| Popplace: |  ,  ,   |
| Region1: | |
| Region2: | |
| Pop2: | 1,548,000 (2010)[1] [2] |
| Langs: | Somali |
| Rels: | Islam |
| Related: | Somalis and other Cushitic peoples |
The Madhiban (Somali: Madhibaan, Arabic: مديبان, Full Name: Sheekh Maxamed (Madhibe))[3] [4] is a Somali tribe in the Horn of Africa.
The Madhibaan traditionally consist of hunters, artisans skilled in ironworking, producers of goods such as weapons, leather products, textiles, and silver ornaments,[5] traditional surgeons and doctors,[6] and farmers.[7] [8] They were also nomadic and engaged in trade. Their influence extends across the Horn of Africa, reflecting their significant impact on Somali society and the broader region’s economic and cultural landscape.[9]
The name "Madhibaan" is believed to come from the forefather of the Madhibaan people, Sheikh Madhie, who was known for his peaceful nature and for not troubling anyone. In Somali, "Madhibaan" means "the one who doesn't bother."[10]
The name Midgaan is the primary term used to refer to the Madhibaan people in historical literature. There are different theories about what "Midgaan" means. Richard Burton documented the name as meaning "One (Mid) Hand (gaan)."[11] However, it seems more likely that the second part of the term refers to the word gane, plural ganeyyaal, meaning "archer" (cf. also ganayya, "to shoot an arrow").
The Madhiban are a part of the Somali ethnic group found in East Africa, particularly in Somalia, Ethiopia, northeastern Kenya, and Djibouti.[12] [13]
Madhibaan in Harar (1857) in The Irish Quarterly Review, summarizing the book First Footsteps in East Africa, by R. F. Burton:
At a pass in the Kundudo mountain, a crowd of Galla spearmen endeavored to intercept his passage, and to levy toll from his baggage, but he succeeded in getting through them unscathed, and reached at length the environs of Harrar. Here is a large plain, studded with villages of the Midgan tribe; gardens of limes, plantains, and pomegranites line the ways; women appear on the roadside selling ghee, cotton, and other wares, and the brown terraced walls and houses of the town, with its scanty minarets, are seen at length in the distance.[14]
Madhibaan in Harar (1998) reported by Abdurahman Garad:
In some neighborhoods, (namely) Badro Bari and Suk't'ät Bari, there are districts where few Amharic people live, and there are districts (there) where the tribes called Midgän, the blacksmiths live.[15]
Madhibaan In Zeila, Harar, Somali Region, and Afar region (1888) reported by Paulitschke
At Zeila, Bia-Kabôba, Dialdésse, and Harar, I had the opportunity to observe Jibêr, Tomâl, and Midgän individuals in particular, and although I must confess that much larger and more extensive material is required to study this question than is available to me in this respect, I must nevertheless confess that the representatives of the Pariah races seemed to me to be completely different from the Somâl proper, not only socially but also physically.[16]The Midgan individuals I saw at Dialdêssa, a place where the Somâl live quite peacefully alongside the Galla, seemed to me to resemble the latter in shape and appearance, but to have finer and more delicate countenances. Also from the lighter skin color, which I had the opportunity to observe on several Midgän, I believe I can deduce their Galla origin. Among the Somäl tribes of the Ogaden, the Midgän are said to be present in large numbers and represent small individuals in comparison to the Somâl. Among the Danakil on the Hawas we also find the Midgän as experienced hunters.
The Madhiban were historically hunters, but now engage in occupations like technology work (skils people). They also are the traditional circumcision performers for both males,[17] and females in the Somali society.[18] [19] These professions have traditionally been considered dirty, and the Madhiban have been a part of the sab or lower castes as opposed to the aji or upper castes.[20]
According to Lee Gunderson, Dennis Murphy Odo and Reginald D'Silva, the Midgan have traditionally been treated as a low caste, scorned and reviled.[21] A Midgan-Madiban has been deemed as polluting and therefore avoided as a taboo in the Somali society.[21] [22]
In 1890 Élisée Reclus, in his encyclopedic work "The Earth and its Inhabitants: AFRICA" (Vol. IV, South and East Africa) described the Madhiban (Midgan) as follows: "In still greater contempt are held the Midgans, called also Rami, that is to say "Archers," who are universally regarded as the lowest of the low. They worship trees and snakes, and eat all the prohibited food, such as fish, fowl, eggs, hares, and gazelles. They are also daring hunters, fearlessly attacking the lion and the elephant, whom they pierce with their poisoned arrows. Like the Yebirs, the Midgans also practise medicine, and have the reputation of being extremely clever charlatans. According to the Somali legends, the lower castes are the issue of crossings between Abyssinian women and maleficent genii, while the Midgans are of still more degraded origin, their ancestors having been the slaves of these Abyssinian women."[23]
Under Somalia's military administration, some Madhiban were appointed to positions within the government to promote integration. The Madhiban have since obtained wider political representation. Their general social status has also improved with the expansion of urban centers.[24]
The first recorded reference to the Madhibaan people dates back to 1435 in Suleiman's translation of Ibn Majid's writings and poems found in Ababn Majid. In this text, Suleiman identifies the Madhibaan as Al-Midgaan, emphasizing their distinction as a separate nation from the Somali people. He briefly mentions the name Al Somali as well.[25]
Pipalo, alternatively known as the Madhiban Sultanate, emerged as a historical kingdom between the 6th and 8th centuries, flourishing until the 14th century in the region between Berbera and Zeila. Over this extensive timeline, the kingdom evolved, encompassing four major cities and numerous towns, and establishing a distinctive presence in the historical narrative.[26]
Renowned for their reliance on camels and sheep, the inhabitants of Pipalo utilized these animals for sustenance and culinary purposes. The kingdom's significance extended beyond its faunal richness, as it became a prominent exporter of valuable commodities like ambergris, large elephant tusks, and rhinoceros horns, some exceeding ten catties in weight.
In addition to its economic prosperity, Pipalo boasted affluence in myrrh, liquid storax gum, and remarkably thick tortoise shells. The kingdom's unique combination of natural resources and distinctive wildlife, including the elusive "camel-crane" and the unique tsu-la, contributed to its cultural identity.
A notable aspect of Pipalo's cultural practices was the inhabitants' hunting expertise. Skilled marksmen, they employed poisoned arrows to capture and hunt the indigenous wildlife. This hunting tradition added a unique dimension to Pipalo's historical significance, making it a notable player in the regional dynamics until the 14th century.
In the year 629 AH (1231 AD), a significant battle occurred between the Madhibaan and the Makhzumi dynasty on a Friday in the month of 'Ashura'. Sultan 'Abdallah was captured in Gidaya after nearly two years. He died in the year 632 AH (1234 AD) on the twentieth night of Ramadan, marking the end of the Makhzumi dynasty[27]
The Madhibaan have been integral to Somali society's healthcare practices for centuries. Their medical knowledge, passed down through generations, combines rational, magical, and religious approaches. This blend of practices is common in Somali culture, where both traditional healers and lay practitioners from the Madhibaan tribe, known as wadads, provide medical care.[28] [29]
The wadad or "doctor" may be a traditional healer with acquired medical knowledge or a layman from the Madhibaan tribe. Surgery, gynaecology, obstetrics, and treatment of infant diseases are primarily in the hands of Madhibaan practitioners. Their womenfolk, in particular, play a crucial role in these fields.
The medical lore of the Madhibaan is traditionally passed from father to son or mother to daughter. This knowledge is not confined to a closed circle; it can also be taught to strangers for a fee. For instance, in 1947, a woman named Nuria gained fame for her herbal treatments after receiving instructions in a vision, attracting patients from as far as Aden and Djibouti.
Madhibaan surgeons have developed significant expertise in various surgical fields. Their instruments, made of iron with wooden handles, include knives, forceps, gimlets, and scissors. Despite the lack of modern anesthesia, their surgical techniques are advanced. They practice haemostasis with pressure dressings, use myrrh on incisions, and employ thorns as needles with vegetable fibers for stitching.
Wounds are treated by removing foreign bodies, using acacia roots for haemostasis, and dressing with bark. For snake bites, a ligature is applied proximally, the wound is incised and packed with salt. Burns are treated with sugar and oil, while trepanning is performed for skull fractures.
Reported by Gurlt in 1898:
Among the Somal, the Midgan are practical surgeons who treat quickly healing broken bones very well[30]
Madhibaan women excel in gynaecology, obstetrics, and infant care. They use various herbal treatments and manual techniques for menstrual disturbances, venereal diseases, and other reproductive health issues. For instance, excessive menstrual periods are treated with the gum habab agagi and hot compresses.
The Madhibaan are well-versed in the use of poisonous plants. They use arrow poisons made from plants like Acocanthera schimperi and Adenium somalense for hunting. This knowledge extends to recognizing and treating poisonings in humans and animals.
The Madhibaan people, like the Yibir, have a distinct dialect that sets them apart from the mainstream Somali language. Early 20th-century Western linguists classified this dialect as a unique form of Somali. Notably, the Madhibaan and Yibir dialects share a significant number of words, reflecting a close linguistic relationship between these two groups.[31]
Enrico Cerulli documented the language of the Harla community, known as af Harlaad, which bore a resemblance to the dialects spoken by the Madhibaan and Yibir. This linguistic similarity underscores the deep historical connections and cultural exchanges among these marginalized communities.
J.W.C. Kirk, a British infantry officer stationed in British Somaliland, provided a detailed account of the Madhibaan dialect in his 1905 grammar of Somali. Kirk noted that the Madhibaan and Yibir dialects differ significantly from the dominant Somali language, a distinction that serves to maintain secrecy and protect the autonomy of these groups. According to Kirk, the secrecy of their dialects was crucial in preventing the ruling class from exerting total dominance over the subservient clans.
Kirk repeatedly emphasized the importance of this secrecy, urging readers not to disclose the details of the Madhibaan dialect to any Somali not of Yibir or Madhibaan descent. This sentiment was echoed by the German linguist Adolf Walter Schleicher in his 1892 grammar of the Somali language, highlighting the ongoing need to preserve the confidentiality of these unique linguistic forms.
In more recent times, linguist Roger Blench, referencing Kirk, noted that the dialects of the Madhibaan and Yibir differ substantially in lexicon from standard Somali. However, it remains unclear whether this divergence is due to a distinct linguistic code or if it represents entirely separate languages.