern Daghestanis), and in the sixteenth and seventeenth centuries from the north by the Golden Horde. Many pre-Islamic beliefs and traditions, however, persisted. Among the more important of these were the worship of local and clan deities, pilgrimages to holy sites and the important local system of governance, the common law, adat. The final Islamization of Daghestan came in the nineteenth century.
At the beginning of the nineteenth century, as a result of the growing hostility between the Caucasian mountaineers and the Russians and of the alliances formed between the rulers of the local khanates with the Russian government, the Daghestani mountaineers became fertile ground for the spread of Sufism, primarily the Naqshbandiyya order. The tariqa opposed Russian infidel rule and the perceived corruption of the local feudal lords. Although feudalism had taken hold in highland Daghestsan (being introduced by the Kumyk and Azeri in the lowlands) it had only limited power in the highlands, and these feudal khanates never succeeded in subduing the majority of the mountaineers. Sufism reached its peak in the mid-nineteenth century under the leadership of Imam Shamil, an Avar who declared Daghestan an independent country in 1834. Conservative Islam and the sharia (Quranic law) were further instituted, and a major campaign was mounted to eliminate the pre-Islamic holdovers. The movement succeeded in making Sufism an important element in Daghestan, whose basis was to shield the local Muslims from infidel influence. For 25 years, Shamil fought the Russians and their allies. He surrendered in 1858 and later died in Mecca.
After the defeat of Shamil, the majority of Circassians, Abaza, Abkhaz, Karachai and Nogai, as well as the surviving members of the Ubykh nationality, emigrated to the Ottoman Empire. Few Daghestanis or Chechens, on the other hand, emigrated. They remained and continued a long struggle against the Russians, and later the Soviets. Among the Daghestanis and the Chechens, the Sufi orders became active in these resistance movements. Hostility continued into the 1980s as these peoples viewed the officially sanctioned leaders of Islam in the Soviet Union as stooges of the regime.
The conservative Islamic nature of the Daghestanis, their violent anti-Russian attitudes and their great ethnic and linguistic heterogeneity created for the Soviets a difficult task in organizing and Sovietizing this region. At the time of the Russian Revolution, the majority of Daghestanis demanded the unification not only of Daghestan but of the entire Muslim North Caucausus region into one Islamic state with Arabic as the official language.
In an attempt to win over the Muslim North Caucasians, the Soviets established the United Mountaineer Republic in 1918. This territory was formally incorporated into the Soviet Union in 1920 as the Mountain Autonomous Republic. Arabic was the official language. The move was opposed by the majority of the North Caucasians, and they continued to revolt well into the late 1920s.
The oldest records about the region of Dagestan refer to the state of Caucasian Albania in the south, with its capital at Derbent and other important centers at Chola, Toprakh Qala, and Urtseki. The northern parts were held by a confederation of pagan tribes. In the first few centuries of the Christian calendar, Caucasian Albania continued to rule over what is present day Azerbaijan and the area occupied by the present day Lezghians. It was fought over in classical times by Rome and the Persian Sassanids and was early converted to Christianity.
In the fifth century of the Christian calendar, the Sassanids gained the upper hand and constructed a strong citadel at Derbent, known thereafter as the Caspian Gates, while the northern part of Dagestan was overrun by the Huns, followed by the Caucasian Avars. It is not clear whether the latter were instrumental in the rise of the Christian kingdom in Central Dagestan highlands. Known as Sarir, this Avar-dominated state maintained a precarious existence in the shadow of Khazaria and the Caliphate until the ninth century, when it managed to assert its supremacy in the region.
In 664, the Persians were succeeded in Derbent by the Arabs who clashed with the Khazars over control of Dagestan. Although the local population rose against the Arabs of Derbent in 905 and 913, Islam was eventually adopted in urban centers, such as Samandar and Kubachi (Zerechgeran), from where it steadily penetrated into the highlands. By the 15th century, Albanian Christianity had died away, leaving a tenth-century church at Datuna as the sole monument to its existence.
Due to Muslim pressure and internal disunity, Sarir disintegrated in the early twelfth century, giving way to the Khanate of Avaristan, a long-lived Muslim state which relied on the alliance with the Golden Horde and braved the devastating Mongol invasions of 1222 and 1239, followed by Tamerlane's raid in 1389.
As the Mongol authority gradually eroded, new centers of power emerged in Kaitagi and Tarki. In the sixteenth and seventeenth centuries, legal traditions were codified, mountainous communities (djamaats) obtained a considerable degree of autonomy, while the Kumyk potentates (shamhals) asked for the Tsar's protection. Russians intensified their hold in the region in the eighteenth century, when Peter the Great annexed maritime Dagestan in the course of the First Russo-Persian War. Although the territories were returned to Persia in 1735, the next bout of hostilities resulted in the Russian capture of Derbent in 1796.
The eighteenth century also saw the resurgence of the Khanate of Avaristan, which managed to repulse the attacks of Nadir Shah of Persia and impose tribute on Shirvan and Georgia. In 1803 the khanate voluntarily submitted to Russian authority, but it took Persia a decade to recognize all of Dagestan as the Russian possession (Treaty of Gulistan).
The Russian administration, however, disappointed and embittered the highlanders. The institution of heavy taxation, coupled with the expropriation of estates and the construction of fortresses (including Makhachkala), electrified highlanders into rising under the aegis of the Muslim Imamate of Dagestan, led by Ghazi Mohammed (1828–32), Gamzat-bek (1832–34) and Shamil (1834–59). This Caucasian War raged until 1864, when Shamil was captured and the Khanate of Avaristan was abolished.
Dagestan and Chechnya profited from the Russo-Turkish War, 1877-1878, to rise against Imperial Russia for the last time. During the Russian Civil War, the region became part of the short-lived Republic of the Mountaineers of the North Caucasus. After more than three years of fighting White movement reactionaries and local nationalists, the Dagestan Autonomous Soviet Socialist Republic was proclaimed on January 20, 1921. Nevertheless, Stalin's industrialization largely bypassed Dagestan and the economy stagnated, making the republic the poorest region in Russia.
In 1999, a group of Muslim fundamentalists from Chechnya under Shamil Basayev, together with local converts and exiles from the 1998 uprising attempt, staged an abortive insurrection in Dagestan in which hundreds of combatants and civilians died. Russian forces subsequently reinvaded Chechnya later that year.
Since 2000, Dagestan has been the venue of a low-level guerilla war, bleeding over from Chechnya; the fighting has claimed the lives of hundreds of federal servicemen and officials – mostly members of local police forces – as well as many Dagestani national rebels and civilians.
More recently, among other incidents:
* In early 2005, government forces surrounded a group of five rebels in a two-story house on the outskirts of Makhachkala. The rebels battled the authorities for seventeen hours, killing one of Russia's elite Alpha Group commandos and wounding another, until armored vehicles and a helicopter blew apart most of the house and its neighbour. All the rebels were killed.
* In the weeks preceding the battle, insurgents had derailed two trains, sabotaged gas supplies and shot dead a high-ranking intelligence officer from Moscow, as well as a local police chief. A month later, Major General Magomed Omarov, the deputy interior minister, was assassinated in Makhachkala.
* On July 1, 2005, eleven Russian MVD OSNAZ troops were killed and seven wounded in the capital when their trucks were bombed.
* On August 20, 2005, a remote-controlled bomb killed at least three police officers and wounded several more on a downtown street in the Makhachkala. The bomb detonated as a foot patrol walked past a grove of trees.
* On March 22, 2006, a group of assailants fatally shot the chief administrator of the Botlikh district of Dagestan during a fierce gun battle in Makhachkala.
* On August 27, 2006, three police officers and four suspected militants were killed during a two-hour gun fight in Makhachkala.
* On May 14, 2007, police said three rebels were killed and three police commandos wounded in a fierce firefight on Sheikh Mansur Street in Khasavyurt.
* On May 15, 2008, two MVD officers were killed and one police officer heavily wounded during an ambush on their vehicle in Gubden.
* On September 8, 2008, Abdul Madzhid and two rebels were killed along with ten Russian special commandos in a firefight in southern Dagestan.
* On October 21, 2008, rebels ambushed a Russian military truck, killing five troops and wounding nine others.
Daghestanis. Daghestan (literally, “Land of Mountains”), located in the far eastern reaches of the Great Caucasian Chain, is one of, if not the most, ethnically heterogeneous regions on earth. The inhabitants are known collectively as Daghestanis. They are considered to be among the most conservative Muslim, anti-Russian peoples in Russia. They remain, along with the ethnically, culturally and linguistically related Chechens, among the least modernized, educated and Russified peoples of Russia. With only a few minor exceptions, all of the Daghestani peoples were Sunni Muslims of the Shafi school.
The spread of Islam into Daghestan, however, was a slow and arduous process. It was first introduced by Arab conquerors between the eighth and thirteenth centuries. At that time, the traditionalist religion of the Daghestanis was still entrenched, and Zoroastrianism, Judaism and Christianity had already been spreading. In the fifteenth century, Islam was re-introduced from the south by the Persians (mainly among the Lezgins and southern Daghestanis), and in the sixteenth and seventeenth centuries from the north by the Golden Horde. Many pre-Islamic beliefs and traditions, however, persisted. Among the more important of these were the worship of local and clan deities, pilgrimages to holy sites and the important local system of governance, the common law, adat. The final Islamization of Daghestan came in the nineteenth century.
At the beginning of the nineteenth century, as a result of the growing hostility between the Caucasian mountaineers and the Russians and of the alliances formed between the rulers of the local khanates with the Russian government, the Daghestani mountaineers became fertile ground for the spread of Sufism, primarily the Naqshbandiyya order. The tariqa opposed Russian infidel rule and the perceived corruption of the local feudal lords. Although feudalism had taken hold in highland Daghestsan (being introduced by the Kumyk and Azeri in the lowlands) it had only limited power in the highlands, and these feudal khanates never succeeded in subduing the majority of the mountaineers. Sufism reached its peak in the mid-nineteenth century under the leadership of Imam Shamil, an Avar who declared Daghestan an independent country in 1834. Conservative Islam and the sharia (Quranic law) were further instituted, and a major campaign was mounted to eliminate the pre-Islamic holdovers. The movement succeeded in making Sufism an important element in Daghestan, whose basis was to shield the local Muslims from infidel influence. For 25 years, Shamil fought the Russians and their allies. He surrendered in 1858 and later died in Mecca.
After the defeat of Shamil, the majority of Circassians, Abaza, Abkhaz, Karachai and Nogai, as well as the surviving members of the Ubykh nationality, emigrated to the Ottoman Empire. Few Daghestanis or Chechens, on the other hand, emigrated. They remained and continued a long struggle against the Russians, and later the Soviets. Among the Daghestanis and the Chechens, the Sufi orders became active in these resistance movements. Hostility continued into the 1980s as these peoples viewed the officially sanctioned leaders of Islam in the Soviet Union as stooges of the regime.
The conservative Islamic nature of the Daghestanis, their violent anti-Russian attitudes and their great ethnic and linguistic heterogeneity created for the Soviets a difficult task in organizing and Sovietizing this region. At the time of the Russian Revolution, the majority of Daghestanis demanded the unification not only of Daghestan but of the entire Muslim North Caucausus region into one Islamic state with Arabic as the official language.
In an attempt to win over the Muslim North Caucasians, the Soviets established the United Mountaineer Republic in 1918. This territory was formally incorporated into the Soviet Union in 1920 as the Mountain Autonomous Republic. Arabic was the official language. The move was opposed by the majority of the North Caucasians, and they continued to revolt well into the late 1920s.
The oldest records about the region of Dagestan refer to the state of Caucasian Albania in the south, with its capital at Derbent and other important centers at Chola, Toprakh Qala, and Urtseki. The northern parts were held by a confederation of pagan tribes. In the first few centuries of the Christian calendar, Caucasian Albania continued to rule over what is present day Azerbaijan and the area occupied by the present day Lezghians. It was fought over in classical times by Rome and the Persian Sassanids and was early converted to Christianity.
In the fifth century of the Christian calendar, the Sassanids gained the upper hand and constructed a strong citadel at Derbent, known thereafter as the Caspian Gates, while the northern part of Dagestan was overrun by the Huns, followed by the Caucasian Avars. It is not clear whether the latter were instrumental in the rise of the Christian kingdom in Central Dagestan highlands. Known as Sarir, this Avar-dominated state maintained a precarious existence in the shadow of Khazaria and the Caliphate until the ninth century, when it managed to assert its supremacy in the region.
In 664, the Persians were succeeded in Derbent by the Arabs who clashed with the Khazars over control of Dagestan. Although the local population rose against the Arabs of Derbent in 905 and 913, Islam was eventually adopted in urban centers, such as Samandar and Kubachi (Zerechgeran), from where it steadily penetrated into the highlands. By the 15th century, Albanian Christianity had died away, leaving a tenth-century church at Datuna as the sole monument to its existence.
Due to Muslim pressure and internal disunity, Sarir disintegrated in the early twelfth century, giving way to the Khanate of Avaristan, a long-lived Muslim state which relied on the alliance with the Golden Horde and braved the devastating Mongol invasions of 1222 and 1239, followed by Tamerlane's raid in 1389.
As the Mongol authority gradually eroded, new centers of power emerged in Kaitagi and Tarki. In the sixteenth and seventeenth centuries, legal traditions were codified, mountainous communities (djamaats) obtained a considerable degree of autonomy, while the Kumyk potentates (shamhals) asked for the Tsar's protection. Russians intensified their hold in the region in the eighteenth century, when Peter the Great annexed maritime Dagestan in the course of the First Russo-Persian War. Although the territories were returned to Persia in 1735, the next bout of hostilities resulted in the Russian capture of Derbent in 1796.
The eighteenth century also saw the resurgence of the Khanate of Avaristan, which managed to repulse the attacks of Nadir Shah of Persia and impose tribute on Shirvan and Georgia. In 1803 the khanate voluntarily submitted to Russian authority, but it took Persia a decade to recognize all of Dagestan as the Russian possession (Treaty of Gulistan).
The Russian administration, however, disappointed and embittered the highlanders. The institution of heavy taxation, coupled with the expropriation of estates and the construction of fortresses (including Makhachkala), electrified highlanders into rising under the aegis of the Muslim Imamate of Dagestan, led by Ghazi Mohammed (1828–32), Gamzat-bek (1832–34) and Shamil (1834–59). This Caucasian War raged until 1864, when Shamil was captured and the Khanate of Avaristan was abolished.
Dagestan and Chechnya profited from the Russo-Turkish War, 1877-1878, to rise against Imperial Russia for the last time. During the Russian Civil War, the region became part of the short-lived Republic of the Mountaineers of the North Caucasus. After more than three years of fighting White movement reactionaries and local nationalists, the Dagestan Autonomous Soviet Socialist Republic was proclaimed on January 20, 1921. Nevertheless, Stalin's industrialization largely bypassed Dagestan and the economy stagnated, making the republic the poorest region in Russia.
In 1999, a group of Muslim fundamentalists from Chechnya under Shamil Basayev, together with local converts and exiles from the 1998 uprising attempt, staged an abortive insurrection in Dagestan in which hundreds of combatants and civilians died. Russian forces subsequently reinvaded Chechnya later that year.
Since 2000, Dagestan has been the venue of a low-level guerilla war, bleeding over from Chechnya; the fighting has claimed the lives of hundreds of federal servicemen and officials – mostly members of local police forces – as well as many Dagestani national rebels and civilians.
More recently, among other incidents:
* In early 2005, government forces surrounded a group of five rebels in a two-story house on the outskirts of Makhachkala. The rebels battled the authorities for seventeen hours, killing one of Russia's elite Alpha Group commandos and wounding another, until armored vehicles and a helicopter blew apart most of the house and its neighbour. All the rebels were killed.
* In the weeks preceding the battle, insurgents had derailed two trains, sabotaged gas supplies and shot dead a high-ranking intelligence officer from Moscow, as well as a local police chief. A month later, Major General Magomed Omarov, the deputy interior minister, was assassinated in Makhachkala.
* On July 1, 2005, eleven Russian MVD OSNAZ troops were killed and seven wounded in the capital when their trucks were bombed.
* On August 20, 2005, a remote-controlled bomb killed at least three police officers and wounded several more on a downtown street in the Makhachkala. The bomb detonated as a foot patrol walked past a grove of trees.
* On March 22, 2006, a group of assailants fatally shot the chief administrator of the Botlikh district of Dagestan during a fierce gun battle in Makhachkala.
* On August 27, 2006, three police officers and four suspected militants were killed during a two-hour gun fight in Makhachkala.
* On May 14, 2007, police said three rebels were killed and three police commandos wounded in a fierce firefight on Sheikh Mansur Street in Khasavyurt.
* On May 15, 2008, two MVD officers were killed and one police officer heavily wounded during an ambush on their vehicle in Gubden.
* On September 8, 2008, Abdul Madzhid and two rebels were killed along with ten Russian special commandos in a firefight in southern Dagestan.
* On October 21, 2008, rebels ambushed a Russian military truck, killing five troops and wounding nine others.
Daglarca
Daglarca (Fazil Husnu Daglarca) (August 26, 1914, Istanbul - October 16, 2008, Istanbul). Prolific Turkish poets of the republican Turkey with more than 60 collections of his poems published as of 2007, laureate of the Struga Poetry Evenings Golden Wreath Award .
Daglarca purist use of the Turkish language brought a new dimension to contemporary Turkish literature. His poems treat themes such as the prehistory of mankind and the cosmos, but also anti-militarist themes and the Turkish War of Independence.
Fazıl Hüsnü Dağlarca died on October 16, 2008 in İstanbul. He was laid to rest at the Karacaahmet Cemetery on October 20, 2008 following a funeral ceremony held in the Süreyya Opera House that was attended by politicians and high-ranked officers.
The works of Fazil Husnu Daglarca include:
* Havaya Çizilen Dünya (1935)
* Çocuk ve Allah (1940)
* Daha (1943)
* Çakırın Destanı (1945)
* Taşdevri (1945)
* Üç Şehitler Destanı (1949)
* Toprak Ana (1950)
* Aç Yazı (1951)
* İstiklâl Savaşı - Samsun'dan Ankara'ya (1951)
* İstiklâl Savaşı - İnönüler (1951)
* Sivaslı Karınca (1951)
* İstanbul - Fetih Destanı (1953)
* Anıtkabir (1953)
* Asû (1955)
* Delice Böcek (1957)
* Batı Acısı (1958)
* Hoolar (1960)
* Özgürlük Alanı (1960)
* Cezayir Türküsü (1961)
* Aylam (1962)
* Türk Olmak (1963)
* Yedi Memetler (1964)
* Çanakkale Destanı (1965)
* Dışardan Gazel (1965)
* Kazmalama (1965)
* Yeryağ (1965)
* Viyetnam Savaşımız (1966)
* Açıl Susam Açıl (1967)
* Kubilay Destanı (1968)
* Haydi (1968)
* 19 Mayıs Destanı (1969)
* Hiroşima (1970)
* Malazgirt Ululaması (1971)
* Kuş Ayak (1971)
* Haliç (1972)
* Kınalı Kuzu Ağıdı (1972)
* Bağımsızlık Savaşı - Sakarya Kıyıları (1973)
* Bağımsızlık Savaşı - 30 Ağustos (1973)
* Bağımsızlık Savaşı - İzmir Yollarında (1973)
* Gazi Mustafa Kemal Atatürk (1973)
* Arka Üstü (1974)
* Yeryüzü Çocukları (1974)
* Yanık Çocuklar Koçaklaması (1976)
* Horoz (1977)
* Hollandalı Dörtlükler (1977)
* Balinayla Mandalina (1977)
* Yazıları Seven ayı (1978)
* Göz Masalı (1979)
* Yaramaz Sözcükler (1979)
* Çukurova Koçaklaması (1979)
* Şeker Yiyen Resimler (1980)
* Cinoğlan (19819
* Hin ile Hincik (1981)
* Güneş Doğduran (1981)
* Çıplak (1981)
* Yunus Emre'de Olmak (1981)
* Nötron Bombası (1981)
* Koşan Ayılar Ülkesi (1982)
* Dişiboy (1985)
* İlk Yapıtla 50 Yıl Sonrakiler (1985)
* Takma Yaşamalar Çağı (1986)
* Uzaklarla Giyinmek (1990)
* Dildeki Bilgisayar (1992)
Fazil Husnu Daglarca see Daglarca
Daglarca (Fazil Husnu Daglarca) (August 26, 1914, Istanbul - October 16, 2008, Istanbul). Prolific Turkish poets of the republican Turkey with more than 60 collections of his poems published as of 2007, laureate of the Struga Poetry Evenings Golden Wreath Award .
Daglarca purist use of the Turkish language brought a new dimension to contemporary Turkish literature. His poems treat themes such as the prehistory of mankind and the cosmos, but also anti-militarist themes and the Turkish War of Independence.
Fazıl Hüsnü Dağlarca died on October 16, 2008 in İstanbul. He was laid to rest at the Karacaahmet Cemetery on October 20, 2008 following a funeral ceremony held in the Süreyya Opera House that was attended by politicians and high-ranked officers.
The works of Fazil Husnu Daglarca include:
* Havaya Çizilen Dünya (1935)
* Çocuk ve Allah (1940)
* Daha (1943)
* Çakırın Destanı (1945)
* Taşdevri (1945)
* Üç Şehitler Destanı (1949)
* Toprak Ana (1950)
* Aç Yazı (1951)
* İstiklâl Savaşı - Samsun'dan Ankara'ya (1951)
* İstiklâl Savaşı - İnönüler (1951)
* Sivaslı Karınca (1951)
* İstanbul - Fetih Destanı (1953)
* Anıtkabir (1953)
* Asû (1955)
* Delice Böcek (1957)
* Batı Acısı (1958)
* Hoolar (1960)
* Özgürlük Alanı (1960)
* Cezayir Türküsü (1961)
* Aylam (1962)
* Türk Olmak (1963)
* Yedi Memetler (1964)
* Çanakkale Destanı (1965)
* Dışardan Gazel (1965)
* Kazmalama (1965)
* Yeryağ (1965)
* Viyetnam Savaşımız (1966)
* Açıl Susam Açıl (1967)
* Kubilay Destanı (1968)
* Haydi (1968)
* 19 Mayıs Destanı (1969)
* Hiroşima (1970)
* Malazgirt Ululaması (1971)
* Kuş Ayak (1971)
* Haliç (1972)
* Kınalı Kuzu Ağıdı (1972)
* Bağımsızlık Savaşı - Sakarya Kıyıları (1973)
* Bağımsızlık Savaşı - 30 Ağustos (1973)
* Bağımsızlık Savaşı - İzmir Yollarında (1973)
* Gazi Mustafa Kemal Atatürk (1973)
* Arka Üstü (1974)
* Yeryüzü Çocukları (1974)
* Yanık Çocuklar Koçaklaması (1976)
* Horoz (1977)
* Hollandalı Dörtlükler (1977)
* Balinayla Mandalina (1977)
* Yazıları Seven ayı (1978)
* Göz Masalı (1979)
* Yaramaz Sözcükler (1979)
* Çukurova Koçaklaması (1979)
* Şeker Yiyen Resimler (1980)
* Cinoğlan (19819
* Hin ile Hincik (1981)
* Güneş Doğduran (1981)
* Çıplak (1981)
* Yunus Emre'de Olmak (1981)
* Nötron Bombası (1981)
* Koşan Ayılar Ülkesi (1982)
* Dişiboy (1985)
* İlk Yapıtla 50 Yıl Sonrakiler (1985)
* Takma Yaşamalar Çağı (1986)
* Uzaklarla Giyinmek (1990)
* Dildeki Bilgisayar (1992)
Fazil Husnu Daglarca see Daglarca
Daju
Daju. According to the oral traditions of the Daju, they appear to be one of the oldest communities of western Sudan and eastern Chad, their story beginning at least in the thirteenth century of the Christian calendar. Accounts of their origins are many and diverse, but through all of the accounts there runs a common theme showing Daju to have traditions of independent rule, warfare with neighbors and syncretistic Islam.
Daju were Muslims by the fifteenth century, and probably much earlier. They are Sunni and follow the Maliki school, as do most Muslims in central Africa. They quote one noted Maliki scholar, Sidi Khalil, with reverence, although they use as juridical guidance Ibn Abi Zayd al-Qayrawani’s Risala, a compendium of dogma and Islamic law according to Maliki rite.
The Daju practice of Islam reflects their pagan past. When Ahmed el Dagj crossed the Darfur border into Chad in the fifteenth century, he noted that the Guadiens (Daju) were still fetishists. While the Daju today are Muslims and accept the “Five Pillars of the Faith,” they are somewhat slack in observance. There are few mosques in Daju country; Friday prayer is not attended by everyone, and the Daju make various accommodations to fasting and giving alms. Few have been to Mecca, and above all, the Daju daily ignore the prohibition against fermented beverages; merisa (millet beer) is their national drink.
The Daju have singular pride in their past glories in warfare. Their oral traditions remind them that they once ruled central Darfur before the Tunjur in the sixteenth century. Quarrelsome and adventurous, the Daju, if one is to believe a legend largely spread by the Daju themselves, took part in all the conquests and battles in Syria, Iraq, Armenia and Asia Minor. They also claim to have helped invade Egypt and Nubia, all stories that have never been proved.
What has been established, however, is that the Daju, Fur, Wadaians and Arabs were constantly at war with each other. Records show that the Daju-Sila fought in Dar Sinyar, Dar Fongoro and against the Arabs in Darfur, that they joined their neighbors in opposing the Mahdi, that they fought the Masalit and confronted the French. Following a period of peace after the “entente cordial” between the French and the British, the Daju again went to battle between 1939 and 1945. The Sultan of Sila, Brahim ould Mustafa, served in a marching battalion in Chad against the Germans and Italians.
Since independence, the Daju have remained involved in conflict. It was at Nyala, Sudan, in the heart of Daju country, on June 6, 1966, that the National Liberation Front (for Chad) was formed. The Daju were there and participated in battles fought for control of the country.
Guadiens see Daju.
Daju. According to the oral traditions of the Daju, they appear to be one of the oldest communities of western Sudan and eastern Chad, their story beginning at least in the thirteenth century of the Christian calendar. Accounts of their origins are many and diverse, but through all of the accounts there runs a common theme showing Daju to have traditions of independent rule, warfare with neighbors and syncretistic Islam.
Daju were Muslims by the fifteenth century, and probably much earlier. They are Sunni and follow the Maliki school, as do most Muslims in central Africa. They quote one noted Maliki scholar, Sidi Khalil, with reverence, although they use as juridical guidance Ibn Abi Zayd al-Qayrawani’s Risala, a compendium of dogma and Islamic law according to Maliki rite.
The Daju practice of Islam reflects their pagan past. When Ahmed el Dagj crossed the Darfur border into Chad in the fifteenth century, he noted that the Guadiens (Daju) were still fetishists. While the Daju today are Muslims and accept the “Five Pillars of the Faith,” they are somewhat slack in observance. There are few mosques in Daju country; Friday prayer is not attended by everyone, and the Daju make various accommodations to fasting and giving alms. Few have been to Mecca, and above all, the Daju daily ignore the prohibition against fermented beverages; merisa (millet beer) is their national drink.
The Daju have singular pride in their past glories in warfare. Their oral traditions remind them that they once ruled central Darfur before the Tunjur in the sixteenth century. Quarrelsome and adventurous, the Daju, if one is to believe a legend largely spread by the Daju themselves, took part in all the conquests and battles in Syria, Iraq, Armenia and Asia Minor. They also claim to have helped invade Egypt and Nubia, all stories that have never been proved.
What has been established, however, is that the Daju, Fur, Wadaians and Arabs were constantly at war with each other. Records show that the Daju-Sila fought in Dar Sinyar, Dar Fongoro and against the Arabs in Darfur, that they joined their neighbors in opposing the Mahdi, that they fought the Masalit and confronted the French. Following a period of peace after the “entente cordial” between the French and the British, the Daju again went to battle between 1939 and 1945. The Sultan of Sila, Brahim ould Mustafa, served in a marching battalion in Chad against the Germans and Italians.
Since independence, the Daju have remained involved in conflict. It was at Nyala, Sudan, in the heart of Daju country, on June 6, 1966, that the National Liberation Front (for Chad) was formed. The Daju were there and participated in battles fought for control of the country.
Guadiens see Daju.
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