من يخالفون روضة الحاج أرونا ماذا فعلتم لإسقاط الانقاذ ؟

Quote: Ishraga Mustafa Hamid Ishraga Mustafa Hamid is a Sudanese-Austrian currently living and working in Vienna. Ishraga arrived in Austria in 1993 after being accepted as a student at the University of Vienna. Ishraga was born in 1961 in Kosti, a city approximately 250km south of the capital, Khartoum and part of the coutry’s majority muslim north. Born into a Muslim family, Ishraga attended primary school and high school in Kosti, before moving to Omdurman in 1985 to study at the Islamic University of Omduran. Here Ishraga completed a degree in Publizistik and journalism*.[1] Ishraga completed her degree with the result “very good with honour” and after this continued on with work Hamid commenced as a student in 1985 as a freelance journalist. Hamid also had a number of articles, poetry and prose published during this period. In 1991 Ishraga returned to study, enrolling in the Postgraduate College at the University of Khartoum where, in 1992, Ishraga completed a ‘high degree Diploma in Communication’. After the completion of her second degree, Ishraga worked as a radio journalist for ‘Radio Obdurman’ on a program called ‘People and the Environment’ before preparing to leave the Sudan for Austria. Ishraga had begun her political involvement while at highschool in the Sudan with the feminist movement. This was for Ishraga not just a political awakening, but Ishraga recalls “[d]urch mein Engagement hat sich mein Bewusstsein entwickelt und auch verändert. Ich hatte mich zum ersten Mal als Frau wahrgenommen.“[2] Through her involvement with the feminist movement Ishraga began to become occupied with politics in the Sudan, the situation of women in her country, the environment, as well as the war in the South.[3] However, with the coming to power of the Military Regime in 1989 under General Lieutenant Omer el Beshir, life became very difficult for those who were or had previously been politically active. “Nachdem das Regime…an die Macht kam, kamen alle Personen, die politisch aktiv waren auf die Watchlist. Es was schwierig, einen Job im Sudan zu finden, obwohl ich mit sehr guten Noten abgeschlossen hatte.“[4] So amidst the political unrest that was taking over Sudan, Ishraga left for Austria. Ishraga moved to Austria in 1993 after being accepted as a student by the University of Vienna. Ishraga enrolled in a Masters (Magister) program in Pubizistik- und Kommunikationswissenschaft, however, before undertaking study towards her Masters, Ishraga had to complete a number of courses prescribed by the University, aswell as complete a Diplomarbeit as her studies in Sudan were not completely recognised. After the completion of her Diplomarbeit in 1997, Ishraga commenced work on her Magister and also worked on a number of studies into the situation of immigrants n Vienna, particularly that of African women. One of the first studies which Ishraga completed in Vienna, “Integration zwischen Regen und Fata Morgana, Ansichten und Aussichten afrikanischer Migrantinnen in Wien”, was completed during 1997 and 1998 and was presented at a Work Conference at the University of Graz in 1999 entitled “Black and White – African European Identities”. Ishraga has also worked closely alongside Dr Erwinn Ebermann in his research on the state of the African population in Vienna. Dr Ebermann’s book, Afrikaner in Wien (2002) features a number of studies and surveys undertaken by Ishraga Mustafa Hamid as well as summary of the results written by Hamid herself (as referred to in the second chapter). Whilst working towards her Magister in Austria, Ishraga has worked for a number of organisations and institutions, as well as having had a number of articles and works of literature published as well as having been a lecturer at the University of Vienna in the Institute of Political Science since 2001. In 1998/1999 Ishraga was a coordinator of seminars to raise awareness on the topic of ‘The development in Africa from a Genderperspective” in Osttirol. Ishraga also worked during this time as a researcher for the Wiener Intergrationsfond and following this, Ishraga was contracted by the advocacy group Frauensolidarität and and the City of Vienna as a researcher into issues concerning women’s health and rights. In 2002 Ishraga was hired as a Project Manager by the Wiener Institut für Entwicklungszusammenarbeit (VIDC) on a project called ‘Gender Pool’.[5] Between 1997-2002 Ishraga had several articles published in the magazine for Frauensolidarität, dealing primarily with issues concerning the question of gender, democracy and development. Ishraga has also made contributions to a number of anthologies published by Milena Verlag. These include „Die Spraches des Widerstandes ist alt wie die Welt und ihr Wunsch“ (2000) and „Eure Sprache ist nicht meine Sprache“ (2002). In addition to this, Ishraga’s work appears in an anthology of 100 authors whose work was compiled by Helmuth A. Niederle called “Fremde in mir”. In August 2005 Ishraga was the convenor of a conference in Vienna which was run in conjunction with an NGO co-founded and chaired by Hamid called NilDonau: für Entwicklung und Friedenskultur. The conference was given the title “A Networking Conference Across Borders: The Challenges and Strategies of Sudanese Women for Democratic Change and the Rebuilding of Sudan.” and the aim of the conference was to bring together female representatives of civil society from all parts of the world to work on “perspectives” for the rebuilding in Sudan, and particularly to focus on the unique contribution that women are able to make toward the peace and democratization process.[6] In regards what is required for a successful rebuilding of the society in the Sudan, Hamid says: Aus meiner Sicht braucht es die Trennung von Religion und Staat, viel Bewusstseinsbildung bei den jungen Menschen und eine aktive Beteiligung von Frauen am Friedensprozess.[7] In another article reporting on the conference, Hamid shares her strong belief in the need for a ‚culture of peace’, „Wir müssen eine Kultur des Friedens schaffen. Nur ein Abkommen zu schließen reicht nicht“.[8]Hamid explains that women need to take an active role in the peace process as they are good examples in the area of “Bewusstseinsbildung und Erziehung”: Sie können sich leichter die Hand reichen und miteinander versöhnlich sprechen.[9] The conference brought together women representing Sudan’s Islamic north wth women representing the Christian south. Hamid said was deemed by Hamid a success as “[d]ie Frauen aus dem Süden haben mit den Frauen aus dem Norden gesprochen... und [sie] haben das mit viel Kraft und Humor gut geschafft“ Hamid describes her self a human rights activist and feminist: “[m]eine Basis sind die Menschenrechte und die Frauenrechte im Besonderen“.[10] However, Hamid is often asked how she balances her feminist convictions with her muslim faith. This is Hamid’s reponse in an interview after the NilDonau conference last year: Was den Feminismus betrifft, so kann ich nur sagen, dass ich mich für Frauenanliegen einsetze. Dass diese mitunter in muslimischen Gesellschaften andere sind als in westlichen, ist klar. Ich analysiere die Lage sozusagen als „Feministin aus dem Süden“.[11] By contrast to other poetry with a political message by other African writers in Austria, the tone of Ishraga’s poetry tends to be on the whole much more peaceful and positive, focused on hope The aftrican community is so networked and because of marginalisation and stigmatisation that is truly is a new location from which to speak. Speaking on behalf of many. Autobiographical aspect to Hamid’s poetry In the foreward to the collection of poetry, Hamid introduces the collection as follows: Mir bleibt die Hoffnung, dass meine Worte eure Herzen berühren und eure Körper und Seelen bewegen mögen. Denn das bin ich, ich bin voller Hoffnung, die von Schmerz und Leid begleitet wird. Trotzdem singe ich.[12] This summary by Ishraga of herself is a profound summary of the poetry in this collection. It would appear that it can be derived from this opening few lines that much of this poetry can be viewed as being strongly autobiographical. At the end of the quoted opening lines Hamid repeats the title of the collection: “Trotzdem singe ich”. Based on the assumption that much of the content of Ishraga’s poetry may be considered autobiographical, the poems which follow this brief introduction could be considered Hamid’s ‘song’. As a result of this assumption, I will refer often to the sentiments expressed in the poems as being those of the author herself. The potery seems to provide a mode of expression for Hamid as well as (according to the introduction) bridge of communication between herself and a German-speaking white Austrian audience. Method Due to the short nature of many of her poems it has been considered best to look at a number which particularly show a spectrum of the thematic material covered by Hamid in this collection Heimat In Afrika In Österreich In Deutschland In Südamerika In Asien Oder in Nordamerika Die Menschen sind meine Heimat The concept of ‘Heimat’ in the German language is one which is often played on in Migrant Literature.[13] The German word can not easily be translated into English. ‘Heimat’ carries a much deeper sense of belonging that the English word ‘home’. Given this depth of meaning and the emphasis on the concept of belonging captured in this word, it is a highly relevent term in the language of those who struggle to know where it is they belong. Hamid has a unique take on the usage of this word in this poem entitle Heimat