FREEDOM WITH OUT EQUALITY - the notion of GOB and midgan

[Liqaye]

Being Midgan in Somali is not happy existence; it is to born in crime, being Midgan in Somalia it means trying to smile when you want to cry, it means to hold on physical life in the midst of psychological death for more and much It means the pain of watching your children growing up in the environment that calls “ Midgan” tells them that they are inferior because they were born from Midgan families. What do you think the future of those innocent children?

 

As mater of fact, Until that twelfth century up to today, The Somalis imposed tribal segregation the Boontite people (the Midgans of today) The tribal institution of isolation became conformity law or (Xeer Somaali) in the whole region of Somalia. This law is written in the heart of every Somalis. Some times called the "Somali customary Law " that did agree all the Somali tribes and yet continues today in Somalia, the meaning of this law is only to entangle and hold the poor Midgan and weak Jareer into segregated life while the ****** and ****** or rich and powerful will easily break through them this customary law, especially, this law is applied to the half million of Midgans/Boon who are scattered in every region in Somalia and Bantus who are living between two rivers are considered the property of their masters and are subjected entirely to their master’s will. They are denied access to education, access to the land, and don’t enjoy the freedom to marry or associate freely with other Somalis and freedom to stand with their feet in order to defend their tribal dignity and represent themselves. They don’t know how to get their freedom, because ignorance of their rights, fear of persecutions and torture. They need freedom and equality. Who cares?

 

However, Somalia’s population, which is estimated at eight million people, is one hundred percent 100% Muslim, but that does not stop the practice of abusing, segregation, prejudice, and bad customs, which against midgans, Bantu and other minorities, These minorities are believers of Islam, their religion, which is Islam does not accept any racism, tribalism, segregation, and prejudice at all but it advocates human equality and brotherhood. Unfortunately, those who represent the religious groups do not talk about this segregation against part of their brothers, It seems that these religious scholars have made conformity with out saying anything, the injustice means to accept to continue injustice or segregation passively is to say to the oppressor that his actions are morally right and plausible, while religious groups are silent the Ignorant have assumed that their evil action are permitted as religion. Why Somali Scholars did not condemn these discriminations?

 

George Orwell said; “ All animals are equal, but some animals are more equal than others”. (Introduction of sociology, Eshleman, J. Rose and Cashion, Barbara. 1985) In Somalia, Social class is based on only two main terms; Gun, which ascribed by low class and Gob, which is ascribed by high class. Also among one Somali tribe can be classified into Laandheer and langaab; this means amount of honor and prestige a person receives from others in the community is depend on the number of his or her family tree heredity. Gob is acquired by being born into high respected family, not living in a high status neighborhood, attending high prestige college, or having high level degree, or having very high rank position in the government or even having high level position in the religious groups. One wonder, in Somalia, Gob is acquired by being born only from these tribes ****** , ****** , ***** , *** , and some others who considered themselves respected families. The word Sab is measured as a term of Gun, which is a static social ascribed grade of low castes. Such as Midgan tribes. Can midgans be accepted as a Gob and how long it will take to be accepted this grade?

 

In Somali social differentiation and stratification, Gob and Gun is examples of ascribed social status. For better or worse, one has almost no control over this kind of status. To be born as a Gob in our Somali society guarantees one a high social position for physical wealth and psychological prestige; to be born poor and Gun status as Midgan/Boon ensures that one will face obstacles and restrictions as well as psychological pre-eminence with suffering prestige But It looks some way that achieved statuses are open for Midgans and other minorities, only when it comes power exploitation to oppress other tribes, yet the meanings of these statuses do not change slowly. Gob and Gun are no longer direct legal in Somalia but it is social conformity or traditional values are still effective in every region in Somalia. What year Somalis will end is norms or taboos?

 

Traditional Somali society is famous for its oppressive character; and yet the world must know that some of its members were much less equal than the rest. These people, comparatively are not few in numbers in Somalia, but they are considered as in few numbers among in the Somalian society, because they are employed as landless manual workers they do not have fixed land, they are scattered people of no fixed home .for this reason, they are invisible. When some people have a land, they can have political voice but can Midgans be visible in this century by taking demographics static? Why are they being called others in every conference that Somalis held in the Kenya or else where? What is the meaning others? Do midgans accept to be called others? so if the Midgans accept the word others, which means that they are not Somali. The word others is opposite of the word Somali. Who are the Somalis?

 

Most Somali people are ignorant of what they have done to the Midgan tribes in the history, in social status, in marriage, in the economics, in the education, in the family identity, and in the political spheres in Somalia. If Somali major tribes were told an episode of Midgan history and tragedy that Midgans have faced last nine hundred years and still current, Is Somali major tribes really sorry and stop today for their crimes and prejudice taboo against the innocent Midgan tribes? Does Somali major tribes have human heart and power to repent as Europeans have done fore slavery and holocaust? Do you think the answer to the problems of Midgan tribes are in the hand of the Somali major tribes because institutions hold the power and Midgans are powerless and defend less?

 

This book is called

 

MIDGAAN TRIBES

 

PEOPLE WITH OUT BROTHERS

 

Ahmed M. Keynan

 

Ali-Azhar

 

We are looking for publisher and funding for this book you can help us. This Book was not corrected linguistically, grammatically, historically, and academically .You can Order from www.midgaan.com

 

Price: $ 120.00

[Liqaye]

STATEMENT TO THE COMMITTEE ON THE ELIMINATION OF RACIAL DISCRIMINATION, AUGUST 2002

Brief Review of Somali Outcaste Groups

Summary of research by Professor Asha A. Samad, City University of New York (CUNY) and Executive Director, SAFRAD – Somali Association

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 21st century.

 

Background

 

 

Caste has been an integral part of Somali society for centuries. It persisted throughout the twentieth century and continues today in the 21st 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 (****** , ****** 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, ****** 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 ****** toppled Barre, they attacked his government, which was mostly ****** . 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 ****** 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 ****** 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.

 

Summation

 

 

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.

Abdu

llahi, 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 ********* ”, 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

[Som@li]

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