Akzessionsjournal der Universitätsbibliothek der Humboldt-Universität zu Berlin: Akzessionsjournal der Universitätsbibliothek der Friedrich-Wilhelms-Universität zu Berlin, 1920-1921, Kauf

Anthropos, 68.1973

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Zeitschrift

Strukturtyp:: Zeitschrift

Werks-URN (URL):: https://nbn-resolving.org/urn:nbn:de:kobv:11-714803

URN:: urn:nbn:de:kobv:11-714803

Persistenter Identifier:: 1436511519845

Titel:: Akzessionsjournal der Universitätsbibliothek der Humboldt-Universität zu Berlin

Weitere Titel:: Akzessionsjournal der Universitätsbibliothek der Friedrich-Wilhelms-Universität zu Berlin

Erscheinungsort:: Berlin

Verlag:: Humboldt-Universität, Universitätsbibliothek

Erscheinungsjahr:: 1830

Lizenz:: Attribution 4.0 International (CC BY 4.0)

Sammlung:: Universitätsgeschichte > Universitätsbibliothek der Humboldt-Universität zu Berlin

Wissensgebiet:: Institutions- und Universitätsgeschichte

Zeitschriftenband

Strukturtyp:: Zeitschriftenband

Werks-URN (URL):: https://nbn-resolving.org/urn:nbn:de:kobv:11-710378

URN:: urn:nbn:de:kobv:11-710378

Persistenter Identifier:: 1449568672944

Titel:: Akzessionsjournal der Universitätsbibliothek der Friedrich-Wilhelms-Universität zu Berlin, 1920-1921, Kauf

Untertitel:: Kauf

Autor:: Friedrich-Wilhelms-Universität, Universitätsbibliothek

Erscheinungsjahr:: 1920-1921

Lizenz:: Attribution 4.0 International (CC BY 4.0)

Sammlung:: Universitätsgeschichte > Universitätsbibliothek der Humboldt-Universität zu Berlin

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Strukturtyp:: Nachsatzblatt

Sammlung:: Universitätsgeschichte > Universitätsbibliothek der Humboldt-Universität zu Berlin

Women Singers in Darfur, Sudan Republic 787 who never completed the pilgrimage, and who remained with their West African instruments and singing and dancing styles to enrich the musical experience of the Fur. Other Arab tribes, such as the Tunjur, have penetrated from the northeast Sudan, while the British, after the conquest of the Sudan in the late nineteenth century, followed a deliberate policy of resettlement of troublesome tribes, such as the Ta’aisha Baggara, in unfavourable areas and a policy of confiscation of the ancient copper drums, or nahass, because of their association as symbols of tribal sovereignty. Overall, however, the population is dominated by the desert camel-herding Zaghawi in the north, the Fur in the central mountains, and the Beni Helba in the southern savan nah. It is on the songs of the women of these three groups that I wish to concentrate. The Zaghawi depend for the most part, not on the local rainfall, but on flash floods running down the wadis, or valleys, from the north slopes of Jebel Marra. Immediately after the rains, in July, they move north, away from the mountains as far as the water conditions of that year will allow (Barbour 1961). Here shelters of woven grass are erected and the women cultivate the bed of the wadi where it has been thoroughly wetted by the floods. In a good year when there has been some rainfall on the plain too, the men will remain in the neighbourhood with their camel herds, for the green leaves of the desert shrubs provide a nutritious diet, rich in essential salts and minerals, for the hardy Arabi camels until January or even Febru ary. These are a breed of camel which subsist entirely on the twigs and leaves of bushes, never eating grass, and able to survive for several months without drinking so long as they are not worked during the heat of the day. Camels and raiding for camels are central themes in most Zaghawi women’s songs, and songs are frankly used to spur the men on to steal more camels for domestic revenue. About October, when their crop of dukum (bullrush millet) has been harvested, the women of the Zaghawi move back south and cultivate another crop in the wadis which have received a later soaking from flash floods. Here they may be able to grow tobacco and okra, as well as dura (sorghum). The men will remain in the north as long as food continues to be available for the camels, but sooner or later they too move south to join the women. Some of them will move into the small local settlements situated near the source of water, and hope to sell surplus camels and to offer themselves and their camels for hire as carriers across the northern deserts or even to the railhead. The two great adventures of the men, though, are camel-rustling from the Kababish Arabs of Northern Kordofan (Talal Asad 1970), and the long treks across the desert to the alkaline springs of Bir-el-Malha to bring back natron, a round trip of some thirty days. Zaghawi women urge their men in their songs composed to honour them to seek more natron and raid for more camels, and these songs recall the events of many long treks in the past where the dangers of fighting and of hunger and thirst were overcome by brave forefa

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