Benutzer:Shi Annan/Madi

For other uses, see madi (disambiguation).

The Mà'dí people are found in the Torit district in Sudan, and the districts of Adjumani and Moyo in Uganda. The Ma’di in Sudan are found in Magwi Area Council. From south to north, the area runs from the Ugandan border to Nyolo River where the Ma’di mingle with Acholi, Bari and Lolubo. From the east to west, it runs from Parajok/Magwi to Uganda across the River Nile (a map for this is essential for the demarcation of the area). The border at Bori chieftainship was challenged by some Acholis. They claim it stops at Kit River while it is known chief Sabasio Okumu used to collect taxes (musoro) up to Nyolo River. Some even claimed that Opari belongs to them, let alone Winyalwon’ga and Owinykibul (the words are Acholi, but the people are under the administration of Bori chieftainship).

Language

Their language, also called Ma'di, is a Central Sudanic language, closely related to the language spoken by the Moru, Lugbara, Lulubo, Keliku, Logo, and Avukaya, with whom they also share many cultural similarities – which might point to their common origin. There are three main dialects of the language. These are Northern ('Burulo), central (Lokayi) and Southern (Moyo, Metu etc). Of the three southern and central are related in syntax, grammar and vocabulary, but the northern dialect is completely different, especially in its syntax.

Brief History

The Madi Country - during the Advent of Colonialism

The oral history of Madi people predates its written history which can be traced back to the time of the advent of colonialism. The Madi country which extended from its southern border with Unyoro (part of present-day northern Uganda) up to Obbo (to northeast) and to Gondokoro (part of Juba city) to the north, existed as a geo-political entity as early as 1860 AD. This fact is well documented in the works for Sir Samuel White Baker and other expediters of Equatorial Africa.

When in 1862, Sir Samuel Baker traveled the whole way from Khartoum to Unyoro Kingdom (the present-day northwest Uganda), he spent several days in the Madi country - where he met with the Chief of Obbo, chief Katchiba (the rainmaker). In those years, according to the white men, when the Bari people (of Gondokoro) were still wild and primative, the Madi people had already civilization (or manner of decency and culture of diplomacy) comparable to those in old Europe.

As early as 1960, when the first whiteman (John Henning Speke) who "discovered" lake Victoria and "the Source of the Nile" arrived at the Madi country (part of Lado region), after traveling from Zanzibar to Abyssinia ... to Karague to Uganda ... to Unyoro (where he met with King Kamurasi), Mr Speke confessed that that the Madi country had the most advanced civilization compared to the other countries: Unyoro, Gani, Bari, etc. The Bari people, during those years, according to Mr. Speke, were barbarians.

Mr. Speke dedicated two long chapters to describe his stay in the Madi country. For example he was very amazed by the hospitality and diplomacy of Mr. Mohamed (a black man who was vakil, i.e. assistant Governor), who in the absence of Governor Petherick (who was in Khartoum with his wife), handled his guests with the highest level of courtesy and professionalism. Mr. Speke was later to advise Sir. Samuel Baker that Mr. Mohamed was a person to turn for help, as Sir Baker was to travel from Gondokoro to Unyoro. Sir Baker's experience in the Madi gave him the most positive impression of the Madi country and people.

Now from the records of the expeditions of Mr. Speke and Sir Baker, countries which bordered the Madi country were the Latooka country (which was in the northeast of Obbo, and the Moir country (which was in southwest of the Madi country). According Mr Speke, the Madi country extended from Unyoro to Gondokoro.

Madi People - during the Second Sudanese Civil War (1983–2005)

The Second Sudanese Civil War (1983–2005) diminished the number of Madi in the Sudan and most of their villages are now occupied by internally displaced people from other parts of Southern Sudan.However following the 2005 Comprehensive Peace Agreement (CPA) signed between the SPLM/A and the NIF government, a number of the Sudanese are preparing to return home. In Uganda, the Sudanese civil-war and the havoc caused by the Lord's Resistance Army, has led the Madi to bear with the influx of refugees from Sudan and from other parts of Uganda.
Uganda has hosted the Sudanese Ma'di twice now. First in the 1960s during the Anyanya war which ended in 1972 with the Adis Ababa Accord. The second wave started in 1983 with the SPLM/A war which came to an end in 2005 with the signing of the Comprehensive Peace Agreement (CPA).
In the early 1980s the flow of refugees was from Uganda, following the fall of Idi Amin's government when a lot of Ma'di people were massacred by the invading Tanzanian forces and the National Liberation Army.

Religion

Precolonial Religion

The notion God and the Madi word for it Rubanga, have very recent history. They came with Christianity. For example in the Roman Cathotic Catechesis in Madi language, when asked Rubanga ido oluka adu nga(How old is God), we're expected to answer Rubanga ido oluka ku(God has no beginning). And when asked Adi obi nyi ni oba nyi vu dri ni(who has created you and put you on the Earth), you are expected to answer Rubanga obi mani obama vu dri ni(God has created me and put me on Earth). And we are also asked to believe ta Rubanga abi le ati ri anjeli(the first things God created were angels).

Moving away from the Christian paradigm, if you are to go back the in time, you reach beroniga. Before that there was was nothing; the notions like time and space are void of meaning and content. Thus vu(space-time) came along with beronigo and all events and creation came after beroniga.

Now without the context of Christianity, in Madi cosmogony there is no say Rubanga obi vu ni. That cannot be the case since Rubanga came to Madi with Christianity, while vu (space-time) came about since beroniga. It is also erroneous to give the quality of godness to vu since it hasn't any. Vu has always been at the mercy of the ori (the spirit gods). The ori, both good and bad often have their manifestations in trees, snakes, rivers, hills or the souls of departed parents and relatives. While tree-god may die, river-god may dry up, the ori which gave those entities the qualities of godness, never die - they reincarnate! It was at the kidori (stone alters) the Madi people worship ori. In Madi worship is called kirodi di ka (or sometimes vu di ka). When the ori are happy with the people they bless vu, and vu becomes friendly to the inhabitants.

Today in age where most Madi people have converted to the foreign religions, still in traditional Madi religion, God or Rubanga, may be approached through the spirits of dead relatives. At harvest time, the first harvest must be offered to the spirits to thank them for successfully interceding to God on behalf of the living. On miniature altars called Kidori, sacrifices were offered to ancestral spirits in good times and bad times.Vorlage:Fact The Ma'di also have rainmakers who play important social, religious and political roles. They have the power to make rain to fall. Often they were killed when rain fails for a prolonged period of time.Vorlage:Fact However, as elders knowledgeable about Madi traditional culture die off, increasingly fewer Madi practise traditional religion and cultural activities.

Christianity and Islam

The majority of the Madi are now Christians, while some are Muslims.Vorlage:Fact Most Christian Ma'dis are Catholics with some Anglicans. However a plethora of new churches are springing up daily in the area.

Christianity was first introduced to the Sudan, i.e Nobatia (northern Sudan and part of Dongola), by a missionary sent by Byzantine empress Theodora in 540 AD. The second wave of Christianity to the Sudan came during the time of the European Colonialism. In 1892, the Belgian expediters took parts of southern Sudan that came to be named Lado Enclave (i.e the western bank of Upper Nile region which is today the southeast Sudan and northwest Uganda).

After the death of king Leopold II on 10 June 1910, the Lado Encalve, became the province of the Anglo-Egyptian Sudan, with its capital city at Rajaf. In 1912 the southern part of Lado Enclave become part of northern Uganda, which was also the British Colony. It was during that time the Madi people were divided into the Sudanese and Ugandan Madi. Christianity to the northern part of Lado Enclave was brought via Uganda at about the same time - as Colonialism always went hand in with Christianization

There is also a sizeable Moslem community, mostly of Nubi stock, especially in trading areas like Adjumani, Dzaipi and Nimule. See Juma Oris and Moses Ali. However, even the so called 'people of the books' often revert to traditional beliefs and practices at traumatic moments. In addition some modern people continue to believe in traditional African religions.

Socio-Economic activities

The Ma'di grow millet, sorghum, cassava, sweet potatoes, sesame, groundnuts for home consumption and sale. The main cash crops are cotton {Uganda} and tobacco {Sudan}. There is some fishing at Laropi (Uganda) and Nimule (Sudan). Hunting used to be a very important seasonal activity but is dwindling in importance now.

Political set-up

The ma'di used to be organised mostly at clan levels, led by a combination of rain makers (eyi opi), Land custodians (Vu 'dipi) and distinguished warriors (ajugo). With the coming of colonialism, there are now centralised local administration with the Ajugopi in Moyo and the paramount chief in Loa, Sudan.

The Madi in Uganda

The Madi in West Nile: Before the European exploration era, West Nile was not known as such. But the inhabitants there were the same that are now: the Alur in the South, the Lugbari inthe middle and the Madi in the North. The territory of West Nile had a very strange history, passing from one hand to another without the knowledge of the owners of the land. In the Pre-colonial era West Nile had no proper boundaries. Each ethnic group had its own land, from the time of their settlement after their immigration period.

About 1600 AD, a wave of Lwo immigrants, finding the Acholiland already overcrowded, crossed the Nile near Pakwach and mixed with Okebu, Lendu, Madi and Pygmies. At about the same time, in North Eastern Uganda, a wave of Nilo - Hamitic Kakua and Bari crossed the West and settled in their present land. The Logbara and Madi, of the Moru - Madi group, which extends from Logbaraland to Lake Chad, were at that time already in the present place. The first European to enter the area, which is now West Nile, was the Italian explorer Giovanni Miani. He journeyed from Gondokoro in 1859, and in January, 1860, stepped on what is now Uganda land at Galufi (Afuddu) around Nimule- Atiak- Zaipi among the Madi. He was on the way to the source of the Nile. But he returned back, being attacked by malaria, leaving his name written on the tamarind tree. Another was Annibale De Bono, a trader from Malta, and the nephew of the slave trader Andrea De Bono. From his uncle’s trading post in Southern Sudan, he made a brief thrust down to Faloro, near Adjumani.

Moyo District: Present day Moyo and Adjumani District made up the former Madi District. Moyo District was created in 1980 and in 1977, on one of its counties Adjumani was elevated to District status. Moyo borders the districts of Adjumani in the east and south, Arua in the west and the republic of Sudan in the north. It is a beautiful part of Uganda where the mountains of the southern Sudan can be seen in the distance out against the flat landscape all around. The district has over 199,912 people, majority of which are the Madi people.

Adjumani: It is composed of East Moyo county which together with West Moyo County previously made up Moyo District. At Independence in 1962, it was known as Madi district. Adjumani and Moyo Districts are separated by the Albert Nile. Adjumani District is bordered by the Republic of Sudan to the North, Gulu to the east and south and Arua, Moyo and Yumbe District in the west. The district has over 201,493 people.

Odrupele (also Dufilé, Duffli, Duffle, or Dufli) is a very important name for Madi people for its history. It is Madi district, where the ruins of the famous forte of Dufile is stands. The forte was originally a fort built by Emin Pasha, the Governor of Equatoria, in 1879; it's located on the Albert Nile just inside Uganda, close to a site chosen in 1874 by then-Colonel Charles George Gordon to assemble steamers that were carried there overland. Emin and A.J. Mounteney Jephson were confined in the fort during a mutiny in 1888. There followed the Battle of Dufile when the former mutineers, after releasing Emin and Jephson, rallied to fight Mahdist forces. Abandoned by Emin's people in January 1889, Dufile, was later reoccupied and reconstructed by Belgian forces from 1902 to 1907. The fort, where a ditch and bank enclose an area of 12 acres (4.8 hectares), can be reached by road or boat from Laropi. Emin's old harbour is now the departure point for passenger ferries to Nimule in the Southern Sudan.

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The Madi in Sudan

Madi people identify themselves with the following areas:

Mugali: The word Mugali comes from the clause ‘aga ali’ (I reject or avoided problems). People moved to Mugali around 1938-1946 from Mua because Mugali land was (virgin) fertile, accessible by good road and Mua was infected with tsetse-flies. Mua lies east of Loa and between Eyibi & Attapi. Before reaching Mua, you pass through Odoko, which spread right after you cross Eyibi and south of the Pageri-Torit road. Within Mugali one can identify subdivisions like Aseyi, Masindi, Luzira, Kurero, Ganzi and Palongwa. One may still subdivide the subdivisions into clans like Odupkwee/Opi, (easily identified with Alimu Dengu), Palongwa, Paselo, Pucheri (also identified with Alimu Achari), Paika, Bari (Munna and Mujunaka are names easily identified with the Bari/Metu), Alu, Paloyi, Patibi, etc. The Pucheri, Paika and Alu moved a bit later and are mainly found at Kurero with the Bari. Some notable people expected to move, but remained and found on southern part of Iriya at Orobe are Itchoko (father of Abele, and Driver Kolonya- of Orobe clan) Graciano (father of Arika, Dina, etc.) & brothers from Urugu and Olli (father to late Jonathan Draga - Odupkwee). Itchoko likely did not move because he was responsible for the fishing camp “Apala”. He collected royalties from Apala and it was a good source of income for his family.

Nimule: Nimule grew as a port for the steamers coming to Sudan from Uganda. It was a vital link for travellers to Khartoum by steamers from Juba. The Ugandan steamers carried passengers to and from Sudan and vital essential commodities like sugar to Sudan. This port ceased to function due to flooding in the sixties and because of the Anya-nya war. Nimule was also an important location for monitoring the level of the Nile water by Egypt. Late Yakobo Yanga (father to Retd General Joseph Lagu,) at Nimule and late Donato Fuli at Aswa (father of late Adelino Fuli, Gabriel Oliri, Ajjeo Fulli, Racheal Fuli etc. ) were monitors of the Nile waters. Nimule is subdivided into Longoa, Jeleyi, Anzara, Reyi and Abila/Olikwi.

Loa: Loa has been the traditional administrative seat of Ma’di. While Cirino lived at Robijo, the “B” Court was located at around what one may call Iriya. This is where the first market ‘Atidrira’ in Ma’diland is located. People in Loa do identify themselves with the following places: Atcha/Orobe, Iriya, Melekwe, Ongoro, Mission/Choyi, Robijo, Eyietchako, Nyangiri, Iluma, and Wanchore.

Pageri/Arapi: Pageri is located at the Nimule-Juba and Pageri-Torit junction. Pageri became famous because of Itto Kafiri, father to Hajer Kebir and Galdino Mojolo in Khartoum. Pageri includes places like Adravo, Pageri, Agaduma and Nyongwa.

Bori/Opari: Ma’di and Kuku were administered from Kajokeji. The British then decided to establish another administrative seat in Ma’diland. Nimule was rejected because of being a border town. Loa, where the chief is located, failed to qualify because of lack of water and perhaps because Loa was predominately Catholic. Then Opari became the obvious choice for the Crown. This is why there is CMS, the Religion of the crown is common in Opari. Unfortunately, Opari also sometimes becomes dry. The colonial government then moved to Magwi, where is Ayi river. Bori is made up of Opari, Patibi, Nyongwagwere, Owingkibul, Winyalwo’nga, and Liyokwe.

Kerepi: Kerepi has been famous for the Army camp and later the tobacco industry. This is why one finds some traces of coloured people in the area. Kerepi and Moli are also famous for the lulu oil (awa adu). Kerepi is made up of Kerepi/Mtala, Lon’gayo, Gbulukujo and Ikwa.

Moli: The northern border of Ma’di with outsiders is at Moli- precisely at Nyolo River. At this point, one meets the Acholi, Lolubo and Bari. Moli has the following subdivisions: Tokuro, Auefuni, Moliangwa and Kit areas.

Migration

Within Sudan - From Mua to Mugali
The major movement of the people was in late between 1940-1970s. This was caused by drought and land degradation (infertility) with the resultant food shortage., lack of access to good road and Mua was infected with tsetse-flies. Besides moving to Mugali, some people moved to Uganda. The clan most commonly mentioned to have moved to Uganda (Lokung, Padibe and Parcele, Chinyakwia) are the Paoto.

From Sudan to Uganda
However, one can also find migrants at Atyak, Abalokodi, Dzaipi, Ajumani, Moyo and urban centres like Gulu and Kitgum. Ma’di are not matrilineal. An offspring belongs to the father. Therefore, movement is traced through males. Perhaps in future movement may also be identified with women because of economic achievement.

Reasons for Migration
There are a number of reasons for a person to move:
(i) Lack of bride price for marriage:
(ii) A person regarded as a wizard may be forced to leave his/her usual place of residence
(iii) Death of a husband may cause the wife to go to her home of origin (father)
(iv) Soil degradation: land one has been cultivating for a long time may become infertile and will force him to look for a virgin land.
(v) Economic reasons: Seeking opportunities for employment/investment e.g. traders moving to Nimule, Mugali, Loa, Pageri, etc. To mind comes the migration of Yakobo Yanga from Moli to Nimule and the employee of Public Works Department late Kelle from Kajo Keji -father in law to Caesar Mori.
(vi) A person may also move to live with an aunt. This could be due to the death of the father and no one to take care of the parson.
(vii) Displacement by wars: Ma’di people have moved to Uganda twice, first in the early sixties and then again in the eighties. Ma’di from Uganda also came to Sudan in the seventies and they were forcefully pushed back when the SPLA/M brutalities intensified in Ma’diland.
(viii) Conscription into the King’s African Rifles: Some people who joined the KAR and fought with the British in the Second World war remained in Uganda. The people settled in Bombo were such people and we had Ma’di people among them.

Dances

There are a number of traditional dances. The main ones are Mure, (a royal war dance), gayi (a youth flirtation dance in the flamingo tradition), kore (a graceful dance), kejua (mostly by women), ogwa ariyo ( a foreign invasion possibly from the Acholi for youth).

Musicians

Some of the most well known Ma'di musicians are:
Ma'di Homa Boyz, who rap.
Pawa Boyz, who are into easy listening music.
Of the older generation there is James Iyu who plays a traditional harp [o'di] and Jima Oyuru who plays guitar, in country fashion.

Notable Ma'di Individuals

Felix Onama, Defence Minister, Obote 1 regime (Uganda). Deceased.
Roland Bata (Dr), Minister of Labour, Museveni Government (Uganda)
Moses Apiliga (Dr), Minister of Trade and Supply, and MP currently, Obote ii, (Uganda)
Moses Ali (General), Minister of Finance (Amin's Govt) and Deputy V Premiere (Museveni)
Juma Orisi (Brigadier), Minister of Foreign Affairs, (Amin). Deceased.
Ceaser Asili, Bishop of Lira (Uganda). Deceased.
James Appe, a novelist (Uganda)
Prof Kiapi, an academic, (lawyer) Makerere University. Deceased.
Joseph Lagu (Lt Gen), Vice President (Sudan), Leader of Anyanya
Martin Terensio Kenyi (Brigadier General), an army officer (Sudan), former leader of Equatoria Defense Force
Paride Taban, Bishop of Torit, Sudan. Retired.
Gama Hassan, Regional Minister of Agriculture, South Sudan
Angelo Voga, Former Sudanese Ambassador to Zimbabwe
Severino Fuli, Chairman South Sudan repartration Committe and author
Ann Itto (Dr), SPLM Deputy Sec Gen Southern Sector (Sudan) and academic
Florence Luttaya, Minister of health, Eastern Equatoria State, South Sudan.
Tereza iro, Minister of State for Environment and Physical Development, Khartoum, Sudan
Redento Onzi, Speaker of National Assembly, Khartoum, in 1950s.Deceased.
Siricio Iro, Member of the Joint Presidency in 1950s, Khartoum, Sudan. deceased.
Mairi Blackings (Dr), Academic and a Linguist, Sudan
Joseph Ke'bulu, Minister for Social services, equatoria Region, assassinated in 1985.
Adelino Opi, Speaker Eastern Equatoria Parliament.Deposed.
Andrea Vuni, Bishop African Inland Church, Sudan. deceased.
Nichlaus Olal, Bishop, revival church, Sudan
Giovani Kisso, Bishop, Apostolic Church, Sudan.
Jima Oyuru, a musician, Nimule, Sudan.
James Iyu, a musician, Panyanga,Loropi, Uganda.

Important books on Ma'di by the Ma'di

A'babiku, Rose 'A Key History of Ma'di
Blackings, M and Fabb N (2003) A Grammar of Ma'di: Mouton
Blackings, M (2000) Ma'di English - English Ma'di Dictionary. Lincom Europa.
Fuli, Severino (2002) Shaping a Free Southern Sudan: Memoirs of our struggle. Loa Parish.

Important Tourist Attractions

In Uganda there are substantial earthworks of a fort at Dufile which was built in 1879 by Emin Pasha close to a site selected by Charles George Gordon in 1874; Dufile was originally used as a port for steamers and is today passenger ferries link it to Nimule. In the Sudan, there is the Nimule national park, and the Fulla Rapids, which may become a major provider of hydro-electricity for the whole region.

References

• Gurtong Peace Project - South Sudanese Communities
• Moorehead Alan, No Room in the Ark, Penguin, Middlesex, 1962.