The Madi or Màdí are a Central Sudanic speaking people that live in Magwi County in Eastern Equatoria, South Sudan and the districts of Adjumani and Moyo in Uganda. From south to north, the area runs from Nimule, at the South Sudan Uganda border, to Nyolo River where the Madi mingle with the Acholi, the Bari, and the Lolubo. From the east to west, it runs from Parajok/Magwi to Uganda across the River Nile.
Language
The speakers refer to themselves as Madi ("people"). the letter d is an implosive sound. The speakers refer to their language as madi ti, literally meaning Madi mouth. Among themselves, Madi refer to each other as belonging to a suru (tribe), which may further be broken down to pa (clan), which in some cases overlaps with suru. While a Madi can only marry someone from outside their clan, they must normally marry within the group that shares the Madi language.
Many neighboring speakers of Moru–Madi languages go by the name of Madi.
Brief history Source:
Etymology of Маdi
According to one popular folk tale, the name Madi came as an answer to a question by a white man to a Madi man. When the first white person in the area asked the question 'who are you?', the bemused response was madi, i.e. a person. This was taken to be the name of the people, which came to be corrupted to the present.
Another Ma'di narrative tries to account for the names of some of the Moru–Madi group members. When the progenitors of the Ma'di were pushed southwards, on reaching a strategic location they declared, Muro-Amadri, i.e., "Let's form a settle here". And so they formed a cluster to defend themselves. This group came to be known as the Moru. A group broke off in search of greener pastures in a more or less famished state, until they found an edible tree called lugba ('desert dates' - ximenia aegyptiaca).
After they ate some of the fruits, they took some with them. When the time came to refill their stomachs again, a woman who lost her harvest was heard inquiring about the lugba ri 'the desert dates'. This group came to be known as logbara but the Madi still call them lugbari. The final group on reaching fertile grounds resolved and declared ma di 'here I am (finally)'. And these came to be known as the Madi.
Early history Madi oral history claims Nigeria as the cradle of Madi people – their place of origin. According to the one commonly told oral narrative, the Madi people left Nigeria, moved southward until they reached Amadi, a town in southwest Uganda, where they settled. The word Amadi in Madi language means here we are. It also means, at our place. From this storyline by then the Madi and Moru were still one ethnic group.
From Amadi, the Madi traveled eastward reaching River Nile. There they separated into two clusters – Moru and Madi. The Moru cluster went back – westward; the Madi cluster settled by the riverbank. It is believed the two clusters (groups) separated because of a squabble over a piece of groundnut. A Madi man found some groundnut, which he ate it alone. His Moru brother blamed him for being greedy and hence moved away from him.
However today Madi oral history cannot specify the period during which Madi migrated from Nigeria to Uganda. Moreover, it cannot also bridge the missing historical link between the present-day Madi and their assumed accentors – the Nigerians. Non-Madi scholars who have written on Madi have different opinions about the origin of the Madi. Though it has remained unclear where the Madi people came from, most likely they arrived to southern Uganda region, around 1400–1700 A.D. This period coincided with the migration of the Nilotic people from north to south.
From one Madi oral history narrative, after the Madi and Moru parted, some Madi groups settled near Mount Rajaf, near the Nile. Others settled in Nyarabanga, south of Rajaf. In those places, they intermingled with Bari people. In Rajaf, the Madi lived for years. As their number grew, they also dispersed into sub-groups, many of them left Rajaf. Over the years many moved southward on different routes, looking for better terrains to settle. Along the way, several groups evolved and acquired different names: Arapi, Goopi (Logopi), Logili, Mugi, Okei, Pandikeri, Patibi (Moiba), etc.
According to one storyline, the Madi people found the Bari had already settled in Rajaf and Nyarabanga. Adherents to this storyline believe that the Bari have settled in Gondokoro, Rajaf and Nyarabanga, around 1600 A.D. That the Ma'di had found the Bari had already settled in Rajaf and Nyarabanga.
Another commonly known narrative among Madi claims that some Madi groups came from Bari. That the Mugi descends from the Bari of Nyarabanga; the Arapi, Logopi, and Logili descend from Bari-Logo. That the Okei, Ngaya, Patibi and Pandikeri also descend from Bari. However, some none-Madi writers have different point of view; they suggest that Ma'di came from Bari-Logo. For example, according to the Belgian writer, Armand Hutereau, the Bari-Logo thinks are probably or Lugbara who descended from the Lowa or the Kibali until they encountered the Dai; riverains of the Makua. They were later probably dispersed by the Medje-Mangbele under Abonga, followed by the Azande under Wando, Ukwa, and Bokoio (Bokoyo).
It is believed that from Rajaf, a group journeyed southeast and settled at Aru, few kilometers, southeast of Rajaf. That group founded the Olubo ethnic group. One of the founders was chief Luala. From Aru, an Olubo group moved southward, crossed River Yii (River Kit) and settled in Moli. Later on, the Ngaya, Okei, Pandikeri also came to Moli. They were followed by the Beka and Kiloloro groups, which narrators believe are of Kuku origin. The Paselo and Kamia groups also crossed the Nile and settled near Mount Ayo, by the riverbank.
From Moli, the Mugi, Kiloloro, Pandikeri, etc., moved southeast – to Opari. The Logopi group from Bari-Logo, across the Nile, also came to Opari. Collectively the groups, which settled in Opari, called themselves Bori. It is debatable which group settled first in Opari. Some people believe the Logopi came first. Some say the Ngaya came first. Yet others say the Pandikeri arrived first.
Andruga from Pandikeri became the first chief of Bori. His son Milla Akeri succeeded him. Milla became the greatest chief of Bori. His son Kanyara Draru succeeded him. During Milla's reign, Bori also settled in Owingykibul and Ayipa, a territory east of Opari. Until then that area was a forest; a hunting terrain for Bori and Acholi groups. Scramble for Owinykibul then became a source of conflict of between the Acholi and Madi. Each group claimed Owinykibul as its ancestral land.
By the time different Madi groups settled in Moli and Opari, one group, which lived in Kuku area, left and moved eastward. It passed Mount Nyeri, crossed the Nile, and settled at the foot of Mount Bolizo. The group called its new settlement named the place Guru (later renamed Nimule). The word Guru, in Madi language means valley. According to one narrative, a man called Manini, who led his group from across the Nile, founded Guru. However, another narrative claims that Manini and his people found a man called Aci (also known as Motto) in Guru. According to that storyline, the Nile carried Motto to Guru from Bunyoro. As time passed by, some groups (Pakurukwe, Pakoi, Bari-Bilinya, etc.,) from Kuku and Bari, also came to Guru.
As several Madi groups moved southeast and southwest of Rajaf, one group crossed the Nile, and traveled south. That group settled at a place called Avori – the present-day Loa. In Avori, a man named Vuri, from Pavura family, became the first custodian of the land. Two groups from Avori moved northward and settled near Mount Remo. One group was called Paakori, the other was called Pafoki.
Years later in Avori, one group called itself Lukai. Madi oral history narrators believe the ancestor of Lukai came from Lolubo (Olubo). According one narrative, a man called Jukiri founded the Lukai group. It is believed that Jukiri and his brother Nyikwara were fugitives from Aru, driven away by Lolubo elders.
According to one narrative, in Aru, a group of people gathered under a tree for a meeting. Jukiri and Nyikware were among them. As the meeting went on, the shadow shifted towards the brothers, and Olubo elders were left on the sun. The elders asked the brothers to leave the shadow for them. They refused; so fight broke up. Consequently, the brothers were forced to leave Aru.
The fugitives ran southward – and crossed river Yii. They traveled and reached near Mount Foki. Jukiri, the elder brother, then told Nyikwara, they should separate and go in different directions. So that in case the Lolubo men follow them, find one person, and kill him, the other will survive. The survivor will carry on the family name. So, the brothers separated. Nyikwara went southeast, where in time; he became the ancestor of Acholi-Panyikwara ethnic group. Jukiri travelled southwest and arrived in Avori.
In Avori, Jukiri met Vuri, who was the custodian of the land. Vuri cared for Jukiri until he grew up. He then gave Jukiri his daughter for wife. Jukiri and his wife became the parents of three sons: Girale, Bilaro and Kado. They also had a daughter called Abinia.
After Jukiri settled in Avori, a man called Muludia Kwiakwia also came to Avori. According to one account, he was carried by the Nile – another way of saying he came from the south. Vuri welcomed Muludia and gave him a place to settle. The two became friends. Their friendship lasted until a conflict started between them. Vuri demanded that Muludia should leave Avori. So, fight broke up. During the fight Vuri's son shot and killed Muludia's son.
Jukiri then came and brokered peace between the warring parties. As tradition demanded, Vuri had to pay a ransom, to Muludia. During those years, blood-price could also be paid by women. Vuri did not have a virgin daughter. So, he asked Jukiri to give him his daughter. Jukiri gave Abinia to him. He in turn gave her to Muludia. Then a council of elders settled the conflict between them.
Afterward Muludia left Avori. He went northward and built settlement in Musura, near Kerepi, west of Opari. By then Milla Akeri was the chief of Bori. When Milla heard that Muludia and his people moved from Avori and settled in Musura, he became angry. His army went to drive Muludia away. Fight broke up and Muludia was pushed out of Musura. He went and settled in Kerepi-Borongole. There he had several children among which were the sons: Julu, Toke, Kicere, and Loku. In time, he became the ancestor of the Kerepi and Gonyapi groups. In Kerepi, Loku became the founder of the Abacha family; Kicere became the first chief of Kerepi-Tedire. Eberu, the son Kicere succeeded the father as a chief.
After Muludia left for Musura, in Avori, Jukiri who gave his daughter to Vuri demanded that Vuri should compensate him. He did not want to take any offer from Vuri, other than the chieftaincy, which Vuri held. So Vuri gave Jukiri his chieftaincy as compensation. Jukiri's chieftaincy marked the beginning of the Odrupee rule in Lukai. Girale became the second chief of Lukai after his father Jukiri.
The Lukai people lived in Avori for many years. From Avori they then moved southeast, to Mugali. In Mugali, Odu, the son of Girale become a chief. Odu had two sons Volo and Bada. After Odu died, his uncle Kado succeeded him. After Kado died his nephew, Volo became a chief. After Volo died, Bada succeeded him. When Bada was slain during a war, his brother Amoli succeeded him. After Amoli died his cousin, Loku succeeded him. After Loku died his son, Surur Iforo succeeded him.