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Queen Arawelo (Somali: Boqorad Carraweelo; also spelled Arrawelo, Araweelo, Arraweelo,[1] or Arawailo), also known as Ebla Awad, was a proto-Somali Queen in traditional folklore.[2] Her story is found in folklore across the Horn of Africa —such as in the stories of Queen Gudit in Ethiopian and Eritrean folklore and Queen Furra in Sidama folklore.[3] The person behind these various alternative names is portrayed as a powerful female ruler, probably identical to Māsobā Wārq, the daughter of the last Aksumite king, Dil Na'ad, mentioned in an early Arabic source.[a]

Biography

[edit]

Arawelo is said to have been based in lands inhabited by the Habr Je'lo clan, specifically a place called Murihi in the Sanaag region.[4] Ralph E. Drake-Brockman was one of the first Western researchers to publish an account of Arawelo, in his 1912 book British Somaliland he states:

The story says that thousands of years ago there lived in what is now the tract of country occupied by the Habr Toljaala tribe, a great Somali queen called Arawailo, who was greatly feared by her people owing to her eccentricities. Arawailo lived at a place called Murihi, so the story goes, for little save a huge mound of stones, under which she is said to lie buried, now marks the capital of her ancient kingdom. Towards the end of her life Arawailo began to show marked favour towards her own sex and great animosity towards her male subjects.[5]

Semi-biographical tales which give many personal details of this queen are given. For instance, Arawelo's mother was said to have been called Haramaanyo; but no mention is made in the tales about who her father was. She was the first born of three daughters and natural heir to the dynasty. Like many female rulers, Arawelo fought for female empowerment; she believed society should be based on a matriarchy.[6] Under her reign, it was also common for men to have their testicles tortured as a form of punishment, including punishments that involved hanging them by the testicles.[7][8]

The versions told about her punishments against men vary, but there is a tendency that points to her policy of castrating men. It is believed that many, if not all, male prisoners at the time were castrated under her command.[9][10]

Interpretations of Arawelo's life and reign vary widely, ranging from a feminist heroine who fight against male oppression to a cruel emasculator queen who ripped off the genitals of hundreds of men.[11]

Location

[edit]

Drake-Brockman reports that the location of her Kingdom was centred around a location called Murihi in then British Somaliland, today part of Sanaag region. Her throne was passed down to an unknown next of kin.[12]

Defying gender roles

[edit]

She came to power around AD 15.[13] During her reign, Arawelo's husband objected to her self-ascribed role as the breadwinner to all of society, as he thought women should be restrict themselves to merely domestic duties about the house and leave everything else to men. In response, Arawelo demanded that all women across the land abandon their womanly role in society.[14]

Arawelo thought this role reversal was necessary since she saw women as natural peacekeepers. Growing up she believed that women were not treated well and the men were more often instigators, participants and conductors of war and politics. She not only fought for the liberation of women in feudal society but for the dominance of women as she saw them as better and more efficient leaders.[15]

[edit]

References to Carawelo in Somali culture today include nicknaming a girl/woman who is very assertive and dominant "Caraweelo". She is also, by one source, claimed to have been the Harla queen of the ancient Somali people,[16] but this does not conform with the fact that she is just commonly interpreted as a folkloric figure. Opinions on her legacy vary widely, with critics denouncing her for her androcidal nature and introducing the practise of infibulation, a type of FGM, while supporters eulogize her gynocentric attempts at female empowerment.[17]

Farah M. Mohamed published a book about her in 2014.[18]

Arawelo is featured in Rejected Princesses. [19]

Several authors have narrated the legend of Arawelo including Margaret Laurence in A Tree for Poverty (1954) as well as Omar Osman Rabeh in Le Cercle et la spirale (1984).[20]

In 2017, the Somali Canadian singer Cold Specks released the single "Fool's Paradise", which is a song about queen Arawelo. She was inspired by the song of Khadra Dahir Cige about Arawelo that she listened to when she was little and she finds the emasculator queen's story to be empowering.[21]

See also

[edit]

Notes

[edit]

References

[edit]
Revisions and contributorsEdit on WikipediaRead on Wikipedia

Arawelo

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Arawelo (Somali: Caraweelo), also rendered as Araweelo or Arraweelo, is a legendary queen in Somali , depicted as a matriarchal of ancient proto-Somalia who ascended to power amid clan conflicts and , implementing radical policies to elevate women's status by subjugating men, including their to neutralize threats to her authority. In the oral traditions, she emerges as the eldest of three daughters to a king lacking male heirs, seizing control around the AD to unify warring tribes under female-led , fostering through enforced reversal where women handled labor and warfare while men were domesticated or emasculated. Her narrative, embedded in cautionary tales, songs, and proverbs across the , symbolizes both the potential for female agency in pre-Islamic Somali society and the cultural admonition against its extremes, often invoked to curb assertive women by equating unchecked power with tyranny and societal inversion. Though lacking archaeological or documentary corroboration, the legend's persistence highlights enduring tensions in Somali dynamics, with Arawelo alternately revered as an emancipator by some modern interpreters and reviled as a monstrous in traditional patriarchal lore.

Origins in Somali Folklore

Core Legend and Narrative

In Somali oral folklore, Arawelo, also known as Araweelo or Carraweelo, emerges as a legendary queen who ascends to power amid societal upheaval. As the firstborn daughter and heir to a , she faces devastation when her and children perish in inter-clan feuds and ensuing , circa AD 15. Widowed and resilient, she rallies a group of similarly afflicted women into a self-sustaining band in the , mastering and gathering while demonstrating superior and bravery. This foundation enables her to expand influence, quelling perpetual clan warfare through a structured approach: initial reconciliation efforts, followed by stern warnings, and decisive military action if defied, earning her the epithet Queen of Peace and Prosperity. Central to the narrative is Arawelo's inversion of traditional gender hierarchies, positioning women as dominant warriors, rulers, and providers while confining men to domestic roles. To enforce submission and deter male-led resistance—predicated on the that an intact man could not be imprisoned by a woman—she institutes or propagates the practice of castrating captives, transforming potential threats into docile servants. Accounts describe this as involving the removal of testicles from prisoners, sometimes displayed or utilized symbolically to instill fear, thereby consolidating her matriarchal regime across proto-Somali territories. The legend culminates in Arawelo's abrupt downfall, slain at age 40 by the Oday Biqay (or variants like Ilyuub with Biiqis aid) during a funeral rite, precipitating the unraveling of her order and a return to patriarchal norms. Her grave, purportedly in , region, draws reverence from some women while embodying a cultural of unchecked female authority. This core tale, transmitted through generations, functions as both against tyrannical rule and emblem of female agency, with details varying by reciter.

Variations Across Oral Traditions

The oral traditions of the Arawelo legend, transmitted across Somali clans and regions, exhibit variations mainly in and tribal linkages, reflecting the fluid nature of unwritten . Spellings diverge phonetically, such as Carraweelo, Araweelo, Arraweelo, and Carowiilo, corresponding to dialectal pronunciations among northern Somali groups like the . One prominent association ties her to the Habar Je'lo subclan of the , where she is depicted as a within their proto-historical narratives, potentially elevating her from pure myth to a cautionary ancestral figure. Narrative emphases also vary subtly by clan and storyteller, though the central motif of inverted gender roles—women in power, men subjugated—persists. In Habar Je'lo accounts, her of rebellious men underscores themes of tyrannical excess, aligning with patriarchal moral lessons in Somali society. Parallels emerge in neighboring Cushitic oral traditions, such as the Sidamo (Oromo-related) queen Furra, who ruled circa and was overthrown via counsel from a concealed wise man, mirroring Arawelo's downfall by her grandson's ingenuity; this suggests motif diffusion across rather than isolated invention. Traditional versions, as preserved in early 20th-century ethnographies, consistently frame Arawelo negatively as a disruptor of , with limited evidence for pre-colonial variants glorifying her; claims of gender-based divergences (e.g., empowering tellings by women) appear in modern retellings influenced by contemporary , but lack substantiation from primary oral sources and may reflect ideological reinterpretation over historical fidelity.

Historical Context and Evidence

Geographical Associations

In Somali oral folklore, Arawelo's rule is primarily linked to the region of northern , spanning territories now divided between and . This area, characterized by arid plateaus and coastal proximity to the , forms the backdrop for narratives depicting her matriarchal kingdom and conflicts with local clans. Ethnographic records from the early , drawing on accounts from northern Somali informants, emphasize as the epicenter of her legendary power, distinguishing it from more generalized pan-Somali retellings. Specific traditions among the clan, a northern Somali group whose heartland includes , identify Murihi—a historical site in this region—as the base of Arawelo's operations, including sites tied to her army's training and her eventual . These clan-specific associations underscore how the legend serves as a cultural marker for identity, with oral variants preserving details of local landscapes like hills and wells that feature in tales of her rise and downfall. While broader interpretations occasionally project her dominion over central or southern , such extensions lack the precision of northern variants and appear influenced by modern nationalistic retellings rather than core . No archaeological or corroborates these locations, as Arawelo remains a figure of rather than verified , but the consistent geographical anchoring in reflects the legend's transmission through pastoralist clans adapted to that environment's socio-economic realities.

Debated and

The of Arawelo lacks empirical support, with no archaeological findings, ancient inscriptions, or contemporary textual records attesting to her existence as a . Accounts of her derive exclusively from Somali oral traditions, which preserve her narrative as a proto-Somali queen through , songs, and passed down across clans in the . These traditions, while rich in cultural detail, are prone to variation and symbolic amplification over time, complicating efforts to distinguish potential historical kernels from fabricated elements designed to convey moral or social lessons. Chronological attributions in are inconsistent and unsubstantiated by datable evidence. Many retellings anchor her reign to approximately 15 AD, portraying her amid early pastoralist societies in northern , though this date appears more as a conventional anchor than a derived historical fact. Alternative versions shift her era earlier, to the or roughly 2000 years ago, aligning loosely with proto-Cushitic migrations but without material corroboration, underscoring the ahistorical fluidity of undated oral epics. Scholarly and communal debates frame Arawelo as likely legendary rather than biographical, with proponents of partial arguing her story echoes mythologized origin tales, where real leaders accrue exaggerated attributes. Critics, however, emphasize her role as a didactic construct—a cautionary figure against matriarchal excess—absent verifiable traces in regional histories like those of ancient Punt or Aksumite records. This absence of external validation, coupled with the tradition's internal divergences, positions her chronology and existence as speculative, shaped more by interpretive agendas than causal historical chains.

Reign and Governance

Rise to Power

In traditional Somali oral , Arawelo, also rendered as Arraweelo or Caraweelo, ascended to queenship as the eldest of three daughters born to a king lacking male heirs, thereby inheriting the throne upon her father's death in a society where such succession deviated from patrilineal norms. This narrative positions her rise not as a usurpation but as a legitimate, albeit exceptional, dynastic transfer, underscoring the legend's emphasis on her inherent authority within royal lineage. Accounts consistently frame this event around the early centuries CE, though without verifiable , reflecting the pre-Islamic pastoralist context of proto-Somali clans. Variations in oral retellings occasionally attribute her elevation to demonstrated prowess in or prior to , such as organizing communal amid regional , which earned communal endorsement for her rule. However, core traditions prioritize hereditary entitlement over merit-based seizure, portraying her power base as rooted in familial legitimacy rather than revolutionary overthrow, a detail that contrasts with later interpretive embellishments in non-traditional sources. This foundational ascent enabled her subsequent policies inverting gender hierarchies, as detailed in broader legendary cycles.

Policies on Gender Roles and Society

In Somali oral , Arawelo is portrayed as instituting a matriarchal order through the deliberate inversion of established gender roles, mandating that men assume domestic responsibilities such as herding, milking camels, and child-rearing—tasks conventionally assigned to women—while elevating women to roles in governance, military training, and public authority. This restructuring stemmed from her conviction that women possessed inherent qualities for and superior leadership, rendering patriarchal norms obsolete and disruptive to societal harmony. Enforcement of these policies relied on coercive measures, including the of dissenting men, who were then publicly displayed by suspension from their genitals to symbolize and deter rebellion. Such acts, recurrent in variants of the tale, underscore the legend's emphasis on absolute female dominance, often interpreted in traditional narratives as a caution against the perils of unchecked rather than a model for emulation. These depicted societal reforms extended to communal organization, where Arawelo reportedly fostered all-female councils and warrior bands, sidelining male input in decision-making and prioritizing female solidarity amid perceived patriarchal excesses like intertribal warfare. However, the folklore consistently frames this era as one of imbalance and eventual unrest, with no evidence of sustained implementation beyond the mythic narrative, reflecting deeper cultural valorization of complementary rather than inverted gender dynamics in Somali pastoralist traditions.

Downfall and Immediate Aftermath

Revolt Against Rule

In the core variants of Somali oral folklore, the revolt against Queen Arawelo's rule culminates in her assassination by her own grandson, who evades her systematic emasculation of males and leads a restoration of male authority. Having decreed the castration of all boys to prevent potential challengers, Arawelo spares none except under maternal intervention; her daughter Aisha conceals the grandson's genitals during infancy, preserving his virility until he reaches adolescence. At age 15, the youth—often named Kenadiid—flees her palace, disguises himself as a woman to infiltrate her court undetected, and ultimately stabs her to death in a well, declaring her downfall as the "nurturer of her own terminator." This act of is frequently depicted as sparked by the grandson's direct observation of the eunuchs' suffering and broader male subjugation, including forced labor and public humiliations like suspension by genitals. In some tellings, an elderly male advisor counsels the grandson on exploiting Arawelo's vulnerabilities, such as her reliance on a female guard and her about hidden males, enabling the infiltration and strike. The narrative emphasizes cunning over open warfare, portraying the revolt as a targeted elimination rather than mass uprising, with the queen's female enforcers unable to prevent the coup due to internal betrayal or oversight. Variations across clans highlight differing emphases: northern traditions stress the grandson's personal vendetta for familial victims, while southern accounts underscore communal relief post-overthrow, framing the event as against matriarchal excess. No empirical archaeological or textual evidence corroborates these events, as they derive from pre-literate oral chains prone to adaptation; however, the motif of kin-led recurs consistently as the mechanism ending her dominion.

Consequences in the Legend

In traditional Somali oral accounts of the , Arawelo's downfall culminates in her by her adolescent grandson, born to her daughter and the escaped elder Oday Biiq, whom she intended to . This act ends her regime of enforced and mass castration of males, restoring male agency and traditional gender roles within the society. The narrative depicts the villagers subsequently living happily under the rule of this grandson, identified in some variants as Kenadid, implying a return to stability and prosperity free from her tyrannical policies. Arawelo's final words—"Never have confidence in any man"—are recorded as a bitter , underscoring her unyielding even in defeat. Her gravesite in the region became a focal point of symbolic division: men stone it to express enduring contempt for her , while women adorn it with green leaves, suggesting a complex legacy of partial reverence amid rejection. These elements collectively frame the legend's consequences as a corrective restoration of patriarchal norms, with her overthrow portrayed as necessary for societal harmony.

Interpretations and Scholarly Debates

Traditional Perspectives as

In traditional Somali oral traditions, the legend of Arawelo serves as a cautionary illustrating the perils of inverting established hierarchies, depicting her matriarchal regime as tyrannical and ultimately self-destructive. Her rule, characterized by extreme measures such as castrating male subjects to neutralize threats to her authority—sparing only her son at her daughter's plea, whom she then blinded in one eye to assert dominance—provoked widespread resentment and led to her overthrow by familial rebels, either her son with his sister's aid or her sister directly. This portrayal underscores the view that female dominance disrupts social order, resulting in chaos and rebellion, thereby reinforcing patriarchal norms as essential for stability. The tale is routinely transmitted to young girls as a warning against the excesses of female , emphasizing the "pitfalls of exaggerated " and the need for adherence to complementary roles within a balanced society. Variations, including symbolic through binding men's testicles with ropes as , highlight fears of women wielding unchecked power, which frames as inherently destabilizing despite recognizing innate female strengths in . Embedded in a predominantly patriarchal cultural context, the reflects toward women's capabilities: for Arawelo's prowess coexists with a caution against its unchecked expression, which invites downfall and societal reversion to male-led . This traditional framing, preserved through generations of oral recounting, functions to deter deviations from normative roles, portraying not as viable but as a prelude to revolt and restoration of equilibrium.

Modern Reinterpretations and Feminist Readings

In contemporary and feminist scholarship, Arawelo's legend has been reframed as a of proto-feminist resistance against patriarchal structures, emphasizing her establishment of female-led governance as a model for gender equity. This reinterpretation posits her rule as an assertion of women's agency in a historically male-dominated , where she appointed women to advisory and ministerial roles, challenging traditional gender hierarchies. Such views draw on oral traditions depicting her as a who unified women for collective power, contrasting with the legend's portrayal of her eventual overthrow due to extreme policies. Activist productions and writings have amplified this perspective; for example, the 2018 play ARAWELO by Queen of Sheba International retells her story using traditional Somali to highlight themes of female empowerment and defiance of male authority, portraying her as a symbol of strength amid ongoing gender struggles in . Similarly, in discussions of Somali women's historical agency, theses on experiences invoke Arawelo as an exemplar of resistance to male , linking her matriarchal ideals to modern calls for women's political inclusion. These readings often attribute to her a visionary role in combating subjugation, as seen in analyses where her formation of a women's network is interpreted as a foundational act of against oppression. However, these feminist appropriations selectively foreground empowerment motifs while downplaying the legend's elements of tyranny, such as enforced to curb , which academic examinations of the describe as central to its cautionary function rather than egalitarian intent. Somali intellectuals' analyses, as reviewed in , note that modern idealizations project contemporary matriarchal aspirations onto the figure, treating her as an of pre-patriarchal harmony despite the oral sources' emphasis on societal disruption under her rule. This reinterpretive trend, prominent since the late 20th century in theses, reflects broader efforts to reclaim subaltern narratives but risks by imposing egalitarian frameworks on a tale rooted in admonitions against inversion.

Criticisms of Matriarchal Idealization

Critics of matriarchal idealizations of Arawelo contend that such portrayals impose contemporary ideological frameworks onto a traditional Somali oral that functions primarily as a against unchecked female authority and imbalance. In the core narrative, Arawelo's policies— including the of men and reversal of roles—lead to societal disruption, by her grandson Diriya, and her eventual overthrow, underscoring the unsustainability of matriarchal excess rather than endorsing it as a model. This structure aligns with broader Somali motifs warning of tyranny's downfall, irrespective of the ruler's , and reflects a cultural preference for patriarchal equilibrium over dominance. Feminist reinterpretations often recast Arawelo as a promoter of "peace and prosperity" who combated male , attributing negative elements like to later patriarchal distortions. However, this view neglects the legend's consistent depiction of her as despotic across variants, including associations with the historical Abyssinian queen Judith (Yodit), known for destructive campaigns in the rather than benevolent rule. Somali historian M. Adam describes the tale in traditional contexts as critiquing matrilineal overreach, with her reinstating male lineage authority, not as a celebration of female empowerment. Furthermore, idealizing Arawelo ignores the absence of archaeological or textual evidence for a historical Somali , projecting anachronistic narratives onto pre-Islamic pastoral societies that empirical anthropology, such as I.M. Lewis's studies, characterizes as patrilineal and clan-based. Such reinterpretations risk romanticizing , as the legend's punitive motifs—hanging men by genitals and enforced gender inversion—serve to deter , not advocate it, per analyses of folklore. In modern Somali discourse, invoking Arawelo typically connotes domineering women, reinforcing her role as anti-model rather than icon.

Cultural and Contemporary Impact

Representations in Literature and Media

Arawelo appears in Somali folktales transcribed into written literature, such as Sheekooyinkii boqoraddii Arraweelo (The Stories of Queen Arraweelo), a 2002 collection that preserves oral narratives of her tyrannical rule and overthrow. Children's books like The Somali Queen: Queen Arraweelo depict her ascent to power circa AD 15 following clan wars, emphasizing her as Ebla Awad who enforced matriarchal policies. Araweelo: Her Story by Jama Ali portrays her as the firstborn daughter and heir to a king with only female offspring, highlighting her inheritance of the throne in proto-Somali society. In theater, the 2018 play ARAWELO: A Modern Retelling of the Warrior Queen, produced by International, reimagines her as a 10th-century BC figure using traditional Somali storytelling methods to explore her leadership and controversies. This production, aimed at audiences, frames her rule as a response to patriarchal dominance, diverging from folklore's cautionary elements. Digital media includes animated YouTube retellings, such as the 2015 video "Tale of Queen Arawelo of ," which narrates her succession from her father and enforcement of gender reversals leading to revolt. A 2023 video on "Queen Ebla Awad" focuses on her reputed policies as symbols of wisdom and matriarchal strength in . Podcasts, like the July 14, 2025 episode "Queen Araweelo Power Redefined!" on historical platforms, discuss her redefinition of power in male-dominated ancient . These adaptations often amplify empowering aspects, though traditional sources prioritize her downfall as a against unchecked .

Usage in Modern Somali Discourse

In contemporary Somali discourse, the legend of Arawelo is frequently invoked in debates over gender roles, where it serves as a polarized symbol. Among many Somali men, "Arawelo" functions as a pejorative term to denounce women perceived as overly assertive or challenging traditional male authority, drawing on the folklore's depiction of her tyrannical rule and of men as a cautionary exemplar of matriarchal excess. Conversely, Somali women, particularly in feminist circles, reclaim the figure as an icon of and resistance to , reinterpreting her actions—such as establishing female-led —as proto-feminist efforts to promote peace and equity in a war-torn society. This duality manifests prominently in diaspora communities and online platforms, where Arawelo's name inspires initiatives aimed at female solidarity. For instance, Araweelo Abroad, a digital space launched in 2014 by Somali women Ifrah Ahmed and Sagal Abdulle, adopts the moniker to provide a "safe space" for discussing identity, trauma, and , countering its use as an insult by reframing it through personal narratives and cultural reclamation. Such efforts highlight a broader trend in Somali networks, where the legend critiques entrenched clan-based while fostering matrilineal pride amid migration challenges. In political and activist , Arawelo's story underscores tensions between traditional cautionary interpretations and modern for women's . Proponents of reform cite her as a historical for female agency in , linking it to contemporary pushes against barriers to Somali women's political participation, such as exclusions. Critics, including voices in men's discussions, invoke the legend's resolution—her overthrow by kin—as validation for restoring patriarchal norms, arguing it exposes the perils of inverting hierarchies. This bifurcation reflects ongoing scholarly and communal debates, with empirical observations of Somali women's outsized roles in informal economies and contrasting folklore's warnings.

References

  1. https://saxafimedia.com/araweelo-somali-queen-gender-equality/
  2. https://www.swordsandsceptres.co.uk/mythical-legendary-women-12/queen-arawelo
  3. https://oxfordre.com/africanhistory/display/10.1093/acrefore/9780190277734.001.0001/acrefore-9780190277734-e-651
  4. https://minitex.umn.edu/news/ebooks-minnesota/2024-03/ebooks-mn-highlight-daughters-arraweelo-stories-somali-women
  5. https://academic.oup.com/book/38874/chapter/338009504
  6. https://www.academia.edu/72319598/Somali_Canadian_Women_Historical_Past_of_Survival_and_Facing_Everyday_Challenges_of_Resettlement
  7. https://www.ideals.illinois.edu/items/105182/bitstreams/333028/data.pdf
  8. https://vocal.media/art/the-queen-removed-testcles-from-the-mens
  9. https://www.washingtonpost.com/podcasts/retropod/queen-arawelo/
  10. https://arcadia.sba.uniroma3.it/bitstream/2307/2733/1/Caroweelo%2520-%2520When%2520an%2520Abyssinian%2520Queen%2520Dominates%2520the%2520Horn%2520of%2520Africa_%2520Teen%2520Centuries%2520ago....pdf
  11. https://www.allsocialsciencejournal.com/uploads/archives/20250121182001_SER-2025-1-006.1.pdf
  12. https://feminismandreligion.com/2019/05/16/the-legend-of-arawello-the-somali-goddess-by-maryann-shank/
  13. https://shafisaid.wordpress.com/2006/03/23/the-legendary-cruelty/
  14. https://www.facebook.com/WoGA1884/posts/somalia-queen-arawelo-or-arraweelo-somali-caraweelo-came-to-power-ad-15-was-a-pr/839803589800853/
  15. https://rejectedprincesses.com/princesses/arawelo
  16. https://www.jstor.org/stable/3821156
  17. https://yorkspace.library.yorku.ca/bitstreams/a978e567-6711-49d9-b1cd-e89ac81f68a4/download
  18. https://oxfordre.com/africanhistory/display/10.1093/acrefore/9780190277734.001.0001/acrefore-9780190277734-e-259
  19. https://avoiceformen.com/featured/arawelo-the-somalian-legend-that-endorses-mens-rights-2/
  20. http://www.dierklange.de/horn-of-africa/somali-legends.html
  21. https://unhabitat.org/sites/default/files/download-manager-files/Gender%20and%20Involvement%20of%20Women%20in%20Local%20Governance.pdf
  22. https://www.academia.edu/34004738/The_Brief_History_of_Maymuna_Hassan_Biyow_Her_Life_and_Literay_Work
  23. https://wardheernews.com/what-is-driving-the-arawelo-phenomenon/
  24. https://yorkspace.library.yorku.ca/bitstreams/e849525f-ae5b-4325-94f0-cb5e664bd773/download
  25. https://www.queenofshebainternational.org/post/arawelo-a-modern-retelling-of-the-warrior-queen
  26. https://anthonymarmin.com/the-perfume-blog/the-somali-queen-arraweelo
  27. https://archive.org/details/in.ernet.dli.2015.81470/page/n255/mode/2up
  28. https://archive.org/details/sheekooyinkiiboq0000hass
  29. https://www.amazon.com/Somali-Queen-Arraweelo/dp/0972661557
  30. https://www.barnesandnoble.com/w/araweelo-jama-ali/1140875573
  31. https://www.theatrefullstop.com/2018/11/20/shukri-ibrahim-producer-of-queen-of-sheba-internationals-debut-play-arawelo-discusses-the-warrior-queen/
  32. https://www.youtube.com/watch?v=8B9wmFF_DxA
  33. https://www.youtube.com/watch?v=MWdAlD6WoBI
  34. https://www.youtube.com/watch?v=09VC_QF-jjA
  35. https://www.teenvogue.com/story/araweelo-abroad-safe-space-somali-women
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