Mufedha: Difference between revisions
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The root source of the Mufedha, known as the '''Mufedha-A''' source, and also as the '''Hamadan source''', views the initial ancestors of the Mufedha people to be Hamadan merchants. These traders would utilise numerous routes across the Hamadan desert to link the coasts of Badawiya and Bahia together economically. By establishing a series of outposts and managing oases via affiliating themselves with indigenous peoples, they were able to monopolise trans-Hamadan trade for centuries. Their importance would diminish by the end of the 11th century as [[Djedet]] became more integrated with the [[Irfan|Irfanic world]], and Djedeti merchants exploited quicker and easier routes. | The root source of the Mufedha, known as the '''Mufedha-A''' source, and also as the '''Hamadan source''', views the initial ancestors of the Mufedha people to be Hamadan merchants. These traders would utilise numerous routes across the Hamadan desert to link the coasts of Badawiya and Bahia together economically. By establishing a series of outposts and managing oases via affiliating themselves with indigenous peoples, they were able to monopolise trans-Hamadan trade for centuries. Their importance would diminish by the end of the 11th century as [[Djedet]] became more integrated with the [[Irfan|Irfanic world]], and Djedeti merchants exploited quicker and easier routes. | ||
These Mufedha were largely {{wp|Arab people|Badawiyic}} and {{wp|Persian people|Pardarani}}. They were initially of many faiths, but later were almost exclusively | These Mufedha were largely {{wp|Arab people|Badawiyic}} and {{wp|Persian people|Pardarani}}. They were initially of many faiths, but later were almost exclusively Irfanic, and aided in introducing Irfan and the {{wp|Arabic|Badawiyic language}} to Bahia. | ||
===Mufedha-B=== | ===Mufedha-B=== | ||
The second source of the Mufedha, known as the '''Mufedha-B''' source, and also as the '''Magnate source''', developed with the [[Dayira|Dayira system]] in Bahia and was coterminous with the later period of the ''a'' source. Control of trans-Hamadan trade had made many Mufedhan merchants wealthy, and the Bahian clans used this wealth to gain great influence within the [[Mijini]]. While the clans that remained in Badawiya largely became assimilated, those in Bahia consolidated their status as a separate group, and continued to diffuse across the continent. With the eclipse of the ''dayira'' system by the [[Hourege]], most Mufedha returned to mercantile activities, becoming significant pioneers in the Age of Sail, and some clans become notable participants in the slave trade. | |||
These Mufedha used {{wp|Arabic|Badawiyic}} as a {{wp|lingua franca}}, but would often learn the native language of the country they dwelt in as their mother tongue. Initially they were largely Irfanic, but over time some branches converted, and new non-Ifranics were assimilated into the group without losing their faith. | |||
===Mufedha-C=== | ===Mufedha-C=== | ||
Revision as of 21:58, 15 January 2020
Mufedha | |
|---|---|
 Patrice Baschet's A Merchant Receiving a Mafadé In the Habour, 1732 | |
| Regions with significant populations | |
 Wale | 52,350 |
| Languages | |
| See Language | |
| Religion | |
| See Religion | |
The Mufedha are a Panethnic and Polyethnic group, located primarily in Bahia and Badawiya, but with small minorities in Coius, the Asterias, and Euclea.
Often described as highly successful merchant caste, the multiplex origins of the Mufedha, and the semi-integration of other groups over the centuries, has resulted in a highly disparate, geographically distant, and culturally diverse group. While the original Mufedha were Irfanic Badawiyic or Paradarani speakers, the dwindling group now encompasses multiple religions and dozens of languages, with many Mufedha communities at risk of partial or full integration into the more dominant cultures of the countries they inhabit.
Etymology
Origin
The exact origins of the Mufedha people are unclear, the dating for the ethnogenesis of the group being contested both within the group and by external observers. The Mai historian Gawon Rabiu in 1928 put forward the Tri-root hypothesis, arguing that the Mufedha had developed slowly over time from a small series of inter-connected families, into a large network of disparate and far-flung clans, via three radically different sources separated by centuries. He distinguished these sources as a, b, and c. Later historians have also put forward a fourth source, d, but this is not always accepted as being separate from c.
Mufedha-A
The root source of the Mufedha, known as the Mufedha-A source, and also as the Hamadan source, views the initial ancestors of the Mufedha people to be Hamadan merchants. These traders would utilise numerous routes across the Hamadan desert to link the coasts of Badawiya and Bahia together economically. By establishing a series of outposts and managing oases via affiliating themselves with indigenous peoples, they were able to monopolise trans-Hamadan trade for centuries. Their importance would diminish by the end of the 11th century as Djedet became more integrated with the Irfanic world, and Djedeti merchants exploited quicker and easier routes.
These Mufedha were largely Badawiyic and Pardarani. They were initially of many faiths, but later were almost exclusively Irfanic, and aided in introducing Irfan and the Badawiyic language to Bahia.
Mufedha-B
The second source of the Mufedha, known as the Mufedha-B source, and also as the Magnate source, developed with the Dayira system in Bahia and was coterminous with the later period of the a source. Control of trans-Hamadan trade had made many Mufedhan merchants wealthy, and the Bahian clans used this wealth to gain great influence within the Mijini. While the clans that remained in Badawiya largely became assimilated, those in Bahia consolidated their status as a separate group, and continued to diffuse across the continent. With the eclipse of the dayira system by the Hourege, most Mufedha returned to mercantile activities, becoming significant pioneers in the Age of Sail, and some clans become notable participants in the slave trade.
These Mufedha used Badawiyic as a lingua franca, but would often learn the native language of the country they dwelt in as their mother tongue. Initially they were largely Irfanic, but over time some branches converted, and new non-Ifranics were assimilated into the group without losing their faith.