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Caste system in Africa
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Countries in Africa who have societies with caste systems within their borders include Mali, Mauritania, Senegal, Gambia, Guinea, Guinea-Bissau, Ivory Coast, Niger, Burkina Faso, Cameroon, Ghana, Liberia, Sierra Leone, Algeria, Nigeria, Chad, Ethiopia, and Somalia.
The Osu caste system in Nigeria and southern Cameroon, can be traced back to an indigenous religious belief system, practiced within the Igbo nation. It is the belief of many Igbo traditionalists that the Osus are people historically owned by deities, and are therefore considered to be a 'living sacrifice', an outcaste, untouchable and sub-human (similar to the Roman practice of homo sacer); this system received literary attention when it became a key plot point in No Longer At Ease by Chinua Achebe.
Caste systems in Somali outcaste Midgan-Madhiban, Yibir, Tumal and other groups deemed to be impure.
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Countries in Africa who have societies with caste systems within their borders include Mali, Mauritania, Senegal, Gambia, Guinea, Guinea-Bissau, Ivory Coast, Niger, Burkina Faso, Cameroon, Ghana, Liberia, Sierra Leone, Algeria, Nigeria, Chad, Ethiopia, and Somalia.
The Osu caste system in Nigeria and southern Cameroon, can be traced back to an indigenous religious belief system, practiced within the Igbo nation. It is the belief of many Igbo traditionalists that the Osus are people historically owned by deities, and are therefore considered to be a 'living sacrifice', an outcaste, untouchable and sub-human (similar to the Roman practice of homo sacer); this system received literary attention when it became a key plot point in No Longer At Ease by Chinua Achebe.
Caste systems in Somali outcaste Midgan-Madhiban, Yibir, Tumal and other groups deemed to be impure. The outcaste clans do not descend from the Arabic-origin ancestors of the political powerful noble caste, such as the Darood, Hawiye and Isaak clans, and are traditionally forbidden to socialize with others in Somali society, have no access to public wells and other water sources, cannot own land and are not allowed to live in villages.
Among the Mande societies in Senegal, Gambia, Guinea, Sierra Leone, Liberia, Ivory Coast, and Ghana people are divided by occupation and ethnic ties. The highest hierarchy in the Mande caste system, the Horon (nobles/freeborn), are traditionally farmers, fisherman, warriors and animal breeders, the lowest caste are the Jonow, a "slave" caste, made up of people whose ancestors were enslaved by other Africans during tribal wars. An important feature of this system are castes based on trade, such as blacksmiths and griots.
The Wolof hierarchical caste system in Senegal is divided into three main groups, the Geer (freeborn/nobles), jaam (slaves and slave descendants) and the outcasted neeno (people of caste). In various parts of West Africa, Fula(ni) societies also have caste divisions; in Mali, non-noble/freeborn people (those not technically Ful?e) are called yim?e pulaaku (people in the Fula culture).
The caste system found amongst the Borana in North Eastern Kenya is divided into four distinct castes. At the top, there are Borana Gutu (Pure), followed by Gabra, then Sakuye, and Watta, a traditional hunter-gatherer caste, being the last. The Watta are condemned to life-long servitude for members of the higher castes. Among the Tuareg societies found in Burkina Faso, Mali and Niger, exists a similar caste system, where the Bellah slave caste is treated as slaves to other castes.
In Rwanda, Burundi and eastern Congo it is known as ubuhake. The Tutsi, who comprise about 15% of the population of these areas, were the ruling, Cattle-owning caste - corresponding to the "Kshatriyas" in the Vedic system. Below them were the Hutu, the farmers - corresponding with the Vedic Sudras; about 80% of the population. Fewer than 3% of the population are Twa or Pygmies, who occupy a position similar to that of 'tribals' in the Indian system.
During the German suzerainty over Rwanda and Burundi, the authorities reinforced the system by employing Tutsis in hegemonic roles. The Belgian colonialists who succeeded them after World War I continued this policy, instituting 'ethnic' identity cards. They also incorporated subsidiary populations, such as the Hima and the Baganwa, into the Tutsi.
After independence, tensions intensified. In 1972, Tutsis were responsible for a wholesale massacre of Hutus. In the 1990s, Hutus responded with counter-massacres.
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