164 Subversie Women text would haveneeded more time—time for analysis and time {or rewriting. However, the final portion of the text (Mother ‘Moon's story) unified as itis by the image of the wedding, can stand on its own a5 a short piece with some more work. “The CPTE wes a complicated project requiring 2 large bud- {get a wide variety of skills and resources. It ean be divided into the process (the creation ofthe piece) and the product (the play). The play ide used an ‘arnbush technique’ to reach people who ordinarily might not be intrested in theatre. It reached « ‘wide cross-section and especially working-class people because it was a street form of entertainment, Ie involved its audience ‘as paricipants in dance and procession. Ida shocked, enchanted, andcontfonted its audience with a hidden experience inform Which is also often forgotten in the present time. It stirred the ‘collective memory through physical image ‘The CPTE process threw up a great number of methodologt+ cal and theoretical problems, such asthe relationship between the theatrical process and the feminist political perspective, the arts and sclence, traditional cultural expression and women’s history, Caribbean cultural similarities and diferences. The 1985 workshop was merely the heginning of along process. To draw Clear conclusions from this efor, far more experimentation and analysis are needed at an interdisciplinary level. Perhaps the ‘mos important achievement of the project has been the way it has created the possibility of new forms of discourse through the juxtaposition of differen disciplines and methodologies. Notes 1. Rex Nttlford, Dee Jonain. New York: Grove Press, In, 1985. ". 2. Giendo Patron, The Sicily of Stenery Jaman Sangster ¢ Book Store 1973 pp. 244205 3. Rhoda Reddock, Women’s Lobour and Struggle in Tenth Century Tinieed 198 1960" Unpublished PRD. thesis fo the Univer of Arsterdam 1964 p44 4 nngue und. Buenaventura, "asay on Collective Dramaturgy” (Cour unknown). 8 Somali: Poetry as Resistance against Colonialism and Patriarchy Dahabo Farah Hassan Anmina H, Adan ‘Amina Mohamoud Warsame ‘hen speaking of Somali women it is essential to lock them in the context ofthe general Somali society (Of which they are an inseparable and integral part. ‘They share withthe men all the problems and benefits of this society and all other particulars that make it distinct from all thers. But as we shall see, they also suffer specific forms of {gender subordination that are unknown to Somali men, “Most African countries had to contend with one colonial ‘power But in the Congress of Berlin in 1885 Somalia was colo- ‘ized by and divided between France, Britain, aly and “Abyssinia under the Menelik dynasty. Somali resistance to the ‘colonial forces was organized by various parties and groups, fof which the Somali Youth League (SYL) and the Somali Na- ‘onal League (SNL) were the most prominent. The present re- public of Somalia became independent fom colonial rule in 1960, when the former Italian Somaliland joined the Norther region ofthe country, a British protectorate since 1887. Historically, Somali women were shaped and moulded by their rots in nomadic ife, oth in culture and thought. Today their lives are, to some extent, influenced by an Islamic env- ronment, although they are not far removed in their daily ex- istence from the rest of African peoples. The colonial ‘only introduced new customs, they also codified ‘made it more inflexible A paid religious official, the gad, was ‘natalled. Together with the European offical, various changes Were introduced in especially the marriage system which in creased women’s dependence upon their husbends.166 Subversive Women ‘Tradition, as transmitted orally from generation to genera- tion, has the force of law among the nomads. The distinctive characteristic of the Somali nomad are strong egalitarianistn (that is, along class, but not along gender lines), politcal acu ‘men and fieree traditional pride. Islam adds depth snd coher: ‘ence to these common elements. The patrlinear Kinship sys- {tem is the basis ofthe society: The socal unt is defined by a husband’ property and residence. Access to grazing lands and water depends an the strength of one's clan o family, ‘The country is semi-arid, its economy is predominantly pas- toral, with camels, goats and sheep as the main livestock. There has been continuing migration 0 the cities. Although urben- ization has not yet progressed very far, the traditional fabric of society is being eroded by recent developments. Many men migrate to oil-rich neighbouring countries yet the remittances they send home, however important for the national economy, are often irregular. When men lose theit jobs or stop sending money for other reasons women are left o fend for themeclves. ‘There isan increasing numberof female-headed households in the country today. Although men and women had different sets of work to at- tend to, the nature and environmental conditions of traditional nomadic life did not permit women to be confined only to household chores. They also made and produced sll the com [Ponents oftheir temporary homes such as ropes, strings, beams, ‘mats, as well as all the containers and utensils of the house. hold. In fact Somali women were required to possess two ma- jor qualities: industriousness, and charm and regal bearing ‘They were also responsible forthe upbringing of children andi feeding all members ofthe family, besides caring for small ani- mals such as goats and sheep. When the men were way fight ing battles or exploring new pastures, the women took over their chores as well. And added toall these, there were the nat ral disascers, such as famine and drought, Somali women, whether nomadic of urban, havenever been submissive either to natural calamities oto socal oppression ‘They expressed their grievances, hopes and philosophy through poetry handed from generation to generation, from gran- ‘mother to mother to daughter, ‘bearers and transmitters’ of the female cultural heritage Poetry as Resistance 167 In this chapter we will trace the various forms women used. to protest against conditions they flt were unjust, with the fo- ‘cus on the poetry of nomad women. We will also look at the {Formal women’s organizations a they came into existence in the wake of the struggle for independence. Oral history ‘The Somali language did not achieve its writen form nt a lute at 1972. Therefore, frm the moment we undertook the project onthe History of Somal! women’s resistance, we knew fre would not be abi to find mary writen sources to refer to. Even the few pees wtitten about women were mostly pro. dluced by men who wots sbout how they viewed women but fot what women’s veal ives were or how they themelves fel. However in every society that does not havea written script the pst is ranomited tothe newe generation trough ral ta ditions, By merging our abundant oral sources withthe mex fe rite sourts ot han been dacovered of the hes Eruggles, movements and organizations of Somali women. "the main trust ofthe research was to piece together whale ever fragmented knowledge existed about women and docu thent everything before It was to late, We also focused on tromen's responses tothe specie Kinds of opprescion they faced intheir nomadic fe, The effect of later urbanization was alzo looked inte. ‘Analyse he findings ld o many important revelations, including the fact tha Soma feminism wat no orrovred west tem ideology twas indigenous toSomala, We dscovered that trhecens te ary feminists in the west expressed thr daet- Istaction with gender oppression through waiting Books ojo tals the erly Somali dad feminists expressed thelr protests tvith the meane at thelr isposl poetry, work song chdren’s Tullabies~and tried to change things by addressing both men land women. Sometimes, eause of ther strong faith n God, they addressed Him todo something about the oppression they ‘were experiencing. While hove in the wes formed cubs, helt ‘mad counterpart formed informal works, Kinship groups, ork groups or eligi associations tortrengthen tnemelves td ight oppression.168 Subversce Women ferret gpm i et ggbcertearenin en sthece. Sytner act ee Srveipaatetg emer Spanthigneitaurerece eee sop pas Se pete Sh igang ear eee Sic abt tc nas Terie aantieacate ISese mmr arava hy ecm enttwmaarnens Esha Sound teraraman owes ieiiehuane stent ac oe en ace siesta emer et sini cerenchneteane ee weep mee evel Searsetacrseeeat Sic actea heme amnyciees Eabtiggamea ESET Sila necsermny a caenegere rome Saintes sie imei cecli aa eee, Sotieoteenncmecarices Secicteumacraetioareaees Sonica mirmaitemmeenoe Sonate inca ater Saeed TE a, anae es ‘The activites of Somali women have been neglected by most foreign writers and travellers. Richard Burton commented ‘on Somali poetry, but being @ male chauvinist from Victo- ran England, he absolutely overlooked women’s literature, even though he had a keen eye for every passing beauty! Poetry as Resistance 168 Even Margaret Lawrence, a woman herself, overlooked her sisters’ talents and like her fellow countrymen paid tribute to male poets only. ‘here womenslives have benignored throughout the ages, coral history is & most suitable methodology to document swomen’s experiences, Furthermore, when the interviewer i Woman whotcam socially and cultural reat hea with those ‘Shei inerviewing, sh can sifully bring to ight aspects of ‘Neves tat han een anche “Through the proces of interviewing, women become aware ofthe nortan ofthese One wots activi wn took par in the Uiberationstrogal put thie way: “At lst some ay fomenbord aks what we dln thone yeh Oral history can fil many gaps n msinstresm Somalian tory, Acaee tn point isthe accepted notion of the part hat So- tna women played inthe struggle for independence. In his tory books one mostly comes seross Somal women donating thar jewellery for the liberation struggle, and arate ate oF two of s woman killed while taking prt ina demonstration. Until we talked about actual experiences ofthe women who lived trough the independence movement we hd noida of ‘Sitin ce abost women’s contribution to the movement. ‘orexample, we learnt how Small women sraged to have {heerights ecogized within the broader movements ow hey ted the ocanen to fake pest in publ activites and broek {way from their seclusion They fought tobecome party mem- ters to have equal rights with men a citzens, and they fought ‘wih their asbandhfo break away fom eeluson. Many of those experiences were elated to usin posty composed By the women themselves "We ound group interviewing tobe the best method of dacu- menting, raising the conciousness of women and reviving tomes history wile a the seme time stimulating thet Eruggle. This was because of two factors, tthe Somali society egalitarian, with few class dis tinctions and people mix together ely. Within one Samal {amily you may come acros'a senior academic and an iter: te, successful businessmen or woman snd «mal tall owes, ‘Snomad and acy dweller an ambassador ora highly placed170 Sulesive Women {government official and a non-governmental employee. It i common to find women from diverse economic backgrounds the best of friends, sharing experiences without feeling self: conscious about their differences, ‘Second, the nature of the information we sought, did not pose any threat to anybody. For example, one ofthe topics we found most suited to group interviews was the traditional net- work or solidarity groups women had. We would ask one of the women present to tell us about a specific traditional salt darity group she had heard about or was part of When that woman finished, another would talk about a diferent group oF the same group from a different point of view. ‘Somali women have their own poetic form, the buraanbur, through which they express theirjoys and soreows. Their songs are a spontancous response to thei lives and realities. As part ofthe proces, we not only recorded songs withthe interviews, but also took photographs as we went along. Photographing ‘nomadic people can be difficult, especially since some of ther believe that making apaper image ofa human being sattempt- ing to imitate God's powers. One old woman told us bluntly that she has been photographed once already, and that was ‘when God created her in her mother’s womb. Other constraints were the ack of transportation and the Fuel shortage: Wealso encountered women who were not willing talk, These were women who had internalized the idea of thei. ‘work and life a less important than men’s, and thought some ofthe things we asked too trivial to talk about We remember one day we were having an informal discus- sion with an old woman and we asked her to recite to us some ‘of the women’s poems she could remember. She laughed up- roariously and asked some other women presen to come and heat what we wanted. She then asked us why ‘did we not go id ask the men to tellus their poems. ‘Men's poems have more Important themes; women’s poems are only on simple com- ‘mon things,’ she sald, ‘The Somali women’s movement ‘The women’s movement in Somalia came intobeingin the form of organizations linked tothe straggle for independence. But, Poetry as Resistance 171 eventeoreitemerged there wnt feminist consciousness well Sind way inthe rcitional nomadic ite of ennacy women. where they had thee own means of protesting and Concins zing other women through song and poeme I asafe say that this conaclousneas was carted over their urben ean ‘heir later participation inthe struggle for independence ‘Ding the 1940s, Somall asset actively organized them selves against foreign domination, Soma women participated in large numbers in this stragal. From the oral accounts of women sch 2 Halimo Yusuf Codene, Kaha Ahmed and the ited posters Hawo ib iappeers that women from all nk Of life oned the stg, altroug itis fc te ascertain howe far the rural women were involved Tater within this brosd sug, they began fo fel ncrose- ingly concios ofthis ubordbes potions in the cet apd theme. As aresul they began a struggle aguingt the op- [Pression at women within tei own politcal environments ‘ter some time women felt the ned fo form their own sepa fate organization and in 1959 the frst women's organization, the Somali Women’s Assocation (SWA), wae setup. The lead trahip was composed of wives ofthe lenders ofthe piel Parts and although SWA voce womens rights, met oft ctitie were in titan of socal welfare 1m 194) Somali tained independence. The new leaders did tle to improve the condion of women inthe county. A Period of isilusineent followed, in which tribals, nepor fism, compton inefficiency and mismanagement wore rane pant Women’s sprains nc as equal aces fo eduction Endemployment and plial participation, were no ile, Many oppressive tadonal costome were retained, As before, Somall women exprewel their prcvance in pooms uch no this one by Hawo ibnit Sisters you sold your jewellery Depriving yourselves, Enriching the struggle. ‘Sisters, you stayed as one, United, even when your brothers Divided and deceived our nation.172 Subeersie Women Sisters, you joined the fight— Remember the beautiful one, Hawa~stabbed through the heat. But, sisters, we were forgotten! Wie did not taste the iults of success Even the lowest positions Were not offered ‘And our degrees were cast aside as dir. Sisters, was this what we struggled for? Out of those grievances in 1967, the Somali Women’s Move ‘ment (SWM) was born. The SWM was founded by educated ‘middle-class women and one ofits major aims was to fight for the social, political, cultural and economic rights of Somali ‘women. It was the most radical women’s organization that So- ‘malia was to know, but it was short-lived, 1m 1968, when the new revolutionary government came into ‘power and General Mohammad Siad Barre became president, all political parties and socal organizations were banned and What we could call the first phase of the women’s movement ‘was over. On the first anniversary of the new regime, Barre Announced that henceforth the country would be guided by the principles of scientifie socialism. Thus, as in some other Alrican countries, socialism came into the country “from above’ To the majority ofthe population, Islam rather than. Scientific socislism remained the guiding principle in thes lives For women, however, socialism was an instrument in their struggle for equal rights. In that same year, in 1970,a women’s Section was founded under the Political Offic in the Presidency ofthe Supreme Revolutionary Council (SRC). Mos of the mem- bers of this section were reruited from the banned SWM. This women's section established a committe in each village, dis ttict and region of the republic. Among its other tasks were ‘mobilizing women and raising their political consciousness and cultural level, raining cadres and expanding leadership in women’s groups and the community, and establishing prlor- ties in the process of change. Alo, they set achievable goals for ‘each women’s group, raising their image of themselves and Poetry as Resistance 173 theirimage before society and inspting, motivating and stimu Iating them to action ‘When the new revolutionary government called for equal lay women were the Firs o respond. They actively participated inall the national goals for action. It was not surprising, therefore, that in 1977, the important role played by Somali women was acknowledged by the gov- trniment and the Somali Women’s Democratic Organization {SWDO) was founded, At the moment SWDO is the only na- tional women’s organization ® If we reflect on the activities of SWDO and its contribution tothe present women’s movement, ‘we find that lot has been done within its present scope under the wing ofthe ruling party. Under the banner of equality and social justice, SWDO his indeed alot of room to manoeuvre. In many cases SWDO, a the sole agent for voicing women’s rights, promotes women’s issues and inspire their awareness. 'SWDO makes use o/ the government machinery in matters thatthe State advocates and which are also in the interest of fwomen. The organization has became a vehicle of women's ‘Sully and s voice of justice. Ordinary women come to the ‘organization and ask the leaders of the organization xo inter- ‘Yene on their behalf where the courtor an employer has proven “unfair Also, in allthe government ministries, SWDO has a rep resentation whose sole responsibility isto safeguard and watch ‘women’s rights and see that no discrimination is practised. ‘SWDO's aim of fighting against genital mutilation also co- Incides with government objectives Somalia has of ol known the most severe form of genital mutilation, the pharsonic cir Cumcision, whereby female genitals are excised and infibulated. ‘SWDO tries to break the taboos and secrecy surrounding this issue by using education programmes on radio and film, oxge nizing seminers and involving religious leaders and medical personnel. The campaign ie nationwide and is supported both By the ministries of health and education and by local volun- tary groups. "These are few major examples of how a women’s organi zation ean benefit from issues which coincide withthe aims of 2 socialist government advocating social equality and which fan be taken up without fearing conflicts with the State. ‘Bt, what about the other side of the coin? When women174 Subwersice Women ‘want to struggle on their own ines and on ess they consider tobe ther pony a wine, ten te ned fo besutonomoes is felt more and more An example the isuc of polygamy Which Somell women unansmounly think of tsa degradation Amajrityof Somall women would like tose fhe institution sholished Its grievance frequently mentioned in women's poetry. Yet, SWDO i not able to take t up. Inthe Pally Law, the sues ackled in vague and wmbigtous manner In caee ‘whet this lw woud provide some protection for women, SWDO isnot able to defend them ifr example high level Somali men take secondary wives without the consent of tit Fist wives. Alo, fundamentalist pressure tallow polygamy Jstisng. At present, withthe civil war iis uncertain whether SWDO will everbe ble to campaign efectvely for the aba tion of polygamy Somali women's poetry Posty isthe couneys mot popula form of expression. Gen erally speaking, In Somall sce poet are the tadional ‘potasen ofthat groupe and haven poweralvolecin inter clan pls In the ok ye pocty had the pomertosart ws Sa forge peace Powty fn Somalis generally clase int eight catego sesand Ihe buss tchighesaf womens ary gute Other female minor teat forms pre the loeeye sop and the hoa or work songs. Gay thd highest al poetic forms is conidored male tershory nd women ae dccorage Partipateinis competion ASomalsaying goes tree bes tat ae considered virtue for men, an conidered vice for women: bravery, generouty and cloquence, The explana: tion's that woman is cousageous she would be ely to fight her husband, i she generouyshe might ge aay her |husband's property whichis entrust to her and if she is el ahuent she wildly Rim this inking his prestige among scan So women developed thei own pete forms of expression which belongs totem only: bursa and ts cub-cegoree 5 which the oe the hye oad the sta (lpi Song) srethe main ones. The following songs are an indian of how Posty as Resistance 173 women elect on their lives though this iterate The impor Tacs of te werk songs not only that they break the so~ tony ofthe wos ly hy cone menages in Which People express thet daily problems, desires and sepiatons, Prchareee and protests against any form of oppression and Higjgaton Once the colour ofa date had 1 Iwas destined fora wicked one, Of eachother nothing knowing ‘We went far in deepening our relations, Tike the woolly-humped camels by a lion killed Before oo my ry was hea Weep with me fellow women If to ouralliance you belong, Women always fe the necessity of aligning with other woe fl sine they ate al sje 0 te intinidation aad sf their male cunterpaes withe ‘poem below is an illustration of a ee oa ih et young daughter about the heavy Toad of wor Ene hardships of ie awaiting hee a8 she grows into woman iMod The moter is graphiclly demonstrating the various {Me ine yourgsughter expected to perform simultaneously trthout lp ery or proud [Altera journey s0 long andog ed Likes fully loaded camel, tired as you are under the ond Yovst lat sets camp, beside hae! with no Bld este you, Yourlivestock wil ned, tobealeaye kept in ight Your beast of burden wil ned foe ed to their tethers, The newly born baby sheep fave tobe taken ost to grace ‘The house wilaways need toberidy and in shape176 Subversive Women ‘Your children will always need ‘your comforting care and love. Your husband will call for your service indifferent ways, ‘And may at times scold you for services poorly done. “And may at times beat you for no apparent reason. So stop whimpering land perform as best you possibly can ‘The responsibilities and the duties set out for you to do. ‘The birth of a boy is an occasion for festivities and happi ness. However, the birth ofa gil causes unhappiness and grief to the mother. Inthe fllowing song the mother expresses her historically denigrated role. Why were you born? Why did you arrive at dusk? Inyyour place a boy would Have been welcome Sweet dates would have been my reward, The clan would be rejoicing, ‘lamb would have been slaughtered For the accaston, And would have been glorified! ‘This song isa hoobeey. Women improvise new lullabies ac- cording to the situation. Like all songs, these verses were not composed only to entertain a child: there is another level of ‘meaning. The mother or the singer is always addressing some- ‘one else as well. On some occasions this could be a husband, ‘on others a mother-in-law, a co-wife or men in general Thus a lullaby could also be a complaint about a heavy-handed has band ora bad drought. Poetry as Resistence 177, Here is another example: ‘Oh my daughter, men have wronged ws For in.a dwelling where women are not present No camels are milked [Nor saddled horses mounted. The child and her mother are equally victims here, The smother els and illustrates ther unity in beng women together. She is not only addressing he chil, but ako fellow women who have suffered the ame indignities he bes in Somali voclty horses and camels are bride prices paid to a woman's family by her suitor. Thus the mothers asserting herself and declaring sutonomy because prestigious family roperty comes through the mae members Pere are alo religious and healing song almost al of them, with double mearing, Even though they ae prima for re- Tigous purposes, equaly importants the underlying voice of protest Bren the short, metered work sng, sal (he song of [oding and unfonding camels), Becomes «platform or ‘women's protest For the polygamous man, lovely camel Worrying and nagging are his companion. ‘The hovbeey, which has represented forthe Somali women their own history, gives usa glimpse of the nation’s history 2 ‘well fr the last two hundred years: is your trouble ‘The inconveniences of the dowry Ceremonies and your constant whimpering cries ‘And your ‘the husband has beaten me” ‘complaints Have I given birth to you to discomfort me? Ifonly Ididr’tI might have saved myself these troubles ‘This isa mother’s lament describing the state of al women, When a young girl marvies, she is entitled to many gifts from178 Subversive Women her parents—the dowry which can drain their finances, Of course the bride price balances the scales. The dovzy and bride price are important political features in a nomadic economy. ‘where a marriage is often a politcal alliance between different clans. ‘Another theme embodied in the song is that ofthe battered wife. Historically the court that protected women was a strong family, Where there was no family there was always the clan oF the chieftains ‘Men’ terature about women Even though women hold a prominent role in nomadic pasto- ral society, the oral traditions and legends give of them a dis- torted image. The legend of Queen Araiveelo isa case in point. “Araweelo was fearsome ruler, who was supposed to have cas” ‘rated males inher attempt to keep them from dethroning her. ‘The legend not only bears witness to the fact that women actually ruled the land sometime in the past, but i also illus. trates the way men have traditionally looked upon powerful “The picture that Somali male poets give of women isnot very itferent from that in the west. Women are expected to be pas- sive and obedient. A woman who would stand up toa man is seen as uncontrollable and a deviant: Better an obedient woman Than one who is intemperate or intelligent from a better family. ‘There isa Somali proverb which goes: the breast that con- tains milk cannot contain intelligence. This crude statement ‘demonstrates the measure of disrespect offered to women. The following poem leaves the reader in no douby [My death will bring ruin upon the family; Your death, camel, will bring Empty vessels and starvation; Buta woman's death brings Fresh groomings and remar se. Poetry s Resistance 179 [Nomad men hold camels in high esteem. They use them in ‘marriage forthe bride price and thelr finest poetry is very of- ten about their camels. Women’s poetry on independence wam you, Somalis Disarm yourselves Leave each other in peace! Your women mourn every spring, while the vultures feast (On their flesh Twar you, Somalis Leave each other in peace! ‘This poom is by Kadija Muse Matta, one of the pioneers who supported the political parties morally, polities materially. Her support was most vivid in her v loathed tebalisn, factionalism and described the fragmenta tion which was @ consequence of tribal wars and their after: math of orphans and widows in white mourning clothes. Raha Ayanle was another woman poet who supported the struggle for independence with her witty verses Small liter tue is full compositions by women poets using their medium 48.2 weapon to combat colonialism, ‘Avverse by an unknown woman poet addresses Abdullashi ‘Essa Mohamoud, a prominent leader of the struggle fr national freedom and former Prime Minister of the fist independe it Somali government. The verse was composed on the eve of ‘Mohamoud’s departure to participate in the UN General As- sembly, withthe aim of voicing the eause of the Somali nation: Since you are leaving oh Abdallaahi Permit me to recommend you that, swe are not sain by bomb oF Other lethal weapons, Our fighting will never stop til the final victory! ‘One might well ask how did Somali women of the 1940s,180 Subeersce Women without education or specifi formal organization of thir oven, ome to participate inthe stupa for lependnce with sock ‘Vigour and determination? Eapeially sine inthe cultura and religious context, women’s involvement in poltesl decision raking was extremely limited, If tensed tall The anne Paradoxically isto be found within the very culture, which ‘hile appeating t an outsider to be extremely limticg did Contain the necessary element that allowed fature pec ‘evelopment for women ‘Women saw in the struggle for independence not only a chance oachieve general improvement Somalia’ socio seo, ‘omic situation, but more specifically an opportunity fo bring about a dramatic change in thls cw situation. Women wer ‘oppressed by the tribal nature of sate since tall isan inatitation which consolidates men’s dominant roe, based a3 {tis on male pride and aggression. In there effort to join the ‘ational struggle they drew ona weapon they had been using for ape, thet postry ‘Weconclude with wo poems, The fist oneisby Hawo ibe: ‘We wanted to break away from our seclusion, ‘We vanted to have the esponsibility to express our feelings and our views, ‘We wanted to show our concern for our county. ‘The last one is by Dahabo Elina Muse. It depicts more gen- erally the conditions under which Somali women live, and against which Somall feminists rebel Pharaoh, who was cursed by God ‘Who did not listen tothe preaching of Moses ‘Who had strayed from the good wor of Torah Hell was his reward! Drowning was his fate! The style of their circumcision—butchering, Bleeding, veins dripping with blood! Cutting, sewing and tailoring the flesh! This loathsome act never cited by the Prophet [Nor acknowledged by the Hadith! [Non-existent in Hureer, Poetry as Resistance 181 [No Muslim ever practised it! Past or peren the Koran never pretched it When the spouse decides t break the good te, When he conclude divorce and desertion, Tree with my wounds ‘And if may spenk of my wedding night— “Awaiting me with caresses, sweet ‘ines, hugs and lve. Novneved Avaiting me was pan, sufering and sadness. inmy wedding bed Tay groaning, groveling tkea wounded animal Vestn wa of feminine pain, [At dawn awaits me ridicte, My mother announces Yes, she virgin Wien fear gets hold of me When anger seizes my body When hatred becomes my companion Tet feminine adie, Because only ferinine pan, ‘And Iwas fold feminine pela piss {ie all feminine things! The journey confines o the struggle continues ‘Anmmeders historians sy! ‘asthe good ti of mariage matures AS Loum and sorrows Subside ‘My bly becomes like a balloon ‘glimpse of happiness shows ‘Ahope new baby. anew ie! ‘Ana ew lle endangers ry Ile ‘Ababy’s beth is death and desrcton for me! itis what my grandmother called the three feminine sorrows and may recall record Grandmother cad the day of ceumetsion The wedding night and the birth Of baby ave the triple feminine sorrows, As the bith bursts and Lery fr belp ‘The battered flesh tears No mercy, push they say! eis only feminine pan!182 Subversive Women ‘And now, appeal! ‘Appeal for love lost, ‘Appeal for dreams broken “Appeal for the right to liveas a whole “Appeal to Aidos, , AAnd all peace loving people Protect, suppor give a hand ‘To innocent lite girls, who do no harm, Obedient to their parents, elder= ‘And all they know is only smiles. Initiate them to the world of love [otto the world of feminine sorrow!? Notes 1 $ Sama Sid, Party and Sot Natoalo te te Sarl terent ae Hasan. Cambridge: Cambridge i ‘Anna 1 Ada, -Women and Worn fan Jura vo 10). 3 Univers of Cairn Top tah Exqta Ht Dane, Fatmas Aho Aly, Dahabo Farah Hatin Aina reamed Warne Marj Fea Waa Ninna Adan, "Women’s Movements Onpneations ond Sates no Historie Fempective Soma Case Say scart por The hag BS 87. p. E-Muciow, fc: Pens ne Woon Sait Tan ed Pr 18 equa H Desc taoy it p37 ‘Tibhar en he watch aso complet dest Somali bad nt yt reached Mogan ot ter vital pats ofthe county. By 199, one of te ator of thi arc mos meen Soden, Te whcrebowte he ther authors and menor of team aril ashen ogaisto the university the dcamentaton tease Ete Sard by ths pret aren ine Eder se Sida vad Mais, Stat logy and Womens Enancipa ‘ior, Conditions and Limitation theese a Somat’ Uap [hs Ma ts Te Hogue 5 98 Caw ana, gente Eon of Lv. London 4 rn 1982 See SSumatar Sas op ot en Tansee by Amina dan 9 The State and the Sudanese Women’s Union, 1971-1983: A Case Study ‘Tomadur Ahmed Khalid the State and women’s organizations in Sudan Its lim ited in its scope tothe second period of the May Revolu- (1971-1985),1 After the failed Communist coup in 1971 all political parties were banned except the State's owa Sudanese Socialist Union (SSU), The Sudanese Communist Party (SCP) land the Women's Union (WU) wich was afiliate to that party. tent underground. Some elements of WU joined the newly es- {ablished government organization known as the Sudan ‘Women’s Union (SWU). This organization was abranch of SU, ‘which became the raling party. "Not surprisingly, this period inthe history of the Sudanese ‘women’s movement witnessed many fundamental changes in politial, socal, and economic relations which more oF less re- ected State ideology. ‘Nimeiry’s 1969 May Revolution had seon radical changes in ‘Sudanese political system. It ended a democratically elected ‘but unstable parliamentary system, replacing it witha one-party State. In the beginning, the revelution strongly believed that a radical transformation in the government system would act 25 4 preface to the easy application of its new policies and ‘programmes. These programmes of action were supported by the Communists and other road lft elements who belioved in the necessity of change in Sudanese society. The government of Sudan, following a socialist path, wanted to redirects economy through major reforms, to follow an anti colonial foreign policy, and toset up SSU to encourage popular participation, It also wanted to ‘settle’ the southern problem through a scheme of regionalization ? T: chapters an examination ofthe relationship between