stories into the rumor mills of Somali Toronto, turning Cambara into a figure of fun. Asked why his and Cambaraâs marriage did not prosper, he would speak of how he had surprised her late one evening when she was frolicking in the nude with one or the other of her female friends; if browbeaten with persistent demands to tell it all, he would mention Raxma by name. When his fellow qaat -chewers would inquire what she was like in bed, Zaak would reply that the two of them did not get it off often, âonce every six months, if that.â Someone in the select audience, every member of which was from his immediate clan family, was bound to want to know more, and Zaak would oblige. To the questions of whether it was his fault and he had failed her, or whether she was just not interested in sex, period, or was frigid, he would deliver his reply with a cheeky finality: âBecause she is a womanâs woman, not a manâs woman.â Not that it bothered her what any of his mates thought of her, one way or another. But to think that she and Arda, through the latterâs intercession with her, had done him such a good turn, which made it possible for him to obtain landed immigrant status in Canada on arrival, frankly she expected him to behave differently, at least amicably toward the two of them. Because in his attempt to paint a sullied picture of Cambara, Zaak was alleged to have insinuated that Arda had been the lover of the Canadian diplomat who, while stationed in Nairobi, staffed the Somali desk at the High Commission, the same diplomat, now stationed in Ottawa, who speeded up his own paperwork. He based his innuendo on something that Cambara may have said and that he either misheard or clearly misinterpreted: She had described Ardaâs relationship with the said diplomat as being âclose.â Of course, she never let on, nor did she ever breathe a word about this to her mother. What would be the point? Maybe it is in the nature of those who are denied sex or do not have enough of it to be so preoccupied with the subject that they view everything else through its distorted lens.
âWhat do you say?â he is asking loudly, chewing.
âAbout what?â
Her voice sounds like that of someone awoken from a deep sleep. Suddenly she comes to know where she is and with whomâthe rank miasma emanating from Zaakâs corner. I cannot endure it, I will die from this before long, she tells herself. This is torture.
âYou see, my fellow chewers, all of them men, have declined to come, knowing that I have a female guest,â he says. âYou may know it, but I can tell you it is a darn curse to chew alone.â
âNo, thanks.â
âI have a lot of qaat . Please.â
The thought of joining him leaves her cold, worse than having the earlier shower a second time. All of a sudden, she is furiously scratching her head, her pulse throbbing speedily, and her ears filling with the sound of her deafening heartbeat. She looks at her arm, at which she has a dig, almost making it bleed, and then at him. From there, she looks at the bundle of qaat with the string undone and lying spread out, waiting for Zaak to consume it. Time was when only the Somalis from the former British Somaliland protectorate and those in the Somali-speaking Ogaden of Ethiopia chewed it, not those in the southern portions of the peninsula. When Cambara lived here, neither her parents nor any of her friends or acquaintances, in fact nobody she knew ever touched the stuff. Lately, however, the habit has become widespread, to the extent where even at clan council meetings, to which pastoralists are invited, the organizers pass it around, to make certain that no one will question the addled thinking of the attendees, not least that of the warlord and his deputies. Looking at Zaak now, she remarks a worrying dullness in his eyes, reminiscent of the stoned expression her English-language instructor, who was from