*Brief Review of Somali caste systems*
Professor Asha A. Samad
ID
*
Introduction
*
Caste stratification is a daily component of Somali society. In the smallest
nomad
village, in towns, in cities, in refugee camps, as well as in the overseas
Somali
communities, these stratifications are alive and well.
Geneological lines of descent are taught to children from an early age. The
family clan
history is told and retold throughout life, including its relations with
other clans.
Traditionally caste was directly related to occupation, residence, political
and civilian
opportunities, and status throughout life. This stratification is less
important when the
nation-state and its institutions function well, and much more important
when it is weak,
collapsing or non-existent, as in the past few decades. However, caste is
important to
most Somalis even in communities abroad.
To be a Midgan-Madibhan, or an outcaste person, in Somali society is to
suffer life-long
indignities, to be deemed impure, unlucky, sinful, polluting, and thus
meriting the
disdain, avoidance, and abuse of others. Even small children shout insults
at both child
and adult Midgans. Many Midgans have been denied food, medical treatment,
and
protection just because of their outcaste status by many other Somalis. The
only other
groups in Somali treated similarly are the Jareer and Bantu descendants of
slaves
brought from East Africa over a century ago.
Midgans have been beaten brutally, wounded, raped, kidnapped, and forced
into slave
and unpaid labor just because of their outcaste status. They have no
weapons, allies or
lands that they control and can escape to. Most Midgan are attached to
"noble"
dominant clans as their clients, serfs, or virtual slaves. Should they
complain or seek to
organize, they face severe reprisals from those "noble" clans dominating
them. This is
another ongoing case of global caste in the 21
st century.*
Background
*
Caste has been an integral part of Somali society for centuries. It
persisted throughout
the twentieth century and continues today in the 21
st century.
This society is divided into patrilineal segmented and ranked clan groups.
Those groups
are based upon relation to a male progenitor and traditional occupations. As
in all caste
societies, the elite clans are classified as noble and "pure," while those
at the other end
of the ranking are considered outcaste and impure, or "polluted." Generally
speaking,
most of the noble clans' occupations have been herding and trade, while the
outcaste
clans have engaged in small farming, usually on the land of the other clans,
as well as
in service or scavenger occupations.
The outcaste clans do not descend from the Arabic-origin ancestors of the
noble clans.
Some scholars report that the outcaste groups may have descended from the
conquered indigenous groups occupying the region prior to its conquest by
the Somali
tribes. Most Somali elders indicate that the polluted status of these
despised groups is
due to their ancestors breaking of food taboos without cause or an immediate
ritual
cleansing. If the latter is the case, this would be another instance of
blaming the
outcaste victims and their ancestors for their debased, pariah status.
The outcaste groups have been relegated to dirty, polluted areas and
occupations, and
they are traditionally forbidden to socialize (as equals) with others in
Somali society.
Anyone from a noble caste breaking this taboo, much less marrying an
outcaste person,
faces the danger of being outcaste from his or her own family and clan.
Somali society is based on clan relations, reciprocity, and alliances,
especially in times
of conflict, when there is a lack of a strong, central government. Indeed,
and particularly
at such times, the main forms of governance and protection come from one's
clan.
Children, the elderly, the ill, the weak, and the wounded can count only on
their clans for
food, care and social support. Thus, even liberal-minded Somalis must
carefully weigh
these considerations.
In Somalia, the outcaste groups are collectively referred to as "Midgan" or
"Madihiban,"
the former term being much more disrespectful and insulting than the latter
one.
However, there are actually many more Somali outcaste groups. Each is
connected as
clients, former slaves, or servants to a noble clan group. They include the
Kuulbeer,
Hildid, Khayr, Hubane, Aden, Aarsade, Howie, Afarta Ganbar, Gaakaab,
Madaraale,
Magtal, Omar, Hussein and others scattered all over the Somali regions,
including
Ethiopia, Kenya and the broader Somali diaspora. The Midgan constitute the
largest
Somali outcaste family, and its subclans include the Madhiban, Maxamed
Gargaarte,
Muuse-Darye, Tumaal, Yibir, Howle, Mahaad-Bare, and, according to SIMA,
hidden
others.
Each outcaste clan has its own dialect. When the noble tribes' patrons and
rulers
engage in conflict, their outcaste Midgans clients are forced to fight for
them. However
they are neither protected nor defended, nor given any share of the
resources. Even the
most heroic and accomplished Midgan outcaste fighter cannot dream of
socializing as
an equal or marrying into the noble clan that he is attached to.
When convenient, the Midgan outcaste clients are counted numerically as part
of the
noble clan they come under. When the Midgan outcaste oppressed groups try to
organize, (as all the noble clans do), they are threatened, abused, and
physically
attacked. Due to the power and arms of the noble clans, most Midgan outcaste
Somali
people have been forced to keep silent. Any attempt to protest inequality or
gain redress
meets brutal reprisals.
The Midgan outcaste groups control no land of their own, they are also not
usually
allowed to live in villages, to drink or get water from the "pure" wells or
to use the plates,
cups or utensils of the noble clans people. Their status can be compared to
the Dalits,
or "untouchables," of South Asia. Yet, they do not even have the
constitutional
guarantees (reserved places) Indian Dalits have, at least in theory. Only
under the last
government of Somali General President Mohamed Siad Barre did Midgans have
some
rights in their own country. When he was deposed, they suffered reprisals
from his
noble clan rivals who accused them of supporting him.
*
Particular Jeopardy Faced by Midgan-Madhiban Small Outcaste Clan Members
*
The Midgan-Madhiban is the largest of several Somali minority outcaste
clans. Thus
they are collectively designated as "Midgan- Madhiban."
Somali society is divided into patrilineal kinship-based clans and sub clans
. All Somalis
can trace their ancestry to a clan or sub clan. The three main large clans
(Darood,
Hawiye and Isaak), traditionally control large areas of lands, many
resources and
exercise great political power. Certain smaller clans have respectable
status but fewer
resources and less political leverage due to their smaller populations.
Often those small,
respected clans must affiliate with and relate to nearby clans as clients
and for
protection in case of conflicts.
In 1991, Hawiye forces, many of whom were loyal to General Mohamed Farah
Aideed,
ousted Barre in a coup, which led to the wide-scale civil war. At first the
war was
characterized as fighting between clans, but soon, sub clans within the same
clan
began to fight one another. After the Hawiye toppled Barre, they attacked
his
government, which was mostly Darood. They also retaliated against Barre
supporters,
or anyone they believed to be a Barre supporter. That included the
Midgan-Madhiban,
all of whom they believed to be supporters of Barre, and, also because of
longstanding
hatred for that despised group. Some Darood clan-family militia also
attacked many
minority and outcaste clans.
None of the powerful clans came to the protection of the Midgan-Madhiban.
Consequently, large numbers of them perished. The Midgan-Madhiban were
routinely
raped, expelled from their homes, kidnapped and killed. Large numbers of
Midgan-
Madhiban simply disappeared. There is evidence of mass graves, suggesting
that they
were killed extra judicially. The Midgan-Madhiban were not the only group
persecuted in
retaliation against Barre, but they stand out for the powerlessness and
inability to fight
back or gain any compensation for their losses.
A person belonging to the Midgan-Madhiban clan cannot flee to safety in
other areas of
the country. He/She would be in serious physical danger if found in any part
of Somalia
in which his family is not a client of the local powerful clan family.
Geographically, the
country has become extremely segregated by clans and sub clan. The Midgan-
Madhiban do not control any territory and are therefore vulnerable in any
area of
Somalia. In addition they have no recourse against violence because they are
politically,
socially and militarily powerless.
The last government of Somalia that of General Mohamed Siad Barre, had
appointed
several Midgan-Madhiban clan members to visible defense positions. Thus when
General Barre's government fell in 1991, the Hawiye clan brought about
General
Barre's defeat and targeted all Midgan-Madhiban clan members for
retaliation. This lead
to even greater and more murderous attacks on the Midgan-Madhiban families.
Their
homes were attacked and looted, girls and women raped, men tortured and
often killed.
Many have had to flee and live in hiding to survive this brutality. Very few
other Somalis
or clans will protect the Midgan-Madhiban either for fear of being targeted
and attacked
themselves or because they too feel that the Midgan-Madhiban merit no
protection (as
an outcaste or polluted group). As no clan is permitted to marry the
Midgan-Madhiban,
they have no kinship ties with other groups to offer them shelter or
protection.
*
Caste in the Somali Diaspora
*
Somalia was divided into French, British, and Italian colonies at the end of
the
nineteenth century. After World War II, the former Italian Somalia was
divided. Thus,
adjacent areas of neighboring Ethiopia and Kenya were actually part of
Somalia until
several decades ago when parts of the former Italian Somalia were given to
the then
British government of Kenya and the Imperial Ethiopian government of Haile
Selossie.
The majority of the population of those regions is ethnic Somali. Large
Somali
populations are also found in areas of Northern Tanzania and Yemen. Half or
more of
the population of the adjacent Djibouti – the former French Somaliland – is
ethnic
Somali. In all of these areas of Somali population, as in Somalia, Puntland,
and
Somaliland, Midgan-Madhiban and other outcaste groups are the lowest rank of
the
society's stratification.
For over eleven years Somalia has experienced a breakdown in its central
government,
as well as suffered from droughts, floods, and war. Moreover, in the south
sporadic
conflict continues, despite several peace conferences and the appointment of
the
Provincial National Government (PNG) in the fall of 2000. Thousands of
survivors of this
horrific situation have fled to the surrounding nations.
The Midgan-Madhiban and other outcaste persons face on going discrimination,
abuse
and attack in the refugee camps and communities in those adjacent areas
where many
Somalis still languish. After over a decade, they either await peace in
Somalia or
acceptance as refugees in developed countries.
Thousands of more fortunate refugees, of all of clans, have been sponsored
as
refugees by countries as diverse as Canada, the USA, England, Netherlands,
Australia,
and Scandinavia. In desperation, many others have managed to enter those
receiving,
developed nations illegally to appeal for political asylum. Thus there is a
sizable Somali
diaspora in several developing world areas today. Clan and caste continue
therein.
Ironically, many "noble" clan Somalis seeking refugee or political asylum
have falsely
claimed outcaste Midgan-Madhiban status. They do this as the receiving
developed
nations understand the special jeopardy faced by outcaste Midgans, and,
therefore
usually grant them political asylum. Quite often, when such a false
application is
granted, the applicant then takes pain to over emphasize, within the Somali
community,
his or her actual noble status. Somali International Minority Association
(SIMA), and
other researchers are often called upon to check genealogies, associates and
records
to assure the validity of such claims. Meanwhile, the Midgan-Madhiban in the
diaspora
still face caste discrimination within the Somali community. Fortunately,
they also have
new opportunities in their new countries.
*
Summary
*
Midgan-Madhiban, Yibir, Tumal and other outcaste groups are still facing
restrictions,
prejudice, discrimination, harassment, abuse and attacks. Not only is this
treatment a
continuation of their historical exploitation, but it is also because they
are assumed by
some of the large, aggressive, heavily armed, "noble" clans to have been
supporters of
their rival and hated ruler, the late Somali President Barre.
Midgan-Madhiban have
never had any secure rights or protection in Somali society. Even in
overseas Somali
society they still face hatred, harassment, and abuse. Similar caste
situations exist
throughout the Horn of Africa.
*
Brief Source List
*
Adam, H.M. Mending Rips in the Sky: Lawrenceville, NJ (RSP), 1997.
Abdullahi, M.D. Minorities of Somalia: Victims Forgotten Amid War and Chaos.
Bana, M.B. The Minority Groups of Somalia: A Sociolinguistic History, MI
(BP) 20002.
Canadian Immigration and Refugee Board, "Victims and Vulnerable Groups in
Southern
Somalia, Ottawa, May 1995, May 1999, and May 2001.
Eno, Oma A, "The Untold Apartheid Imposed on the Bantu/Jareer People in
Somalia",
Adam, Op Cit.
Goldsmith, K.L.G. "A Preliminary Investigation of the Blood Group of the
"Sab"
Bondsman of N. Somaliland", Man I, VIII.
Helender, B. "Clanship, Kinship and community Among the Rahanweyn", Adam, Op
Cit.
Kirk, J.W.C. A Grammar of the Somali Language and Dialects, Cambridge, 1905.
Lewis, I.M. A Pastoral Democracy, (Oxford) 1982.
Lewis, I.M. Blood and Bone: The Call of Kinship in Somali Society,
Lawrenceville, NJ,
(RSP) 1994.
Lewis, I.M. Peoples of the Horn of Africa, Lawrenceville, NJ, (RSP) 1998.
Nur, M.A. Clan, Class and Caste in Somalia, MN, (SWP), 2000.
Omar, A.M. "Aspects of the Somali Tribal System," Adam, Op Cit.
Samad, AA. "Minority and Outcaste Groups in Somalia."
Samad, A.A. "Somalia Asylum Claims Based Upon Minority and Outcaste Status
in N.
America and Europe.
Azhar, A. Background and Current Status of Somali Outcaste Groups, MN,
(SIMA),
2001.
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