Preserving

a Stateless
Identity
A Study on the Revival of
Nationalism in Resettled Nubia
Meagan Roche

Introduction
Ethnic identity is constructed from the repetitious affirmation of communal
sameness in relation to what this sameness contrasts with the other. Through
cultural tenets, community affirmation, and distinctions from other groups,
ethnicity is built and furthered. As a marginalized minority group, Nubians have
been recurrently denied recognition and respect for their identity. In Egypt the
community has faced forced displacement. In Sudan, they have been forgotten in
isolation from the rest of the country. In Kenya, they have been repeatedly
denied recognition as a distinct ethnic group.
In diaspora, it has been a difficult fight for Nubian populations to maintain
identity in face of resistance of their host communities. Displacement and its
subsequent marginalization have placed threat to dissolve Nubian community
solidarity. Despite these struggles, the population has persevered through
consistent reinforcement of Nubian identity. Recent efforts
The study of identity has become a field of immense significance for the
modern world considering contemporary conflicts heavily embedded with ethnic
fracturing, globalization induced transnational questions, and other displaced
populations. Nubian social realities contribute valuable commentary for this
growing discussion. Through analysis of local and political actions of the Nubian
community, this study will explore the Nubian struggle to maintain their ethnic
identity despite significant outside pressures and current political realities in their
host communities.

History
Nubian populations have a long history through ancient times, primarily
residing along the Nile River on the southern border of Egypt and North Sudan.
Throughout the twentieth century, Nubia dispersed. In response to the power of

European imperialism, some Nubians were attracted to the benefits of joining

British forces and became soldiers moving across the African continent as
soldiers (Balaton-Chrimes 2013). Many of these Nubians settled in Kenya where
they continue to face extensive marginalization across society. Many of their
struggles stem from Kenyan society rejecting their cohesion as a social identity
which diminishes Nubian agency in Kenyan society (Balaton-Chrimes 2013).
Significantly in Egypt, a forced exodus pushed populations from ancient
Nubia. In response to massive population growth in Egypt and the consequent
rise in water demands, dam projects were organized in Aswan, a region central
to the Nubian Valley (Fahim 1983). There was considerable contention
surrounding the construction of the dams with discord ranging from issues of
ecological damage to archaeological disrepair but paramount of these concerns
the unethical forced migration of Nubians (Fahim 1983; Nuba Nour 2012; ElMastaba).
Regardless, the construction of both dams passed. The first dam was built
in 1902 but did not result in extensive flooding, only pushing handfuls of Nubian
families to outlying areas in new homes on higher ground (Fahim 2013). The
second Aswan dam, though, starting construction in 1964, flooded the entire
region, expelling the whole population (Fahim 1983; McFarlane 2012; Tassel
2013; Zatouna 2012). The international community responded with dedicated
initiatives to salvage much of the archaeological material left from a rich,
ancient, Nubian history (Fahim 1983). History could be saved, but Nubian homes
could not. Actualizing humanitarian concerns, the Great Aswan Dam resulted in
a massive exodus of a population in a permanent exile from their homeland.
Many of the displaced Nubians were sent to a manufactured community in
Kom Ombo located north of Nubia (Fahim 1983). It was a housing project initiated
by the Egyptian government like many other camps built in what is called New

Nubia as a means for compensation for the damages and loss felt by the Nubian
people (Fahim 1983; McFarlane 2012). Impoverished and looking for work, others
followed the trends of early decades, going to Cairo or the oil rich Arabian Gulf
for employment (Nuba Nour 2012).
These challenges led to a reworking of Nubian social practice and
structure built in response to the changed surroundings. Relocation challenged
traditional conception of identity, community, privacy, economic practices, living
situations, and social dynamics. Preserving Nubian identity in a position of
statelessness has been a struggle faced across decades, but initiatives have
been made in recent times that have given a new vigor to this old fight.

Methods
This discussion heavily focuses on Nubian identity of populations residing
in Egypt in regard to the recent growth in identity revival efforts.
My research is conducted primarily from analysis of identity construction
present in social movements through media. Through participant observation of
media conversations, I consider the various methods of community expression
available in a growing sphere of technology. This manifested in work with
Facebook pages, twitter feeds, blogs, websites, and online videos. Internet
communication has been a key tool in reaffirming Nubian identity.
I also look closely at tactics enacted to affirm identity in the broader
community. Beyond the internet, there have been significant initiatives made to
preserve a promising memory of the Nubian community. Limited by time and
funding, I was not able to visit relevant sites or venues, but I use analysis of the
choices made for articulation of the Nubian community to better understand
what pieces of the identity group are most important. I use representation of
tourism efforts and music in the Nubian community to analyze expression. This

means of analysis is made under the assumption that the pieces expressed
represent what the community believes to be most essential to the community
structure.
I organized my research from primary source material either presented by
those in the Nubian community or those closely related in social media and news
accounts. My use of participant observation analyzes both the mode of
communicating identity, but also the explanations presented to explain the
community. The direction of the research was guided by questions of the
narratives used to describe the community, memory of a greater Nubia,
discussion of political struggle and wrongdoings, and explanations of Nubian
realities today.

Identity in Diaspora
An entire population dispersed from the dams construction and was now
forced to integrate with the wider and unfamiliar sectors of the Egyptian
population. The pressing question of how to maintain tradition and community in
face of diaspora was posed to the population.
Music
In the years following the Egyptian exodus from Nubia, musicians played a
key role in communicating a continued social presence of the community. Hamza
Al-Din, a famous Nubian musician began a movement to remember Nubia after
the construction of the Aswan dams. His music combined traditional Nubian
music with variations of his own (Hamlin 2006).
Also formed in the early 1960s in response to Nubian exodus, the group
Nuba Nour was formed by some of the best singers and composers found in the
Nubian community (Nuba Nour; Mastaba 2013). The group has extended
generations and remains active with both domestic Egyptian and global

recognition. The group is based in Cairo where the members presently live, but
many of them have close relations to the Nubian struggle, growing up in refugee
camps in what is alternatively called New Nubia the Valley of Hell (MacFarlane
2012; Mastaba 2013). The band mixes performances with traditional Nubian
music with modern folk songs to tell the story of the ongoing struggles of a life in
exile experienced by the Nubian people (Nuba Nour).
The group is vocal in its expression of loss to the Nubian community. In a
video recording a performance and explanation of their work, Gamal, a member
of Nuba Nour describes his connection to the music:
This drum is like a story in which lives all the joy and sorrow of the Nubian
people. I tell our tales and legends with this drum. The rhythms make me
grieve. It makes me hear the sound of the Nile, the voices of souls in the
water (Nuba Nour 2012 Youtube; Tassel 2012).
Much of the music presented by Nuba Nour expresses mournful remembrance of
the loss faced by the Nubian people (Mastaba 2013; Tassel 2012). One of Nuba
Nours songs, Amandujr, exemplifies this melancholy remembrance in a
recount of what a parent organization of the group describes as how people
drowned beneath the currents of the worlds greatest river, [but] never die and
how their souls continue to live deep in the River bed (Mastaba 2013). Much of
their music also celebrates tradition as well. They discuss life, birth, and the
strength of the community that refuses to lose its tradition and memory (Tassel
2012).
In the global community, the group has recently forged contacts with the
Welsh struggle from domestic flooding of the Capel Celyn in North Wales by the
construction of the Tryweryn Reservoir (Turners Sims 2014). Nuba Nour initiated
a tour to Wales and the UK, a Dammed Nations tour (Turners Sims 2014).
Feeling the struggle of loss in the Nubian context, the group takes an active role
beyond Nubia.

These musicians struggle for preservation of Nubian identity and pride

has kept Nubia in social dialogue. They play a practical role in the community,
both reiterating identity within the community but extending recognition to the
surrounding community as well.
Tourism
Community level tourism has emerged as a method for preserving Nubian
culture and heritage. The homemade museum Animalia Aswan on Elephantine
Island attracts attention from a range of tourists. The islands history stretches
back as early as the fourth millennia BC and has been inhabited by Egyptians,
Nubians, Jews, Greeks, and Romans, but currently, the island is inhabited by two
Nubian villages (Animalia Aswan). Animalia Aswan seeks to provide an
experience that marries these two fractions of Nubian identity in a presentation
to the outer community. The small, family-run site provides tours of the villages,
history, and wildlife followed by a home-cooked meal by the family (Animalia
Aswan).
This personal experience contrasts in approach with other efforts to
remember Nubia. The outside community domestically and internationally has
worked with Nubian populations to present heritage through museums. In
diaspora, sections of traditional Nubian daily life have been lost, but the Nubia
Museum in Aswan presents pre-dam Old Nubia through a series of dioramas
aimed to capture old life (Adventures in Preservation 2014).
Tourism allows the opportunity to provide a vocal significance to the
community and the industry is growing from the investment of wealthier Nubians
(Nkrumah 2014). Images presented and experiences offered color the bounds of
a rich history and a vibrant present. It gives reason to those outside of the
community to celebrate Nubia and encourages the Nubian communitys
persistence in social dialogue.

Social Media
Young activist, Fatma Emam has made significant efforts for Nubian
identity largely through avenues of social media. In her efforts to respond to
Egyptian questions in race, class, democracy, citizenship and human rights
raised from the Nubian issue, Emam has initiated and maintained several outlets
for Nubian expression (Awadalla 2012).
Primary in her activism is her blog where she writes on current Nubian
involvement in the community as well as pressing Nubian issues. Recent entries
have included discussion of contemporary Egyptian, Ethiopian, Kenyan, and
Sudanese musicians and their commitment to Nubia as well as discussion of
pressing Egyptian events such as the tide of terrorist attacks in Egypt in early
2014 (Emam) She is opinionated, thoughtful, and appealing to a general
audience in her casual discussions, analyzing social realities and including sharp
commentary in her entries (Emam).
Beyond her blog, Emam has initiated movements through social media including
running of the Facebook group the Nubian Democratic Youth Federation (
) and initiated a Nubian day of blogging and tweeting. She
updates her groups with news, petitions, and culturally relevant information
including the comic below reinforcing Nubian language:

Her work receives considerable response from the Nubian community with
frequent response on Facebook posts as well as an active Twitter feed for the
Nubian day of tweeting and blogging. The modern of social media has allowed
significant opportunity for voicing and preserving the identity of community.
The material presented provides valuable insight into the Nubian
experience. Emam displays devotion to the cause, but other commentators
display similar resolve. Tweets regarding Nubia include:

(Awadalla 2012/Global Voices)

These display a memory of Nubia and a wrongdoing against the Nubians that
must be rectified. They articulate a need to preserve Nubian solidarity as the
community searches for a future of redemption. Emam critiques the simplicity
present in other portrayals of Nubian identity. She fights for awareness of a Nubia
beyond folkloric dancing and music (Awadalla 2012).

Nubia in Contemporary Contexts

Social Struggles
Nubians have faced extensive marginalization as they have integrated in
their host communities. Emam highlights that Nubians in Egypt have faced
heavy discrimination and racism, working for low-level jobs (Awadalla 2012).
Nada Zatouna, a 23 year old Nubian activist and film maker having participated
in the Egyptian revolutions refers to the Nubian struggle anecdotally.
Zatouna has always lived in Cairo. She identifies as Egyptian. Her sister
veils and is very Egyptian looking [ar] yet both of them are asked about their
nationality: Are you really Egyptian? [ar] Are you Sudanese? [ar] (Zatouna
2012). Throughout her life, the questions followed her to the point that she
began to question who exactly she was as a Nubian. She felt as though she
belonged to Egypt, but other Egyptians rejected her for her Nubian heritage
(Zatouna 2012).
In Egypt the fight against injustice has been growing in voice. With the
Arab Spring and recent revolution, Nubia has grown in confidence of their fight
for recognition and wish for equality. Zatouna discusses that after the revolution,
Nubian activists reasserted their demand for rights. The general sentiment she
recites was, Now everyone will have their rights, since there is justice (Zatouna
2012). There were protests in Nubia, but the military governor repressed them
and discouragement of this rally for human rights spread (Zatouna 2012). This

confidence turned to hesitation. Instead of shouts for justice, the words stumbled
out in wavering claims to wait and not wage an unneeded battle (Zatouna
2012).

A Game of Politics
The Nubian community somewhat maintained its fight for justice, but has
turned its attention to formal structures of politics. The community has
expressed significant support of Al-Sisis candidacy in the upcoming election in
May 2014 (MEMCS 2014; Emam 2014). Al-Sisi met with a delegation of Nubians
in early April to discuss his vision for the future of Nubia and Upper Egypt
(MEMCS 2014). Candidates have promised the right of return and work through
initiation of projects to attract young Nubians back to their ancestral lands
(Emam 2014).
The support is not universal across the Nubian community, though. Over
the election and other social issues, the Nubian community is divided (Nkrumah
2014) All Nubians want justice, reparations, and the right to return, but the
community is separated by an individual and chaotic approach to issues
(Nkrumah 2014). As elections draw closer, tribal conflicts have followed. Violence
in the predominately Nubian region of Aswan spanned several days in early April,
leaving 23 dead (Emam 2014). The violence stemmed from tribal altercations
surrounding issues that have been left unresolved (Emam 2014). This violence
leads to serious questions surrounding the Egyptian governments actual priority
of the Nubians. Fatma Emam argues that the governments minimal response to
this extensive violence illustrates a failure by the government that lacks a
concern for its peoples stability and concern (2014).

Comments in the drafting process stated that the amended constitution

attempts to respond to elements of the injustice present in Egyptian society
embracing the countrys rich diversity; Minority groups such as Nubians, Copts,
Bedouins, Shiites and Bahais are approximated to compose about 20 percent of
the population (Salah 2013). Although the definition is weak, the constitution
refers to protection of cultural heritage and ensures commitment to equal
opportunities to its citizens (Salah 2013).
Nubian identity in the context of wider Egyptian society provides a deeper
analysis of the political atmosphere in which Nubian advocacy interacts. As
Nubians fight for greater agency and reparations, Manal Al-Teiby, director of the
NGO Egyptians for Housing Rights and a Nubian political and cultural activist
addresses the distinction between Nubian and other minority struggles in Egypt.
As a recognized cultural group, Nubians possess a justifiable recourse for
reparations for their land that other groups like the Copts, a religious minority,
do not have (Nkrumah 2014).
Unique from other minority groups in the country, the Nubian diaspora has
created a phenomenon similar to transnational identity that is not present in the
other groups like the Bedouin in the Sinai and various religious minorities
(Nkrumah 2013). With Nubians dispersed across Egyptian urban centers,
identity becomes multifaceted. A Nubian living in Alexandria may identify both as
Alexandrian as well as Nubian, creating a duality (Nkrumah 2013).
Right to Return
Egyptian Nubians have made growing progress with the fight for a Nubian
right to return. Haggag Oddoul, a member of the Rights and Freedoms
subcommittee in the constitutional assembly, discusses the influence hes had in
fighting for Nubian voice in the drafting process. An article is being added to the
constitution requiring the state to work on resettling Nubians to their lands in the

next ten years (Salah 2013). In 2014, the confidence has waned in the new
constitutions commitment to Nubians in Gamal Nkrumahs article. He argues that
this new constitution provides little more support for Nubia that the 2012
constitution proposed by the Muslim Brotherhood and even makes a concerning
reference to Egypts people as specifically part of the Arab umma in its first
article (Nkrumah 2014).
The right to return has been listed by some in the Nubian community to be
the most important demand for this drafting process (Salah 2013). For the
Nubians, their homeland resting along the banks of the Nile produces a sense of
community. Zakaria Ibrahim, Founder of the El Mastaba Centre for Egyptian Folk
Music and unofficial spokesman for Egyptian folk bands such as the Nubian band
Nuba Nour explains this tie:
The Nubian people live for the Nile They take everything from the river,
even its natural rhythm when they make music. If the waves in the river
are slow, they play slow. If they are fast, they play fast (McFarlane 2012).
For Nubians, the right to return goes beyond political motivations. The ancestral
lands of the Nubia represent more than a geographic plot, but instead embody a
piece of Nubian heritage essential to preservation of identity. There are still
remnants of Nubia the indifference of the Egyptian government in 1964 has
subsided to serious conversation for appropriate compensation and response
present in modern Egyptian politics. Ibrahim further states, as long as Nubian
land remains well fight for it (McFarlane 2012).
Immediate concerns look promising for Nubian communities across the
transnational context with successes marking Nubian interaction with political
schemes in their respective countries. For the first time in Egypts history,
Nubians have been recognized as a specific ethnic and cultural group (Nkrumah
2014).

The Next Step

Nubia is not a homeland we live in, it is an identity, and cause we live for.
Fatma Emam (Adwalla 2012)
Visions for the future of Nubia are still unclear. Nubian demands for
reparation, respect, and the right to return are consistent but their actualization
is difficult. The current fight made through the community and outside advocates
appears through tweets, articles and video spotlights. Assertions of Nubian
identity interact in an increasingly complex political and social dynamic. Nubians
have proven that they are willing to sacrifice for a better tomorrow (Adwalla
2012). The question is if Egypt will respond with similar sacrifice.

Bibliography
Balaton-Chrimes. (2013). Kenya Fight for Ethnic Recognition. Cambridge.
Received from
http://journals.cambridge.org/action/displayFulltext?
type=6&fid=8920455&jid=MOA&volumeId=51&issueId=02&aid=8920454
&bodyId=&membershipNumber=&societyETOCSession=&fulltextType=RA
&fileId=S0022278X13000049
Balaton-Chrimes discusses the ways in which indegeneity is
conceptualized, created, and accepted. Her article is particularly
interesting in its analysis of how norms and practices are either accepted
or rejected in identity among individuals or groups.
Democratic Youth Federation of Nubia [ar]. In Facebook page. Retrieved April 24,
2014, from
https://www.facebook.com/groups/56034684354/
This is a facebook group run by Fatma Emam and is used to present
various news articles, cultural anecdotes, and fosters general Nubian
interaction through social media.

Elcheikh, Zeina. (2014, January 13). Adventures in Preservation. [Beyond the

Borders: Nubian Culture
and Cultural Tourism]. Retrieved from
http://preservationjourney.wordpress.com/2014/01/13/beyond-the-bordersnubian-culture-and-cultural-tourism/
This article presents a chaptered section of efforts made in Nubia to
preserve heritage. It provides description of both the Nubia Museum in
Aswan and the community-based Nubian museum of Wadi Halfa in
northern Sudan.
Animalia Aswan. Nature in Aswan. Retrieved 2014, April 24 from
http://animaliaaswan.wordpress.com/our-tours/
This is the website for Animalia Aswan, a small, family-run tour company
working on Elephantine Island in Aswan. They provide tours of both the
modern and social heritage of the island as well as the opportunity to see
the wildlife of Aswan.
Awadalla, Ahmed. (2012, April 19). Global Voices. [Egypt: Blog About Nubia
Day]. Retrieved from
http://globalvoicesonline.org/2012/04/19/egypt-blog-about-nubia-day/
This article featured on Global Voices, a community blog reporting on
media from around the world, covers Fatma Emams day of blogging. It
compiles sources of information on Emams beliefs, efforts, and directions.
He summarizes the historical context of Nubians in Egypt and highlights
several representative tweets from the day.
Emam, Fatma. (2007-2014). Brownie. Retrieved 2014, April 24 from
http://atbrownies.blogspot.com/2012/04/normal-0-false-false-false-en-us-xnone.html
Emam Fatma is a young activist and commentator on social justice issues
in Egypt and on the Nubian struggle. This site is her blog where she
informally provides commentary on issues and events in Egypt particularly
in regard to Nubia through personal account, political background, and
presentation of outside material.
Emam, Fatma. (2014, April 6). Tribal conflict in Aswan [ar].Mada Masar. Retrieved
from
http://madamasr.com/ar/content/
%D8%A7%D9%84%D9%86%D8%B2%D8%A7%D8%B9%D8%A7%D9%84%D9%82%D8%A8%D9%84%D9%8A-%D9%81%D9%8A%D8%A3%D8%B3%D9%88%D8%A7%D9%86
This article discusses recent tribal conflicts in Aswan. The government
showed a considerable lack of involvement in dispelling the violence
despite the severity of the fighting. With the approaching presidential
election, this failure of the government could significantly influence Nubian
choice.

Fahim, Hussein. (1983). Egyptian Nubians: Resettlement and Years of Coping.

University of Utah
Press.
This book provides both analysis and description of the Nubian exodus in
response to the construction of the Aswan dams throughout the twentieth
century. With his experience within the Egyptian government and
longitudinal ethnographic work with Nubian communities after the
diaspora, Fahim provides a deeper account of the complex change. Written
in 1983, the book is unable to discuss modern developments in the
community, but it still provides a valuable contribution to the discussion of
how the movement was enacted and the immediate effects it had on the
Nubian community.
Hamlin, Jesse (2012, May 26). Hamza El Din1929-2006. Retrieved from
http://www.hamzaeldin.com/
This page gives a brief biography of the Nubian musician Hamza El-Din. It
describes his life as a musician and offers reviews that have been given of
his work.
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Homeland. Think
Africa Press. Retrieved from
http://thinkafricapress.com/egypt/nuba-nour-percussion-group-withouthomeland
This article discusses a compilation of commentary on the music group
Nuba Nour. Beyond Nuba Nours vision for music, the article also presents
the pressing questions of Nubian right to return for the Nubian people. In
this discussion, McFarlane includes comments on the importance of the
Nile to the Nubian community and the post-Revolution Egypts beginning
recognition of the Nubian struggle.
El-Mastaba Center for Egyptian Folk Music (2013). Nuba Nour. Retrieved from
http://www.el-mastaba.org/nubanour.html
As a Center for Egyptian Folk Music, this civil society organization includes
the music group Nuba Nour in its network of traditional musicians. This
page describes Nuba Nours work, detailing a couple of their songs and
explaining the deeper motives of the group. In doing this, El-Mastaba
provides a brief summary of the characteristics of the flooding by the
Aswan dams as it relates deeply with the foundations of Nuba Nour.
Middle East Media Center for Studies (MEMCS). (2014, April 1). Sisi receives
delegation of Nubians .
Retrieved from
http://www.memcs.com/content_details.php?id=7109&Sisi-receivesdelegation-of-Nubians#.U1gPZvldWCk

This brief article notes that Field Marshal Abdel Fattah Al-Sisi met with a
delegation of Nubians to discuss his vision for Nubia and Upper Egypt. The
Nubian community remains supportive of Sisis candidacy.
Nkrumah, Gamal. (2014, February 6). Knocking on Nubias door. Al-Ahram
Weekly (1183). Retrieved
from
http://weekly.ahram.org.eg/News/5313/32/Knocking-on-Nubia
%E2%80%99s-door.aspx
This article discusses Nubian identity as a minority group and its relation
to advocacy. Nubia is divided in many ways over various social issues,
each person shouting their own recourse. The group still exists in a motion
forward toward recognition and reparations and holds a unique position in
a scheme of Nubias other minority groups.
Nuba Nour. Nubian Singers and Master Frame Drummers. Retrieved 2014, April
24 from
http://www.nubanour.com/
This is the music group Nuba Nours website that lists information about
the group, tour dates and contact information. Pertinent information
includes a personal bio and their Dammed Nation tour in Wales as
presented below in Turner Sims concert venue in Southampton.
Nuba Nour. (2012, Jan 12) .Mamdouh Elkady NubaNour 2012 .
Retrieved from
http://www.youtube.com/watch?v=FbNmHrdkblU
This video presents a performance of Nuba Nour with two songs. It
functions primarily as a music video, but also includes clips from an
interview of musicians in the group. Topics of this discussion include
motivations for their music and their interpretations of the exodus caused
by the construction of the Aswan Dams.
Salah, Fady. (2013, November 13). The Forgotten Minorities: Egypts Nubians and
Amazigh in the
Amended Constitution. Atlantic Council. Retrieved from
http://www.atlanticcouncil.org/blogs/egyptsource/the-forgotten-minoritiesegypt-s-nubians-and-amazigh-in-the-amended-constitution
This article discusses the 2012 drafting process of the Egyptian
constitution in regard to its commitment to minority recognition. As the
process unfolds, Salah remains hopeful for the fight for equal opportunity.
Tassell, Nige. (2012). The Mournful Music of a Lost Civilization. WOMAD. Retrieve
from
http://womad.org/artists/nuba-nour/
This article provides a brief biography of the music group Nuba Nour
highlighting the tenor of the bands music and its inspiration for playing.

WOMAD is an internationally established festival that reaches to artists

from origins around the world.
Turner Sims (2014, March). Dammed Nations: Wales and Nubia. Two Lands. One
Shared Legacy.
Turner Sims Southampton. Retrieved from
http://www.turnersims.co.uk/events/dammed-nations/
This is an event listing for Nuba Nours tour date in Southampton in the UK
in mid-March. This particular tour date was canceled, but it gives a
synopsis for the basis of the tour. The two communities seem
unconnected, but the flooding of the village of Capel Celyn in North Wales
in resulting from the construction of the Tryweryn reservoir connects to the
Nubian struggle, still suffering from the flooding of traditional Nubian
homelands by the Aswan Dams.
Zatouna, Nada. LeilZahra. 2012. Words of Women from the Egyptian Revolution:
Herstory to
remind History. Retrieved from
http://www.youtube.com/watch?v=iuiefMITEtI
This video is an interview with Nada Zatouna that details her experiences
as a Nubian and young activist through the Egyptian revolutions. She
addresses issues of racism, injustice, human rights, and regime through
anecdotal but personal accounts from her life and in her experience.