Mata a Yaƙin Aljeriya

Mata sun cika ayyuka daban-daban a lokacin yakin Aljeriya (1954-1962). Galibin mata musulmi da suka zama masu shiga tsakani sun yi hakan ne a bangaren FLN . Faransawa sun hada da wasu mata musulmi da Faransanci a yakin da suke yi, amma ba su cika hadewa ba, kuma ba a tuhume su da wani aiki mai fadin gaske kamar yadda 'yan uwansu 'yan kasar Aljeriya suke yi ba. Adadin matan da ke da hannu a rikicin, kamar yadda rajistar tsofaffin sojoji bayan yakin ya kayyade, sun kai 11,000, amma mai yiyuwa ne adadin ya haura sosai saboda rashin bayar da rahoto. 

Akwai bambanci tsakanin nau'ikan mata guda biyu da suka shiga ciki: birni da kauye. Matan birni, waɗanda kusan kashi ashirin cikin ɗari na rundunar gabaɗaya, sun sami wani nau'in ilimi kuma yawanci sun zaɓi shiga a gefen FLN da nasu ra'ayin. Galibi matan karkara da ba su iya karatu ba, (sauran kashi tamanin), sun shiga hannu saboda kusancin yanki da ayyukan FLN da aka haɗa tare da ƙarfi, kodayake wasu daga cikinsu sun shiga cikin tausayi. 

Matan matan karkara a yakin Aljeriya ana kiransu da mujahidat kuma "sun bar gidajensu da iyalansu don shiga kungiyar ta'addanci ta FLN, Armée Liberation Nationale (ALN)".  Sun kasance matasa ne, ba su yi aure ba, kuma suna shirye su shiga cikin juriya "tare da amincewar danginsu ko ba tare da yardarsu ba".  Mujahidat din sun kasance "masu taimaka wa al'ummar karkara a shiyyoyin da aka saka su a cikin su kuma za su ba wa manoma mata na gida shawarwari kan batutuwan da suka shafi tsafta da ilimi".  Suna kuma da muhimman ayyuka na siyasa kamar yadda da yawa daga cikin waɗannan mata masu fafutuka suka tallata FLN ta hanyar "shira tarukan siyasa da matan gida". 

Ana kiran mata masu fada a cikin birni a matsayin fidayat kuma galibi "sun tsunduma cikin ayyukan soja a cikin birane". Seferdjeli, Ryme (2012). "Rethinking the History of Themujahidatduring the Algerian War". Interventions. 14 (2): 238–255. doi:10.1080/1369801x.2012.687902. S2CID 161439319.

 Matsayi 
Kimanin mata 11,000 daga sassan Aljeriya ne aka ce sun yi yaki ko kuma suka taimaka a yakin; duk da haka, masana da yawa sun yi imanin cewa ainihin adadin matan da suka ba da gudummawar gwagwarmayar 'yanci ya fi yawa.  Mata sun yi aiki a wurare daban-daban a lokacin tawayen. Meredith Turshen ya yi iƙirarin, "Mata sun taka rawa sosai a matsayin mayaka, 'yan leƙen asiri, masu tara kuɗi, da ma'aikatan jinya, masu wanki, da masu dafa abinci."  Gerard De Groot ya kara da cewa, "mata sun taimaka wa dakarun yaki maza a fannoni kamar sufuri, sadarwa da gudanarwa."  Yawan sa hannun mace zai iya haɗawa da ayyukan yaƙi da mara-kai. Yawancin mata masu fafutukar kwato 'yanci ba su shiga fada kai tsaye ba. Sun yi ayyuka masu mahimmanci daidai da su samar da makamai, abinci, gidaje, da magunguna ga sojoji da sauran mayakan. Bugu da ƙari, wasu matan da ba sa yaƙi a cikin sojoji (FLN) sun kasance masu kula da "sanar da matan fararen hula game da yanayin siyasa, ba da tallafi da shawarwari kan tsafta, da kuma kula da dafa abinci."  Tare da shawarwari na asali game da tsabta, mata sun ba da sabis na jinya masu mahimmanci ga duka sojojin da suka ji rauni da kuma farar hula ba tare da wani kayan aikin likita ba. Daya daga cikin fitattun hanyoyin da mata suke ba da gudumawa wajen neman ‘yanci ba tare da daukar makamai ko fada ba, ita ce sanya mayafi .  ‘Yan kasar Aljeriya da ke fafutukar ‘yantar da su daga mamayar Faransa da kiristoci musulmi ne. Wato, mayafin, shi ne gyale na gargajiya da mata musulmi suka saka - wani abu da Faransawa suka raina ya sa su tsaya da kamannin kasashen yamma. Labulen alama ce ta "mubayi'a ga al'adun al'adu" na Aljeriya da kuma "ƙin cin nasara" ko "shiga" daga mutanen yamma. Wannan lullubin wani nau'i ne na kishin kasa da nuna adawa da Faransawa da mamaya. Duk da cewa yawancin mata ba ’yan gwagwarmaya ba ne, amma sun kasance masu kishin harkar ‘yantar da jama’a kamar maza. Yawancin mata sun shiga cikin ayyukan da aka lissafa a sama kuma dole ne su dawo gida don kula da iyalansu yayin da yawancin maza suka bar fada kuma ba su dawo ba har tsawon kwanaki. Matan da suka fito daga biranen birni suna da kwarewa da rawar da suka taka a yakin fiye da matan karkara. Matan birni yawanci ana ɗaukar su zuwa FLN, ko dai farar hula ko na soja, ko kuma sun shiga saboda danginsu. Wadannan matan birane sun yiwa kusan kashi 20 cikin 100 na duk matan da ke yakin yakin, wanda hakan ya sa su zama marasa rinjaye idan aka kwatanta da matan karkara. Matan da ke yankunan karkara galibi an ja su cikin yaki da FLN a bisa dabi'a saboda wurin da suke, yayin da akasarin fadan ya faru ne a yankunan karkara na Aljeriya. Ƙauyensu ya ba su damar aiwatar da yaƙin neman zaɓe cikin sauƙi fiye da waɗanda ke zaune a cikin birane. Ayyukan da ke cikin FLN, The National Liberation Front, ya kasance ta farko ta hannun farar hula da na soja - Rundunar 'Yancin Kasa. Gaskiyar ita ce, " matan karkara a maquis [yankin karkara] cibiyoyin sadarwa na tallafi"  sun ƙunshi mafi yawan waɗanda suka shiga. Wannan ba wai don a ware matan da suka aikata ta'addanci ba ne, amma don kawai a nuna cewa sun kasance cikin tsiraru.

 Matan fada 
Duk da cewa lalata harin farar hula da na soja da mata ke yi ta hanyar ayyukan soja sun haɗa da mata kasa da saba'in, ko kuma kusan kashi 2% na jimlar mata a hannun soja na FLN. [1] Duk da yake wannan yana iya zama kamar kaɗan, kusan adadin matan da suka yi yaƙi a yakin duniya na biyu ne. Matan da suke fafatawar sun sanya rigar riga kuma sun samu horo kamar yadda takwarorinsu maza ke yi wanda ba kasafai ake samun su ba a addinin Musulunci. Ayyukansu "sun haɗa da ayyukan soja kamar jefa bama-bamai a kan farar hula ko kai hari ga 'yan sanda da kuma daidaikun mutane da ake ɗauka a matsayin masu haɗin gwiwa / masu cin amana." [2] Lokacin da ba sa sa tufafi, mata za su kasance mafi haɗari. Tun da Faransawa suna kallon matan Aljeriya a matsayin waɗanda ba su da haɗari fiye da maza na Aljeriya, za su iya tserewa da yawa ko kuma su sami ta hanyar da ba a sani ba, suna ɗaukar bama-bamai ko wasu makamai a cikin jakunkuna, matattara, da kuma ƙarƙashin tufafinsu. Ainihin, sun zama "arsenals na hannu". [2] Duk da yake yana iya zama kamar ya saba wa juna, wasu mata kuma an dauki su zuwa FLN saboda bayyanar su ta Turai. Wannan ya ba su damar wucewa a matsayin wuraren binciken Faransa da kuma tsaro don aiwatar da wasu ayyuka ko hare-hare. Yayin da suke cikin 'yan tsiraru, matan da suka ba da gudummawa ga yunkurin 'yantar da su ta hanyar yaki sun taimaka da kuma ci gaba da yunkurin. Duka mayaƙan da waɗanda ba ƴan sa-kai ba, ba su yanke komai daga Faransanci ba. Kimanin mata 2,200 ne Faransawa suka kama tare da azabtar da su a lokacin yakin ‘yantar da su. [3] Sojojin Faransa ma sun yi wa da yawa fyade, duka da kashe su.

Wani dalili na irin wannan kulawa shi ne cewa cikin matan da suka yi ta'addanci kai tsaye ga Faransawa sune Djamila Boupacha, Samia Larkhdari, da Djamila Bouhired, masu gwagwarmaya a yakin Algiers. Daga ƙarshe kama, gwajin waɗannan matan, musamman Bouhired, ya sami karɓuwa daga masu sauraron duniya.  Wani dalili kuma shi ne yadda tashe-tashen hankula na irin waɗannan ayyuka, musamman lokacin da mata ke aiwatar da su, sun fi burgewa fiye da ciyar da sojojin FLN.

 Shaidun baki 
Saboda rashin rubuce-rubucen tarihi da yawa game da mujahidat da fidayat, shaidun baki sun zama tushen fahimtar muhimmancin rawar da mata suka taka a cikin FLN-ALN da gudummawar da suka bayar a Yaƙin 'Yancin Algeria. Duk da cewa wadannan shaidu suna ba wa mata murya — wadanda sau da yawa aka "cire su daga tarihin da kuma tunanin Yaƙin Algeria da kuma azabtar da su a Algeria bayan mulkin mallaka," — akwai sauran gibi da dama a cikin shaidun baki na mata da suka yi yaki.

Wasu daga cikin batutuwan da ke da wahalar ambata a cikin shaidun baki sun hada da "auren da ake yi a maquis da kuma ikon da FLN-ALN ke da shi akan sha’anin jima’i na mata a maquis." Kamar yadda masani Ryme Seferdjeli ya bayyana, "A cikin hirarraki biyu da mujahidat (Layla Ettayeb da Djamila Amrane) da suka yi aure a maquis, sun ki gaba daya bayyana halin da aka yi auren nasu; kuma ba su so su yi wani tsokaci a kai ba". Wani misali na yadda shaidun da suka shafi fyade da azabtar da mata a lokacin yaki ba su bayyana shi sosai shine labarin wata mujahida mai suna Louisette Ighilahriz. Lokacin da Ighilahriz "ta wallafa labarinta inda ta bayyana cewa an azabtar da ita kuma an yi mata fyade a lokacin Yaƙin Algeria, ba ta samu wata goyon baya mai karfi daga sauran mujahidat ba". Wannan na iya zama saboda gaskiyar cewa bayyana irin wannan tashin hankali, musamman wanda ya shafi fyade, ana daukar sa a matsayin abin kunya, kuma maimaita irin wannan mummunan kwarewa na iya zama da wuya matuka ga wadanda abin ya faru da su.


Saboda haka, kalilan daga cikin mujahidat ke da shiri su bayyana labaran da suka shafi azaba da fyade da suka sha a lokacin yaƙi. Haka kuma, da zarar mujahidat suka bayyana irin wadannan abubuwa, za a rika kallon su a matsayin wadanda aka zalunta maimakon jaruman mata da suka kasance cikakkun membobin ALN. A lokacin da bayan yaki, FLN ta fi mayar da hankali wajen gina hoton jarumta na mujahidat, "don samun karbuwa daga jama'a" da kuma a matsayin wata hanya ta yada juyin juya hali, wanda hakan ka iya shafar yadda shaidun bakinsu ke fitowa. A wata hira da wata mujahida da ba a bayyana sunanta ba, ta amince da cewa:"Yin rubutun tarihi abu ne mai wahala. Akwai abubuwa da ba za mu taba iya fada ba. Dole ne in amince cewa ina da matsala wajen ambato wasu muhimman abubuwa ko bayani." A wata hira da wata mujahida mai suna Houria, lokacin da mai tambaya kuma masanin tarihi Chérifa Bouatta ya tambaye ta game da halin da take ciki na dangantakar soyayya da na jima’i da mijinta na farko, ta amsa cikin sauri, "A’a, ba mu tattauna irin wadannan abubuwa."

 Wakiltar mata a kafafen yada labarai 
Mata sun samu wakilci a kafafen yada labarai dangane da rawar da suka taka a cikin Harakar 'Yancin Aljeriya. Daya daga cikin mafi shahara shine fim din tarihi da aka fi sani da “The Battle of Algiers.” A cikin wani bangare na fim din, mata Aljeriyawa uku da suka yi kama da 'yan Turai sun sami damar wucewa ta gaban sojojin Faransa ba tare da wata matsala ba, kuma sun ajiye bama-bamai a wurare uku masu cunkoso da mutane 'yan Faransa. Wadannan hare-hare na bazata da matan Aljeriya uku suka kai sun yi sanadiyyar mutuwar Faransawa da dama. “Matan uku da suka kai bama-bamai zuwa unguwannin Faransa a Algiers su ne Drif, Lakhdari, da Djamila Bouhired. Dukkaninsu uku sun zama jaruman tarihi a yaki da mulkin mallaka a Aljeriya.” Ko da yake suna cikin kankanin yawan mata da suka dauki makami, gudummawar da suka bayar ta taka muhimmiyar rawa.

A gefe guda kuma, littafin **Les Enfants du nouveau monde** (Yaran Sabon Duniya: Littafin labari game da Yaƙin Algeria) wanda Assia Djebar ta rubuta, ya bayyana babban bambancin jinsi tsakanin maza da mata a lokacin. Littafin ya nuna cewa duk da cewa mata sun taka rawar gani a lokacin yakin neman 'yanci, “matan sun fuskanci tsarin mulkin mallaka na gida wanda ya zurfafa sosai har ba zai sauya ba ko da an samu ‘yancin kai.”

Ayyukan Boye

Baya ga ayyukan taimako na gama-gari, mata suna da wasu kwarewa na jinsi da suka ba su damar gudanar da ayyukan boye waɗanda maza za su sha wahala su yi. Ko da yake mata suna amfani da waɗannan kwarewar duka a birane da kauyuka a lokacin yaƙin, sai dai yanayin yaƙin birni ne ya fi samun yawan ayyukan asiri na mata. Mafi sananniyar misali ita ce a Yaƙin Algiers. A wannan yaƙi, ‘yan FLN maza sun buya daga hukumomin Faransa, suna kaucewa kamuwa da tsarewa da azabtarwa, yayin da matan da suka taimaka wajen ɓoye su suka rika yawo cikin 'yanci suna safarar makamai da wasu kayan sirri ta hanyar canza kamanninsu. 

Hanyoyin da mata suka yi amfani da su sun hada da: daya, sanya kyalle bisa al’ada wanda Faransawa ke kallon sa a matsayin abin da ba ya haifar da zargi; biyu, sanya kaya na Turawa don nuna kamar suna goyon bayan dabi’un Faransa. Mata kamar Djamila Bouhired, sakamakon gazawar maza, an dora musu alhakin kai hare-haren ta’addanci da shugabancin FLN ya umurta, kuma suka yi hakan ta amfani da canza tufafi domin amfana da shi.

Burin Faransawa na cire mayafin mata Aljeriya ya samo asali ne daga sha’awar jima’i da suke da shi a kan matan. Domin guje wa zargi, matan Aljeriya sun yi amfani da abubuwan zamani na Yammacin duniya kamar keken jarirai da jaka wajen ɓoye bama-bamai, suna kuma sanya kayan Yammacin duniya ba tare da mayafi ba.

An yi ƙoƙarin kai hari ta bama-bamai daga Yasmine Belkacem, amma mafi shahara a cikin duk hare-haren da mata suka yi a lokacin Yaƙin Algiers shi ne harin Milk Bar Café a shekarar 1956, lokacin da Djamila Bouhired, Zohra Drif, Samia Lakhdari, da Yacef Saâdi suka girke bama-bamai guda uku: ɗaya a wani gidan cin abinci a titin Michelet, ɗaya a ofishin Air France a ginin Mauritania a Algiers (wanda bai fashe ba), sannan na ƙarshe a Milk Bar Café wanda ya kashe matasa mata guda uku tare da jikkata mutane da dama ciki har da yara.

Raymonde Peschard, ‘yar jam’iyyar Kwaminis ta Aljeriya, da fari aka zarge ta da hannu a harin, wanda hakan ya sa ta tsere daga hukumomin mulkin mallaka. A watan Satumban 1957, an kama Zohra Drif kuma an yanketa hukuncin ɗaurin shekaru ashirin a gidan yari na Barbarossa, amma daga baya aka gafarta mata daga shugaban Faransa Charles de Gaulle a ranar cikar Aljeriya shekaru da samun ‘yancin kai a 1962.

FLN da Mata

Wasu masana tarihi sun yi iƙirarin cewa shugabannin FLN da maza 'yan gwagwarmaya gabaɗaya sun amince da kasancewar mata a cikin maquis, suna kallon su a matsayin 'yan'uwa a fagen fama. Wasu kuma sun ce gabaɗaya ba su amince da kasancewar mata a cikin rundunar soja ba.

A zahiri, FLN ta bi hanyoyi da ke bayyana gudunmawar mata a Yaƙin Algeria. El Moudjahid, wata mujalla ta FLN, ta yi ƙoƙarin ƙirƙirar “ƙagaggen labari” na jarumar mace mai yaki da kuma ɗaukaka ta a matsayin shahidiya kuma ginshiƙin yaƙin.Lazreg, Marnia. The Eloquence of Silence. London: Routledge, 1994 p. 130 Labaran da aka wallafa, ciki har da gudunmawar mata a jerin “Diary of a Guerilla”, sun bayyana mace a matsayin jaruma, suna haskaka jarumta da rawar da ta taka a ƙoƙarin samun ’yanci. Rubuce-rubucen Frantz Fanon ma sun taimaka wa yaɗa labaran FLN saboda ya goyi bayan ra’ayin cewa shiga yaƙin kawai da mace ta yi yana nuna matakin ’yanci da ta dauka.De Groot, Gerard, Peniston-Bird, Corinna. A Soldier and a Woman: Sexual integration in the Military. New York: Longman, 2000 p. 244 FLN ta iya ƙirƙirar dalilin shiga mata bisa “ra’ayi na ɗabi’a na ‘yanci” da aka ɗaure da ƙasaitacciyar kishin ƙasa, sabanin neman cigaban rayuwar zamantakewa, ta yadda ba sai sun tattauna batutuwan mata ba, domin sun daidaita su da samun 'yanci daga mulkin mallaka. A bainar jama'a, FLN ta amince da gudunmawar mata, amma ta guji yin alƙawuran lada kai tsaye.

A cikin gida, FLN ta bayyana matsayinta kan mata cikin wata sanarwa daga wani kwamandan FLN mai suna Si Allal:
“An haramta ɗaukar djoundiates [sojojin mata] da nas da ba tare da izinin yankin ba. A sabuwar Algeria mai 'yanci, 'yancin mace Musulma ya tsaya ne a ƙofar gidanta. Mace ba za ta taɓa zama daidai da namiji ba.”Vince, Natalya “Transgressing Boundaries: Gender, Race, Religion and ‘Fracaises Musulmannes during Algerian War of Independence.” French Historical Studies. Vol. 33 No. 3 (Summer 2010) p. 445-474, p.467

Akwai shinge da ya hana mata shiga, ciki har da ra'ayin wasu maza cewa bai kamata a sanya mata cikin haɗari ba fiye da yadda rayuwa ta riga ta yi hatsari a Algeria a lokacin; canjin rayuwa da yawancin ‘yan FLN ba su yi imani zai yiwu ba, daga zama a gida zuwa shiga ayyukan gwagwarmaya;Gates, Barbara The Political Roles of Islamic Women: A Study of Two Revolutions - Algeria and Iran. Austin: University of Texas at Austin, 1987 p. 78-79 da kuma rashin yarda da mata gabaɗaya, musamman rashin amincewa da iya ɓoye sirrin FLN idan aka kama su.Lazreg, Marnia. The Eloquence of Silence. London: Routledge, 1994 p. 127 Da zarar an shigar da mace cikin gwagwarmayar, sai a sanya mata ƙarin sharudda, kamar bincike kan zina wanda hukuncinsa kisa ne,Vince, Natalya “Transgressing Boundaries: Gender, Race, Religion and ‘Fracaises Musulmannes during Algerian War of Independence.” French Historical Studies. Vol. 33 No. 3 (Summer 2010) p. 445-474, p.464 da kuma gwajin budurcinta. Shigar mata da suka iya karatu kuma masu himma ya sanya maza da ba su da ilimi jin rashin kwanciyar hankali.Macmaster, Neil. Burning the Veil. Manchester: Manchester University Press, 2009 p. 320 Saboda wannan da wasu dalilai, FLN ta kore waɗannan mata masu ci gaba zuwa ƙasashen makwabta, inda mafi yawansu aka fitar da su daga Algeria kafin shekarar 1958.Macmaster, Neil. Burning the Veil. Manchester: Manchester University Press, 2009 p. 316

A cewar masaniyyar Ryme Seferdjeli, "Mata sun yi jinkirin magana game da batun aure a maquis". Ko da yake auren ya faru a lokacin yaƙin, ba a tabbatar da ko an tilasta wasu auren ba. Mata da aka tambaya sun kau da kai daga batun aure a cikin maquis. A wasu daga cikin *wilayat* kaɗan, FLN ta ƙarfafa mujahidat su yi aure, kuma da yawa daga cikin mujahidat "da suka shiga ALN a lokacin yaƙin sun ƙare da yin aure" da maza 'yan maquis. ALN "na iya ba da izini ko haramta auren" gwargwadon wilaya da kuma yadda ALN ta ke kallon auren a lokacin — ko matsala ne ko mafita.

Masaniyar tarihi kuma tsohuwar 'yar gwagwarmaya, Djamila Minne, wadda ta yi hira da tsofaffin 'yan gwagwarmaya mata da dama, ta bayyana cewa:
"Baya ga waɗancan ji na zargi da ƙiyayya, ko girmamawa da ɗaukaka, an kafa alaƙa mai ƙarfi ta ƙauna, sakamakon shafe lokaci tare da fuskantar haɗari tare. A lokacin hirarraki, abin da ya fi burge ni shi ne daga cikin mata 47 da suka yi aure a lokacin ko bayan yaƙi, 38 sun auri mazan da suke gwagwarmaya tare. A wurin mai yaki, auren mace 'yar gwagwarmaya shine mafi kyawun hujjar karɓar gwagwarmayar da ta shiga da kuma girmamawa ga abin da ta yi."

Faransa da mata

A shekarar 1957, ta hanyar azabtar da mata da suka shiga hannu, Faransawa sun fahimci rawar da mata 'yan FLN suka taka daban-daban, ciki har da ayyukan ta'addanci.Gates, Barbara The Political Roles of Islamic Women: A Study of Two Revolutions - Algeria and Iran. Austin: University of Texas at Austin, 1987 shafi na 96 A wannan lokaci ne Faransa ta kaddamar da wani kamfe na ‘yantar da mata Musulmai domin su kauce wa FLN. Wannan ya haɗa da "Plan de Constantine" wanda ya nufi ƙara yawan ilimin mata,Lazreg, Marnia. The Eloquence of Silence. London: Routledge, 1994 shafi na 134 "Ordonnance 59-274" wanda ya bai wa mata damar yin tasiri a cikin matsayin aurensu, cire mayafin mata Aljeriya da mata Faransawa suka gudanar a bainar jama’a,Lazreg, Marnia. The Eloquence of Silence. London: Routledge, 1994 shafi na 135 bayar da damar kada kuri'a ga mata a 1957,Shepard, Todd. The Invention of Decolonization. Sage House: Cornell University Press, 2006 shafi na 191 da kuma sanya mata Musulmai a cikin mukaman gwamnati don alama,Vince, Natalya “Transgressing Boundaries: Gender, Race, Religion and ‘Françaises Musulmanes during Algerian War of Independence.” French Historical Studies. Vol. 33 No. 3 (Summer 2010) shafi na 445-474, shafi na 452 da sauran su. Abin takaici, duk da cewa wannan kamfe ya samu nasara a wasu wurare, gaba ɗaya bai yi tasiri sosai ba.Seferdjeli, Ryme. “French ‘Reforms’ and Muslim Women’s Emancipation During the Algerian War”. Journal of North African Studies. Vol. 9 No.4 (Winter 2004) shafi na 19-61 shafi na 19-56

Bayan Yaƙi

Masana ba su da daidaito kan tasirin shiga mata cikin FLN a kan haƙƙin mata bayan ƙarewar rikicin. Alal misali, Laura Sjoberg da Caron E. Gentry sun bayyana cewa mata a Aljeriya, ko da kuwa irin rawar da suka taka ko gudummawar da suka bayar a lokacin yaƙi, sun ci gaba da kasancewa a matsayin da ake kallon su a ciki kafin yaƙin – matsayin da ke ƙarƙashin miji – saboda yanayin al'umma, addini da al'adu da ya ci gaba da mamaye rayuwar su. A gefe guda kuma, Natalia Vince ta rubuta cewa, “cewa shekarun yaƙi sun zama lokaci na ‘yanci ga mata masu zaune a karkara… inda suka samu damar shiga harkokin jama’a da cudanya da maza, wanda hakan ya jawo ko dai sauyin ra’ayi na dindindin ko kuma dawowa da fifikon maza bayan yaƙin, wani nazari ne da waɗanda aka tambaya a karkara ba za su yarda da shi ba.”

Hoton mata 'Yan Aljeriya a kan katunan gidan waya na mulkin mallaka

Marubucin Aljeriya kuma mawaƙi Malek Alloula (1937–2015) a cikin *Colonial Harem (2004)Alloula, Malek, Myrna Godzich, Wlad Godzich, and Barbara Harlow. The Colonial Harem. NED‑New edition. Vol. 21. University of Minnesota Press, 1986. https://doi.org/10.5749/j.ctttth83 . ya tuna katunan gidan waya na mulkin mallaka da suka ɗauki hoton mata ‘yan Aljeriya a lokacin “Zamanin Zinare”, wato tsakanin 1900 zuwa 1930. A mahangar ƙa’ida, ana ganin katunan gidan waya ba su da zurfin zuciya ko nufin ado na ƙwarai. Su na nufin zama hanyar sadarwa ta talakawa tsakanin mutane daga wurare daban-daban. Amma Alloula ya rushe wannan zato a cikin Colonial Harem, ya nuna yadda waɗannan katunan suka zama "wani nau’in dalilin ado na ta'addanci na mulkin mallaka".

Ƙasar Larabawa a Katunan Gidan Waya 
Lokacin da sojojin Faransa suka zauna a Aljeriya, tare da su suka zo masu ɗaukar hoto da masu zane waɗanda ke sha’awar binciko “Ƙasar Larabawa” – wannan wuri mai tsarki da ban mamaki da Yamma ke mafarki akai. Alloula ya nuna yadda wannan al’ada ta orientalist ta tashi daga manyan zanen da ba a ci gaba da amfani da su ba. Ta haka, katunan gidan waya suka dawo da sha’awar “Ƙasar Larabawa” kuma suka sa ‘yancin samun wannan ɗan tsinkaye ya zama gama gari: ga baƙo mai yawon shakatawa, ga soja, ga ma mai mulki wanda ke sha’awar ganin birnin Arewa Afrika bisa idonsa.

Amma Alloula ya yi amfani da dalili mai ƙarfi, ya ce katunan gidan waya suna samar da “ƙwaƙwalwa marar tushe game da mulkin mallaka”. Su ba su wakilci Aljeriya ko matan ta da gaskiya ba, sai dai suna nuna shaci-fadi na mazaje da tunanin yau da kullum da aka shimfiɗa daga Yamma. A cikin wannan hange Alloula ya jawo ƙarshe mai ƙarfi: katunan gidan waya suna karkatar da tsarin al’umma, al’adu da halayen Aljeriya.

Taswirar mata a cikin katunan 
Alloula ya nuna yadda alaƙa tsakanin katunan da kyakkyawar fuskar mata ta Aljeriya a matsayin jigon littafinsa. Ra’ayin mace ta Aljeriya mai ɓoyayyen fuska a cikin haremin ta yana jan hankalin Yamma sosai. An tsara ta a matsayin wata halitta mai ɗanɗano, mai jima'i, kusan shahararriyar sihiri, tana huta a haremi. Wannan zato yana da tushe a zuciyar mai daukar hoton: don ya cika mafarkinsa. Amma sai abu na farko da ya tarar: matan Aljeriya ba za a iya samunsu nan da nan ba. Suna rufe fuska, kuma jikin su ba ya buɗewa ga hoton mara izini. Alloula ya bayyana cewa mayafin fuskar mace yana zama alamar ƙin yarda ga mai ɗaukar hoto, don yana tarwatse masa fata ta kama sirrin:  
> “abun ban mamaki wanda ya ke tsammani zai iya samun matuƙar lokaci, ya bayyana masa gaskiya mai nauyi ga ci gaba da aikinsa.”  

Har ma Alloula ya nuna yadda mai ɗaukar hoton ya makale a kamun kansa: mace ta Aljeriya, ta hanyar kallonta “cike da ƙaramar rami don ido” kamar na na’urar daukar hoto, ita kanta ce ta kama mai ɗaukar hoton.

Don haka, mai ɗaukar hoton ya ji kalubale, amma ba ya ƙasa ƙoƙari. Yana ci gaba da yunƙurin ta hanyar tsara hotuna da mara ainihin da ya ke nema. Idan matan ba su so su taimaka wajen biyan bukatunsa, sai ya biya mata masu fitowa daga gefen al’umma su yi aikin kwaikwaya a gare shi. A cikin ɗakin sa na daukar hoto, zai tsara komai— daga kayan ado, tufafin samfur, har zuwa yadda take zama da kallonta. Da fari sai ya buɗe ma’aikaciyar fuska daga hijabi har ya tilastarta ta nuna nononta, don ingiza jima’i a jikin mace ta Aljeriya.

Alloula yana jayayya cewa aikin buɗe fuska shi ne farkon aikin gurbata labarin mace ta Aljeriya. Yana gurbata gaske ne don yana canza hakikanin rayuwar ta gaggawa, ta hanyar tilasta mata mafarki da hasashe na orientalist na yammacin duniya. Karyar buɗe fuska tana zama “ramuwar alama ga al’umma wanda ke ci gaba da hana shi damar, yana kalubalantar halaccin sha’awarsa”. Wannan aiki na buɗe fuska wata hanya ce ta mallakar jiki, iko da tashin hankali, domin ya ɗauki jikin mace kamar kayan mallaka. Don haka, katunan gidan waya na mulkin mallaka su zama “ruhun mulkin mallaka cikin sifar hoto”, da abin amfani na abin da Alloula ya kira "maci biyu": ɗaya na sararin kansa, inda ɗakin daukar hoto aka sauya don gurbata gaskiyar Aljeriya; ɗaya kuma na jiki, inda jikin samfurin aka yi amfani da shi domin faranta wa mai ɗaukar hoto da kuma ra’ayin mulkin mallaka.

Misalan gani na musamman  
Mata a gidan yari:
Mai ɗaukar hoto yana tsara hoto na mata ‘yan Aljeriya a tsare a cikin gidajensu. Wannan ya zama sabani mai nuni da cewa rufe fuska alama ce ta zalunci a cikin gida. Manufar itace nuna cewa mulkin Faransa na zuwa domin "ƙyale" mata daga azabar da al’adu da maza ke kakaba. Wannan wata hanyar tallata manufar mulkin mallaka ce ta son kai don amfani da tunani na 'yancin mata don amfanin Faransa.

Makwabta (Ma'aurata):
Alloula ya bayyana yadda katunan gidan waya ke tilastawa auren ma’aurata na yammacin duniya a al’ummar Aljeriya, tana tsangwama da ƙarya ga ainihin tsarin gado wanda ya haɗa iyali, ƙabila, ko al’umma, ba abokin aure guda biyu ba kawai. Mai daukar hoto ba ya so ya nuna gaskiya; sai ya shimfiɗa Katonda na yammacin duniya ba tare da la’akari da "daidaiton zamantakewar al’umma" da ke hana haɗuwar jinsi a cikin al’ummar Aljeriya ba.

A taƙaice, Alloula ya nuna cewa katunan gidan waya na mulkin mallaka ba kawai suna sadarwa ba ne, amma kuma suna matsayin kayan iko da mulkin mallaka a kan mata ‘yan Aljeriya, da ma duniyar Larabawa baki ɗaya:  
“Mallakar mata ‘yan Larabawa ta zama madadin nasarar siyasa da soja a duniya Larabawa.”  

Alloula ya kara bayyana yadda matan Aljeriya da ake hota ana ɓoye su da tsantsar jima’i suka zama “gandun lada” na yaƙi—“hauka ta nasara” da “kyautar masanin yaki”. An buɗe su an jima’i da su, katunan gidan waya na mulkin mallaka na ƙyale kansa cewa ya 'yantar da su daga gidan yari na haremi.

Finafinai
Jamila, the Algerian na Youssef Chahine (1958)
The Battle of Algiers na Gillo Pontecorvo (1966)
 Manazarta 

Ƙara karatu
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Amrane-Minne, Danièle Djamila, and Farida Abu-Haidar. “Women and Politics in Algeria from the War of Independence to Our Day.” Research in African Literatures, vol. 30, no. 3, 1999, pp. 62–77. JSTOR, http://www.jstor.org/stable/3821017. Accessed 25 Oct. 2023.

Flood, Maria. “Women resisting terror: Imaginaries of violence in Algeria (1966–2002).” The Journal of North African Studies, vol. 22, no. 1, 2016, pp. 109–131, https://doi.org/10.1080/13629387.2016.1229184.

Jacobs, Anna. “Women of the Algerian Resistance.” Public Books, 31 Dec. 2018, www.publicbooks.org/women-of-the-Algerian-resistance/. 	

Lazreg, Marnia. The Eloquence of Silence Algerian Women in Question. 2nd ed., Routledge, 2018, https://doi.org/10.4324/9781315232096.

Mortimer, Robert. “Seeds of Change: Assia Djebar’s Les Enfants Du Nouveau Monde/ Children of the New World: A Novel of the Algerian War.” الخطاب, revue.ummto.dz/index.php/khitab/article/view/1227. Accessed 13 Dec. 2023.

Roberts, Katherine A. “Constrained Militants: Algerian Women ‘in-Between’ in Gillo Pontecorvo's The Battle of Algiers and Bourlem Guerdjou's Living in Paradise.” The Journal of North African Studies, vol. 12, no. 4, 2007, pp. 381–93, https://doi.org/10.1080/13629380701307043.

Stella Productions; production, Igor Film; directed by Gillo Pontecorvo. The Battle of Algiers. New York, N.Y. : Mount Kisco, N.Y. :Axon Video Co.; distributed by Guidance Associates, 1988.

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