Mythology and History

Miss Ababiku Alma Rose Maia writes in her book “A KEY HISTORY OF MADI” according to the Madi Pagari (Pugari) tradition, their first ancestor was Madi, the son of Dimmo who came from along the banks of the River Nile and settled at Lepfool. In the book she explains that family feuds and other external pressures forced the Madis to move southwards, much earlier than the Luo. In Madi mythology “Mother Earth” plays a central role not only in day to day life but also during traditional ceremonies, festivities and rituals.

Rubanga is the supreme being responsible for creation. In addition to being a spirit, Rubanga is also regarded as the earth in the sense of ‘Mother Earth'. This was grounded in the logic that everything is born from the earth.

Language

The Madi speak madi ti.A Sudanic language related to the Moro, Lugbwara, Keliku and Avukaya, which might point to their common origin. The “Joshual Project” however spells the language as “Ma'di”. This of course is food for thought as truly speaking one does not pronounce the word madi without a small pause after the “a” before “di” where as a matter of fact the emphasis is!

As Rose Maia explains in her book, indeed over time, out of one great Madi family and Nation, because of the various splits and migrations, there evolved dialects and dilutions and assimilations of foreign words and expressions. In fact there is a school of thought that contends that the “Matu” are different from the Madi and there for also have an own language called Metu. This of course does not hold even air. The truth is the Madis inhabiting the mountain ranges of Otce, have their blend of Madi, just like the madi of Odrupele and the Oyuwi and the Lowi or Bara'ba of East Madi . The Madi of Sudan(Madi Lukai) one must say, also speak another blend heavily influenced by arabic. As a matter of fact it is common place for the Madi in the East to be bi-lingual, able to speak Madi and Acholi. This fact is evident in the recurrence of the Names and folklore of the place and region. However basically speaking, the Madi speak Madi ti!(Madi mouth).

Society, Social Events, Attitudes, Customs

OCrossing the mithy River nile on a Ferry at Laropi. In the background is the Imposing Otce Mountain.Crossing river Nile at Laropi. in the background is the mighty otcemoutainn the Ferry that serves to transport goods and people to and fro on the Nile at Laropi in the background is the mighty Mt Otce

One would justly describe the Madi society as conservative but not fundamentalist. Socially Madi society is a closely knit entity. Family ties and relationships play pivotal role in the lives of the Madi. For instance it is traditionally forbidden to enter wedlock with any body where even a hair-thin relationship can be traced. On long journeys for example most of the time travellers will trace out where a daughter of a kinsman was married, for accommodation to rest over night, a sip of cold water or just greetings. This of course has become a nuisance in the modern day and time especially in urban areas.

Social events and customs too are mostly celebrated or conducted within family structures and relations. In fact at this juncture one can say that the madi tradition and society thrives on “extended family ties”. Traditionally from birth to death a Madi is accompanied by rituals and customs. After birth a male baby(barago) is kept for three days in confinement with the mother and paternal aunts. The female baby(zaangwa) on the other hand is kept indoors for four days.

During burial the last honours too are admonished with rituals. A man for example is traditionally never buried facing the opening of the grave but laid on his left arm. Only the women folk are buried face up. Should a young Madi man die without marriage and heirs, a sheep is tied to his tomb to symbolise the wife he never had.

Ma'di musicials clad in traditional atire.

Here however, it has to be noted that the coming of Christianity changed a lot of things on the Socio-Cultural landscape of the society. Another factor that contributed to the corrosion of the Madi customs and culture is western education. Last but not least, the killer blow that brought about the demise of the Madi Culture is the senseless wars fought from 1979 to date in the region. These wars led to split up of families and bonds, resulting in cultural and moral disintegration of the centuries old values of the Madi people.

However the Madi are a progressive folk, susceptible to change and optimistic. Even after parting ways with traditional beliefs and religion, those who embraced Christianity cherish and uphold the faith. The smallest unit of the greater society was and still is the family, and the father(Ata) the head. Families are as a rule traced and aligned to their paternal great grand fathers (Abi) and consequently there developed a Clan outside the lineage called Pa meaning “those of, or descendants of” like in Pa Nyewe or Pa Logi.

Although very often there were cases of voluntary migration as a result of lack of space, Madi are sedentary folk so the land and whatever it bares is the home of the Clan. Those who move away refer to the old home as”Muro” the old home. The social and political set-up of the Madi is closely interwoven with spirituality and this informs their attitudes and traditions. The society is organized in chiefdoms headed by a hereditary chief known as the Opi. The Opi exercised both political and religious powers.

The rain-makers, land chiefs – vudipi (who exercises an important influence over the land) and the chiefs are believed to retain similar powers even after their deaths. There was a hierarchy of spirits corresponding exactly to the hierarchy of authority as it existed in the society. Birth

The birth of twins is considered an ill-omen among the Madi attributable to Rabanga. Twins were regarded as mysterious creatures and in fact the elder of the twins was named Ejaiya meaning ‘take him to the bush' and the younger Rabanga. The Madi in east of the River Nile however cherish the birth of twin babies. It is just like among the Madi in the present Sudan , believed here also that they are a sign of some mystic. The names given to them here are ”Opio” or "Apio” or “Ochen” or Acheng” for a boy or girl respectively.

In the Madi mythology any birth of a child with disability(ies) is a sign that the gods(Rubanga) and spirits(ori) are executing punishment for sins committed by the mother before of during pregnancy. A woman having difficulties delivering was often advised to confess her infidelity. So to speak, in Madi culture any birth with “abnormalities” or difficulty is attributed to something faulty in the family.

Rainmaking

There are more than 45 rainmaking centres in the Madi country. With only two exceptions, rain could be made by the rainmaker by using a special set of stones which were usually white in colour. The Madi believe that ‘rain stones' come with rain from the sky and they are categorised as ‘male' and ‘female' stones.

The male stones are conical with fairly sharp points while the female ones would be either round or conical but perhaps without sharp points. The rainmaker could tell which is which without any difficulty. Once the rain stones were discovered, the fact was reported immediately to the chief. They are kept in special pots lest they jump about when it is raining or when lightening strikes.

Judicial System

The chiefs and clan elders exercise judicial powers of settling cases. However, in cases where the suspect pleaded innocence to accusations of stealing or adultery, the witch doctor was consulted. The witch doctor would take a handful of spear grass and order the accuser and the accused to hold each end of the grass. The witch doctor would then cut the spear grass with an arrow. Whoever was guilty would fall sick and the truth would establish itself through the consequences.

Spirituality and Beliefs

The whole life of the Madi is centred on the belief that their ancestors survived after death as spirits known as ori. It is believed that the ori could intervene directly in human affairs. The Madi attribute every misfortune to the anger of a spirit and in the event of a misfortune or sickness, they would immediately consult an odzo or odzogo (witchdoctor) to find out which ancestor was behind the ordeal.

Sacrifices were then offered to the particular spirit in order to avert its malign influence on the living. Madi are a fatalistic people who traditionally in the absence of an institutional police, use their good will and intent to conduct them selves as any malevolence and malice are punished by the gods and spirits. They also believe in good and bad luck( andra Loso and andra unzi)

MADI CLANS IN THE SUDAN

Clans	Location	Comments
Acopele	Nimule
Adiba	Moli, Moli Andru*, Cukole	Possible origin Kuku
Afodo	Erepi, Muruli, Moli, Bori Lagopi
Akunye	Moli and Moli Andru
Ale	Loa
Alu	Nimule, Mugali
Ali	Iriya (Loa)
Angunga	Mugali
Akunye	Moli, Malandru, Mejopandru (Borokorongo)
Bari	Bilinya (Mugali)
Beka	Bori (Opari), Malandu, Muruli, Ikwa (Erepi)	Also among the Bari as Bekat
Cera	Loa, Mugali	Also among the Kuku
Dedi	Iyii, Moli, Malandru
Degi	Malandu, Moli, Erepi	Also among the Kuku and Kakwa of Gulumbi
Dugo	Erep, Moli Andru, Muruli (Cukole)	Also among the Kuku
Dungo	Moli, Mejopadrani (Borokongo), Iyi, Bori, Winalonga	Known as Dung, from Bari
Edre	Nimule	Predominantly blacksmiths
Eremu	Spread throughout Ma’diland	Predominantly blacksmiths. Not considered ‘pure’ clan as made up of blacksmiths from various clans.
Eremu Weli	Male (Opari)
Gimeri	Nimule
Gonyapi	Nyongwa Gwere, Bori, Musura, Erepi (Lungayo), Moli, Iyi
Gunyia	Bori (Opari), Male, Mejopadrani (Borokorongo), Moli	Blacksmiths
Ijupi	Erepi, Moli andru, Moli, Bori (opari), Iyi	Also among the Kuku
Itopele	Nimule
Jeru	Bori (opari), Arapi, Loa, Mugali, Moli Andru	Also among the Kuku
Kamia	Arapi, Loa, Nimule, Mugali, Malandu, Nyongwa Opi,	Also among the Kuku
Kande	Moli Andu, Erepi
Kiloloro	Moli, Moli Andru, Erepi, Lungayo, Pageri, Male, Bori-Opari, Arapi, Nimule, Mugali, Patibi, Winyalonga.	Also among the Kuku. Yes, I visited Kiloloro in along Leikor-Kajokeji road while living in Kajo Keji
Koyi	Nimule
Lamude	Bori
Lira	Bori
Logili [Lojili]	Moli, Iyi, mejopadrani, Malandu, Bori, Loa, Mugali	Also among the Ma’di of Uganda
Logopi	Logopi, Nyongwa Gwere, Bori, Borimvuku, Pageri, Mugali, Erepi	Claims of Bari origin
Lomura	Bori, Male
Lubule	Muruli, Moli Andru	Also among the Kuku
Lulubo	Moli, Bori, Patibi, Pakworo, Liokwe
Metu	Mugali, Bori, Moli Deretu
Mijale	Bori, Male, Cukole
Moje	Malandu, Muruli, Deretu, Loa	Also among the Kuku and Bari
Monocu	Moli, Malandu, Iyii	Possibly Nyongwa, though believed their ancestor flowed down the Nile
Moyo	Bori, Male
Mugi	Moli, Malandu, Erepi, Bori, Winyalonga, Liokwe, Iyi	Also among the Kuku and Bari
Mu’jopele	Nimule
Murupele	Nimule
Ndogo	Bori, Male
Ngaya	Opari	Origin Bari. Also known as Paibonga. Some of the members claim to be Acholi now.
Nyai	Moli, Moli Andru, Iyii, Erepi, Bori, Muruli	Claim Bari origin. Possibly related to Nyaing of Bari
Nyamudi	Bori, Musura	Neighbours to Ngaya
Nyori	Bori, Male
Odrukpwee	Mugali, Loa, Nimule, Erepi	Also among the Aru of Lolubo, forming the ruling dynasty there of Daba
Ogoropi	Ikwa, Agaduma
Ogowa	Nimule
Omunya	Malandu, Erepi, Muruli
Orobe	Loa, Bori, Male, Pakworo
Orolo	Iyi, Bori, Winyalonga	Those among the Acholi trace their origin to Ukeyi of Moli. Originally members of Ifogo’s family of Korokodia, Muruli. The Omeyo and Palabek , Panyikwara sections seem to have totally assimilated into the Acholi.
Owoyo	Nyongwa Opi
Oyapele	Nimule
Pa Adiga	Ludiri Muruli, Cukole
Pa Amulu	Loa, Nimule, Mugali
Pacara	Mugali, Nimule	Also among Ugandan Madi
Pacunaki	Mugali, Nimule	Also in Uganda
Padiga	Mugali, Loa
Padrombe	Pageri, Agaduma, Loa, Arapi, Patibi, Nimule, Bori, Pakworo	Also among the Kuku
Padriga	Pageri, Arapi, Loa, Bori, Nimule, Mugali	Also in Uganda
Pageri	Pageri, Arapi, Loa, Bori, Nimule, Mugali	Crazzolara suggests they previously lived west of Lipul mountain of Lafon
Pajali	Loa
Pajawu [Pajau]	Bori, Pakworo, Winyalonga, Borimvukuu	Migrated from Pakele, settling first in Moli, then to Opari in 1935. Some in Opari claim to be Acholi now.
Pakala	Loa, Bori	Majority Also in Dzaipi. Possibly linked to the Pakala of Panyikwara, who claim to be Acholi
Pakoli	Moli, Malandu, Bori	Land purifying clan
Pakurukpwe	Nimule
Pakori	Arapi	Believed to have floated down the Nile
Palaa	Bori,	Also among the Acholi as Paliec, and among the Lolubo as Pabala
Palinyi	Arapi
Paloi [Palowi]	Moli, Deretu, Moli Andru, Loa, Bori, Mugali
Palore	Nimule, Erepi
Palorinya	Mugali	Also in Uganda
Paluda	Moli Andru, Muruli, Erepi, Bori
Palungwa	Mugali, Arapi	Believed to have migrated from the Bari
Paluru [Pa’aluru]	Loa, Mugali
Pamajwa	Nimule
Pambili	Liokwe, Male	Land purifying clan
Pameri	Nimule, Loa	Also in Uganda
Paluda	Moli Andru, Muruli, Erepi, Bori
Pamoto	Nimule, Melekwe (Loa),	Section migrated to Bibia
Pamulu	Mugali	Also in Pacilo, Acholi in Uganda
Pamuru	Mugali
Pandikeri	Bori, Erepi	A section migrated to Abalokodi in Uganda in 1930s during maacika joloro famine. Originally from Olwal Parabongo, near Gulu
Panyorojo	Loa
Paratiki	Bori	Branch of Pakala. Claim their ancestor fell from heaven
Paridi	Arapi
Parombi	Illuma (Loa)
Paselo	Patibi, Mugali, Loa
Patibi	Spread throughout though mostly Also in Patibi, Bori, Erepi, deretu, Moli Andru, Pageri, Arapi, Loa, Nimule, Mugali	Possibly the largest clan in the Sudan. A section crossed into Uganda in 1930s, and are today Also in Bibia, Patibi, Abalokodi, Pacilo and Atiak. A section Also among the Kuku. Believed to have originated from near Chubul or Ondiro mountain north west of Torit. Some are Also among the Otuho in Katire, and Imatong
Pavunde	Bori, Patibi	Most have migrated to Paracele in Uganda
Pavura	Loa, Nimule, Bori	Also in Uganda
Pavuri	Loa
Payoko	Winyalonga, Pakworo, Bori	Prefer to speak Acholi
Puceri	Kureru (Mugali), Loa, Nimule
Tedire	Erepi, Bori, Male
Udupi	Erepi, Cukole
Ukeyi	Moli, Malandu, Erepi, Bori, Liokwe
Urugu	Erepi, Loa, Nimule	Also in Uganda
Utuno	Erepi, Bori
Vura		Also in Uganda
Palubanga	Arapi, Loa
Ijupi		Ejipi [in Kuku] Located: Litoba along Sudan-Uganda border

Clans in Uganda

Location	Clans	Comments
Adjumani – Adropi Division
Adropi sub-division	Paridi	Also in Sudan
	Koze ze, Pakondo, Lajopi, Mokolo, Ma’di, Odrunapi, Palore
	Pacara Pakondo [Adjumani]	Also in the Sudan
	Oyuwi	Burulo speakers in Uganda
Dzaipi sub-division	Pagirinya, Pameri, Ajugopi, Angwarapi, Arinyapi
	Itopele	Also in the Sudan
	Oyapele	Also in the Sudan
	Acopele	Also in the Sudan
	Mujopele	Also in the Sudan
Pakele division	Lowi Kabe, Lowi Nyatilo, Lowi Pagura , Lowi Pagodo, Lowi Bori, Lowi Bari, Lowi Panyiri, Lowi Pabongo, Paloro, Pajoloro, Patali, Payigo [Paiga?], Pawiro, Paluga
	Pajawu [Pajau]	Section emigrated to Moli, Sudan
Drufile (Odrupele)	Pa-Omena, Pamangara, Pabaiga, Pa-Ayiya, Pamajwa, Paganyi, Panyara, Panyainga [Panyanga], Pacoro, Pajaru Pakoma, Palomurevu, Pa-Onya, Panyadiro. Kiloloro [known as Palingwa] who are settled in Paanjala. Pakoma [Laropi]
	Edre	Also in the Sudan
Moyo Divison	Vura [in Kuku known as Bura] Vura area in Moyo has numerous clans such as Palubanga, Parombi Opi [Opiro], etc [research]	The largest clan in Uganda. Also in the Sudan [around Kajo-keji town].
	Moyipi [Moipi], Pamuli, Parego, Pakwayi, Pa Alujo, Pabwolo, Paleure, Panyawe, Patipa, Laripi [Pamoju area in Moyo], Pa Ecowa, Ramogi,
	Pamoju Pamoti [probably originated from Pamoto or Pa’oto] Located in: Pamoti area in Moyo. Pameri Lowi [Reli or Gimara] Location: Lowi Ado area [Moyo] Oruba [clay soil people]	Also in the Sudan [Kuku along Kajo-keji-Kangai road]
	Palorinya	Also in the Sudan
	Pakurukwe Madi Indri [close to Lugbwara] [Obongi Madi tribe]	Also in the Sudan
	Gimara [Lowi or Reli]	combination of Madi, Kuku, Bari, Pajulu, and Kakwa.
Metu Division	Erepi Padrombe Pa Moi	Place name in the Sudan, Kerepi
	Pameri	Also in the Sudan
	Paadiga	Also in the Sudan
	Pa’aluru	Also in the Sudan
	Pamoju
	Bori [Metuli] Ramogi [there is a market in Metu called Ramogi ndu, which suggests: all Ramogi] Alu	Also in the Sudan [Bori in Madi, Magwi county and in Kajo-Keji]
	Pacunaki Paleure Oruba [clay soil people]	Also in the Sudan

* Andru means deserted or wilderness