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�Impressum
THE LOST REVOLUTION – WOMEN’S ANTIFASCIST FRONT
BETWEEN MYTH AND FORGETTING
Original title: IZGUBLJENA REVOLUCIJA: AFŽ IZMEĐU MITA I ZABORAVA (2016)
Year of publishing: 2018
Published by: Association for Culture and Art CRVENA
www.crvena.ba
www.afzarhiv.org
On behalf of the publisher: Danijela Dugandžić
Edited by: Andreja Dugandžić and Tijana Okić
Ilustrations edited by: Adela Jušić
Ilustrations by: Adela Jušić, Aleksandra Nina Knežević, Kasja Jerlagić, Sunita Fišić,
Nardina Zubanović
Translated by: Emin Eminagić, Mirza Purić and Tijana Okić
Proofreading by: John Heath
Visual identity, Graphic Design, Layout by: Leila Čmajčanin
Translation is made possible by the grant from Mediterranean Women’s Fund. We would like to
thank them for their continued and generous support of the Online archive of Antifascist struggle of
women of Bosnia and Herzegovina and Yugoslavia
Free copy not for commercial use.
�Chiara Bonfiglioli
Ajla Demiragić
Andreja Dugandžić
Adela Jušić
Danijela Majstorović
Boriša Mraović
Tijana Okić
SARAJEVO, 2018
�Contents
4
Introduction
10
About the Illustrations
16
Chiara Bonfiglioli
AFŽ activists’ biographies:
an intersectional reading of women’s agency
42
Nardina Zubanović
Illustrations
50
Ajla Demiragić
Roses are red, violets are blue, me luvly teacher, i believe in you: The role
and the position of the People’s (progressive) teacher in the crucial years
for the construction of a new socialist society in Bosnia and Herzegovina
82
Aleksandra Nina Knežević
Illustrations
88
Danijela Majstorović
The creation of the new Yugoslav woman – emancipatory elements of
media discourse from the end of World War II
121
Kasja Jerlagić
Illustrations
126
Boriša Mraović
Heroism of Labor
The Women’s Antifascist Front and the Socialist Dispositive 1945–1953
152
Sunita Fišić
Illustrations
156
Tijana Okić
From Revolutionary to Productive Subject:
An Alternative History of the Women’s Antifascist Front
200
Adela Jušić
Illustrations
206
Biografije
210
Glossary, Acronyms and Periodicals
�INTRODUCTION
A WORD FROM
THE EDITORS
ANDREJA
DUGANDŽIĆ
TIJANA
OKIĆ
�4
ANDREJA DUGANDŽIĆ, TIJANA OKIĆ
INTRODUCTION
A WORD FROM THE EDITORS
The volume we present to the public is one of the results of many years of work
by the comrades of the Crvena Arts and Culture Association on the digitisation
of documents to create an Archive of the Antifascist Struggle of the Women of
Bosnia and Herzegovina and Yugoslavia (http://afzarhiv.org). The idea of the archive was born in 2010, when we started to research the history of the Women’s
Antifascist Front (AFŽ), under the aegis of the project, “What has our struggle
given us?”. Realising that the history of the largest women’s organisation in our
part of the world was by and large unknown to us, we partly turned our efforts to
make the archive public into an exploration of a facet of history which has always
been, and remains, relegated to the margins. The archive, in its present form, is
limited to the materials collected in Bosnia and Herzegovina, but our idea from
the very outset was to create a Yugoslav archive – an idea based on the realisation that only collective work can open new areas of research and enrich knowledge. In this sense, the archive is ours, it belongs to no one in particular, and
therefore it belongs to everyone. It is in process, becoming, and this is precisely
what manifests its basic purpose: to publicly and critically think our own past.
We would like to extend an open invitation to everyone to contribute materials,
editorial work, and otherwise, and get involved in the collective project of making a more comprehensive archive. At present, the archive comprises a part of
the archives of the AFŽ, books and periodicals, stenographic notes, minutes and
reports, as well as other materials, and it also contains works of oral history,
interviews with surviving members of the AFŽ, a history which Yugoslav historiography failed to record.
Archives are usually seen as repositories of objective truth, or spaces of authenticity where history speaks to us. The archive also legitimates professional history
as a scientific discipline, concerned with the past “as it really happened” (Ranke),
and founded on the critical scrutiny of sources (Quellenkritik). For Derrida, there
is no ‘authentic’ beginning of any archive, since any beginning, is always already
determined by political or scientific authority.1 All archives constitute assemblages of spoken or written words, images and documents, precisely as ‘historical
sources’. Access to these sources is restricted, while the state employs scribes
or clerks to furnish narratives of state order, legitimacy and continuity. It is not
simply that an act of pre-selection precedes the formation of the archive; often
it is the wholesale removal of ‘irrelevant’ materials, as in the ‘rubbish dumps’
of discarded ancient papyri, that upon subsequent discovery forms the basis of
archival knowledge of the past.
1
Derrida, Jacques Mal d’Archive Paris: Editions Galilée, 2008
�THE LOST REVOLUTION:
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5
The origins of this particular archive are no different. The decision to establish a
central Yugoslav AFŽ archive, and archives in each of the federal republics, can
be found in the archive itself. On 20 February 1950, the Central Committee of
the Women’s Antifascist Front (CK AFŽ) took the decision the decision to establish a commission for the archiving of documents.2 Republic committees were
instructed to start working on “the collection and sorting of historical materials
from the history of the progressive Yugoslav women’s movement – dating from
before, during and after the war.” The available archival material is incomplete
and covers the period from 1942 to 1951, that is to say, from the founding of the
AFŽ to two years before its dissolution. The material covering the period of the
People’s Liberation Struggle (henceforth NOB) is limited, while the immediate
aftermath of the war is covered much more extensively. After its dissolution, the
archives of the AFŽ formed part of the Institute for the History of the Worker’s
Movement, and were eventually taken over by the Archive of Bosnia and Herzegovina. In spite of several attempts, we have not been able to ascertain if the
material was lost or destroyed during the siege of Sarajevo. What we do know
is that a process of archiving took place, in the sense of a committal to the archives, of filing and forgetting, whereby the archive was consigned, in Marx’s
words, to the “gnawing criticism of mice”.
The filing away was indeed thorough. Thus, as early as 1955, with the publication of the first volume of “The Women of Croatia in NOB”, the AFŽ was replaced
by a new subject – “women in NOB”. This marked the beginning of the practice
of writing the history of women, focusing on their role in the liberation war by
republic or region, but not on the antifascist movement of Yugoslav women, i.e.
on the AFŽ.3 Similar publications pertaining to other republics only appeared
several decades later.4 “The Women of Serbia in NOB” was published on the
thirtieth anniversary of victory over fascism, whilst the Bosnian-Herzegovinian
edition appeared in 1977 and was not related to any anniversary. Unlike the Serbian and Croatian editions, it was edited not by the former leaders of the AFŽ,
but by (male) employees of the History Institute, Sarajevo (successor to the Institute for the History of the Workers Movement).
2
Oblasni odbor AFŽ Sarajevo, Dopis Centralnog odbora AFŽ-a Jugoslavije Glavnom odboru
AFŽ-a BiH od 3. marta 1950. Arhiv Bosne i Hercegovine, Kutija 9, 317/50, 1950. str. 2.
3
The thirtieth anniversary of the AFŽ finally saw the publication of the synthesis, “The struggle
of Yugoslav women in the war”); see Dušanka Kovačević, Dana Begić, et al. Borbeni put žena
Jugoslavije (Belgrade: Leksikografski zavod Sveznanje, 1972).
4
The Montenegrin edition appeared in 1969, the Slovenian in 1970, the Macedonian in 1976.
�6
ANDREJA DUGANDŽIĆ, TIJANA OKIĆ
INTRODUCTION
A WORD FROM THE EDITORS
No comprehensive history of the mass antifascist movement of Yugoslav women
was ever written in socialist Yugoslavia. The history of the AFŽ was by and large
dissolved into the history of the NOB, into that of women tout court, and finally into
the figure of the female partizanka. The AFŽ thus died two deaths. The first when
it was dissolved in 1953, the second in the official memory of the past, where it
remained as a spectral trace, the presence of an absence (Derrida), giving way
to a new foundational state narrative, which omitted even the People’s Liberation
Movement (NOP).5
All historical and scientific enquiry is led by a logic of question and answer, of
problematics and the questions that they generate. Such enquiry is itself historically and politically determined. This volume draws on studies of the work
and activity of the AFŽ in particular and women in Yugoslavia in general by Lydia
Sklevicky, Svetlana Slapšak, Renata Jambrešić-Kirin, Gordana Stojaković and
Ivana Pantelić. Its aim is to open a new discussion and to keep this important
heritage alive. Reappropriation of this heritage is an important step in arming a
new liberation movement in the struggle against patriarchal, fascist and capitalist tyranny.
***
What is the significance of an archive that once formed part of the archives of
a people’s state, which then disintegrated into separate nation states? What
does the archive mean to us today? Thinking one’s own history is the basic
precondition and imperative of any critical relation towards the past which
pretends to understand the past as something more than and different to its
mere remembrance. Those who remember the past by monumentalising it are
condemned to forget it and learn nothing from it, while those who remember by
forgetting are doomed to repeat it. By rejecting the history of the AFŽ, we risk
marginalising the whole of its experience and failing to draw the lessons it may
offer us today.
1989 represents a turning point and a line of demarcation – democracy begins
only where communism ends. This view comes to characterise the entire recent
past of this region, in the course of which a “state of immaturity”, in the literal,
Kantian sense, has been imposed upon the post-Yugoslav countries and the rest
5
Hoare, Marko Attila, The Bosnian Muslims in the Second World War: A History.
Oxford: Oxford University Press, 2014.
�THE LOST REVOLUTION:
WOMEN’S ANTIFASCIST FRONT
BETWEEN MYTH AND FORGETTING
7
of Eastern Europe. Boris Buden has described this state of immaturity as a “democracy in nappies”6 which requires tutors who, being adult and knowing the
rules of proper behaviour, maintain the political status quo by discharging the
ideological function of masters of permissible speech and behaviour. The rise of
historical revisionism after 1989 deprived us of the ability to understand by ourselves the turning points of our own history. Thus the struggle of the Yugoslav
communists, the men and women who fought in the Partisan army, as well as
the afežeovke (members of the AFŽ), is today in part - the “totalitarian” part – inscribed in an history of defeat, and hence of totalitarianism, whilst an unchained
historical revisionism is recorded in the victorious annals, the mythological
state-building narratives of new, free, democratic and progressive societies.
What appears as a remainder in this picture is antifascism. Antifascism is one
of the few legacies of the Yugoslav past that one is “allowed” to discuss publicly.
At the same time, it has been completely emptied of its political charge and
content, separated from the actual, lived historical experience, depoliticised
and individualised, reduced to the experience of victory over fascism, with the
obligatory erasure of Yugoslavism and communism as its constitutive elements,
without which there would have been no victory, either in Yugoslavia or in Europe.
What, then, might it mean to return to the heritage of the AFŽ seventy-odd years
later, after another bloody war which has left Bosnia and Herzegovina ravaged,
plundered and divided? This volume is an attempt to consider this question. It
does not pretend to offer final and definite answers, and its intent is ostensibly
quite simple – to initiate and open a debate, which is why it does not present
an ideologically one-sided representation of the AFŽ. Instead, going beyond the
simple patriarchy thesis and the revisionist concept of totalitarianism, it seeks
to contribute to the collective knowledge of a movement which still inspires awe.
We might say, paraphrasing Nanni Balestrini and Primo Moroni, that this volume was conceived as a research tool, a compass to help us navigate through the
labyrinth of archive materials, but also as an attempt to illuminate the contradictions inherent in the archive, contradictions which are the outcome of historic
events but at the same time their driving force.7
6
Buden, Boris, Zona prelaska. O kraju postkomunizma. Belgrade: Fabrika knjiga, 2012.
7
In the introduction to their collection of primary sources on the revolutionary movements
in Italy after 1968, Nanni Balestrini and Primo Moroni discuss precisely the problem of presenting
archives and oral history, and how one might conceivably represent the complexity of research that
is simultaneously within and without the period covered by the book. See: L’orda d’oro 1968-1977. La
grande ondata rivoluzionaria e creativa, politica ed esistenziale (Milan: Feltrinelli, 2015).
�8
ANDREJA DUGANDŽIĆ, TIJANA OKIĆ
INTRODUCTION
A WORD FROM THE EDITORS
In their different ways, the essays seek to examine on the one hand, revolutionary ruptures and, on the other, the contradictions of a moment which marked a
historical turning point for women in our region. They question the episodes of a
struggle that we must constantly start and accomplish anew. The experience of
victory and defeat, past and present, both the AFŽ’s and our own, is a reminder
that our new and future struggles and fronts, the battles yet to be won, stand
open before us and and testify to the creation of the possible even where everything seemed impossible. The revolution took place. Let’s start another one!
Tijana Okić & Andreja Dugandžić
�ABOUT THE
ILLUSTRATIONS
ADELA
JUŠIĆ
�10
ADELA JUŠIĆ
ABOUT THE ILLUSTRATIONS
“To render women visible is the first step towards questioning the customary
relations between the general and the particular in the hierarchy of relevance
in the writing of history.”1
Not only is there precious little material on the political activities of women,
what little we have has been neglected and is on the verge of disappearing
completely. One of the ways of trying to save history from oblivion is to engage
with it through art.
The art produced in the Yugoslav lands in the second half of the last century is full
of painterly and sculptural depictions of scenes from World War II. The scenes
predominately depict soldiers in decisive battles. In addition to the depictions
celebrating the triumph over fascism, we often see artistic compositions
celebrating the socialist man rebuilding the war-torn country. Depictions of
men predominate; women, although often present on the canvass or relief,
are rarely protagonists. When it comes to People’s Liberation Struggle (NOB)
monuments, they rarely depict women exclusively. Rarer still are those depicting
female historical figures. Women are usually personifications of liberty, victory,
revolution, etc. “Women are depicted as bearers of tradition even as they fight
shoulder to shoulder with their brothers in arms and colleagues, gun or hoe in
hand, child tugging at their skirts.”2
Due to the lack of depictions of the heroic struggle and labour of women who
contributed to the defence and development of socialist Yugoslavia, we reached
for the stories available in the online Archive of the Antifascist Struggle of
Women of Bosnia and Herzegovina and Yugoslavia, the documents which testify
to the political activities of women in this period. For this volume we decided
to produce illustrations which would deal with the key topics of the Archive:
women in the struggle, labour heroism, resistance, etc. Together with artists
Sunita Fišić, Nardina Zubanović, Aleksandra Nina Knežević and Kasja Jerlagić
we selected documents, articles and stories we thought we should try to
immortalise in art.
As an artist and feminist, I have examined the topic of the participation of women
in the NOB and Women’s Antifascist Front in many works produced over the last
five years. The topics I engage with in my work as an artist include the represen1
Sklevicky, Lydia. Konji, žene, ratovi. Zagreb: Ženska infoteka, 1996, p.14.
2
Knežević, Saša. ‘Sjećanje i mjesta sjećanja. Rodna perspektiva spomenika iz NOB-a’, p. 9.
(WAF Archive, accessed on 9 December 2016, available at: http://www.afzarhiv.org/items/
show/355).
�THE LOST REVOLUTION:
WOMEN’S ANTIFASCIST FRONT
BETWEEN MYTH AND FORGETTING
11
tation of women in the NOB, women’s narratives and oral histories, as well as
other “sub-topics” related to women’s history in this important period. As I did in
some of my previous works, here, too, I am dealing with the topic of the woman
in the struggle. For one of my illustrations I used a map from the book Sutjeska
1943-733 as the background. It’s a facsimile of a sketch outlining the operations
of German, Italian and Bulgarian troops in the canyons or the rivers Piva and
Sutjeska. On the map showing the operations of the enemy forces I repeatedly
show several female silhouettes in a combat position, prone with a gun.
Another contribution of mine, in a textual form, describes a woman in combat,
a soldier, prone, her gun pointing away from the enemy. She is not shooting, but
sleeping. Also, she is not an abstract figure, like in the abovementioned illustration, but an actual historical personage – Mitra Mitrović, a prominent anti-fascist
and participant in the NOB, an important political figure in the post-war period.
Instead of showing her sleeping likeness, I wrote down her frontline memories:
“Cannons roaring, rifles cracking, chaos all around me, and I’m sleepy… And so
I get some sleep, freshen up, and press on. That’s how I survived.”
The reproductive role of the woman is another topic I deal with. In one of the
illustrations, I foreground a realistically drawn woman with three children,
whilst in the background we see the great steel construction of the freshly
inaugurated bridge over the river Sava and the sign which reads “FIVE-YEAR
PLAN – A BRIGHTER FUTURE FOR OUR PEOPLES”. I am connecting the FiveYear Plan with the post-war policies affecting mothers and women. I am trying
to point out that economic progress and the future of the country in general
were closely connected with the issue of reproduction.
Sunita Fišić’s work was inspired by a document from the Archive of Bosnia and
Herzegovina – a memorandum by the county committee of the AFŽ Bijeljina
about the heroic work of women of this county engaged in the construction
of agricultural co-operative halls and lists the example of 56-year-old Blerta
Hodžić, who, “[has been] working with the brick layers from day one, nimbly
climbing up and down the scaffolding, fetching brick and mortar.”4 The artist
uses the ink wash technique to repeat the same female silhouette working on
the construction of the co-operative hall. This highlights the physical strength
3
Belgrade: Monos, 1973.
4
Central Committee of the WAF BiH, ‘Sreski odbor AFŽa u Bijeljini Glavnom odboru AFŽa – o
radu žena Janje na izgradnji zadružnih domova’, Archive of Bosnia and Herzegovina,
Sarajevo, Box 4, 1370/2, 1948.
�12
ADELA JUŠIĆ
ABOUT THE ILLUSTRATIONS
and endurance of the woman working heroically on the scaffold and carrying
heavy construction material, which is usually considered a man’s job.
Kasja Jerlagić also illustrates the heroism of labour. Her allegorical drawing
with five figures carrying a large, heavy log, represents rural women who built
the country stone by stone, log by log. The artist here is not inspired by only one
specific document, article or testimony; instead, she is trying to illustrate the
truth: in the post-war years, women put in an enormous number of (wo)man
hours of all kinds of voluntary work, from tillage to the construction of roads
and bridges, shoulder to shoulder with men, playing a key role in the building of
a new Yugoslavia.
Another subject Kasja Jerlagić deals with, in a very realistic pencil drawing, is
resistance. Her illustration on this topic was inspired by Olga Marasović’s article
titled “Stanodavka jedne ilegalke” (A Resistance Fighter’s Landlady). Olga
describes the courage which the Bašagić sisters showed when the police came to
their house: “Talking to the police, the Bašagić sisters displayed the experience
of seasoned resisters, members of the People’s Liberation Movement (NOP).”5
Thanks to their fearlessness, the police did not spot anything suspicious, and
left their home in a short while. In the illustration we see two police officers at
the house door, opened by one of the sisters who gesticulates with her whole
body communicating that there is nothing hidden in the house and that all their
suspicions are baseless. The work points out the boldness of the rural women
who played important roles in a dangerous time and selflessly risked their lives,
and the lives of the members of their households, in order to help the resistance
movement forces which at the time operated underground, preparing to form
military fronts and liberate the country from the fascist occupiers.
Nardina Zubanović’s expressive illustrations were inspired by an event which
took place in the city of Mostar early in December 1941. The main protagonists of
a mass protest called “Operation Viktorija” were Mostar women who gathered
en masse at Tepa, the city market, to protest against famine and privation,
demanding to be given turnip of a variety known as Viktorija. Incensed, they
went to the mayor’s home to call him to account and demand food. The protest
continued and turned into looting and vandalising of the purchasing offices, after
which the women uprooted vegetables from the farmers’ gardens in order to
5
Jasmina Musabegović et al., Žene Bosne i Hercegovine u narodnooslobodilačkoj borbi
1941-1945. godine: sjećanja učesnika. Sarajevo: History Institute, 1977. Available from: WAF
Archive, accessed on 9 December 2016, http://www.afzarhiv.org/items/show/105, see: Olga
Marasović, Stanodavka jedne ilegalke, p. 9.
�THE LOST REVOLUTION:
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BETWEEN MYTH AND FORGETTING
13
conceal the fact that the protest was in fact a deeply political action against the
occupiers and collaborationists. The protest was finally broken up by the police.
Aleksandra Nina Knežević uses the digital drawing technique to treat the topic
of International Women’s Day, or more specifically the official slogans used to
celebrate this holiday. The slogans greet the women of China and express support to their struggle against fascism, celebrates the unity of the democratic
women’s movement, affirm the role of people’s teachers in the upbringing of
the new socialist man, as well as the role of rural women in the improvement of
the economy, consolidation of the existing co-operatives and the establishment
of new ones. The slogans tell us something about what women in the post-war
Yugoslavia were preoccupied with on their holiday.
Through the illustrations featured in this volume, we deal with the Archive’s
key topics: the heroism of labour, resistance, women in the struggle, personal
narratives and memories. This gesture of post-factum illustration of never
before illustrated events, performed through the subjective experience of the
artists who are trying to fill the blank pages of the female side of history, is
above all a token of gratitude to all the heroines known and unknown.
The stories we recount here are stories of an era, of a struggle, of a heroic age.
Thus, these illustrations do not only reflect the spirit of the age or depict specific
events, they do so in the present moment, from today’s perspective, not only as
an historical depiction of the past, but as a contemporary political act.
Adela Jušić
��AFŽ ACTIVISTS’
BIOGRAPHIES: AN
INTERSECTIONAL
READING OF
WOMEN’S AGENCY
CHIARA
BONFIGLIOLI
�16
CHIARA BONFIGLIOLI
AFŽ ACTIVISTS’ BIOGRAPHIES:
AN INTERSECTIONAL READING OF WOMEN’S AGENCY
Introduction
The experience of entering an archive is always an affective experience, an
encounter. As Antoinette Burton notes, “history is not merely a project of factretrieval (…) but also a set of complex processes of selection, interpretation, and
even creative invention – processes set in motion by, among other things, one’s
personal encounter with the archive, the history of the archive itself, and the
pressure of the contemporary moment on one’s reading of what is to be found
there”.1 The process of history writing is always mediated by our assumptions,
partiality and position. Faced with the vast array of material contained in the
Women’s Antifascist Front (henceforth AFŽ) archive in Sarajevo, I chose to start
from the published memoirs, photographs and oral history interviews, in order
to establish a possible connection through personal stories, visual objects and
sound, which could complement the research on digitalized documents – mainly
organizational papers testifying the widespread, capillary work of the AFŽ after
WW2. The richness of this archive allows for an affective connection with the
stories of the women who were part of the AFŽ, while being aware that the
encounter with their voices – or the voices of those close to them - has much to
do with our own selection, interpretation and invention, or, in other words, with
our own location.2
A figure that emerges prominently is the one of Vahida Maglajlić, the only Bosnian Muslim national heroine, who is remembered by her friends, family and
comrades as an extraordinarily generous, lively and free-spirited comrade, a
portrait confirmed by her beautiful short-haired photographs circulating on the
web. The interview with her youngest brother Alija, in particular, made clear
how much of her personality contributed to her activist choices, and also how
much she did and how much more she could have done for other women, if she
didn’t lose her life in the Resistance.3 It is very uncanny that we can still talk
to those who lived Second World War. But we are not going to be able to talk
to the people who witnessed the war and the Resistance indefinitely. And so I
think that this archive is particularly significant, as a project that is still in the
making and that is not closed, as a living archive of one of the most significant
1
Antoinette M. Burton, Archive stories: facts, fictions, and the writing of history. Durham, nc: Duke
University Press, 2005, 7-8.
2
Chiara Bonfiglioli, “Nomadic Theory as an Epistemology for Transnational Feminist History” in Iris
van der Tuin and Bolette Blagaard, eds., The Subject of Rosi Braidotti London. Bloomsbury, 2014.
3
Andreja Duganžić i Adela Jušić, “Intervju sa Alijom Maglajlićem,” Archive of antifascist struggle
of women of Bosnia and Herzegovina and Yugoslavia, accessed on October 6th, 2016.,
http://www.afzarhiv.org/items/show/16
�THE LOST REVOLUTION:
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BETWEEN MYTH AND FORGETTING
17
grassroots antifascist Resistance movements in Europe during World War Two,
whose legacy has been increasingly marginalized and made invisible with the
end of socialist Yugoslavia and with the growing hegemony of revisionist nationalist historiographies.
What is also not close – and will never be - is the issue of women’s emancipation,
and of feminism, through time and space, and in the post-Yugoslav region more
specifically. Through the archive we can find snippets and glimpses of women’s
agency and of their long-lasting quest for social justice, freedom and equality
during and after World War Two, as in the case of women from the Sreski odbor
in Teslić, who asked in 1947 to be included in the reports of the AFŽ magazine
Nova Žena published in Sarajevo, after repeatedly sending articles. They also
specifically demanded more knitting models and advice on childcare, because
that’s what local women felt was most useful.4 Within the dominant interpretative framework of women’s history during socialism, this report, as well as others, could be read solely as an as immediate proof of patriarchal consciousness,
and as socialism’s failure to undermine prescribed gender roles.5 As I argue
4
“In our opinion, at least one of the issues to be dealt with in the section dedicated to our village
should relate to the interests of our comrades living in villages: housekeeping, generally on women
mothers and children, washing, cooking possibilities feasible for them. From the conversation
with our comrades we found out it would be desirable that the Nova Žena publishes various sewing
patterns and other things useful for it. (…) Comrades like when the children are being written about.
One mother says: impatiently I look forward to each new Nova Žena because there are very useful
advices about children. Following the advice from Nova Žena, I liberated my children from gilt, so
harmful for their gentle organism. Our comrades wonder, how i sit that much is written on other
counties, but nothing on Teslić, nothing, as if we were sleeping. We sent few articles for the New
Žena, but untill today nothing about us came out“ Glavni Odbor AFŽ BiH, ‘Sreski odbor Teslić
Zemaljskom odboru AFŽ-a – povjerenstvo za štampu’, Arhiv Bosne i Hercegovine, Sarajevo, Kutija
3, f. 1178/1, 1947.
5
In anthropological terms, patriarchy defines societies based on the domination of men over women
and children, in terms of authority, property and labour. Historically, families in the Balkans are
patrilineal and based on male authority over the extended household. In more recent times, the term
patriarchy has been strongly re-associated to Balkan societies after the emergence of new nationalist
regimes and after the gendered violence occurred during the Yugoslav wars of the 1990s. Socialist
regimes in Yugoslavia and elsewhere, in turn, have often been defined by local feminist scholars
as a form of “state patriarchy”, in which the state exercised control over women’s productive labour,
while being unable to transform men’s control over women’s bodies and labour in the private sphere
(see notably the works of Žarana Papić and of Mihaela Miroiu on Romania). Such critiques, however,
were also often read by Western scholars through pre-existing Cold War stereotypes, and gradually
crystallized in what Kristen Ghodsee and Kateřina Lišková define as “common knowledge”, namely
a range of simplified, dominant claims that are reinstated almost ritually when dealing with women
in state socialism and state socialist women’s organizations in Central, Eastern and South-Eastern
Europe. Such claims had the result of denying the possibility of women’s agency under the regime
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AFŽ ACTIVISTS’ BIOGRAPHIES:
AN INTERSECTIONAL READING OF WOMEN’S AGENCY
in this essay, however, it is important to look beyond, and to resist reading the
complexity of women’s lives in the WW2 and immediate post-war era through
simplified narratives about the success or failure of socialist emancipation, or
through the presence of absence of authentic agency.6
Through the archive, we can, instead, understand in depth the ambivalence and
complexity of that time. It is hard to imagine today the degree of poverty and
exploitation experienced by most women across Yugoslavia in the mid-1940s,
and how powerful and appealing must have been the newly emerging gendered
imaginaries, which associated women’s emancipation to peace, freedom from
foreign occupation, literacy, work, and a clean, healthy home. As AFŽ activists
quickly learned, however, centuries-old patriarchy could not be easily undone,
and was intimately tied to women’s deprivation, such as in the case of a Muslim
woman in Visoko in 1947, who said she would have been happy to leave the
full face-veil, but had nothing else to wear for the time being.7 Similar details
can give a measure of women’s lives and struggles in that time, and help us
to understand the contradictions of women’s history in Bosnia-Herzegovina,
a history that has been less prominent within the literature on women’s and
feminist movements in the post-Yugoslav space, which has itself been in the
making during the last two decades.8 By engaging with the AFŽ archive, we get
of allegedly homogeneous state patriarchy. See Kristen Ghodsee and Kateřina Lišková, “Bumbling
Idiots or Evil Masterminds? Challenging Cold War Stereotypes about Women, Sexuality and State
Socialism”, Filozofija i društvo XXVII (3), 2016, 489-503.
6
On this discussion about the (im)possibility of women’s agency under state socialism, see Nanette
Funk, “A Very Tangled Knot: Official State Socialist Women’s Organizations, Women’s Agency and
Feminism in Eastern European State Socialism,” European Journal of Women’s Studies 21, no. 4
(2014): 344–360. Kristen Ghodsee, “Untangling the Knot: A Response to Nanette Funk,” European
Journal of Women’s Studies 22, no. 2 (2015): 248–252. Francisca De Haan, et. al. (2016), “Forum: Ten
Years After, Communism and Feminism Revisited”, Aspasia, 10.
7
“In relation to taking off the veil the situation in our conty is not exactly perfect. There are comrades
who took it off and those who want to do it, but cannot for now, since they have nothing to wear. They
do not have money to buy it immediately, but they will try to get something. They are saying that they
want to look with their own eyes” Republican Committee of the AFŽ BiH, ‘Sreski odbor AFŽ Visoko
Zemaljskom odboru AFŽ-a – mjesečni izvještaj za oktobar i novembar’, Arhiv Bosne i Hercegovine,
Sarajevo, Kutija 3, 1290/1, 1947. Similar cases of women bringing up the lack of other garments are
mentioned for other locations, which makes us wonder if women found class-based reasons to avoid
the changes, seen that the opposition to such measures was also strong among women themselves,
see later in this essay.
8
Fabio Giomi, “Introduction” in Aida Spahić et al. Women Documented. Women and Public Life in Bosnia
and Herzegovina in the 20th century. Sarajevo: Sarajevo Open Center, 2014. Gorana Mlinarević and
Lamija Kosović (2011) Women’s Movements and Gender Studies in Bosnia and Herzegovina, Aspasia,
Vol. 5, p. 128-38.
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19
to know the complex, fragmented and uneven history of women’s engagement,
and we encounter women who were often the bravest of that generation, or
simply those who happened to find themselves in a certain intolerable situation,
and tried to do something about social injustice, the persecution of others, and
their own survival. Our engagement with their engagement is a way to counter
the invisibility of the antifascist legacy, and of its impact on women’s lives.9
In this article, I am reading the experience of the AFŽ through the lenses of intersectionality, that is, through a feminist research methodology that considers
gender relations in intersection with other relevant factors of social differentiation such as class, geographical location, ethnicity, age, nationality and sexual
orientation.10 I analyse women’s biographical differences within the organization,
and the ways in which the AFŽ functioned in fact as a bridge between women of
different geographical locations, educational backgrounds, ethnicities, classes
and political experiences, promoting new forms of solidarity and new life opportunities against patriarchal oppression, but also reproducing new hierarchies
and forms of control over prescribed women’s roles, for instance in the case of
veiled Muslim women. Throughout the article, on the basis of different material (archives, oral history interviews, and published sources), I consider how
women’s individual stories were tied to the collective framework of gendered
“modernity” and “backwardness” promoted by the organization, and how differences among women had a role in the articulation of AFŽ practices dedicated to
the construction of modern and emancipated femininities after 1945.
The hierarchical difference between a minority of urban, educated, politicized
AFŽ leaders and the peasant and working class women who constituted the
rank-and-file base of this organization is characteristic of wartime and postwar women’s mass activism in Yugoslavia. Differences among women are also
a key to understand the organization of AFŽ archives across the post-Yugoslav
space. As Zagreb historian Lydia Sklevicky has shown in her seminal work, antifascist women’s organizations were hierarchically structured, in a pyramidal
way.11 A fundamental distinction existed between the politicized women who
9
On the concept of engagement, see Adriana Zaharijević, Pawning and Challenging in Concert:
Engagement as a Field of Study, Filozofija i Društvo, XXVII (2), 2016.
10
Texts on intersectionality are numerous, but for an introduction, see Helma Lutz, Maria Teresa
Herrera Vivar and Linda Supik (eds)., Framing intersectionality: debates on a multi-faceted concept
in gender studies. Burlington: Ashgate, 2011.
11
Lydia Sklevicky, “Emancipated integration or integrated emancipation: the case of postrevolutionary Yugoslavia” In: Angerman, A., Binnema, G., Keunen, A., Poels, V. & Zirkzee, J. (eds.)
Current Issues in Women’s History. London and New York: Routledge, 1989.
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AFŽ ACTIVISTS’ BIOGRAPHIES:
AN INTERSECTIONAL READING OF WOMEN’S AGENCY
constituted the avant-garde of women’s organizations (the “emancipated” or
“enlightened”) and the (peasant, working class or uneducated) “feminine masses”. The organization itself was functioning through village or city committees
composed of ordinary members, who would then elect delegates to the county
and regional committees, which were in turn united under the republican and
federal committees. Archival sources are reflecting such organization: next to
the representative, agit-prop documents (programmatic statements, speeches
given during mass meetings and public occasions, or the press), we find the
more reflexive, internal debates, such as transcriptions of central committees
and internal reports produced by the local and intermediate cadres of the organizations, who are reconstructing the conditions and problems of a specific
area.12 The local, republican and federal AFŽ cadres, therefore, were waging
a battle against what they defined as “backward” conceptions of the position
of women, encountering fierce resistance from men and party authorities at
the local level, but also from women themselves, since very different femininities co-existed and conflicted in Yugoslavia during World War Two and in the
immediate post-war period.13 In the next sections, I will explore a number of
women’s individual biographies, in relation to gendered imaginaries of tradition
and modernity, and in relation to women’s factors of social differentiation within
the organization.
Women’s agency between “progressiveness” and “backwardness”
Several biographical collections on the lives of female partisans and activists
were published during the socialist era, strongly emphasizing women’s bravery,
party loyalty and sacrifice for the liberation of the country. In turn, the scholarly
works published after 1989 generally dealt with women’s experiences from a
gendered perspective, on the basis of the new feminist paradigm of women’s
history. While U.S. historian Barbara Jancar-Webster interviewed former partisans for her monograph on women in the Yugoslav resistance, Zagreb scholar
Lydia Sklevicky conducted in depth archival research on the AFŽ during World
War Two and in the post-1945 era. The general interpretative framework of
these work tends to emphasize communist party and state control over women’s mobilizations, documenting in particular antifascist women’s gradual loss
12
On this, see also Lydia Sklevicky, Konji, Žene, Ratovi, Zagreb: Ženska Infoteka, 1996.
13
Chiara Bonfiglioli (2014), Women’s Political and Social Activism in the Early Cold War Era: The
Case of Yugoslavia, Aspasia, The International Yearbook of Central, Eastern, and Southeastern
European Women’s and Gender History, vol. 8, pp. 1-25.
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21
of autonomy during the consolidation of the socialist regime.14 The dissolution
of the AFŽ in 1953 is read as the ultimate proof of such process.15 While feminist
critiques of patriarchal structures during the socialist era are very valuable,
the tendency to see women’s interests as inevitably opposed to state and party
interests has the result of undermining the subjective break in traditional gender roles represented by women’s participation to the partisan struggle and by
their activism within the AFŽ. This dominant narrative also tends to undermine
and dismiss women’s agency, especially when it comes to AFŽ leaders. JancarWebster writes, for instance, that:
“For a while, women communists experienced the power and responsibility
that derived from creating and turning the AFZ into an effective service
and procurement organization in the rear. When they were called to
account and told to turn the organization into a communist-style mass
organization, they did as they were told. The women who sacrificed their
lives to defeat the invaders and protect their homes were in a very real
sense victims of the Party that called them to its standard.”16
In the rest of the passage, the author associates women’s lack of autonomy in the
AFŽ to women’s powerlessness in socialist Yugoslavia, and to gender violence
during the Yugoslav wars, framing Yugoslav women’s lives in terms of constant
victimization, from World War Two until the present. In her recent and thoroughly researched monograph, Jelena Batinić has similarly argued that partisan authorities skillfully managed to adapt their language to the daily needs of peasant and illiterate women, while at the same time considering women a reserve
army in the antifascist mobilization, and while being unable to dispel traditional
gender roles in combat units and in the organization of the mass resistance. Ultimately, her monograph does not challenge existing interpretations of women’s
14
Barbara Jancar-Webster, Women & revolution in Yugoslavia, 1941-1945 Denver Colo: Arden Press,
1998. See also from the same author, “Women in the Yugoslav National Liberation Movement” in
Sabrina P. Ramet (ed.) Gender Politics in the Western Balkans. Women and Society in Yugoslavia
and the Yugoslav Successor States, University Park: Pennsylvania State University Press, 1999.
Lydia Sklevicky, Konji, Žene, Ratovi. See also from the same author “Emancipated integration or
integrated emancipation: the case of post-revolutionary Yugoslavia” in A. Angerman, G. Binnema,
A. Keunen, V. Poels and J. Zirkzee, eds. Current Issues in Women’s History, London and New York,
Routledge 1989.
15
For a critical discussion of this narrative, see Jelena Tešija, “The End of the AFŽ – The End of
Meaningful Women’s Activism? Rethinking the History of Women’s Organizations in Croatia, 1953 –
1961”, Master thesis, Department of Gender Studies, Central European University, Budapest, 2014.
16
Jančar-Webster, Barbara “Women in the Yugoslav National Liberation Movement”, 85.
Emphasis added.
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AN INTERSECTIONAL READING OF WOMEN’S AGENCY
participation to the Resistance and of women’s activism in the AFŽ.17 As a result of such interpretations, AFŽ militants’ biographies, agency and subjective
processes of politicization remain under-researched, notably when it comes to
leaders and intermediate cadres, who were invested with leadership tasks during World War Two and in its aftermath. Lydia Sklevicky, for instance, explicitly
rejected oral history with former participants, who were still retaining public
authority at that time: “Most of the women participants, usually the ones who
were the high-ranking members of the organisation and still held considerable
positions of power afterwards, are eager to present their own experiences, visions
and memories as the only true version.”18
While these interpretations have the merit of cautioning us against an excessively romantic image of the AFŽ experience, they also ultimately undermine
women’s roles as organizational and political leaders, and their different degrees of agency in promoting new gender imaginaries that attempted to establish a “universalizing” discourse of women’s equality across classes, geographical locations and ethnicities. They also conceal that new possibilities for
political engagement, education and labour emerged after World War Two, allowing masses of women to undertake different choices, and making possible
an unprecedented generational break in women’s self-determination as citizens
and workers. As I have shown in my dissertation, new political discourses and
practices of women’s activism in the Cold War era had a transnational character
and went beyond Cold War borders.19
Patriarchy, or, in other words, male domination within public structures and in the
private sphere, certainly did not cease to exist despite the official socialist politics
of women’s emancipation. Discourses and practices of women’s emancipation
had uneven effects, primarily due to the pre-existing strong household patriarchal traditions and unevenness of women’s lives across the region, but also due
to the creation of new forms of social differentiation.20 As different documentary
movies have shown, beside the traditional and widespread double burden, women’s experiences of gender (in)equality and social mobility during socialism were
17
Batinić, Jelena, Women and Yugoslav Partisans: A History of World War II Resistance, New York:
Cambridge University Press, 2016.
18
Sklevicky, “Emancipated integration or integrated emancipation”. Emphasis added.
19
Chiara Bonfiglioli, Revolutionary Networks. Women’s Political and Social Activism in Cold War Italy
and Yugoslavia (1945-1953), PhD dissertation, University of Utrecht, 2012.
20
Rory Archer, Igor Duda, Igor and Paul Stubbs, eds., Social inequalities and discontent in Yugoslav
Socialism, Farnham: Ashgate, 2016.
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23
very much influenced by their biographical trajectory, and particularly by their
education, class and family politics. 21 Despite the ideal of Yugoslavia as a classless society, different forms of capital (political, social, economic and cultural)
shaped the extent to which women could take advantage of the new possibilities
opened to them in the field of education and labour. Moreover, a “wrong” political
or religious background could compromise such advancements, while educated
women in key positions risked incurring into harsh political repression at times
of turmoil, as it happened after the Soviet-Yugoslav split.22
What I am arguing here, therefore, is for a more nuanced assessment of women’s participation within the AFŽ, one that takes into account intersecting factors
of social differentiation and their constant fluidity, rather than assuming an immediate opposition between “women” and “the state”, particularly in a context
of highly fragmented and decentralized state power. A biographical and intersectional approach also allows us to map the continuities between women’s engagement within feminist organizations and cultural associations in the interwar
period, and their leadership within the AFŽ during wartimes and in the post-war
era, avoiding a paradigm of absolute discontinuity between «feminist» and «proletarian» women’s movements.23 Another element of continuity, is the interpretative framework of modernity vs. backwardness which read gender relations in
rural areas, and particularly among Muslim communities, as an ultimate sign of
backwardness and as a result of feudal Ottoman oppression. This framework existed already in the interwar era, and became particularly strong throughout the
AFŽ existence in the post-war period.24 Female activists, therefore, found themselves at the crossroads of these contradictions, between different conditions of
political engagement, and between different injunctions related to modern vs.
backward ways of living. Women’s individual aspirations to education, work and
marriage intersected with new forms of collective organising and new utopian
gendered imaginaries. Poverty and social justice were also strong elements of
motivation when it cames to paths of engagement. In the rest of this section,
21
See notably Sanja Iveković’s documentary Borovi i jele (2002), as well as Želimir Žilnik’s Jedna Žena,
Jedan Vek (2012) and, earlier, Vera i Eržika (1981).
22
Jambrešić-Kirin, Renata Dom i svijet: o ženskoj kulturi pamćenja. Zagreb: Centar za Ženske Studije,
2008.
23
Emmert, Thomas A. “Ženski Pokret: The Feminist Movement in Serbia in the 1920s” in Sabrina
P. Ramet (ed.), Gender Politics in the Western Balkans. Women and Society in Yugoslavia and the
Yugoslav Successor States. University Park: Pennsylvania State University Press, 1999.
24
Ibidem. See also Pamela Ballinger and Kristen Ghodsee, “Socialist Secularism. Religion, Modernity,
and Muslim Women’s Emancipation in Bulgaria and Yugoslavia, 1945-1991”, Aspasia 5 (2011): 6-27.
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AFŽ ACTIVISTS’ BIOGRAPHIES:
AN INTERSECTIONAL READING OF WOMEN’S AGENCY
therefore, I will provide some biographical material that illustrate the complex
political trajectories of female activists, particularly for women of Muslim background. I will also provide two examples in which education and class were an
important gateway to political engagement, to illustrate how different factors
of social differentiation played a role in women’s mobilization. These examples
are not meant to be representative of the whole situation in Bosnia-Herzegovina or in the rest of Yugoslavia, also since the available published and archival
sources are privileging the pespectives of female leaders rather than the ones of
rank-and-file members. Rather, through these case studies I aim to suggest that
intersectional and biographical approaches might be productive for new fresh
prespectives and interpretations of the AFŽ archival legacy.
When looking at AFŽ activists’ aspirations towards personal freedom and
equality, Vahida Maglajlić (1907-1943) deserves to be recalled25. The eldest of
ten siblings, born in Banja Luka in a respected Muslim family, whose father was
the local kadija, or judge, Vahida expressed a strong, lively personality since
her youth, when she was first a tomboy and then a highly skilled weaver and
tailor. After finishing a girls’ only vocational school, she dreamt of continuing
her studies at the teachers’ high school in Zagreb. Her father, however, did not
allow her to study further, while her brothers were all studying and specializing
in different professions. Her activist brother Efrem, however, started to bring
her clandestine left-wing literature, which she would read avidly, secretly from
her father, gradually becoming a communist activist. Due to her free-spirited
attitude, Vahida quickly abandoned the full face-veil (zar) and even cut her hair
short to the dismay of her parents, following the fashion of the times. She had
a strong influence on other Muslim women and girls, whom she frequently encouraged to pursue an education, and with whom she organised a number of
excursions through cultural associations such as Gajret. Shortly before the war,
she became the secretary and then the president of Ženski Pokret, the women’s
association in which young left-wing women organized before engaging in clandestine partisan work. The kadija house in Banja Luka became a core site of
antifascist activities under Ustasha occupation. Vahida Maglajlić, together with
other notable comrades such as Dušanka Kovačević and Rada Vranješević, frequently used the full veil as a device for hiding and for secret meetings with other
clandestine fighters. Vahida was eventually arrested and tortured, but managed
25
See notably Mila Beoković, Žene heroji. Sarajevo: Svjetlost, 1967. For other biographical accounts
on Vahida Maglajlić, see Himka Maglajlić-Hadžihalilović, Zapisi o Vahidi Maglajlić. Banja Luka:
Glas, 1973. and from the same author Rođena za burno doba: životni put narodnog heroja Vahide
Maglajlić. Kragujevac: Dečje Novine, 1977.
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25
to escape from the local prison into the liberated territory.26 Before being killed
by German troops in April 1943, Vahida was especially engaged with Muslim
women in the area of Cazin, mobilizing them in support of the partisan movement. She was elected as part of the The Central Committee of the AFŽ during
its first conference in the liberated area of Bosanski Petrovac in December 1942.
The position of Muslim women became particularly sensitive in the post-war
era, also due to the complex political position of Muslim citizens during World
War Two.27 In the late 1940s, the AFŽ engaged in the campaign against the zar
or feredža, a garment which covered face and body, equivalent to today’s burqa,
which culminated in several laws against the full face-veil across Yugoslavia in
1950 and 1951, at a time in which «the simultaneous harnessing of religion and
liberation of women became a potent symbol of progress and modernity». 28 The
veil was strongly Orientalised and negatively associated with the historical legacy of the Ottoman empire.29 A biography that fully showcases the ambivalences
of women’s emancipation in the post-war era is the one of Didara Dukazdjini, a
seventeen-year-old ethnic Albanian girl raised in a wealthy family in the town of
Prizren, who was told by her father that she had to abandon her feredža/ferexhe,
the full Islamic veil that covered her head and face when she ventured outside
the house. 30 The local communist authorities had invited the most important
families in town to set the example, in order to establish the new socialist values
in the traditional and underdeveloped region of Kosovo.
In 1947 a Party directive arrived, about convincing the most influential
people in the city of the necessity for women to take off their veils (…) My
father was present in the first of those meetings, and immediately made
a decision: his daughter was going to take off the veil. Of course, he did
not ask my opinion. My father’s decision seemed to me the most horrible
punishment. I was shocked, stunned, with no force to oppose him when
he told me that he had given his word to the local Party committee. I cried
all night. I was seventeen. I wanted to get married and I did not want to be
different from other girls of my age.31
26
Žene Heroji, 216-218.
27
Hoare, Marko Attila, The Bosnian Muslims in the Second World War: A History. London: Hurst & Co
Publishers Ltd, 2013.
28
Socialist Secularism, 12.
29
For a discussion of Islamic veiling in Bosnia-Herzegovina in a long-term historical perspective,
see Andrea Mesarič, “Wearing Hijab in Sarajevo. Dress Practices and the Islamic Revival in Postwar Bosnia-Herzegovina”, Anthropological Journal of European Cultures, 22(2), 2013: 12-34.
30
Malešević, Miroslava, Didara. Životna priča jedne Prizrenke. Beograd: Srpski genealoški centar, 2004.
31
Didara, 39.
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Didara was shocked by her father’s decision. She thought she could not survive
the shame of going out “naked” in the streets. Upon deciding that she had to take
off the veil, her father also decided that she would enroll in a teacher training
course. Three months later, Didara obtained employment as a teacher, since for
the literacy campaign, literate workers who could teach in the different villages
of Kosovo were in great demand. Two years later, at age nineteen, Didara fell in
love with Toša, a Serbian communist militant, who proposed to her: “Communist from head to toe, he did not care at all about the difference in our national
backgrounds”.32. In order to marry the man she loved, and in order to avoid an
arranged marriage with an Albanian man, Didara had to escape from her father’s house, severing relations with her parents for several years to come. She
later became a member of the AFŽ, and as “living example” of women’s emancipation, she was sent to different villages to recruit other Albanian women for
the activities of the Popular Front. While the case of Didara is exceptional, it is
also an illustration of the extraordinary social and political transformations that
took place in Yugoslavia in the immediate post-war period, and of the implications they had for women.
The AFŽ archives from Bosnia-Herzegovina, but also from other former Yugoslav republics, indeed testifies of the strong interest for education and improvement in living standards expressed by women of different ethnicities, also as a
result of the new opportunities available to them, and as a result of the efforts
placed by the AFŽ in grassroots literacy programs, sanitation campaigns and
attempts to reduce infant mortality in rural areas. At the same time, campaigns
such as the one against the full veil were received with mixed feelings, since they
subverted traditional communal ways of life. The fact that women’s illiteracy
was widespread in former Ottoman territories such as Bosnia, Macedonia and
Kosovo, enhanced the connection between “backwardess, religion (especially,
but not only, Islam) and female oppression” in the eyes of AFŽ leaders.33 The
laws against the veil, therefore, was often read by Muslim women themselves
as specific threat against their community, reinforcing the separation between
Muslim women and AFŽ activists of different ethnic origin. Similar perceptions,
for instance, are documented for Muslim women in the Sandjak province of Serbia, who openly described their shame at having to abandon the veil in public.34
In one of the few autobiographies from the region that was translated into English, Sanđak-born scientist Munevera Hadžišehović (born 1933) recalls similarly
32
33
34
Didara, 47.
Socialist secularism, 16.
http://sandzakpress.net/ispovijesti-sandzackih-zena-nakon-prisilnog-skidanja-zara-i-feredze1951-godine
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27
feelings of discrimination and isolation as a result of her Muslim background,
while also noting the support received by the socialist state, first as a promising
student, then as a scientist employed by a public research institute in Belgrade,
and finally as a single mother in the 1970s and 1980s.35
These biographical accounts of upper class women of Muslim background provide a glimpse of the contradictions and ambivalences that were at stake in the
rapid process of social modernization which affected women in socialist Yugoslavia from 1945 onwards, and also allow us to see that a variety of intersecting social factors were affecting individual life trajectories. Two other important factors that led to political engagement were education and class. Young
students were highly represented in the antifascist movements, as highlighted
by the biographies of other women heroes from Bosnia-Herzegovina, such as
students Dragica Pravica (1919-1943) and Radojka Lakić (1917-1941), and student and clerk (for lack of possibility of becoming a teacher) Rada Vranješević
(1914-1944). An interesting figure in this group is Sida Marjanovic (born 1921 in
Bosanski Alexandrovac near Banja Luka), a former student of the gymnasium in
Mostar and of the conservatory in Banja Luka, member of the communist youth
and member of the resistance. She worked first as nurse, then as a political
worker, and finally she was in charge of radio programs and publications until
the Bosanski Petrovac conference of 1942. Afterwards, she was engaged in establishing AFŽ sections on the Kozara mountain in both liberated and occupied
territory. During the struggle, she witnessed the death of Vahida Maglajlić and
other comrades in April 1943 and gave birth to a daughter in October 1943.36 After the war she was vice-president of the Republican Committee and the secretary of the AFŽ in the city of Banja Luka. She continued to work in the media and
became the director of Bosnafilm, authoring several engaged documentaries
and successively writing the script for the well-known partisan movie The Battle
of Neretva, a battle she had herself witnessed.37 She later became a diplomat
specialized in cultural exchanges, and was the first president of the Association
of Film-Makers of Bosnia-Herzegovina.
35
Hadžišehović, Munevera, A Muslim Woman in Tito’s Yugoslavia. College Station: Texas A&M
University Press, 2003.
Glavni Odbor AFŽ BiH, ‘Centralni odbor AFŽ-a Jugoslavija Glavnom odboru AFŽ-a BiH – biografije
narodnih odbornica, Arhiv Bosne i Hercegovine, Sarajevo, Kutija 7, 2526/5, 1949. Her short
biography is contained in a list of women activists in people’s committees from December. I could
only find the date of birth and a few indications on her life online. I am also collecting biographical
information from the following books: Himka Maglajlić-Hadžihalilović, Rođena za burno doba:
životni put narodnog heroja Vahide Maglajlić. Kragujevac: Decje Novine, 1977. Dragoje Lukić, Rat i
djeca Kozare, Narodna Knjiga 1984.
37
Sida Marjanović, Na Neretvi… Sarajevo: 1950.
36
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AN INTERSECTIONAL READING OF WOMEN’S AGENCY
Beside teachers and students, the antifascist movement was also joined by
women who became politicized through working class circles and trade unions.
Due to women’s concentration in the garment sector, textile workers were especially active in the antifascist movement in the interwar period, and were at
the head of several strikes.38 A prominent figure in this sense was Judita Alargić
(Novi Sad 1917), who got radicalized as a textile worker in the interwar period
and was successively occupying important political tasks within the party and
the AFŽ during and after the war. She was the only female representative from
Vojvodina at the Bosanski Petrovac conference where she became part of the
AFŽ Central Committee.39 She continued to be active in socialist women’s organizations, The Union of Women’s Association of Yugoslavia (SŽD) and Conference for the Social Activities of Women of Yugoslavia (KDAŽ), after 1953. Despite her high political position, she kept being interested in the fate of female
workers, as proven by her intervention during a 1954 SŽD leaders’ meeting, in
which she lamented that women in the garment industry were working in terrible conditions for miserable wages, with no one to take care of their children:
“in any other system these workers would strike, but this is a socialist country and
people understand the situation. We are however indebted to help them as much as
we can”.40
This last quote points at the contradictions of the socialist system when it
came to addressing class and gender inequalities, something of which female
activists were deeply aware. In the next section, I will consider how ethnic and
class differences among women were tackled by the Women’s Antifascist Front
in the late 1940s and early 1950s, especially when dealing with women living in
rural areas. I will also look at the differences between socialist ideals and social
reality, namely at the tension between the idealised model of the new socialist
woman (literate, working, politically active) and women’s widespread illiteracy
and political passivity. Again, I am interested here in an intersectional reading
of women’s agency, and at the ways in which differences in class, ethnicity and
education shaped the discourses and practices of the AFŽ.
38
Lagator Špiro and Čukić Milorad, Partizanke Prve proleterske. Beograd, Export-press, 1978.
Kecman, Jovanka Žene Jugoslavije u radničkom pokretu i ženskim organizacijama 1918-1941.
Beograd: Narodna knjiga, 1978.
39
See the biographical portraits collected by Gordana Stojaković http://www.zenskestudije.org.
rs/01_o_nama/gordana_stojakovic/AFZ/afz_licnosti.pdf
40
“In any other system these workers would go on strike, but this is a socialist country and people
understand the situation, and it is our duty to help them as much as one can.” Beograd, Arhiv
Jugoslavije, fund 354: kutija 1: Zapisnici i stenografske sa sastanaka upravnog odbora i
sekretariata SZDJ i sa savetovanja SZDJ 1954-1961. Zapisnik 6.3.1954, p. X/3.
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Socialist ideals and social reality:
AFŽ activists’ work on the ground
In the post-war era, antifascist female activists were still motivated by the
strong militant ethos that emerged during the antifascist Resistance. The values of constant activism and self-sacrifice for the liberation of the country had
led to the partisans’ victory, also largely thanks to women’s political participation. Mass mobilization, therefore, continued to be seen as a necessary tool to
reconstruct a devastated country and to strengthen the so-called gains of the
revolution, namely the radical transformation of class and property relations
against political and class enemies. After 1945, following the Soviet model, Yugoslav leaders were increasingly radical when it came to the propagation of
class struggle on a national and international level, and this eventually led to
contrasts with the Soviet leadership. The Soviet-Yugoslav split of June 1948 enhanced this radical stance, at least in its immediate aftermath, when Yugoslavia
found itself isolated internationally, and in need to mobilize the population in
support of its authorities. The late 1940s and early 1950s, therefore, were times
in which a high degree of political mobilization and social control was promoted
by the authorities, with “passivity” figuring as one of the greatest sins when
it came to the political realm. Politicized female leaders, generally raised in
urban areas and more educated than the vast majority of the female population, with a long experience of militancy since the interwar period, carried on
the ethos of self-sacrifice and constant political mobilization, and were keen to
propagate their values among “the female masses”.
So, what was the idealized image of the socialist “new woman” propagated by
the AFŽ and how was it enforced on the ground? What were the activists’ expectations and how did they meet with the reality of women’s lives across the country, particularly in Bosnia-Herzegovina? The women’s press, with its agit-prop
character, can give us an idea here of such projections and imaginaries. One
significant editorial by Bogomir Brajković, published in Nova Žena shortly before
the liberation, appealed to the Croatian women of Bosnia-Hercegovina, stating
that many of them had already joined the partisan struggle, while another part
of the Croatian community had trouble to follow the right political path. The
editorial explicitly stated that Croatian and Muslim women were on the same
level of backwardness than Serbian women in the Kingdom of Yugoslavia, but
that Serbian women has managed to elevate themselves in the course of the
partisan struggle. Serbian women were characteristically more prominent in
the struggle in Bosnia, also due to their harsh persecution under the collabo-
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AFŽ ACTIVISTS’ BIOGRAPHIES:
AN INTERSECTIONAL READING OF WOMEN’S AGENCY
rationist regime of the Independent State of Croatia of which Bosnia was part.41
Croatian women from BiH were invited to join the struggle in order to elevate
themselves as well, following the example of Croatian women from Croatia, who
strongly contributed to the Resistance in Istria, Lika, Slavonia and Dalmatia.
Croatian women were explicitly invited to establish a sisterhood with Muslim
and Serbian women, in the name of the common victimization suffered at the
hands of a common enemy (the occupying Axis forces and the local collaborationist forces).42 On the one hand, the AFŽ magazine was attempting to alleviate
ethnic conflicts among women, and to act, as Jelena Batinić writes, as a “transethnic mediator”43, promoting what will be officially defined as the doctrine of
“brotherhood and unity”. On the other hand, ethnic divides had to be taken into
account when designing strategies for women’s interethnic mass mobilization.
Differences among women, however, were not only shaped by ethnicity, but also,
more importantly, by their degree of political awareness, which also often overlapped with ethnic belonging, as in the case of Croatian and Serbian women
mentioned above. In a Nova Žena editorial from 1946, the writer reflected on the
fact that women had become a true political force. Still, many of them could not
be considered antifascists, to the distress of the most engaged activists who
attempted to mobilize them. The author argued that depoliticized women had to
be approached with understanding and care, since even those who were passive or behaving in an oppositional way had also been victimized by fascism.
Their stance was mainly due to ignorance or to the negative influence of family
members, especially in the case of peasant or working class women. Only a few
women were to be considered authentic “enemies” (neprijatelji), and these were
collaborationist women of loose morals, or class enemies, mainly women who
had lived off the work of others in old Yugoslavia, and wanted to turn back time
to pre-war conditions. The article also summoned antifascist women to show
less “sectarianism”, especially when it came to Serbian female activists, who
showed mistrust towards Muslim or Croatian women who had acquired political
responsibility.44 Class struggle was supposed to supersede existing ethnic ha41
See: Jancar-Webster, Women & revolution in Yugoslavia, and Batinić, Women and Yugoslav partisans.
42
“Serbian woman, whose immeasurable sufferings were recorded by the great Croatian poet
Vladimir Nazor in his poem “Orthodox mother”, is giving her hand to Croatian and Muslim
woman and wnats them to mutually cure the wounds afflicted by the common enemy. And
patriotic consciouss Croatian women looks at the Serbian and Muslim women as her sisters.
This siterhood, consecrated by the innocent blood of numerous victims, all Bosnian-Herzegovinian
women must guard as sanctity.”Nova Žena, br.2, 5, «Hrvatice Bosne i Hercegovine».
43
Batinić, op.cit., 218.
44
Nova Žena br.6, p.15, «Pitanja, u koja treba da se udubimo».
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tred and divisions, with women being invited to jointly mobilize for the common
good. At the same time, political awareness had to be shared among women of
different political orientations, in the attempt to gain the sympathy of female
citizens who had been at the margins of public life.
The late 1940s witnessed a truly capillary effort on the part of the AFŽ to create
the preconditions for women’s activism through mass literacy campaigns, as
well as through massive recruitment in voluntary labour brigades and in the
new industrial labour force. AFŽ members were also engaged in the creation of
welfare structures for orphans, maternity clinics, and in the opening of crèches
for female workers and their children. By sharing cultural, economic and political
capital among so-called backward women, AFŽ leaders aimed to expand the
socialist regime’s legitimacy among women, and to make use of women’s work
for purposes of reconstruction and mobilization. Yet, the weakness of political
“cadres” at the local level was very often apparent, and so was the fact that the
organization could not reach and involve all women – especially women in rural
areas – across the country. Despite their socialist ideals, which strongly emerge
in propaganda material such as the women’s press, AFŽ leaders were deeply
aware of the difficulties in changing women’s position. During a plenum of the
AFŽ’s Republican Committee of BiH held in March 1948, prominent Bosnian
leader Dušanka Kovačević lamented that the organization had not managed
to reach all women, especially in villages, due to the gap between urban and
rural realities. Kovačević explicitly stated that the organization had to take into
account, and make use of, peasant women’s agency:
Comrades, what I notice in this meeting is the relation towards the peasant
woman, some comrades said that peasant women are illiterate, that they
are not skilled, and so on. We cannot talk like this, comrades. We cannot
talk about the inability of peasant women, we cannot and won’t listen to
that, it’s not possible to always put the issue in terms of ‘if we would have
more urban women, more teachers, it would be easier’. See instead what
we should do. We want to make political cadres out of peasant women.
The peasant woman showed during war what she was able to do, she gave
a lot during the war, she is a big patriot of our country, and she needs
knowledge. This is our debt towards that woman and we can help her. We
should struggle to raise more village cadres.45
45
“Comrades, for me this meeting revealed something, relation towards peasant-woman, when some
comrades talked about the peasant women as illiterate, incapable…etc..We, comrades, cannot
speak this way. We cannot talk about the peasant-woman’s incapability, we cannot and will not
always listen about it, and we cannot always put things like this: if only we had more citizens,
teachers, etc…it would be easy. Then you would see what we could do! What we want comrades is
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AN INTERSECTIONAL READING OF WOMEN’S AGENCY
This speech testifies that AFŽ leaders were aware of the potential of peasant
women’s agency. Creating cadres in villages, however, appeared extremely difficult, since the most talented activists often moved from AFŽ cells to local institutions, preferring to work for the People’s Liberation Front than among women
(an issue also analyzed in depth by Sklevicky)46. Oftentimes, notable male party
members resisted the wives’ participation in the work of the organization, and
opposed the work of the AFŽ at the local level.47 The reports from the town of
Vareš, for instance, well exemplify similar phenomena.48 Generally, local peasant AFŽ members were village housewives, with three or four years of education, who had become politicized during the war, due to war losses and involvement of family members. Their political level, however, did not always appear
satisfactory, particularly when it came to leadership skills. In a list of biographical sketches of AFŽ members who attended a political course in Sarajevo, many
students were described as inadequate to take up a cadre position (rukovodilac).
Inadequacies most often stemmed from lack of education, or limitations due to
personal character, which made leadership difficult (“tiha”, “šutljiva”, “voli intrigirati”, “ne voli da diskutuje”, “nedisciplinovana”, “nije dovoljno bistra”, “prilično zaostala, skoro je skinula zar”). Women who were too young, too old, or in bad health
to turn the peasant into the director, head. She [peasant women] has shown what she can do during
the war, she gave a lot in the war, she is a big patriot of our contry and needs education. She is our
comarde, and we have to help her. We need to work harder to educate and equip more peasant
women directors” Glavni Odbor AFŽ BiH, ‘Zapisnik IV Plenuma Glavnog Odbora AFŽ-a održanog u
Sarajevu, 13 marta 1948. Arhiv Bosne i Hercegovine, Sarajevo, Kutija 5, 2912/32, 1948.
46
Sklevicky, Konji, Žene,Ratovi, 120-121; 137.
47
Bonfiglioli, Women’s Political and Social Activism.
48
“In the regional organisation in Vareš, one big mistake is related to the fact that the comrade who is
also a head of a Committee lives the Party life in the local organisation, where she dedicates all her
time, and because of it her work in our Regional AFŽ section is neglected (..) In Vareš, the wife of the
member of the SNO refuses to work in the AFŽ and she is happy to point that out everywhere“ Glavni
Odbor AFŽ BiH, ‘Zapisnik 1 October 1950’, ”. Arhiv Bosne i Hercegovine, Sarajevo, Kutija 8, 4288/?,
1950. The situation in Vareš was described as organizationally very weak in another report, which
lamented that wives of party members and notable personalities were avoiding work, and that their
husbands justified it. The influence of the Catholic Church, moreover, was said to be most important
for local women than any conference by the AFŽ or Popular Front. The wife of a local secretary,
for instance, constantly attended Catholic masses and stayed away from AFŽ meetings due to some
personal antipathy with a local activist, even if they were both partisans during the war. Muslim
party members were also not allowing their wives to take off the veil. Glavni Odbor AFŽ BiH, ‘Sreski
odbor AFŽ Vareš Oblasnom odboru AFŽ-godišnji izvještaj o radu’, Arhiv Bosne i Hercegovine,
Sarajevo, Kutija 8, 91/1, 1949.
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were also considered unable to direct the local section, and so were those with
unconventional morals (“nesređen porodični život”). Many candidates showed potential for political work, but needed help and further learning and studying.
Generally, but not always, there was a correlation between years of schooling,
willingness to learn and the possibility of being selected as a local leader. The
ideal new female village cadre, thus, had to be outspoken, disciplined, hardworking, willing to learn and willing to help others. 49
Seen these difficulties in creating local cadres, and in order to bridge the gap
between urban and rural realities, AFŽ leaders placed a great attention towards
education and transformations in overall living standards, seeing an immediate
connection between women’s emancipation and social development in village
communities. A speech by AFŽ president Vida Tomšič sent by the Central Committe (Centralni Odbor) in Belgrade to the Republican Committee (Glavni Odbor)
of BiH in September 1948, for instance, stated that women’s backwardness was
a legacy of old Yugoslavia, and that’s what made work among women so important. Talking in her name and in the name of other AFŽ leaders, she stated:
We should teach women to hate their inequality (neravnopravnost), which
today still for many thousands of women is practically hidden under the veil
and under other less visible habits. We should liberate our female masses
from superstition, different stereotypes and so on. This is a long and tiring
work. Similarly, through the work of our organizations, we should clean,
paint and rearrange our homes, get rid of old fireplaces, bring in beds, teach
how to keep cleanliness and decent health standards. (…) We cannot think of
building socialism without simultaneously raising the living standards, and
specifically without considering the emerging aspirations for a better living
of our working masses, especially at the village level.50
49
Some of the less successful students, for instance, were described as follows: “D.B., Bos. Dubica,
born in 1923, has 4 years of elementary education, vice-president of the County AFŽ Committee.
Though she is young and has all the conditions to develop, she did not show particular interest for
studying. She does not feel responsible and is not disciplined in work. If she is to be named head,
she would have to be familiarised with these mistakes. Thus far, she was not politically elevated and
needs to read and learn more.” Successful students were described along these lines: “N.D., Mostar,
born 1918, has 4 years of elementary education. She has all the preconditions to be independent
director, head, she is familliar wit the AFŽ work, and is eager to know more about it. Disciplined
and shows the will for studying harder. She takes the correct attitude in relation to political events.
Has comradely relation to other comrades and is willing to help them. ” The County Committee
of the AFŽ Sarajevo, ‘Glavni odbor AFŽ BiH Oblasnom odboru AFŽ BiH – karakteristike polaznica
političkih kurseva’, Arhiv Bosne i Hercegovine, Sarajevo, Kutija 9, 352/6, 1950.
50
“We have to teach our woman to hate her inequality, still hidden in thousands of cases behind the
feredža and other, though less visible habits, we have to liberate the masses ouf our women from
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AN INTERSECTIONAL READING OF WOMEN’S AGENCY
The need to promote women’s education, as well as hygienic norms, was also
related to the very high rates of infant mortality across the country, and to the
socialist state’s aspiration to provide its citizens, and especially women, children
and war invalids, with social protection and assistance. A great part of AFŽ work,
therefore, consisted in educational activities that had the aim to propagate new
daily habits and to raise the living standards of the population. The faith placed by
prominent AFŽ activists into peasant women’s agency and ability to improve their
daily lives is perhaps best illustrated by the biography of another notable figure
active in the organization, namely Rajka Borojević. A teacher and partisan from
Herzegovina, she took shelter with her husband and two children in rural Serbia
during the war, and felt indebted to the local peasant population. After founding
the Vitaminka food processing factory in Banja Luka, together with her husband,
she moved to the village of Donji Dubac in the early 1950s, and started her first
workshops with peasant women in 1954. Later she founded the Dragačevo
weavers’ cooperative, which employed 420 women in the early 1960s. 51
A member of the plenum of the Central Committee of the AFŽ in the late 1940s,
Rajka Borojević had already led cultural-political courses for peasant women
in Banja Luka. During the plenum in Sarajevo mentioned earlier, she reported
on such courses, describing the program designed for female villagers. The
women attended conferences, visited children’s homes, a home for invalids as
well as many factories, where they met “many female shock-workers about
whom they had heard previously, but without believing their stories when they
were told at conferences”. The villagers also saw how books and newspapers
were printed, and were taken to the theatre, the cinema and various political
events. They were also “placed in the different homes of the best activists, so
that they could see how to cook, how to raise children, something that is lacking
the superstition, various predjudices and so on..Equally, through the work ouf our organisation we
need to clean, paint, wash our houses, throw out the midleage customs, put the beds inside the
houses, teach women how to keep the place clean and maintain the basic hygiene conditions (...)
we cannot imagine the construction of socialism without, at the same time, raising the aspirations
to improve the life of our working masses, in particular those in villages” Glavni Odbor AFŽ BiH,
‘Centralni Odbor Beograd Glavnom Odboru AFŽ Bosne i Herzegovine›, Arhiv Bosne i Hercegovine,
Sarajevo, Kutija 5, 2051/1, 1950.
51
Rajka Borojević, Iz Dubca u svet (Beograd: Etnografski muzej, 2006), first edition 1964. See also
Natalja Herbst, ‘Women in Socialist Yugoslavia in the 1950s. The Example of Rajka Borojević and
the Dragačevo Women’s Cooperative’, in Roswita Kersten-Pejanić, Simone Rajilić, and Christian
Voß, (eds.), Doing Gender-Doing the Balkans. München, Berlin, Washington D.C.: Verlag Otto
Sagner, 2012. See also the recent artistic project on Rajka Borojević curated by her granddaughter
Ana Džokić, Taking Common Matter into Your Own Hands (last accessed 19.10.2016).
http://www.stealth.ultd.net/stealth/25_taking.common.matter.into.your.own.hands.html
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in the villages”.52 Borojević also discussed issues of schooling and the situation
in the orphanages, which she invited AFŽ activists to visit in order to provide war
orphans with the love and warmth they missed, since their parents had sacrificed
themselves for the liberation of the country. A similar combination of pedagogy,
ethics of care and solidarity is present in Borojević’s later biographical account
of her work in Donji Dubac in the mid-1950s, where she recalls the difficulties
she faced when starting the first workshops with local peasant women in the
Serbian countryside.
The author recalls her feelings when she arrived for the first time in the village
after the war:
I am especially glad because once again, like during the war, I feel closeness
with these people. I’m thinking of how I could help them. This idea is not
new. I have it since the war days. I brought it here - as a promise to myself.
I am the closest to women. They are increasingly coming to see me. Coated,
dressed up as during a holiday. They entrust me with their difficulties. I
advise how best I can. I show them household tasks, I talk about the care
and upbringing of children. I realize it all happens in bits and pieces.53
The rest of the diary retells Borojević’s encounter with local customs and superstitions, detailing her daily struggle against peasant women’s lack of hygienic
norms when it comes to childbirth, childrearing and daily living. It took Rajka
Borojević a long time to convince local husbands that they course would be beneficial for their wives. The activist even publicly denounced one of the husbands
who had beaten up his wife for taking part in the course, through an article
in the Belgrade daily Politika (she, however, omitted his name, threatening him
that she would have revealed it if he would do it again). Her classes in Donji
Dubac included a theoretical part (hygiene of the home, women’s hygiene and
52
“They saw many firms and factories, they saw many women udarnice that they earlier only heard
about, but did not believe when they were mentioned at the Conference. They saw how books and
newspapers are printed. They went to theaters, cinema, manifestations, reading groups, teaparties, etc… They were put into the houses of our most advanced activists and were thus able to
see how to cook, raise and educate their children, and to learn everything that our village still
lacks.” Glavni Odbor AFŽ BiH , ‘Zapisnik IV Plenuma Glavnog Odbora AFŽ-a održanog u Sarajevu,
13 marta 1948 Arhiv Bosne i Hercegovine, Sarajevo, Kutija 8 5, document number missing/7, 1948.
53
“I am very pleased to feel closeness with this people, just like during the war. I ma thinking how to
help them. This idea was did not come yesterday. I have been thinking about it since the war. I took
it from here/ as a promise to myself. I am closest to women. They arrive more and more. Coated,
wearing make up, all ready, like for some fest. They confide their miseries to me. I advise them, as
much as I can. I show them things related to household, about raising and educating their children.
I understand — all this is really only partial and not much.” Rajka Borojević, Iz Dubca u svet, 7.
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sexual education, first aid, childcare, alcoholism, food, etiquette) and a practical part (cooking, serving, preparing preserves, making soap, dying textiles,
knitting and sewing, collecting aromatic and medical plants, beekeeping, cultivation of raspberry, handwork, singing).54 Women walked several miles from
various surrounding villages to attend. From the village, they were even taken
to study visits in Belgrade, where they went to the cinema for the first time in
their lives, and later to Sarajevo, Banja Luka, Kumrovec (Tito’s birthplace) and
Zagreb. In the early 1960s, the Dragačevo weaving cooperative was launched,
to increase women’s economic independence in the community. Women’s position in the village gradually improved, and in 1967, the newly founded House of
Culture even hosted the finals of the “best husband” competition, during which
women openly assessed the most respectable prospective mate, as shown in
the original documentary from that time.55 The building itself had been funded
with self-organised “best husband” parties in the surrounding villages.56
Rajka Borojević’s activism, which started within the AFŽ and continued well
beyond the demise of the organization in 1953, well exemplifies the combination
of utopian imaginaries, collective values and individual aspirations which
animated left-wing leaders in their attempt to emancipate women – especially
village women – across Yugoslavia. A number of women who had come out
of the partisan experience embraced socialist values and strived to improve
women’s position, particularly from a social and economic perspective, in line
with the idea that overall social progress had to be achieved also through the
improvement in women’s conditions. While elements of social control and topdown emancipation were present, AFŽ activists were also aware of the situation
on the ground, and of the gap between socialist ideals and reality, which they
tried to bridge as best as they could, sharing social, economic and cultural
capital with other women.
54
Rajka Borojević, Iz Dubca u svet, 39.
55
https://vimeo.com/134070626
56
http://www.stealth.ultd.net/stealth/25_taking.common.matter.into.your.own.hands.html
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Conclusion
This essay provided an intersectional reading of women’s position within the
AFŽ, arguing for the need to further explore women’s social differences in order to understand the complexity of women’s positions within the organization.
The paper strives to overcome dominant interpretations of AFŽ organizational
dynamics, which mainly focus on the opposition between women’s and state’s
interests, and discusses instead the individual biographies of some key activist figures (Vahida Maglajlić, Didara Dukazdjini, Sida Marjanović, Judita Alargić
and Rajka Borojević), in order to show the importance of women’s subjective
aspirations to equality, freedom and social justice, and the ways in which they
were translated into collective political engagement. As I argue in the paper, the
AFŽ was not only an instrument of political mobilisation and social control, but
also a mean to exercise solidarity and care, by sharing cultural, political and
social capital among women. AFŽ leaders, who were generally educated, politically experienced and whose engagement was embedded in the revolutionary
ethos of the partisan Resistance, strived to promote their values among illiterate, apolitical women, and to bridge the gap between urban and rural words.
Hierarchies between politically active and passive women were established,
especially when it came to Muslim women, who were specifically singled out
as backward and forced to abandon their veils. Nonetheless, because of peasant women’s contribution to the antifascist struggle, their social and political
agency was recognized, while ethnic and religious identities were not seen as
fixed, but as something that could be gradually transformed through education, knowledge and political engagement. AFŽ activists themselves had experienced these transformations, and were keen to provide similar opportunities
to other women.
Among AFŽ members, therefore, there were fundamental differences in terms
of ethnicity, class, political background and education, as well as different degrees of political and social agency. Yet, the organization encouraged women
to cross boundaries, from the city to the countryside and back, across national
groups and across class differences. AFŽ activists propagated the socialist ideal
of women’s equality and emancipation against all odds, through alphabetization
courses, courses about hygiene, voluntary work brigades, and various means
of local mobilization. The AFŽ archive testifies of the richness of such capillary
activities, since the reports from the ground are extremely detailed and precise, providing a precious source for women’s history. The archive material can
help us reconstructing differences between communes, regions and republics,
so that in fact the AFŽ archives can be used to compare women’s conditions
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AFŽ ACTIVISTS’ BIOGRAPHIES:
AN INTERSECTIONAL READING OF WOMEN’S AGENCY
across the unevenly developed Yugoslav federation. The archive also allows us
to study how federal directives on women’s emancipation were translated and
negotiated at the local level. Women’s individual life paths and stories, as shown
in this essay, are another crucial theme that deserves to be explored further,
through a combination of archive material, oral history, memoirs and secondary
literature published during the socialist era. While the memoirs, biographies
and compilations of stories on female partisans that were written during socialism are generally dismissed as ideologically biased and hagiographic, they can
nonetheless provide useful historical information on the dominant values and
imaginaries of that time. I will conclude this essay with a last passage from Rajka Borojević’s autobiography, which makes clear the value of memoirs for historical research, and highlights the utopian values that animated AFŽ leaders:
The Belgrade – Bar railway will also connect these villages to bigger centers. The highway Belgrade – Titovo Užice will be half shorter than the
one going through Kragujevac. Roads, railways, houses, schools, power
lines...they go further and further, deeper into the hills and in the former
remote areas. The time will come when a stranger will wonder if Dubac
really was a remote village. The villages are changing faster and faster.
These ones as well. The eletrification already changed them so much. And
in the villages, inevitably, what is new is replacing the old. It’s now possible to reach Busenjači by walk, only with half an hour walk, that’s right.
I sing and I remember those very, very had travels and the hard work.
There were way many. That is the destiny of pioneers. But the fight for the
new, and for the better, is beautiful! New women are really blossoming,
and that’s why I am happy.57
57
“Pruga Beograd—Bar primaknuće i ova sela većim centrima. Auto-put Beograd—Titovo Užice
biće upola kraći od onog preko Kragujevca. Putevi, pruge, domovi, škole, dalekovodi. .. prodiru sve
dalje, sve dublje u brda. U nekadašnje zabačene krajeve. Doći će vreme kada će se došljak čuditi:
zar je Dubac bio zabačeno selo? Sela se menjaju sve bržim tempom. I ova. Koliko ih je već izmenila
elektrifikacija. I u selima, neminovno, staro u-stupa mesto novom.Pešačim lrema Busenjači. Tačno
je tako — samo pola sata pješačenja. Pevam i sećam se onih vrlo, vrlo teških putovanja i teškoća
u radu. Bilo ih je mno-o-o-go. To je sudbina pionira. Ali —lepa je borba za novo, za bolje! Zaista niču
nove žene. I zato sam vesela.” Borojević, Iz Dubca u svet, p. 223.
�THE LOST REVOLUTION:
WOMEN’S ANTIFASCIST FRONT
BETWEEN MYTH AND FORGETTING
39
Archival Materials:
Glavni Odbor AFŽ BiH, ‘ Sreski odbor Teslić Zemaljskom odboru AFŽ-a – povjerenstvo za
štampu’, Arhiv Bosne i Hercegovine, Sarajevo, Kutija 3, f. 1178/1, 1947.
Glavni Odbor AFŽ BiH, ‘ Sreski odbor AFŽ Visoko Zemaljskom odboru AFŽ-a – mjesečni
izvještaj za oktobar i novembar’, Arhiv Bosne i Hercegovine, Sarajevo, Kutija 3,
1290/1, 1947.
Glavni Odbor AFŽ BiH, ‘Centralni odbor AFŽ-a Jugoslavija Glavnom odboru AFŽ-a BiH
– biografije narodnih odbornica, Arhiv Bosne i Hercegovine, Sarajevo, Kutija 7,
2526/5, 1949.
Arhiv Jugoslavije, Beograd, fond 354: kutija 1: Zapisnici i stenografske sa sastanaka
upravnog odbora i sekretariata SZDJ i sa savetovanja SZDJ 1954-1961. Zapisnik
6.3.1954, p. X/3.
Glavni Odbor AFŽ BiH, ‘Zapisnik IV Plenuma Glavnog Odbora AFŽ-a održanog u Sarajevu,
13 marta 1948. Arhiv Bosne i Hercegovina, Sarajevo, Kutija 5, 2912/32, 1948
Glavni Odbor AFŽ BiH, ‘Zapisnik 1 October 1950’, ” Arhiv of Bosne i Hercegovina, Sarajevo,
Box 8, 4288/?, 1950
Glavni Odbor AFŽ BiH, ‘Sreski odbor AFŽ Vareš Oblasnom odboru AFŽ-godišnji izvještaj
o radu’, Arhiv Bosne i Hercegovine, Sarajevo, Kutija 8, 91/1, 1949
Oblasni Odbor AFŽ Sarajevo, ‘Glavni odbor AFŽ BiH Oblasnom odboru AFŽ BiH –
karakteristike polaznica političkih kurseva’, Arhiv Bosne i Hercegovine, Sarajevo,
Box 9, 352/6, 1950
Glavni Odbor AFŽ BiH, ‘Centralni Odbor Beograd Glavnom Odboru AFŽ Bosne i
Herzegovine’, Arhiv Bosne i Hercegovine, Sarajevo, Kutija 5, 2051/1, 1950
Glavni Odbor AFŽ BiH , ‘Zapisnik IV Plenuma Glavnog Odbora AFŽ-a održanog u Sarajevu,
13 marta 1948, Arhiv Bosne i Hercegovine, Sarajevo, Kutija 5, document number
missing/7, 1948
Bibliography:
Archer, Rory, Duda, Igor and Paul Stubbs, eds., Social inequalities and discontent in
Yugoslav Socialism (Farnham: Ashgate, 2016).
Ballinger, Pamela, and Kristen Ghodsee, “Socialist Secularism. Religion, Modernity, and
Muslim Women’s Emancipation in Bulgaria and Yugoslavia, 1945-1991”, Aspasia,
5, 2011.
Batinić, Jelena, Women and Yugoslav Partisans: A History of World War II Resistance (New
York, Cambridge University Press, 2016).
Beoković, Mila, Žene heroji (Sarajevo, Svjetlost, 1967).
Bonfiglioli, Chiara, Revolutionary Networks. Women’s Political and Social Activism in Cold
War Italy and Yugoslavia (1945-1953), PhD dissertation, University of Utrecht, 2012.
�40
CHIARA BONFIGLIOLI
AFŽ ACTIVISTS’ BIOGRAPHIES:
AN INTERSECTIONAL READING OF WOMEN’S AGENCY
Bonfiglioli, Chiara “Nomadic Theory as an Epistemology for Transnational Feminist
History” in Iris van der Tuin and Bolette Blagaard, eds., The Subject of Rosi Braidotti
(London, Bloomsbury, 2014).
Bonfiglioli, Chiara, “Women’s Political and Social Activism in the Early Cold War Era: The
Case of Yugoslavia”, Aspasia, 8, 2014.
Borojević, Rajka, Iz Dubca u svet, (Zadružna knjiga, 1964).
Burton, Antoinette M., Archive stories: facts, fictions, and the writing of history (Durham, NC:
Duke University Press, 2005).
De Haan, Francisca, et. al. “Forum: Ten Years After, Communism and Feminism Revisited”,
Aspasia, 10, 2016.
Emmert, Thomas A., “Ženski Pokret: The Feminist Movement in Serbia in the 1920s” in
Sabrina P. Ramet (ed.), Gender Politics in the Western Balkans. Women and Society
in Yugoslavia and the Yugoslav Successor States (University Park: Pennsylvania State
University Press, 1999).
Funk, Nanette, “A Very Tangled Knot: Official State Socialist Women’s Organizations,
Women’s Agency and Feminism in Eastern European State Socialism,” European
Journal of Women’s Studies 21 (4), 2014.
Ghodsee, Kristen, and Kateřina Lišková, “Bumbling Idiots or Evil Masterminds?
Challenging Cold War Stereotypes about Women, Sexuality and State Socialism”,
Filozofija i Društvo, XXVII (3), 2016.
Ghodsee, Kristen, “Untangling the Knot: A Response to Nanette Funk,” European Journal
of Women’s Studies 22 (2), 2015.
Giomi, Fabio, “Introduction” in Aida Spahić et al. Women Documented. Women and Public
Life in Bosnia and Herzegovina in the 20th century (Sarajevo: Sarajevo Open Center,
2014).
Hadžišehović, Munevera, A Muslim Woman in Tito’s Yugoslavia (College Station, Texas A&M
University Press, 2003).
Herbst, Natalja, ‘Women in Socialist Yugoslavia in the 1950s. The Example of Rajka
Borojević and the Dragačevo Women’s Cooperative’, in Roswita Kersten-Pejanić,
Simone Rajilić, and Christian Voß, (eds.), Doing Gender-Doing the Balkans (München,
Berlin, Washington D.C.: Verlag Otto Sagner, 2012).
Hoare, Marko Attila, The Bosnian Muslims in the Second World War: A History. (London:
Hurst & Co Publishers Ltd, 2013).
Jambrešić-Kirin, Renata, Dom i svijet: o ženskoj kulturi pamćenja (Zagreb: Centar za Ženske
Studije, 2008).
Jancar-Webster, Barbara, Women & revolution in Yugoslavia, 1941-1945 (Denver, Colo.,
Arden Press, 1998).
�THE LOST REVOLUTION:
WOMEN’S ANTIFASCIST FRONT
BETWEEN MYTH AND FORGETTING
41
Jancar-Webster, Barbara, “Women in the Yugoslav National Liberation Movement” in
Sabrina P. Ramet (ed.) Gender Politics in the Western Balkans. Women and Society
in Yugoslavia and the Yugoslav Successor States (University Park: Pennsylvania State
University Press, 1999).
Kecman, Jovanka, Žene Jugoslavije u radničkom pokretu i ženskim organizacijama 1918-1941
(Beograd, Narodna knjiga, 1978).
Lagator, Špiro Lagator and Milorad Čukić, Partizanke Prve proleterske (Beograd, Exportpress, 1978).
Lukić, Dragoje, Rat i djeca Kozare (Beograd, Narodna Knjiga, 1984).
Lutz, Helma, Vivar, Maria Teresa Herrera, and Linda Supik (eds)., Framing intersectionality:
debates on a multi-faceted concept in gender studies (Burlington, Ashgate, 2011).
Maglajlić-Hadžihalilović, Himka, Zapisi o Vahidi Maglajlić (Banjaluka, Glas, 1973)
Maglajlić-Hadžihalilović, Himka, Rođena za burno doba: životni put narodnog heroja Vahide
Maglajlić (Kragujevac, Decje Novine, 1977).
Malešević, Miroslava, Didara. Životna priča jedne Prizrenke (Beograd, Srpski genealoški
centar, 2004).
Marjanovic, Sida, Na Neretvi… (Sarajevo, 1950).
Mesarič, Andrea,” Wearing Hijab in Sarajevo. Dress Practices and the Islamic Revival in Post-war
Bosnia-Herzegovina”, Anthropological Journal of European Cultures, 22(2), 2013: 12-34.
Mlinarević, Gorana and Lamija Kosović, “Women’s Movements and Gender Studies in
Bosnia and Herzegovina”, Aspasia, Vol. 5, 2011.
Sklevicky, Lydia, “Emancipated integration or integrated emancipation: the case of postrevolutionary Yugoslavia” In: Angerman, A., Binnema, G., Keunen, A., Poels,
V. & Zirkzee, J. (eds.) Current Issues in Women’s History. (London and New York,
Routledge, 1989).
Sklevicky, Lydia, Konji, Žene, Ratovi, (Zagreb, Ženska Infoteka, 1996).
Tesija, Jelena, The End of the AFŽ – The End of Meaningful Women’s Activism? Rethinking the
History of Women’s Organizations in Croatia, 1953 – 1961, Master thesis, Department
of Gender Studies, Central European University, Budapest, 2014.
Zaharijević, Adriana, “Pawning and Challenging in Concert: Engagement as a Field of
Study”, Filozofija i Društvo, XXVII (2), 2016.
Stojaković, Gordana, Mapa AFŽ-a Vojvodine 1942-1953 (Novi Sad, 2007),
http://www.zenskestudije.org.rs/01_o_nama/gordana_stojakovic/AFZ/afz_
licnosti.pdf
�NARDINA ZUBANOVIĆ
Technical pen drawings
����Thieves!
�We want bread!
��ROSES ARE RED,
VIOLETS ARE BLUE, ME LUVLY
TEACHER, I BELIEVE IN YOU1:
THE ROLE AND THE
POSITION OF THE PEOPLE’S
(PROGRESSIVE) TEACHER
IN THE CRUCIAL YEARS FOR
THE CONSTRUCTION OF A
NEW SOCIALIST SOCIETY IN
BOSNIA AND HERZEGOVINA
1
Letter by a girl named Vojka Beaković. This short letter by a
war orphan who was transported from BiH to Slovenia for respite
over the winter, testifies, amongst other things, to the ability of
teachers to organise instruction successfully even in wartime, and
to build rapport with their pupils. Here I quote it in its entirety:
“Hello comrade teacher, first of all one should ask if you’ve started
teaching year three. Me dear teacher, please let me know who has
made it into year three, and who hasn’t. Have Milanka and Dana
passed, they were doing quite well while I was there. I haven’t
started over here yet, they say we’ll start this winter, and in summer
I’m coming over again for you to teach me. Roses are red, violets are
blue, me luvly teacher I believe in you. Dear teacher are you almost
married yet? Because there is no time to waste, I beg of this letter
to make haste. On a wooden bench I’m sat, in me right hand I’ve
got a pen, in me left a kerchief white, I’m shedding tears as these
words I write. Dear teacher reach out your hand to shake my own
before the break of dawn, blossom ye roses, sprout tiny seed, do you
teacher still remember me. I would give anything to be a bird on the
wing and fly over to you. Long live comrades Tito and Stalin.” The
letter was published in the section titled “Letters from the Children
in Slovenia” in the magazine Nova žena 8 (1945), 12. The same issue
features a detailed account of the departure of the first group of
orphans for wintering in Slovenia. I thank Danijela Majstorović for
bringing this letter to my attention.
AJLA
DEMIRAGIĆ
�50
AJLA DEMIRAGIĆ: ROSES ARE RED, VIOLETS ARE BLUE, ME LUVLY TEACHER, I BELIEVE IN YOU
THE ROLE AND THE POSITION OF THE PEOPLE’S (PROGRESSIVE) TEACHER IN THE CRUCIAL YEARS
FOR THE CONSTRUCTION OF A NEW SOCIALIST SOCIETY IN BOSNIA AND HERZEGOVINA
1. Introduction
Early debates on the invisibility of women in Yugoslav history were initiated as late
as the mid-1980s,2 and the greatest contribution to the promotion and strengthening of feminist historical research of autonomous women’s organisations and
associations was made by the late Lydia Sklevicky, the feminist theorist who left
us too soon.3 In her work4 she consistently criticised the traditional approach to
the ‘grand topics’ of political, military and diplomatic history, and stood up for
the research and analysis of historical change in everyday life, the relationship
between sex and gender, and the writing of a (new social) history of women.5
Although the second half of the 1980s was marked by feminist-orientated works6
and a renewed interest in women’s issues,7 this positive trend in research was
brought to a halt by wartime8 as well as post-war socio-political developments
This research was preceded by philosophical debates aiming to shed light on the position of women
in socialism. Cf. Nadežda Čačinovič-Puhovski, „Ravnopravnost ili oslobođenje. Teze o teorijskoj
relevantnosti suvremenog feminizma“, Žena 3 (1976): 125–128; Dunja Rihtman-Auguštin, „Moć žene u
patrijarhalnoj i suvremenoj kulturi“, Žena 4–5 (1980); Blaženka Despot, „Žena i samoupravljanje“,
Delo 4 (1981): 112–116; Nada Ler-Sofronić, „Subordinacija žene – sadašnjost i prošlost“, Marksistička
misao 4 (1981): 73–80. In addition to these works, one of the first feminist-orientated studies, authored
by the sociologist Vjeran Katunarić, should also be mentioned; it also points to the problem of reducing
‘the Woman Question’ to the status of a general social issue, which avoids active opposition to those
who maintain domination’. Cf. Vjeran Katunarić, Ženski eros i civilizacija smrti (Zagreb: Naprijed, 1984),
239. Also, a matter of exceptional importance is the international conference “Drugarica žena. Žensko
pitanje-novi pristup?” organised in Belgrade in 1978, where the inequality of women in socialism in
different social and political spheres was publicly discussed for the first time.
3
Died in a traffic accident in 1990, aged 39.
2
Sklevicky, Lydia. “Karakteristike organiziranog djelovanja žena u Jugoslaviji u razdoblju do drugog
svjetskog rata”, Polja 308 (1984); and “Žene i moć – povijesna geneza jednog interesa”, Polja 309
(1984). Here I reference the versions from the posthumous volume of Lydia Sklevicky’s works titled
Konji, žene i ratovi. Zagreb: Ženska infoteka, 1996., edited by Dunja Rihtman Auguštin.
5
Cf. Sklevicky, Konji, žene, op. cit. p. 15.
4
6
Cf. edited book Žena i društvo. Kultiviranje dijaloga, Zagreb: Sociološko društvo, 1987, featuring papers
by distinguished feminist theorists of the day: Rada Iveković, Žarana Papić, Blaženka Despot, Lydia
Sklevicky, Andrea Feldman, Vesna Pusić, Željka Šporer, Gordana Cerjan-Letica, Vera Tadić, Vjeran
Katunarića, Đurđa Milanović, Jelena Zuppa, Ingrid Šafranek, Slavenka Drakulić.
7
Senija Milišić made a pioneering contribution to Bosnian-Herzegovinian historiography of the day by
researching the processes of emancipation of Muslim women in BiH. Cf. Senija Milišić „Emancipacija
muslimanske žene u Bosni i Hercegovini nakon oslobođenja 1947 – 1952 (Poseban osvrt na skidanje
zara i feredže)”. Master’s thesis, Faculty of Philosophy, University of Sarajevo, 1986.
8
According to Ines Prica, war yet again “postponed the tasks and the closing of planned gaps which
certain periods leave behind in scholarly records or scholarly conscience, for times of peace.” Ines
Prica, “ETNOLOGIJA POSTSOCIJALIZMA I PRIJE. ili: Dvanaest godina nakon „Etnologije socijalizma
�THE LOST REVOLUTION:
WOMEN’S ANTIFASCIST FRONT
BETWEEN MYTH AND FORGETTING
51
and cultural and educational policies. The questions of the Women’s Antifascist
Front’s (henceforth AFŽ) legacy and/or the emancipation of women in the People’s Liberation Struggle (henceforth NOB) and during the socialist period were
considered anew from a feminist point of view as late as the beginning of the new
millennium.9 In this regard, a phenomenon of particular import is the emergence
of a new generation of women scholars, in the region and beyond, who have explored, for their master’s and doctoral theses, certain aspects of women’s engagement in the NOB and the AFŽ.10
Although Bosnian-Herzegovinian historiography still does not indicate that an
institutional framework for the systematic study of the modern history of women will be established in the foreseeable future,11 it should be pointed out that
i poslije”, in: Lada Feldman Čale and Ines Prica, eds. Devijacije i promašaji. Etnografija domaćeg
socijalizma, Zagreb: Institut za etnologiju i folkloristiku, 2006, p. 21.
9
See, among other things: Slapšak,Svetlana, Ženske ikone XX veka, Belgrade: Biblioteka XX vek
– Čigoja Štampa, 2001.; Jambrešić Kirin, Renata. Dom i svijet. O ženskoj kulturi pamćenja, Zagreb:
Centar za ženske studije, 2008.; Bosanac, Gordana. Visoko čelo: ogled o humanističkim perspektivama
feminizma, Zagreb: Centar za ženske studije, 2010; Jambrešić Kirin, Renata and Senjković, Reana,
Aspasia: International Yearbook of Central, Eastern, and Southeastern European Women’s and Gender
History, 4, 2010; 71–96; Pantelić, Ivana. Partizanke kao građanke, Beograd: Institut za savremenu
istoriju – Evoluta, 2011. ; Jambrešić Kirin, Renata. „Žena u formativnom socijalizmu“, in: Refleksije
vremena 1945-1955 Zagreb: Galerija Klovićevi dvori, 2013.
10
Cf. Batinić, Jelena. “Proud to have trod in men’s footsteps: Mobilizing Peasant Women into the
Yugoslav Partisan Army in World War II”, (MA thesis, Ohio State University, 2001), and idem, “Gender,
Revolution, War: The Mobilization of Women in the Yugoslav Partisan movement in World War II”
(PhD thesis, Stanford University 2009); Stojaković, Gordana. „Rodna perspektiva u novinama
Antifašističkog fronta žena u periodu 1945-1953”, (PhD thesis, University of Novi Sad, 2011),
Bonfiglioli, Chiara. Revolutionary Networks. Women’s Political and Social Activism in Cold War Italy and
Yugoslavia (1945-1957) (PhD thesis, Utrecht University, 2012), and Jelušić, Iva. Founding Narratives
on the Participation of Women in the People’NOB in Yugoslavia (MA thesis, Central European University,
2015). Some of these research papers were based on the first studies of the participation of women
in the NOB conducted at American universities. Cf. Reed, Mary Elizabeth. Croatian women in the
Yugoslav Partisan resistance, 1941–1945 (PhD thesis, University of California, Berkeley, 1980.) and
Webster, Barbara Jancar. Women & Revolution in Yugoslavia, 1941–1945, Denver: Arden Press, 1990.
Most of these works were subsequently published as monographs.
11
Studies about women in the post-war period are more often sponsored by NGOs and civic
associations then by official institutions or history departments. Cases in point would be the books
by Tanja Lazić, Ljubinka Vukašinović and Radmila Žigić, Žene u istoriji Semberije Bijeljina: Organizacija
žena Lara, 2012, and by Aida Spahić et al., Zabilježene – Žene i javni život Bosne i Hercegovine u 20.
vijeku, Sarajevo: Sarajevski otvoreni centar, Fondacija CURE, 2014. For instance, only one BA thesis
of that kind was defended at the Faculty of Philosophy in Sarajevo: Emira Muhić, Žena u socijalizmu
u Bosni i Hercegovini od 1945. do 1971. godine prema časopisu ‘Nova žena.’ (BA thesis, Faculty of
Philosophy, University of Sarajevo, 2012.)
�52
AJLA DEMIRAGIĆ: ROSES ARE RED, VIOLETS ARE BLUE, ME LUVLY TEACHER, I BELIEVE IN YOU
THE ROLE AND THE POSITION OF THE PEOPLE’S (PROGRESSIVE) TEACHER IN THE CRUCIAL YEARS
FOR THE CONSTRUCTION OF A NEW SOCIALIST SOCIETY IN BOSNIA AND HERZEGOVINA
the establishment of the online Archive of the Anti-Fascist Struggle of Women of
Bosnia and Herzegovina and Yugoslavia12 has been a significant step forward in
the archiving of materials13 pertaining to the engagement of women in the NOB
and the AFŽ,14 if nothing else. The archive makes it possible for new generations
of female scholars and researchers as well as artists and cultural operators to
conduct research15 and offer new answers to questions related to the unfinished
processes of emancipation and participation of women in the political, cultural
and educational life of the community.
Thanks to the invitation extended to me to participate in the production of a publication which aims, among other things, to affirm the Online Archive, I received
the opportunity to explore, to an extent at least, a prominent revolutionary figure – the progressive people’s teacher, or more precisely, her role and tasks in
the revolutionary activities and the establishment and construction of the new
social order. Despite the fact that people’s teachers garnered enormous respect
and admiration in BH society, they mostly remained timeless heroines, symbolical figures, “anonymous accomplices, fellow travellers, fellow fighters, associates”, most of whom have yet to go down in history “with their full names and
surnames, with their roles, functions, thoughts, feelings, hopes and fears”.16
12
The archive was created in the course of the activities of the association for culture and the arts
“Crvena”, Sarajevo. More about the archive and the project at http://www.afzarhiv.org/o-nama
13
For more details on the state of archivalia on WWII, the incompleteness of the fonds and the
collections, see: Kujović, Mina. “Stanje arhivske građe o Drugom svjetskom ratu u Bosni i
Hercegovini” in: Šezdeset godina od završetka Drugog svjetskog rata: kako se sjećati 1945. godine.
Proceedings, Sarajevo: Institut za istoriju, 2006, pp. 217–235.
As early as 1953, the first systematic triennial gathering of archivalia or records on women’s
wartime was started. For more on the launching of this archive and its scope in its initial phase see:
Jambrešić Kirin, Renata. Dom i svijet, pp. 31–33.
15
With due awareness of the numerous difficulties in creating female history through archivalia, press
clippings, recorded accounts and oral sources. For more on certain challenges facing research see:
Bonfiglioli, Chiara. “Povratak u Beograd 1978. godine: Istraživanje feminističkog sjećanja” in:
Glasom do feminističkih promjena, eds. R. J. Kirin and S. Prlenda, Zagreb: Centar za ženske studije,
2009, pp. 120–131.
14
16
Milić, Anđelka. “Patrijarhalni poredak, revolucija i saznanje o položaju žene, Srbija u modernizacijskim
procesima 19. i 20. veka”, Položaj žene kao merilo modernizacije: naučni skup, Belgrade: Institut za
noviju istoriju Srbije, 1998. Quoted in: Petrović, Jelena. “Društveno-političke paradigme prvog
talasa jugoslavenskih feminizama”, ProFemina special issue (2011): 59–81, 62–3. The author
explains that the purpose of female history is not to fill the gaps in the existing historiographical
canon, but to transmit the knowledge based on the female historical experience and everything
that had been systematically left out. This approach makes it possible finally to break “the endless
circle of discovering and forgetting female history, emancipation and resubjugation, from the infinite
renewal of the patriarchal order of values and relations which returns with a vengeance with every
new historical episode.” Ibid.
�THE LOST REVOLUTION:
WOMEN’S ANTIFASCIST FRONT
BETWEEN MYTH AND FORGETTING
53
To demand that they be recorded in history, together with all the other forgotten,
neglected or erased figures of women workers and revolutionaries from BiH, is
the only way to break the “endless circle of discovering and forgetting women’s
history, emancipation and oppression, from the endless restoration of the patriarchal order of values and relations which becomes more and more ruthless in
every subsequent historical episode.”17
1.1. The Framework and the Aim of the Paper
Even though many researchers18 in our historiography have explored the topic of
the historical development of BiH school system from the Ottoman period to the
end of WWII, relatively little19 has been written about the characteristics of the
teachers’ professional activities and their contribution to the social and cultural
development of the community. Although there had been trained teachers in BiH
as early as the end of the 18 century, and even though they left a deep mark on the
development of culture as such, Mitar Papić notes that “this was written about
only sporadically […] and we still do not have a single synthesis which would show
17
Milić, in: Petrović, “Socio-Political Paradigms”, op. cit. 63.
18
Including: Pejanović, Đorđe, Historija srednjih i stručnih škola u BiH, Sarajevo, 1953.; Esad Peco,
Osnovno školstvo u Hercegovini od 1878. do 1918., Sarajevo 1971; Mitar Papić, Školstvo u Bosni
i Hercegovini za vrijeme austrougarske okupacije (1878-1918), Sarajevo, 1972, Istorija srpskih škola
u Bosni i Hercegovini do 1918. godine, Sarajevo 1978.; Hrvatsko školstvo u Bosni i Hercegovini do 1918.
godine, Sarajevo 1982., Školstvo u Bosni i Hercegovini (1918 – 1941), Sarajevo, 1984., Hajrudin Ćurić,
Muslimansko školstvo u Bosni i Hercegovini do 1918. Godine (Muslim Education in Bosnia and
Herzegovina until 1918), Sarajevo, 1983, and Azem Kožar, “Osnovno školstvo u toku Drugog svjetskog
rata (1941-1945)” and : Osnovno školstvo u Tuzli (istorijski pregled) Tuzla, 1988.
19
In addition to the works which appeared in publications such as “Zbornik sjećanja treće poslijeratne
generacije učiteljske škole u Derventi juni 1951. godine” or “Zbornik radova 100 godina učiteljstva u
Bosni i Hercegovini” and the papers presented at a symposium organised in Sarajevo in 1987 to
mark the centennial of the first school of education in the country, the role of the teacher was
examined in more detail by Mitar Papić in his books Školstvo u Bosni i Hercegovini od 1941. do 1955.
godine, Sarajevo, 1981, and Učitelji u kulturnoj i političkoj istoriji BiH, Sarajevo (Svjetlost, 1987) and, to
an extent, by Mato Zaninović in his study titled Kulturno-prosvjetni rad u NOB-u (1941 – 1945), Sarajevo,
1968, and Snježana Šušnjara, “Učiteljstvo u Bosni i Hercegovini za vrijeme Austro-Ugarske”, Anali
za povijest odgoja 12 (2013): 55–74. An MA thesis was defended at the Faculty of Philosophy in
Sarajevo in 2014, titled „Uloga učitelja u prosvjetnim, političkim i kulturnim promjenama u BiH od 1945.
do 1951. godine”. The author Ademir Jerković examines the material conditions of teaching during
and after the war and looks at teachers’ contribution to the general cultural and educational
progress in BiH; a BA thesis on the position of teachers during the Austro-Hungarian occupation
was also defended. See: Anđa Bandić, Društveni položaj učitelja u Bosni i Hercegovini za vrijeme
Austro-Ugarske (BA thesis, Faculty of Philosophy, University of Sarajevo, 2011.)
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THE ROLE AND THE POSITION OF THE PEOPLE’S (PROGRESSIVE) TEACHER IN THE CRUCIAL YEARS
FOR THE CONSTRUCTION OF A NEW SOCIALIST SOCIETY IN BOSNIA AND HERZEGOVINA
that we have never had a profession in BiH whose contribution could bear comparison to that of the teaching profession”.20
However, none of these sporadic notes written before the 1990s specifically examined the status and the social role of female teachers or their contribution to
the development of the school system in BiH. Moreover, although it was precisely
the teachers who championed the establishment of professional associations (as
early as 1896, Marija Jambrišak and Jagoda Truhelka called on teachers to unite
along class lines, which was realised with the formation of the Teachers’ Club
in the reading room of the Croatian Teachers’ Hall in Zagreb in 190021), Jovanka
Kecman, in a study devoted to working and professional women’s associations,
deals with the status of progressive teachers in the 1930s by examining their
activities solely as part of the progressive teachers’ movement and the activities of the Communist Party.22 That is to say, the information on specific aspects
of the teachers’ activities remained rather fragmentary, and was mentioned in
passing in papers which treated the broader topic of education, or the teachers’
movement. The trend continued after the 1990s war, with only a handful of papers
dealing to an extent with the education of women in the BiH school system or with
prominent female educators and cultural figures from the late nineteenth and
early twentieth century.23
20
Papić, Mitar. Učitelji u kulturnoj i političkoj istoriji Bosne i Hercegovine, Sarajevo: Svjetlost, 1987, p. 3.
21
Quoted in: Suzana Jagić, “Jer kad žene budu žene prave: Uloga i položaj žena u obrazovnoj politici
Banske Hrvatske na prijelazu u XX. stoljeće”, Povijest u nastavi 11 (2008): 77–100, 83–4.
22
The author justifies this bias by citing the fact that progressive female teachers in the interwar
period did not form separate professional associations. Cf. Jovanka Kecman, Žene Jugoslavije u
radničkom pokretu i ženskim organizacijama 1918-1941, Belgrade, 1978, p. 373.
23
Cf. Kujović, Mina. Muslimanska osnovna i viša djevojačka škola sa produženim tečajem (1894-1925)
– prilog historiji muslimanskog školstva u Bosni i Hercegovini”, Novi Muallim 41 (2010): 72–79; and
idem, “Hasnija Berberović – zaboravljena učiteljica – prilog historiji muslimanskog školstva u Bosni
i Hercegovini”, Novi Muallim 40 (2009): 114–118; Šušnjara, Snježana. “Jagoda Truhelka”, Hrvatski
narodni godišnjak 53 (2006): 239–256.; idem, “Jelica Belović Bernadrikowska”, Hrvatski narodni
godišnjak 54 (2006): 66–76., idem, “Školovanje ženske djece u BiH u vrijeme osmanske okupacije
1463.-1878, Školski vjesnik 4. (2011); and idem, “Školovanje ženske djece u Bosni i Hercegovini u
doba Austro-Ugarske (1878.-1918.), Napredak 155 (4) (2014): 453–466. In her comprehensive study
on the position of women in society in 19th- and 20th-century Serbia, Neda Božinović also offers a
general overview of the social status of teachers in the lands which made up the Kingdom of Serbs,
Croats and Slovenes and the Kingdom of Yugoslavia, as well as a short overview of the circumstances
in BiH during the Ottoman and Austro-Hungarian rule. Cf. Neda Božinović, Žensko pitanje u Srbiji: u
XIX i XX veku, (Belgrade: “Devedesetčetvrta” and “Žene u crnom”, 1996). It should be pointed out
that most of these works do not engage critically with the traditional historiography and move
towards filling the gaps in the existing historical models (markedly ethno-national in character after
the last war). The focus is on the effort to fit distinguished female figures into the existing canon,
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55
Like most topics related to the socialist heritage, the topic of the progressive
teachers’ movement is either neglected or mentioned only in passing in general
overviews of the development of the teaching profession in BiH, and not a single
monograph on progressive women teachers has been published hitherto. But, as
I attempt to demonstrate in this paper, it is precisely in the figure of the woman
teacher that all the contradictions of becoming the new working woman in socialism are inscribed. At the same time, having become the possessor of an aversive
excess of memory24 of socialism and anti-fascist struggle in the aftermath of the
war in BiH, the figure of the (progressive) people’s teacher can also point to possible alternative models of thinking the present moment, marked by processes of
faux emancipation and aggressive repatriarchisation of women.
The paper examines the role and position of the (progressive) people’s teacher
from the late 1930s to the early 1950s, considering this to have been a crucial
period of comprehensive transformation of the state-operated system of mass
primary education in which the new type of teacher was constructed. The figure
of the woman teacher is especially indicative in this regard. The process of the
formation of a new type of teacher builds on the effort to completely change the
social position of women 25 and create a new type of woman26 in BiH27 first via Party edicts during the NOB, and subsequently via constitutional and legal solutions.
and there is almost no discussion of how and why one of the most popular female professions
remained historically unrepresented, and no discussion of the still-pressing issues of educational
systems and education of girls and women. More on the concept of gender as a “societal organisation
of sexual difference” in historical research in: Joan W. Scott, Rod i politika povijesti (Gender and the
Politics of History), Zagreb: Ženska infoteka, 1988, 2003, and Feminism and History, Oxford: Oxford
Univ. Press, 1996.
24
Jambrešić-Kirin, Renata. “Politike sjećanja na Drugi svjetski rat u doba medijske reprodukcije
socijalističke kulture”, Lada Feldman Čale and Ines Prica eds., Devijacije i promašaji. Etnografija
domaćeg socijalizma, Zagreb: Institut za etnologiju i folkloristiku, 2006. p. 157.
25
Cf. Katz, Vera. “O društvenom položaju žene u Bosni i Hercegovini 1942.-1953.”, Prilozi 40 (2011):
135–155.
26
In her speech at the Second Session of ZAVNOBiH, Danica Perović pointed out that the new figure of
the woman was “was a female combatant who has grown and matured politically during the
struggle, emancipated herself and is able to lead and make decisions on every issue pertaining to
the struggle and the life of the people.” Cf. Govor Danice Perović na Drugom zasjedanju ZAVNOBiH-a
u Dokumenti 1943–1944, Sarajevo: Veselin Masleša, 1968, p. 200.
27
These changes affected all of Yugoslavia, yet several papers point out the substantial differences
between the previous economic and socio-cultural circumstances in different parts of this former
state. The countries which comprised the Kingdom of Serbs, Croats and Slovenes, and subsequently
the Kingdom of Yugoslavia, had somewhat different social orders, and substantially different
demographic make-ups. This necessarily meant substantial differences and specificities regarding
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THE ROLE AND THE POSITION OF THE PEOPLE’S (PROGRESSIVE) TEACHER IN THE CRUCIAL YEARS
FOR THE CONSTRUCTION OF A NEW SOCIALIST SOCIETY IN BOSNIA AND HERZEGOVINA
Assuming that the educational system can be seen as a tangle of discourses,
knowledge, legal and institutional arrangements of the ruling regimes and social
structures that for a long time had ensured and legitimised first the exclusion,
then the discrimination of women in education and teaching, this period is
interesting because it was precisely during those twenty years that the number of
primary school women teachers soared. At the same time, female teachers were
officially made equal to their male colleagues; the new government provided
equal living and working conditions and – nominally, at least – strove to improve
the traditionally unfavourable financial circumstances of teachers.
The intention behind this paper is to outline the numerous social duties of the
teachers during the NOB, first and foremost in spreading literacy and educating
women to meet the needs of the general mobilisation during the NOB, and their
selfless, committed work on raising and educating children and spreading literacy
among adults over the first few years following the liberation of the country as
part of the five-year reconstruction plan. The main goal of the paper is to trace
the trajectory of the progressive teacher from a revolutionary figure forged in
the struggle for a new, more equitable social order to a figure that is gradually
depoliticised and rendered passive, as part of a wider process of feminisation of
the teaching profession.
2. Material Conditions of Work and the Administrative and Legal
status of Female Teachers During the Austro-Hungarian
Occupation and the Interwar Period
Ever since the beginning of the development of a (state-operated) school system
in BiH,28 which dates from the early days of Austro-Hungarian rule in this country,
female teachers, as civil servants, had to work in accordance with markedly
discriminatory public service laws and by-laws which greatly contributed to
the deterioration of the working conditions and advancement opportunities for
female teachers.
the position of women in these countries – from marital status and access to education to the right
to act in the public sphere. Examining this question in a separate Bosnian-Herzegovinian context
seems justified precisely because of those differences and specificities.
28
During the Ottoman rule in BiH, education was private and religious only. After the annexation of
Bosnia and Herzegovina, Austro-Hungarian authorities opened more and more state schools, the
so-called “People’s Primaries”, which operated alongside the existing private religious schools,
and their curricula, textbooks and reading lists were mandated by the state. At the beginning of the
Austro-Hungarian occupation of BiH, 535 so-called sybian-mekteb schools were active in the
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57
In spite of the increase, compared to the Ottoman period,29 in the number of female primary schools, as well as female teacher training schools,30 the AustroHungarian authorities did not actually strengthen the processes of female emancipation, nor did they think it was in their interests to increase the number of
women in public service. As Suzana Jagić writes, in the Austro-Hungarian period,
alleged bodily and spiritual differences between the sexes were used as a pretext
for different approaches to the education31 of women and men, and for their difcountry (this is to be taken with a grain of salt; a paper by Snježana Šušnjara claims that in 1876
there were 917 mektebs), 54 Catholic schools and 56 Serb Orthodox schools; towards the end of the
Austro-Hungarian rule in BiH, in the school year 1912/13, there were 331 state schools in addition to
the religious schools. Taken from: Mitar Papić, Školstvo u Bosni i Hercegovini za vrijeme austrougarske
okupacije 1878-1918, Sarajevo: Veselin Masleša. 1972.
29
The first girls’ school in the Ottoman period was opened in Sarajevo, as late as the school year
1857/58, thanks to the tenacity, selflessness and dedication of the teacher Staka Skenderova, the
first woman in Bosnia and Herzegovina to write a book (Ljetopis Bosne 1825—1856.). The second girls’
primary was established in 1866 by the Protestant suffragette Miss Adelina Paulina Irby. Both schools
were boarding schools, and both were attended by girls of all faiths. Seeing that some of the pupils
became teachers after graduation, we may treat these schools as the first girls’ schools of education
in BiH. Five years after Miss Irby opened her school, nuns from Zagreb opened the first Catholic girls’
school in Sarajevo. The Sisters of Charity of St Vincent De Paul soon opened schools in Mostar (1872),
Dolac near Travnik (1872), Banja Luka and Livno (1874). Muslim girls, as a rule, attended religious
schools (mektebs). The data on the schools comes from the studies by Mitar Papić, Istorija srpskih
škola u BiH (A History of Serb Schools in BiH), Sarajevo: Veselin Masleša, 1978; and Snježana Šušnjara
“Školovanje ženske djece u Bosni i Hercegovini u doba Austro-Ugarske”, op. cit.
30
In 1884, alongside a separate department of Miss Irby’s Institute for Teacher Education, the
congregation of the Daughters of Divine Charity was given the permit to start a private school for
female teachers in a monastery in Sarajevo which would use Austro-Hungarian curricula. Only
towards the end of the Austro-Hungarian administration, in 1913, did the primary and secondary
school for Muslim girls in Sarajevo launch a three-year teacher education course for Muslim
secondary girls’ school graduates. In 1914, the Serb secondary school for girls obtained the status
of a public school, but it closed that same year when WWI broke out. From 1911 onwards, in addition
to the religious schools, teacher education was also provided at the state-run school for female
teachers in Sarajevo, known as the female preparandija (Germ. Präparandenschule). In addition to
Sarajevo, secondary schools for girls were established in Mostar (1893) and Banja Luka (1898), but
in spite of the increase in the number of female primaries the number of pupils stayed very low,
which is best illustrated by the fact that in BiH in 1910, 88.05% of the population was illiterate –
83.86% of Croat women, 95% of Serb Women and 99.68% of Muslim women. Data taken from Papić,
Mitar, Školstvo u Bosni (Education in Bosnia), and Božinović, Neda, Žensko pitanje, op. cit.
31
As Dinko Župan relates, pedagogical discourse in the Austro-Hungarian monarchy supported sex
policies by producing knowledge on different traits exhibited by sexes on which gender roles were
based. It was precisely in the secondary schools that the desirable female identities were shaped.
Župan writes: “The main traits the female students were to develop at the secondary school for girls
were piousness, sincerity, chastity, meekness, shyness, modesty and taciturnity.” A female identity
developed along these lines was represented as natural and immutable. But this identity was only
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THE ROLE AND THE POSITION OF THE PEOPLE’S (PROGRESSIVE) TEACHER IN THE CRUCIAL YEARS
FOR THE CONSTRUCTION OF A NEW SOCIALIST SOCIETY IN BOSNIA AND HERZEGOVINA
ferent positioning in society.32 Thus in this markedly patriarchal society,33 women,
as “lesser beings”, were not only assigned different roles and tasks, but their
freedom to operate in the public sphere was limited too. The public service, as
a potential arena for the engagement of women, did not approve of the hiring of
women, as it was considered that women belonged in the private realm of the
home where their chief roles included those of homemakers, wives and mothers. Thus women were hired as public servants almost exclusively in the field of
education.
Although the number of female teachers was constantly rising, Austro-Hungarian
authorities did nothing to create a legal framework which would ensure the
improvement of the professional and material conditions for women teachers.
On the contrary, the Act on the Rights and Relations in the Teaching Profession
subjected women teachers to multiple discrimination. In addition to their salaries
being lower than those of their male colleagues, and their advancement made
more difficult by the so-called pay grades, they were not allowed to marry; that is,
if they did marry, they would be permanently banned from teaching. An exception
was made for marriages to male teachers, in which case the female teacher’s
salary would be halved and she would lose the right to paid accommodation and
other employment benefits.34
All female teachers graduated from teacher training schools before they turned
seventeen, but many would start working as teaching assistants at fifteen or sixteen. As a rule, after graduation, they would be posted to female primaries. They
were allowed to work at male primaries only if there was a shortage of male
teachers, and could only teach junior years. They would win the right to teach
at secondary schools only in the Kingdom of Yugoslavia. As for advancement
seemingly universal, because the female identity was criss-crossed by a web of other identities
(class, religious, ethnic). Thus, for instance, every class had a unique way of implementing the
universal determinants of womanhood. The desirable behaviour of a mother, wife and a homemaker varied across classes. Cf. Župan, Dinko. “Viša djevojačka škola u Osijeku (1882-1900)”,
Scrinia slavonica 5 (2005), 366–383.
32
Cf. Jagić, “Jer kad žene”, p. 80. The author points out that women were educated with the sole
purpose of becoming good wives and mothers, because only an educated mother and wife was able
to “lay the religious and moral groundwork for the kind of upbringing on which the well-being of the
homeland would depend.” Ibid.
Given that patriarchy can be thought in various ways today, and that it is not a self-explanatory
system, I am taking my cue from Dunja Rihtman-Auguštin, who lists “the domination of men in the
workplace, decision-making and property relations [...] as well as the separation of women from the
public sphere and their subordination” as the basic features of patriarchy. Rihtman-Auguštin,
Dunja. Etnologija naše svakodnevice. Zagreb: Školska knjiga, 1988. p. 193.
34
Cf. Božinović, Neda. Žensko pitanje, op. cit. p. 80.
33
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BETWEEN MYTH AND FORGETTING
59
and pay grades, the process was very slow, and women would, at best, reach
pay grade three towards the end of their careers. Thus, for instance, teacher
Hasnija Berberović took her first teachers’ oath in 1909, and her last in 1934.
She spent 29 years teaching, and was retired in 1939 for health reasons, but, as
Mina Kujović points out, it is questionable whether this hard-working teacher
was able to enjoy her well-deserved pension of 1475 dinars, seeing that she was
committed to a mental hospital, and her pension was deposited with the court.35
Even after the breakdown of the Austro-Hungarian Empire and the formation of
the Kingdom of Serbs, Croats and Slovenes (later known as the Kingdom of Yugoslavia), there was no significant improvement in the financial circumstances
and working conditions of women teachers. The problems faced by teachers remained the same in the newly-formed kingdom; teachers still lived in financial
hardship, which is best illustrated by their excessive debts due to extremely low
salaries36 recorded in some banates, as well as a large number of resolutions on
the issue adopted all over the Kingdom of Yugoslavia.37
Teachers who championed the cause of progressive education38 and were active in the Communist Party of Yugoslavia,39 or openly supported the Party were
35
Cf. Kujović, “Hasnija Berberović – zaboravljena”, p. 116.
36
While other civil servants had salaries ranging from 2,900 to 7,500 dinars, teachers were paid 705 to
2,500 dinars. Reč istine br. 1 (1940), 6. Quoted in: Rade Vuković, Napredni učiteljski pokret između dva
rata Beograd: Pedagoški muzej, 1968, p. 109.
37
The resolutions regularly demanded matching remuneration to the prices of essential items,
matching the salaries of married female teachers to those of male teachers (“equal pay for equal
work”), abolishing the III price grade, the rejection of group V just as with other civil servants, etc.
Cf. Vuković, Napredni učiteljski, p. 93.
38
Progressive schooling is understood as schooling based on socialist ideas. As early as 1873,
Serbian teachers in Zemun launched the socialist teachers’ Učitelj which gathered progressive
teachers from the Vojvodina region; in Serbia proper, a social democratic teachers’ club was
established in 1907 and it stood for free compulsory universal education at all schools, i.e. for
the idea that the state should build and maintain people’s schools. Cf. Vuković, Napredni učiteljski,
10. As early as 1908, the pedagogic book series Budućnost served as a platform for progressive
pedagogy and had an increasingly strong influence on the teaching profession. However, whereas a
certain percentage of the teaching cadre in Serbia and Croatia belonged to various socialdemocratic organisations, teachers from BiH, as a rule, did not enter political life openly during the
Austro-Hungarian rule, and were therefore less in touch with revolutionary pedagogic ideas. It was
only after 1920, and the Congress of Teachers of the Kingdom of Serbs, Croats and Slovenes that the
number of progressive teachers in BiH rose. Mitar Trifunović Učo especially distinguished himself
as one of the first active members of the workers’ movement and a Communist Party of Yugoslavia
MP. Cf. Papić, Učitelji, pp. 45, 46.
39
After the Protection of Security and Social Order Act was passed and the Communist Party of
Yugoslavia banned (by a decree known as “Obznana”) in 1921, the party went underground. The
decree also banned the Communist Teachers’ Club, as well as the party and union press. The 6
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FOR THE CONSTRUCTION OF A NEW SOCIALIST SOCIETY IN BOSNIA AND HERZEGOVINA
at best transferred to other banates or subjected to frequent controls, arrests
and protracted trials; some spent years in prison, including a number of female
teachers. For instance, teacher Lepa Perović, a distinguished Party activist, was
arrested for revolutionary activities and transferred from Bosnia to Serbia, only
to be fired from public service in 1937. Teacher Draginja Savković spent three
months in remand before she was arraigned and charged with spreading communist ideas and propaganda, but the charge was dropped due to a lack of evidence. After the trial she remained under constant police surveillance, and was
transferred to another county.40 Persecution and arrests continued during World
War II. Ilinka Obrenović-Milošević, known as the Red Teacher, was pregnant when
she was arrested for collecting food and clothes for Partisan fighters and deported to the Banjica concentration camp. A similar fate befell the progressive
teacher Živka Vujinović-Bula, who spent eleven months in the Banjica camp, and
was fired from her post upon release.41
In addition to the legally mandated rights and obligations, the profession faced
specific problems in the teaching process itself as well as in extracurricular
activities in the community, especially where the population was largely illiterate.
This was usually the case in rural areas. Working in the country was much
more difficult because rural school buildings often did not meet the most basic
of requirements for work, and instruction was, as a rule, organised in a single
classroom. Jovanka Kecman notes that female teachers were mostly employed
in the country after they graduated from teacher training schools. In addition
to their work at school, they had the obligation to participate in the activities of
all cultural organisations and charities operating in their counties, as well as to
organise literacy courses and housekeeping courses which educated women on
the importance of hygiene, a healthy diet and household economy. In spite of their
much greater workload, female teachers were underpaid – in some cases their
salaries were up to 50% lower than those of their male colleagues.42
January Dictatorship abolished permanent employment for teachers and put them under police
surveillance, while it continued to persecute, fire and imprison them. More in: Vuković, Napredni
učiteljski, 14, 15.
40
In: Kecman, Žene Jugoslavije, op. cit. pp. 381, 82.
41
Quoted in: Radisav S. Nedović, Čačanski kraj u NOB 1941-1945: žene borci i saradnici, Čačak:
Okružni odbor SUBNOR-a, 2010., pp. 59–63.
42
In: Kecman, Žene Jugoslavije, op. cit. 373.
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61
3. The Development of the Progressive People’s Teacher on the Eve of
World War II and During the People’NOB
On account of their social engagement in the country, women teachers enjoyed
a good reputation among the villagers and were influential in the community, all
the more so because they respected local customs, lived by the village rules and
were therefore treated as full members of the community. For this reason, the
Communist Party, having strengthened and massified the progressive teachers’
movement, would lay particular stress on training female teachers for so-called
political work in the rural areas.43 Since young teachers received their first posts
in villages and towns as a rule, the political mission of the progressive teachers’
movement focused almost exclusively on these rural areas.
Seeing that the CPY operated illegally from 1921 to 1936, their legal activities
among teachers took the form of starting culture and publishing collectives. The
progressive teachers of BiH started their own “Petar Kočić” collective as late as
August 1939, at the Teachers’ Congress 44 held in Banja Luka, having previously operated through the “Vuk Karadžić” and “Ivan Filipović” collectives. These
collectives organised gatherings of teachers, where the so-called Pedagogy
Weeks, organised during winter holidays between 1938 and 1941, were especially important, as political and ideological lectures were held and discussions
on important issues and problems of the profession.45 From 1936 onwards, the
activities of these collectives, and their work with progressive female teachers
were especially intensified.46 In addition to these gatherings, progressive teach43
Ibid. p. 375.
44
At this congress, i.e. at the Nineteenth Annual Supreme Session, the representatives of political
groups submitted three candidate lists for the executive, steering and other committees and
organs of the Yugoslav Teachers’ Association. Three political groups were active within this
umbrella organisation – the Yugoslav Radical Union (YRU) or the New Teachers’ Movement, a group
built round the so-called class line of bourgeois democrats, and a group gathered round the
Učiteljska straža journal including the teachers’ co-operative “Vuk Karadžić”, which gathered
communists and other progressive teachers, male and female. At the congress, the communists
submitted a list which represented the interests of the third group of teachers. Seeing that it was
third in succession, this group was subsequently called Treća učiteljska grupa (Teachers’ Group
Three). More in: Rade Vuković, Napredni učitelji, pp. 74–88. The congress was notable for gathering
female teachers from all over the Kingdom of Yugoslavia in a separate meeting, to discuss the
legal and financial status of female teachers. On that occasion the female teachers motioned again
to create female departments within regional teachers’ association. Cf. Kecman, Žene Jugoslavije,
n.dj., p. 381.
45
Cf. Kecman, Žene Jugoslavije, op.cit. p. 375.
46
Ibid. p. 374.
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ers developed their political, cultural and educational activities through people’s libraries and reading rooms.47 Of the several magazines they published,
Učiteljska straža (Teachers’ Guard) was of particular note.
Since progressive teachers were mostly assigned to villages, they became the
core membership of the Communist Party in rural areas; more specifically, in
Bosnia, we are talking about villages in Bosanska Krajina, areas around Sarajevo, Mt Romanija, Semberija, and East Herzegovina. It was in these areas that
most teacher-WW2 volunteers, recipients of the 1941 Partisan Commemorative Medal, lived and worked.48 Whilst the authorities in the territories of Bosnia
and Herzegovina administrated by the Independent State of Croatia (ISC) were
committed to creating a new state-run education system, Croatian in character,
by endeavouring to “[…] breathe into its first laws the ‘ustasha spirit and the
Croatian national spirit’ […] in the spirit of anti-Semitic policies accompanied
by racial laws”,49 the leadership of the People’s Liberation Movement (NOP) endeavoured to implement the CPY programme and the NOP Platform from the
very beginning of the uprising, and worked on developing and improving popular
enlightenment schemes by running literacy programmes on a massive scale
and renewing and developing the regular education system in the aforementioned (free) territories.50
According to a report by the teacher Mica Krpić, organised work in education
commenced as early as April 1942 in villages around the town of Drvar, where
the first cultural and educational committees were established along with literacy courses with classes three times a week.51 Cultural and educational work
spread over Mt Kozara and the villages of the Podgrmeč region, where literacy
47
An article titled Vrijeme zrenja published in a volume of testimonies about the engagement of women
of Mostar in the pre-war period describes various activities of women which took place at the library
and reading room. More in: Mahmud Konjhodžić, Mostarke, fragmenti o revolucionarnoj djelatnosti
i patriotskoj opredjeljenosti žena Mostara, o njihovoj borbi za slobodu i socijalizam, Mostar: Opštinski
odbor SUBNOR-a, 1981., pp. 36–38.
48
Cf. Papić, Učitelji u kulturnoj, 67. Teacher recipients of the 1941 Commemorative Medal are: Vera
Babić, Mila Bajalica, Jela Bićanić, Milka Čaldarović, Dušanka Ilić, Milica Krpić, Danica Pavić, Jela
Perović, Lepa Perović, Nada Prica, Mica Vrhovac and Zaga Umićević. Ibid, p. 82.
49
Gladanac, Sanja. “Uspostava državnog školstva na području Velike župe Vrhbosna”, Husnija
Kamberović ed., Bosna i Hercegovina 1941: Novi pogledi. Zbornik radova. Sarajevo: Institut za istoriju
u Sarajevu, 2012: 67–97, 74, 75.
50
Cf. Kožar, Azem. “O nekim aspektima obrazovno-odgojne politike Narodnooslobodilačkog pokreta na
području Bosne i Hercegovine 1941-1945”, Šezdeset godina od završetka Drugog svjetskog rata: kako
se sjećati 1945. godine. Zbornik radova, Sarajevo: Institut za istoriju, 2006, pp. 235–248, 236 and 237.
51
Zaninović, Kulturno posvjetni rad, p. 20.
�THE LOST REVOLUTION:
WOMEN’S ANTIFASCIST FRONT
BETWEEN MYTH AND FORGETTING
63
courses were led by, among others, teachers Mica Vrhovec, Ivanka Čanković,
Jela Perović and Anka Kulenović.52 After that, educational departments were
established to organise courses preparing young people for work in schools and
literacy courses. In addition, teachers Nijaz Alikadić and Cecilija Čebo wrote the
first textbook for pupils, the Primer of Livno (Livanjski bukvar).53
After the First Session of the Anti-Fascist Council of the People’s Liberation
of Yugoslavia (Antifašističko vijeće narodnog oslobođenja Jugoslavije – AVNOJ)
which took place in Bihać in late November 1942, the Educational Department of
the Executive Committee of the AVNOJ was tasked with organising educational
activities in the liberated territories. The Department adopted a series of regulations, including the Instruction on Primary School Work, along with a number
of requests and instructions to Narodno-oslobodilački odbori (NOO) to open new
primary schools and literacy courses, as well as syllabi for primary schools,
courses and the people’s university.54 Kožar argues that these documents of the
Educational Department are “an historically significant clue for the reform of
education in the spirit of the ideology of the NOP’s forces. They mark a new era
in the development of schools”.55
From late 1942 onwards, conditions for organising literacy courses in the free
territories as well as in the Partisan units were improving, largely thanks to the
empowerment of the AFŽ as a mass political organisation.56 In addition to the
courses for literacy course leaders, the AFŽ also organised political education
courses for women, regionally and nation-wide. Lectures were given by, among
others, Mara Radić, Nata Hadžić-Todorović (in the region of Bosanska Krajina)
and Radmila Begović and Milka Čaldarević (in Eastern Bosnia). The AFŽ also
set up culture groups comprising poetry recitation sections, event organisation
sections, and sections for reading radio news and Partisan press.
52
Zaninović, op. cit. p. 21.
This textbook had only 44 pages and was a cross between a primer and an exercise book. It is
notable because, among other things, it represents an historical document which features, for
the first time, content promoting different educational, pedagogic and ideological values. Cf. Mihailo
Ogrizović (1962). Quoted in Papić, Učitelji u kulturnoj, p. 74.
54
In: Kožar, “O nekim aspektima”, op. cit.
55
Kožar, “O nekim aspektima”, op. cit.
53
56
The first national conference of the AFŽ Yugoslavia was held from 6–8 December 1942 in Bosanski
Petrovac. The tasks defined during the conference preparations were agreed upon, and two basic
sets of tasks which the AFŽ was to carry out during the war were confirmed: assisting the armed
forces and ensuring the normalisation of life in the liberated territories, and achieving political and
cultural emancipation of women and their integration as equals into the NOB and the fight for a new
society. Cf. Sklevicky, Konji, žene, op. cit. pp. 25–26.
�64
AJLA DEMIRAGIĆ: ROSES ARE RED, VIOLETS ARE BLUE, ME LUVLY TEACHER, I BELIEVE IN YOU
THE ROLE AND THE POSITION OF THE PEOPLE’S (PROGRESSIVE) TEACHER IN THE CRUCIAL YEARS
FOR THE CONSTRUCTION OF A NEW SOCIALIST SOCIETY IN BOSNIA AND HERZEGOVINA
In November 1943, the AFŽ organised the First Educators’ Conference in the
free territories on the topic of literacy courses and drafting a comprehensive
primary school primer.57 Zaninović notes that a new groundwork was laid for the
organisation of literacy courses with the liberation of large tracts of territory,
while from 1944 onward it was compulsory for the courses to last 30 days with
classes four times a week.58 The end of 1944 saw the beginning of a large-scale
process of setting up new schools in the liberated territories.
However, the spreading of the network of primary schools and the rise of other
forms of educational activities put the issue of staffing on the agenda. Just before the war, there were 1043 primary schools in BiH employing 2,321 teachers instructing 150,783 pupils, that is, 65 pupils per teacher.59 At the end of the
1944/45 school year there were 577 schools with 82,705 pupils, 359 male teachers and 741 female teachers.60 Given that, according to incomplete data, 173
male teachers and 80 female teachers were killed during the war,61 it is clear
why restaffing was to become one of the key challenges of the new educational
policies.
As a temporary solution, the decision was made to start training temporary
teaching staff while the war was still on, to have them fully trained after the war.
Teaching courses were set up and all young people who had completed at least
two years of secondary school were invited to enrol. The first course was carried out in Sanski Most in May 1943. Another was then held in Lipnik, and by the
end of the war courses with the same syllabus were organised in several other
towns in BiH. Most attendees graduated from teaching schools and universities
after the war and became the vanguard of new educational policies in BiH.62 It
should be pointed out that seminars were organised for new teachers and those
who joined the movement and the NOB at a later stage, in which they were acquainted with the goals of the NOB and the educational policies implemented
by the People’s liberation committees, as well as with the basic ideas of the
progressive teachers’ movement.63
57
In: Papić, Učitelji u, pp. 78, 79.
58
Zaninović, Kulturno posvjetni rad, 158, 159.
59
In: Papić, Mitar. Školstvo u Bosni i Hercegovini 1941-1945, pp. 4–11.
60
Zaninović, op. cit. p. 176.
61
Ibid. pp. 187, 190.
62
For more on these courses see: Zaninović, Kulturno prosvjetni, n. dj., pp. 124, 180–184.
63
Zaninović, op. cit, p. 185.
�THE LOST REVOLUTION:
WOMEN’S ANTIFASCIST FRONT
BETWEEN MYTH AND FORGETTING
65
Thus, in addition to the progressive female teachers who started their revolutionary struggle in the interwar period and became prominent political and revolutionary figures,64 another type of people’s teacher emerged during the war:
a young woman who had completed a few years of secondary school and had
voluntarily joined the struggle, or had become a fellow traveller. These women
were trained for teaching in courses started during the war. As a rule, they went
on to graduate from teacher training colleges and continued to work in education until retirement.
3.1. Five Year Reconstruction Plan:
New Challenges and Old Burdens for the Teachers
Educational policies of the Kingdom of Yugoslavia led to an illiteracy rate of
around 75% in BiH in 1941. This undesirable situation was exacerbated by terrifying material and human losses, and thus after the war BiH faced enormous
illiteracy rates, especially among women,65 as well as a lack of professionals,
especially in education, and a large number of destroyed or damaged school
buildings.66 This slowed down the planned tempo of the reconstruction of the
64
A good example is the career of Rada Miljković, who started out as a progressive teacher, became a
successful agitator and finally a soldier killed in action in 1942 near Bugojno; in 1953 she was post
humously awarded the Order of the People’s Hero of Yugoslavia. A detailed account of her revolutionary path is available here: http://www.savezboraca.autentik.net/licnosti_rada_ miljkovic.php
65
In her article titled Narodno prosvjećivanje (The People’s Enlightenment), Danica Pavić points out
that the new people’s government, unlike the previous unpopular one, set the enlightenment of the
masses as a priority. Referring to the data gathered by the educational arm of the G.N.O. (People’s
City Committee) she states that 13,591 illiterate persons were recorded in Sarajevo after liberation,
10,765 of them women, mostly Muslims (9,072) and homemakers (9,563), and argues that women
were obviously the greatest victims of a lack of education. With great enthusiasm, she relates how
118 literacy courses were launched in Sarajevo, and how women, many of them over 50 years of
age, “impress with their eagerness and thirst for knowledge”, in spite of the material hardship. In
her opinion, the extent to which women were excluded from public and cultural life in the pre-war
Sarajevo is best illustrated by the fact that many of them, although born and raised in Sarajevo, went
to the cinema for the first time as part of their literacy courses and saw two films (Days and Nights
and PE Parade in Moscow) which left such a deep impression on them that they discussed them on
several occasions during the course. In the last part of her article, the author makes an assessment
of the AFŽ courses, and thinks that the course teachers, mostly regular teachers from Sarajevan
primary schools, organisationally assisted by the AFŽ and youth, successfully realised the course
activities, and that “during this winter campaign alone, the people’s government managed to teach
more people to read and write than the previous unpopular regime managed in decades.” In: Nova
žena: list Antifašističkog fronta žena Bosne i Hercegovine, Year 2, issue 13 (1946), 9.
66
Just after the war, there were 684 primary schools in BiH, 1,288 teaching staff, and 97,116 pupils.
Quoted in: Enciklopedija Jugoslavije, Socijalistička Republika Bosna i Hercegovina, separat uz II
izdanje Zagreb, LZ, 1983., p. 230.
�66
AJLA DEMIRAGIĆ: ROSES ARE RED, VIOLETS ARE BLUE, ME LUVLY TEACHER, I BELIEVE IN YOU
THE ROLE AND THE POSITION OF THE PEOPLE’S (PROGRESSIVE) TEACHER IN THE CRUCIAL YEARS
FOR THE CONSTRUCTION OF A NEW SOCIALIST SOCIETY IN BOSNIA AND HERZEGOVINA
country set down in the Five-Year Plan,67 which is why the improvement of education was one of the priorities of the new Yugoslav and Bosnian-Herzegovinian
government. It was necessary to reconstruct damaged schools and build new
ones, as well as educate new teachers.
At the same time, the newly-formed socialist state and the CPY had specific
expectations from teachers.68 Among other things, in the first years after the
war, the process of construction or reconstruction of institutions of culture went
in parallel with the construction and reconstruction of schools. Libraries and
reading halls were opened, along with co-operative halls and culture halls. All
these institutions were mainly managed by teachers, often without any kind of
compensation. All of this made the teacher’s job extremely difficult in the first
post-war years. However, in this period primary schools were in the focus of the
state and socio-political organisations, which fired the teachers’ enthusiasm.69
I will now make use of the testimonials quoted below to try to roughly sketch the
extremely difficult working conditions the people’s teachers were facing, but also
their unquestionable enthusiasm.
First, one should mention the literacy courses, that is, one of the most important, most massified social actions of the day – the so-called literacy campaign. In five popular enlightenment actions carried out from 1945 to 1 October
1950, 42,196 literacy courses were organised and 670,874 people were taught
67
The 1947–1951 five-year plan provided for the development of new industrial branches, restauration
of old companies, mechanisation of mining, improvement of agricultural production, construction
of new roads, extension of the network of cultural and educational institutions and development of
healthcare and social care institutions.
68
Cvijetin Mijatović, minister of education in the first post-war government of the People’s Republic
of Bosnia and Herzegovina, pointed out when he opened a course for teacher trainers: “The basic
task of a teacher at our school is upbringing, not in a general sense, but in the spirit of the NOB.
[…] Instruction and appropriate relations with schoolchildren should be abuzz with the spirit of the
new instruction, and the glorious past of our peoples, their desires and goals they sought to attain
[…] We want free, bald, energetic people, not minions.” In the countryside, “a teacher is not the
teacher of children alone. In a situation where he is the only intellectual in his village, he has to bear
the brunt of socially committed work, strive primarily to elevate the area in which he resides. A
village teacher, who works in difficult conditions, must not separate himself from the village, but he
also must not accept the backwardness; instead, he should drive the village forward. Tasks outside
of school in which teachers should participate are work in village co-operatives, literacy courses
and reading rooms, and other tasks related to cultural elevation.” Cf. Cvijetin Mijatović, “Govor na
otvaranju kursa za prosvjetne instruktore održanog u Sarajevu u ljeto 1946”, Prosvjetni radnik 7
(1946), 6.
69
Cf. Papić, Učitelji u, n. dj. 88.
�THE LOST REVOLUTION:
WOMEN’S ANTIFASCIST FRONT
BETWEEN MYTH AND FORGETTING
67
to read and write.70 The people’s teachers’ contribution was enormous,71 since
the courses ran under their supervision. Teachers taught 3,099 courses along
with regular monthly or fortnightly counselling with course leaders to ensure
highest-quality work. As Papić stresses, “enormous effort and overtime work
were woven into [this undertaking], because every teacher taught, in addition to
the courses, one or two classes at a regular school. The work started early in
the morning and finished at night.”72 This is how teacher Slavica Bureković from
Sarajevo, who served in the village of Pokrajčići near Travnik, described her
experience of organising and leading literacy courses:
Teachers were tasked with spreading literacy, that was one of the biggest
steps society was to take. There were very many illiterate people indeed,
among them great numbers of young men and women. We teachers organised literacy courses even at come-togethers. The instruction usually
took place late at night, when the teachers were free, after their classes
at the regular school. I brought many women to literacy, I reckon seventy
per-cent of attendees were women. I organised these courses not only in
my home, but also in hamlets. On a few occasions I was remunerated for
my work.73
Krunoslava Lovrenović, a teacher from the village of Ričice near Zenica, recounted that the courses were organised in winter months, from late October to late
March or early April. They were mostly
organised late at night, because we teachers worked with regular pupils
during the day. At times we didn’t have enough paraffin [for the lamps]
and we had to be extremely economical, watch the consumption. I’ve had a
mother and daughter or a father and son sharing a desk. An exam had to be
sat at the end of the course. Our attitude was clear – ignorance is our arch
nemesis, the sooner we vanquish it the sooner we will get out of poverty.74
70
Quoted in: Jerković, Uloga učitelja u prosvjetnim, p. 20.
71
However, this does not necessarily mean that the support of female teachers was unconditional
and that there were no obstructions to the many tasks. Thus, for instance, the monthly report of
the Sarajevo County Committee of the AFŽ, no.1/48, relates that female teachers at first agreed to
organise lectures and a general knowledge course, but, when it was launched, they sent word that
they were too busy and unable to teach the course. Sreski odbor AFŽ-a za srez Sarajevski, ‘Izvještaj
o stanju radu organizacije za decembar 1947, Arhiv Bosne i Hercegovine, Sarajevo, Kutija 4, folder
5, 1948.
72
Papić, Učitelji u, 88.
73
Statement made by Slavica Bureković to Ademir Jerković. Cf. Jerković, “Uloga učitelja u”, op. cit. p. 21.
74
Jerković, “Uloga učitelja u prosvjetnim”, op. cit. 28.
�68
AJLA DEMIRAGIĆ: ROSES ARE RED, VIOLETS ARE BLUE, ME LUVLY TEACHER, I BELIEVE IN YOU
THE ROLE AND THE POSITION OF THE PEOPLE’S (PROGRESSIVE) TEACHER IN THE CRUCIAL YEARS
FOR THE CONSTRUCTION OF A NEW SOCIALIST SOCIETY IN BOSNIA AND HERZEGOVINA
Working in rural areas after the war remained the most demanding form of
teacher engagement, just as it was before the war, and the new state continued
the practice of assigning young female teachers to the country. The hardness
of the teachers’ work was reflected by the fact that they were burdened with
extracurricular activities and they had to perform several functions at the same
time. In rural schools, teachers also managed and administrated their schools
and had to submit performance reports on a regular basis. At the same time
they were saddled with great teaching loads and had to work in crammed classrooms.
Pupils attended combined classes. In rural schools, teachers often had to work
with over a hundred pupils at the same time.75 In addition, the material conditions
of work and life in rural schools were exceedingly difficult. Village teachers
were entitled to free lodging and heating fuel.76 However, as most villages could
not provide these entitlements, teachers either had no place to stay, or were
given one to two rooms in the school itself, mostly in disrepair, without running
water and sanitation. There are many eloquent testimonials from the day. When
in 1951 teacher Krunoslava Lovrenović came to the village of Mošćanica near
Zenica, she found the school in dire condition. This is how she describes it:
The school had two classrooms and a hall, and we also had a school
kitchen. I don’t know if it even had bread at the time. There was a stove
in the middle of the classroom. Both Muslim and Orthodox children went
to my class together. When teacher Ljepša Džamonja and I first arrived,
there weren’t even any locks on the doors. We taught so-called combined
classes. First and third grade, or second and fourth, all together in one
classroom in which instruction took place. First you teach one grade, then
the other. As you work with the group you have to talk to, you assign the
other group to draw something, to keep them still. The children were nice,
well-behaved and tidy. Orthodox girls wore blouses with long black skirts
and always plaited their hair, while Muslim girls wore Turkish trousers
and blouses. Each wore whatever footwear they had – woollen socks, hide
shoes or galoshes. There were shelves in the hall for coats. In winter, they
would come to school wading through deep snow […]. Nobody provided
firewood for the school, each child would bring a split log in the morning.77
75
Teacher Slavica Bureković taught combined classes at the school in the village of Pokrajčići near
Bila attended by 110 pupils, while teacher Olga Kurilić from Vrbljani worked with 220 children at
her school and successfully managed fourteen courses. In: Jerković, “Uloga učitelja u”, pp. 28–29.
76
Cf. Uredba o pravu na besplatan stan i ogrjev, 56/46–626 – Uredba o pravu na besplatan stan i ogrjev
učitelja narodnih osnovnih škola u selima, 46/48, 488.
77
In: Jerković, “Uloga učitelja u”, p. 35.
�THE LOST REVOLUTION:
WOMEN’S ANTIFASCIST FRONT
BETWEEN MYTH AND FORGETTING
69
Seeing that literacy courses in the country were organised in winter, teachers
were often unable to exercise their right to holidays, and they worked hard during the school winter break. Yet, in spite of the exceedingly difficult material
conditions of work, it seems that teachers, as a rule, carried out their tasks
enthusiastically. This can be seen from the many testimonies and recorded interviews with teachers. Thus, for instance, in the Nova žena magazine, teacher
Mileva Grubač from Višegrad went into raptures about working with women in
her literacy course in the village of Dušća. She first relates how she was asked
by the women from that village to “come and teach them, too” and promised to
come on Sundays, as she was busy working at school or at the literacy courses
in Višegrad. This is how she describes her first visit to the village, and the first
class:
On Sunday, they sent a boy to fetch me lest I got lost and wandered about
trying to find the village. I went up the Drina, thinking about that wonderful
river, celebrated in song, bloodied. She flows quiet and blue, as though she
remembers no evil. Steep hills tower above her banks, and on the patches
of flatlands traces of aerial bombs can be seen. Here and there, the steel
frame of a building juts out from the ground, loomed over by a factory chimney. These are the remnants of “Varda”, the erstwhile saw mill. I finally arrive in the village. I am welcomed by women with primers and writing tablets. Merry was our first class, when our grow-up pupils, with great patience
and determination, began to write their first letters in unsteady strokes.78
With their enormous enthusiasm and engagement, progressive people’s teachers laid an important cornerstone for the building of a new state. Together with
their colleagues, female teachers organised schools across the country and
created new educational policies. In their struggle for new schools they not only
changed the curricula, but also established completely new relations with their
pupils. Rigid classroom hierarchy was abolished, and new learning and work
practices were introduced, based on mutual trust and respect. The teachers
were often full of parental concern for their pupils. Instead of corporal punishment they reasoned with pupils, nurtured a competitive spirit and camaraderie.79 This earned teachers a reputation, as well as the recognition and respect
of the whole community, especially children and their parents. In addition, they
organised cultural events in the areas where they served, and often worked at
cultural institutions, from libraries and public reading rooms to amateur theatres and athletics societies.
78
Nova žena: list Antifašističkog fronta žena Bosne i Hercegovine, year 2, no. 13, 1946, p. 20.
79
Cf. Zaninović, Kulturno prosvjetni, op. cit. p. 186.
�70
AJLA DEMIRAGIĆ: ROSES ARE RED, VIOLETS ARE BLUE, ME LUVLY TEACHER, I BELIEVE IN YOU
THE ROLE AND THE POSITION OF THE PEOPLE’S (PROGRESSIVE) TEACHER IN THE CRUCIAL YEARS
FOR THE CONSTRUCTION OF A NEW SOCIALIST SOCIETY IN BOSNIA AND HERZEGOVINA
One such exemplary teaching career is that of people’s teacher Nasiha Porobić.80
She was born in 1928 in Derventa. When the Partisans were in Derventa for a day
in 1944, she joined the movement as a sixth-former. She was wholly unprepared
when she joined the Partisans; at first she served as a nurse in Teslić, then she
was elected to act as a delegate at a congress in Sarajevo, and after the war she
went to the village of Korače, where she taught 146 pupils. First she completed
a teacher training course in Banja Luka, and went on to study to be a teacher of
Serbo-Croat. She worked during her studies. She organised all extracurricular
activities at school, took part in all competitions for pupils and organised events.
She stressed that she loved her calling and her pupils more than anything, and
that she even neglected her family, two children and husband because of work.
She received several awards and honours, including the Order of People’s Merit
With a Silver Star.
I repeatedly listened to the recording of the interview with Nasiha Porobić, attempting to work out what it is in her voice and the way in which she answered
the questions that has an unsettling effect, why her answers rouse a vague feeling of unease. No, her account is not a testimony of the futility of the struggle
which, in her own words, gave her what she was able to receive. Her life was
not without purpose, and there is no remorse. Nasiha claims that, if she could
do it all again, she would not change anything, but this time she would join the
struggle “with a bit more caution and better preparation. I’d take at least two
changes of clothes. I wouldn’t just plunge headlong into it.”
What is unsettling is not the resignation in her voice, or her conciliatory tone –
these are probably just the distance that comes with old age, or perhaps even
a wisdom with which we assess our own decisions at the end of our lives. What
is disturbing is the passive voice in the narration which suggests that Nasiha
accomplished so much in her rich, fulfilling life, but had too little time actually
to live this rich life. What is unsettling is the fact that she, like most women who
participated in revolutionary struggle, uncritically agreed to support the myth of
the woman who gladly gives up her life in favour of building the state and society
of the future.81
However, that is one side of the coin. It is important to keep in mind that, in spite
of the fact that great masses of women accepted the role of self-sacrificing her80
Interview with Nasiha Porobić conducted by Elvira Jahić in January 2016. The interview is stored in
the Audio Collection of the Archive of the Anti-Fascist Struggle of Women of Bosnia and Herzegovina
and Yugoslavia, http://www.afzarhiv.org/items/show/415.
81
Cf. Jambrešić-Kirin, Dom i svijet, 27.
�THE LOST REVOLUTION:
WOMEN’S ANTIFASCIST FRONT
BETWEEN MYTH AND FORGETTING
71
oines, modern-day Iphigenias, there existed systemic gaps, or conscious strategies of dealing with women, in this case people’s teachers, strategies that saw
to it that the process of transformation from the oppressed to the progressive
teacher remained unfinished.
3.2. Between the Emancipation and the
Feminisation of the Teaching Profession
If we are talking about the specificities of female socio-political organising in
WWII, the massive scale of association, as well as the participation of large numbers of rural women and women of all social and ethnic backgrounds, are brought
up as a rule.82 Ivana Pantelić83 argues that the mass mobilisation of women and
their decision to join the Partisans was influenced by the mass arrival of female
teachers to rural areas after 1918. In various ways, these teachers worked towards the emancipation and empowerment of women.
Although people’s teachers, along with nurses and female fighters, were distinguished activists of the anti-fascist movement and the NOB, they were not
invited to participate in the executive bodies of the government and the highest
bodies of the party during and after the war.84 On the contrary, the emancipatory
figure of the teacher-fighter from the NOB gradually transformed into the figure
of the great selfless mother who is supposed to raise a new generation through
the process of compulsory primary education.
As noted by Amila Ždralović, the mass participation of women in combat units
during the war
82
Cf. Dušanka Kovačević et al. Borbeni put žena Jugoslavije, Belgrade: Leksikografski zavod Sveznanje,
1972, pp. 209–210. Available at http://www.afzarhiv.org/items/show/71
83
Pantelić, Ivana. “Yugoslav female partisans in World War II”, Cahiers balkaniques 41 (2013), 3.
Available at: http://www.afzarhiv.org/files/original/f47c848c2d081c22905ba11a9d869fd3.pdf
84
This was the case not only with people’s teachers, but with all women who participated in the
revolution. Although women’s accomplishments in the NOB were much spoken of, their service was
not adequately rewarded, that is, when the new government was formed, women were not given an
opportunity to participate in its legislative and executive bodies. In her comparative analysis of data
on women on the battlefield and women as delegates to ZAVNOBiH and AVNOJ, Vera Katz shows
that the representation of women in political bodies was not commensurate with their participation
in the NOB. For instance, there were no women ministers in the first post-war government of
Bosnia and Herzegovina. Cf. Katz, “O društvenom položaju”, pp. 139, 141. This trend continued in
the post-war period; thus, for instance, there were only 4.7% of women at the Constituent Assembly
of the Federal People’s Republic of Yugoslavia in 1948, as well as on the Central Committee of the
Communist Party of Yugoslavia.
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also meant the beginning of struggle against the traditional notions of
the woman’s role and place in society, in their families as well as in the
units they were joining. From the stories about female partisans it may be
concluded that in their units many of them were in charge of patriarchally
defined female tasks, such as cooking and sewing. However, at the same
time they do tasks patriarchally defined as male, and they often volunteer
for the most difficult assignments. In this way they helped break traditional
notions and stereotypes of the woman’s place and role in society.85
Thus was popularised the figure of the woman-mother, oppressed and kept in
a state of ignorance by the patriarchal bourgeois order, who not only manages
to bring herself to literacy in the revolutionary struggle by attending a literacy
course, but also enters the educational process from the anonymity of the private sphere and teaches others. In Mi se borimo i učimo (We Fight and We Learn),
a regular section in the AFŽ magazine Žena kroz borbu (Fighting Woman), one
such transformation of a woman was described in an article about a celebration
organised by the 16th Muslim Brigade in June 1944 at which distinguished fighters were decorated:
A mere year ago, Zumreta was hauling heavy ewers of water, scrubbing
cobbles in courtyards, labouring in other people’s houses, far from books
and any semblance of cultural life and work. Today she is being honoured
as the best educator and cultural worker in her brigade […] Zumreta has
acquired so much knowledge that she has been able to lead and teach
others.86
However, from the mid-1950s onward, it was precisely these attempts by women to ensure equality and new positions and social roles through selfless commitment, caring for others, volunteering and doing the hardest jobs that led to
the loss of their hard-earn positions, after they had borne the brunt of the effort
to rebuild the country which lay in ruins.87 In other words, they returned (more
precisely: they were returned) to the confines of the traditional patriarchal
roles. Thus, as Vjeran Katunarić puts it, the new socialist woman slipped from
the heroic figure of the woman-fighter to the figure of the tame homemaker and
‘fashion-conscious’ woman:
85
Ždralović, Amila, “Drugi svjetski rat i iskustva bosanskohercegovačkih žena”, Zabilježene, 76.
86
Žena kroz borbu: list Antifašističkog fronta žena istočne Bosne, year 2, no. 3/ 8, 1945.
87
According to Ivana Pantelić, from the mid-fifties onwards, lay-offs of women workers in the
industrial and state sectors were on the rise. Cf. Pantelić, Ivana. Partizanke kao, op. cit. 124–25.
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Immediately after the war, [the figure of the woman-fighter] was supplanted by the woman from the socialist poster, the woman-builder in the
factory, at the construction site, at sporting events, etc. That figure reflected the revolutionary zeal of the young people of both sexes, as well
as the spontaneous assimilation of women into male activities. A strong
flash of light gradually faded from culture and was overwhelmed by the
evolution of standard patriarchal culture. Women were pushed into the
private sphere, and as the living standard of the family rose, the patterns
of petty bourgeois life were renewed […]. The tabloid press exploded in the
1960s as a consequence of the strengthening of the role of the market in
the Yugoslav economy. The female press, focused on fashion and makeup, faithfully copies the Western model of the female body, the female
inner life and sentimentality. Jacqueline Onasis and similar characters
overshadowed the emancipating figures of female social-realist culture,
female fighters, workers and athletes.88
In the post-revolutionary period, the figure of the progressive teacher follows
the same path of transformation previously taken by all revolutionary female
figures. Thus the people’s teacher, on the wings of the ideals of labour, first
became a shock worker who, working more and more to meet the needs of her
great metaphoric89 family, only to gradually put on (or be thrown into) the chains
of patriarchy and tradition of the previous regimes. Her performing of the traditional and ‘natural’ female roles of the nanny of the nation, the caring mother of
all pupils and their mostly illiterate parents, left the people’s teacher, like other
working women in socialism, with less and less “time for self-management”.
Not having time meant “being outside of time, outside of history, being left with
your biological nature”90 permanently stuck in the state of becoming91 a progressive teacher.
88
Katunarić, Vjeran, Ženski eros i civilizacija smrti, Zagreb: Naprijed, 1984, pp. 236, 237
89
According to L. Sklevicky, during the revolution and the construction of the new woman, the proper
family was perceived as contradictory, given that it was necessary on the one hand, but represented
an obstacle for the new social roles of women. As a solution, she offers something she calls the
“metaphorical family”, in which the attributes of a true community of humans are ascribed to the
movement and the NOB. Cf. Sklevicky, Konji, žene, 48.
90
Despot, Blaženka, “Žena i samoupravljanje”, Delo 4 (1981): 112–117, p. 115; see more in: Blaženka
Despot, ‘Žensko pitanje’ u socijalističkom samoupravljanju in: Lydia Sklevicky, ed., Žena i društvo.
Kultiviranje dijaloga. Zagreb: Sociološko društvo, 1987; and idem, Žensko pitanje i socijalističko
samoupravljanje, Zagreb: Cekode, 1987.
91
Tatjana Jukić thinks it is “indicative that communism shows structural affinity for women in places
where for Deleuze the woman is also a platform for becoming, the devenir femme, where for Deleuze
the woman signifies the logic and the dynamics of becoming which lies in the background of every
subsequent identity and identification. Such a woman, a devenir-femme, much like the spectre from
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FOR THE CONSTRUCTION OF A NEW SOCIALIST SOCIETY IN BOSNIA AND HERZEGOVINA
However, it would be false to suggest that the struggle of the progressive teacher for full emancipation, independence, better material conditions of work and
appropriate remuneration92 was left unfinished93 just because teachers obediently agreed to play the imposed roles and operate under unfavourable circumstances. We are dealing with a different, more complex phenomenon. Relying
on Bloch’s claim about the women’s movement being obsolete or supplanted
or delayed, and his hypothesis that after revolution it is the movement’s turn
as a self-realisation of femininity, Nadežda Čačinović94 examines the quality of
being delayed as a new element within the classical doctrine of the workers’
movement, and, among other things, she notes that the possibility of a different
self-realisation of femininity in post-revolutionary societies is still delayed, and
that femininity reappears as an old greatness.95 Čačinović explains that the very
effort to include everyone in the work process, especially in the division of managing duties, is considered positive progress. In principle, it is acknowledged
that ‘the New Woman’ is human and capable of superior achievements whilst
performing all the traditional female roles (consoler, feeder, healer). However,
she concludes, “the inner unsustainability of that role is acknowledged as ‘overburdening’, a euphemism which conceals the draining of women and a complete
lack of improvement regarding the male role”.96
the opening line of the Communist Manifesto, haunts then everything which subsequently develops
as the gender politics of socialism. By the same token, this would mean that the gender politics
of socialism is always and a priori inadequate, because it necessarily fails to grasp that structural
affinity between the woman and communism”. See: Jukić, Tatjana. “Žena kao revolucija: od Garbo
do Tita.” ProFemina Special Issue (2011): 33–39, p. 34.
92
Renata Jambrešić-Kirin talks about the conflicting simultaneity and stratification of female roles
“which produced the triply burdened ‘super-woman’: a worker, a mother/homemaker and a publicspirited citizen who sought role models in at least three different ideospheres”. Renata JambrešićKirin, “O konfliktnoj komplementarnosti ženskog pamćenja: Između moralne revizije i feminističke
intervencije” ProFemina Special Issue (2011): 39–53, p. 47.
93
In her new critical reading of the position of the working woman in socialism, Vlasta Jalušič argues
that the newly attained emancipation which reduced the woman to a worker actually prevented
women from transforming into a complete political being. Cf. Jalušič, Vlasta, “Women in PostSocialist Slovenia: Socially Adapted, Politically Marginalized”, Sabrina Ramet ed., Gender Politics in
the Western Balkans. Pennsylvania: The Pennsylvania State University Press 1999, p. 112.
94
Nadežda Čačinović, “Odgovor na pitanje: kakva je sudbina ženstvenosti s obzirom na emancipaciju”
was originally published in the magazine Žena in 1978. Cit. Čačinović, Nadežda, U ženskom ključu:
ogledi u teoriji kulture, Zagreb: Centar za ženske studije, 2000.
95
Ibid. pp. 14–15.
96
Ibid. 15.
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This process, from the emancipation to the feminisation of the teaching profession, should first and foremost be seen from a wider ideological level of operation within which the hijacking and the abuse of traditional values in a new
context takes place.97 Thus, even during the preparations for the mass agitation
of women and the broad masses and their inclusion in the NOB, the leadership
of the movement and its chief ideologues concluded that the existing tradition
should not be openly questioned, because “respecting the tradition is a better/
more expedient form of propaganda and a way to expand the movement”.98 As
Lydia Sklevicky shows, neither the Central Committee of the Communist Party
(CCCP) nor any other governing body of the NOP was trying to change traditional
values; instead, the focus was on trying to modify them to suit the new historical
moment. Therefore, “traditional ‘female values’ are not questioned or integrated
into some new value system, but their emancipatory charge is reflected by their
utility in spreading and strengthening the NOP.”99
In the case of the progressive teachers’ movement and the position of the progressive female teacher in the NOB, emancipatory values were insisted on only
to the extent that this insistence was conducive to the successful achievement
of the general goals of the struggle. This is why, Sklevicky explains, a pragmatic
approach to traditional cultural values was developed, especially patriarchal
‘female’ values of reverence, selflessness, honour and honesty,100 the values
which had become the cornerstone of all the social functions women had in the
war. Thus it was believed that motherhood and its socialising role helps lay the
groundwork for, among other things, brotherhood and unity.101 Hence the figure
of the progressive teacher was modelled on the figure of the caring mother who
raises generations of pupils – children – in the new spirit of the times.
97
Pointing out the fact that normative and operative ideology formulate the essential values of a
political system differently, and that they diverge the most in the spheres of culture and nation,
Siniša Malešević; in a case study of post-war Yugoslavia, analyses dominant ideologies, their form,
content and the ways in which they attain legitimacy, and shows that it is possible to spot significant
differences in the articulation of the new ‘socialist consciousness’ within these two types of ideology.
“Whereas normative ideology poses [the socialist consciousness] in the context of universal
liberation and the emancipation of human beings from tradition, authority and exploitation, operative
ideology uses and appeals to familiar images of the morally superior and purified community,
images derived from the popularly well-known and recognisable religious tradition”. Malešević,
Siniša, Ideology, Legitimacy and the New State. London: Routledge, 2002, p. 142.
Sklevicky, Konji, žene, p. 46. Through an analysis of particular narratives Sklevicky shows that
propaganda used folk literature formulas, even liturgical language. Ibid.
99
Ibid. 47.
100
Ibid. 56.
101
Ibid. 43.
98
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FOR THE CONSTRUCTION OF A NEW SOCIALIST SOCIETY IN BOSNIA AND HERZEGOVINA
However, this trend continued during the post-war construction of a new socialist society. Although the authorities, in principle, made it possible for women to
realise their political rights, the right to work, education and the protection of
motherhood, and publicly promoted the idea of gender equality in all the spheres
of activity, in the words of Renata Jambrešić-Kirin
Yugoslav ideologues did not practise a radical break with the cultural forms
of pre-revolutionary society based on the idea of gender differences and
compatibility […] Yugoslav politicians eagerly resorted to the traditional
repertoire of gender roles and symbols.102
The process of feminisation103 of the teaching profession and the degradation
of its social status (and, therefore the disempowering of women) began with
the insistence on the figure of the teacher as a caring mother who sacrifices
herself for the good of the community as a whole, and the claims that women
manage to get things done and are better at teaching, which is ‘merely’ an extension of their ‘natural’ roles and a honing of their ‘innate capabilities’. As some
feminist research104 has shown, gender stereotypes and gendered professional
structures largely came about thanks to the rhetoric of a ‘proper/natural female
profession’ which showed teachers as objects of knowledge, not active agents/
subjects. Similarly, their professional activities and their work as educators
were not seen as the practising professional skills based on their education,
which led to the gradual abandonment of progressive ideas about permanently
honing pedagogical methods and improving classroom activities. Thus the concept of feminisation of the teaching profession meant not only an increase in the
number of female teachers, but also low status and inadequate remuneration,
which necessarily led to the profession’s loss of social significance and a radical
reduction of its power.
102
Jambrešić-Kirin, Žene i dom, op. cit. pp. 20, 21.
103
The feminisation of the teaching profession has been a global phenomenon since the 1960s; many
sociologists argue that the drastic increase in the number of women among teaching staff in
primary schools indicates that the role of the mother and homemaker extends into paid professional
posts. Cf. Šime Pilić, Knjiga o nastavnicima. Split: Filozofski fakultet Sveučilišta u Splitu, 2008.
104
Inter alia: M. Grumet, “Pedagogy for patriarchy: the feminization of teaching”, Interchange, 12
(2–3) 1981, pp. 165–184; Acker, ed. Teachers, Gender and Careers, Philadelphia: Falmer Press, 1989;
P. Munro, Subject to fiction: Women teacher’s life history narratives and the cultural politics of
resistance. Buckingham, Philadelphia: Open University Press, 1989.
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77
4. In Lieu of a Conclusion
The initial premise of this paper is that the figure of the progressive teacher reflects the limits of the professional emancipation of women as well as the consequences of the incompleteness of the process of construction and/or transformation of the woman as a new, independent, liberated and equal subject in a
better, more humane society.
As the paper points out, in spite of the fact that women have made up the bulk
of the teaching cadre since the end of WWII, research has so far paid little attention to the gender dimension of teaching. From 1918 to the beginning of WWII
there was a rise in rural education and an increase in the number of young professional female teachers who joined the progressive teachers’ movement. Because female teachers were still in an exceptionally unfavourable financial position at the time and were subject to a law which discriminated against them by
stipulating that they were to be paid less than men and by prohibiting marriage,
except to other teachers, progressive female teachers fought for equal working
conditions, equal rights and equal pay.
New socio-cultural revolutionary policies which were promoted and spread
during the war led to radical changes in the status of female teachers. Many
progressive female teachers, especially in the countryside and in the free territories in BiH, actively participated in these changes as well as in the implementation of educational reforms and the introduction of a new social order.
Although the figure of the peoples’ progressive teacher was constructed as a
distinguished female revolutionary figure by the new government and the new
official ideology, after the war they were less and less politically active and intellectually committed to further empowerment and professional independence.
Such development of the figure of the female teacher and the practice of female
teaching is partly the result of the fact that the professional skills were treated
as innate rather than acquired skills that required additional learning and honing. The teachers’ profession was increasingly feminised until the 1980s, when
what was left of the teachers’ revolutionary efforts was a limited amount of
cultural capital and a symbolic role.
Thus the transformation of the figure of the people’s progressive teacher could
be ironically and succinctly represented in three images: from a teacher with
a gun in one hand and a primer in the other, to a teacher with a red carnation
tucked in her lapel, to a mid-eighties teacher who expected her pupils to give
her a #16 lipstick on International Women’s Day.
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THE ROLE AND THE POSITION OF THE PEOPLE’S (PROGRESSIVE) TEACHER IN THE CRUCIAL YEARS
FOR THE CONSTRUCTION OF A NEW SOCIALIST SOCIETY IN BOSNIA AND HERZEGOVINA
Unfortunately, in the tumultuous post-war years of transition to a market economy, female teachers have lost even this symbolical importance and standing.
In the tempestuous sea of educational reforms and the continued reorganisation of primary education, the female teacher is no longer seen as a strong figure who shapes new generations and inculcates positive values in them. The
teaching profession is further marginalised and devalued, and the rights and
freedoms teachers enjoy in their work with pupils are limited and checked.
Thus, it seems to me, one should advocate the establishment and empowering
of a professional organisation of female teachers which would find a way to act
and formulate new progressive teaching policies, in spite of all the imposed divisions and segregation in the BiH education system.105 Feminism teaches us that
for any kind of female professional association we need to find authentic figures
from the past, predecessors we can rely on and build a more just, more responsible society. In that regard, this paper also pleads for research of the teaching
profession and the status of female teachers conducted from a feminist and
historical standpoint, research that would take a gender perspective and draw
attention to the history of the development of this profession in BiH, in order to
identify the structures which have continually oppressed female teachers and
still keep them in an unfavourable position.
Translated by Mirza Purić
105
More on this issue in: Dvije škole pod jednim krovom. Studija o segregaciji u obrazovanju. Sarajevo:
Centar za ljudska prava i ACIPS, 2012. Study available at: http://www.shl.ba/images/brosure/
Dvije_skole_pod_jednim_krovom.pdf
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Zaninović, Mato. Kulturno-prosvjetni rad u NOB-u (1941–1945) Sarajevo, 1968
Ždralović, Amila. “Drugi svjetski rat i iskustva bosanskohercegovačkih žena.” in: Aida
Spahić et al., Zabilježene – Žene i javni život Bosne i Hercegovine u 20. vijeku. Sarajevo:
Sarajevski otvoreni centar, Fondacija CURE, 2014.
Župan, Dinko. “Viša djevojačka škola u Osijeku (188.-1900.)” Scrinia slavonica 5 (2005.),
366-383.
�ALEKSANDRA NINA KNEŽEVIĆ
Digital illustrations
Working women, let us conquer knowledge and learning. Let us become masters of our trades. Let
us become shock workers, innovators and rationalisers. Let us develop socialist labour competition.
Red salute to women shock workers whose efforts help speed up the realisation of the plan – building
socialism in our country!
Long live 8th March, international day of solidarity of women in the struggle against warmongers!
�Long live the unity of the democratic movement of women – a strong factor at the peace front!
Women of Yugoslavia reject the defamation of our beloved country, our Central Committee and
Comrade Tito, under whose leadership we are building socialism!
People’s teachers – live up to your name and help raise the new socialist man!
AFŽ
��Peasant women, let us strive to improve our economy, let us strengthen the existing co-operatives
and start new ones. Let us fight for greater yields. Long live the socialist transformation of the village!
�Red salute to the women of China, who stand together with their people on the brink of the final
victory over the enemy in their struggle for freedom and independence and for new social relations.
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END OF WORLD WAR II
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The end of WWII is the period of construction of the new Yugoslav woman who
actively participates in the war, educates herself and enters the world of work,
whilst the emancipation of women from the shackles of patriarchal culture was
one of the “undisputable tasks of the Women’s Antifascist Front (henceforth
AFŽ)”.1 In that period, which saw an historical breakaway from predominantly
agrarian economics and a society in which education was mostly reserved for
women from the upper social strata, the conditions were met for the education
of women on a scale never seen before, and for the launching of a process of
modernisation, which could not have taken place without a serious disruption of
patriarchal culture.2
This emancipation did not put an end to patriarchy, far from it; but if we look at
the women’s media from that period (Naša žena, Glas, Žena u borbi), we see that
women are represented and equal subjects: they are combatants, nurses, workers, People’s Heroes (narodni heroji), etc., rather than passive on-lookers. A Yugoslav woman was to be modern and educated, dedicated and determined, “neither a Serb, nor Croat, nor a Muslim,” but rather all three, a Yugoslav. The aim
of this chapter is to look at the issues of the magazine Nova žena from 1945–1946
available in the AFŽ archive, and describe the main emancipatory discourses
addressing women, outline the argumentative and rhetorical strategies, metaphors and lexical and grammatical elements used to constitute this new Yugoslav woman, as well as to establish links between these historiographic insights
and today’s so-called post-socialist moment in history.
1. Entering the Archive
In Yugoslav post-socialism, after all the wars, the plundering of the commons,
the ethnic cleansing, rape and the associated historical revisionism, the regime
of gender inequality still contests the affixation of feminine suffixes to words
denoting occupations, for instance, fighter–fighteress.3 By way of response, the
Banja Luka poet Dragan Studen titled his collection of poems Borkinje (Fighteresses), as early as 1982. In the opening poem he speaks through a woman, a
fighter, warrior who is addressing us in the future:
1
Sklevicky, Lydija. Konji, žene, ratovi. Zagreb: Ženska infoteka, 1996. pp. 25.
2
Ibid. pp. 135.
3
http://www.blic.rs/kultura/kako-reci-zena-borac-ili-borkinja/k7r6r7e
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We shall write it down in coal
We shall fan the fire
And be remembered
If we step into the picture
Hanging on the wall
Only ourselves we will resemble
We shall never stop
Tossing the soil out of the trench
Lest it smother us
Thickened time
We shall slice into slices
And the hopeless knife
Shall burn in the core
If we step into the picture hanging on the wall
We will remain there
Forever and for evermore
Writing about the experience of women in WWII, some forty years after the fact,
he reminds us that “in harm’s way […] is our way out […] in our doom is our survival”, hinting that in the decisive moments of world history people went to fight
and die to be able to live. This collection is part of a larger archive on women in
the Narodno-oslobodilačka borba (henceforth NOB), and it inspired me to write
about the AFŽ archive today, on the semi-periphery of Europe in late-stage capitalism, in post-war, post-socialist countries like today’s Bosnia and Herzegovina.
Thanks for the great step forward made by women – peasants and workers, first
and foremost – are owed to female organising under the auspices of the AFŽ.
The AFŽ was active from 1943 to 1953, first in the Democratic Federal Yugoslavia
(DFJ) and subsequently in the Federal People’s Republic of Yugoslavia (FNRJ)
and it made possible a wide participation of women in all spheres of People’s
liberation struggle. Although the AFŽ initially was not focused on female issues,
but rather on harnessing the volunteer energy of millions of women to ensure
victory in the struggle against fascism4, it was an organisation which, during WWII
and the Yugoslav socialist revolution, undoubtedly influenced the modernising
change that women fought for and won.
4
Jancar-Webster, Barbara. Women and Revolution in Yugoslavia: 1941–1945. Denver: Arden Press,
1990. pp. 122.
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If the point of archival research is to find a lived experience in the past in order
to demonstrate that what we know and the way we speak and act have not been
around since the beginning of time and will not be around till the end of time,
and are therefore subject to change, then the archive is not the sum of all the
documents it preserves, but an historical framework for the conditions of a
statement.5 A reactivation of past statements may offer guidelines on how to set
ourselves free from our own archive, “impossible for us to describe”,6 to be able
to think and act differently today. The intention is not to “try to restore what has
been thought, wished, aimed at, experienced, desired by men in the very moment
at which they expressed it in discourse” but to “join [analysed discourse] in its
identity” by understanding it through “a rewriting […] a regulated transformation
of what has already been written.”7
The meeting of female struggles from two different historical moments, the
present one and that from seventy-odd years ago, is necessary not only for the
fight against historical revisionism, but also for thinking of a new kind of political
action aimed towards achieving equality for all. The crisis in which we live resembles the one from the 1930s and 1940s, given that the processes of the restauration and rehabilitation of these crises are yet again connecting capitalism,
fascism and rising inequality. As we learn from the report by Cana Babović presented at the First State Anti-Fascist Conference of the AFŽ held on 8 December
1942, it was precisely the anti-fascist struggle during the Spanish Civil War, and
the position of women in the USSR, where women enjoyed “full equality” and
“participation in the economic and political life of the country” that inspired Yugoslav anti-fascist women to start publishing as early as the 1930s:
During the bloody events in Spain in 1936, when our women began their
struggle against war and fascism, we saw the emergence of “Žena danas”,
a gazette of young anti-fascist women, in Belgrade. The journal had an
enormous role to play in the gathering and organising of women. It reached
every corner of our country, showed women what fascism had in store for
them, raised their political awareness, deepened their hatred of fascism
and gave them strength in their struggle for equality. The same role was
played by the gazette of Croatian anti-fascist women “Ženski svijet”.8
5
Foucault, Michel. The Archeology of Knowledge. New York, NY: Pantheon Books. 1972. pp. 128–129
6
Ibid., 130.
7
Ibid., 152.
8
Babović, Cana. “Organizaciono pitanje AFŽ” report presented at the First State Conference of the
AFŽ, 8 December 1942, Archive of the Anti-Fascist Struggle of Women of Bosnia and Herzegovina
and Yugoslavia, http://www.afzarhiv.org/items/show/231, accessed on 20 September 2016.
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Although I relied on all kinds of documents available in the digital AFŽ archive,
the basis of this research is formed by the journal Nova žena9 as the first gazette
of the AFŽ BiH, the first issue of which was published in February 1945, and the
last issue available in the archive, issue 20, in November 1946. As a propaganda
tool of the AFŽ and the Communist Party of Yugoslavia (CPY), in addition to the
subscriptions and membership fees, it was financed through the “selling of collected rags to the ironworks.”10 11 The journal was distributed to women in villages and towns to help bring them to literacy and attract them to the tasks and
the work of the organisation. In early 1946, the journal had a circulation of 10,000
copies, and by July 1947 it had reached 22,000.12
Although it focuses on a short period of time at the very end of the war or the beginning of peacetime, the analysis presented in this chapter examines the fifteen
issues of the magazine published in the period 1945–1946, describes how this
“new” Yugoslav woman was constituted through media discourse and establishes
links between such historical insights and today’s life in the so-called “desert of
post-socialism.”13 I was primarily interested in the emancipatory elements of media discourse promised to women by the new socialist era in which the new woman was made. I see these elements, in the broadest possible sense, as the largest
scale inclusion of women in the social and political life of the new Yugoslavia and
BiH, entering the world of work, gaining rights, learning to read and write, etc.14
What is the relationship between modernisation, emancipation and patriarchy
in this context? Modernisation was brought to BiH precisely by socialism after
1945,15 through the largest scale education of everyone, especially women, as its
precondition. Nova žena unabashedly addresses women as equal subjects and
9
The magazine Nova žena was mostly published in Sarajevo, but several issues were published in
Belgrade. The first issue was set and printed in Cyrillic, whilst the subsequent issues used both
Cyrillic and Latin alphabet. It was the official gazette of anti-fascist women of BiH. Issues 7, 11, 15,
16 and 19 are unavailable and were not included in the analysis.
10
Glavni Odbor AFŽ-a BiH, “Okružni Odbor AFŽ Sarajevo Zemaljskom Odboru AFŽ-a – Zapisnik sa
sastanka Okružnog odbora AFŽ-a Sarajevo održanog 24. i 25.11. 1945” Arhiv BiH, Sarajevo, Kutija
1, 13/6, 1945.
11
What was probably meant is “scrap iron” (translator).
12
Glavni Odbor AFŽ-a BiH, ‘Materijali sa Drugog Kongresa AFŽ-a BiH održanog 12 – 13 jula 1947’,
Arhiv BiH, Kutija 3, 1543/109, 1947.
13
Horvat Srećko and Štiks Igor, Welcome to the Desert of Post-Socialism. London: Verso, 2015.
14
Pantelić, Ivana. Partizanke kao građanke: društvena emancipacija partizanki u Srbiji, 1945-1953,
Belgrade: Institut za savremenu istoriju, Evoluta, 2011.
15
Sklevicky, Lidija. Konji, žene, ratovi, Zagreb: Ženska infoteka. 1996. pp. 134.
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represents them as such: they are fighters, nurses, workers, people’s heroes,
etc., not passive onlookers. The entry of women to the labour market because of
the demands of urbanisation, industrialisation, reconstruction and construction
itself meant a serious disruption to patriarchal culture,16 and one can talk about
women’s emancipation from the shackles of patriarchy in BiH and Yugoslavia only
in the context of the socialist state.
As for the relationship between the emancipatory and modernising on the one
hand and the patriarchal on the other, I see the Balkan patriarchy as a complex
of hierarchical values engraved into the social structure of pre-modern, agrarian, pastoral economies and culturally traditional, religious societies in which the
dominant role is played by men while women are subjugated in the context of the
protective family and household.17 In the early days of the NOB, women started to
fill “vacant positions of power” through their participation in the fight, the work
of the CPY and the People’s Front (Narodni front, henceforth NF), and through
organised work in the AFŽ in the rear.18 In this sense, we can tentatively talk about
temporary depatriarchalisation or depatriarchalising potential as a temporary
loosening of patriarchal regimentation brought about by a mass organisation of
women ready to fight and ready for change, free education, access to the world of
work19 and social mobility within a generation for all, especially for women.
With all this in mind, based on the Nova žena corpus available in the archive, I
analyse the role of the AFŽ under the following aspects:
a. The role of the AFŽ in an international context
b. The role of the AFŽ in the struggle against fascism and the struggle for
equality (depatriarchalising potential)
c. The role of the AFŽ in the creation of the new Yugoslav woman through joint
struggle and sisterhood of Croat, Muslim and Serb women, and
d. The role of the AFŽ in the process of the largest-scale literacy drive in the
history of BiH
16
Ibid., 135.
17
Halpern, Joes, Kaser Karl, and Wagner, A.Richard. “Patriarchy in the Balkans: Temporal and
Cross-Cultural Approaches” in: Household and the Family in the Balkans, ed. Karl Kaser. Graz:
University of Gratz Lit Verlag, 2012, pp. 49.
18
Dugandžić, Andreja and Jušić, Adela “Intervju sa Stanom Nastić,” Archive of the Anti-Fascist
Struggle of Women of Bosnia and Herzegovina and Yugoslavia, accessed on 21 November 2016,
http://www.afzarhiv.org/items/show/285.
19
This was the case with my parents, who were born in BiH in the early 1950s in rural poverty, but
were able to study in Novi Sad and Sarajevo, find appropriate jobs in Bihać and become middle
class in Yugoslav socialism.
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and in reference to the present moment in the underdeveloped and impoverished post-Dayton BiH, possibly the largest “desert of post-socialism” in which
the possibility of social change is hardly discernible, excepting the short-lived
protests of February 2014. This can be seen from:
1. The peripheral status of BiH society in relation to the EU countries, and
the lack of internationalisation which affects the comparability and visibility of the social demands and struggles in the centre and on the periphery
2. Insufficient collective mobilisation of women in the new post-socialist state,
in spite of the proliferation of identity politics and gender mainstreaming
which promotes liberal ideas of female human rights, individualism and
entrepreneurship and disregards, for instance, the rights of women workers and the unemployed.
3. The lack of a definite relation to fascistoid policies due to the nationalisms
enshrined in the Dayton constitution stoked by anti-Yugoslav and anticommunist sentiments which mask the relations of inequality contingent
on authoritarian capitalism of the new post-socialist state and are “natural
allies” of the Balkan patriarchy (post-socialist repatriarchisation)
4. The rise of illiteracy, inaccessibility of education for the broad masses, and
generally bad and corrupt education in the country.
2. Why the Archive? Some Theoretical and Methodological Insights
The Discourse-Historical Approach to critical discourse analysis (CDA) is politically committed to social change,20 and it sees identities as contextually
contingent and dynamic moments which are constructed, perpetuated and deconstructed within a discourse, and therefore assume different forms.21 Considering the historical and political context, as well as the earlier research on
the AFŽ, I approached the texts via an analysis of the topics as hierarchicalised
semantic textual macrostructures,22 topoi as basic argumentative structures of
discourse,23 as well as standard tropes such as metaphors and similes. In addi20
Fairclough, Norman. Language and Power. London: Longman, 1989
21
Wodak, Ruth, De Cillia, Rudolph, Reisigl Martin and Liebhart, Karl. The Discursive Construction of
National Identity. Edinburgh: EUP, 1999, pp. 3–4.
22
Van Dijk, Teun. Elite Discourse and Racism. London: Sage, 1993, pp. 33.
Žagar, Igor. “Topoi in critical discourse analysis”. Školsko polje Vol. 20 (5/6) (2009), 47–75.
23
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tion, I attempted to establish the relevance of the emancipatory potential of the
day for the present moment in BiH through an analysis of these problems and
the discourses attached to them.
In a methodological sense, I see Discourse-Historical Analysis (DHA)24 as a way
to show how a reinvented tradition and past are doctored to fit the present moment: the AFŽ propaganda from 1945–1946 responded to the actual needs of
women, but that could not have been discerned by reading Nova žena only, it was
necessary to read archived minutes of AFŽ meetings too. Our present persistently appeals to tradition, but the AFŽ is omitted from that tradition. Useful in
that regard is the cultural-materialist insight that tradition is an element which
makes possible the continuity of past and present, but also an
intentionally selective version of a shaping past and a pre-shaped present,
which is then powerfully operative in the process of social cultural definition
and identification. […] From a whole possible area of past and present, in a
particular culture, certain meanings and practices are selected for emphasis
and certain other meanings and practices are neglected or excluded.25
In researching women’s discourse and discourse about women at a given historical moment, another particularly useful insight is provided by Gadamer’s26
observation that the more complicated the content we need to understand, the
more individual elements become relevant, which in turn necessarily makes our
horizon of understanding richer and broader. Entering an archive from WWII is
important for gaining transgenerational insights into the past of Bosnian-Herzegovinian and Yugoslav women from that period, as well as for examining its
interpretative productivity in relation to the problems women in BiH are facing
today. Only then can we (tentatively) speak of a fusion of these horizons (Horizontsverschmelzung) which makes possible the actualisation of Benjaminesque
The Discourse-Historical Approach (DHA) tries to minimise the risk of excessive subjectivity on the
part of the researcher. This subjectivity is also subject to inclusion or exclusion, and to act through
triangulation, its fundamental constitutive principle, on the basis of the widest possible variety
of information, methods, theories, background information, etc. In this regard, DHA attempts
to “integrate much available knowledge about the historical sources and the background of the
social and political fields in which discursive “events” are embedded” (Wodak 2011, 65) in order
to “denaturalize the role discourses play in the (re)production of noninclusive and nonegalitarian
structures under certain social circumstances” (Wodak 2015, 2). In doing so, this Critical
Discourse Analysis or Critical Discourse Studies method sees discourse as connected with other
semiotic structures and material institutions which jointly reproduce society through semiosis as
the process of signification.
25
Williams, Raymond. Marxism and Literature. Oxford: Oxford University Press, 1979. pp. 115.
26
Gadamer, Hans, Georg. Istina i metoda. Sarajevo: Veselin Masleša, 1978.
24
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historiography of the oppressed where, acting in the light of “experience with
the past”, a “battling, oppressed class” is the “subject of historical cognition.”27
It is precisely this oppression that remains constant when it comes to thinking
and acting after experiencing war and its aftermath, which brought loss, poverty
and peripherality, nationalism, unemployment and precarity, and illiteracy, all
of which survive to this day. All this together makes it more difficult for women,
but also for men, to organise and change their social position, by contributing to
the creation of such an oppressed class which loses its combativeness due to its
inability to articulate its own position as the subordinated class. In this regard,
knowledge about the AFŽ is crucial for a transhistoric fusion of the horizons because it carries the potential to imagine struggle and a different world, precisely
because they articulated this position and tried to solve the problems in an organised manner. I attempt to show this through critical analysis of the elements
I have recognised as having been emancipatory at the time, and to address them
in relation to the present moment.
The task of the historical materialist is to constructively attempt to (re)articulate the historiographic form without returning nostalgically to a past story,
recognising it instead as “a mark, a trace.”28 Only in a rupture, “[w]here thinking suddenly halts in a constellation overflowing with tensions, [and] yields a
shock” lies “a revolutionary chance in the struggle for the suppressed past.”29
In addition, archival research is never just “the question of a concept dealing
with the past which might already be at our disposal or not at our disposal, an
archivable concept of the archive. It is a question of the future, the question of
the future itself, the question of a response, of a promise and of a responsibility for tomorrow” because the meta-archive and the original of any text exist
only “in the times to come.” If we wish to find out what the archive means, “we
will only know in the times to come. Perhaps. Not tomorrow but in the times to
come, later on or perhaps never.”30 At any rate, the first step is the interpretation
of archivalia which “illuminate[s], read[s], interpret[s], establish[es] its object,
namely a given inheritance, by inscribing itself in it, that is to say by opening it
and by enriching it enough to have a rightful place in it.”31
27
Benjamin, Walter. On the Concept of History.
https://www.marxists.org/reference/archive/benjamin/1940/history.htm
Chowdhury, Aniruddha. “Memory, Modernity, Repetition: Walter Benjamin’s History”. Telos: Critical
Theory of the Contemporary 2008 (143), 36.
29
Benjamin, op.cit.
28
Derrida, Jacques. Archive Fever: A Freudian Impression. Chicago: The University of Chicago Press,
1996. pp. 27.
31
Ibid., 67.
30
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3. The AFŽ and the New Woman
3.1. The AFŽ and the International Context
The peripheral status of BiH society in relation to Europe is the consequence of
internal strife in BiH itself, a country in which the only manifestation of internationalism is geopolitical loyalty to Russia, Croatia or Turkey. This is exacerbated
by exclusivist, sometimes fascist political practices of Western Europe and North
America, such as the control of the increasing numbers of migrants and workers
from BiH and other peripheral countries, the rigorous visa policy, the volatility of
the conditions for EU accession and the treatment of the Balkans and BiH as a
“case”. Today there are virtually no forums in which women from the so-called
first and the third world participate and make decisions on an equal footing, whilst
the Europeanisation in BiH, conducted via the Office of the High Representative
(OHR) and the EU Special Representative (EUSR) is nothing but colonisation of
an underdeveloped Other via the introduction of liberal democracy, privatisation
of public companies, the so-called free market, economic reforms and austerity.
This Europeanisation is negotiated with ethnonational political elites only.32
Nova žena in the period 1945–1946 was characterised by a strong internationalist
spirit brought to bear on the issues regarding the “East” as well as the “West”.
There was quite casual talk of the “brotherhood of Bulgarian people and our
people”33 and the “role played by the women of Albania in the struggle for the
freedom of their homeland” (Nova žena 8: 17–18, 1945). In May 1946 we learn that
3,000 apprentices from all over Yugoslavia, “[of whom] 150 [were] from BiH” were
accepted for apprenticeships in “the brotherly Czechoslovakia” in order to receive
their vocational training over three to four years (Nova žena 14:12, 1946). Many
issues featured social-realist narratives, mostly from the Soviet context, which
described work enthusiasm, shockworkership and the self-sacrificing nature of
the “fair-complected” Russian woman as an embodiment of the partisan promise
of post-war life.34 In the August issue (Nova žena 5:6, 1945), we read about the visit
of a delegation of Soviet women to Sarajevo referred to as “the joy and happiness
we dreamed of for years”:
32
Majstorović, Danijela, Vučkovac, Zoran and Pepić, Anđela, “From Dayton to Brussels via
Tuzla: Post-2014 Economic Restructuring as Europeanization Discourse/Practice in Bosnia and
Herzegovina”. Journal of Southeast European and Black Sea Studies 15(4) (2015), 661–682.
Nova žena, Archive of the Anti-Fascist Struggle of Women of Bosnia and Herzegovina and
Yugoslavia, 8: 5, 1945., http://afzarhiv.org/files/original/c130e1fc9258a352e2e949767c6990e9.pdf
Note – due to the large number of citations from the Nova Žena magazine, they are integrated in the
running text and contain issue number, page number and the year of publication. The issues of Nova
žena referred to here are available online at www.afzarhiv.org in the category Periodicals.
34
Jancar-Webster, op. cit., pp. 119.
33
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The raptures peaked when Evgeniya “Zhenya” Zhigulenko – a pilot and
Hero of the Soviet Union who flew the aeroplane the delegation arrived
on showed up on the balcony. She is an approachable and agreeable
woman whom we met a long time ago through Polina Osipenko, Valentina
Grizodubova and other brave women pilots we read about and admired
even as they were just training for the great feats they were to accomplish
in the war of people’s liberation. Zhenya greeted us on behalf of the Red
Army fighters, on behalf of the women who are now returning from the
army to work in fields and factories, to carry out the task of reconstructing
the country with as much success as they had in fighting fascism.
Although the purpose of such reporting was to raise international antifascist
consciousness and boost morale, such pieces valorised courage, female togetherness and solidarity. Homage to the heroism of a woman who fought in
the war and flew an aeroplane to Sarajevo, even though she had to “return from
the army to work in fields and factories”, is not something that can be found in
today’s media. If she is mentioned at all, it is as a pilot of an airline, not a Red
Army pilot. This Stakhanovitesque promise of social mobility achieved by going
from a peasant to a kolkhoz leader or a state official, and social care provided to
pregnant workers whereby “the future mother feels the care of the collective”
is not recognised as newsworthy by today’s media. Joint international mobilisation is present in humanitarian efforts, such as cancer prevention or domestic
violence prevention, but joint antifascist fight is and remains a blind spot of today’s media. Work, partnership and motherhood are treated in an individualist,
consumerist manner, with frequent appeals to the topos of the “super woman”35
36
who is always dolled up, has a fantastic job and education, three kids and a
husband, and is able to do (and buy) anything.
When it comes to the participation of Bosnian-Herzegovinian women in international female organisations, we see that they were zealously preparing for
the First International Congress of Women, convened on 26 November 1945 on
the motion by “comrade Cotton”, the founder and president of the Women’s International Democratic Federation (WIDF). The WIDF and Eugénie Cotton are
to a great extent absent from Western feminist historiography,37 although the
35
Majstorović, Danijela and Mandić, Maja. “What It Means to Be a Bosnian Woman: Analyzing
Women’s Talk Between Patriarchy and Emancipation” in Living With Patriarchy—Discursive
Constructions of Gendered Subjects Across Public Spheres, ed. Danijela Majstorović i Inger Lassen
(Amsterdam: John Benjamins, 2011), 97.
36
Majstorović, Danijela. “(Un)Doing Feminism in Post-Yugoslav Media Spaces”. Feminist Media
Studies 16(6) (2016), 1093–1108.
37
De Hahn, Francisca “The Women’s International Democratic Federation (WIDF): History, Main
Agenda, and Contributions, 1945–1991.” http://wasi.alexanderstreet.com/help/view/the_womens_
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WIDF was the biggest and most influential international female organisation after 1945. From its beginnings the WIDF developed a profile of a leftist and feminist organisation which gathered communist women but also progressive noncommunists from all over the world, including the US, Soviet Union and China.38
When we entered Palais de la mutualite on 2 November, many of us saw the
trappings of a great international conference for the first time: long desks at
which delegations sat and went through documents and notes, on every desk
plates with inscriptions such as China, India, Latin America, the USSR, Yugoslavia, Romania – the names of forty countries, forty nations that want the
eradication of fascism, democracy and peace; then there are loudspeakers,
spotlights, interpreters who make announcements in three different languages; above the podium a great emblem of the Congress – a dove with an
olive branch and a globe. Just before the opening, the hall was echoing with
nervous hubbub in several dozen different languages. (Nova žena 12:5, 1946)
The Bosnian-Herzegovinian delegates participated in these congresses on equal
footing and reported about them, which further points to a strong internationalist drive of female organisations and movements with a wider political agenda,
female organisations from the so-called Third World, as well as those with a socialist, socialist-feminist or pro-communist orientation. As cold war attacks on
the WIDF had a “negative impact on the state and location of, and access to, the
WIDF archive and the possibility of gathering materials through oral histories”,
the accomplishments of this organisation were not inscribed in the collective
feminist memory. Because a searchable, digitalised AFŽ archive was not available until recently, the organisation, being part of a socialist state structure, saw
its feminist potential denied by Western feminists,39 while historians and anthropologists who recognised feminism in female socialist organisations in Eastern
and South-eastern Europe were labelled revisionists.40 41 Thus Lepa Perović reinternational_democratic_federation_widf_history_main_agenda_and_contributions_19451991,
accessed on 20 September 2016.
38
Writing about some of the reasons for such exclusion, de Haan lists the accusations of pro-Soviet
activities made by the U.S. House Un-American Activities Committee (HUAC) in 1949, when the
influence of the WIDF started to weaken, and the focus of Western feminist historiography shifted
mostly to liberal feminism and gender (author).
39
Funk, Nanette. “A Very Tangled Knot: Official State Socialist Women’s Organizations, Women’s
Agency and Feminism in Eastern European State Socialism”. European Journal of Women’s Studies
21(4) (2014), 344–360.
40
Bonfiglioli, Chiara. “Revolutionary Networks. Women’s Political and Social Activism in Cold War
Italy and Yugoslavia (1945–1957)”, PhD thesis, University of Utrecht, 2012).
41
Ghodsee, Kristen. “Untangling the Knot: A Response to Nanette Funk”. European Journal of
Women’s Studies 22, no. 2 (2015), 248–252.
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lates that the preparatory committee of the Congress “included delegates from
England, America, Soviet Union, China, France, Spain, Yugoslavia, Italy, Hungerry
[sic], Romania, Poland, Bulgaria, Brazil, Portugal, Australia, Catalobia [sic], Belgium, Greece, Czechoslovakia and Sweden” and that it decided to “include delegates from the countries which are still not represented” and that “colonies, too,
may have their representatives who will be completely independent” (Nova žena
8:5–6, 1945).
3.2. The Fight against Fascism and Attaining Equality
The goals of the Paris congress of women were to achieve co-operation of women
worldwide on the following, rather progressive programme, which outlines the
same issues the AFŽ insisted on during and after the war:
1. Destroy fascism and ensure democracy
2. Prepare a bright future for new generations
3. Give women the rights listed in the International Charter of Women.
As mothers: the right to bear children in a world free from horrors, poverty and
war, in which every government will provide them with necessary social
and health protection and appropriate housing.
As workers: the right to work in all branches of industry and practise all professions, to receive equal pay for equal work, the right to access vocational
education on an equal footing with men, the right to be appointed to responsible positions; the ending of exploitation of women as a cheap labour
force and the improvement of working conditions.
As citizens: equality with men before the law and full democratic freedom of
expression, the right to vote and sit on judicial councils and participate in
government and international institutions (Nova žena 8: 5–6, 1945).
Anti-fascist struggle and the attainment of equality such as suffrage were among
the goals in Yugoslavia even before the congress, thanks to the influence of the
anti-fascist struggle in Spain and the attainment of equality by Soviet women.
According to Cana Babović, who spoke at the State Conference of the AFŽ on 8
December 1942, these two demands represented a key difference between bourgeois feminists and Yugoslav anti-fascists who were jointly active in the “female
movement” of the day even before the war broke out in 1941, and eventually led
to a schism:
Progressive women of Yugoslavia, that is, anti-fascists, thought that the
struggle of women against fascism and war was best lead by gathering
and connecting women in a single organisation. Anti-fascists joined exist-
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ing feminist organisations and started the work of all women of Yugoslavia against war and fascism. Among the actions taken by women in their
struggle for equality, the most notable was the drive for suffrage which
was organised in the entire country, led by anti-fascists and had at the
time, in 1939, a distinct anti-war and anti-fascist character. […] The leadership of the bourgeois feminist organisations disgracefully betrayed the
women’s struggle, renouncing their own anti-war programme so that they
would not have to fight fascism too, the two being inseparable. During the
great struggle for the right to vote, they were not only passive, they also
sabotaged the struggle of the anti-fascists.42
War was close at hand and great numbers of women were left unorganised, so
the CPY needed to “mobilise women through the AFŽ to ensure victory in the war
as well as to convince women that the victory of the Partisans will mean a brighter future for them.”43 In that regard, the AFŽ was “the most fascinating example
of a relatively small group of communists working meticulously on the ground,
in wartime conditions, and quickly succeeding in convincing great masses of
women to help in partisan warfare in exchange for new rights after the war.”44
Still, the relation of equality between men and women was ambivalent the whole
time. On the one hand, it was undeniable that the top echelons of the Party were
male-dominated and steeped in patriarchal tradition, as female partisans were
wont to say that they “were sent” and “allowed” to do things.45 Such “male politics” were connected with the strict military and political discipline necessary to
win the war, which is corroborated by the fact that, in spite of the lip service paid
to the equality of women to men in political life and all areas of social activity, at
the First Session of the Country Anti-Fascist Council for the People’s Liberation
of BiH (henceforth ZAVNOBiH) there were only four women out of 247 delegates:
Mevla Jakupović, a worker from Tuzla, Zora Nikolić, a worker from Sarajevo, captain Danica Perović from Banja Luka, head of the XI Division hospital and Rada
Vranješević, a student and member of the Central Committee of the AFŽ.46
On the other hand, according to Milka Kufrin, “equality of men and women existed only at the platoon level”,47 which was confirmed in earlier interviews by
the few surviving female Partisans in BiH, Stana Nastić from Sarajevo and Milica
42
Babović, “Organizaciono pitanje AFŽ”.
43
Jancar-Webster, op. cit., pp. 114–116.
44
Katz, Vera. “O društvenom položaju žene u Bosni i Hercegovini 1942.-1953.” Prilozi 40 (2011), 138.
45
Jancar-Webster, op. cit., p. 106.
46
ZAVNOBiH, dokumenti 1943-1944, vol. I, (Sarajevo: IP Veselin Masleša, 1968), 58–63.
47
Jancar-Webster, op. cit., p. 99.
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Stanarević from Banja Luka. By fighting alongside men in the anti-fascist struggle, women won freedom they never knew before and started to actively work on
their enlightenment and the improvement of their social position. “Those who
quietly put up with all the hardship before the war”, “have been elevated to the
rank of valiant freedom fighters (Nova žena 1:6, 1945)” determined to never go
back “to the old ways”. It is precisely the relation between “the old ways” and
“the new” which was changed during the anti-fascist struggle that makes up the
dominant topos in Nova žena, whereby it is observed of the old ways:
Let us remember the old ways. In our peasant households it was important
for a woman to be strong and obedient. We had to do the hardest work, without any recognition. […] We were illiterate, we had no idea what was happening in the world and what was upon us. They said it was not a woman’s
business. It is no wonder then that we are so firmly attached to the struggle.
[…] That is why we are all united in our struggle for the old ways to never
return. (Soja Ćopić, Nova žena 1:7, 1945).
When it comes to family rights – the “new ways” that were sweeping through
social and political life – as early as 1942 the Regulations of Foča (“Fočanski propisi”) were drafted as the first legal act of socialist Yugoslavia, and the Yugoslav
woman won the right to vote and run for office, civil marriage and divorce were
introduced, as well as equality before the law, recognition of the rights of children
born out of wedlock, equal pay for equal work, and access to hospitals and kindergartens, all typical socialist demands. It is precisely in Nova žena 1946 9 and
1946 10 1–3 that we read that “children born out of wedlock [had] equal rights
as the children born in wedlock”, which had previously been unimaginable, as if
“marriage and family, in comrade Kardelj’s words, were too serious institutions
for the state to leave them to some other organisations”, and the state organised
kindergartens for mothers to be able to work.
The state of female workers’ rights where few women make their living in nonagrarian economy in a country which had just emerged from a war is best illustrated by the 1931 census data. According to the Census, BiH had 1,138,515 women (around 46 percent) and 1,185,040 men, while “84.1 percent of the population
[was] made up of peasants living from agriculture, forestry and fishing”.48 On the
other hand, Dobrojević49 claims that “in 1951, according to the official statistics,
48
Brkljača, Seka. “Bosna i Hercegovina u prvim godinama Drugog svjetskog rata od 1939. do 1941.
godine,” in: Bosna i Hercegovina 1941: novi pogledi : zbornik radova, ed. Husnija Kamberović
(Sarajevo: Institut za istoriju, 2012), 16.
49
Ivana Dobrivojević, “Od ruralnog ka urbanom: modernizacija Republike Bosne i Hercegovine
u FNRJ 1945–1955” in: Identitet Bosne i Hercegovine kroz historiju: zbornik radova, ed. Husnija
Kamberović (Sarajevo: Institut za istoriju, 2011), 19.
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the number of female workers was 90 percent higher than in 1939”, while “the
most dramatic rise was recorded in Bosnia and Herzegovina, where the number
of women in work increased two and a half times.” The post-revolutionary period
represented an historical break with the agrarian economy and capitalism of “the
old Yugoslavia” and created jobs for everyone, especially women, but it was not
without its contradictions. Still, this shift in valorisation of work carried the promise of a new way life never before seen. This is what Vida Tomšić, the first chairwoman of the AFŽ, in her report titled “O radu i zadacima žena na socijalnom
staranju” (“On the Work and the Tasks of Women in Social Care”):
As we are trying to build a strong Yugoslavia that could stand on its own feet
economically we are facing the great task of creating better life conditions
for the broadest working masses […] This is not just about renewing the old
Yugoslavia, we are aiming higher. We are trying to create a way of life that
never existed in Yugoslavia before. (Nova žena, 5:4, 1945).
Although the emancipation of women in socialist Yugoslavia did not mean the
end of patriarchy or jobs for all women, it did have an enormous positive impact
on the attainment of equality and made it possible for masses of women to enter
the world of work50 by “aligning the interests of women with the interests of the
proletariat”51 during WW II. In addition, the combativeness, anti-fascism, internationalism and political enlightenment working in conjunction helped women
organised in the AFŽ, especially in its early years, until 1947, “to think like statesmen first and foremost”, which essentially laid the groundwork for the realisation
of all the equal rights won in battle.52
3.3. Common Struggle: National Sisterhood and Unity
In her two poems titled “Uz mangal” (“By the Hot Coal Pan”) and “Žena s transparentom” (“The Woman With a Protest Sign”) (Nova žena 12:27, 1946) Razija
Handžić talks about “Muslim women old and new”. Describing the way they move,
in the former poem she says: “In grim garbs and black veils as though in a dream
they glide away, like blinded birds, like vestals accurs’d, on they glide on a sunny
day”, and in the latter: “to reach the women at the congress, swaying like heavy
seas, the one in the veil holding a sign would wade through blood, it seems”.
50
Jancar-Webster, op. cit., p. 2.
51
Ibid., 122.
52
Ibid. 117.
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Revolutionary ardour, struggle, unity and literacy drives were highlighted through
“the new”, while the valorisation of individual suffering and sacrifice in the struggle against fascism was transformed into a matter of national importance.53 Of
national importance for the new Yugoslavia were also “equality and co-operation
between all the nations and Croat-Serb sisterhood”, while “for the tradition-bound
Muslim women […] joining and working for the AFŽ meant a new life.”54 Still, an
analysis of Nova žena indicates that it was upper-class Muslim women like Vahida
Maglajlić, “the only Muslim (Bosniak) People’s Hero”, her mother Ćamila (kadi’s
wife) and her whole family in Banja Luka who led the way in spreading the ideas
of the NOB and the AFŽ among women of all faiths.55 The interpellation into the
modern and educated “Yugoslav” woman was conducted through the ZAVNOBiH
ideology, according to which she was “neither a Serb, nor a Croat, nor a Muslim”
but all three at the same time as a Yugoslav, and all three groups were fighting
fascism together. Zealous work on building the unity of women in BiH regardless
of their ethnic and religious affiliation during the NOB was necessary to massify
the AFŽ to two million members not only through discourse but through unified
anti-fascist praxis as well.
Through the prism of today’s ethnically divided BiH, this simultaneous interpellation of Serb, Croat and Bosniak (Muslim) women seems nothing short of
incredible, as do the words of Dušanka Kovačević, who legitimised this unity by
invoking their joint struggle for freedom:
For the lives of our children, for the peace of our homes, to make sure killing
and slaughtering should never return, we joined hands. The unity of Serb,
Muslim and Croat women shall explain to the world where our strength to
fight and our belief in triumph comes from. At the Congress, Serb, Muslim
and Croat women will talk about their children who are liberating the country together, about the work they do together. About Serb women who collected seed for a burnt Muslim village, about Muslim women who brought
gifts to hospitals and died for freedom in concentration camps. Our unity
will be the women’s most beautiful gift to the Congress, to our young country, her happiness and future (Nova žena, 1:6, 1945).
In the same issue, a piece by Jela Bićanić “Muslimanke u borbi” (“Muslim Women
in the Struggle”) touchingly describes the suffering of Mrs Maglajlić, the kadi’s
53
54
55
Jancar-Webster, op. cit., pp. 117.
Ibid., 116.
Duganžić, Andreja and Jušić, Adela. “Intervju sa Alijom Maglajlićem,” Arhiv antifašističke borbe
žena Bosne i Hercegovine i Jugoslavije, accessed on 21 November 2016., http://www.afzarhiv.org/
items/show/16.
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wife and the mother of the people’s heroine Vahida Maglajlić, whom “they locked
up, furious about being unable to catch her son. But nothing could break this
mother whose three children fell in combat, and the fourth is now in a concentration camp. She is still cheerful and believes in our victory. ‘When we come to
Banja Luka, I shall lead the celebratory kolo’, she often says, ‘and I’ll be wearing
three red stars by my heart!’”
“During the first autumn of our people’s struggle Ajša Karabegović left her
hometown. In the free territories she displayed exemplary commitment in
nursing our fighters at the hospital in Jošavac. Chetnik criminals have cut
her wonderful spirited life short.”
“At the same time, a mass action to help the Partisans was underway. Raifa
Čorbegović smuggled hand grenades in a pram, under her baby.”
“The mother of the Sarač sisters had to see her daughters shackled by the
fascist, yet she kept smuggling leaflets and ammunition in and out of Banja
Luka.”
In these quotes we see the rise of a new Muslim woman who subverts patriarchal
culture by smuggling leaflets under her veil56 or grenades in her pram in order
to build a new BiH in Yugoslavia. Just like her neighbours, she proudly sent her
children to war, relishing the newly-forged brotherhood and unity of our peoples.
The topos of sacrifice and courage is intertwined with love, which serves as a
justification of the sacrifice:
“As long as we love one another so!” [Mrs Maglajlić] said directly. “That
is why we have no regrets. Five of my children are fighting. Three of my
fighters have fallen. And I am not crying. Mothers of heroes do not cry.”
In the article “One su pale za slobodu” (They Fell for Freedom) in the same issue
it is stated that Vahida Maglajlić “gathers women, brings Muslim, Serb and
Croat women together in a common struggle. Vahida’s sincere and proven love
of people opens up the hearts of bereaved Serb mothers, who accept her as one
of their own.”(Nova žena 1:14, 1945). Anti-fascism, both professed and lived, has
always been averse to nationalisms, which now employ historical revisionism
to rehabilitate former fascists and collaborationists in the cultural and political
mainstream after the wars of the 1990s:57 58 at the Congress of Serbian Women
56
Rada Vranješević also used a veil to smuggle illegal post although she was not a Muslim.
57
Radanović, Milan. Kazna i zločin: snage kolaboracije u Srbiji: odgovornost za ratne zločine (1941-1944) i
vojni gubici (1944-1945) (Belgrade: Rosa Luxemburg Stiftung, 2015).
58
Čović, Bartul. “Povijest pišu gubitnici”. Novosti,
http://www.portalnovosti.com/povijest-pisugubitnici, accessed on 10 September 2016.
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alone, these women “indicted those who, in the name of ‘Serbness’, have killed
tens of thousands of Serbs in concentration camps and dungeons”, who “have
killed the finest sons of Serbia or turned them over to Germans” and “stoked
hatred and killing among the fraternal peoples of Yugoslavia” (Nova žena 1:14,
1945). By condemning these practices in the strongest possible terms, Nova
žena purposely created an ideological matrix for building a new unity on the
experience of suffering on all sides:
The women of Bosnia and Herzegovina have put in great effort and made
great sacrifices. The enemy spared no one. […] Ustašas slaughtered Serb
children, chetniks found their “revenge” in the blood and screams of Croat
and Muslim civilians. (Nova žena 1:6, 1945)
At the first county conference of the AFŽ held in the county of Bihać it was said
that “after the presentations, many women, old and young, Muslims, Serbs and
Croats, talked about their labour, their struggle, their suffering, about the crimes
of the occupiers, of ustashas and chetniks”, that they were “meeting freely for
the first time in [their] lives to decide their own fate” and that they were “happy to
participate in the political life of their people.” (Nova žena 1:19, 1945)
Joint labour also strengthened the unity of women of different ethnic backgrounds:
The property of A. Mešić, the enemy of the people, has been planted with
maize for our poor. A hundred acres of land is to be hoed and moulded!
Serb, Muslim and Croat women are stepping up one by one, old and young,
peasants and city women. (Nova žena 5:13, 1945)
The strengthening of the unity of people, as the new political Yugoslavness, on the
wings of the struggle against fascism, went hand in hand with the recognition of
all ethnic and religious particularities through which unity was built on the basis
of the pain and horrors of the war in which women, too, participated actively. The
article “Hrvatice Bosne i Hercegovine” (Croat Women of Bosnia and Herzegovina)
(Nova žena 1945 2:3–4) states that “Croat women must realise that the NOB is
the fulfilment of the centuries-old aspirations of Croats” and draws a parallel between the struggle of Matija Gubec, “the immortal leader of Croat peasantry”,
against the nobility in the Peasants Uprising of 1573 and the NOB, as both conflicts
had elements of class struggle. In this strategy of recontextualising or equating
the struggles of the Croatian people in the last five centuries with the NOB, the
NOB becomes a reflection of “the centuries-old aspirations of Croats”, something
“the finest Croat patriots have given their lives for throughout the glorious Croatian history” (Nova žena 1945 2:3). Thus the Croatian goals are equated with the Yu-
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goslav goals, as opposed to the ISC (Independent State of Croatia) ones, because
the ISC is “a monstrous criminal creation.” The biblical metaphor of a blind man in
the dark whom Jesus bade see, quite easy for the broadest masses to understand,
was used to say that the (Croatian) people “has been blind so far”, meaning in the
ISC period, but “has come to see now” through the NOB (ibid.).
Yet, such reports of unity were actually addressing the lingering problem of nationalism, about which we can find out more not so much from the magazine
itself, but rather from the minutes of meetings of the AFŽ’s Sarajevo and Banja
Luka county-regional (sreski, regionalni) committees. Nova žena wrote, in cushioned language, about priests “openly hostile to the NOB” who nonetheless had
“great influence” on women as one of the reasons why many Croat men and
women remained outside of the NOB (Nova žena 1945 2:3-4). But from the minutes of the AFŽ meetings we learn that the situation on the ground was far more
severe and that the magazine served as a tool of propaganda that responded
directly to the problem of nationalism and religious divisions. From the minutes
of the Okružni Odbor of the AFŽ Sarajevo held on 25 November 1945 we find out
that the influence of the clergy among Croats was extremely strong, that “nuns
rip down Narodni Front’s posters” and that “in the Croat village of Čajdaš, many
balls were cast into the blind box” which the priests refer to as “the faith box”. We
also learn that “few Serb women in the municipality of Zaborac turn out for meetings” and that they “do not want to mingle with Muslims at all, especially those
from across the Drina”, but also that “chetniks obstruct the women’s work” – just
before the elections they “distributed flyers and opened fire, so that women are
afraid to engage in work.” From the minutes of meetings of the Okružni Odbor
of the AFŽ Banja Luka we also learn about chetniks threatening to “cut off the
hair of women who go to vote”, and that “this is what happened in the districts of
Piskavica, Prnjavor and Srbac.”59
It was clear that 1945 was a crucial year; these articles were published in February, when the war was yet to end officially, but it was obvious enough that the
Narodni Front with Josip Broz at its helm would emerge the victor. Because
there is no research from 1945 about it, it is thankless work speculating about
how common people felt at the time and whether they sidelined their ethnic
background and affiliation in favour of the new Yugoslavness. Yet, in these articles we glean significant ideological interpellation of common people into Yugoslavness, buttressed by the common experience of suffering under fascists,
and by the desire to build a new, better life.
59
Glavni Odbor AFŽ BiH, ‘Okružni odbor AFŽ-a Banja Luka - Izvještaj o radu Okružnog odbora AFŽ-a
Banja Luka od 26.11.1945.’ Arhiv Bosne i Hercegovine, Sarajevo, Kutija 1, 118/1, 1945.
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3.4. Mass Literacy Campaigns
When it comes to features that distinguished BiH from other republics of the
SFRY, it must be said that BiH had the highest rate of female illiteracy at the
time, second only to that of Kosovo and Macedonia. Due to the customs and traditions of the Ottoman Empire, women in BiH, especially Muslims, but also rural
Christians, were much more isolated from public life, including education.60 61
A wide range of rights and the visibility of female fighters may have played the
most important role in the mobilisation of young, educated women and workers. Still, they cannot take all the credit for the movement’s massive two-million
membership. According to Mitra Mitrović,62 “for the first time in their lives, peasant women were appreciated for their everyday work – stitching, cooking, planting, grinding the grain for more people than just their family.” With this cohort,
which comprised the majority of women at the time, education and literacy drives
played a major role in their mobilisation.
The People’s Liberation Movement (NOP) created a new figure of a woman in
BiH, bold, combative and determined. Those who quietly put up with all the
hardship before the war, have been elevated to the rank of valiant freedom
fighters. The doors of people’s government, schools and courses have been
opened to women. Thirsty for knowledge, they have started to learn (Nova
žena 1:6, 1945)
In a society in which education was reserved for women from higher social strata,
conditions were met for mass education of women as a precondition for modernisation.
“We should launch a proper campaign against illiteracy”, said comrade Olga
Kovačić. “Not a single child in our villages, towns and cities, not a single
woman shall remain illiterate.” (Nova žena 5:5, 1945)
On page 20 of the first issue of Nova žena, just before the masthead which reveals
that the issue was printed in Sanski Most, there is an editor’s note: “Dear comrade, you are holding the first issue of the gazette of women of Bosnia and Herzegovina. Broad masses of our women wish to learn, to become enlightened. They
demand the press, they demand answers to the many questions which interest
them.” Here – and in subsequent issues, too – we see insistence on mass literacy,
especially female literacy, which followed other emancipatory efforts.
60
Jancar-Webster, op. cit., pp. 27–31.
Popov Momčinović, Zlatiborka, Giomi, Fabio and Delić, Zlatan. “Uvod: period austrougarske
uprave” u Zabilježene – žene i javni život Bosne i Hercegovine u 20. vijeku, ed. Jasmina Čaušević.
Sarajevo: Sarajevski otvoreni centar and Fondacija Cure, 2014., pp. 24–26.
62
Jancar-Webster, op. cit., pp. 142.
61
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The second issue is dominated by an article titled “Bosna i Hercegovina neće
ostati nepismena” (“Bosnia and Herzegovina Will Not Remain Illiterate”) (Nova
žena 2:7, 1945) from which we find out that the occupation found the country in
a state of great backwardness, to which people were “until recently, mostly resigned.” In the same issue it is stated that “according to 1931 data, the state of
literacy was as follows: in Bosnia, 31 percent are literate, and 69 percent illiterate. In Herzegovina, 34 percent are literate, 66 percent illiterate. The illiteracy
rate is disproportionately higher among womenfolk. In Bosnia, 39 percent of
men are literate, in Herzegovina 55 percent, whilst in Bosnia and Herzegovina
only 15 percent of women are literate.” (Nova žena 2:7, 1945). It is also stated that
12,500 adults learnt to read and write behind the front lines during the struggle. The magazine writes about this enthusiasm and the idea of progress for all
walks of life using lyrical yet folksy language:
The force of the uprising filled the masses with an enthusiasm for culture.
Until recently mostly resigned to their backwardness, the young and old,
women and children all wished to learn to read and write. Pen and paper
have become part of our fighters’ combat kit. […] A girl knits socks, sings
songs of struggle straining to embroider letters on a towel, kerchief and
socks. A little shepherd tends to his flock, engraves his first letters into a
spindle and a water bottle, asks every fighter he meets for a pen and paper, to teach himself to write. Girls and women keep their favourite book
of songs and stories of struggle in their bosom. Literacy becomes mandatory, at the front and in the rear. An illiterate nurse, writing her first letters, shouts: “I thought this was much harder, I thought I was never going
to learn …” A woman from Podgrmeč teaches herself to write using her
son’s tablet. Even old women in the region of Podgrmeč are wont to say:
“It is a sin to remain illiterate in this day and age.”
The credit for spreading literacy primarily goes to the popular movement which
“took illiterate Serb, Muslim and Croat women to a literacy course, so that together they may learn to read and write.” (ibid.) The alarming illiteracy rates
necessitated that those who were able to read and write teach those who were
unable. Bringing people to literacy was a volunteering effort, and every woman
shockworker engaged in reconstruction was expected to “find a comrade who
will devote her free time, strength and love to introduce her to books.” (Nova žena
5:13, 1945). In the same article, young members of the AFŽ and Young Communist League say that “we must learn if we want to teach,” because “pen and paper
will teach us to appreciate the rights we have won and help us understand our
freedom and equality, to learn the duties of a free, upstanding citizen” and also
“put us at liberty, as new mothers, to raise our children for a rich, happy life in
a new, born-again Yugoslavia.” (Nova žena, 5:13, 1945). From the minutes of the
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first meeting of the educational arm of the Central Committee of the AFŽ, held
on 23 November 1945, we learn that in the interest of effectiveness four subsections were formed: a sub-section for the liquidation of illiteracy, a sub-section
for political education, a sub-section for general education and a sub-section for
courses.
“Illiteracy” is a metaphorical enemy, and as such needs to be “liquidated”, a
“campaign should be launched” against it (ibid.), and we need to “arm ourselves
with knowledge”. Literacy courses and press readings were organised at gettogethers in each hamlet and village where “the press is read in groups”, “the
radio is listened to collectively”, and there were “mobile libraries” as well as
“NF reading groups”.63 In addition to the AFŽ’s social affairs section, in charge of
children’s homes and homes for the disabled, a propaganda section in charge of
campaigns, radio and press, as well as an education section in charge of bringing youth and adults to literacy were growing stronger in BiH, which made literacy a precondition for the construction of the “new” woman:
Then the 60-year-old Zlata Halić signed up for the course and sent a
message to other women: “Shame on all the young women who aren’t
signing up. I’ll be the first to go, though I’ve got one foot in the grave, I
want to die literate.” Darinka Tasić from the village of Bijela […] learnt all
the letters in eight days. This is a wonderful example which show how new
free women amaze with their work, just as they amazed with their heroism
in battle. (Nova žena 5:13, 1945).
4. The Significance of the AFŽ Today:
Ethno-Capitalism, Repatriarchisation, Illiteracy
Although subjective, as becomes a qualitative analysis, what has been crucial
for me is reading the archive as an exercise in critical literacy. It is important
especially because of the generations for whom historical revisionism by ethnonational-capitalist elites has literally blocked all socialist and anti-fascist
horizons. After the destruction of the SFRY and the emergence of new nationstates, the knowledge and experiences of the Yugoslav NOB, in spite of their
contradictions, have been completely neglected and revised through neoliberal,
anti-communist narratives. I will try to unpack these claims by describing their
interaction.
63
Glavni Odbor of the AFŽ BiH, ‘Okružni odbor AFŽ-a Sarajevo Zemaljskom odboru AFŽ-a - zapisnik
sa sastanka Okružnog odbora AFŽ-a Sarajevo održanog 24. i 25.11. 1945’, Arhiv Bosne i
Hercegovine, Sarajevo, Kutija 1, 13/nedostaje broj stranice, 1945.
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In spite of the proliferation of identity politics and twenty years of so-called gender mainstreaming, which promoted liberal ideas of women’s human rights,64
individualism and entrepreneurship, today there is very little “basis for collective
mobilisation of women”,65 unlike in the period of creation of the new Yugoslav
woman. In spite of all the limitations and stages of Yugoslav modernity, it must
be said that patriarchy survived in the SFRY, especially in the private sphere66
where, for instance, domestic violence remained a taboo into the 1980s.67 This
was never completely solved, in spite of the efforts undertaken by feminists in the
1970s,68 and the representation of women in Yugoslav film in the late 1980s was
such that it recontextualised the women’s demand for the benefits of socialist
modernity, such as employment, as insufficient motherhood.69 “Killing the actual
woman was preferable to letting the traditional ideal of the woman as a mother
die”,70 and Badema, the “bad mother” from Ademir Kenović’s film Kuduz was ultimately killed by an ethnically conscious man who kills “for our cause”, who is “a
hero, not a criminal”, which, according to Jovanović, foreshadows the 1990s wars
that brought ethnic homogenisation and spelt the end of socialism, for which
they needed repatriarchisation.
The post-socialist period saw a stricter division between two “seemingly separate, but in reality networked and interdependent spheres of productive and re64
Helms, Elissa. Innocence and Victimhood: Gender, Nation, and Women’s Activism in Postwar BosniaHerzegovina. Madison: University of Wisconsin Press, 2013.
65
Kaneva, Nadia. “Mediating Post-socialist Femininities: Contested Histories and visibilities”. Feminist
Media Studies 15 (1) (2015), 12.
66
Dunja Rihtman Auguštin, Etnologija naše svakodnevnice. Zagreb: Školska knjiga, 1998.
67
Majstorović, “(Un)Doing Feminism in Post-Yugoslav Media Spaces”, 1096.
68
In the 1970s, Yugoslavia saw the arrival of the second wave of feminism, encouraged by the student
protests of 1968. In 1978, the international conference “Drug-ca – Žensko pitanje. Novi pristup?”.
(Tovarish/Tovarka – the Woman Question: New Approach?) The conference was the first tumultuous
appearance of feminists on the public scene in the socialist Yugoslavia. The focus on the woman
question and the problem of the sexual division of labour was highlighted by the prominent slogan
of the confederation: “Proleteri svih zemalja – ko vam pere čarape?” (Workers of the world – who
washes your socks?). The topics included patriarchy, the intersection of feminism and Marxism,
feminism and psychoanalysis, as well as identity, sexuality, language and the invisibility of women
in culture and scholarship. Also discussed were the everyday lives of women, discrimination in the
public and private sphere, women’s double burden, violence and the survival of traditional
patriarchal roles. (Čaušević 2014)
69
Nebojša, Jovanović, “Bosanski psiho: Kuduz, rat spolova i kraj socijalizma”. Sarajevske sveske: Da li
je Balkan muškog roda” 39/40 (2013), 156–175.
70
Ibid., 167.
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productive labour” which have been “hierarchically reorganised.”71 Reproductive
work was naturalised through repatriarchisation as exclusively women’s, whilst
ethno-nationalism and the Dayton division of the country as desirable affiliations in the new capitalist society further galvanised these relations. According
to Močnik:72
In tightening the control and discipline, whatever tools are at hand will do:
religious ideology, ethnic loyalty, traditional values, the renewal of the patriarchal family, the resurrection of traditional patterns, “retraditionalisation” – all of these are new modes of socialness coerced by contemporary
capitalism.
The contemporary capitalism which we have in BiH today as a species of the
so-called authoritarian capitalism73 typical of all ex-Yugoslav countries whose
captains are mostly profiteers of the 1992–1995 war ensured the division of
assets through ethnic cleansing and subsequent privatisation. It ensured the
return of patriarchy, which established continuity with the legacy of the colonial,
agrarian, pre-socialist era. As was the case before WWII, the collusion of
institutionalised religion and ruling elites in the new post-socialist era in which
power is evenly distributed between the clergy and ethno-capitalists, society
has been retraditionalised74 75 and gender roles and relations repatriarchised,
which goes hand in hand with the rising poverty and unemployment.
I base the repatriarchisation hypothesis on the depatriarchising potential of the
socialist period, which is at odds with the present rise of misogyny, discrimination, exploitation and violence76 as integral parts of the process of restauration of
capitalist relations. Within these relations, social reproductive labour is “classi71
Burcar, Lilijana “Iz socijalizma natrag u kapitalizam: repatrijarhalizacija društva i redomestifikacija žena”. Dva desetljeća poslije kraja socijalizma. Zagreb: Rosa Luxemburg Stiftung,
2014, pp. 114.
72
Močnik, Rastko. “Dvije vrste fašistoidnih politika”. Novosti, no. 677 (2012). http://arhiva.
portalnovosti.com/2012/12/dvije-vrste-fasistoidnih-politika1/, accessed on 20 August 2016.
73
Dolenec, Danijela. “Prema reartikulaciji otpora ekonomskom liberalizmu”.
http://slobodnifilozofski.com/2016/09/prema-reartikulaciji-otpora-ekonomskom-liberalizmu.html
(2016), accessed on 10 October 2016.
74
Popov-Momčinović, Zlatiborka. Ženski pokret u Bosni i Hercegovini: artikulacija jedne
kontrakulture. Sarajevo: Sarajevski otvoreni centar, Fondacija CURE and Centar za empirijska
istraživanja religije u BiH, 2013.
75
Leinert Novosel, Smiljana. Žena na pragu 21.stoljeća – između majčinstva i profesije
(Zagreb: Ženska grupa TOD, EDAC, 1999), 18.
76
Marina Blagojević, “Mizoginija: nevidljivi uzroci, bolne posledice” in Mapiranje mizoginije u Srbiji:
diskursi i prakse, drugo izdanje, ed. Marina Blagojević (Belgrade: AŽIN, 2002), 31–55.
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fied as non-labour, not worth a mention”,77 which endangers women’s economic
self-sufficiency and puts them “in a position of complete or partial dependence
on their families […] reducing them to the level of socially and politically disenfranchised subjects, that is, second class citizens”,78 which says something about
intergenerational solidarity as opposed to state intervention in the field of care.
Today, it is precisely this type of unpaid labour that the feminist critique of the socalled care economy79 sees as further facilitating the exploitation and devaluation
through the hidden “sexual contract”80 of patriarchal capitalism.
“Anti-communist revisionism has become the dominant way of remembering
socialist Yugoslavia”, which in turn “conveniently coincides with the neoliberal
economic measures of the new political elites.81 Theorists today speak about the
so-called post-fascism of the elites in contemporary practices of the new liberal capitalist states reflected in racism, homophobia, the abolition of workers’
rights, media manipulations, bureaucratic apparatuses which crush dissent
within institutions and hate-mongering campaigns against dissident groups and
individuals. In such a world, a woman solves problems by “buying the product”,
while unpaid domestic labour and motherhood, ideologised as “natural”, in fact
create invisible surplus value for capitalism. While class inequality within all
groups deepens, especially among women, an organisational effort is missing
because the left cannot articulate these contradictions and the struggles attached to them.
Discourse after the 1992–1995 war in BiH has permanently broken up the former
sense of togetherness among women by producing solely Bosniak, Serb and
Croat victims, and there has been little effort to turn the experience of war into
a common experience of suffering on all sides. This wartime suffering has been
exacerbated by post-war suffering embodied in the experience of transition and
the precariousness of life in what used to be a common economic and political
space, and is now two entities and a district in BiH. Except for the handful of leftleaning feminists with a class consciousness, who do not merely follow the liberal agendas of the numerous women’s and human rights organisations, we do
Burcar, “Iz socijalizma natrag u kapitalizam: repatrijarhalizacija društva i re-domestifikacija žena”,
114.
78
Ibid., 115.
77
Folbre, Nancy. Who Cares? A Feminist Critique of the Care Economy. New York: Rosa Luxemburg
Stiftung, 2014.
80
Pateman, Carol. The Sexual Contract. Stanford: Stanford University Press, 1988.
79
81
Krašovec, Primož. “Svi anti-komunisti su tigrovi od papira”. http://slobodnifilozofski.com/2010/06/
primoz-krasovec-svi-antikomunisti-su.html, accessed on 20 September 2016.
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not have a single political voice attempting to gain the trust of masses of women
by simultaneously calling on Serb, Bosniak and Croat women to stand up for their
rights as enemies of the rising ethnonationalist fascism. Such interpellations inherent in referring to all women in BiH, Croats, Serbs and Bosniaks, as Bosnian
and Herzegovinian (just as they were once referred to as new Yugoslavs), remain,
unfortunately, marginal and unorganised. Seeing that they are not articulated in
the programme of any political party, they remain outside of discursive practice,
as their introduction is considered too risky for the ruling Dayton order.
Last but not least, when it comes to education, the results of the 2013 census
indicate that, 70 years after WWII, not only has illiteracy in BiH not been eradicated, at 2.82 percent it is also highest in the region, compared to 1.9 percent in
Serbia and 0.8 in Croatia82. Of the 89,794 illiterate persons in our country, 77,557
are women. The living experience of the Dayton order, which has been furthering ethnic exclusion and isolation for over twenty years (this is also shown by the
census results – both entities are to a great extent ethnically homogeneous),83
renders impossible any large-scale effort to organise women that would work
towards a state-sanctioned policy of promoting literacy and education for women, especially those from rural areas, and those of advanced age.84
With all of this in mind, we see that the changes and efforts made by the AFŽ
during WWII were emancipatory, especially for the women who had previously
never enjoyed any kind of privileges – peasants, workers, youth. Whilst most
of this legacy has been completely destroyed, some remnants of it can still be
barely discerned, smothered under the wave of robbery and privatisation. In a
patriarchal ethno-capitalist hegemony that is today’s BiH, led by nationalist parties as the main political actors backed by EU agencies, tradition cherry-picks a
past to match the manufactured present, in order to create a sense of continuity.
Rada Vranješević and Vahida Maglajlić do not figure in this past, especially not
at the same time. The AFŽ Archive represents, if nothing, a counter-hegemony
82
Arnautović, Marija. “Popis u BiH: Nacionalnost važnija od pismenosti”, 30 June 2016.
http://www.slobodnaevropa.org/a/popis-bih-nacionalnost-vaznija-od-pismenosti/27831061.html,
accessed on 13 September 2016.
83
As for the ethnic structure by entity, there are 74 percent of Bosniaks in the Federation of BiH,
22.4 percent of Croats and 3.60 percent of Serbs. In the Republika Srpska there are 81.51 percent
of Serbs, 2.41 percent of Croats and 13. 99 percent of Bosniaks. In Brčko District there are 42.36
percent of Bosniaks, , 20.66 of Croats and 34. 58 percent of Serbs (Arnautović 2016). More at:
http://www.slobodnaevropa.org/a/popisni-rezultatinakon-25-godina-u-federaciji-vecina-bosnjaciu-rs-srbi/27830387.html.
84
http://balkans.aljazeera.net/vijesti/u-bih-gotovo-90000-nepismenih
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in response to these regimes by introducing into discourse powerful actors,
women of all social and ethno-national backgrounds, who organise, charge at
the enemy, work and build and change the existing social relations.
5. For Some Future “Grand Times”
How to “write down in charcoal” to “fan the fire”, to remember these struggles
not as a “picture hanging on the wall” in which we are stuck “forever and forevermore”, but as fuel for the active mobilisation of today’s women, now that most
female veterans and fronties (AFŽ members) are deceased, and the knowledge
of the struggles is absent from the public sphere, as well as everyday life. Insights into transgenerational, suppressed knowledge shed light on the battles
won by the women of the day riding on a wave of revolution, but these discourses
need to be reactivated by placing them in “a homogenous and empty time” into a
time “which is fulfilled by the here-and-now”, otherwise “not even the dead will
be safe from the enemy, if he is victorious.”85
Writing about the great organisation and movement that is the AFŽ requires
great effort, first and foremost because of the unavailability of the main actors and archives, as well as because of the complexity of the relations within
and around it. The AFŽ’s influence was greatly weakened, especially after the
directive of the Central Committee of CPY from January 1944 when the CPY dissolved its internal hierarchy.86 In the article titled “Za čvršću povezanost među
odborima AFŽ-a” (“For a Closer Connection Between the AFŽ’s Committees”)
(Nova žena 6:9-10, 1945) we see a trend of abolishing the organisations internal
hierarchical structure and submitting to the Narodni Front, that is, people’s liberation committees joined by the so-called “progressive women”.87 The article
begins with a generalisation that it is “natural that every organisation made up
of living beings should expand and develop”, heralding the end of the AFŽ and
its marginalisation in relation to the NF.88 89 The decision is legitimised in the
article via claims that the “strict submission of the lower-level [AFŽ] committee
to the higher-level one has started to separate women from the people’s movement as a whole” and that the organisation had become “too cramped to receive
new female anti-fascists” so “instead of closed, cliquish AFŽ committees, broad
people’s committees (NO) are being created now.”
85
Benjamin, op. cit.
Jancar-Webster, op. cit., p. 148.
Sklevicky, op. cit., p. 120.
88
Ibid.
89
Jancar-Webster, op. cit.
86
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It was precisely Sklevicky90 who wrote in most detail about the vertical mobility of
women, the ambiguity of the AFŽ’s tasks in relation to the NF and the phasing out
of direct work with women; in the latter two she saw the end of this organisation
in 1953, after which the AFŽ remained “at the margins of the text of history.”91
With the women’s organisation evidently lacking “autonomy of the goal” and the
“latent fear” of “feminist deviations” in parts of the Party ranks, it was clear that
the revolutionary zeal of the AFŽ and its depatriarchalising potential,92 discernible
from Nova žena, would not last long enough to carry out total depatriarchisation of
either Bosnian-Herzegovinian or Yugoslav society, both of which, in fact, needed
“more socialism.”
Today there is no broad-based participation of women in everyday political, social
and economic life in BiH, and nobody articulates why female engagement would
be necessary in the first place. We see similar observations in the closing speech
given at the Plenum of the Central Committee of the AFŽ Croatia by the chairwoman Cana Babović, who said “that we have got nothing in particular, nothing
specific, some issue to fight for as women, is a different matter.”93
Women fighters recognised the meaning of Yugoslav national unity forged in the
anti-fascist struggle. They had won the battles for literacy, education and equal
pay, putting socialist and feminist ideals in practice as much as they could. The
Yugoslav woman, who had won her emancipation, equality and access to the
world of work by fighting Nazi Germany and traitors shoulder to shoulder with
her comrades-in-arms, knew that she was the backbone of the struggle, and that
she must be the backbone of the new society forged in battle:
So Croatian, Slovenian, Montenegrin, Bosnian, Dalmatian, Macedonian,
Voivodinian and Serbian women parted ways, each went to her homeland
overcome by the joy of living in such grand times, working on the large
part of the effort to build a new life. And in each of their souls a decision
was solidifying, unshakeable as a vow: we, women, have been the backbone of the NOB, the backbone of the superhuman effort of our peoples
to free their motherland, but from now on we will be the backbone of her
magnificent reconstruction, of her happy future. (Nova žena 5:5, 1945)
90
91
Sklevicky, op. cit., 121
Ibid., 113.
Although they had rights, women in the SFRY started to exercise them only in the 1960s. Katz (2011,
154) argues that “the equality of men and women […] rested more on the laws than on some crucial
change of relations in everyday life. The Bosnian-Herzegovinian woman started to exercise her
rights won in the 1940s only in the 1960s, when society started to achieve more substantial economic
progress.” In this regard we may also talk of some thirty years of depatriarchalising potential.
93
Sklevicky, op. cit., pp. 122.
92
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This cache of the AFŽ media texts from the end of WWII reveals a promise of a
socialist revolution with a profusion of emancipatory opportunities for women
of all classes, ages and ethnic backgrounds, especially for the great majority of
unemployed, poor women who can only be further exploited by capitalism. To
write about that which cannot be suppressed in the AFŽ’s experience is to reclaim it through contemporary socialist and feminist political practices as the
Blochian principle of hope in which social utopia creates awareness of and abolishes human and female misery. It is to reject and resist the status quo in which
feigned nationalism laced with patriarchy has been masking mass exploitation
under ethno-capitalists for two decades now by producing kids for war and unpaid labour. To “fuse the horizons” from an historical distance is to repoliticise
the status quo by providing a “meeting point” for some future grand times where
we will able to organise for struggle. The knowledge about these horizons represents an alternative history crucial for understanding future social struggles for
a more egalitarian society, for resisting not only the capitalist mode of production
but also the production of “kids for war” which reverberates in the verses of the
contemporary Sarajevan poet Dijala Hasanbegović:94
I’m not giving you kids
for war:
I’m telling you with my palms facing upwards
palms sticky from the acrid yellow cords
which the cutthroats shall never cut.
Translated by Mirza Purić
94
Dijala Hasanbegović, “Djeca za rat”, http://darkocvijetic.blogspot.ba/2014/01/veliki-odmordijalahasanbegovic.html, accessed on 10 September 2016.
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Archival Materials:
Glavni Odbor AFŽ BiH ‘Okružni odbor AFŽ-a Sarajevo Zemaljskom odboru AFŽ – Zapisnik
sa sastanka Okružnog odbora AFŽ-a Sarajevo održanog 24. i 25.11. 1945.’ Arhiv
Bosne i Hercegovine, Sarajevo, Kutija 1, 13/6, 1945.
Glavni Odbor AFŽ BiH, ‘Materijali Drugog kongresa AFŽa BiH održanog 12 – 13. Jula 1947’,
Arhiv Bosne i Hercegovine, Sarajevo, Kutija 3, 1543/109, 1947.
Glavni Odbor AFŽ BiH, ‘Okružni odbor AFŽ-a Banja Luka - Izvještaj o radu Okružnog
odbora AFŽ-a Banja Luka od 26.11.1945.’ Arhiv Bosne i Hercegovine, Sarajevo,
Kutija 1, 118/1, 1945.
Glavni Odbor AFŽ BiH, ‘Okružni odbor AFŽ-a Sarajevo Zemaljskom odboru AFŽ-a - zapisnik
sa sastanka Okružnog odbora AFŽ-a Sarajevo održanog 24. i 25.11. 1945’, Arhiv
Bosne i Hercegovine, Sarajevo, Kutija 1, 13/nedostaje broj stranice, 1945.
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27831061.html
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�KASJA JERLAGIĆ
Pencil drawings
����Heroism of Labor
The Women’s Antifascist
Front and the Socialist
Dispositive 1945–1953
BORIŠA
MRAOVIĆ
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1. Introduction
Any attempt to understand and valorize the rise and decline of the Women’s
Antifascist Front in Yugoslavia (AFŽ) today is faced with the question of how to
read and comprehend the organization’s archive. The problem is broader, however, and has to do not only with the AFŽ archive, but also with the archive as an
institution that enables contemporaneity through a critical view into the past,
as it appears precisely in the archives (where they exist) that constitute history as such.1 The AFŽ was formed in 1942 during the Second World War [and
is the result of long-term attempts to mobilize and organize women within the
Communist Party of Yugoslavia (CPY), when the leaders of the people and the
nascent state were faced with difficult and urgent organizational and political
questions. The AFŽ integrated itself into the tradition of the international socialist movement, which, from the 1930s onwards, developed the idea of a Popular
front as a response to the fascist mobilization and rise to power. Tremendous
physical effort is imbued into the AFŽ’s history, first and foremost in organizing
the resistance against the local collaborators and the foreign occupation forces, followed by the post-war reconstruction of the country and the formation of
the state structures. The history of the AFŽ, however, bears witness to the dynamic convergence between strong social organizations and ideas and masses
of ‘common’ and ‘small’ women, who together with their male comrades created Yugoslav history. Though this history continues to live as a memory of the
few, the reconstruction of such a convergence is made rather difficult by the
intricate historical developments, the mutation of our political glossary and the
abandonment of previous socio-political formations.
Some of the basic insights of the more recent critical and feminist insights into
the women’s history (especially those relating to the questions of patriarchy’s
historic character and the effect of such a construct on the writing of history)
can help with the reconstruction. The pioneering return to this unwritten history
undertaken by Lydia Sklevicky is based precisely on this perspective insisting on
the fundamental importance of the content of the women’s question.2 Analysing
different understandings of the idea of continuity within historiography and history, anthropologist Svetlana Slapšak notes that the idea of “continuity which in
historiography does not have a very good position given that it is often used as
Parikka, Jussi. „Archival Media Theory An Introduction to Wolfgang Ernst’s Media Archaeology“ in
Wolfgang Ernst, Digital Memory and the Archive, ed. Jussi Parikka, Minneapolis/London: University
of Minnesota Press, 2013., p. 7.
2
Sklevicky, Lydia. Konji, žene, ratovi, ed. Dunja Rihtman Auguštin. Zagreb: Ženska infoteka, 1996.
1
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a tool of nationalist imaginaries, in women’s history means something else. It is
inscribed into a socio-cultural formation which we known for a long time now,
whose real origins are almost unknown, and which still cannot be classified as
the past – the patriarchy“. The present and the AFŽ are thus related precisely
by this particular continuity, given that “it has no connection to ethnic mapping,
it cannot be aligned with a religious conglomerate or an ideology”.3 From this
perspective, the AFŽ’s organizational history, its internal relations as well as relations toward other elements of the nascent society can be reconstructed as a
reconstitution of patriarchal culture. This leaves us with the question of how to
understand the history of the abovementioned continuity despite the AFŽ.
More recent debates on the AFŽ analyze the way and the extent to which the
traditions of socialism and feminism collide and are expressed and combined in
the history of the organization. Maca Gržetić, in her speech at the first Congress
of the AFŽ Croatia in July of 1945, emphasized that women were “doubly unfree
and as twice as oppressed until the victory of the People’s Liberation Movement
(NOP) in our country”. Although it is hard to pinpoint what exactly she was referring to, we can assume that she had important questions regarding the two
traditions in mind. Unfortunately, the idea of double unfreedom, as a criterion
that could serve as an indicator of the real freedom of women, was never examined seriously, hence there was no plan for a double liberation.4 After the war,
the AFŽ is strongly integrated into the new order led by the Party as the ruling
societal power which considers the woman question as subordinate to the general goals of the Party.5 Thus the Party, at least in principle, considered that the
woman question would be solved through a progressive realization of the popular socialist rule. Given that even the AFŽ, almost without exception, advocated
this position, the important question arises as to how one of the two constituent
intellectual traditions embodied in the movement was eliminated and whether
the archive can tell us something about that.
On the other hand, if we leave this question aside for now, we can say that the
AFŽ was undoubtedly an exceptional organizational societal formation which, as
Adrijana Zaharijević notes, gave the woman question “a singular and autono3
Slapšak, Svetlana. “Balkanske žene: rod, epistemologija i istorijska antropologija“, ed.
Babić-Avdispahić, Jasminka, Bakšić-Muftić, Jasna, and Vlaisavljević, Ugo. Sarajevo: Centar za
interdisciplinarne postdiplomske studije, 2009. p. 63.
4
Sklevicky, 98, 107-108.
5
Jancar-Webster, Barbara. Women and Revolution in Yugoslavia: 1941 – 1945, Denver: Arden Press,
1990. p. 20.
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mous status that emerged in the spirit of a specifically socialist arrangement of
governance”.6 Over a relatively unique and long historical period, the AFŽ was
ensuring, in a most direct way, the social and economic reproduction of society
and the new social order through constant reproductive work and unpaid public
work on a massive scale. This leads us to the second, fundamental question:
what is to be gained from returning to this organization and its epoch today when
our participation in society is reduced more and more to individual labor on the
market valorized in monetary terms only, while patriarchal oppression remains
deeply structured in hybrid physical, transitional and digitally mediated spaces?
Can it point us to some significant questions and can it teach us anything? In
order to at least touch upon some of these questions, in this paper I focus on the
post-war period until the abolition of the AFŽ (1953). My ambition is to at least
partially reconstruct the dynamics of the creation of the heroic figure. My thesis
(and my hope) here is that a return to this path – a return to the female in constructing the heroic – can outline a new heroic figure that could intervene into the
present as an emancipatory figure. Something of this “figure that is coming” can
be discovered through an open, critical and creative return to collective action,
which has already been exemplified in our history.
There are three basic theoretical concepts I rely on here. The first is Foucault’s
concept of the dispositive. I understand the dispositive as a wide institutional and
conceptual framework and circuit which directs societal activity in general. It is
within this framework that the figure (relatively productive in symbolic terms)
that intrigues me most is constituted, i.e. the heroic figure. In this sense, the
second important theoretical concept I lean on is related to the reflections of
Alain Badiou, who seeks to point out the theoretical and political path towards
the reconstitution of the heroic as a figure that could extricate humanity from
the quagmire of the present.7 Last but not least, I rely on the concept of anthro6
Zaharijević, Adriana. “Fusnota u globalnoj istoriji: Kako se može čitati istorija jugoslovenskog
feminizma?” Sociologija 57:1 (2015), 76. However, Zaharijević adds: “Yet it was within that same
order, in the moment when the socialist arrangement based itself self-consciously on an even
more fundamental equality in self-management, that the independence of the woman question
was abolished. From that moment onwards it was treated as an integral part of the class question,
which is a key issue of society, an issue that all other issues could be reduced to.” See the debate
initiated by Nanette Funk’s text: ‘A very tangled knot: Official state socialist women’s organizations,
women’s agency and feminism in Eastern European state socialism’, European Journal of Women’s
Studies, 21, No. 4 (2014): 344-360; and the response to this text in Aspasia, The International
Yearbook of Central, Eastern, and Southeastern European Women’s and Gender History: Is ‘Communist
Feminism’ a Contradictio in Terminis? 1 (2007); Ten Years After: Communism and Feminism
Revisited, 10, 2016.
7
Badiou, Alain. Philosophy for Militants, New York/London: Verso, 2012., p. 42 – 47.
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potechnology – a historically constructed set of basic epistemological assumptions about the technological construction of society through “proper upbringing” – which Ugo Vlaisavljević suggested as one of the imperative tools for the
analysis of Yugoslav socialism.8 When about it comes to the AFŽ itself, my basic
theoretical and empirical reference is the work of Lydia Sklevicky, to whom we
owe not only the renewed interest in the AFŽ, but also some important methodological and theoretical insights. The primary materials I use for illustrating
the dynamics of the construction and articulation of the heroic are the materials
from the Archive of the Anti-Fascist Struggle of Women of Bosnia and Herzegovina and Yugoslavia.9
2. The Socialist Dispositive, Heroism and the Education of Society
The dispositive is a useful analytical tool as it enables us to have an all-encompassing view of the set of social and political relations that play a constitutive
role in the formation of a society. In a general sense we can understand it as a
strategic formation that responds to small or large scale needs. Foucault defines the dispositive as a “heterogeneous collection consisting of discourses, institutions, architectural forms, regulatory decisions, laws, administrative measures, scientific statements, philosophical, moral and philanthropic attitudes,
in short that which is said as well as that which is left unsaid […] the dispositive
is a system of relations that can be established among these elements.”10 Relying on Foucault’s definition, Giorgio Agamben defines the dispositive as “a set of
practices and mechanisms (both linguistic and non-linguistic, juridical, technical and military) aiming to face an urgent need and to obtain an effect that is
more or less immediate”.11 The dispositive thus at the same time encompasses
a set of practices and a set of institutions and their respective discourses as
8
Vlaisavljević, Ugo. Lepoglava i univerzitet – Ogledi iz političke epistemologije, Sarajevo: Centar za
interdisciplinarne postdiplomske studije, 2003.
9
The Archival corpus is part of the Archive of Bosnia and Herzegovina in Sarajevo. The Archive was
digitized between 2013 and 2015 by Crvena, while part of the archive was made available at:
www.afzarhiv.org.
10
We can find this “definition” in the translator’s note in the Serbian edition of Michel Foucalt’s The
Will to Knowledge – History of Sexuality (Mišel Fuko, Volja za znanjem – Istorija seksualnosti I).
Transl. Jelena Stakić: Karpos, 2006, p30. Also see: Jefferey Bussolini, “What is a Dispositive?
Foucault Studies 10, 2010, pp. 85-107.
11
Agamben, Giorgio. What is an Apparatus? And Other Essays, Stanford: Stanford University
Press, 2009, p.8. For a critical review see: Pasquinelli, Matteo, “What an Apparatus is Not: On the
Archeology of the Norm in Foucault, Cangulihem and Goldstein, “Parrhesia Journal 22, 2015: 7989. Available at: www.parrhesiajournal.org/parrhesia22/parrhesia22_pasquinelli.pdf
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well as their linkages that structure the relations within each individual sphere
of action. It includes biological and bodily, conceptual, material and institutional
efforts to construct a socialist world as a new world, which in practice are realized as the work of organizations and institutions committed to structuring
the relations of material construction of society, and its conceptual foundation.
Thus we can interpret the project of creating socialist Yugoslavia as a dynamic
construction of the socialist dispositive whose task it is to organize the newly
established labor, political, and production relations. It is within this strategic
space that the AFŽ is developed as a distinct element that, in a given historical moment, articulates itself as a response to a specific and urgent need for
the creation of a new society. The general process of dispositive construction
operates, from its very beginning, with one significant figure around which it
seeks to organize societal energy: the figure of the hero. Historically, the figure of the hero was usually associated with the imaginary and praxis of war,
although some traditions developed on somewhat different principles. Up until
the French Revolution, the figure of the hero as an individual “warrior” predominated, but was replaced by the democratic and collective figure of the soldier
in the revolution.12 Badiou believes that “our task is to find a new heroic figure,
which is neither the return of the old figure of religious or national sacrifice, nor
the nihilistic figure of the last man” which should be a “paradigm of heroism
from beyond war, a figure that would be neither that of the warrior nor that of
the soldier.”13 All socialist projects, to a lesser or greater degree, were attempts
to connect the figure of the hero with labor as a process, and thus establish
heroism of labor as the most important societal value.
Yugoslavia’s history, especially the early years of the second Yugoslavia, is a history of one such attempt. During this period, a demand was repeatedly made for
heroism as a unifying signifier that should directed the efforts to create a new
society. It was an important element of “anthropotechnology”, the general task
of which is to educate in a predefined manner. The economic model was simple:
“electrification and industrialization”, however, Vlaisavljević claims that things
were much subtler. According to him, the basic element of the transformation
upon which a new society was built was in fact an epistemological revolution that
was realized as a “technological revolution which in its ‘real essence’ was an
industrial revolution”, and even though it was realized “with power-lines and columns reaching to the remotest villages”, in another sense it was actualized as
a discourse “that described a new human and technological reality, while having
12
Badiou, Alain. Philosophy for Militants, New York/London: Verso, 2012
13
Ibid.
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an educational effect”.14 Anthropotechnology, as the knowledge of “technology of
liberation”, as a technological solution to societal labor as the basic mechanism
of the production of people, in a general sense includes material construction of
the human world, as well as the processes of proper upbringing of humans. Here
one must seek an explanation for the relatively quick abandonment of mass-organizational forms – especially in the case of women’s organizing – which then
determined the general character of the political and economic development of
the new state in a period of tumultuous post-war consolidation.
3. A Society of the People
How was the dispositive established immediately after the war? In the public political dictionary, words and phrases such as “socialism”, “communism”,
the “dictatorship of the proletariat” or the “socialist state” were mostly omitted. The figure of the people constructed in the Narodno-oslobodilački rat (NOR)
emerged victorious from the war, hence the political discourse is dominated by
the peoples’ democratic terminology: “the peoples’ rule”, “the peoples’ democracy”, “the rule of the working people”, “the peoples’ state”, etc. The Constitution of 1946 does not mention the word “socialism” but rather formulates “the
principle of the rule of the people through their representative bodies – peoples’
councils and peoples’ assemblies”.15 The state-crafting ideology was the continuation of the People’s Liberation War (NOR) tradition, the core cadre of which
consisted of frontmen within the CPY. In August 1945, the People’s Front of Yugoslavia (Narodni front, henceforth NF/NFJ) was established as a coalition of different groups and political parties lead by the Communist Party of Yugoslavia.16
Even though it initially consisted of a number of weak political organizations, the
NF was quickly homogenized by “assimilation of bourgeois groups, that adopted
the program and lost their earlier individuality, or by the departure of the groups
that could not keep up with the development inspired by the CPY”.17 The forces
outside of the NF submitted to the political pressure and were removed.18 The
14
Vlaisavljević, p. 50.
15
Babić, Nikola. Na putevima revolucije. Sarajevo: Svjetlost, 1972., p. 125.
16
Bilandžić, Dušan. Historija Socijalističke Federativne Republiike Jugoslavije – Glavni procesi 1918. –
1985., Zagreb: Školska knjiga 1985. P. 110.
17
In Tito’s opinion, as noted by Bilandžić, the opposition “did not put forth a single idea that would
be better than what we put forth in the program of the Narodni Front. They [the opposition] have no
program at all. It is that old camp of enemies of the people pulling the wheel of history back, while
the wheel spins them around itself and will, of course, eventually crush them.” Bilandžić, History, 103.
18
Petranović notes: “Narodni Front Jugoslavije (NFJ) also comprised bourgeois parties that
approached it at the end of the war. Formally speaking, the NFJ’s principles provided for a multi-
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main force of the NF consisted of “mass organizations” – the United Alliance of
Anti-Fascist Youth, the AFŽ, United Trade Unions of Workers and Employees of
Yugoslavia. The Party’s ideas and its political platform “found their formal and
public expression in the programs of the mass organizations it created”19, while
the real control of decision-making posts in the newly formed bodies enabled
the Party to dominate all levels of social organization. Thus, as early as 1947, the
NF, through progressive industrialization, became “an apparatus for the execution of specific state tasks and economic operation, losing its markers as a political organization”.20
Building up on the foundations of the heroic popular armed resistance, the mass
inclusion of the people in work during the reconstruction project, was constructed as an important social value and duty, and this task was given to mass organizations. The Fifth Congress of the CPY emphasized the mobilization of the masses “in the struggle for socialism” and highlights the problem of bureaucratization
as a large obstacle to attracting the masses. Political work with the masses was
defined as the Party’s main task, whereas the NF was tasked with “explaining
the tasks and paths of our socialist development, the fight against the remnants
of the reaction, the interpretation of concrete measures of the popular government in the construction of socialism”, while developing “new relations between
party structure that would maintain party particularities within the organization and its steering
bodies – which was an expression of internationalist tendencies and aspirations to involve all
patriotic and democratically inclined citizens in the program of further revolutionary-democratic
development – but the significance of such multi-party structure was diminished by other
provisions. First and foremost, the existing parties had to accept the NFJ’s program, while their
members had to join the NFJ’s local councils. There were some minor elements of coalition, with
some exceptions, in the governing structures of the NFJ. The real existing political relations were
far more important than the formal aspects of this issue. Ever since its founding, the NFJ built
itself as a unique organization of masses that accepted and acknowledged the CPY’s rule. The
existing bourgeois groups could not endanger the political solidity of the organization without an
external intervention, as they were small and weak. The path toward democratic development,
according to the NFJ, did not lead through a multi-party organization, but rather its negation.“
Cf. Branko Petranović, Istorija Jugoslavije 1918.–1988.: Treća knjiga: Socijalistička Jugoslavija
1945.–1988., Belgrade: Nolit, 1988, 43. Mass organizations made an effort to isolate the “noncommunist” aspects of their own traditions such as “old trade-unionism” among workers or
“feminist deviations” in the AFŽ. The election preparations during the summer and fall of 1945
included “political cleansing” during which “those opposing revolutionary measures were out,
and those who would implement these measures more consistently entered government bodies.”
Bilandžić, op. cit. p. 104.
19
Skleivcky, op. cit. p.108; Čupulo Dalibor. “Razvoj političkog i pravnog sistema Jugoslavije u
poslijeratnom periodu, 1945.–1968. – Pristup istraživanju i litetatura” PP 7, 1988: 203-204.
20
Petranović, op. cit. p.57.
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the working class and the working masses towards labor in organizing socialist
competition and elevate shock work” was a separate task.21
Through the NF, the people issued a general demand to the people to take up
work on a voluntary basis and to push themselves to the limit. Here it is important
to point to the ambiguous position of the Narodni Front of Yugoslavia and the AFŽ,
which, according to Lydia Sklevicky, unites the positions of the order in whose
name it acts. Organizational discourse was deeply integrated into the regime’s
narrative structures, and at the same time it discovered their clash with the
social reality of the position of women, which articulated itself through the real
connections inherent in movements, especially those movements whose main
aim is massification. This dual position points to a very specific configuration of
power and control. It consists of societal forces that consolidated the leading
role of the Party and the real political experience of countrywide mobilization of
the movement. The Party eliminated the basic political question of the structure
of governance and took on the task of directing general social development as
economic, while removing the question of power from the equation of the new
social contract.22 Although the history of Yugoslavia would still be marked by
various articulations of the national and workers’ question, the “economic base”
remained the main focus of the efforts to create social and political structures.
In 1946, general competition was introduced, that was transformed into a “mass
movement, comprising 60% of workers and civil servants”.23 Although today it
is difficult to understand the scope and character of such a mass mobilization,
it represented a turning point in the creation of Yugoslav society. The majority of the population was rural, while workers made up a much smaller portion
of the population. The country received limited influx of funds and donations in
goods; however “in a devastated country, facing general shortages and extinguished foreign trade – the mobilization of the masses [was] the only means of
reconstruction”.24 An important example is the mass mobilization of youth. The
21
Resolution of the Fifth Congress of the CPY on the basic upcoming organizational tasks of the CPY.
Available at: http://www.znaci.net/00001/138_77.pdf
22
Bilandžić, p. 111.
23
Petranović, p. 79.
24
Bilandžić writes: “The formation of the modern working class mainly from the ranks of peasantry
had actually just begun. Due to its fewness, youth and inadequate involvement in the armed
revolution, the great turn of the tide was the direct accomplishment of the working class, but of
the Communist Party – its political leadership. However, the working class recognized in this a
new revolutionary step that would prevent it from being reduced to a tool of economic power and
the political rule of the bureaucratic and technocratic class, which is the direction the revolution
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youth movement emerged from the war with a vast legacy of direct participation
in combat, and thanks to this a considerable number of leadership positions were
occupied by young people. Continuity was established between fighting in the war
and the reconstruction of the country; the reconstruction was “an essential […]
part of the great fight on the battlefield where tens of thousands of young men
and women lost their lives”. With the formal post-war establishment of the youth
movement at the First Congress of the United Alliance of the Anti-Fascist Youth
of Bosnia and Herzegovina held in Sarajevo from April 6-9 1945 the youth joined
the competition.
The peak of mass mobilization of youth were the Youth Work Actions that existed
as a movement and an organization until 1988 – although their impact was significant only in the late 1940s.25 Data shows that until 1947, almost 85% of the
youth participated in the labor actions. By 1948, the model of mass voluntary
engagement of the youth typical of the first post-war years points towards a productive convergence of impulses emitted by the social order, staged through a
mass organization with the sense that the only possible way was forward. During
this period, Petranović claims, “volunteering not only made up for the missing
financial resources and machinery, but expressed a new attitude toward labor”26,
which is clearly illustrated by the phenomenon of work actions. These actions,
however, were not mere labor drives, but also an anthropotechnological element
of the new regime. They had a particular political and educational character as
they “forged and hardened new people with a new understanding of labor. A new
working collective is formed that is proud of its labor, of that which its members
create with their own hands.”27
would have necessarily taken had it remained based on the old, received ideas and theories.”
Bilandžić, p. 207.; Petranović notes: “For ‘selfless work’, one would receive the title of a shock
worker. In 1946, labor competition turned into a mass movement that included 60% of workers
and civil servants. The press popularized the Stakhanovite movement in the USSR, which in
Yugoslavia will bring about heroes of labor such as Alija Sirotanović and his successors. Masses
of workers, peasants and especially youth gave breadth to voluntary labor and infused it with
enthusiasm.” Petranović, p. 207.
Vejzagić, Saša. The Importance of Youth Labour Actions in Socialist Yugoslavia, 1948-1950: The
Case study of the Motorway “Brotherhood-Unity”. Master’s Thesis (Budapest: Central European
University, 2013). 4. The fact is that almost 60 years of this organization (1941-1988) still remains
under-researched. See also: Muhamed Nametak “Uloga omladinskih radnih akcija u stvaranju
socijalističkoga društva u Bosni i Hercegovini 1945. – 1952. godine”, Časopis za Savremenu
Povijest3 [2014]: 437-452.
26
Petranović, op. cit. p. 81, my italic.
25
27
Erak, Zoran, ed. Tito i mladi, Belgrade: Mladost 1980., p. 19. Actions also function as immediate
spaces of education and upbringing, even in the most literal sense: during only two actions,
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Soon, however, voluntary mass labor was gradually replaced by paid industrial
labor, for technical reasons and in accordance with “the technological” paradigm
upon which the new regime rested. By 1948, the mass model of social engagement became symbolically less effective and started to lose its real mobilizing
power. However, as late as 1949, the Party leadership maintained its position that
only the broad masses can be the bearers of the revolution. Edvard Kardelj, a
long-standing high-ranking official of the CPY said
Socialism can only grow out of the initiative of the million-strong masses,
with the adequate role of the proletarian party, that is, the most advanced
socialist forces. Therefore, the development of socialism cannot follow any
path other than that of constant deepening of socialist democracy in the
sense of ever-greater self-management of the masses, and drawing them
to the state apparatus – from the lowest bodies to the highest, in the sense
of participating in the managing of every single company, institution, etc.28
Here we can still see a very firmly articulated idea of mass socialism, as well as
hints of something we may call the idea of the mass state along with a somewhat
limited role of the Party. The developments, however, took a different direction:
after the transformation of 1950, when the economy was organized on more and
more original and newly-established principles, mass organization started to
fade as the basic element of social development.
4. The Paradigm of Production
The dispositive is never a homogenous field, but is rather constructed at the intersection of societal forces that affirm and question it. This is particularly visible in Yugoslavia after the Second World War where Chetnik and Ustasha forces
were still operational, individual’s participation in the war was being checked and
verified, the figure of the people was strengthened and the basic institutional
structure of the new state was built. The flipside of this process were the objective circumstances in which an attempt was made to realize certain material
and symbolic goals. The construction of Yugoslav socialism, until June 1948, was
based on close practical and theoretical relations with the USSR headed by Stalin. Thus the early post-war period mainly consisted of practical activities aimed
at establishing a Soviet model with two basic aspects: state-ownership and cenBrčko-Banovići railroad and Šamac-Sarajevo railroad, in 1946 and 1947 respectively, almost
22.000 young people were brought to literacy. Nametak, op. cit. p. 446.
28
Kardelj, Edvard. Quoted from Vladimir Barakić’s speech at a commemoration in February 1979 in
Josip Arnautović et al. ed. Edvard Kardelj, 1910-1979, Belgrade: News Agency Tanjug, 1979, p. 29.
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tral planning, which was to be effected by a range of economic and administrative
measures such as price control, limitations on free trade, fixed rent and wages,
organized supply system, etc.
As a follow-up, in 1945, gradual nationalization was introduced, starting with the
redistribution of large landowners’ agricultural resources and the estates of collaborators. In 1946, private capital in mining, industry, banking, wholesale, and
transport was nationalized, followed by the nationalization of retail and service
industries. Planning was codified with the adoption of the 1946 Constitution,
and as early as the following year a basic planning apparatus was established.
In 1947, the first five-year plan was elevated to “the level of a national patriotic
goal”.29 By eliminating the influence of private capital and transitioning to stateownership, the new order succeeded in establishing what was considered the
basis of the socialist project. The initial results were very good. In 1947, with
great effort, the pre-war production levels were reached. Through the growth of
investment and a large number of new jobs, mass urbanization and industrialization were accelerated and promoted.30
The Cominform Bureau Resolution of June 28 1948, thoroughly shook up the
ideological identification of the Yugoslav communist leadership and considerably influenced the transformation of the socio-economic model. Soon after the
Resolution was passed, the CPY leadership at its fifth congress, although still
confused, maintained its allegiance to the Soviet line and decides to answer the
Soviet accusations by accelerating and widening collectivization and nationalization efforts.31 Economic consequences were felt soon after. Agreements with
the USSR and other countries of the Eastern Bloc were terminated, loans were
terminated as well, and economic boycott ensued, forcing Yugoslavia to establish new import and export relations. Under such conditions, mass mobilization became an essential political and economic strategy. In December 1948,
the state introduced a system of special acknowledgements, “moral stimula29
Vera Katz, Social and Economic Development of Bosnia and Herzegovina 1945-1953. Sarajevo:
Institute for History, 2011, p. 14. On the goals of the five-year plan also see: Babić, p. 131.
30
For investment, cf. Branko Horvat, Privredni sistem i ekonomska politika Jugoslavije, Belgrade:
Institute for Economics, 1970, p. 34; In terms of employment, in 1945 there were 461.000 workers;
in 1946, 721.000, that is, 260.000 new workers; in 1947, 1.167.000, i.e. 446.000 new workers; in
1958, 1.1517.000, i.e. 350.000 new workers, and in 1949 1.990.000, i.e. 473.000 new workers and
civil servants.
31
Dedijer, Vladimir. Izgubljena bitka Josifa Visarionoviča Staljina, Belgrade: Rad, 1978, p. 186.
Collectivization slowed down only at the end of 1949, following the decisions passed at the CPY
Plenum on December 29 and 30 of the same year.
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tions”, and emphasized the symbolic figure of the shock worker, the champion
and the hero of labor, as well as a range of other particularly valuable forms of
labor in agriculture, which was supposed to stimulate zealous labor.32 Heroism
of labor was thus institutionalized as an officially recognized status incentive.
Despite these efforts, morale began to dwindle. In 1950, the country was hit by
a severe draught, which drastically reduced the revenue from agriculture. That
same year, the enormous growth in employment also started to lose momentum, with just a little over 15,000 new workers being employed in the following
three years.33
As a response to the ideological clash and economic deadlock, a critique of bureaucratization and the fundamental Soviet ideas about the relation between
ownership and management was developed. The notion that “socialist social relations cannot be actualized on the basis of state-ownership and state management of the economy, as this leads to the bureaucratization of the entire political
system”34, soon became prevalent and was adopted as the programmatic stance
of the Party. In this we find the basis of the revolution within the revolution that
would actualize itself through an original model of management of economic activity. In 1950, the groundwork for self-management was laid with the adoption
32
Bilandžić notes: “To ensure greater commitment of workers and civil servants in the workplace,
it was decided to pass federal regulations in order to try to introduce norms for all labor, therefore
the regulations laid down the amount of remuneration in proportion with the norm. Federal
regulations also instituted a system of moral stimulation. The Law on Honorary Titles for Toilers
from December 8, 1948, introduces the following honorary titles: shock worker, champion
of socialist labor, meritorious agricultural worker, distinguished cooperating agricultural
worker; and for worker collectives: shock collective, champion collective of socialist labor; for
cooperatives: cooperative striving for high yields, meritorious cooperative, champion cooperative
of the people’s republic, champion cooperative of the FNRJ (People’s Federal Republic of
Yugoslavia).” Bilandžić, op. cit. p. 123. The Law on Decorations and Distinctions (November
14, 1955) classified the Order of the Hero of Socialist Labor as a decoration for distinguished
service by a citizen, ranked second, after the Medal of the Great Star of Yugoslavia and before the
Order of People’s Liberation. According to this law, the Order of the Hero of Socialist Labor was
awarded to: “…individuals, military units, institutions, economic and social organizations that
achieve exceptional work achievements or results, thus earning special credit for the economic,
social, scientific or cultural development of the country”. The content and scope of the formal
acknowledgements were amended several times by 1976, after which they remained unchanged;
see: http://www.hrvatskanumizmatika.net/
33
In the first three years of the five-year plan 1.269.000 new workers were employed. The following
year registers a considerable decrease. Between 1950 and 1954, only 15.000 new workers were
employed, while between 1964 and 1967 the number of employed drops from 3.608.000 in 1964 to
3.561.000 in 1967. Bilandžić, p.114; Horvat, Privredni sistem, p. 27.
34
Babić, op. cit. p. 134; Bilandžić, op. cit. p. 208.
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of the Basic Law on Managing State-Owned Companies and Higher-Level Economic Associations by Worker Collectives. The following year, the first five-year
plan was extended by a year, but its goals were never accomplished, nor was a
final report on it ever published. Soon, “the economic system was completely
changed, and by the end of 1951 centrally planned economy became a thing of
the past”.35
5. The AFŽ, the Great Turn of the Tide and the Woman Question
What was happening with the organization of women during these turbulent
times? After its foundation in 1942, the AFŽ focused on organizing women activists, whose tasks mainly had to do with war-related activities. The AFŽ “sprang
up from the people’s anti-fascist movement organized and led by the CPY”;. its
edifying work “in the spirit of the Anti-Fascist Front’s program“ put “thousands
and thousands of women in the vanguard of the fight against fascism”.36 As of
1944, the organization focused on recruiting new members on a mass scale,
abandoning its original activist orientation. Thus the AFŽ, along with other large
voluntary associations, joined the mass voluntary movement to reconstruct postwar Yugoslavia and puts in thousands of hours of voluntary labor.
The activities and directions of the AFŽ are deeply integrated in the NF. In her
closing address to the First Congress of the AFŽ of Croatia, in July 1945, Kata
Pejnović summarized the basic tasks of this organization (in: Sklevicky): 1)
strengthening brotherhood and unity, cleansing the country from the remnants
of fascism, 2) strengthening the people’s rule, 3) reconstruction of the homeland
through the development of a broad initiative, through discovery of new forms
of shock work, the change of relationships towards labor, 4) edification of the
young, caring for children, assisting medical services and the Yugoslav army and
5) combating illiteracy.37
35
Horvat, op. cit. p. 11. The new economic system was established in 1952, by replacing central
planning with planning of the so-called “basic proportions” (e.g. accumulation rate and
distribution of investments), the devaluation of the Dinar, introduction of the market mechanism
as the price regulator in most production and commerce spheres, and giving some companies
independence, which meant the creation of conditions for the decentralization of the economy.
After that, until 1956, work was based on annual plans.
36
Centralni Odbor of the AFŽ “Postavke o AFŽ-u”, Arhiv Bosne i Hercegovine, Sarajevo, Kutija 8,
63/4, 1949.
37
Sklevicky, op.cit. p. 97.
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Lydia Sklevicky places the first three into the category of “frontline goals”,
whereas the other two she labels as specifically women’s tasks, as they consist
of “the socialization of [women’s] reproductive labor”.38 However, one must not
overlook the fact that the general goals, in the long-term, were only achievable
if the specifically women’s goals were achieved. How else could one secure the
intergenerational transmission of the changed attitude towards labor and the
lesson of brotherhood and unity – which was supposed to secure the people’s
rule? Here we see the complexity of the women’s task. New shock work was to
complete difficult specific tasks, care for a large population of children, bring
society to literacy, but also mobilize the masses without losing sight of the basic
edification goals.
5.1. The Woman Question and the Question of the Heroic
In 1944, Vladimir Nazor stated: “The woman question, as far as we are concerned, has been resolved”. His historical metaphor of this resolution was illustratively built into the title of his “From Amazon to Partisan” lecture, which
outlined the heroic history of women as fighters, politicians and rulers, and resolved it in the figure of the female partisan. In her discourse analysis of the
AFŽ Conference in Sinj in 1944, Lydia Sklevicky notes: “Only the phrase ‘comrades, women fighters’ acknowledges the identity of women commensurate
with their own achievements”39, or: the heroic ability of the woman was proven
in war, which rendered the women’s question resolved. The resolution, however
leaves the “patriarchal prefix of traditional culture untouched by doubt”, and
instead of trying to “change the traditional values”, they are “modified according to the new context/historical moment”, which creates the framework within
which the “emancipatory charge” is used for the “widening and strengthening of
the Narodno-oslobodilački pokret (NOP)”.40
Although the CPY felt, as a matter of principle, that the woman question was resolved, the Party leadership considered the organization of women necessary.
In the fall of 1945, the CPY ordered “the Party’s managing bodies to pay closer
attention to the development and advancement of the AFŽ’s work”.41 The specifIbid. 97. On reproductive work in general and on some of its contemporary characteristics and
linkages to international processes of capital circulation and the restructuration of labor relations
see: Frederici, Silvia. Revolution at the Point Zero: Housework, Reproduction and Feminist
Struggle. Oakland: PM Press, 2012.
39
Sklevicky, op.cit. p. 50.
40
Ibid. pp. 47-51.
41
Petranović, op.cit. p. 53.
38
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ically female part of the task of creating a new society was not laid down beforehand, but was to be defined “when the gunfire dies down, when the ruins are
cleaned up, when the new home is built”.42 However, before the specific tasks
were defined, within the AFŽ itself an open call for shock work was issued. In
a letter by the Central Committee of the AFŽY to the Republican Committee of
the AFŽBiH (June 4 1945), a call was issued to women stating that they should
apply themselves to “shock work in their everyday tasks” during the preparations of the First Congress and “take on new obligations before the congress”.43
There was no time for organizing competition, but it was “precisely because
of this [that] it is necessary to intensify women’s activity in all organizations,
everywhere, in all lines of work, and this must continue after the congress”.44
At the AFŽ BiH’s second congress, Tito referred to women comrades who “distinguished themselves during the war, but now, in peacetime, they do not participate in public life, or in the political or creative work in the community.” In
this way they “become alienated from the vast majority of our women who have
understood their duties and the spirit of the new Yugoslavia.” What was that
spirit like, and what were the duties? Tito answered these questions quite succinctly, on the same occasion, making a remark that falls under the domain of
work ethic: “No one can ever claim that they have given enough of themselves
to society if they are still capable of physical and mental labor”.45 There it is, a
direct call to heroic engagement that gives to society the greatest possible gift,
the gift of heroism, the gift of life. It establishes a paradigm that needs to be
infused with different content, one that transcends its origin in the heroic war
sacrifice and establishes something different.
Heroic labor was to be actualized as part of the general efforts of society as
a whole, and in April 1947, it was cast in the form of a five-year economic development plan. The general goals of this plan were: 1) Overcoming economic
and technological backwardness, 2) strengthening the country’s economic and
military might, 3) strengthening and developing a socialist economic sector, 4)
increasing the general well-being of the population. Although this plan did not
contain specifically women’s tasks, the AFŽ used it as a measure of its own gen42
Sklevicky, op. cit. p. 55.
43
Glavni Odbor AFŽ-a “Pismo Centralnog odbora AFŽ Jugoslavije Glavnom odboru AFŽ BiH”. Arhiv
Bosne i Hercegovine, Sarajevo, Kutija 1, 1/12, 1945.
44
Glavni Odbor AFŽ-a “Pismo Centralnog odbora AFŽ Jugoslavije Glavnom odboru AFŽ BiH”
45
II kongres Antifašističkog fronta žena Jugoslavije: održan u Beogradu 25, 26, 27 januara 1948.
Sarajevo: Glavni odbor AFŽ-a Bosne i Hercegovine, 1948, Kutija 6;
available at: http://www.
afzarhiv.org/files/original/00d53e25cc67684ddcbf27af4ff8d839.pdf
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eral contribution to society. A “battle” was fought over the plan and it “places
the task of mobilizing the women’s workforce with the organization”.46 A part
of the AFŽ Archive contains a multitude of reports on women comrades who
“completed” the goals of the five-year plan, and on many who did not, as well
as on the necessity to always to more. The effort to realize the plan becomes
the framework within which it is possible to work heroically. This, in accordance
with the inclusion paradigm and the basic interpretative framework, meant volunteering a certain amount of work hours thus “saving the state money”. After
the adoption of the plan, tasks were discovered that were described and understood as explicitly heroic:
Our women will set out as a tight-knit army of labor comprising fraternal
Serb, Muslim, and Croat women into the fray for the triumph of the reconstruction and rebuilding of our country. By working to elevate the masses
culturally and intellectually, helping to realize the economic plan, and by
investing the utmost enthusiasm into our work, we will create a new form of
heroism, the HEROISM OF LABOR […]47
Determined to do the best they can, women created a “new form of heroism”. It
was a heroism that was not like a “rank” that could have been awarded to one
woman or one man who could carry it like a medal. It was an effort for the community, a collective heroism built on a mass effort of voluntary labor that worked
thousands of bodies to exhaustion before it faced the fact that the set goals were
unattainable precisely because they were of heroic proportions, because they implied that one could always work more, harder. Only in a mass effort was it possible to produce the super-human, the heroic – as only the heroic was worthy of
the heroically fallen heroes. Here we find the basic lesson of the dispositive as
the technology of the social: labor will transform society, and in order to truly
transform it, we need to work heroically.
The construction of the heroic past, that is, the continuity of the heroic, started
immediately after the war. In 1945, an instruction to “gather materials, specific
data, photographs, etc.” was distributed. This testifies to the attempt to record
the baseline for unification and take stock of women’s immediate engagement
in warfare up to that point, which included the heroic wartime sacrifices, but
46
Centralni Odbor AFŽ-a ‘Centralni odbor AFŽ-a Jugoslavije Glavnom odboru AFŽ-a Bosne i
Hercegovine – o vođenju evidencije raspoložive ženske radne snage’. Arhiv Bosne I Hercegovine,
Sarajevo, Kutija 2 711/1, 1947.
47
Centralni Odbor AFŽ-a, ‘Referat- Plenarni sastanak Sreskog odbora AFŽ-a Bosanski Brod’, Arhiv
Bosne I Hercegovine, Sarajevo, Kutija 3, 1554/4, 1947.
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also the “traditional victims” of the atrocities committed “against women and
children by the enemy” or “mothers who have lost their sons in combat” who
“distinguish themselves with their bravery”.48 Such activities would continue,
but the focus would shift somewhat. For example, in a letter from February
1949, the Central Committee of the AFŽ of Yugoslavia, as part of the preparations for a March 8 exhibition, asked the Republican Committee of the AFŽ Bosnia and Herzegovina to gather data including “various documents on women’s
labor before the war/strikes, photographs of strikes, manifestos, resolutions
of the Party on women’s labor[…]” and other documents illustrating the life of
women in cooperatives and other areas of activity at the time.49 In her address
to the Second Congress of the AFŽY, Mitra Mitrović-Đilas points out that the set
of female characteristics defined in the war, “now must be further edified and
nurtured in a spirit of a conscious relationship toward labor […] in the spirit of
work discipline and responsibility, in the spirit of readiness for new efforts and
overcoming of all obstacles”. The motive of the heroic had a deep presence and
the transition from the wartime heroic to its new form was obvious: “Let the new
figure of the woman who builds socialism, like the figure of women war heroes,
grow out from these characteristics. Let the nurturing these characteristics
be our task […]”50 In this example we see how the relationship with the wartime
heroic is maintained as constitutive, making heroes and heroic names the guarantors of socialization of children and adults alike.51
5.2. The AFŽ in Transition
How was the AFŽ affected by the wider socio-economic transformation that
started with the conflict with the Soviet Union and the opening towards the West
that would later considerably influence the foreign policy position as well as the
position within the international economic relations52? In the internal CPY discussions on the AFŽ (during 1947/48), the opinion that a unique women’s organi48
Centralni Odbor AFŽ, “Pismo Centralnog odbora AFŽ Jugoslavije Glavnom odboru AFŽ BiH”, 1945.
49
Centralni Odbor AFŽ-a, “Centralni odbor AFŽ Jugoslavije Glavnom odboru AFŽ BiH – povodom
organizacije 8. martovske izložbe” Arhiv Bosne i Hercegovine, Sarajevo, Kutija 6, 137/1, 1949.
50
II Congress of the Women’s Antifascist Front of Yugoslavia: Belgrade, January 25–27, 1948, 15.
51
On the socialization of adults see: Ugo Vlaisavljević, Rat kao najveći kulturni događaj: ka semiotici
etnonacionalizma, Sarajevo: Meuna-fe Publishing, 2007, pp. 35-50.
52
For a historical analysis of these processes and their consequences today see: Živković, Andreja.
“From the Market… to the Market: The Debt Economy After Yugoslavia” in Welcome to the Desert of
Post-Socialism: Radical Politics after Yugoslavia, eds. Horvat, Srećko, Štiks, Igor. London/New York:
Verso. 2015. pp. 45-64.
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zation was needed prevailed, but the question of “how and through which organizational forms [to] connect the revolutionary power of women with the power
of the working class and the people as a whole, with the aim of their complete
liberation”53 was also raised. The CPY defined the NF as the main political power,
transferring the woman question to the NF, while within the CPY committees
for work with women were abolished. In practice, the NF was, for the most part,
never too concerned with the woman question, which created an open space for
the political work of the AFŽ.
The AFŽ, along with other organizations, entered the general social competition
for the reconstruction of the country early on, but toward the end of the 1940s,
the physical and practical limits of shock work started to show. The AFŽ’s organizational structure underwent several changes, which ultimately sapped the
strength of its organizational structures.54 At an AFŽ meeting in March 1949 in
Sarajevo, it was concluded that “not all tasks of the NF are our tasks”, but that
“the most important task during the elections is to bring out all women to the
polls”. The basic task was to bring 100% of women to the elections.55 There were
still signs that the tasks of this organization were being internally redefined and
that there was still dissatisfaction among active women from time to time with
the fact that there were almost no women in governmental bodies.56 Previous
work was critically evaluated: “We have degraded the woman activists to the
level of an errand girl, when we should have elevated her to the role of a political leader”.57 And there we have it, a yardstick of the organization’s success: a
woman as a political leader.
53
Božinović, Neda. Žensko pitanje u Srbiji u XIX I XX veku, Belgrade: Pinkpress, 1996, p. 161.
54
Centralni Odbor AFŽ-a ‘Sreski odbor AFŽ-a Bosanska Gradiška Zemaljskom odboru AFŽ-a –
izvještaj o radu organizacije žena za mjesec august’, Arhiv Bosne i Hercegovine, Sarajevo, Kutija 2,
838/1, 1947. “When the Narodni Odbori were being fused together, we failed to fuse the local AFŽ
committees, so our organization dispersed considerably…”
55
Oblasni Odbor AFŽ-a Sarajevo, Oblasni odbor AFŽ Sarajevska oblast – najava takmičenja u čast
izbora za Narodne izbore,, Arhiv Bosne i Hercegovine, Sarajevo, Kutija 8, 4/1, 1949.
56
In a letter from September 1947, the County Committee of the AFŽ Doboj, notes that the NF did
not help with the larger political engagement of women and mentions the dissatisfaction of the
female comrades which they expressed thus “if we can labor voluntarily shoulder to shoulder
with our male comrades, then we can also be appointed to the councils.” Centralni Odbor AFŽ-a,
“Sreski odbor AFŽ-a Doboj Zemaljskom odboru AFŽ-a – izvještaj o radu organizacije za mjesec
august”. Arhiv Bosne i Hercegovine, Sarajevo, Box 2, 842/1, 1947.
57
Centralni Odbor AFŽ-a, Zapisnik sa savjetovanja rukovodioca reonskih odbora AFŽ-a grada
Sarajeva – 30.- 31. mart, Arhiv Bosne i Hercegovine, Kutija 6, 776/6, 1949.
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The third Congress of the AFŽ Yugoslavia was held in October 1950. According
to the conclusions of the congress, the AFŽ was integrated into the NF, which
from that moment on was in charge of the AFŽ’s political and educational work.
The focus of the AFŽ shifts towards more particular women’s issues, mother and
child protection, maintenance of children’s institutions, etc.58 The AFŽ archive
holds hundreds of reports that testify to the work of the “mother and child”
division and the almost complete cessation of political work. It was insisted on
employment as the main condition for equality. On the other hand, the majority of
women still lived in the rural areas, and only a few were employed in the cities;
the conservative stance towards the inclusion of women in industrial relations
still had a firm hold over society.59 However, even before these points of view were
articulated, the scope of action was considerably narrowed. At the first plenum of
the Sarajevo region in February 1950, there were only two items on the agenda: 1)
the question of the elections for the Assembly of the FNRJ; and 2) the AFŽ’s work
on youth education. Both items were accepted unanimously.60
These examples of organizational speech suggest a decisive effect of societal
change on the AFŽ’s work. Steps towards decentralization, in the cessation of
collectivization efforts after the unrest in 1950 and the general course of action
in the fight against bureaucratization inevitably pressured the work and the
structure of the women’s organization. All socio-political organizations redefined
their own identity and form, after the Party did so in November of 1952 at the Sixth
Congress, when it changed its name to the League of Communists of Yugoslavia,
breaking away from the Soviet model of a classic centralized party. During the
congress, “the new concept of the CPY was more clearly defined, rejecting the
path to state socialism, and accepting the struggle for the construction of a selfmanaging society in Yugoslavia”. At the time, there was still insistence on working
toward women’s emancipation. Tito espoused this viewpoint and emphasized
the need to leave the old views on the societal role of women. In January of the
following year, the NF changed its name to the Socialist Alliance of the Working
People, thus the socialist workers pushed the people to the end of the line of
representation.61
58
Božinović, op. cit. p. 154.
59
Ibid. p. 154.
60
Oblasni Odbor AFŽ-a, ‘I Plenum AFŽ-a Sarajevske oblasti održan 22.02.1950. godine – zapisnik’
Arhiv Bosne i Hercegovine, Sarajevo, Kutija 8, 422/1, 1950.
61
Božinović, op. cit. pp. 166-167. In other words, well before the Constitution of 1974, the people
were replaced with the working man, the only real subject of the socialist project; cf. Zaharijević,
op. cit. p. 75.
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The critique here is much more pronounced. The NF believed that “the AFŽ did
not change their content and methodology fast enough, working people grew
into builders of socialism much faster”; as a result “separate political work with
women either became superfluous, or required substantial changes”.62 The NF
did not ask for the AFŽ to be abolished, but believed that, in keeping with the
socio-economic changes, the AFŽ also had to take measures towards decentralization. At the AFŽ’s Fourth Congress, Milovan Đilas, then a member of the
Politburo of the CCCPY, advocated that – due to the change of circumstances
– the existence of this organization had become undesirable. On that note, even
the AFŽ leadership believed that the AFŽ “became an obstacle for work among
women” and that “changes are necessary in the organization of women themselves, and in the forms of political work among them”. Accordingly, a resolution
declared that a separate organization would “separate women from the common
effort to solve societal problems, encourage the false thinking that the question
of women’s position is somehow a separate one and not a question that concerns
our entire society, all fighters for socialism.”63
On the basis of these resolutions, the AFŽ was formally abolished and transformed into the Alliance of Women Associations. There was a substantial change
in the semantic content: the words front and anti-fascism were removed – the
symbols of women’s participation in the people’s revolution. Although socialism
was “formally introduced” into the name of the basic social organization, there
was no place for it in the name of the organization that formally succeeded the
AFŽ. It was the real and the symbolic end of that which the AFŽ represented.64
The AFŽ, like central planning a few years prior, was consigned to history, marking the end of an era. How did the base react? There are few sources that can tell
us about this. Neda Božinović notes that, long after the abolition of the AFŽ’s,
women, especially in rural areas, often asked leading women in the organization
“why did you abolish our AFŽ”, as this rearranged the relationship with the male
part of the population, who “gloated”, telling women: “enough of your shenani62
Božinović, op. cit. p. 165.
63
Ibid.
64
Vera Katz summarizes the evolution of the organization’s work as: “a relatively small group of
communists managed, through meticulous work on the ground, in wartime conditions and in
a very short period of time, to convince large masses of women to aid the partisan war, so they
could attain new rights after the war. The program succeeded completely, so much so that the
women’s political organizing became a danger to communists soon after the war and the AFŽ was
abolished. After that, the ideological turn would survive a peculiar combination of a consumeristpatriarchal model imposed on women, while a majority of the promised rights survived.” See: Vera
Katz, “O društvenom položaju žene u Bosni i Hercegovini 1942.-1953.” Prilozi 40 (2011), p. 138.
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gans”; or “it’s over, it’s over!”; or “no more!” Men had “their bars, football and
even the Narodni Front”, while an initiative that gathered women “eager to hear
and talk about their female things” disappeared.65
This points to the character of the loss the end of this organization represented.
It is a known fact that the bulk of the AFŽ’s work was directed towards rural
areas, especially in Bosnia and Herzegovina, which remained predominantly rural long after the war. In rural areas, the AFŽ undoubtedly presented an avantgarde platform that offered for the first time in the (women’s) history of this
region a possibility to imagine something like a collective women’s political subject formed through “gathering” and talking about “[women’s]” things. Once this
platform, the space for gathering and opening up possibilities’ to speak about
creative possibilities of self-definition and collective action was lost as well.
6. Labor, Heroism, and the Woman
Question a Thousand Years Later
The problems of practical and technical organizational structures of the selfmanaged production and consumption system would become a lasting challenge of the Yugoslav socialist project. The dispositive was supposed to receive
its definitive legal expression when the Yugoslav socialist project’s avant-garde
process saw its culmination in the introduction of the Law on Associated Labor. During this period, many “honestly believed that the transformation towards self-management would lead to a ‘Republic of associated labor’”.66 Ivan
Stojanović believes that such a narrative was a mythologization that saw in the
legislation related to self-management “programs of the epoch and the future,
not laws needed to regulate the behavior of social subjects and economic operators of today” which in turn made it possible for “hyper-normativism” and
“hyperinstitutionalization” to eliminate the basis of self-management, the “selfinitiative and self-organizing of people and their work collectives.”67
Thus the form that women’s organizing took after the war should be viewed as
an attempt to answer the urgent call to organize society by reformulating labor
and gender relations in a specific historical moment. In the earliest stages of
65
Božinović, op. cit. p. 170.
66
Petranović, op. cit. p. 468.
67
Stojanović, Ivan. Kuda i kako dalje? Zapisi o odnosima i protivrečnostima ekonomije i politike,
Belgrade: Ekonomika, 1989, pp. 15-16.
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the effort to build socialism, the AFŽ, along with other organizations that were
part of the NOM, was established as an element of a broad, general struggle
headed by the CPY. In the post-war period, its edifying role came to the fore.
Faced with a demand for heroism, the women’s organization took on the general
educational and edifying role, as well as the general task of organizing work with
women, on the ground of the mass social mobilization. Some materials point to
a particular dimension of autonomy that did not belong to the organization as a
structure made up of committees, but rather to the women who, with the help
of the organization, created a space that made possible at least a fragile path
towards emancipation, if not true emancipation itself. This is certainly one of the
farthest-reaching consequences of the organization’s dissolution, as it led to the
disappearance of an open space for women’s political organizing that contained
the possibility of a double liberation. The dissolution also led to the disappearance of the only possible arena and the only possible form of women’s activity. A
partial insight into this historical era of the women’s movement can help us better understand the convoluted web of instructions that contain today’s labor and
gender policies.
The Heroic remained an important signifier of socialism for a long time. It would
be necessary to trace its construction even after 1953 and describe the transition, completely expected from the point of view of socialism’s technological
paradigm and the theoretical evolution of its bearers and leaders, from massheroism to the next form of the heroic, in which the collective effort of the masses is substituted with biotechnological labor of self-managed companies and
corporations.68 It should be determined if the connection with the original heroic
acts was maintained, and if so, how. The practice of naming factories and institutions after people’s heroes indicates that it was, and that there was an effort
to homogenize the material progress and transition are within the same horizon. It can be assumed that heroism was supposed to act as binding tissue connecting the heroic of the (woman) soldier, the heroic of the masses, and modern
industrial collectives. The question remains how effective this binding was, and
for how long. It points to the fact that socialism in the second Yugoslavia failed
to emancipate the heroic from the soldier-warrior figure. The heroic figure that
witnessed the dissolution of Yugoslavia was already spent. In a certain sense,
when it comes to industrial heroism, worthy of the heroic were ultimately only
68
In addition to this highest honor, the Order of the Red Banner of Labor was instituted late in 1968,
and was awarded to 245 collectives by the end of 1980. These collectives included teaching, learning and research institutions, as well as self-managed industrial enterprises as well as construction companies. See: Heroji rada Jugoslavije, Belgrade: Zavod za informacione sisteme, 1981, p. 4.
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those self-managed collectives that “employ and do good business”. Here we
find ourselves faced with a completely transfigured picture of individual heroes
whose acts and deeds are no longer in their hands. Instead, the heroic intention
must adapt to the powers of the market, successes and failures in the market
competition.
Today, this figure, too, is a thing of the past; successful companies are respected,
but not as collective projects of hundreds of thousands of workers, but rather as
manifestations of the entrepreneurial vision of owners and managers. Heroes
constructed after the bloody and complicated dissolution of Yugoslavia are again
exclusively heroes of war, heroes of defeats and victories on the battlefield, not
heroes of agriculture or industry. The end of Yugoslavia brought about total privatization of labor and production relations, the privatization of ownership and management, executed as the adoption and institutionalization of the Western model,
and the process is still ongoing. This transformation was (and still is) accompanied by a discursive superstructure that reinterprets labor as a means for producing a society into labor as a disciplinary technique of bodies, a mechanism transforming us individually into capital, forcing us to adopt the changed conditions and
means of labor, supply and demand, as well as organizational innovations.
Is it then possible, under such conditions, at least roughly to outline some new
heroic figure? What kind of heroic labor would it entail? Work collectives are less
and less sources of pride, and dynamic elements of one’s identity, and are increasingly seen as despised places of everyday exploitation (unless they are former giant state-owned companies that were destroyed or split up leaving behind
not only misery and decay, but also complex identity-related consequences which
are yet to be analyzed). There is no doubt that the heroic, that which can respond
to the urgent challenges of today that threaten to consume not only human life,
but also the conditions for it, must be created through a collective effort – for
which we lack a name and a format. This reveals the difficulty of the task faced by
all who dream of liberation. Undoubtedly, liberation must include the liberation
of women, which may be the only thing that can make possible for us to name and
initiate a project of universal liberation. The name and description of such a project, along with the outlines of a new heroic figure can only come from the future,
to paraphrase Marx’s famous words, but a collective effort of the future can only
be launched as an act of facing up to the forces of the present.
Translated by Emin Eminagić
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Archival Materials:
Centralni Odbor AFŽ-a “Postavke o AFŽ-u”, Archive of Bosnia and Herzegovina, Sarajevo,
Box 8, 63/4, 1949.
Glavni Odbor AFŽ-a BiH “Pismo Centralnog odbora AFŽ Jugoslavije Glavnom odboru AFŽ
BiH”. Arhiv Bosne i Hercegovine, Sarajevo, Kutija 1, 1/12, 1945.
Centralni Odbor AFŽ-a, “Pismo Centralnog odbora AFŽ Jugoslavije Glavnom odboru AFŽ
BiH”, 1945.
II Congress of the Women’s Antifascist Front of Bosnia and Herzegovina, Belgrade,
January 25-27 1948, Arhiv Bosne i Hercegovine, Kutija 6; available at: http://www.
afzarchive.org/files/original/00d53e25cc6768ddcbf27af4ff8d839.pdf
Centralni Odbor AFŽ-a ‘Centralni odbor AFŽ Jugoslavije Glavnom odboru AFŽ Bosne i
Hercegovine – o vođenju evidencije raspoložive ženske radne snage’. Arhiv Bosne i
Hercegovine, Sarajevo, Kutija 2 711/1, 1947.
Centralni Odbor AFŽ-a ‘Referat- Plenarni sastanak Sreskog odbora AFŽ-a Bosanski Brod’,
Arhiv Bosne i Hercegovine, Sarajevo, Kutija 3, 1554/4, 1947.
Centralni Odbor AFŽ-a, “Centralni odbor AFŽ Jugoslavije Glavnom odboru AFŽ BiH –
povodom organizacije 8. martovske izložbe” Arhiv Bosne i Hercegovine, Sarajevo,
Kutija 6, 137/1, 1949.
Centralni Odbor AFŽ-a ‘Sreski odbor AFŽ-a Bosanska Gradiška Zemaljskom odboru AFŽ-a
– izvještaj o radu organizacije žena za mjesec august’, Arhiv Bosne i Hercegovine,
Sarajevo, Kutija 2, 838/1, 1947.
Oblasni odbor AFŽ-a Sarajevo, Oblasni odbor AFŽ Sarajevska oblast – najava takmičenja u
čast izbora za Narodne izbore,, Arhiv Bosne i Hercegovine, Sarajevo, Kutija 8, 4/1,
1949.
Centralni Odbor AFŽ-a, “Sreski odbor AFŽ-a Doboj Zemaljskom odboru AFŽ-a – izvještaj
o radu organizacije za mjesec august”. Arhiv Bosne i Hercegovine, Sarajevo, Kutija
2, 842/1, 1947.
Centralni Odbor AFŽ-a, Zapisnik sa savjetovanja rukovodioca reonskih odbora AFŽ-a
grada Sarajeva – 30.–31. mart, Arhiv Bosne i Hercegovine, Kutija 6, 776/6, 1949.
Sreski Odbor AFŽ-a, ‘I Plenum AFŽ-a Sarajevske oblasti održan 22.02.1950. godine –
zapisnik’ Arhiv Bosne i Hercegovine, Sarajevo, Kutija 8, 422/1, 1950.
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��SUNITA FIŠIĆ
Ink drawings
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PRODUCTIVE SUBJECT:
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OF THE WOMEN’S
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TIJANA
OKIĆ
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But you, when the time comes
Where man can help his fellow man
Remember us
With forbearance.
Brecht
1. Introduction, or Beginning After the End of History –
Thinking the Women’s Antifascist Front Again and Anew
Thinking the Women’s Antifascist Front (henceforth AFŽ) today, 74 years after its
formation and 63 years after its “dissolution”, requires a lot more than merely
knowing the (archival) facts. Although the facts cannot and should not be neglected, it is our duty to put them in their, and then in our, historical context. But
what is the relation between these two contexts and should we persevere with
this problem, insisting on political continuities? And which and what kind of continuities would these be? Is it not precisely the alleged closure of the revolutionary
horizon, a rupture in historical memory expressed in various ideologies of “transition” and the “end of history”, which separates our time from that of the AFŽ? In
such a balance of forces, thinking the AFŽ would mean using the old language in
new circumstances to rewrite and imagine anew the possibility of action, a space
where, to begin with, we could, by ourselves, once again think our own history.
This is exactly why we will proceed from the question posed by Daniel Bensaïd:
“What conceivable politics is there without history…and what imaginable history
without a political invention of the possible”1 If there is no politics without history,
then neither is there any history without politics, and standing between them is
precisely the space of the possible. How to rise up and endure after the experience of defeat, which the alleged end of history proclaims as the beginning and
the end of every thought of possible utopias and/or strategies? Contemporary
historiography, in the wake of a wave of historical revisionism lasting already
more than fifty years, routinely minimizes and negates any experience that offers
even a shred of political resistance to the dominant revisionist image of the age.
This is where problem areas appear and this is what I want to consider here in
relation to the history of the AFŽ in Yugoslavia and today. In other words, to avoid
the monumental and antiquarian2 portrayal of our own history, we need to think
1
Bensaïd, Daniel. Éloge de la politique profane. Paris: Albin Michel, 2008. p. 355
2
Nietzsche, Friedrich. O koristi i šteti istorije za život. Belgrade: Grafos, 1977.
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Yugoslavia critically, which means that, as feminists, we must speak of the first
and the second death of the AFŽ. Writing about these two deaths does not mean
facing up to the past, as the revisionists of today demand – nor does it mean imprisoning oneself in the past, since our relation to the past is always anchored in
place, time and, in Foucauldian terms, the body from which we write: thus it is
mediated by both accumulated experience and interpretations of the past, and
equally by the burden of the present. Writing about the two deaths of the AFŽ
simply means reading the past not from the resignation of the present moment the misery and despair of a transition where the desire to see a better tomorrow,
in the midst of today’s poverty, is read back into the past – but from tomorrow’s
future. To read the AFŽ’s past in this manner means not denying its emancipatory
character or doing away with its utopian impulse. It means to recognize it, embrace it, and precisely to act from a present that gazes towards the future.
Eppur si muove - despite repression, hopelessness, and poverty. I write the following pages in the belief that the only trace worth following is precisely the “principle of hope”. To paraphrase Ernst Bloch, I would like read the AFŽ archive as
the simultaneity of the non-simultaneous (die Ungleichzeitigkeit). However, this
sort of reading entails certain consequences. Namely, it must necessarily proceed from an analysis of the contradictions inherent to the Yugoslav conception
of the ‘woman question’ if it is ever to arrive at the problems and contradictions
of today. In this sense, the specter haunting this work is the specter of Marxism. All of our analyses on the post-Yugoslavia left/lefts have failed miserably
in the attempt to apply basic Marxist categories of production and reproduction
to Yugoslavia, while at the same time we are taught to list all the institutions of
the Yugoslav welfare state, as if they represented the socialisation of family and
everyday life, without making clear that we are not dealing with the same things.
More importantly, we do not emphasize that social services were paid for on the
basis of value produced on the market, and paid twice over: by male and female
workers who serviced the market. That is why the dissolution of the AFŽ should
be seen as Yugoslavia’s failure to establish a socialist-communist social order,
despite proclaiming socialism as the ruling and foundational idea of society. The
first death of the AFŽ already occurred in Yugoslavia, not only with its formal
“self-abolition” in 1953, but also much earlier, in 1944, as Lydia Sklevicky suggests. The second death occurred after 1989, drowned by a wave of historical
revisionism in which women’s history could only be rewritten/erased through an
“invention of tradition”, where there was and is no place either for the figure of
the afežeovka (member and activist of the AFŽ) or that of the partizanka (women Partisan soldiers). For these reasons, the left should not take the assumptions imposed by historical revisionism as the starting point of its own historical
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understanding. It should not be a mirror image of revisionism. Enzo Traverso
states that we must resist “the temptation…of certain communists, historians,
and political scientists [specifically, Domenico Losurdo] who turn [Ernst] Nolte’s
revisionist scheme on its head and represent Stalinism as a product of a grave
fascist threat: exaggerated and pitiable, criminal in its final outcome, but nevertheless derivative and reactive”.3 In this sense, Daniel Bensaïd warns us to reject
the juridical (“tribunalisation”) function of history, without renouncing historical
judgment.4
This essay is greatly inspired by Darko Suvin’s last book, Splendour, Misery and
Possibilities, An X-Ray of Socialist Yugoslavia, but with two important additions: the
first being that it continues exactly where Suvin left off – from the problem of the
organisation and position of women. I share Suvin’s opinion that “there existed
a strong emancipatory sense…although always threatened and later betrayed“.5
The second is that I date this betrayal to a somewhat earlier period than Suvin.
Additionally, but no less importantly, I would like to emphasize that I rely on the
pioneering studies of the work and activities of the AFŽ written by Lydia Sklevicky,
Gordana Stojaković, and Renata Jambrešić-Kirin, women responsible for some
of the most important steps in this field, and this work is a contribution to the
critique they commenced. It is impossible to fully acknowledge the profound impact of their work on mine. Reading them, I have come to the conclusion that
history of the AFŽ sections of the different federal republics can be taken pars pro
toto. Hence, I focus on other elements, which, through their work, opened up the
space for mine. I refer the reader to their work should they wish to learn something of their own (women’s) history.
There are three important issues in understanding the history and then the dissolution, i.e. the so-called self-abolition of the AFŽ: a) the historical forgetting of
some political continuities, especially on the left; b) the relations the public and
private in postwar Yugoslavia; c) the issue of market reform and the relationship
between production, subsistence, and reproduction in relation to the family and
household. When it comes to the family, my views on patriarchy are to an extent
influenced by Göran Therborn6 and his understanding of the dynamics of family
Traverso, Enzo, De l’anticommunisme. L’histoire du xxe siecle relue par Nolte, Furet et Courtois,
L’Homme et la société, 2001/2: 169–194, p.189.
4
Bensaïd, Daniel, Qui est le juge? Pour en finir avec le tribunal de l’Histoire. Paris: Fayard, 1999, p. 127
3
Suvin, Darko, Samo jednom se ljubi. Radiografija SFR Jugoslavije. Beograd: Rosa Luxemburg Stiftung,
2014, p. 23. (English edition: Splendour, Misery, and Potentialities: An X-Ray of Socialist Yugoslavia.
Leiden: Brill, 2016, p11).
6
Therborn, Göran, Between Sex and Power, Family in the World 1900–2000. London: Routledge, 2004.
5
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relations. Namely, he shows that the family in and of itself does not have any internal dynamic of change until it is influenced by external factors. These external
factors are the subject of this text.
2. On the Prehistory of the AFŽ
Attempts to think the AFŽ historically are often characterized precisely by a lack
of historical consciousness. The AFŽ is mostly portrayed, especially on the left, as
an organisation that came into existence without any prior influences, as something sui generis. Such a view is part of a general historical forgetting – present in
an especially questionable form on the post-Yugoslav left – where we remember
the past either selectively or reactively. Historical amnesia has disastrous consequences. One of the most disastrous is an ahistorical understanding of what
became of ‘the woman question’ and the position of women in the first, and then
in the second Yugoslavia. Bearing in mind that the AFŽ was a unique and unprecedented organisation, but by no means the first women’s revolutionary movement in Yugoslavia, it is necessary to recall forgotten and forbidden models. A
minimum of historical consciousness and intellectual honesty demands that we
do not forget the activities of the Communist Party of Yugoslavia (CPY) between
the two world wars, or the activities of the women’s civic associations and movements preceding the AFŽ. This is necessary if we are not to “read our own history
as a mistaken footnote”7. Not reading our “own history as a mistaken footnote”
in the case of AFŽ means talking about some continuities in women’s organising.
Precisely for this reason, I would like to offer one possible historical analogy, fully
aware of the dangers of reasoning by analogy. By way of analogy, to the extent
that it allows, I will follow the development of the AFŽ in section 2.3, indicating
some important differences in comparison with the Soviet Zhenotdel, and thus, if
nothing else, open a space for future thought and research.
The aim of the following section is precisely, in opposition to historical forgetting,
to establish a theoretical framework which considers the formation of the AFŽ as
the final outcome of at least three sources, currents, and tendencies preceding
it. We are referring primarily to women’s organising within the Socialist and subsequently Communist Party of Yugoslavia, to women’s and feminist movements
between the two world wars, to the youth sections of the women’s movements
which played a crucial role in the subsequent front politics of the CPY, and finally,
to the Zhenotdel as a forbidden model.
7
Adriana Zaharijević, Fusnota u globalnoj istoriji: kako se može čitati istorija jugoslovenskog
feminizma. “Sociologija” Vol. LVII: 72-89, 2015. p. 86
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2.1. Women’s Organisation within the Workers’ Movement
The women’s sections of the communist movement, the methods and goals of
their work, are the direct heritage of the Second International (the Socialist International, 1889–1916) and particularly of the decisive role of Clara Zetkin in imposing the practice of the women’s organisation of the Social Democratic Party
of Germany on the entire International. Clara Zetkin is responsible for two fundamental innovations.8 The first is related not only to questions of politics but also
to those of the organisation: the woman question cannot be separated from the
question of class. The second is even more important: the idea that women, although exploited as workers, are subjected to a specific type of oppression which
implies specific, historically conditioned methods of organisation and political
activity of women and women workers. Following the resolutions of the Second
International, every socialist (then known as social-democratic) party was obliged
to incorporate women’s sections and committees in its work, and publish magazines covering women and women’s issues. Thus, in years preceding the formal
establishment of the AFŽ, the activity of the pre-World War I socialist movement
in the region, and thus that of the later CPY, was directed towards organising
women workers and founding women’s sections and committees. Although few
in number, women socialists (and communists) organised activities within their
ranks. Thus, to take one of many examples, in March 1919 the Regional Secretariat of Women Socialists of Bosnia and Herzegovina organised literacy and other
classes for women.9 In April of that same year, the Unification Congress of the
Socialist Workers’ Party of Yugoslavia (Communists) was held in Belgrade, where
a Central Secretariat of Women Socialists (Communists) was elected. Its statute
states that the Secretariat “considers itself a part of the Party whole…rules out
any separate women’s organisation, and considers itself a technical-executive
committee for agitation and organising women”.10 The relationship between the
women’s secretariat and the Central Party Council was such that “according to
instructions issued by the Central Party Council of the Socialist Workers’ Party of
Yugoslavia, the Central Secretariat of Women Socialists (Communists) issues directives for women’s activities in general”11. The “Theses on methods and forms
8
What follows is my reading of Zetkin’s articles collected in the edited volume Clara Zetkin, Selected
Writings, New York: International Publishers. Ed. Philip S. Foner, foreword by Angela Davis. I would
like to thank Ajla Demiragić for this book.
9
Kecman, Jovanka, Žene Jugoslavije u radničkom pokretu i ženskim organizacijama 1918-1941. Belgrade:
Modern History Institute, 1978, p. 93.
Historijski Arhiv KPJ, Vol. 2, Kongresi i Zemaljske konferencije 1919-1937. Belgrade: History
department of the CPY, 1949, pp. 24–26.
11
Ibid., p. 25.
10
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of work of the Communist Parties among women” adopted in 1921 at the Third
Congress of the Comintern (the Communist International, 1919–1943), later also
adopted by the CPY, arguably did not represent a significant innovation in existing
socialist practice other than in the fact of demanding, in more explicit terms, the
involvement of women as equal members in the work of communist parties and
other proletarian organisations. This continuity was embodied by Clara Zetkin,
the former Secretary of the International Women’s Bureau of the Second International, who in 1920 became Secretary of the International Women’s Secretariat of
the Communist International.
The second part of the Statute of Women Socialists (Communists), adopted at
the Belgrade Unification Congress in 1919, states that work with youth is one of
the special tasks of the women’s movement: “because women are, by nature,
the most suited for and competent in this work […] and it should be carried out
according to contemporary pedagogical principles and, from a purely practical
point of view, lead to an overall education”.12 The purpose of the work was to
prepare the youth to be “loyal members of the proletarian movement”.13 In those
days, rarely did any socialist movement question the fundamental and primary
social role of women, that is, the role of women as mothers and primary carers
responsible for the education and upbringing of new generations. Later on we
will see that Tito, like Stalin, insisted that the primary task of the “new woman”
was bound up with her specific biological function as mother, but we will also see
how Alexandra Kollontai, and the avant-garde of the Bolshevik Revolution, maintained that the socialist revolution had to grow over into a sexual one. Thinking
the AFŽ historically enables us to once again question different models of women’s emancipation on the left, bearing in mind its importance for us today. On the
one hand, we have the model of economic emancipation which follows the argument that economic independence will necessarily, by mathematical progression, result in the emancipation of women through wage-labour. On the other
hand, there is the model of Alexandra Kollontai and the Zhenotdel, for whom the
socialisation of care work is not merely the first prerequisite for women’s entry
into wage-labour, but is considered an end in itself, one of the objectives of communism as the self-management of the direct producers.
While CPY leaders, from Tito to Vida Tomšić, Mitra Mitrović, and Cana Babović,
also affirmed a certain continuity of work among women as the foundation for
the later activity of the AFŽ, from an historical point of view it is also important to
insist on specific ruptures. It is necessary to differentiate periods of activity and
12
Ibid. p. 26.
13
Ibid. p. 26
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the political perspectives that conditioned them. In the so-called “revolutionary
period”, i.e. the period of the painful birth of the Kingdom of Serbs, Croats, and
Slovenes, characterized by strikes, peasant uprisings, and nationalist guerilla
resistance to Belgrade, the women’s work of the Party came down to organising
working women. Following the so-called “Proclamation” of 30 December 1920,
the CPY was formally proscribed, but operated under various semi-legal fronts,
and work with women was transferred to the trade unions. From the 30s onwards, there was a tendency to extend the influence of the CPY to mass organisations like the women’s movements. In 1935, with the definitive imposition of
the Comintern policy of the Popular Front in the struggle against fascism, the
final rupture occurred.14 From that point onwards, participation and entrism in
bourgeois women’s organisations, in order to form special (front) organisations,
became the starting point and model for creating an all-class women’s alliance
in a progressive struggle for the equality of women, against war and fascism.
This approach represents a break with the model of Clara Zetkin, who refused
any kind of cooperation between the labour movement and “bourgeois feminists”
(Frauenrechtlerinnen or ‘women’s righters’), for example in the struggle for female suffrage, or civil rights and equality, as well as with her opposition to the
creation of separate non-party women’s organisations. This example shows us
how the Yugoslav communist movement reshaped itself according to Stalinist
models in the direction of limiting the struggle for the emancipation of women
to a democratic phase whose key task was defeating fascism and defending the
Soviet Union. From the beginning of the Second World War, the struggle to realise
the democratic perspective of national liberation and women’s equality collided
with a political problem, i.e. a barrier: the alliance between Stalin and the Allies.
Although we cannot discuss this policy in detail here, it is important to emphasize that Yugoslavia and China were the only states in which the revolutionary
and democratic forces managed to overcome these barriers, unite the people in
antifascist struggle against the ancien régime, and open up the horizon of social
revolution. From revolutionary Spain to the French Popular Front, to the Italian
and Greek resistance movements, blind obedience to Stalin’s dictate meant the
downfall of the revolution. Historically, we would also have to take into consideration the presence of a paradoxical and creative synthesis and enrichment of
bourgeois feminism and Yugoslav communism, the organisational, moral, and
political precondition for one of the biggest mass movements of women ever
seen in Europe: the AFŽ.
14
Sklevicky, Lydia, Organizirana djelatnost žena Hrvatske za vrijeme NOB-e 1941-1945.
Available at: https://hrcak.srce.hr/file/158396
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2.2. “Elective Affinities”: the Women’s Movement
and Communism in the Kingdom of Yugoslavia
The feminist and women’s civic associations of Yugoslavia initiated some of the
first campaigns for women’s literacy, gave literacy classes, worked on raising
consciousness of the woman question and women’s rights, and engaged in propaganda work by publishing newspapers. From the 1920s right up to the end of
the 1930s, one of the most important of these was the Feminist Alliance, which
in 1926 changed its name to the Alliance of Women’s Movements. In Notes on the
feminist history of the city of Zagreb, 1919–1940, Gordana Stojaković lists the longforgotten names of all the important representatives of the feminist and women’s
movements of the day, whose personal commitment and agitation represented
first steps enabling women to come out of the invisibility of the private sphere
into the public realm.15 Although these were all women from rich families, literate, often university educated, their demands aimed at the equality of all women.
In her history, The Woman Question in Serbia in the 19th and 20th Centuries, written
more than half a century after the dissolution of the AFŽ and in the teeth of the
bloody collapse of the second Yugoslavia, Neda Božinović, a former activist in
the Serbian section of the AFŽ, goes out of her way to underline and reaffirm the
legacy of the pre-1945 women’s movement in which she was formed:
[…] already from the time - before the Second World War – I became involved
in the women’s movement, I was impressed by the women who founded
and developed it. I have no less regard for the women of my generation
who, especially during the war, did not spare themselves, but laid down their
lives, giving their all to realise the fundamental preconditions for women’s
liberation. It is my profound belief that women of all generations, in their
own times, with all its and their own limitations, did all that could be done.
This work is […] an attempt to present in one place the history of the women’s movement in Serbia, to point out the efforts and the resolve of women
themselves to contribute to change, to transform their status, and both the
support and resistance they encountered. For they are largely forgotten –
history has hardly anything to say about them.16
For this reason, it is not enough to simply say that we need to take into consideration the historical context, and all the limitations and obstacles that feminists
encountered, to grasp just how progressive their demands were. In fact, a revolu15
The text is available at: http://pravonarad.info/?p-350
16
Ženski pokret, January/February, 1937, pp. 5–6. I am thankful to Gordana Stojaković for forwarding
me these two issues of the review.
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tion and a further 20 years were needed for these demands to be met, and even
then only partially! Neda Božinović confirms that the feminist programs of the
interwar period were not only adopted by socialist Yugoslavia, but also served as
the basis for its laws and legislative practice all the way up to the mid-1960s.17
It is worth underlining the two most important contributions (innovations) of the
feminist and women’s movement, which were of paramount importance for the
later development of the woman question. One of the most important demands
was for the reform of civil law and the unification of all the legal codes valid in the
Kingdom of Yugoslavia.
In fact, it is often forgotten today that there was no uniform legal system in the
Kingdom. According to the Alliance magazine Ženski pokret (Women’s Movement),
there were six legal territories with six different codes of civil law.18 But one
thing they all shared: women were in a legally subordinate position, completely
dependent, both physically and materially, on male family members. The Alliance put forward two highly important reforms to civil law: a) the jurisdiction of
secular, civil courts in all matters, the abolition of the father’s and husband’s authority, b) the recognition of the equal rights of women to dispose of themselves
and their property, introducing the concept of acquired property and equal right to
inheritance. The second element refers to social legislation where the Alliance
offered the following solutions:
[that] employers strictly enforce the ban on night shifts for women, on women working before and after childbirth, make sure to provide children’s shelters according to their legal obligations, where children would be looked
after by trained female personnel, to ensure hygienic conditions at work,
especially proper ventilation, setting up kitchens, separate wash rooms for
men and women, changing rooms etc.; with a view to establishing the most
effective maternity protection for women employed in industry, crafts, the
home and in agriculture, we propose: that the Employee Insurance Act be
extended to cover the agricultural workforce; that the 1922 Employee Insurance Act be amended to regulate the insurance period for obtaining the
right to maternity allowance, the duration of maternity leave, the right to
maternity support, child accessories and breastfeeding support [...]19
The Alliance of Women’s Movements also called for the introduction of female
labour inspectors to enforce the implementation of both the above demands and
17
Božinović, Neda, Žensko pitanje u Srbiji u XIX i XX veku, Beograd: Žene u crnom, 1996. p. 262.
18
Ženski pokret, op.cit.
19
Ibid.
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already existing laws. The same demands are to be found in the socialist women’s journal Equality (Die Gleichheit, 1892–1923), founded and edited by Clara
Zetkin. The claim of the historian Lidia Sklevicky that the AFŽ “was and remains
the only legitimate heir of this movement”20 concurs with that of the former AFŽ
militant Neda Božinović.
Although the majority of histories present narrative accounts of the women’s
movement, or concern themselves with prominent figures, conference resolutions, or descriptions of organisations, thus far not a single comprehensive social
history of women in the Kingdom of Yugoslavia has been written. In the absence
of such a history, I would like to emphasize a few important elements. The emergence and proliferation of prominent and important women’s movements, from
the left-leaning to the religious and charitable, is the result of what, in Bloch’s
terms, we could call the simultaneity of the non-simultaneous, or more simply,
in Lenin’s words, uneven development. Whilst from a legal perspective, women
basically remained minors, immature, and subordinated principally to the authority of elder men, and secondarily to their sons, while every second woman
was illiterate, the inter-war period was nevertheless, according to the anthropologist Vera Erlich, “a time of crisis […] of general unrest and conflict in the
family”.21 The traditional forms of the patriarchal family (the extended family,
zadruga, and multigenerational households) began to disintegrate – but not in
Macedonia or among Muslim populations – with the further penetration of the
money economy into subsistence agriculture. Fathers could no longer command
in the old way, and the relations between young men and women became freer.
Losing the real protection of partriarchal custom, peasant women found themselves caught between, on the one hand, the patriarchal legal order, and on the
other, the freedom of unlimited exploitation in the market.
Women’s employment trends, often meaning in reality the replacement of male
workers by women and children, were conditioned not only by male deaths in
the First World War, but also by the sharp demographic changes that followed.
For example, in 1921, 40% of the population of the Kingdom of Yugoslavia was
under the age of 14.22 In addition, the fragmentation of landholdings continued in
the already impoverished countryside, increasingly forcing the rural population
to seek additional sources of income. The rising class of worker-peasants, and of
20
Sklevicky, p. 81.
21
Erlich, Vera S. “Das Erschutternd Gleichgewicht in der Familie, aus eine Jugoslawischen Studie”.
Quoted in: Holm Sundhaussen, Historija Srbije od 19. do 21. veka, p. 296. Belgrade: Clio, 2009.
22
Čalić, Žanin-Mari. Socijalna istorija Srbije 1815.-1941. Belgrade: Clio, 2004, pp. 253–254.
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female and child labour, represented a reserve army of the unemployed, enabling
employers to reduce both the cost of labour and wages.
The new era of total war, with its erasure of boundaries between front and rear,
also called into question the gendered boundaries between the private and the
public. Thus, it was during the First World War that, due to the absence of men,
women were able to occupy important social functions, which they managed to
keep (at least in the cities) even after demobilisation.23 In the cities, under the
influence of Western trends, women attended schools, universities and fought
for greater political rights. Around 20% of the overall university population were
women, who under the strong influence of liberal and socialist ideas of gender
equality turned against sexual double standards. It was not simply a question of
rejecting of outmoded customs, but also, according to the Youth Section of the
Women’s Movement of Serbia, of the fact that the “dictatorship and its reactionary forces [...] had implemented their regressive measures against women and
threatened them with taking away the few rights they have acquired.”24
The above processes were decisive as they conditioned and enabled the formation
of a CPY core and AFŽ cadre on the very eve of war. The cadre mostly consisted of
a young group of female village school teachers and workers who, having acquired
education or work experience in the cities, brought back liberal and progressive
ideas to the countryside, and university-educated, young bourgeois women, who
under the influence of communist ideals, in a Turgenevian drama of mothers and
daughters, clashed with the “ladies” from the feminist movement. By the mid1930s a new generation of young women, female students and female workers
joined the existing women’s and feminist organisations. Faced with the menacing
shadows of war and fascism, the youth sections of the women’s movement strove,
under communist influence, to unite the feminist with the antifascist movements.
For example, in the struggle for the right to vote in 1939 in Serbia, “for the first time
a broad social movement accepted the idea that freedom and democracy could be
applied to the oppressed half of society – women”.25 In 1941, following the Nazi invasion of Yugoslavia, former members of youth sections of the women’s movement,
members of the Movement of University-Educated Women and other women’s organisations all participated in preparations for an armed uprising, and spontaneously founded women’s antifascist committees – the forerunners of the AFŽ.
23
Čalić, Žanin-Mari. Historija Jugoslavije u XX veku. Belgrade: Clio, 2013, p. 123.
24
Bilten “Ženski pokret kroz omladinsku sekciju”, izveštaj br. 2. Januar 1940, in: Bosa Cvetić (ed.),
Žene Srbije u NOB-i, pp. 56-9.
25
Božinović, Neda, Položaj Žene u Srbiji u XiX i XX veku, Belgrade: Žene u crnom, 1996, p. 260.
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A national pre-congress conference of the CPY held in May 1939, on the eve of
war, debated the incorporation of women as equal members in the activities of
the Party and other labour organisations, an issue that had been on the party
agenda since its very foundation two decades before. Fearing that mobilisation
and repression would decimate the party leadership, Tito now saw women as potential leading cadre that was “unknown to the class enemy”. This was precisely
the source of the idea that “there must not be a single forum without female
members. If the majority of members have thus far underestimated the importance of involving women in the CP – they must now realise that forming female
Party cadre is our most important organisational task”.26 If the chronic habit of
male comrades to consider work with women as women’s work was roundly criticised then, in the wake of the moral collapse of the leadership of the women’s
movement in the face war and repression, feminism was the greater danger. As
Vida Tomšič argued in 1940, in a speech delivered to the party congress: “Feminism presents the common demands of women of all classes separate from the
demands of working people. By emphasizing the common demands of women, in
opposition to and in struggle against men, feminism hides the class basis of the
woman question, and in so doing, deflects the female masses from fighting capitalism and class society in general.”27 This could have been said, and with equal
justice, by Clara Zetkin circa 1890. But the party, under the auspices of the Popular Front, was itself separating general democratic questions from the struggle
against capital: it was the hour of the democratic antifascist alliance.
2.3. The AFŽ as a Revolutionary Movement
According to official figures, some two million women participated in the People’s Liberation Struggle (henceforth NOB), certainly one of the largest organised
movements of women anywhere during the Second World War. 100,000 women
fought as partizanke, while 2000 achieved officer’s rank. 25,000 partizanke were
killed and over 40,000 were wounded in battle. If we remember the all-embracing
conditions of fascist terror and genocide, inter-communal massacres orchestrated by collaborationist forces, and the total collapse of social and economic
life, then the achievement of the AFŽ, the organised, multinational, mass antifascist movement of peasant women, is nothing short of awe-inspiring.
26
See: Proleter, no. 1–2, January/February, 1940, p. 6.
27
Vida Tomšić, quoted in: Šolja Marija (ed.), Žene Hrvatske u NOB-u, Vol. I, pp. 1–8.
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From the very beginning of the uprising, with the establishment of the People’s
Liberation Army (NOV) and expansion of liberated territories, elections were
held to the new organs of revolutionary struggle, the People’s Liberation Committees (henceforth NOO), in which all citizens over the age of 18, regardless of
religion, gender or nationality, could vote. Women’s suffrage was born of their
participation in the struggle for a new constituent power, the People’s Liberation Movement (NOP). The AFŽ mobilised women to vote in the first elections
based on universal suffrage in the Yugoslav lands and encouraged them to put
themselves forward as candidates for election. By the end of the war, 3000
women had been elected to village and municipal NOOs in Bosnia alone. However, as in the CPY, far fewer women were elected to higher bodies. Five women
were elected to the revolutionary government of Bosnia and Herzegovina, the
State Antifascist Council for the People’s Liberation of Bosnia and Herzegovina
(ZAVNOBIH), four times fewer than to the equivalent State Antifascist Council
for the People’s Liberation of Croatia (ZAVNOH), where the AFŽ section was by
far the strongest. There was only one woman delegate to the historic first session of the Antifascist Council for the People’s Liberation of Yugoslavia (AVNOJ)
in Jajce, where the NOOs declared themselves the legitimate and sovereign
government of Yugoslavia – Kata Pejnović, President of the Central Committee
of the AFŽ, who was elected to the Presidency of AVNOJ. At the second session
of AVNOJ in Bihać, female delegates made up only 4% of the total, and only two
women were elected to the Presidency, Spasenija Babović and Maca Gržetić,
both members of the Central Committee of the AFŽ.
One of the first founding documents of the AFŽ, in which the objectives and
methods of the organisation are outlined, is Circular Letter number 4 of the
Central Committee of the Communist Party of Croatia of 1941. The letter speaks
of the formation of the AFŽ and its role in ““activating and connecting the broad
layers of women and involving them in the People’s Liberation Struggle”; it was
to include “all women...regardless of their political, national, or religious affiliation.” The AFŽ’s future organisational structure was first sketched here. Like
the Party, it too was territorial and electoral, rising from a series of neighbourhood, city, county and regional groups up to the Republican Committee; and centralised, with lower committees being subordinated to higher ones. The AFŽ’s
primary task was to ensure support for the Partisan units, and the AFŽ itself
became a component of the People’s Front (Narodni Front, henceforth NF).28
The struggle for equality between the sexes appears in a list of further political
tasks. It was to become the second core concern of the AFŽ. 29
28
29
Bakarić-Šoljan, Marija (ed.), Žene Hrvatske u NOB-u, Vol I, str. 57.
Ibid., p. 57.
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At the First Congress of the AFŽ in Bosananski Petrovac in 1942, the organisational continuity of the AFŽ was confirmed by Tito himself: “and finally I would also
like to say that the AFŽ, which exists for some time now, and has finally obtained
its organisational form, is truly one of the organisations that have sprung up from
below”.30 Two other important documents from the First Congress attest to the
fact that the AFŽ is a women’s organisation but not separate from other organisations of the NOB. These are the reports given by Cana Babović and Mitra Mitrović,
who was the Secretary of the Youth section of the Women’s Movement of Serbia
and one of the leading women in the Party.31 They give an overview of the prewar
work of the organisation and confirm that its formation was the result of many
years of activity and struggle by the women of Yugoslavia for a more just world.
Both should be read as programmatic, especially given the fact the AFŽ adopted
its statutes much later, but also because the CPY is presented as the bearer of the
struggle against fascism and for the equality of all. The emphasis on the importance of the CPY represents a subtle shift from the politics of the Popular Front,
which once again confirms the aforementioned fact that the CPY at the same time
followed but also deviated from the hard line of the Popular Front.
From the very beginning, the CPY understood that (to paraphrase Mitra Mitrović)
it was waging a struggle and war in which the distinction between front and rear
had been erased. It was no longer possible to consider the front as male and the
rear as female domains. Hence, without the support of women and total mobilisation the popular uprising could not have grown over into a nation-wide struggle
and insurrection. Women had to be mobilised for the struggle, but more importantly for the work in the rear, vital for supplying the army and the NF, for relaying messages, and facilitating communication between higher- and lower-level
committees of the Party, as well as between the AFŽ committees. The peasantry
represented a major problem in this regard. Since peasants made up the majority of the population, the course of the struggle depended on the degree of
their mobilisation into Partisan ranks. Just as important was the proclamation
of equality between men and women, the promise of a better future and social
justice on which the entire revolutionary undertaking rested: destroying the old
and creating the new.
30
‘Tito to Women of Yugoslavia, available at: http://www.afzarhiv.org/items/show/92
31
Cana Babović, Organizaciono pitanje AFŽ-a, available at http://www.afzarhiv.org/items/show/231
Mitra Mitrović, Antifašistički pokret žena u okviru Narodno-oslobodilačke-borbe, available at:
http://www.afzarhiv.org/items/show/232
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The struggle of the Partisans drew upon guerilla strategies, but also on the
local traditions of peasant rebels, the uskoks and the hajduks, the First and the
Second Serbian Uprisings (1804–1817), the 19th century peasant revolts against
the Ottoman Empire in Bosnia and Herzegovina, the Women’s Revolutionary
Army Committees of the Internal Macedonian Revolutionary Organisation (IMRO)
which participated in the Ilinden Uprising of 1903, the women guerilla fighters
of the Montenegrin resistance to Austro-Hungarian occupation from 1916 to
1918, as well as other insurgencies against earlier occupiers. In his memoirs,
Milovan Djilas recalls that the Party consciously used „ancient traditions and
myths“ in order to present the NOB as the continuation of „the centuries-old
struggle of our freedom-loving peoples”.32 Jelena Batinić33 shows how the
CPY constructed the figure of a new woman, linking it to epic figures of South
Slav folklore. Partisan femininity rested on two pillars: the noble heroine who
proves her honor and worth (i.e. equality) in battle, and the mother demanding
that her dead children be avenged. The embodiment of the latter was Kata
Pejnović, known among the people as “Mother Kata”, who called for revenge at
the First National Congress of the AFŽ. The first figure is comparable to the role
of young peasant women as fighters and nurses, and the second with the role of
older peasant women, mothers who carried out traditional women’s jobs in the
rear. Together, they had an enormous mobilising potential among the peasantry
since they contained elements of tradition that aroused patriotic feelings and
prompted people to join the fight.
These figures of the new woman were united on front cover of the very first issue
of Žena u Borbi (Woman in Struggle), the journal of the AFŽ Croatia, in the image
of a woman, babe in arm, gun in hand. Fusing the traditional with the new and
modern, the CPY took an entirely legitimate step, creating the conditions for a
possibility of a revolutionary overthrow. Although neither Chetniks nor Ustashas
underestimated the importance of women, in their propaganda women remained
inferior and were tied to church, home, and children.34 Clearly differentiating itself on this issue, the CPY gained a strategic advantage over the forces of occupation and collaboration.
32
Đilas, Milovan, Wartime. New York: Harcourt Brace Jovanovich, 1977, p. 227.
33
Batinić, Jelena, Women and Yugoslav Partisans. A history of World War II Resistance. New York:
Cambridge University Press, 2015.
34
On women and the Ustashas, see: Bitunjac, Martina, Le donne e il movimento ustascia. Rome:
Edizioni Nuova Cultura, 2013; Jambrešić-Kirin, Renata and Senjković, Reana, Puno puta bi vas bili...,
Narodna umjetnost, 42/2, 2005, pp. 109–126.
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In her Report on the Organisational Question, Cana Babović emphasised that the
struggle the AFŽ was leading was the struggle of the CPY, hence the main task
that lay before the movement was “total support for our army”. She fiercely attacked “bourgeois” feminist movements to drive home the point that the goal of
equality was subordinate to the general aims of the NOB.
The second important task was publishing magazines to help mobilise women
and thus also assist the army. The magazines were supposed to promote the
political education of women, which was also stated as one of the aims of the organisation itself. Internal party and archive documents repeatedly complain that
women, even many AFŽ activists, were ignorant not only of their role in the NOB,
but even that this struggle was being fought for their own rights. Only through the
political education of women was it possible to ensure that all women understood
the importance of the struggle and the necessity of uniting all women antifascists
(regardless of class, religion, and nationality) for the struggle against fascism.
But in order to “raise [political] consciousness”, the overwhelming illiteracy of
peasant women first had to be eradicated, and so literacy classes, covering also
hygiene, housekeeping, and the political objectives of the NOB were organised on
liberated territories by the Party cadres that led the AFŽ.
The third important element was activities in the liberated territories aimed at
strengthening the people’s government and supporting the People’s Committees. Mitra Mitrović posed the aim of equality within these broader objectives,
stating in her report that “orphanages and kindergardens are being built in the
liberated territories”. One of the points of interest of her speech is the description of the way women transformed themselves in struggle and through struggle, taking on the same positions as men. Women proudly pointed out how they
took over men’s roles and proved their “heroism, courage, and competence” in
the struggle. And while one of the most important contributions was undoubtedly that, in a moment of crisis, women - as Partisans - through a transgression
of traditional gender roles - were at all allowed to enter the political arena, this
act of joining the struggle for a more just society never in essence questioned
gender relations and norms, but rather repeated and perpetuated them (which
is also confirmed by both congress reports).
Although CPY strategy largely depended on successfully mobilising women into
the movement and struggle, the mobilisation of women into the AFŽ coexisted
with traditional attitudes, and the women who contributed to the Partisan cause
did so, as a rule, by performing traditional women’s tasks and chores: cleaning,
washing, looking after and caring for others. Thus, from the outset, the work of
the AFŽ was conceived strictly as women’s work, largely resting on the tradi-
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tional model of “feminine” nature and “female” qualities. And while this strategic
concession brought the Partisans a significant advantage during the war and enabled women to also affirm themselves as revolutionary subjects, in the postwar
period the contradictions of gender roles took on a different trajectory.
Problems in the work of the AFŽ already arose in its initial phase. Although
Lydia Sklevicky 35 speaks of the initial phase as the phase of autonomy, basing
herself on Mitra Mitrović’s report to the First Congress of the AFŽ, I do not find
any evidence of it there. It is more likely that she confused the reports of Cana
Babović and Mitra Mitrović, because the former explicitly states that the “Central Committee of the AFŽ will strive to make our organisations independent
over time”. On the basis of the available archival evidence, I conclude that these
strivings remained on paper. The AFŽ never was nor did it ever become an autonomous organisation. From the outset, the work of the AFŽ was subordinated
to the NF, and the latter was directly subordinated to the CPY. Although the AFŽ
had limited operational autonomy, it never had full organisational autonomy.
Operational autonomy was more prevalent in the occupied territories; since the
flow of the information from the CC CPY and the NF to the committees of the
AFŽ was much more difficult, it meant that AFŽ committee members had to find
a way to act on their own. Therefore, I consider the repeated claims on the left
concerning the autonomy of the AFŽ to be completely unjustified, as is demonstrated by numerous archive documents. To attribute the AFŽ the autonomy it
never had means not to historicise but rather to mythologize it. The main aim
of the autonomy myth is to legitimise the liberal or second wave feminist thesis that the women’s movement should be politically and organisationally independent of the left. From this follows a metaphysical dualism, first posited
in the work of Sklevicky, between a largely heroic phase of the AFŽ and a diabolic phase of increasing subordination to the Party, culminating in dissolution
in 1953. But, even if this were true, it would not explain the limits to women’s
emancipation either during or after the war. The autonomy thesis evacuates the
central political stakes, that is, the question of political strategy in relation to
the general goals of the revolution and to the meaning of emancipation: the conflict noted above between the model of economic emancipation and that of the
abolition and withering away of the family, classes and the state in communism,
which will be dealt with later.
The Central Committee of the CPY’s letter of January 1944 represents the first
step towards an even greater centralisation of the AFŽ, is confirmed as policy
35
Sklevicky, Organizirana djelatnost žena Hrvatske za vrijeme NOB-e 1941-1945, p. 108.
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at the Fifth Congress of the CPY when a second redistribution of tasks between
the NF and the AFŽ occurred, and the AFŽ becomes an administrative organ of
the NF and is no longer concerned with the political education of women. The
archives also testify to problems that surfaced after the war. Internal reports repeatedly mention that wives of the officials and members of the People’s Front
did not participate at all in the work of the AFŽ.36 This presented a problem for
many women, and some took it as a sign that they too should not participate in
the work of the committees. The reports also state that male comrades did not
allow female comrades to attend courses or that the wives of officials “proudly
stated” that they did not want to work in the organisation.37 It would not be wrong
to say that in the midst of the revolution the very idea that women were equal to
men was revolutionary. The very idea had already met with resistance from the
outset, and it was precisely because of this that women had to find ways to prove
they were not backward and ignorant. All this affected the AFŽ’s work. Thirty
years later, Dušanka Kovačević, one of the leading members of the AFŽ of Bosnia
and Herzegovina, described it thus:
by turning their back on tradition, which weighed them down, women became […] morally, physically, and psychologically different, not in the sense
that they acquired male traits as it is often thought, but that they were becoming what was necessary for the freedom of the people and the revolution. Women and girls found their place in the revolution, which is more important than the personal destiny written in the history of women, but they
instinctively sought to escape the fate of their mothers and grandmothers.
Perhaps for the first time in history, women were creating their own ideal
of womanhood, regardless of what men wanted. That ideal was built on the
standard of revolution and triumph over the enemy. Values such as loyalty
to the people, courage, knowledge, and initiative suppressed the age-old
standards that required women be obedient, not interfere in the affairs of
men, to stay at home, etc. Men changed less. Many of them accepted this new
woman, a comrade, as a necessary, but also temporary feature of the war, part
of the harsh realities of war.38
36
Republican Committee of the AFŽ Bosnia and Herzegovina, Dopis sreskog odbor AFŽ-a Velika
Kladuša, Archive of Bosnia and Herzegovina.
37
For instance: Glavni Odbor AFŽ-a BiH, Zapisnik plenarnog sastanka Sreskog odbora AFŽ- održan
26.9.1948. godine” Arhiv Bosne i Hercegovine, Kutija 5, 84/48, 1948. Oblasni Odbor, “Zapisnik
Plenarnog sastanka AFŽ-a u Bihaću održanog u prostorijama u vjećnici G.N.O dana 9.2.1950.
godine”, p. 2. Arhiv Bosne i Hercegovine, Kutija 9, 1061/5, 1950. Oblasni Odbor AFŽ-a, “Zapisnik sa
sastanka sekretarijata Oblasnog odbora za oblast sarajevsku koji se održaje 10.1.1950. godine”,
Arhiv BiH, Kutija 9, 1053/4, 1950.
38
Žene BiH u NOB-u, Svjetlost, Sarajevo, 1977, pp. 38–38, my emphasis.
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However, in the existing archive documents the struggle of the CPY is nowhere
bound up with the struggle against capitalism, which is a function of the aforementioned question of revolutionary strategy and greatly conditioned the reaction that in turn largely shaped the later policy of the CPY. The fact that from 1935
onwards the program of the CPY balanced between an independent revolutionary policy and the politics of the Popular Front, produced two significant results:
on the one hand, the revolutionary policy secured the opening of the revolutionary field and created conditions for the possibility of revolution; but on the other,
pursuing the politics of the Popular Front prevented the CPY from relating the
struggle against fascism, which was its number one goal, to the struggle against
capital and capitalism. This is especially important for understanding the position of women in Yugoslavia and the relationship between production and reproduction, as well as the form this relation took in the 1950s, as can be seen in the
archive documents.
2.4. Of what is “Zhenotdel” [not] the name?
I have stated above that I will try to examine the limits of a possible historical analogy. In the AFŽ archive, in later female Partisan biographies, and in most of the
works of Yugoslav historiography dealing with “the woman question”, one sees
something that for the purposes of this paper I will call a symptomatic absence.
Namely, the literature on the Yugoslav communist movement and the AFŽ does
not even mention the Soviet Zhenotdel (Женотдел), or its main protagonists Alexandra Kollontai, Inessa Armand, Nadezhda Krupskaya, Konkordiya Samoilova,
and Klavdiia Nikolayeva. Even a random Google search barely provides any results in Serbo-Croatian, and the few positive results are connected solely with
the name of Alexandra Kollontai. The fact that there is barely any mention of the
Zhenotdel is surely the result of the erasure of its history – firstly from Soviet,
and then necessarily from all the other Eastern Bloc historiographies, including
the Yugoslav. This absence necessarily gives rise to the following questions: at
the time of the formal establishment of AFŽ was it forbidden to speak in Yugoslavia of the Zhenotdel, which by then had ceased to exist? Was the model of the
Zhenotdel one that had to be forgotten and was not to be referred to or remembered? And finally, the main question: what is the difference between the AFŽ and
the Zhenotdel? The structure of the AFŽ greatly – but not entirely – imitated that
of the Zhenotdel.39 This alone is enough to talk about the Zhenotdel as an absent
model, and – in the period of the AFŽ’s formal establishment – also as a forbid39
See: Stites, Richard, Zhenotdel: Bolshevism and Russian Women, 1917-1930, Russian History, Vol.
3, no. 2, p. 182.
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den model, since Yugoslavia at that time entirely followed Stalin’s politics of the
Popular Front.40
Today, it is a commonplace in Soviet historiography that the October Revolution
introduced one of the most progressive bodies of legislation ever to be enacted.
It is a well-known fact that the February Revolution of 1917 – led by women demanding an end to a war that deprived them of the most basic necessities – was
a catalyst and a trigger for later revolutionary events. Shortly after February, and
after a great deal of pressure and demonstrations led by women and supported
by Bolshevik and bourgeois feminist agitation, the Provisional government granted universal suffrage. Following the establishment of the first Soviet government
in December 1917, divorce was legalised, marriages and civil partnerships were
made equal in the eyes of the law, thereby recognising the rights of children
regardless of whether born in or out of wedlock. In November 1920, abortion
was legalised for the first time in history, while backstreet abortions now carried heavy sentences. This was followed (on 30 December 1922) by the New Land
Code, which represented the most profound and systematic legislative attempt to
break traditional patriarchal, cultural and legal-property relations and norms.
The attempt to change traditional patriarchal relations, affecting the greatest part
of the population, was obliged to grasp the problem at its root and hence caused
the most resistance. This law made possible the equality of men and women in
the Dvor [the peasant homestead]; the management of the household became
equally the affair and obligation of both partners, and women were granted equal
inheritance rights to the property of the Dvor.41 All the above laws were the outcome of the drive and determination of Alexandra Kollontai, who after the revolution became People’s Commissar for Social Welfare.42 The abolition of the family,
40
Supplementary evidence that Soviet models were never far from the minds of the leaders of the AFŽ
may be seen in the frequent use of Soviet jargon, for example the significant reference to besprizorniki,
that is, the millions of orphans of the Civil War whose care and accommodation were given over to
the Zhenotdel. See: Glavni Odbor AFŽ-a BiH, Arhiv Bosne i Hercegovine, Kutija 2, 149–147, as well
as “Zapisnik sa održanog savjetovanja žena iz grada i sreza Zenice po pitanju formiranja raznih
društava a u vezi zaključka sjednice Izvršnog odbora C.O. AFŽ-a”
41
On the laws of the early post-revolutionary period, as well as later Stalinist counter-revolutionary
measures see: Schlesinger, Rudolf (ed.), The Family in the U.S.S.R., Documents and Readings,
Routledge, 2000.
42
While historians disagree as to the precise contribution of Alexandra Kollontai to drafting Soviet
family law and the formation of the Zhenotdel, Carol Eubanks Hayden is convinced that without
her individual efforts many things would have remained on paper. See her doctoral dissertation:
Feminism and Bolshevism: The Zhenotdel and the Politics of Women’s Emancipation in Russia 1917–
1930. University of California, Berkeley, 1979.
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inconceivable without a complete and radical overturning of gender and patriarchal norms, was one of the key characteristics of Bolshevik revolutionary theory
which drew “upon accepted Marxist theory (Engels, Bebel) and on the work of
native Russian Marxists, such as Kollontai and Krupskaya”.43
The conception of gender roles as fluid and fluctuating is one of the basic ideas
behind the idea of communal living, the attempts (only partially successful) to
fulfill the utopian dream of creating institutions for the socialisation of housework, the sharing of household chores and obligations, and the “withering away”
of the family as a unit of social reproduction, together with the state and classes.44 The ideas that guided the leaders of the October Revolution represent the
only attempt thus far to realise communism not only in the ownership of the
means of production but also in the abolition of the family, which they considered
no less a part of the revolutionary transformation of society. By deconstructing
and overturning the rigidity of gender markers and categories, which had held
women in a subordinate position for centuries and bound them to housework
- which, in the words of Lenin, “dulls, stultifies and enslaves”45 - they strove to
realise these ideals. That is precisely why, as early as 1905 and 1909 respectively,
Kollontai and Krupskaya voiced the importance and necessity of organising proletarian and peasant women through special groups, committees, or sections.
However, the idea of founding a separate women’s organisation within the party
remained unrealised until 1917. In that year, the prewar Bolshevik newspaper
for women workers, Rabotnica,46 was revived, serving as one of the main propaganda tools for agitation and work amongst women. The story of the Zhenotdel
is a story of how a specifically women’s organisation was formed despite internal Party resistance. The diversity of positions amongst the Bolsheviks during
the October Revolution is perhaps best portrayed by the fact that both male and
female party members opposed its foundation. On this basis a conflict arose between Alexandra Kollontai and Klaudia Nikolaeva47 during the First Conference
43
Carol Eubanks Hayden, The Zhenotdel and the Bolshevik Party, Russian History, Vol, no. 2, 1976,
pp.150–173.
44
Stites, Richard, Revolutionary Dreams. Utopian Vision and Experimental Life in the Russian Revolution,
Oxford University Press, 1989. It is interesting that Stites dates these aspirations to the period from
1917 to 1930, which coincides with the establishment and the activities of the Zhenotdel.
45
Lenin gave unreserved support to the work and activities of the Zhenotdel and spoke on several
occassions at women’s congresses organised by the Zhenotdel. See: Stites, 1989, op. cit.; Hayden,
1976 op. cit.
See Hayden, 1976, op. cit.; Stites, 1976, op. cit. It is important to note that Rabotnica was launched
following the International Socialist Women’s Congresses held concurrently with the conferences of
the Second International in Stuttgart in 1907 and Copenhagen in 1910.
47
Nikolaevna would later become the director of the Zhenotdel.
46
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of Petrograd Women Workers held on 6 November 1917, where Nikolaeva along
with Konkordiya Samoilova opposed the formation of a women’s section within
the Party.48 At the Seventh All-Russian Congress of Bolsheviks held in April 1917,
Alexandra Kollontai motioned that a meeting of female delegates be held to form
a women’s department within the Bolshevik Party. In September that same year
a women’s section was established, but it would only obtain the status of a Party
department (otdel) in 1919 after considerable political pressure and mobilisation.
The decisive event was the First All-Russian Congress of Working Women organised by Kollontai and Armand in November 1918 with the help of workers,
peasants and other delegates from all over Russia who came to Moscow in the
teeth of the perils and hardships of the civil war. Carol E. Hayden points out that
the organisation of women in a separate department (Zhen-otdel) in the midst
of civil war was all the more significant because it was necessary to defend and
consolidate the revolutionary government to enable the enactment of its laws
and decrees. The Bolsheviks thus found themselves in the contradictory position
of having to “appeal to women as a separate group in order to convince them that
they were not a separate group”.49 In its work, the Party was acutely aware of
both the inadequacy of formal legal equality and the pressing need to strengthen
and enforce the law.
Armand and Kollontai worked to the limits of endurance, traveling all over the
country, organising women factory workers and peasants, involving them in the
work of the Zhenotdel and the revolutionary wave in general. They agitated not only
among women factory workers and peasants, but also the unemployed, wives of
military personnel, etc. It is in this particular context that Carol E. Hayden talks
about an important principle of the Zhenotdel, “agitation by deeds, not words”,
while Richard Stites points out that the true context of the Zhenotdel is that the
“formal, legislative program of emancipation (the only one usually noted by historians) had to be given meaning in the social revolution from below”.50 One of the
main mechanisms for accomplishing “agitation by deeds” was the system of delegates (delegatki). The essence of this system was that the women workers and
peasants elected delegates who would spend three to six months as apprentices
(praktikantki) at Zhenotdel headquarters, visit and acquaint themselves with the
work of courts, Party departments, hospitals, and other institutions, getting to
know their rights in order to be able to expose irregularities in the application of
48
Hayden, 1976, op. cit.
49
Ibid.
50
Stites, 1976, op. cit., p. 176.
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laws and regulations in their factories, homes, and villages. According to Stites,
the delegatki“as a rule, saw much, and reported honestly”. The goal was clear:
training female personnel to achieve more thorough and comprehensive changes
in everyday life and the socialisation of housework. Wendy Zeva Goldman remarks that membership in the Zhenotdel forever changed the lives of thousands
of women workers, peasants, housewives, and domestic servants who gained
experience through the apprenticeship system and passed it on to others.51 In
spite of its enormous influence, and importance for the daily lives of hundreds
of thousands of women, the work of the Zhenotdel was from the start weighed
down with prejudice and problems. Male and female party members of all ranks
opposed the establishment and work of the Zhenotdel, accusing it of feminist
deviations, forcing its female members to constantly justify themselves and explain that their work had nothing to do with such deviations. Conflicts broke out,
with presidents of provincial committees in Central Asia committing acts of violence against women involved in the work of the Zhenotdel, and there was even
a case of a Zhenotdel office being burned down, as well as cases of domestic
violence where husbands beat their wives for daring to go to “women’s” meetings.52 In a letter from 1920, Konkordiya Samoilova wrote that their colleagues
gave them sexist nicknames such as ‘granny center’ (Tsentro-baba) or ‘commissariat of grannies’ (bab-kom). Many high-ranking female members of the Party
refused to work in the Zhenotdel, considering it inferior and unbecoming, and
sought recognition in the affairs of men.53 Enormous problems arose in the work
of the Zhenotdel in the aftermath of the Civil War, with the demobilisation of the
Red Army and the introduction of the market mechanisms of the New Economic
Policy. Soviet enterprises were obliged to adhere to profit criteria and women
bore the brunt of the resulting wave of layoffs. In 1922, although representing approximately a quarter of the labour force women accounted for some 60% of the
unemployed. There was less and less money in the budget for the Zhenotdel and
its tasks while the mass unemployment of men and women merely exacerbated
the financial squeeze on the organisation.
After the death of Inessa Armand, the first director of the Zhenotdel, and the
removal of Alexandra Kollontai (who joined the Workers’ Opposition against the
51
Goldman, Wendy Zeva, Women, the State and Revolution, Soviet Family Policy and Social Life
1917–1936. Cambridge University Press, 1993. On the changes the Zhenotdel brought about, see
also: Stites, Richard: Did the Bolshevik Revolution Improve the Lives of Soviet Women – available at:
http://faculty.sfhs.com/lesleymuller/ap_euro/Debates/debate_soviet_women.pdf
52
Hayden, 1976, op. cit., p. 161.
53
Clements, Evans, Barbara, The Bolshevik Women, Cambridge: Cambridge University Press, 1997.
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emerging one-party state), there followed a series of female directors whose
work became more and more difficult under the glare of the Stalinist apparatus. From 1924 and the doctrine of “socialism in one country”, little by little the
Stalinist counterrevolution began to hollow out the heritage of the October Revolution. In 1930 the Zhenotdel was abolished by Party decree under the pretext
that equality between men and women had been achieved, “that women had
been ‘advanced’ to the level of men”,54 and the activities of the Zhenotdel were
transferred to the AgitProp section of the Secretariat of the Central Committee
of the CPSU. In 1936, the counterrevolution was finally able to deliver the coup
de grâce to the cultural gains of the revolution, reinstating tsarist laws against
abortion and homosexuality, and making divorce practically impossible through
various legal impediments. In this way the emancipatory potential of the October
Revolution was erased, and the idea of the abolition (withering away) of the family and the elimination of patriarchal and gender roles and norms was forever
thrown into the dustbin of history.
We have seen that the Zhenotdel arose from the previous revolutionary mobilisation of women in order to defend the Soviet government and the achievements
of the revolution from counterrevolutionary attack during the Civil War, while
the AFŽ, even before the fascist invasion and occupation of Yugoslavia, was conceived as an organisation for mobilising women for a war of national liberation,
based on alliances with both the Yugoslav Government in Exile and the Allies.
If we compare the Zhenotdel and the AFŽ as women’s organisations in countries where revolutionary overthrows took place, one of the most important differences lies in the fact that in the case of the Zhenotdel the function of political mobilisation became more important over time, while in the case of the AFŽ
less so. The AFŽ focused less and less on political mobilisation and more on the
distribution of goods, the work of the mother-child section and social issues in
general. These two organisations faced similar, if not exactly the same, difficulties, ones necessarily faced by any attempt to change centuries-old relations,
traditions and beliefs. Both the Zhenotdel and the AFŽ radically changed the lives
54
Wood, Elizabeth A., The Baba and the Comrade. Gender and Politics in Revolutionary Russia,
Bloomington: Indiana University Press, 1997. Although Elizabeth Wood’s research is extraordinary,
I disagree with her (revisionist) assessment that women were “the reserve army of the revolution, a
group to be drawn to the labour pool and into the political struggle when needed and to be dismissed
when no longer needed”. It is precisely the Zhenotdel, the subject of her book, that embodies the
attempt to make the struggle universal, because without the joint efforts of both women and men
there could be no material realisation of revolutionary principles. For the same reasons, I disagree
with the analysis of Jelena Batinić, which follows Wood and sees Soviet politics as undifferentiated
top-down emancipation.
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of the women who participated in their work. However, the fact remains that different means were used for different ends. Namely, the Bolsheviks, and therewith also the Zhenotdel, fought against capitalism from the outset, and therefore
against the bourgeois form of the family. In the case of the CPY and the AFŽ, the
struggle against capitalism, for communism, was not a constituent part of the
struggle, but was presented as the real objective only after the CPY assumed
power. Because of this, the Yugoslav revolution never declared, even for a moment, the abolition of the family. Today the aspirations of the Zhenotdel exist only
in a specialised historical literature, and no longer have a name or a place. The
abolition of the family, the specter announced in the Communist Manifesto, no
longer haunts anyone or anything.55
3. From Revolutionary Subjects to the Productive Subject
By the 30s, the Soviet model of women’s emancipation came down, as Barbara
Clements wittily puts it, to the „emancipated worker and the happy homemaker.”56
For Stalin, they formed the two pillars of the female productive subject: “women
make up half the population of our country […] they constitute a great army of
labour and are fit to raise our children”.57 In theory, the economic independence
of women in a socialist economy would lead to their full emancipation. Eric
Hobsbawm notes:
For while major changes, such as the massive entry of married women into
the labour market might be expected to produce concomitant or consequential changes, they need not do so - as witness the USSR where (after
the initial utopian-revolutionary aspirations of the 1920s had been abandoned) married women generally found themselves carrying the double
load of old household responsibilities and new wage earning responsibilities without any change in relations between the sexes or in the public or
private spheres.58
In all economies based on free wage-labour, the status of the “emancipated female worker” is subordinate to her social function of mother. Such a vision of
55
Marx, Karl, Engels, Friedrich, Manifest komunističke partije (Manifesto of the Communist Party),
available at: http://staro.rifin.com/root/tekstovi/casopis_pdf/ek_ec_586.pdf
56
Clements, E. Barbara, A History of Women in Russia, from the Earliest Times to the Present,
Bloomington: Indiana University Press, 2012, p. 429.
57
Cited in: Filipova, Jelena, Iz USSR, Šta je dala ženi velika Oktobarska socijalistička revolucija, in
Nova žena, year 2, no. 20, November, 1946, p. 20.
58
Hobsbawm, Eric, The Age of Extremes: The Short Twentieth Century, 1914-1991, London: Abacus, p.313
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the new woman was also present in Yugoslav practice. At the Third Congress
of the AFŽ in 1950, Tito declared: “I think, comrades, that you should primarily
carry out, with all your strength and enthusiasm, duties proper to your specific
obligations, such as, for example, caring for women, mothers, caring for children’s hygiene and for children in general, health, and the education of women in
Yugoslavia”.59 We find no evidence in the archives that the idea of abolishing the
family ever existed in Yugoslavia, as we saw by contrast in the case of the Russian
revolution.
No such steps were ever taken in Yugoslavia. During the war, the AFŽ journal,
Žena u Borbi (Woman in Struggle), proselytised the Soviet formula of wage-labour
and motherhood, introducing its readers to a new productive subject, “the free
and equal citizen of a socialist country”, whose achievements as tractor driver,
shock worker and chemist were commended as models to be emulated. Hence
we should not be surprised that the first constitution of the Federal People’s Republic of Yugoslavia (1946) was almost identical to that of the USSR of 1936. For
example, abortion continued to be illegal under the new constitution, it was only
later (in the early 60s) that it was liberalised, and made legal by the Constitution
of 1974. Where Yugoslav and Soviet practice were to differ was in the degree to
which the new woman depended on mechanisms of state or market accumulation for her reproduction.
All revolutions may be essentially defined by their approach to women. In form,
they can be modernising-emancipatory or patriarchal. The difference is that the
former aim at the emancipation of women, emphasizing equality, while the latter
bind women to the family and emphasize sex (therefore also gender) differences.60 All great revolutions proclaimed a new type of woman. Yugoslavia, as we
have seen, was no exception. If we know that “the position of women in any society depends on how that society organzies basic human functions, such as reproduction, subsistence and production”,61 then it is important to examine all the
contradictions present from the outset in the manner in which the organisation
of these basic functions is approached. Here, when we address the Yugoslav past
and future, we must discuss the mutual interpenetration of the modernising59
From Tito’s speech at the Third Congress of the Women’s Antifascist Front of Yugoslavia, 1950.,
available at: http://afzarhiv.org/items/show/481
60
Mogadham, Valentine M., Gender and Revolutionary Transformation, Iran 1979 and Eastern Central
Europe 1989, Gender & Society, June 1995, pp. 328–356.
61
Woodward, Susan L., The Rights of Women: Ideology, Policy and Social Change in Yugoslavia, in:
Susan L. Wolchik and Alfred G. Mayer (eds.), Women, State and Party in Eastern Europe, Duke
University Press, Durham. 1985, pp. 576–636.
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emancipatory and the patriarchal conceptions of the position and role of women
in revolution, or more precisely in the post-revolutionary period. To talk about
this interpenetration is precisely to remain true to the AFŽ, i.e. to understand the
historical trajectory of its development and dissolution as deeply antagonistic.
Only in this way can we understand the fundamental antagonism that existed and
exists when it comes to the position of women in society.
While in the context of postwar Yugoslavia the creation of a new woman was,
on the one hand, rhetorically emphasized as one of the main goals and tasks of
the new government, on the other hand, we can observe how the reality became
divorced from the militant ideals in which women had confirmed themselves
as subjects of revolutionary struggle. The end of the war meant a fresh start
in building a new country and new society. The old order was demolished and
the new one was on the agenda, which required the unification of all available
forces and resources for the renovation and reconstruction of the country, but
also the introduction of a whole series of political-legal acts and new mobilising
strategies.
Maxine Molyneux62 points out that one of the main tasks of every post-revolutionary government in Third World countries or those ruled by an ancien régime
is the progressive replacement of the old by the new, for the sake of accelerated
economic development and social change. This entails “creating a centralised,
secular, and more egalitarian social order”. Creating such an order depends on
implementing laws that are also valid in rural areas where customary law predominates. Following the adoption of the 1946 Constitution, a gradual enactment
of new, standardized legal regulations followed.63 One of the most important
achievements for women was the abolition of legal differences existing in the six
legal territories of the former Kingdom. For instance, Susan Woodward64 points
out that the authority of fathers in Yugoslavia was substituted by the authority of
the state, which did indeed displace the predominantly patriarchal and patrilocal structure of society. With the 1946 Constitution,65 the CPY took the first step
in creating the conditions for bettering the lot of women. Subsequently, uniform
legislation and civil court jurisdiction were introduced in matters of marital, famMolyneux, Maxine, Socialist Societies Old and New: Progress Towards Women’s Emancipation,
Feminist Review, Summer 1981, pp. 1–34.
63
Božinović, 1996, op- cit., pp. 157–158.
64
Woodward, 1985, op. cit.
62
65
The AFŽ was mobilised in discussing the issues of the Constitution, as seen in for example:
Centralni Odbor AFŽ-a Jugoslavije, Glavni Odbor AFŽ BiH, 10. Decembar 1945, and Glavni Odbor
AFŽ-a BiH, Arhiv Bosne i Hercegovine, Sarajevo, Kutija, , 1/ 135, 1945.
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ily, labour and criminal law, thus fulfilling the demands of the women’s movement from the 1930s. In this way, what women had achieved by force of arms was
given formal legal sanction.
But what had they achieved by force of arms? Equality or equality of rights, to
use Marx’s distinction? Already in the first (wartime) phase of the AFŽ’s activities, there was mostly talk of “equal civil and social rights”, but not of equality. If equality was mentioned, it was in the context of equality with men, which
once again brings back to equal rights and making men’s and women’s rights
equal. The unquestionable, enormous, and indescribable historical merit of the
CPY remains that, for the first time in history, women in Yugoslavia became, legally speaking, persons. That is, as Ivana Pantelić66 splendidly observes, women
became citizens – which the archival documents confirm. Women fought for and
won the right to vote, to education, employment, and equal pay for equal work
(at least nominally); there was a public healthcare system, maternity and child
protection, maternity leave, etc. This overturning of a patriarchal legal order of
rule by fathers shook social relations from top to bottom and ensured a greater
degree of autonomy and independence for women. Even today, exposed as we are
to ever more powerful and violent assaults by conservative and neoliberal policies, we stand on the ground and heritage of these victories.
Many feminists and theorists67 have already pointed out that the Yugoslav political project ran into problems as early as the late 1940s and early 1950s. All
these writers recognise that the revolutionary heroine, the new woman, had to
remain her old self, i.e. the question of general social emancipation (and with it
the emancipation of women) was increasingly seen as secondary. Since Yugoslav
politics was conditioned by both internal and external factors, which in turn determined the trajectory of social and economic relations, this primarily affected
the aforementioned organisation of production, reproduction, and subsistence.
What interests me here is, taking Marxist and feminist analyses into consideration and following the archival evidence, to show how these conditions affected
the position of women.
To understand this it is first necessary to grasp the incommensurability of the
concepts of modernity and of revolution – revolution as the destruction of a state
order and the establishment of a new one. These concepts are not identical
although they both imply a radical rupture with the past, the idea of historical
66
Pantelić, Ivana, Partizanke, građanke, Beograd: Institut za savremenu istoriju, Evoluta, 2011.
67
For instance: Lydia Sklevicky, Gordana Stojaković, Renata Jambrešić-Kirin, Susan Woodward, and
Svetlana Slapšak. See bibliography below.
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progress, and a vision of the future as open horizon. Moreover they are radically
opposed to one another. As Perry Anderson reminds us, each has a distinct temporality: “The characteristic time of ‘modernity’ is continuous, and all encompassing, like the process of industrialisation itself: at its most extended, nothing
less than the totality of the epoch itself. The time of revolution is discontinuous,
and delimited: a finite rupture in the reproduction of the established order, by
definition starting at one conjuncture and ending at another.”68 Modernity is characterized by Benjamin’s empty, linear time “in which each moment is perpetually
different from every other by virtue of being next, but – by the same token – is also
the same, as an interchangeable unit in a process of indefinite recurrence.”69 The
time of capitalist reproduction is a time that finds its purest ideological expression in the teleological concept of modernisation. By contrast, the act of revolution is broken, discontinuous, a moment of condensed political transformations
that opens up a revolutionary space. But this also necessarily means opening a
new, different temporality, which cannot be reduced to the linear time and linear
unfolding of events characteristic of the capitalist mode of production, i.e. the
endless production of commodity relations.
Socialist revolutions entail three discontinuous and contradictory conjugations of
the revolutionary event and processes in time: a sudden transition from democratic to social revolution, a prolonged transition from political revolution (transformation of the legal-political order) to cultural revolution (transformation of
customs), and finally a transition from national to world revolution.70 Thus, we
have here discontinuities, broken and differential temporalities and rhythms of
class struggle, i.e. revolution and counterrevolution, economic experiment, cultural revolution, and social emancipation, in which neither events nor processes
in time proceed in a straight line; we cannot know them in advance, nor can we be
sure of the outcome. It is precisely for this reason that Antonio Gramsci emphasized that we should not confuse “the explosion of political passions […] with cultural transformations which are slow and gradual” because “changes in ways of
thinking do not occur through fast, simultaneous, and generalised explosions”.71
Thus we see the defeat of the utopian and fragmented temporality opened up by
the Russian Revolution, the defeat of the time of the Zhenotdel, of the revolution
68
Anderson, Perry, A Zone of Engagement, London: Verso, 1992. pp. 46–47.
69
Ibid., p. 30.
70
Bensaïd, Daniel, Le pari mélancolique, Paris: Fayard, 1997. p. 73.
71
Gramsci, Antonio, Quaderno 24, Giornalismo, §3, in: Quaderni del carcere, Vol III, Torino: Einaudi,
1975, p.2269; cited in: Anderson, 1992, op., cit.
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in everyday life (byt) and the abolition of the family, and their replacement by the
temporality of the “Soviet new class”, “socialism in one country”, “Thermidor
in the family”, and the formation of the modern, nuclear family. And I think it is
precisely here that we should look for the reasons and causes of the slowing
down of the emancipation process in Yugoslavia. If patriarchy is more than just
a set of social values but also has something to do with the mode of production,
then we can say that in the Yugoslav case modernisation as the reproduction
of market relations is precisely the key element bridging the reproduction of
patriarchy. The moment a gradual self-limitation set in there also appeared an
apologetics that denied the existence of relations of domination and subordination, their systemic causes, and the fact that – precisely because they are systemic – they reproduce themselves automatically over time. The reproduction
of patriarchy takes the form of modernity through the legal and political division
between the private and the public and is best seen in the distinction between
equality of rights and equality.
Therefore, following the young Marx, we will distinguish between equality of
rights and equality.72 From the perspective of the Marxist theory of emancipation
as disalienation, and of demands for (radical) equality, these concepts should
not be reduced to one another. As the young Marx already demonstrated, equality of rights does not imply equality, other than in the formal sense. Formal, i.e.
juridical equality presents real social relations in a mystified form, concealing
the real material inequalities existing between formally free and equal citizens.
At the same time, the separation of economic from political power represents
their production as two separate spheres, the “economic” and the “political”, i.e.,
the sphere of civil society as a sphere of free, private contracts between ownerspossessors, and the sphere of the political as one in which we, as citizens, enjoy
universal legal-political rights. As G.M.Tamás reminds us, the very production of
the private-public distinction means precisely that the sphere of free exchange
between free owners of labour-power is also the sphere of limitless domination
and exploitation of wage-labour. The freedom peculiar to free labour also tells
us something about the formal equality of gendered labour. Within the modern,
nuclear family there is no exchange of values, and men and women enter into
contract as free and equal in order to reproduce their own labour-power and the
labour-power of future generations.
Since the woman is responsible for social reproduction, her free choice to enter
into family relations is an expression of the fact that owners of labour-power
72
Marx, Karl, Prilog kritici Hegelove filozofije prava, Beograd: Kultura, 1957.
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can access the means of subsistence only through the market. Given that the
market continues to value private labour as socially necessary labour, the
formal equality of the male and the female worker is the precondition for the
division of the bourgeois subject into bourgeois and citizen, male and female
genders, the private and the public, the economic and the political, and all other
possible separations and alienations characteristic of commodity fetishism.
Thus we can also apply Marx’s critique of formal equality to the contradictions
which, immediately after the war, led to the first difficulties in realising socialist ideals in Yugoslavia. From subjects of revolution and revolutionary subjects,
women became citizen-owners (of their own labour-power). With this, the revolution was effectively stopped, processes of general social emancipation slowed
down, and the question of the emancipation of women was postponed to some
distant future time.
The majority of documents in the archives from this period testify to the emancipation of women being increasingly understood exclusively as an economic category, to an insistence on the greater usage of female labour (with the constant
problem of a lack of institutions that would socialise the burden of reproduction, especially conspicuous in less developed areas/republics), thereby reducing
emancipation to the contractual, wage-labour form.
In the archives we find testimonies to the new progressive measures whose goal
was to increase the participation of women in public life, production processes,
and economic activities, but we also find field reports that tell a somewhat different story. It is logical to ask why and how was it possible that after the revolution,
despite legal equality and exceptionally progressive laws, women still remained
unequal. The answer is offered by the aforementioned distinction between the
private and the public, based on the Marxian category of free wage-labour. According to Maxine Molyneux, it is often overlooked, although it is of the utmost
importance, that the formal equality (equal of rights) obtained by women only after revolution, and the fact that women sometimes perform “non-female” work,
in no way contradict a persistent sexual-gender division of labour, and the failure
to diminish or eradicate the burden of housework and responsibility between the
sexes.73 In what follows, relying on documentary evidence, I will try to demonstrate how these contradictions were manifested in the Socialist Federal Republic of Bosnia and Herzegovina (SRBiH), but also in Yugoslavia as a whole.
73
Molyneux, 1981, op. cit.
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In the first postwar years, the AFŽ entered a phase oriented, in the words of Gordana Stojaković,74 toward “consolidation, renovation, and reconstruction”. In addition, it was important that other structures, like the NF, continue their work
unhindered. Hamdija Čemerlić, representing the NF, stated at the Congress of
the AFŽ of Bosnia and Herzegovina (AFŽBIH) on 8 June 1945:
Through their efforts and accomplishments, our women have forever earned
their political rights and forever become equal to our men. There is no sowing and no harvest without the great efforts of our women. Caring for invalids, tending our wounded soldiers, looking after orphans – these are all
your achievements. This is what you have done until now, and this is what you
will continue to do.75
This example illustrates the tendency to expect women to accept the “biological
and natural” roles they had played throughout history, but now under new circumstances – as equals enjoying all rights attached to the status of formal-legal
equality. In this phase, the AFŽ’s work was organised through the work of sections: mother-child, cultural-educational, and social-health. The archives contain detailed information about the extent of women’s involvement in the renovation and reconstruction of the country; in organising and preparing elections,
constructing infrastructure and new buildings, painting walls, running literacy
courses in villages and hamlets, running lectures on domestic science, housekeeping, hygiene, prevention of infectious diseases, approved methods of childcare and upkeep of the home, superstition, and midwifery courses, etc.76 They
74
Gordana Stojaković argues that there were three phases of AFŽ activity. Although her focus is the
AFŽ of Vojvodina, the same argument can be applied to the AFŽBiH. The first phase of supporting
the NOB lasted from 1942–1945; the second phase, in which the remit was expanded to postwar consolidation, renovation and reconstruction, lasted from 1946–1949; and the third phase of
dissolution, involving a shift to the provision of social services and care work, lasted from 1949–
1953. See: Partizanke, žene u narodno-oslobodilačkoj borbi, in: Duško Milinović and Zoran Petakov
(eds.), Partizanke, žene u narodno-oslobodilačkoj borbi, Novi Sad: Cenzura, 2010, p. 13.
75
Welcoming speech of dr. Hamdije Čemerlića at the First Congress of the AFŽ BiH on June 8, 1945,
Arhiv Bosne i Hercegovine, Glavni Odbor AFŽ-a BiH, 1945, Kutija 1, available at:
http://www.afzarhiv.org/items/show/272
76
For instance: Glavni Odbor AFŽBiH, Glavni odbor AFŽ-a BiH, “Sreski izvještaj AFŽ-a za srez
sarajevski Glavnom odboru AFŽ-a BiH (elections, building a children’s summer camp, national
education, literacy courses), Arhiv Bosne i Hercegovine, Kutija 4, 1137/48, 1948. Glavni odbor AFŽ-a
BiH, “Dopis Sreskog odbora AFŽ-a Doboj Glavnom odboru AFŽ-a za BiH, 7.2.1947. godine” (report
on the work of the health section, literacy courses) Arhiv Bosne i Hercegovine, Kutija 2, 199/47,
1947. Glavni odbor AFŽ-a BiH, Sreski Odbor AFŽ-a Bijeljina, Zapisnik sa sastanka Sekretarijata
Zemaljskom odboru AFŽ-a BiH (organising women for construction of the Bijeljina-Rača railway).
Arhiv Bosne i Hercegovine, Kutija 5, 1182, 1948.
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prove that the tasks assigned to AFŽ members were nearly always related to
their biological perception as women, mothers, sisters, and comrades, who were
expected to fulfil all norms and requirements inherent in their “natural” roles.
The plenary session of the Republican Committee of the AFŽBiH in 1946 reaffirmed these tasks, as well as the importance of voting.77 However, it quickly
become clear that the AFŽ’s work in the second phase was linked to modernisation – mass shock working, construction and industrialisation – together with
all the other obligations arising from the gender division of labour and its perpetuation. After political work was transferred to the NF, the AFŽ became an
organisation with exclusively social functions, in cooperation with the Front and
the ministries.
The year 1948 was a turning point: the break with Stalin and conflict with the
Cominform, the turn toward market mechanisms, and accordingly, with the introduction of self-management, the first economic reforms. Fearing attack and
invasion, the state initially mobilised the masses for labour and non-stop production. After 1949 and Yugoslavia’s admission to the UN Security Council the threat
of war receded. Yugoslavia turned to self-management, which was, in its first
phase, supposed to increase profitability in investments and production, thus
accelerating the accumulation of capital. Under the logic of production, women
became the first “suspects”. In the words of Vida Tomšić, the first postwar president of the AFŽ, “they were regarded as unprofitable labour due to maternity”.78
However her argument nevertheless assumes that women, as free and autonomous wage-labourers, were in reality labour-power that produced value and
surplus value.
Field reports preserved in the archives illustrate how the country turned to the
market and how this affected women and the AFŽ’s work. This period would
prove to be paradigmatic since it conditioned the later approach toward women
and the system of social production, reproduction, and subsistence. With the
coming to power and gradual demobilisation of the mass antifascist movement,
the AFŽ became less and less a revolutionary organisation, and more and more
an administrative body of the NF. The AFŽ performed background functions related to the social preconditions for the mass entry of peasant women into the
77
Glavni Odbor AFŽ-a BiH,“Zapisnik sa plenuma Glavnog odbora AFŽ-a BiH održanog 05. i 06.06.1946.”
Arhiv Bosne i Hercegovine, Sarajevo, 116/46, 1946. Available at:
http://www.afzarhiv.org/items/show/332
78
Quoted in: Stojaković, Gordana: “Vida Tomšič – zašto je ukinut AFŽ”, 2014b;
available at: http://www.afzarhiv.org/items/show/353
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industrial workforce, while at the time of (failed) collectivization one of its tasks
was to organise the entry of women into the cooperatives. We find numerous
reports describing the organisation of 8th March Women’s Day celebrations,
which always culminated in competitions between women workers from different counties to see who could fulfil production norms “more closely, better,
faster” and produce more goods.
Although cooperatives and agro-industrial combines were introduced after 1945,
the state never fully carried through the formal expropriation of landed property,
so the category of rural private ownership never disappeared. Susan Woodward79
argues that the progressive laws explicitly relating to the protection of women,
children, and family, taken separately, are merely logical means to an end. However, as she notes with such brilliance, we only see the real picture when all
these laws are taken as a whole:
in fact the new policies prepared what was a compromise between the commitment to prohibit wholesale all those customs and laws seen to demean
women on the one hand, and the need for families to take responsibility for
tasks the government was not ready to assume, on the other, with a vision of
relations between men and women as equal, nurturing, voluntary, and free
(that is “private”).80
In other words, Susan Woodward observes the same thing in Yugoslavia as does
G. M. Tamás in the case of the Soviet Bloc, namely that the distinction characteristic of market society between the private and the public persists despite the
fact that the East Bloc countries were indeed more egalitarian. Tamás emphasises that truly socialist societies are societies in transition to a social order without wage-labour, the production of commodities, money, a strict gender division
of labour, material, social and cultural inequalities, without a state in the sense
of superiority, institutions of the repressive state apparatus like the army, the
police, prisons, camps, churches, compulsory doctrines, and oppressions of all
kinds.81 Taking into account the discontinuous and unequal temporality of revolutionary change noted above, this is the measure of Yugoslav and any other possible and imaginable socialism (let alone communism) – this, and not the greater
equality that existed in Yugoslavia and other Eastern Bloc societies.
79
Woodward speaks of the feminisation of agricultural labour, one of the consequences of introducing
market mechanisms. See Woodward, 1985, op. cit.
80
Ibid., p.430–431.
81
G. M. Tamás, Normative orders; available at: https://www.youtube.com/watch?v=2ZyKxnPUrVo
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Tamás’s analysis is outstanding because it shows that what is posited by classical liberal philosophy – labour as a private act entered into of one’s own (private,
autonomous) will, which therefore does not belong to the public, political sphere
– also survived in really-existing socialism. Therefore, in ‘really-existing socialism’ (and this also applies to Yugoslav socialism), labour is in its essence free
wage-labour which, regardless of the institutions of workers’ self-management
and associated labour, falls within the rule of exchange value. Given that the nature of labour remained private, so remained the reproduction of systemic exploitation and domination, i.e. market exchange motivated by profit, leading to
what we find in the archives from 1950 onwards: mass lay-offs of women workers, pregnant women, and female labour in general (despite legal prohibitions
and extremely progressive measures protecting mothers and children82). In other
words, the moment when respecting the law became too expensive, and profit had to be made, women were the first to suffer. Thus, reports from the field
contradicted the laws adopted the year before and AFŽ members were evidently
deeply disorientated. In a memo to the Information Department of the Central
Committee of the CPBiH, the Republican Committee of the AFŽ wrote,83: “credits worth 1,700,000 dinars were earmarked for the construction of a kindergarten in Brezničani, but nothing so far has been done about this […] out of a total
of 75 workers, the enterprises have sacked 50 women, some of whom are on sick
82
Glavni Odbor AFŽ-a BiH, Izvještaj Centralnog odbora Beograd sa sastanka socijalno-zdravstvenog
saveta pri Komitetu za socijalno staranje pri Vladi FNRJ Glavnom odboru AFŽ-a BiH, Arhiv Bosne i
Hercegovine, Kutija 3, no. 1124-47, 1947: A set of laws and directives on the protection of pregnant
women and mothers with newborn babies was adopted, giving women in employment the right
to maternal leave six weeks prior to and six weeks after childbirth. These laws entitled them to take
breaks from work in order to breastfeed every three hours during the first six months after childbirth.
In 1949 these directives were amended to include additional relief for mothers and came as the
result of more favorable economic conditions in the country as a whole. The new amendments
granted shorter working hours to pregnant women and mothers who lived far from their place
of work. For these women, the working day was 4 hours long during the first six months after
childbirth, and this particular arrangement could be prolonged for up to three years if there was
valid reason. During that time, the mother received 75% of her salary for six months, 50% after that.
Women were entitled to a vacation after three months of maternity leave. The directives prohibited
assigning pregnant woman tasks that required overtime work, night shifts, and provided for the
transfer of women to easier jobs. The directive on establishing crèches and kindergartens obliged
every company with over 200 female employees (there were over 100 such companies in the Kingdom
of Yugoslavia) to open a crèche with their own funds to provide working mothers with a place for their
children. In the journal Ženski pokret (Women’s Movement) from 1937 we read almost identical
proposals for the protection of pregnant women and maternity rights as were to become law in
socialist Yugoslavia. See: Ženski pokret, 1937, op. cit., pp. 10–11.
83
Oblasni odbor AFŽ-a Sarajevo, “Dopis glavnog odbora AFŽ CK KP BiH, Arhiv Bosne i Hercegovine”,
Kutija 9, 497/50, 1950.
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leave and some pregnant”. With the introduction of self-management, reports
come back with a mass of information regarding layoffs of women, budget cuts, a
lack of crèches and nurseries, and hence the impossibility for women to advance
themselves politically because they had no one to whom they could leave their
children. All this hit women in more ways than one, so that the decisions adopted by a consultation meeting of leaders of county and regional branches of the
AFŽBiH84 state as one of the main tasks of the organisation: “In addition to carrying out agitation for the involvement of women in the economy, our organisation
has to provide housing for women, oversee the living and working conditions of
women in the economy. To make sure that firms do not reduce the number of workers at the expense of pregnant women and women with children”.
If we place this in a wider perspective, it becomes clearer that the emancipation
of women was increasingly thought of as the “emancipation from the constraints
of the traditional social order, rather than the broader meaning of liberation from
all forms of oppression”.85 Consequently, the 1950s generally represent a regression in relation to the proclaimed equality. The dominant role of women was increasingly bound up with motherhood, a virtually Fordist model of the nuclear
family was promoted, together with monogamous relationships and the consolidation of the gender division of labour in both the home and industry. Women’s
employment now began to decline, the trend continuing in the following decades.
Barbara Jančar-Webster points out that the process of industrialisation already
entailed the feminisation of certain sectors and professions in the inter-war period, and the same trend persisted in the second Yugoslavia.86 In the Kingdom,
industry (textile, tobacco, services) employed approximately 200,000 women
84
Oblasni odbor AFŽ-a Sarajevo, Zaključci sa savjetovanja rukovodilaca sreskih i oblasnih organizacija
AFŽ-a Arhiv BiH, Kutija 9, 422/50; Oblasni odbor AFŽ-a Sarajevo, Zapisnik plenuma oblasnog odbora
AFŽ-a za Mostarsku oblast održanog 18.5.1950. godine, Arhiv Bosne i Hercegovine, 1071/6, 1950.
The information in this document also points to the same trend. In a meeting between activists from
Sarajevo and Mostar, Ševala Tanović, a committee member from Gacko, stated: “The entire work of
our organisation relies on full-timers. Women are opposed to kindergartens. Three heavily pregnant
comrades were fired a month ago. The Secretariat of the AFŽ asked for them to be rehired, pointing
to the improper attitude toward pregnant women. The effort to have them rehired failed. When an
explanation was requested as to why they were not fit for work, the following was stated of one of
the female comrades: she has three children, and is about to have a fourth. We do not need that kind of
employee, and in her place we will hire a man.” (My emphasis.) The mass layoffs of the 50s are also
documented by Ivana Pantelić: see, Pantelić, 2011, op. cit.
85
Molyneux, Maxine, Family Reform in Socialist States: a Hidden Agenda, Feminist Review, 1985, 47–
64, p. 52.
86
Jančar-Webster, Barbara, Women and Revolution in Yugoslavia 1941-1945. Arden Press: Colorado,
1990, p. 17, 165.
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workers, while in 1939 domestic servants comprised the largest group of workers outside agriculture. In the second Yugoslavia, women also constituted a less
skilled workforce: they were employed in industrial sectors with lower pay, were
generally more likely to be unemployed and represented a reserve army of labour. In my opinion, Susan Woodward has successfully exploded the myths of
women’s equality in Yugoslavia, which have today attained the status of legend:
the pressures on women to enter the labour force that are familiar in the
rest of Eastern Europe and the Soviet Union were never present in Yugoslavia. The share of women in the social sector labour force actually declined
during the 1950s and has grown only gradually since 1957 to reach, by the
late 1970s, those levels associated with Western European averages (about
33 percent), rather than those of high participation countries of Scandinavia
or Eastern Europe. On the other hand, women have been disproportionately
subject to unemployment since the government began gathering unemployment data in the early 1950s.87
Only on the basis of uneven market development can we understand the astonishing data presented by Tea Petrin and Jane Humphries: „the share of women
workers in the total active labour force and the gross female labour force participation rate are little different in the post-war period as compared with the 1920s
and 1930s. Especially egregious is the fact that in 1931 women represented 33.5%
of the total labour force, and the number barely rose to 36% in 1971”.88 From the
1950s, documents in the archives display what in later years and decades would
become and remain a chronic problem for Bosnia and Herzegovina, only worsening over time due to increasing inequality between the federal republics. Thus we
read that, “the budget did not approve the building of day care centers”;89 while a
woman from the Ukrina enterprise stated that, “the company needs a daycare facility, but there is no building to house one. Women with young children are sent
home to feed them, while other women leave their children with their neighbors
because there is nowhere else to leave them”.90
Self-management gave enterprises and economic actors greater freedom to decide about their work, while the consequences of market-based decision-making
Woodward, 1985, op.cit., p. 549. See also: Tea Petrin and Jane Humphries, Women in the SelfManaged Economy of Yugoslavia, Economic Analyses and Workers’ Managment, 1, XIV, 1980, p. 77.
88
Petrin and Humphries, 1980, op. cit., pp. 71–73.
87
89
Glavni odbor AFŽ-a BiH, Zapisnik sa savjetovanja s rukovodiocima srezova održanog 24. i 25. januara
1950.” Arhiv Bosne i Hercegovine, str. 2 Kutija 8, no. of document unknown 1950.
90
Oblasni odbor AFŽ-a Sarajevo, „Zapisnik sa OOAFŽ-a održanog u Tuzli 14.2.1950.” Arhiv Bosne i
Hercegovine, Kutija 9, 276, 1949-1950
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only exacerbated the position of women as a whole. All the problems observed in
the capitalist West at the time were also present in Yugoslavia: the feminisation
of certain industries and professions, which is to say that women always worked
in low pay sectors, there was a gender pay gap, almost no women in managerial
positions, whilst in the Yugoslav case the gender pay gap in the poorer republics stood out even more due to structural differences. The end result for poorer
parts of the country, like Bosnia and Herzegovina and Kosovo, could only be even
greater inequalities in development. Thus, from 1959 to 1979 the coverage (of
children up to seven years of age) of nurseries and kindergartens rose from 2.4%
to 10% in Yugoslavia as a whole. Of course, they were mostly children of skilled
and semi-skilled workers, with a large number of middle class children as well.
This followed the same trend as in the West: middle class parents benefited most
from the institutions of the welfare state. However, in Bosnia and Herzegovina,
between 1959 and 1979 the number of crèches, kindergartens and nurseries
reached 137, but only 3.2% of children found places. If we compare this to Slovenia, the most developed republic, where 616 such institutions were established in
the same period, covering 27.7% of children, the consequences of unequal market development are crystal clear.91
4. After the End, a Beginning instead of a Conclusion
It was my intention in this work to reconstruct a historical event and through
such a reconstruction trace the history of the AFŽ. The AFŽ was formally dissolved in 1953 and its then President, Vida Tomšić, gave the reason that, “we have
fulfilled one of our tasks to a considerable degree, if such a thing can be said of a
country […] in a certain sense, in some parts of our country, and especially in the
cities, we have achieved equality”.92 In this, she was merely repeating what was
said in the Soviet Union when the Zhenotdel was dissolved in 1930. But the fact
that in Serbia, for instance, a law on equal inheritance was only adopted in 195593
is sufficient proof that her claim was plainly false. At the point of the dissolution
91
Milić, Anđelka, Berković, Eva and Petrović Ruža, Domaćinstvo, porodica i brak u Jugoslaviji.
Belgrade: Institute for Sociological Research of the Faculty of Philosophy in Belgrade, 1981, p.
102. The data contained in this work confirms that the same trends existed in Yugoslavia as in
the Western countries at the time, and, more importantly, that since the 1950s we can observe
greater inequalities between poorer and richer republics and their consequences for the structure
of education, healthcare, and society in general.
92
Cited in: Stojaković, 2014b, op. cit.
93
Gudac-Dodić, Vera, Under the Aegis of Family, Women in Serbia, The Journal of International Social
Research, Vol. 3 no. 13, 2010. p. 112.
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of the AFŽ, many laws that were gradually implemented in the 1960s and 1970s
had not yet been adopted, so we cannot even speak of equal civil rights. Already
by the mid-1950s, the narrative of the AFŽ disintegrated and was dissolved into
that of the NOB, which became the centerpiece and the ideological pillar of the
state apparatus. The AFŽ collective was supplanted by individual heroines who
had their very own names and surnames, words and deeds. Thus was the history of the AFŽ first revised and the division between the private and the public
institutionalised. If Svetlana Slapšak94, in her analysis of the film Slavica (1947),
talked of the death of the figure of the partizanka, perhaps we should say that it
was preceded by the death of the afežeovka, even though the AFŽ was only officially dissolved five years later. In death, the partizanka lives on and recedes
into a glorious past, becoming a symbol of postwar socialist Yugoslavia. She is
the subject of officially sanctioned historical memory as promoted by state commemorations, historiography, and memorials. She becomes part of the glorious
past, while female citizens as productive subjects become figures of the present
and the future.
The fact that there is no historical overview of the engagement of Yugoslav women as a whole in the AFŽ, while there exist many histories of women’s participation in the NOB, suggests that the AFŽ started to disappear from public memory
as early as the mid-1950s when the first, Croatian work on the role of women
in the NOB was published. It would take three whole decades after the end of the
war for the first Bosnian work to appear. In that time much had changed. The
memories of the AFŽ survivors, the very nature of the revolution, the country
and its laws – all were changed. But, one thing remained the same. Women were
still unequal and did not enjoy equal rights. That is why Lydia Sklevicky’s gender analysis of school textbooks is timeless. Women became or remained invisible citizens, while references to horses and men continued to govern the dominant historical and educational narratives95. It is impossible to see Vida Tomšić’s
statement that women “turned to fashion and antiquated modes of behaviour
[…] as witnessed in the daily newspapers”, as anything other than moralising
because it completely disregards the class differences which started to appear
in Yugoslav society, not just between classes, but also within the working class.
They started to appear due to the denial of the simple fact that the division between the public and the private, the economic and the political, still existed.
Women still produced labour-power, yet the burden of reproduction remained in
94
Slapšak, Svetlana. Ženske ikone XX veka. Belgrade: Biblioteka XX vek, 2001.
95
Sklevicky shows that references to horses (and men) far supercede references to women in school
textbooks. See: Konji, žene, ratovi (Horses, women, wars), op.cit.
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the private sphere. The peculiarity of labour-power is that it not only produces
value but is also the only commodity that is not produced in the direct process
of production. Since the private reproduction of labour-power in the family does
not produce value, i.e. it produces it only indirectly, it has as such no exchange
value. Hence female labour-power has less value on the market because it is
considered, more or less, as a temporary supplement to family income. Such was
also the case in Yugoslavia. The progressive measures implemented by the state
in fact shifted responsibilities from traditionally male preserves and professions,
so that from the outset a growing burden of private and privatised reproduction
fell to women. That is precisely why women oscillated between “profitable” and
“non-profitable” labour-power – and that is why the end of the AFŽ initiates the
forgetting of the fact that without the socialisation of the burden of reproduction
there can be no socialist society. Today, when formal rights and freedoms – won
through hard struggle – collapse like a house of cards under the onslaught of
political reaction and its economic assaults, the domination of the market (and
fathers, priests, and leaders) becomes increasingly without limit. The entire burden of social reproduction is transferred to the working class in general and to
women in particular.
What then would the AFŽ mean today? What political lessons can we draw? First
and foremost, the left’s response to contemporary historical revisionism cannot and must not be revisionist. The second lesson has already been indicated:
Marx and Fourier’s claim that the position of women is the measure of humanity’s progress, meaning here that the defeat of women’s emancipation was at the
same time necessarily the defeat of the revolution. As Lenin used to say, the longevity of a revolution depends on the extent to which women are actively involved.
The third, but no less important lesson is that the halting of the revolution does
not mean it is impossible. On the contrary, the AFŽ demonstrates that although
we cannot repeat the past we can learn from it that only through joint political
struggle – which is also always a struggle for (but not only for) rights – can we
emancipate ourselves and the conditions in which we live. Emancipation can only
come from collective efforts, which, paraphrasing Bensaïd, must never abandon
itself to the idea that revolution is impossible. That is the final and most important lesson of the history of the AFŽ and of Yugoslavia.
Translated by: Tijana Okić
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Archival Materials:
Glavni odbor AFŽ-a BiH, Dopis sreskog odbora AFŽ-a Velika Kladuša, Arhiv BiH, Kutija 2,
901/47, 1947.
Glavni odbor AFŽ-a BiH, Izvještaj Centralnog odbora Beograd sa sastanka socijalnozdravstvenog saveta pri Komitetu za socijalno staranje pri Vladi FNRJ Glavnom
odboru AFŽ-a BiH, Arhiv Bosne i Hercegovine Kutija 3, br. 1124-47, 1947.
Glavni odbor AFŽ-a BiH, Zapisnik sa savjetovanja predsjednica i sekretara sreskih odbora
AFŽ održan u Sarajevu 20.1.1949. godine, Arhiv Bosne i Hercegovine, ” Kutija 7a,? 1949.,
Oblasni odbor AFŽ-a Sarajevo, Zapisnik s plenuma za oblast Bihać,? Arhiv BiH, Kutija 9, br.
dokumenta nepoznat, 1950.
Glavni odbor AFŽ-a BiH, Zapisnik plenarnog sastanka Sreskog odbora AFŽ-a održan
26.9.1948. godine, Arhiv Bosne i Hercegovine, Kutija 5, 84/48, 1948.
Oblasni odbor AFŽ-a, Zapisnik Plenarnog sastanka AFŽ-a u Bihaću održanog u prostorijama
u vjećnici G.N.O dana 9.2.1950. godine, str. 2. Arhiv Bosne i Hrecegovine, Kutija 9,
1061/5, 1950.
Oblasni odbor AFŽ-a Sarajevo, Zapisnik sa sastanka sekretarijata Oblasnog odbora za
oblast sarajevsku koji se održaje 10.1.1950. godine, 1950.
Oblasni odbor AFŽ-a, Arhiv Bosne i Hercegovine, Kutija 9, 1082/4, 1950.
Glavni odbor AFŽ BiH, Pozdravna riječ dr. Hamdije Čemerlića sa Prvog kongresa AFŽ-a
BiH od 08.06.1945, Arhiv Bosne i Hercegovine, 1945, Kutija 1, 1945.
Glavni odbor AFŽ-a BiH, Sreski izvještaj AFŽ-a za srez sarajevski Glavnom odboru AFŽ-a
BiH, Arhiv Bosne i Hercegovine, Kutija 4, 1137/48, 1948.
Glavni odbor AFŽ-a BiH, Dopis Sreskog odbora AFŽ-a Doboj Glavnom odboru AFŽ-a za
BiH, 7.2.1947. godine (izvještaj o radu zdravstvene sekcije, analfabetski tečajevi),
Arhiv Bosne i Hercegovine, Kutija 2, 199/47, 1947.,
Glavni odbor AFŽ-a BiH, Zapisnik sa sastanka Sekretarijata sreskog odbora AFŽ-a Bijeljina
Zemaljskom odboru AFŽ-a BiH (organiziranje žena za rad na izgradnji pruge
Bijeljina-Rača), 1948. Arhiv Bosne i Hercegovine, Kutija 5, 1182, 1948.
Glavni odbor AFŽ-a, Zapisnik sa plenuma Glavnog odbora AFŽ-a BiH održanog 05. i 06.06.
1946., Arhiv Bosne i Hercegovine Sarajevo, Kutija 1, 116/46., 1946. Plenum je
održan u Napretkovoj čitaonici, a pored članica AFŽ ispred NF-a bio je prisutan
Ljubo Babić. dostupan na: http://www.afzarhiv.org/items/show/332
Oblasni odbor AFŽ Sarajevo, Dopis glavnog odbora AFŽ CK KP BiH, Arhiv Bosne i
Hercegovine, Kutija 9, 497/50, 1950.
Oblasni odbor AFŽ Sarajevo, Zaključci sa savjetovanja iz rukovodilaca sreskih i oblasnih
organizacija AFŽ-a Arhiv BiH, Kutija 9, 422/50
Oblasni odbor AFŽ-a Sarajevo, Zapisnik s plenuma oblasnog odbora AFŽ-a za Mostarsku
oblast održan 18.5.1950.
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Glavni odbor AFŽ BiH, Zapisnik sa savjetovanja sa rukovodiocima srezova koji se održaje
24. i 25. januara 1950. Arhiv Bosne i Hercegovine, str. 2 Kutija 8, ? 1950.
Oblasni odbor AFŽ Sarajevo, Zapisnik sa OOAFŽ-a održan u Tuzli dana 14.2.1950., Arhiv
Bosne i Hercegovine Sarajevo, Kutija 9, br. 276. 1949-1950
Časopis Alijanse ženskih pokreta, Ženski pokret, br. 1-2, 1937. godina.
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Accessed: Septembar. 2016. http://www.afzarhiv.org/items/show/353
— Crtica o feminističkoj istoriji grada Zagreba 1919-1940 (A Note on the Feminist History of Zagreb 1919-1940). Accessed: September 2016. http://pravonarad.info/?p=350
Suvin, Darko. Samo jednom se ljubi: radiografija SFR Jugoslavije. Beograd: Rosa Luxemburg
Stiftung, 2014. (Splendour, Misery, and Possibilities: An X-Ray of Socialist Yugoslavia, Brill, 2016.)
Šoljan, Marija, ur. Žene Hrvatske u Narodno-oslobodilačkoj borbi (Women of Croatia in the
People’s Liberation Struggle). Zagreb: Savez ženskih društava Hrvatske, 1955.
Tamás, G. M. A Post Capitalist Order, Normative Ideas versus History,
available at: https://www.youtube.com/watch?v=2ZyKxnPUrVo
Therborn, Göran, Between Sex and Power, Family in the World 1900-2000, London: Routledge,
2004.
Traverso, Enzo. De l’anticommunisme. L’histoire du xxe siècle relue par Nolte, Furet et
Courtois, L’Homme et la société 2001/2: 169-194.
Wood, Elizabeth A. The Baba and the Comrade. Bloomington : Indiana University Press, 1997.
Woodward, Susan L. „The Rights of Women: Ideology, Policy and Social Change in Yugoslavia .” In Women, State and Party in Eastern Europe, ur. Susan L i Mayer, G. Alfred
Wolchik, 417-459. Durham: Duke University, 1985.
Zaharijević, Adriana. „Fusnota u globalnoj istoriji: kako se može čitati istorija jugoslovenskog feminizma.” (A Footnote in Global History: on how we can read the history
of Yugoslav Feminism) Soiologija Vol. LVII, 2015: 72-89.
Zeva Goldman, Wendy. Women, the State and Revolution. Soviet Family Policy and Social Life
1917-1936. Cambridge: Cambridge University Press, 1993.
��ADELA JUŠIĆ
Combined technique
�ADELA JUŠIĆ
Combined technique
Cannons roaring, rifles cracking, chaos all around me, and I’m sleepy … And so I get some sleep,
freshen up, and press on. That’s how I survived.
�ADELA JUŠIĆ
Pencil drawing
��BIOS
CHIARA BONFIGLIOLI
AJLA DEMIRAGIĆ
DANIJELA MAJSTOROVIĆ
BORIŠA MRAOVIĆ
TIJANA OKIĆ
NARDINA ZUBANOVIĆ
ALEKSANDRA NINA KNEŽEVIĆ
SUNITA FIŠIĆ
KASJA JERLAGIĆ
ADELA JUŠIĆ
�206
BIOS
CHIARA BONFIGLIOLI currently works as a EURIAS Junior Fellow at the
Institute for Human Sciences in Vienna, and also works with the Centre for
Cultural and Historical Research of Socialism in Pula on the NEWFELPRO
programme. She graduated in political science in Bologna and completed
her postgraduate and doctoral studies in Gender Studies at the Culture and
History Institute in Utrecht. From 2012 to 2014 she worked at the University
of Edinburgh as a post-doc and associate at the CITSEE project. In her thesis
she examined women’s social and political engagement in Italy and Yugoslavia
(1945–1957). She has published a number of papers on the history of women
in a European context. In recent years she has been researching the effects
of post-socialist transition and deindustrialisation on gender relations in the
former Yugoslavia, with a focus on textile workers.
AJLA DEMIRAGIĆ is a Senior Lecturer at the Faculty of Philosophy, University
of Sarajevo. At the Department of Comparative Literature and Librarianship
she teaches Introduction to the Study of Literature, Introduction to Narratology,
and Feminist Literary Theories. She has also worked as an associate at the
Interdisciplinary Post-Graduate Gender Studies Programme at the University
of Sarajevo. She received her PhD from the Faculty of Philosophy in Sarajevo;
the topic of her thesis was Prikaz rata u tekstovima bosanskohercegovačkih
spisateljica: žensko ratno pismo 1992.-1995. (Representation of War in Texts
by Bosnian-Herzegovinian Women Writers: Women Writing War 1992–1995.) Her
research focuses on feminist theories, theories of narration and literarytheoretical research on war literature.
DANIJELA MAJSTOROVIĆ is a reader in English linguistics and cultural studies
at the Faculty of Philology, University of Banja Luka. She has published over
thirty articles on representation, ethnicity, gender, discourse analysis, media
and film, as well as three monographs: Diskurs, moć i međunarodna zajednica
(Discourse, Power and the International Community) (2007, Filozofski fakultet,
Banja Luka), Youth Ethnic and National Identity in Bosnia and Herzegovina: Social
Science Approaches (2013, Palgrave, London) and Diskursi periferije (Discourses
of the Periphery) (2013, Biblioteka XX vek, Belgrade). She has edited three
conference proceedings: Living with Patriarchy: Discursive Constructions of
Gendered Subjects Across Cultures (2011, John Benjamins, Amsterdam), U
okrilju nacije: konstruisanje nacionalnog i državnog identiteta kod mladih u Bosni i
Hercegovini (Under the Wing of the Nation: the Construction of National and State
Identity in Bosnian-Herzegovinian Youth) (2011, CKSP, Banja Luka), and Kritičke
kulturološke studije u post-jugoslovenskom prostoru (Critical Cultural Studies in
a Post-Yugoslav Space) (2012, Filološki fakultet, Banja Luka). She has produced
�THE LOST REVOLUTION:
WOMEN’S ANTIFASCIST FRONT
BETWEEN MYTH AND FORGETTING
207
and directed two documentary films: Kontrapunkt za nju (Counterpoint for Her)
(2004) and Posao snova (Dream Job) (2006). She has taught at and visited many
institutions of higher education at home and abroad, co-founded the BASOC
(Banja Luka Social Centre) and as an activist she fights against nationalism
and historical revisionism, for social justice and workers’ issues. She tries to
live her life and raise her son in line with the principles of feminism.
BORIŠA MRAOVIĆ is a researcher, editor and a member of the operations team
at the Association for the Arts and Culture “Crvena”, where he researches
the political economy of the urban question, management of urban resources,
and urban mobilisation. He is currently preparing extensive research on rave
culture in Bosnia and Herzegovina 1996–2006. He has published articles in
international journals and proceedings, and has edited the volume Šta da
napišem na zidu? (What Shall I Write on the Wall) published by “Crvena”. He
has won the Open Society Fund Research Fellowship (2013–2014), the ERSTE
Fundation Social Research Fellowship (2015–2016), and in September and
October 2013 he was guest researcher at the Centre for Democracy Studies in
Aarau, Switzerland. He has worked with a number of local and international
organisations and academic institutions researching migration, electoral
systems, local governance and political theory.
TIJANA OKIĆ was born in Sarajevo in 1986. She read philosophy and sociology
and obtained a Master’s degree in philosophy in Sarajevo, where she subsequently worked as an assistant lecturer-instructor. Since 2015 she is enrolled
in PhD programme in philosophy at the Scuola Normale Superiore in Pisa,
Italy. She has published several philosophical texts. Tijana organised and participated in the Plenums after the 2014 riots in Sarajevo. She is a contributing
editor of the Viewpoint magazine. She translates from several languages, enjoys poetry and fiction. She currently lives between Sarajevo and Pisa.
NARDINA ZUBANOVIĆ was born in Sarajevo in 1987. In 2014 she graduated
from the Department of Sculpture, Academy of Fine Arts in Sarajevo, where
she is currently pursuing post-graduate studies. She uses different media,
from sculpture to spatial intervention/installation, performance, photography
and video. In 2009 she established the informal cultural organisation “Kolektiv
Kreaktiva”, which has produced over 30 art events (exhibitions, workshops,
concerts and performances) and has co-operated with over 100 cultural workers from all over the world. In addition to co-ordinating and programming for
“Kolektiv Kreaktiva”, Nardina Zubanović has curated and participated at numerous solo and group exhibitions and art workshops in the region and be-
�208
BIOS
yond, in co-operation with institutions and associations such as the Historical
Museum of BiH, (Exhibition ZID 2015), The National Gallery of BiH, (Sara Art
Fair, 2015), The Seventh Art Club, (Bahanalije), Sarajevo, BiH, 2014, La Kultur
Centre, (Dani otvorenog ateljea), Sarajevo BiH, 2015 and 2016, Land Art Colony,
Javorwood Festival, Jahorina, BiH, 2016, Factory of Memories, Tirana, Albanija
and Sarajevo, BiH, 2015, Actopolis, Crvena, Sarajevo, BiH, 2016, etc.
ALEKSANDRA NINA KNEŽEVIĆ was born in Sarajevo in 1973. She graduated
at the Academy of Fine Arts in Cetinje, Montenegro, Department of Graphic
Design. Her playful typography and illustration work is marked by a pure,
modern idea, and it communicates easily in an international visual language.
She has received numerous international prizes and honours, and her work has
been featured in many specialised art and design magazines (Communication
Arts, Luezers Archive, Print, Typo, Fontmagazine …). In 2010 she featured in
the Lürzer’ s Archive 200 Best Illustrators Worldwide 09–10 list. In the period
between 2006 and 2010 she was Head of the Association of Applied Artists
and Designers BiH (ULUPUBiH). She works as a freelance designer and inhouse designer and illustrator at the publishing house Buybook in Sarajevo.
Her project Sarajevo Dingbats won the 2014 annual prize of the Collegium
Artisticum group.
SUNITA FIŠIĆ was born in Livno in 1989. She lives and works in Sarajevo,
where she studies at the Academy of Fine Arts. Besides other artistic media,
she is works with forms such as illustration, painting and street art. She has
participated in numerous exhibitions around the world, including: Wall Painting, LAB-1, Eindhoven, Hollang, 2016; Painting workshop, Grassroots project,
Kolektiv Kreaktiva, LA Kultur, Sarajevo, BiH, 2015; Split 3D Street Art Festival,
Split, Croatia, 2015; Beton IV Festival 3D street art, Sarajevo, BiH, 2015; Mostar Street Art Festival, decorating the walls in the city of Mostar, BiH, 2015;
Individual Exhibition and Wall Painting, LAB 1, Dutch Design Week, Eindhoven,
Holland 2014; Pecha Kucha art presentation, SOS Design Festival, Kriterion,
Sarajevo, 2014; Individual exhibition of digital works, Bitola Open City Festival,
Macedonia, 2014; Wall painting workshop, entrance of the Zetra Olympic Hall,
Kids festival, Sarajevo, 2014; Mostar Street Art Festival, decorating the walls in
the city of Mostar, 2014; Collective exhibition Inicijacija, Yage, Collegium Artisticum, 2014, etc.
�THE LOST REVOLUTION:
WOMEN’S ANTIFASCIST FRONT
BETWEEN MYTH AND FORGETTING
209
KASJA JERLAGIĆ was born in Sarajevo in 1996, where she lives and works. She
studies at the Printmaking Department, Academy of Fine Arts in Sarajevo. She
has just begun her career as an artist, and has so far participated in only one
collective exhibition – Kupujmo domaće at the Duplex100m2 gallery in Sarajevo
in 2016. She volunteers at Duplex100m2 and the 11/07/95 gallery, and works
at the Charlama gallery in Sarajevo, led by the artist Jusuf Hadžifejzović.
ADELA JUŠIĆ (1982) was born in Sarajevo, where she lives and works. She
took a Master’s degree in printmaking at the Academy of Fine Arts, University of Sarajevo, in 2007, and holds another Master’s degree in human rights
and democracy at the University of Sarajevo and the University of Bologna.
She co-founded the Association for Culture and the Arts “Crvena”, where she
has worked since 2010. Adela Jušić has exhibited at nearly 100 international
exhibitions, including the Manifesta 8 biennial, Murcia, Španija; Videonale, Kunstmuseum Bonn, Germany; Image Counter Image, Haus der Kunst, Munich,
Germany; Balkan Inisight, Pompidou Center, Paris, France, etc. She has participated in several residential programmes for artists umjetnike/ce (ISCP, New
York; Kulturkontakt, Vienna; i.a.a.b. Basel, etc). She won the 2010 Young Visual
Artist Award for the best young Bosnian artist, Henkel Young Artist Prize CEE
2011, and the special prize of the October Salon, Belgrade, 2013. She has participated in a number of panels, workshops and conferences (London School
of Economics, Royal College of Art, London, UK, etc.).
�210
GLOSSARY, ACRONYMS AND PERIODICALS
Glossary, Acronyms and Periodicals
AVNOJ
AFŽ
afežeovke
CC CPY
chetniks
DFJ
feredža
FNRJ
hajduci
kadija
kadinica
CPBiH
CPH
CPY
CPSU
NDH
NF
NOB
NOF
NOO
NO
NOP
NOR
NOV
partizanke
Anti-Fascist Council of People’s Liberation of
Yugoslavia
Women’s Antifascist Front
members and activists of the Women’s Antifascist
Front
Central Committee of the Communist Party of
Yugoslavia
Serb-nationalist rebels, in particular members of
Draža Mihailović’s ‘Yugoslav Army in the Fatherland’
Democratic Federal Yugoslavia
burka, a veil covering the face and body worn by
Muslim women
Federal People’s Republic of Yugoslavia
Christian anti-Ottoman rebel or outlaw
judge in the Ottoman period
wife of the judge in the Ottoman period
Communist Party of Bosnia and Herzegovina
Communist Party of Croatia
Communist Party of Yugoslavia
Communist Party of the Soviet Union
Independent State of Croatia, Axis puppet-state
established in Occupied Croatia and BosniaHercegovina in April 1941
People’s Front
People’s Liberation Struggle
People’s Liberation Front
People’s Liberation Committees
People’s Committees
People’s Liberation Movement
People’s Liberation War
People’s Liberation Army
Female Partisan soldiers
�THE LOST REVOLUTION:
WOMEN’S ANTIFASCIST FRONT
BETWEEN MYTH AND FORGETTING
SFRJ
SKOJ
udarnice
ustasha
uskoci
WIDF
ZAVNOBiH
ZAVNOH
211
Socialist Federal Republic of Yugoslavia, SFRY
League of Communist Youth of Yugoslavia, the CPY’s
youth organisation
female shock workers
‘Insurgent’, a Croat fascist
Croatian anti-Ottoman naval irregulars or pirate
Women’s International Democratic Federation
State Anti-fascist Council for the People’s Liberation
of Bosnia and Herzegovina
State Anti-fascist Council for the People’s Liberation
of Croatia
Organisational Structure of the AWF/AFŽ 1:
Centralni Odbor AFŽ-a
Glavni Odbor AFŽ-a
Mjesni Odbor AFŽ-a
Okružni Odbor AFŽ-a
Regionalni Odbor AFŽ-a
Sreski Odbor AFŽ-a
Zemaljski Odbor AFŽ-a
Central Committee of the AFŽ of Yugoslavia
Republican Committee of AFŽ (each of the
republican organisations of the AFŽ was led by a
Republican Committee)
Local Committee of the AFŽ
District Committee of the AFŽ
Regional Committee of the AFŽ
County Committee of the AFŽ
Country Committee of the AFŽ
List of Periodicals and Newspapers
Ženski pokret
Nova Žena
Žena u borbi
Naša žena
Glas
1
As the word ‘councils’ is normally used in English translations of AVNOJ, ZAVNOBiH and ZAVNOH,
we have rendered the ‘odbori’ of the AFŽ as ‘committees’. The structure of AFŽ Committees was
hierarchical, that is they were organised on the top-down principle.
�Acknowledgments: We would like to thank everyone,
from Burma to Beijing, from Sweden to Texas, who contributed to the crowdfunding campaign which raised the
initial funds for the digitisation of archival materials as
part of the Šta je nama naša borba dala? (What Has Our
Struggle Given Us?) project. We also wish to thank the
staff of the Historical Museum and the Archive of Bosnia
and Herzegovina, without whose help the Archive of the
Anti-Fascist Struggle of Women of Bosnia and Herzegovina would not be possible. Also, we wish to thank the
numerous organisations and persons who have supported our work and enriched the Archive: the Museum
of the Second Session of the AVNOJ, UABNOR Centre
Sarajevo, the Association of Anti-Fascists and Veterans of the National Liberation War of Tuzla canton, the
Mediterranean Women’s Fund, Eve Ensler, Nina Karač,
Feđa Kulenović, Boro Jurišić, Elvira Jahić, Stana Nastić,
Lucija Mravić, Šemsa Galijašević, Alija Maglajlić, Nasiha
Porobić, Milka Jakšić, Miholjka Reljić, Jelena Lazić, Ankica Đurić, members of “CRVENA” and many others.
���
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Istraživački radovi
Knjiga
Dublin Core
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Title
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The lost revolution – Women’s Antifascist Front between myth and forgetting
Creator
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Edited by: Andreja Dugandžić and Tijana Okić
Illustrations edited by: Adela Jušić
Publisher
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Published by: Association for Culture and Art CRVENA www.crvena.ba
www.afzarhiv.org
Date
A point or period of time associated with an event in the lifecycle of the resource
2018.
Contributor
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Supported by Rosa Luxemburg Stiftung Southeast Europe with funds of the German Federal Ministry for Economic and Development and by Mediterranean Women’s Fund
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Association for Culture and Art CRVENA
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PDF
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English
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63-M
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211 pages
Adela Jušić
Ajla Demiragić
Aleksandra Nina Knežević
Andreja Dugandžić
Boriša Mraović
Chiara Bonfiglioli
Danijela Majstorović
Kasja Jerlagić
Nardina Zubanović
revolution
Sunita Fišić
Tijana Okić
women's activism
women's emancipation
Women’s Antifascist Front
World War II
Yugoslavia (History)
-
https://afzarhiv.org/files/original/6ddd554425a4e713c4adb37d4d8b78dc.pdf
ee5a8f3356335064e57832138e2b2704
PDF Text
Text
�Impressum
Naslov publikacije: IZGUBLJENA REVOLUCIJA: AFŽ IZMEĐU MITA I ZABORAVA
Godina izdanja: 2016.
Izdavač: Udruženje za kulturu i umjetnost CRVENA
Sarajevo
www.crvena.ba
Za izdavača: Danijela Dugandžić
Urednice: Andreja Dugandžić i Tijana Okić
Urednica ilustracija: Adela Jušić
Ilustracije: Sunita Fišić, Aleksandra Nina Knežević, Kasja Jerlagić, Adela Jušić, Nardina
Zubanović
Prijevod teksta Chiare Bonfiglioli sa engleskog jezika: Selma Asotić
Lektura: Mirjana Evtov
Grafičko oblikovanje i priprema za štampu: Leila Čmajčanin
Tiraž: 300
Štampa: Dobra knjiga, Sarajevo
ISBN: 978-9926-8131-0-9
CIP - Katalogizacija u publikaciji
Nacionalna i univerzitetska biblioteka
Bosne i Hercegovine, Sarajevo
329.7-055.2(497.1)”1942/1953”(082)
316.66-055.2(497.1)(082)
“Supported by Rosa Luxemburg
Stiftung Southeast Europe
with funds of the German
Federal Ministry for Economic
Cooperation and Development”
Sadržaj zbornika isključiva je
odgovornost izdavača.
Free copy not for commercial use.
IZGUBLJENA revolucija : AFŽ između mita i zaborava /
Chiara Bonfiglioli ... [et al.]. - Sarajevo : Udruženje za
kulturu i umjetnost Crvena, 2016. - 199 str. : ilustr. ;
24 cm
Biografije: str. 196-199. - Bibliografija: str. 186-189 ;
bibliografske i druge bilješke uz tekst.
ISBN 978-9926-8131-0-9
1. Bonfiglioli, Chiara
COBISS.BH-ID 23574534
�Chiara Bonfiglioli
Ajla Demiragić
Andreja Dugandžić
Adela Jušić
Danijela Majstorović
Boriša Mraović
Tijana Okić
SARAJEVO, 2016.
�Sadržaj
4
Uvodna riječ
10
O ilustracijama
16
Chiara Bonfiglioli
Biografije aktivistkinja AFŽ-a:
intersekcionalna analiza ženskog djelovanja
40
Nardina Zubanović
Ilustracije
48
Ajla Demiragić
Šećer sladak a bombone ljute, ja se draga učiteljice pouzdavam u te:
uloga i položaj narodne (napredne) učiteljice u prijelomnim godinama
izgradnje novog socijalističkog bosanskohercegovačkog društva
78
Aleksandra Nina Knežević
Ilustracije
84
Danijela Majstorović
Stvaranje ‘nove’ jugoslovenske žene:
emancipatorski elementi medijskog diskursa s kraja II svjetskog rata
116
Kasja Jerlagić
Ilustracije
120
Boriša Mraović
Heroizam rada:
Antifašistički front žena i socijalistički dispozitiv 1942.-1953.
144
Sunita Fišić
Ilustracije
148
Tijana Okić
Od revolucionarnog do proizvodnog subjekta:
alternativna historija AFŽ-a
190
Adela Jušić
Ilustracije
196
Biografije
�UVODNA
RIJEČ
ANDREJA
DUGANDŽIĆ
TIJANA
OKIĆ
�ANDREJA DUGANDŽIĆ, TIJANA OKIĆ
4
UVODNA RIJEČ
Zbornik koji predstavljamo javnosti jedan je od rezultata dugogodišnjeg
rada trudbenica Udruženja za kulturu i umjetnost Crvena ka digitalizaciji
dokumenata za Arhiv antifašističke borbe žena Bosne i Hercegovine i Jugoslavije (http://www.afzarhiv.org/). Ideja za kreiranje Arhiva rodila se još
2010. godine, kada smo u okviru projekta “Šta je nama naša borba dala?”
počele istraživati historijat Antifašističkog fronta žena (AFŽ). Uvidjevši da
nam je historija najveće ženske organizacije na našim prostorima u velikoj
mjeri nepoznata, naši napori da Arhiv učinimo javnim dijelom su i potraga za
onom stranom historije koja je uvijek bila i ostala na marginama. Arhiv je u
svojoj trenutnoj formi ograničen na građu prikupljenu u Bosni i Hercegovini,
ali je naša ideja od početka bila stvaranje jugoslovenskog arhiva – ideja koja
počiva na svijesti da se samo kolektivnim radom mogu otvarati nova polja
istraživanja i obogaćivati kolektivno znanje. U tom smislu, Arhiv je naš, ničiji
pojedinačno, i baš zato, svačiji. On je u procesu, u nastajanju i upravo se
tu očituje njegova osnovna namjera: javno i kritički misliti vlastitu prošlost.
Upućujemo zato i otvoreni poziv svima da doprinesu građom, obradom i prilozima i tako se uključe u kolektivni projekat izrade jednog sveobuhvatnijeg
arhiva. Trenutno, sadržaj arhiva obuhvata dio arhivske građe, periodiku i
knjige, stenografske zabilješke, zapisnike i izvještaje kao i druge materijale,
a sadrži i elemente usmene historije preživjelih i živućih aefžeovki, historije
koju je jugoslavenska historiografija propustila zabilježiti.
Arhive najčešće zamišljamo kao repozitorije objektivne istine, mitske autentične prostore iz kojih nam progovara sâma historija. Arhivi legitimiraju historiju kao profesionalnu disciplinu koja se bavi prošlošću onakvom
“kakva je doista bila” (Ranke) i koja je zasnovana na kritičkom ispitivanju
izvora (quellenkritik). Jacques Derrida1 tvrdi da ne postoji “autentični”
početak arhiva budući da je svaki početak već unaprijed (pred)određen
političkim ili znanstvenim autoritetom. Pristup arhivima kao historijskoj
građi je zaštićen, a država upošljava činovnike (učenjake, historičare)
koji proizvode narative o državnom poretku, legitimnosti i kontinuitetima.
Arhiv zbog toga nije naprosto neka unaprijed dana ili određena selekcija
dokumenata, nego naprotiv, rezultat namjernog odbacivanja materijala
kao što je primjerice bio slučaj sa odbacivanjem antičkih papirusa koji su,
nakon što su otkriveni, postali izvor (arhivskog) znanja o antici.
1
Jacques Derrida, Mal d’Archive (Paris: Editions Galilée, 2008).
�IZGUBLJENA REVOLUCIJA:
AFŽ IZMEĐU MITA I ZABORAVA
Porijeklo arhiva o kojem je ovdje riječ nije ništa drugačije. Odluka da se
formira Arhiv AFŽ-a Jugoslavije i svake republike zasebno nalazi se već
u samom Arhivu. Centralni odbor AFŽ-a Jugoslavije 20. 2. 1950. donosi
odluku o formiranju Komisije za rad na arhiviranju dokumenata2. Odluka
nalaže republičkim odborima AFŽ-a da počnu raditi na “prikupljanju i obradi historijskog materijala iz istorije naprednog pokreta žena Jugoslavije
– kroz period predratni, ratni i posleratni”. Raspoloživa arhivska građa je
nepotpuna i odnosi se na period 1942.-1951. godine, što će reći na period od
osnivanja AFŽ-a do dvije godine prije njegove disolucije. Građa koja pokriva
period NOB-a je ograničena, dok je period neposredno poslije rata pokriven
u znatno većem obimu. Nakon disolucije Arhiv AFŽ-a BiH bio je dio građe
Instituta za historiju radničkog pokreta, da bi ga konačno preuzeo Arhiv
Bosne i Hercegovine. Unatoč pokušajima, nismo saznale da li je materijal
izgubljen ili uništen za vrijeme opsade Sarajeva. Ono što znamo jeste da se
dogodio proces arhiviranja kao pohranjivanja, pospremanja i zaboravljanja
u kojem je Arhiv, Marxovim riječima, prepušten “glodarskoj kritici miševa”.
Pospremanje je bilo vrlo temeljito pa je već 1955. godine, objavljivanjem
prvog toma Žene Srbije u NOB-u, AFŽ zamijenjen novim subjektom: “ženama
u Narodnooslobodilačkoj borbi”. Tu počinje ispisivanje historije žena koje
se bavi ulogom žena u oslobodilačkom ratu po republikama i regijama, ali
ne i ulogom AFŽ-a Jugoslavije.3 Druga republička izdanja pojavila su se tek
decenijama poslije.4 Kolekcija Žene Srbije u NOB-u objavljena je na 30-u
godišnjicu pobjede nad fašizmom, dok se bosanskohercegovačko izdanje
pojavilo tek 1977. godine i nije bilo vezano ni za kakvu godišnjicu. Za razliku
od hrvatskog i srpskog izdanja, bh izdanje su uređivali članovi Instituta za
istoriju.
Za vrijeme postojanja SFRJ nikada nije napisana sveobuhvatna historija
AFŽ-a Jugoslavije, čija masovnost za nas danas predstavlja nedostižnu
tlapnju, sablast koja nas iz prošlosti gura u budućnost borbe, pa se ona
2
Oblasni odbor AFŽ Sarajevo, Dopis Centralnog odbora AFŽ-a Jugoslavije Glavnom odboru
AFŽ-a BiH od 3. marta 1950. Arhiv Bosne i Hercegovine, Kutija 9, 317/50, 1950. str. 2.
3
Na tridesetu godišnjicu osnivanja AFŽ-a konačno je objavljena historija “Borbeni put žena
Jugoslavije”, više u: Dušanka Kovačević, Dana Begić et al. Borbeni put žena Jugoslavije
(Beograd: Leksikografski zavod Sveznanje, 1972.).
4
Crnogorsko izdanje pojavilo se 1969. godine, slovensko 1970. godine, makedonsko 1976.
godine.
5
�ANDREJA DUGANDŽIĆ, TIJANA OKIĆ
6
UVODNA RIJEČ
uveliko utopila u historiju NOB-a, historiju žena tout court i u figuru partizanke. AFŽ je tako umro dva puta. Prvi puta disolucijom 1953. godine, a
potom i u službenom sjećanju na prošlost, gdje je ostao kao sablasni trag
ili prisutnost odsutnosti (Derrida), ustuknuvši pred novim narativom SFRJ,
iz kojeg je isključen čak i Narodnooslobodilački pokret5.
Svako je historijsko i znanstveno istraživanje historijski i politički određeno:
ono se vodi logikom pitanja i odgovora, teorijskih problema i pitanja koja iz
njih slijede. Ovaj se zbornik naslanja na studije o radu i djelovanju AFŽ-a
i žena u Jugoslaviji uopće – Lydije Sklevicky, Svetlane Slapšak, Renate
Jambrešić-Kirin, Gordane Stojaković, Ivane Pantelić – i nastoji pokrenuti
novu diskusiju i održati ovo važno naslijeđe živim. Reaproprijacija ovog
naslijeđa bitan je korak u naoružavanju novog oslobodilačkog pokreta u
borbi protiv patrijarhalne, fašističke i kapitalističke tiranije.
***
Šta uopće znači Arhiv koji je dio arhiva države naroda, nakon čijeg raspada
su se stvorile nacionalne države? Šta znači Arhiv za nas danas? Misliti
vlastitu historiju: pretpostavka je to i imperativ svakog kritičkog odnosa
prema prošlosti koji pretendira da prošlost shvati kao nešto više i drugačije
od pukog sjećanja na nju. Oni koji se prošlosti sjećaju monumentalizirajući
je, osuđeni su na to da je zaborave i da iz nje ne nauče ništa, a oni koji je se
sjećaju zaboravljajući - osuđeni su na to da je ponove. Odbacujući historiju
AFŽ-a, riskiramo to da marginaliziramo ovo cjelokupno iskustvo AFŽ-a i
propustimo lekcije koje može imati za nas danas.
1989. godina predstavlja prelomnu tačku kada se povlači linija demarkacije: demokracija počinje samo tamo gdje završava komunizam. Ovaj stav
će obilježiti svu skoriju prošlost ovih prostora, tokom koje je postjugoslavenskom prostoru, kao uostalom i ostatku Istočne Europe, u doslovnom
– kantovskom – značenju, “nametnuto stanje nezrelosti” o kojem je Boris
Buden govorio kao o “demokraciji u pelenama”6, koja zahtjeva tutore koji,
5
Marko Attila, Bosnian Muslims in the Second World War: A History (Oxford: Oxford University
Press, 2014).
6
Boris Buden, Zona prelaska. O kraju postkomunizma, prev. Hana Ćopić (Beograd: Fabrika
knjiga, 2012).
�IZGUBLJENA REVOLUCIJA:
AFŽ IZMEĐU MITA I ZABORAVA
kao odrasli, kao oni koji znaju pravila ispravnog ponašanja, održavaju politički status quo, vršeći ideološku funkciju gospodara dopuštenog govora
i djelovanja. Uspon historijskog revizionizma nakon 1989. oduzeo nam je
mogućnost da sami razumijemo prelomne tačke naše vlastite historije.
Tako se borba jugoslavenskih komunista, partizanki i partizana, ali i
afežeovki, jednim svojim dijelom – onim “totalitarnim” – upisuje u historiju
poraza, pa time i totalitarizma, dok se oslobođeni historijski revizionizam
pobjednički upisuje u mitološke državotvorne narative o novim, slobodnim,
demokratskim i progresivnim društvima.
Ono što se u ovakvoj slici pojavljuje kao ostatak jeste antifašizam. Antifašizam je jedno od rijetkih naslijeđa jugoslavenske prošlosti o kojem je
danas “dopušteno” javno govoriti. Istovremeno, potpuno je ispražnjen od
političkog sadržaja i naboja, odvojen od realnog, življenog historijskog iskustva, depolitiziran i individualiziran, reduciran na iskustvo pobjede nad
fašizmom, dakako, uz obavezno brisanje jugoslavenstva i komunizma kao
njegovih konstitutivnih elemenata, bez kojih, ni u Jugoslaviji, a ni u Evropi,
ne bi bilo pobjede nad fašizmom.
Šta onda može značiti povratak naslijeđu AFŽ-a BiH nakon 70 i nešto godina
i drugog krvavog rata koji je Bosnu i Hercegovinu ostavio opljačkanom,
opustošenom, osiromašenom i podijeljenom? Zbornik koji predstavljamo
javnosti pokušaj je da se razmišlja o ovom pitanju. Bez pretenzije da ponudi
definitivne i konačne odgovore, namjera je ovog zbornika naizgled sasvim
jednostavna – pokrenuti i otvoriti raspravu. Zbog toga zbornik ne ispisuje
ideološki jednostranu reprezentaciju AFŽ-a, nego, s onu stranu patrijarhata
i revizionističke ideje totalitarizma, nastoji doprinijeti kolektivnom znanju
o pokretu koji još uvijek izaziva strahopoštovanje. Parafrazirajući Nannija
Balestrinija i Prima Morona, mogle bismo kazati da je zbornik zamišljen kao
instrument rada, kao kompas koji nam pomaže da se krećemo u labirintu
arhivske građe, ali i kao pokušaj da se osvijetle kontradikcije sadržane u
samom arhivu, kontradikcije koje su ishod historijskih događaja, ali istovremeno i njihov ključni motor 7.
7
U svojoj dokumentarističkoj kolekciji o revolucionarnim pokretima u Italiji između 1968.1977. Nanni Balestrini i Primo Moroni u uvodu raspravljaju upravo o tome kako predstaviti
arhive, usmenu historiju i kako uopće predstavljati svu kompleksnost istraživanja koje je
istovremeno unutar i izvan vremena na koje se knjiga odnosi. U: Nanni Balestrini i Primo
Moroni, L’orda d’oro 1968-1977. La grande ondata rivoluzionaria e creativa, politica ed
esistenziale (Milano: Feltrinelli, 2015).
7
�8
ANDREJA DUGANDŽIĆ, TIJANA OKIĆ
UVODNA RIJEČ
Tekstovi na različite načine nastoje istražiti revolucionarne lomove s jedne,
i kontradikcije historijskog trenutka, koji je za žene na našim prostorima
označio historijski preokret, s druge strane. Ispituju epizode borbe koju
nam uvijek iznova valja otpočinjati i dovršavati. Iskustvo pobjede i poraza,
afežeovsko i naše, prošlo i sadašnje, podsjetnik je da naše nove i buduće
borbe i frontovi, bitke koje trebamo izvojevati, stoje otvoreni i svjedoče o
stvaranju mogućeg tamo gdje je sve izgledalo nemoguće. Revolucija se
dogodila. Započnimo još jednu!
Urednice
�O ILUSTRACIJAMA
ADELA
JUŠIĆ
�ADELA JUŠIĆ
10
O ILUSTRACIJAMA
“Učiniti žene vidljivima prvi је korak kojim se stavlja u pitanje uobičajen
odnos općeg i posebnog u hijerarhiji relevantnosti pisanja povijesti.”1
Pored toga što je u našoj istoriji jako malo materijala koji govori o političkoj
djelatnosti žena, ono malo što imamo, zapostavljeno je i prijeti da bude
potpuno izgubljeno. Jedan od načina da od zaborava pokušamo spasiti
istoriju je da se njome bavimo kroz umjetnost.
Umjetnost jugoslovenskog prostora iz druge polovine prošlog stoljeća obiluje
slikarskim i skulptorskim predstavama scena iz Drugog svjetskog rata. To
su uglavnom predstave vojnika u odlučujućim bitkama. Pored predstava koje
slave pobjedu nad fašizmom, česte su umjetničke kompozicije koje veličaju socijalističkog čovjeka u izgradnji ratom razorene zemlje. Predstave
muškaraca preovladavaju, a žene, iako počesto prisutne na platnu ili npr.
reljefu, rijetko su protagonistkinje. Kada je riječ o spomenicima NOB-u,
rijetki su oni koji prikazuju isključivo žene, a još rjeđi među njima su oni
koji prikazuju određene istorijske ličnosti. Ženska figura uglavnom je
personifikacija slobode, pobjede, revolucije i slično. “Žene su prikazane
kao nositeljice tradicije i kada se rame uz rame bore sa svojim kolegama
suborcima i radnicima. U jednoj ruci puška/motika, a za skutom dijete.“2
U nedostatku scena herojske borbe i rada žena koje su doprinijele odbrani
i razvoju socijalističke Jugoslavije, posegnule smo za pričama koje su dostupne na online Arhivu antifašističke borbe žena Bosne i Hercegovine i
Jugoslavije, za dokumentima koji govore o ženskim političkim aktivnostima
ovog perioda. Za ovaj zbornik odlučile smo producirati ilustracije koje će
se baviti ključnim temama Arhiva: žena u borbi, heroizam rada, ilegalni
rad i slično. Zajedno sa umjetnicama Sunitom Fišić, Nardinom Zubanović,
Aleksandrom Ninom Knežević i Kasjom Jerlagić odabrale smo dokumente,
tekstove i priče za koje smatramo da zaslužuju da ih kroz umjetnički rad
pokušamo ovjekovječiti.
Kao umjetnica i feministkinja proteklih sam pet godina temu učešća žena
u NOB-u i AFŽ-u tretirala kroz mnoge svoje radove. Reprezentacija žena
1
Sklevicky, Lydia. Konji, žene, ratovi. Zagreb: Ženska infoteka, 1996. str. 14.
2
Knežević, Saša. ‘Sjećanje i mjesta sjećanja. Rodna perspektiva spomenika iz NOB-a’. str.
9. (AFŽ Arhiva, pristupljeno 9. prosinca 2016., dostupno na:
http://www.afzarhiv.org/items/show/355.).
�IZGUBLJENA REVOLUCIJA:
AFŽ IZMEĐU MITA I ZABORAVA
u NOB-u, ženski narativi i oralna historija, jednako kao i druge “podteme”
ženske istorije ovog, za nas važnog perioda, teme su koje zaokupljaju moj
umjetnički rad. Kao i u nekim od svojih prethodnih radova, i ovdje se bavim
temom žene u borbi. Kao podlogu za jednu od ilustracija koristim mapu iz
knjige “Sutjeska 1943-73”3. Radi se o faksimilu skice dejstava njemačkih,
italijanskih i bugarskih trupa u kanjonu Pive i Sutjeske. Na mapi koja
pokazuje djelovanje neprijateljskih sila ponavljam nekoliko ženskih silueta
koje su prikazane u borbenoj poziciji, sa puškama, u ležećem stavu.
Moj drugi prilog zborniku, u formi teksta, opisuje ženu u borbi, vojnikinju
u ležećem položaju, čija puška nije uperena u neprijatelja. Žena ovdje ne
puca, već spava. Takođe, ona više nije apstraktna figura kao na prethodnoj
ilustraciji, već istorijska ličnost - Mitra Mitrović, istaknuta antifašistkinja
i učesnica NOB-a, važna politička akterka u periodu nakon rata. Umjesto
predstave Mitre Mitrović koja spava, ispisujem njena sjećanja sa fronta:
“Grme topovi, puške, oko mene haos, a meni se spava... I ja ti odspavam,
osvježim se i poslije dalje. Zato sam i preživjela.”
Reproduktivna uloga žene moja je druga tema. Na jednoj od ilustracija
u prvom planu predstavljam realistično iscrtanu ženu sa troje djece, dok
se iza, skoro prijeteći, ukazuje velika željezna konstrukcija tek otvorenog
mosta na rijeci Savi na kojem se nalazi natpis: “PETOGODIŠNJI PLAN SRETNIJA BUDUĆNOST NAŠIH NARODA”. Povezujem Petogodišnji plan i
politike prema ženi i majki koje su sprovođene u tom poratnom periodu.
Ovom ilustracijom želim ukazati na to da su ekonomski napredak i budućnost zemlje uopšte, bili usko povezani s pitanjem reprodukcije.
Rad Sunite Fišić inspirisan je dokumentom iz Arhiva Bosne i Hercegovine
- dopisom sreskog odbora AFŽ-a Bijeljina u kojem se govori o udarničkom
radu žena ovog sreza na izgradnji zadružnih domova, te se navodi primjer
56-ogodišnje Blerte Hodžić koja “od prvog dana svakodnevno radi zajedno
sa zidarima, žustro se penje na skele i donosi malter i ciglu.”4 Umjetnica
u tehnici laviranog tuša i crteža perom i tušem više puta ponavlja istu
žensku figuru u radu na izgradnji zadružnog doma. Time naglašava njenu
3
Beograd: Monos, 1973.
4
Glavni Odbor AFŽ-a BiH, ‘Sreski odbor AFŽa u Bijeljini Glavnom odboru AFŽa - o radu žena
Janje na izgradnji zadružnih domova’, Arhiv Bosne i Hercegovine Sarajevo, Kutija 4, 1370/2,
1948.
11
�ADELA JUŠIĆ
12
O ILUSTRACIJAMA
fizičku snagu i izdržljivost u udarničkom radu, radu na skelama, zidanju
i prenošenju teških zidarskih materijala, koji se, nerijetko, shvaća kao
isključivo muški rad.
Kasja Jerlagić također se bavi ilustriranjem heroizma rada. Njen alegorijski
crtež sa pet figura koje nose preveliki i preteški balvan, predstavlja žene
iz ruralnih područja, koje su gradile zemlju kamen po kamen, balvan po
balvan. Umjetnica u ovom radu nije inspirisana samo jednim specifičnim
dokumentom, tekstom ili svjedočenjem, već nastoji ilustrirati istinu:
žene su u poratnim godinama kroz dobrovoljni rad, kroz ogroman broj
sati provedenih na najrazličitijim poslovima, od obrade poljoprivrednog
zemljišta, do izgradnje puteva i mostova, rame uz rame s muškarcima,
odigrale ključnu ulogu u izgradnji nove Jugoslavije.
Druga tema koju Kasja Jerlagić obrađuje kroz vrlo realističan crtež
olovkom je tema ilegalnog rada. Ilustracija Kasje Jerlagić na ovu temu
inspirisana je tekstom Olge Marasović “Stanodavke jedne ilegalke”. Olga
opisuje sa kakvom su hrabrošću sestre Bašagić reagovale na dolazak
istražnih organa u njihovu kuću: “U razgovoru sa policijom sestre Bašagić
pokazale su iskustvo već oprobanih ilegalaca, pripadnika NOP-a.“5 Upravo
zbog njihovog hrabrog držanja, policija nije zapazila ništa sumnjivo, te
se, nedugo zatim, udaljila od kuće. Na ilustraciji vidimo dva policijska
službenika na vratima kuće koja im otvara jedna od sestara, gestikulirajući
cijelim svojim tijelom da se u toj kući ništa ne skriva, te da su sve njihove
sumnje neutemeljene. Ovaj rad ukazuje na odvažnost seoskih žena koje
su u tim opasnim vremenima imale važne uloge i nesebično rizikovale svoj
i život svojih ukućana kako bi pomogle snagama otpora, koje su tada još
uvijek djelovale samo u ilegali, spremajući se na trenutak izlaska na vojne
frontove na kojima će osloboditi zemlju od fašističkog okupatora.
Ekspresivne ilustracije Nardine Zubanović inspirisane su događajem sa
početka decembra 1941. godine u Mostaru. Glavne akterke masovnog
protesta nazvanog “Operacija Viktorija” bile su mostarske žene koje su
se u velikom broju okupile na Tepi, tj. gradskoj pijaci, protestirajući protiv
5
Jasmina Musabegović et al, “Žene Bosne i Hercegovine u narodnooslobodilačkoj borbi 19411945. godine: sjećanja učesnika. Sarajevo: Institut za istoriju, 1977. dostupno na: AFŽ Arhiva,
pristupljeno 9. prosinca 2016., http://www.afzarhiv.org/items/show/105., vidi priču Olge
Marasović, Stanodavke jedne ilegalke. str. 9.
�IZGUBLJENA REVOLUCIJA:
AFŽ IZMEĐU MITA I ZABORAVA
gladi i oskudice, tražeći repu zvanu Viktorija. Razljućene su se uputile
prema kući načelnika, pozivajući ga na odgovornost i tražeći artikle za
prehranu. Protest se nastavio pljačkom i vandaliziranjem ekonomata, nakon čega su žene iz bašči poljoprivrednika čupale povrće, kako bi prikrile
da je ovdje, zapravo, bila riječ o duboko političkoj akciji protiv okupatora i
kolaboracionista. Protesti su zaustavljeni intervencijom policijskih snaga.
Aleksandra Nina Knežević se u tehnici digitalnog crteža bavi temom
Osmog marta, konkretnije službenim parolama za proslavu ovog praznika.
Parolama se: pozdravljaju žene Kine i daje im se podrška u borbi protiv
fašizma, slavi jedinstvo demokratskog pokreta žena, afirmira uloga narodnih učiteljica u vaspitanju novog socijalističkog čovjeka, uloga seljanki u
unaprijeđivanju privrede, učvršćivanju postojećih zadruga i stvaranju novih.
Ove parole govore nam kojim su se temama žene u poratnoj Jugoslaviji
bavile na svoj praznik - Osmi mart.
Kroz ilustracije u ovom zborniku dotičemo se ključnih tema Arhiva: heroizma rada, ilegalnog rada, političkog rada, žene u borbi, ličnih narativa
i sjećanja. Ova gesta naknadnog ilustriranja nikad ilustriranih događaja,
performirana kroz subjektivne doživljaje umjetnica koje pokušavaju dopuniti praznine ženske strane istorije, gesta je, prije svega, zahvalnosti
svim znanim i neznanim herojkama.
Priče koje ovdje prenosimo, priče su jednog vremena, jedne borbe i jednog
herojskog doba. Ove ilustracije stoga, ne samo da odražavaju duh tog
vremena ili oslikavaju neke događaje, nego se tim vremenom i tim događajima bave iz sadašnjosti, iz današnje perspektive, ne samo kao istorijski
prikaz prošlosti, nego kao politički čin današnjice.
Adela Jušić
13
��BIOGRAFIJE
AKTIVISTKINJA AFŽ-A:
INTERSEKCIONALNA
ANALIZA ŽENSKOG
DJELOVANJA
CHIARA
BONFIGLIOLI
�16
CHIARA BONFIGLIOLI
BIOGRAFIJE AKTIVISTKINJA AFŽ-A:
INTERSEKCIONALNA ANALIZA ŽENSKOG DJELOVANJA
1. Uvod
Ulazak u arhiv je uvijek uzbudljivo iskustvo i emotivan susret. Riječima Antoinette
Burton „historija nije samo otkrivanje činjenica (…) već podrazumijeva i niz složenih procesa odabira, tumačenja, pa čak i invencije, a sve ih pokreće, između
ostalog, osobni susret sa arhivom, historija samog arhiva, te pritisak sadašnjeg
trenutka koji uvjetuje naše čitanje arhivske građe”1. Pisanje historije uvijek je
uvjetovano našim pretpostavkama, pristrasnošću i gledištima. Pronašavši u
Arhivu antifašističkog fronta žena Bosne i Hercegovine i Jugoslavije iznimno
raznovrsnu građu, odlučila sam krenuti od objavljenih memoara, fotografija i
usmene historije (intervjua), ne bih li kroz lične priče, vizuelne predmete i zvučne
zapise ustanovila eventualnu vezu koja upotpunjava istraživanje digitaliziranog
materijala – uglavnom organizacijskih dokumenata koji svjedoče o široko rasprostranjenom, kapilarnom radu Antifašističkog fronta žena nakon Drugog svjetskog
rata. Bogatstvo ovog arhiva omogućava emotivno povezivanje sa sudbinama
članica AFŽ-a, imajući pri tom na umu da je susret sa njihovim glasovima – ili
glasovima njima bliskih ljudi – uvjetovan činom odabira, tumačenja i invencije,
drugim riječima, našom vlastitom pozicijom.2
Figura koja se osobito ističe jest Vahida Maglajlić, jedina narodna heroina iz reda
bosanskih muslimanki, koju prijatelji i prijateljice, porodica i saborci i saborkinje,
opisuju kao nevjerovatno plemenitu, energičnu i nezavisnu drugaricu. Njihove
opise upotpunjavaju fotografije prelijepe, kratko ošišane Vahide Maglajlić, koje
se mogu pronaći na Internetu. Možda je Vahidin najmlađi brat Alija u jednom
intervjuu ponajbolje objasnio koliko je karakter Vahide Maglajlić utjecao na njen
aktivizam, koliko toga je postigla, i koliko je još mogla postići da nije izgubila život
u narodnooslobodilačkoj borbi.3 Fascinantno je da još uvijek možemo razgovarati
sa ljudima koji su preživjeli Drugi svjetski rat. Ali nećemo vječno imati mogućnost
direktnog kontakta sa svjedocima Drugog svjetskog rata i pokreta otpora. Stoga
ovaj Arhiv smatram izvanredno značajnim, budući se radi o projektu koji je još
u uvijek u izradi, koji nije zatvoren. Ovo je živući arhiv jednog od najznačajnijih
izvornih antifašističkih pokreta otpora u Evropi Drugog svjetskog rata, pokreta
1
Burton, Antoinette M. “Archive stories: facts, fictions, and the writing of history” Durham, NC: Duke
University Press, 2005. str. 7-8.
2
Bonfiglioli, Chiara. “Nomadic Theory as an Epistemology for Transnational Feminist History” u: Iris
van der Tuin i Bolette Blagaard, ur., The Subject of Rosi Braidotti. London, Bloomsbury, 2014.
3
Dugandžić Andreja i Jušić, Adela. “Intervju sa Alijom Maglajlićem”, Arhiv antifašističke borbe žena
Bosne i Hercegovine i Jugoslavije, pristupljeno 6. novembra 2016. godine,
http://www.afzarhiv.org/items/show/16
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17
čije se nasljeđe u postjugoslavenskom periodu sve više marginalizira i zaboravlja
uslijed rastuće hegemonije revizionističke, nacionalističke historiografije.
Još jedno pitanje koje nije zatvoreno, niti će ikada biti, jest pitanje emancipacije
žena, i feminizma, u svim periodima i na svim mjestima, u ovom konkretnom
slučaju na postjugoslavenskom prostoru. U Arhivu pronalazimo djeliće i fragmente
koji svjedoče o djelovanju žena i njihovoj dugoj borbi za socijalnu pravdu, slobodu
i ravnopravnost tokom i nakon Drugog svjetskog rata, na primjer u djelovanju
žena sreskog odbora u Tesliću koje su 1947. godine, nakon što su više puta slale
svoje članke, zahtijevale da ih se uvrsti u list Nova žena koji je AFŽ objavljivao u
Sarajevu. Zahtijevale su i više članaka sa raznim uzorcima za šivanje i savjetima
o podizanju djece, jer je lokalnim ženama upravo takav sadržaj bio najkorisniji.4
U okviru dominirajućih tumačenja ženske historije u socijalizmu, ovakvi zapisi
bili bi okarakterizirani isključivo kao neposredan dokaz patrijarhalne svijesti i
neuspjeh socijalizma da ospori postojeće rodne uloge.5 Međutim, kako dokazujem
4
“Po našem mišljenju trebalo bi da bar na jednoj strani pod rubrikom za naše selo piše šta najviše
interesuje naše drugarice na selu, o domaćinstvu, opšte o ženama majkama, djeci, o kuvanju koja
nisu neizvodljiva za njihove prilike. Iz razgovora sa drugaricama bilo bi poželjno da izlaze u listu
„NOVA ŽENA” razni uzorci i drugo po nešto iz šivanja (...) Koliko vole drugarice kad se piše o djeci.
Jedna majka kaže; sa nestrpljenjom očekuje svaki broj „NOVE ŽENE” jer uvijek ima o djeci vrlo
poučni savjeta. O savjetu pročitano u „NOVOJ ŽENI” ja sam moju djecu oslobodila glista, koje tako
štetno djeluju na nježnji dječiji organizam. Naše se drugarice pitaju, o mnogim Srezovima piše po
više članaka a o Tesliću ništa, kao da mi spavamo. Slali smo nekoliko puta članke za „NOVU LISTU”
ali do danas ništa o nama.” Glavni odbor AFŽ, ‘Sreski odbor Teslić Zemaljskom odboru AFŽ-a –
povjerenstvo za štampu’, Arhiv Bosne i Hercegovine Sarajevo, Kutija 3, 1178/1, 1947.
5
Gledano antropološki, patrijarhatom se nazivaju ona društva gdje muškarci imaju moć nad ženama
i djecom, u smislu vlasti, imovine i rada. Balkanske porodice su tradicionalno patrilinearne i
organizirane na principu muške dominacije nad proširenom porodicom. Pojam patrijarhata počeo
se još jače vezivati za Balkan nakon uspostavljanja novih nacionalističkih režima i nakon rodno
zasnovanog nasilja tokom jugoslavenskih ratova iz devedesetih. S druge strane, feministkinje su
socijalistički režim u Jugoslaviji, ali i drugdje, opisale kao „državni patrijarhat” u kojem je država
kontrolirala ženski produktivni rad, ali nije bila u stanju promijeniti kontrolu muškarca nad tijelima
i radom žena u privatnoj sferi (pogledati djela Žarane Papić i Mihaele Miroiu iz Rumunije). Zapadni
naučnici i naučnice često su takve kritike tumačili kroz prizmu postojećih hladnoratovskih stereotipa,
što je na koncu stvorilo fenomen kojeg su Kristen Ghodsee i Kateřina Lišková definirale kao „opće
znanje”, tj. niz dominantnih, banalnih tvrdnji koje se stalno ponavljaju kad god se govori o ženama
u državnom socijalizmu ili ženskim organizacijama iz tog perioda u centralnoj, istočnoj i jugoistočnoj
Evropi. Korištenjem takvih tvrdnji poricala se mogućnost i sposobnost žena da djeluju unutar
navodno homogenog režima državnog patrijarhata. Vidjeti: Ghodsee, Kristen i Lišková, Kateřina
„Bumbling Idiots or Evil Masterminds? Challenging Cold War Stereotypes about Women, Sexuality
and State Socialism”, Filozofija i društvo XXVII (3), 2016: 489-503.
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CHIARA BONFIGLIOLI
BIOGRAFIJE AKTIVISTKINJA AFŽ-A:
INTERSEKCIONALNA ANALIZA ŽENSKOG DJELOVANJA
u ovom radu, izuzetno je važno taj interpretativni okvir proširiti i oduprijeti se
svođenju kompleksnog ženskog iskustva u Drugom svjetskom ratu i neposredno
nakon njega na pojednostavljene narative o uspjehu ili neuspjehu socijalističke
emancipacije, ili na pitanje istinske slobode djelovanja žena u socijalizmu.6
Ovaj Arhiv nam pomaže da shvatimo svu ambivalentnost i složenost tog perioda.
Danas je teško i zamisliti stupanj eksploatacije i siromaštva žena širom Jugoslavije
sredinom četrdesetih godina prošlog stoljeća, kao i svu snagu i privlačnost novonastajućeg rodnog imaginarija koji emancipaciju žena neizostavno vezuje s mirom, oslobađanjem od stranog okupatora, opismenjavanjem, radom i čistim
zdravim domovima. No, kako su aktivistkinje AFŽ-a ubrzo spoznale, višestoljetni
patrijarhat, usko vezan sa siromaštvom žena, ne poništava se tako lako. To nam
pokazuje i slučaj jedne muslimanke iz Visokog koja je 1947. godine rekla da bi rado
skinula zar, ali da nema šta drugo obući.7 Ovakvi detalji daju uvid u tadašnji život
žena i njihove probleme, te pomažu boljem razumijevanju proturječnosti ženske
historije Bosne i Hercegovine, historije nedovoljno zastupljene u literaturi o
ženskom i feminističkom pokretu na postjugoslavenskom prostoru, a koja i sama
nastaje tek u protekle dvije decenije.8 Proučavanjem arhiva AFŽ-a upoznajemo
složenu, fragmentiranu i neravnomjernu historiju ženskog angažmana, susrećemo žene često najhrabrije u svojoj generaciji, ali i žene koje su se naprosto zatekle
u nemogućoj situaciji, te pokušale učiniti nešto u vezi sa društvenom nepravdom
i progonom drugih, ili za vlastitu egzistenciju. Svojim angažmanom na njihovom
angažmanu suprotstavljamo se brisanju antifašističkog nasljeđa i njegovog utjecaja na živote žena.9
6
Za daljnju raspravu o (ne)mogućnosti žena da djeluju unutar državnog socijalizma vidjeti Funk,
Nanette. „A Very Tangled Knot: Official State Socialist Women’s Organizations, Women’s Agency and
Feminism in Eastern European State Socialism,” European Journal of Women’s Studies 21, br. 4 2014:
344–360. Ghodsee, Kristen, „Untangling the Knot: A Response to Nanette Funk,” European Journal of
Women’s Studies 22, br. 2 (2015): 248–252. De Haan, Francisca et. al. (2016), „Forum: Ten Years After,
Communism and Feminism Revisited”, Aspasia, 10.
7
„U vezi skidanja zara na srezu nije najpoželnije. Ima drugarica koje su skinule, a ima i onakvih koje
namjeravaju skinuti zar, ali da za sada ne mogu, iz razloga tog što nemaju u šta da se preobuku. Nemaju
novca da odma nabave, ali da će nastojati da što brže nadju, govoreći da i one žele da što brže pogledaju
očima.” Glavni odbor AFŽ, ‘Sreski odbor AFŽ-a Zemaljskom odboru AFŽ-a – mjesečni izvještaj za
oktobar i novembar’, Arhiv Bosne i Hercegovine Sarajevo, Kutija 3, 1290/1, 1947. Žene iz drugih mjesta
također su navodile nedostatak odjevnih predmeta, pa se postavlja pitanje da li su one zapravo pronašle
klasni izgovor da izbjegnu promjene kojima su se i same protivile, o čemu će biti govora kasnije.
8
Giomi, Fabio. „Uvod” u Aida Spahić et al. Zabilježene: žene i javni život Bosne i Hercegovine u 20. Vijeku.
Sarajevo: Sarajevski otvoreni centar, 2014. Mlinarević, Gorana i Kosović, Lamija (2011): „Women’s
Movements and Gender Studies in Bosnia and Herzegovina”, Aspasia, svezak 5, str. 128-38.
9
O konceptu angažmana vidjeti Zaharijević, Adriana. „Pawning and Challenging in Concert:
Engagement as a Field of Study”, Filozofija i Društvo, XXVII (2), 2016.
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U ovom radu iskustvo AFŽ-a promatra se sa stanovišta intersekcionalnosti, tj.
koristeći feminističku istraživačku metodologiju koja rodne odnose razmatra u
sprezi sa drugim važnim faktorima društvene diferencijacije kao što su klasa,
geografski položaj, etnička pripadnost, životna dob, nacionalnost i seksualna orijentacija.10 Analiziram razlike u biografijama članica ove organizacije, te metode
kojima je AFŽ zapravo funkcionirao kao most između žena sa raznih geografskih
područja, žena različitog stepena obrazovanja, žena iz različitih etničkih grupa i
klasa, te žena sa različitim političkim iskustvom – promovirajući nove oblike solidarnosti protiv patrijarhalne potlačenosti i otvarajući nove životne prilike, ali i uspostavljajući nove hijerarhije i nove načine kontroliranja propisanih ženskih uloga,
kao na primjer u slučaju pokrivenih muslimanki. Koristeći raznovrsne materijale
(arhivska građa, usmena historija sačuvana kroz intervjue, objavljeni izvori),
razmatram kako se lične priče žena uklapaju u zajednički okvir rodno definiranih
koncepata „moderniteta” i „zaostalosti” koje je koristila ova organizacija, te kako
nakon 1945. godine razlike među ženama utječu na osmišljavanje praksi AFŽ-a
posvećenih stvaranju modernih i emancipiranih feminiteta.
Ratni i poslijeratni masovni aktivizam žena u Jugoslaviji obilježen je hijerarhijskim
jazom između nekolicine urbanih, obrazovanih i politiziranih rukovoditeljica
AFŽ-a i članstva organizacije koje su uglavnom sačinjavale seoske žene i radnice.
Razlike među ženama ključne su i za razumijevanje organizacije arhiva AFŽ-a
širom postjugoslavenskog prostora. Antifašističke ženske organizacije bile su
ustrojene hijerarhijski, piramidalno, kako u svom pionirskom radu pokazuje
zagrebačka historičarka Lydia Sklevicky11. Postojala je fundamentalna razlika
između politiziranih („emancipiranih” ili „prosvijetljenih”) žena, koje su činile
avangardu ženskih organizacija, i (seljačkih, radničkih ili neobrazovanih) „ženskih
masa”. Sama organizacija djelovala je kroz mjesne odbore čije su članice birale
delegatkinje za okružne i regionalne odbore. Na vrhu piramide stajali su glavni i
centralni odbori. Ovakvo ustrojstvo organizacije odražava se i u arhivskoj građi:
pored reprezentativnih, agitprop-dokumenata (programske izjave, govori održani
na masovnim sastancima i javnim prigodama, članci iz štampe), tu nalazimo i
tragove dubljih, internih rasprava, npr. prijepise Centralnog odbora i interne
izvještaje u kojima lokalni i srednji kadrovi organizacije opisuju stanje i probleme
10
Postoji mnogo radova o intersekcionalnosti: za uvod vidjeti Lutz, Helma, Herrera Vivar, Maria Teresa
i Supik, Linda. (ur.), Framing intersectionality: debates on a multi-faceted conceptin gender studies.
Burlington: Ashgate, 2011.
11
Sklevicky, Lydia. „Emancipated integration or integrated emancipation: the case of postrevolutionary Yugoslavia” u: Angerman, A., Binnema, G., Keunen, A., Poels, V. & Zirkzee, J. (ur.)
Current Issues in Women’s History. London i New York: Routledge, 1989.
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CHIARA BONFIGLIOLI
BIOGRAFIJE AKTIVISTKINJA AFŽ-A:
INTERSEKCIONALNA ANALIZA ŽENSKOG DJELOVANJA
na pojedinim područjima.12 Lokalni, republički i federativni kadrovi AFŽ-a, dakle,
vode bitku protiv onog što se definira „primitivnim” poimanjem uloge žena, no
na lokalnom nivou nailaze na snažan otpor, ne samo muškaraca i partijskih
organa, nego i samih žena, s obzirom na to da tokom i neposredno nakon Drugog
svjetskog rata u Jugoslaviji koegzistiraju i sukobljavaju se vrlo različiti feminiteti.13
U nastavku ću istražiti biografije nekolicine žena u odnosu na rodno definirane
predodžbe tradicije i moderniteta, te u odnosu na društvenu diferencijaciju žena
unutar same organizacije.
2. Djelovanje žena između “naprednosti” i “zaostalosti”
Tokom socijalističke ere objavljeno je nekoliko zbirki o životima partizanki i
aktivistkinja. U njima se prije svega naglašava hrabrost žena, njihova odanost
Partiji i žrtvovanje za oslobođenje zemlje. S druge strane, naučni radovi objavljeni
nakon 1989. godine gledaju na iskustvo žena uglavnom iz rodne perspektive, kroz
novu feminističku paradigmu ženske historije. Dok američka historičarka Barbara
Jancar-Webster za svoju monografiju o ženama u jugoslavenskom pokretu
otpora intervjuira bivše partizanke, zagrebačka akademičarka Lydia Sklevicky
podrobno istražuje arhivsku građu o radu AFŽ-a tokom i neposredno nakon
Drugog svjetskog rata. U interpretativnom okviru oba njihova djela naglašava se
da su mobilizaciju žena kontrolirale komunistička partija i država, te da je ženski
antifašistički pokret tokom konsolidacije socijalističkog režima postepeno gubio
autonomiju.14 Završnim činom ovog procesa smatra se raspuštanje AFŽ-a 1953.
godine.15 Feminističke kritike patrijarhalnih struktura u socijalizmu nesumnjivo
12
Vidjeti također: Sklevicky, Lydia. Konji, Žene, Ratovi. Zagreb: Ženska Infoteka, 1996.
13
Bonfiglioli, Chiara. (2014), „Women’s Political and Social Activism in the Early Cold War Era:
The Case of Yugoslavia”, Aspasia, The International Yearbook of Central, Eastern, and Southeastern
European Women’s and Gender History, svezak 8, str. 1-25.
14
Jancar-Webster, Barbara. Women & revolution in Yugoslavia, 1941-1945. Denver, Colorado: Arden
Press, 1998. Vidjeti „Women in the Yugoslav National Liberation Movement” iste autorice u Sabrina
P. Ramet (ur.) Gender Politics in the Western Balkans. Women and Society in Yugoslavia and the
Yugoslav Successor States. University Park: Pennsylvania State University Press, 1999. Lydia
Sklevicky, Konji, Žene, Ratovi. Vidjeti „Emancipated integration or integrated emancipation: the
case of post-revolutionary Yugoslavia” iste autorice u: A. Angerman, G. Binnema, A. Keunen, V.
Poels i J. Zirkzee, ur. Current Issues in Women’s History. London i New York: Routledge 1989.
15
Za kritičku raspravu o ovome narativu vidjeti Tešija, Jelena. „The End of the AFŽ – The End of
Meaningful Women’s Activism? Rethinking the History of Women’s Organizations in Croatia, 1953 –
1961”, magistarski rad, Odsjek za rodne studije, Centralnoevropski univerzitet, Budimpešta, 2014.
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su veoma značajne, ali tendencija viđenja interesa žena kao inherentno suprotnih
državnim i partijskim interesima dovodi do podcjenjivanja subjektivnog raskida
sa tradicionalnim rodnim ulogama koji se desio zahvaljujući učešću žena u
partizanskoj borbi i aktivizmu žena unutar AFŽ-a. Ovaj dominirajući narativ
također podcjenjuje i obezvrjeđuje rad žena, posebno kada je riječ o rukovodstvu
AFŽ-a. Barbara Jancar-Webster, na primjer, kaže:
Pretvorivši AFŽ u učinkovitu pomoćnu organizaciju, komunistkinje su
neko vrijeme imale priliku uživati u osjećaju moći i odgovornosti. Kada
ih se pozvalo da AFŽ pretvore u komunističku masovnu organizaciju, one
su to i učinile. Žene koje su se žrtvovale da poraze okupatora i odbrane
svoje domove postale su, u pravom smislu te riječi, žrtve partije koja im je
nalagala vlastite standarde.16
Autorica nadalje povezuje nedostatak autonomije žena unutar AFŽ-a sa nemoći žena u socijalističkoj Jugoslaviji, kao i sa rodno zasnovanim nasiljem tokom
jugoslavenskih ratova, definirajući tako živote ovdašnjih žena kao stalnu viktimizaciju, od Drugog svjetskog rata do danas. I Jelena Batinić iznosi slične tvrdnje u
svojoj nedavno objavljenoj iscrpnoj monografiji, navodeći da je partizanska vlast
vješto prilagodila jezik dnevnim potrebama seoskih i nepismenih žena, ali da je
žene u antifašističkoj mobilizaciji doživljavala kao rezervnu armiju i da nije uspjela
promijeniti tradicionalne rodne uloge, ni pri organiziranju masovnog otpora, niti
unutar bojnih jedinica. Ova monografija u osnovi ne osporava postojeća tumačenja
ženskog učešća u pokretu otpora i ženskog aktivizma unutar AFŽ-a.17 Usljed takvih
interpretacija ostaju nedovoljno istražene biografije vodećih aktivistkinja AFŽ-a,
kao i njihovo djelovanje i subjektivni procesi politizacije, posebno kada je riječ o
rukovodećim i srednjim kadrovima, koji su tokom i nakon Drugog svjetskog rata
obavljali rukovoditeljske zadatke. Lydia Sklevicky, na primjer, otvoreno odbacuje
usmenu historiju bivših učesnica AFŽ-a koje su u to doba još uvijek uživale znatan
javni ugled: „Većina učesnica, posebno onih koje su bile na visokom položaju
u organizaciji i još uvijek se nalaze na pozicijama moći, žele predstaviti vlastito
iskustvo, stavove i uspomene kao jedinu istinitu verziju događaja”18.
16
Jancar-Webster, „Women in the Yugoslav National Liberation Movement”, str. 85. kurziv dodala
autorica.
17
Batinić, Jelena. Women and Yugoslav Partisans: A History of World War II Resistance. New York:
Cambridge University Press, 2016.
18
Sklevicky, „Emancipated integration or integrated emancipation”. Kurziv dodala autorica.
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Iako je dobro što nas ovakva tumačenja upozoravaju da ne gajimo isuviše romantičnu sliku o iskustvu AFŽ-a, ona u suštini podrivaju ulogu žena kao organizacijskih i političkih rukovoditeljica, i zanemaruju različite stupnjeve truda uloženog u promoviranje novih rodnih predodžbi kojima se nastojao uspostaviti
„ujedinjujući” diskurs ženske ravnopravnosti bez obzira na klasu, geografsko
područje ili etničku pripadnost. Takva tumačenja također prikrivaju da se nakon Drugog svjetskog rata javljaju nove mogućnosti političkog angažmana,
obrazovanja i rada koje masama žena nude mogućnost izbora i omogućavaju nesvakidašnji generacijski raskid u samoodređivanju žena kao građanki i radnica.
Kako sam pokazala u svojoj disertaciji, novi su politički diskursi i prakse ženskog
aktivizma u eri Hladnog rata bili transnacionalni i prekoračivali granice zacrtane
Hladnim ratom.19
Patrijarhat ili, drugim riječima, dominacija muškaraca u javnim strukturama i
privatnoj sferi, dakako nije prestao postojati bez obzira na zvaničnu socijalističku
politiku ženske emancipacije. Diskursi i praksa ženske emancipacije imali su
nepostojan učinak, prvenstveno zbog već postojeće snažne patrijarhalne tradicije
porodica i neujednačenosti životnih prilika žena u različitim regijama, ali i zbog
stvaranja novih oblika društvene diferencijacije.20 Brojni dokumentarni filmovi
pokazuju da žensko iskustvo rodne (ne)ravnopravnosti i društvene mobilnosti
u socijalizmu nije uvjetovano samo tradicionalnim i široko rasprostranjenim
dvostrukim bremenom žena, već i različitim životnim putevima žena, posebno
različitim stupnjem obrazovanja, različitom klasom i porodičnom politikom.21
Usprkos težnjama Jugoslavije ka besklasnom društvu, razni su oblici kapitala
(političkog, društvenog, ekonomskog i kulturnog) određivali mjeru u kojoj i žene
koriste nove prilike na polju obrazovanja i rada. Napredovanje žena na ovim
poljima moglo je spriječiti i „nepodobno” porijeklo, političko ili vjersko, a u kriznim
situacijama obrazovane žene na ključnim pozicijama riskirale su da se nađu pod
teškom političkom represijom, kako se desilo u slučaju raskida Sovjetskog saveza
i Jugoslavije.22
19
Bonfiglioli, Chiara. Revolutionary Networks. Women’s Political and Social Activism in Cold War Italy
and Yugoslavia (1945–1953.), doktorska disertacija, Univerzitet u Utrechtu, 2012.
20
Archer, Rory, Duda, Igor i Stubbs, Paul ur., Social inequalities and discontent in Yugoslav Socialism.
Farnham: Ashgate, 2016.
21
Vidjeti dokumentarac Borovi i jele (2002.) Sanje Iveković, te dokumentarce Želimira Žilnika Jedna
žena – jedan vek iz 2012. i Vera i Eržika iz 1981.
22
Jambrešić-Kirin, Renata. Dom i svijet: o ženskoj kulturi pamćenja. Zagreb: Centar za ženske studije,
2008.
�IZGUBLJENA REVOLUCIJA:
AFŽ IZMEĐU MITA I ZABORAVA
23
Ovdje, dakle, zastupam suptilniji pristup procjeni ženskog učešća u AFŽ-u,
pristup koji razmatra međusobno povezane faktore društvene diferencijacije i
njihovu stalnu fluidnost, a ne inherentne suprotnosti između „žene” i „države”,
posebno u kontekstu krajnje fragmentirane i decentralizirane državne vlasti.
Izbjegavajući paradigmu potpune nepovezanosti „feminističkih” i „proleterskih”
ženskih pokreta, biografski i intersekcionalni pristup omogućava i praćenje kontinuiteta učešća žena u feminističkim organizacijama i kulturnim udruženjima u
periodu između dva rata, kao i rukovođenja AFŽ-om tokom ratnih i poslijeratnih
godina.23 Dodatni element kontinuiteta je i interpretativni okvir koji suprotstavlja
savremenost i zaostalost, gdje se rodni odnosi u ruralnim područjima, posebno
u muslimanskim zajednicama, tumače kao krajnji znak zaostalosti i rezultat
feudalnog osmanskog potlačivanja. Ovaj okvir je postojao i između dva svjetska
rata, ali je posebno izražen tokom djelovanja AFŽ-a u posljeratnom periodu.24
Aktivistkinje su se dakle, našle na raskršću ovih kontradikcija: sa jedne strane
različiti uvjeti političkog angažmana, a sa druge različiti zahtjevi naprednog i
nazadnog načina života. Individualne težnje žena na polju obrazovanja, rada
i bračnog života preplitale su se sa novim oblicima kolektivnog organiziranja i
novim utopijskim rodnim predodžbama. Pošto su siromaštvo i socijalna pravda
bili važna motivacija političkog angažmana, u nastavku ću predstaviti upravo biografije koje pokazuju svu složenost političkih putanja aktivistkinja, posebno onih
muslimanskog porijekla. Da bih pokazala ulogu faktora društvene diferencijacije
u mobilizaciji žena, predstavit ću i dva primjera gdje su važni pokretači političkog
angažmana bili obrazovanje i klasa. Ovi primjeri dakako nisu reprezentativni za
čitavu Bosnu i Hercegovinu, ni čitavu Jugoslaviju, tim više što među dostupnim,
objavljenim i arhivskim izvorima dominira perspektiva rukovodstva AFŽ-a, a ne
običnih članica. Kroz analizu ovih slučajeva predočavam kako se intersekcionalnim
i biografskim pristupom otvaraju nove perspektive i dolazi do novih tumačenja
arhivskog nasljeđa AFŽ-a.
23
Emmert, A. Thomas. „Ženski Pokret: The Feminist Movement in Serbia in the 1920s” u Sabrina P.
Ramet (ur.), Gender Politics in the Western Balkans. Women and Society in Yugoslavia and the Yugoslav
Successor States. University Park: Pennsylvania State University Press, 1999.
24
Ibidem. Vidjeti i Ballinger, Pamela i Ghodsee, Kristen. „Socialist Secularism. Religion, Modernity,
and Muslim Women’s Emancipation in Bulgaria and Yugoslavia, 1945-1991”, Aspasia 5 (2011): 6-27.
�24
CHIARA BONFIGLIOLI
BIOGRAFIJE AKTIVISTKINJA AFŽ-A:
INTERSEKCIONALNA ANALIZA ŽENSKOG DJELOVANJA
Među aktivistkinjama AFŽ-a koje su težile ličnoj slobodi i ravnopravnosti ističe
se Vahida Maglajlić (1907-1943)25 rođena u Banjoj Luci, u uglednoj muslimanskoj
porodici. Kćerka lokalnog kadije (sudije), najstarija od desetero djece, Vahida već
u djetinjstvu ispoljava živahan, snažan karakter; muškobanjasta djevojčica će postati izuzetno vješta tkalja i krojačica. Sanjala je da po svršetku ženske strukovne
škole nastavi školovanje na pedagoškoj gimnaziji u Zagrebu, ali otac joj to nije
dozvolio, iako su sva njena braća studirala i obučavala se za različita zanimanja.
No, njoj je njen brat Ekrem, aktivista, donosio ilegalnu ljevičarsku literaturu koju
je ona, krišom od oca, pomno čitala, postepeno prerastajući u komunistkinju.
Vahida je zbog svog nesputanog duha ubrzo prestala nositi zar i čak je, u skladu
sa tadašnjom modom, a na veliko zaprepaštenje svojih roditelja, odrezala kosu.
Vahida je bila uzor mnogim muslimanskim ženama i djevojčicama koje je stalno
ohrabrivala da se školuju, i za koje je organizirala brojne posjete kulturnim
društvima poput Gajreta. Neposredno pred početak rata, Vahida je postala sekretarka, a potom i predsjednica Ženskog pokreta, organizacije ljevičarki koje su
kasnije stupale u ilegalne partizanske aktivnosti. Kuća Vahidnog oca-kadije postala je tokom ustaške okupacije Banje Luke žarište antifašističkih aktivnosti.
Vahida Maglajlić je, kao i njene saborkinje Dušanka Kovačević i Rada Vranješević,
zar koristila da bi neopaženo stigla na sastanke ilegalaca i ilegalki. Vahida je
konačno uhapšena, ali je, nakon mučenja u lokalnom zatvoru, uspjela pobjeći na
slobodni teritorij.26 Prije nego su je u aprilu 1943. godine ubile njemačke snage,
Vahida je jako puno radila sa muslimankama na području Cazina, mobilišući ih
za partizanski pokret. U decembru 1942. godine, na prvoj konferenciji AFŽ-a u
Bosanskom Petrovcu, Vahida je izabrana za članicu Centralnog odbora AFŽ-a.
Nakon Drugog svjetskog rata položaj muslimanki postaje izuzetno osjetljivo
pitanje, dijelom i zbog složenog političkog položaja muslimana u tom ratu.27
Krajem četrdesetih AFŽ započinje kampanju protiv zara i feredže koja vrhunac
doseže usvajanjem niza zakona kojima se u Jugoslaviji zabranjuje pokrivanje
čitavog lica, 1950. i 1951. godine – u vrijeme kada je „uporedna kontrola religije
i oslobođenje žena postalo značajan simbol napretka i moderniteta”28. Pitanje
25
Vidjeti Beoković, Mila. Žene heroji. Sarajevo, Svjetlost, 1967. Za druge biografske prikaze života
Vahide Maglajlić vidjeti Maglajlić-Hadžihalilović, Himka. Zapisi o Vahidi Maglajlić. Banjaluka: Glas,
1973. i Rođena za burno doba: životni put narodnog heroja Vahide Maglajlić. Kragujevac: Dečje
Novine, 1977., iste autorice.
26
Žene Heroji, 216-218.
27
Hoare, Marko, Attila. The Bosnian Muslims in the Second World War: A History. London: Hurst & Co
Publishers Ltd, 2013.
28
Socialist Secularism, 12.
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AFŽ IZMEĐU MITA I ZABORAVA
25
vela je orijentalizirano i u negativnom smislu povezano sa historijskim nasljeđem
Osmanskog carstva.29 Svu ambivalentnost poslijeratne emancipacije žena pokazuje biografija Didare Dukazdjini, sedamnaestogodišnje Albanke iz bogate prizrenske porodice. Njoj je otac naredio da skine feredžu30 nakon što su lokalne komunističke vlasti tradicionalnog i zaostalog Kosova pozvale najuglednije porodice
da svojim primjerom pokažu uvođenje novih socijalističkih vrijednosti.
Godine 1947. stigla je direktiva Partije da se radi na ubeđivanju najuticajnijih
ljudi u gradu o neophodnosti da žene skinu feredže (...) Moj otac je bio na
prvom takvom sastanku i odmah je doneo odluku: njegova kćerka će da
skine feredžu. Naravno, mene ništa nije pitao. (...) Tatina odluka došla mi
je kao najstrašnija kazna. Stajala sam u šoku, zabezeknuta, bez snage da
mu se suprotstavim, da išta pitam, kad mi je saopštio da je dao reč Mesnom
odboru Partije. Celu noć sam plakala. Nisam mogla da zamislim užasniju
situaciju od te u koju me je gurao rođeni otac. Imala sam sedamnaest
godina, želela sam da se udam, da se ne razlikujem od svojih vršnjakinja.31
Didaru je ta očeva odluka šokirala. Izaći „gola” na ulicu njoj se činilo sramotom
koju ne bi mogla preživjeti. Didarin otac je, odlučivši da će mu kćerka skinuti feredžu, naumio i to da ona pohađa kurs za učiteljice. Didara se nakon tri mjeseca
i zaposlila kao učiteljica, zahvaljujući velikoj potražnji za pismenim radnicima
i radnicama koji mogu predavati na kosovskim selima. Didara se dvije godine
kasnije, kao devetnaestogodišnjakinja, zaljubljuje u Tošu, militantnog srpskog
komunistu koji joj nudi brak. „Komunista od glave do pete, Toša nije pet para
davao na različitost našeg nacionalnog porekla”32. Da bi se udala za muškarca
koga voli i izbjegla ugovoreni brak sa Albancem, Didara je morala pobjeći iz očeve
kuće, čime za narednih nekoliko godina potpuno prekida odnose sa roditeljima.
Kasnije se učlanjuje u AFŽ koji je šalje da kao „živi primjer” ženske emancipacije
po selima regrutira Albanke za aktivnosti Narodnog fronta. Didarin slučaj, koliko
god izuzetan, ilustrira nevjerovatne društvene i političke transformacije koje
su se nakon Drugog svjetskog rata dešavale u Jugoslaviji, kao i implikacije tih
transformacija po žene.
29
Za detaljnu raspravu o pokrivanju muslimanki u Bosni i Hercegovini iz historijske perspektive
vidjeti Andrea Mesarič, „Wearing Hijab in Sarajevo. Dress Practices and the Islamic Revival in
Post-war Bosnia-Herzegovina”, Anthropological Journal of European Cultures, 22(2), 2013: 12-34.
30
Malešević, Miroslava. Didara. Životna priča jedne Prizrenke. Beograd: Srpski genealoški centar, 2004.
31
Didara, 39.
32
Didara, 46.
�26
CHIARA BONFIGLIOLI
BIOGRAFIJE AKTIVISTKINJA AFŽ-A:
INTERSEKCIONALNA ANALIZA ŽENSKOG DJELOVANJA
Arhiv AFŽ-a Bosne i Hercegovine, ali i drugih republika bivše Jugoslavije, dokazuje
da su žene raznih etničkih grupa bile izuzetno zainteresirane za obrazovanje i
poboljšanje životnog standarda. Njihov interes je dijelom potaknut novostvorenim prilikama, ali i naporima koje AFŽ ulaže u pokretanje lokalnih programa
opismenjavanja, sanitacije i smanjenja stope smrtnosti novorođenčadi u ruralnim
područjima. S druge strane, kampanje poput one protiv nošenja feredže izazivaju
suprotstavljene reakcije, budući da podrivaju tradicije zajednica. Visoku stopu
nepismenosti na teritorijama nekadašnjeg Osmanskog carstva, prvenstveno u
Bosni, Makedoniji i Kosovu, rukovodstvo AFŽ-a smatra dodatnim dokazom povezanosti „zaostalosti, religije (osobito, iako ne isključivo, Islama) i potlačenosti
žena”33. Zakon o zabrani nošenja zara i feredže stoga su i same muslimanke
često tumačile kao poseban oblik napada na njihove zajednice, što izaziva produbljivanje jaza između muslimanki i AFŽ-ovih aktivistkinja iz drugih etničkih
grupa. Slična mišljenja su dokumentirana i među muslimankama iz Sandžaka
u Srbiji koje su otvoreno opisivale koliko ih je sramota skinuti zar u javnosti.34 U
jednoj od rijetkih autobiografija s tog područja prevedenih na engleski, Munevera
Hadžišehović, naučnica iz Sandžaka (rođena 1933. godine), govori kako se osjećala diskriminirano i izolirano zbog svog muslimanskog porijekla, ali opisuje i
podršku koju je dobila od socijalističke države, najprije kao izvrsna studentica,
potom kao naučnica zaposlena u javnom istraživačkom institutu u Beogradu, a
naposljetku kao samohrana majka tokom sedamdesetih i osamdesetih godina
prošlog stoljeća.35
Prikaz biografija muslimanki iz viših klasa pruža uvid u karakter proturječnosti
i ambivalentnosti procesa brze društvene modernizacije koja je obuhvatila žene
u Jugoslaviji nakon 1945. godine, a istovremeno prikazuju isprepletenost raznih
društvenih faktora koji su utjecali na živote žena. Obrazovanje i klasa su očito
predstavljali važne faktore političkog angažmana. Naime, u antifašističkom pokretu je učestvovao veliki broj mladih studentica, što potvrđuju biografije ostalih
žena narodnih heroina iz Bosne i Hercegovine, poput studentica Dragice Pravice
(1919-1943) i Radojke Lakić (1917-1941), te studentice i činovnice (jer nije mogla
postati učiteljica) Rade Vranješević (1914-1944). Posebno zanimljiva figura je
Sida Marjanović (rođena 1921. u Bosanskom Aleksandrovcu blizu Banje Luke),
nekadašnja učenica mostarske gimnazije i banjalučkog konzervatorija, članica
33
Socialist secularism, 16.
34
http://sandzakpress.net/ispovijesti-sandzackih-zena-nakon-prisilnog-skidanja-zara-iferedze-1951-godine
35
Hadžišehović, Munevera. A Muslim Woman in Tito’s Yugoslavia. College Station: Texas A&M
University Press, 2003.
�IZGUBLJENA REVOLUCIJA:
AFŽ IZMEĐU MITA I ZABORAVA
27
Saveza komunističke omladine i učesnica pokreta otpora. Radila je kao medicinska sestra, politička radnica i bila nadležna za radijski program i publikacije sve
do konferencije u Bosanskom Petrovcu 1942. godine. Nakon toga je učestvovala
u osnivanju odbora AFŽ-a na slobodnoj i okupiranoj teritoriji Kozare. Učestvovala
je u borbama aprila 1943. godine, kad su poginule mnoge njene saborkinje uključujući i Vahidu Maglajlić, a u oktobru iste godine rodila kćerku.36 Nakon rata je
imenovana potpredsjednicom Glavnog odbora i sekretarkom AFŽ-a u Banjoj
Luci. Nastavila je raditi u medijima, postala direktorica poduzeća Bosnafilm, te
napisala scenarije za nekoliko angažiranih dokumentaraca, te za čuveni partizanski film Bitka na Neretvi, o bitki u kojoj je i sama učestvovala.37 Kasnije se bavila
diplomatijom, uglavnom na polju kulturne razmjene, te postala prva predsjednica
Udruženja filmskih radnika Bosne i Hercegovine.
Pored učiteljica i studentica, antifašističkom pokretu su se priključivale i žene
politizirane kao dio radničke klase, kroz sindikate. S obzirom na koncentraciju
ženske radne snage u tekstilnoj industriji, u antifašističkom pokretu između dva
svjetska rata osobito su bile aktivne tekstilne radnice, koje su predvodile i nekoliko
štrajkova.38 Ovdje se izdvaja Judita Alargić (Novi Sad, 1917.), u međuratnom periodu radikalizirana kao tekstilna radnica, koja u ratu i poslijeratnih godina zauzima važne političke pozicije u Partiji i AFŽ-u. Konferenciji u Bosanskom Petrovcu
prisustvovala je kao jedina predstavnica Vojvodine, i postala članica Centralnog
odbora AFŽ-a.39 I nakon 1953. godine aktivno djeluje u socijalističkim ženskim
organizacijama (SDŽ i KDAŽ). Iako je dospjela na visoke političke pozicije, nikada
se nije prestala interesirati za sudbinu radnica, što pokazuje i njena intervencija
na sastanku rukovodstva SDŽ-a 1954. godine, kad ističe da žene u tekstilnoj industriji rade u strašnim uvjetima, za mizerne nadnice, a nemaju nikog ko bi se
brinuo o njihovoj djeci: „ti radnici bi štrajkovali u svakom drugom sistemu, ali ovo
36
Glavni odbor AFŽ, ‘Centralni odbor AFŽ-a Jugoslavija Glavnom odboru AFŽ-a BiH – biografije
narodnih odbornica’, Kutija 7, 2526/5, 1949. Kratku biografsku skicu o njoj moguće je pronaći
na listi aktivistkinja u glavnim odborima iz decembra. Na internetu je moguće pronaći samo
datum rođenja i nekoliko crtica iz života. Biografski podaci također su preuzeti iz sljedećih knjiga:
Himka Maglajlić-Hadžihalilović, Rođena za burno doba: životni put narodnog heroja Vahide Maglajlić.
Kragujevac: Dečje Novine, 1977. Lukić, Dragoje, Rat i djeca Kozare, Narodna Knjiga, 1984.
37
Sida Marjanovic, Na Neretvi… (Sarajevo, 1950).
38
Lagator, Špiro i Čukić, Milorad. Partizanke Prve proleterske. Beograd, Export-press, 1978. Kecman,
Jovanka Žene Jugoslavije u radničkom pokretu i ženskim organizacijama 1918-1941. Beograd:
Narodna knjiga, 1978.
39
Vidjeti biografske prikaze koje je sakupila Gordana Stojaković
http://www.zenskestudije.org.rs/01_o_nama/gordana_stojakovic/AFZ/afz_licnosti.pdf
�28
CHIARA BONFIGLIOLI
BIOGRAFIJE AKTIVISTKINJA AFŽ-A:
INTERSEKCIONALNA ANALIZA ŽENSKOG DJELOVANJA
je socijalistička zemlja i ljudi razumiju situaciju, ali mi smo dužni da im pomognemo
koliko god možemo.”40
Ovaj citat pokazuje sve proturječnosti pokušaja rješavanja rodne i klasne nejednakosti unutar socijalističkog sistema. Aktivistkinje su ih bile itekako svjesne. U
narednom poglavlju ću analizirati kako se Antifašistički front žena krajem četrdesetih i početkom pedesetih prošlog stoljeća hvata u koštac sa etničkim i klasnim
razlikama među ženama, osobito kada se radi o ženama iz ruralnih područja.
Istražit ću i jaz između socijalističkih ideala i društvene stvarnosti, tačnije tenziju
između idealizirane slike nove socijalističke žene (pismene, zaposlene, politički
aktivne) i sveprisutne nepismenosti i političke pasivnosti žena. I ovdje me zanima
intersekcionalno tumačenje ženskog djelovanja, te utjecaj klasnih, obrazovnih i
etničkih razlika na diskurs i praksu AFŽ-a.
3. Socijalistički ideali i društvena stvarnost:
terenski rad aktivistkinja AFŽ-a
Antifašistkinje su i nakon rata snažno motivirane borbenim duhom antifašističkog
pokreta otpora. Partizani su pobjedu izvojevali zahvaljujući neprestanom aktivizmu i žrtvovanju za oslobođenje zemlje, u velikoj mjeri zahvaljujući i političkom
učešću žena. Stoga se smatralo da je masovna mobilizacija i dalje neophodna za
obnovu razrušene zemlje i zaštitu takozvanih tekovina revolucije, to jest radikalne
transformacije klasnih i imovinskih odnosa s ciljem poražavanja političkih i klasnih neprijatelja. Prateći sovjetski model, jugoslavensko rukovodstvo nakon 1945.
godine sve radikalnije poziva na klasnu borbu na nacionalnom i internacionalnom
nivou, što u konačnici dovodi do sukoba sa sovjetskim rukovodstvom. Raskidom
Jugoslavije sa Sovjetskim Savezom, 1948. godine ova radikalna pozicija postaje
još izraženija, barem u periodu neposredno nakon raskida kad se Jugoslavija
našla izolirana na međunarodnoj sceni, te je stanovništvo trebalo mobilizirati za
podršku vlastima. Stoga krajem četrdesetih i početkom pedesetih prošlog stoljeća vlast snažno promovira političku mobilizaciju i društvenu kontrolu, a „pasivnost” u političkom životu smatra se najvećim grijehom. Politizirane rukovoditeljice, mahom odrasle u gradskim sredinama i obrazovanije od većine ženskog
stanovništva, sa dugogodišnjim iskustvom borbenosti još od međuratnog perioda,
i dalje djeluju u duhu požrtvovnosti i neprestane političke mobilizacije, i svoje
vrijednosti nastoje širiti i među „ženskim masama”.
40
Beograd, Arhiv Jugoslavije, fond 354: kutija 1: Zapisnici i stenografske zabilješke sa sastanaka
upravnog odbora i sekretarijata SZDJ i sa savetovanja SZDJ 1954-1961. Zapisnik 6.3.1954, p. X/3.
�IZGUBLJENA REVOLUCIJA:
AFŽ IZMEĐU MITA I ZABORAVA
29
Kakvu je zapravo socijalističku „novu ženu” promovirao AFŽ i kako se taj ideal
provodio u praksi? Šta su aktivistkinje očekivale i kako su se suočavale sa stvarnošću života žena širom zemlje, posebno u Bosni i Hercegovini? Za spoznavanje
prirode tih ideala i predodžbi može poslužiti agitprop-štampa namijenjena ženama. Neposredno prije oslobođenja, Nova žena objavljuje značajan uvodnik kojim se
Bogomir Brajković obraća Hrvaticama u Bosni i Hercegovini, navodeći da se veliki
broj Hrvatica već priključio partizanskoj borbi, ali da jedan dio hrvatske zajednice
još uvijek ne uspijeva odabrati ispravan politički put. Uvodnik eksplicitno navodi
da hrvatske i muslimanske žene pate od iste zaostalosti kao i Srpkinje u Kraljevini
Jugoslaviji, ali da su se ove potonje uspjele osloboditi kroz partizansku borbu. Srpkinje su u borbama u Bosni i Hercegovini učestvovale u puno većem broju, što se
može objasniti i činjenicom da ih je proganjao kolaboracionistički režim Nezavisne
države Hrvatske u čijem se sastavu nalazila i Bosna i Hercegovina.41 Hrvatice iz
BiH pozvane su da se pridruže borbi povodeći se primjerom Hrvatica iz Hrvatske
koje su značajno doprinijele pokretu otpora u Istri, Lici, Slavoniji i Dalmaciji.
Hrvatice se izričito pozivaju na sestrinstvo s muslimakama i Srpkinjama, a u ime
zajedničkog iskustva žrtve pod čizmom zajedničkog neprijatelja (okupatorskih
snaga Osovine i domaćih kolaboracionista).42 S jedne strane, časopis AFŽ-a pokušava ublažiti etnički sukob među ženama i, kako kaže Jelena Batinić, igrati
ulogu „međuetničkog medijatora”43, propagirajući doktrinu koja će na koncu biti
definirana kao „bratstvo i jedinstvo”. S druge strane je pri izradi strategija za masovnu međuetničku mobilizaciju žena valjalo uzeti u obzir i etničke podjele.
Razlike među ženama nisu bile uvjetovane samo etničkom pripadnošću, nego,
što je još važnije, stupnjem političke osviještenosti, ali se često dešavalo da se ta
dva faktora preklope, kao u gorenavedenom slučaju Hrvatica i Srpkinja. Jedan od
uvodnika Nove žene iz 1946. godine razmatra činjenicu da su žene postale istinska
politička sila. Na žalost najangažiranijih aktivistkinja koje pokušavaju mobilizirati
žene, većinu se žena ipak nije moglo smatrati antifašistkinjama. Uvodnik iznosi
da depolitiziranim ženama valja prilaziti s razumijevanjem i pažnjom, jer su sve
žene žrtve fašizma, i one pasivne i one koje su ponašaju opozicionarski. Stav ovih
41
Vidjeti: Jancar-Webster, Women & revolution in Yugoslavia, i Batinić, Women and Yugoslav partisans.
42
„Srpska žena, čije je neizmjerne patnje ovjekovečio veliki hrvatski pjesnik Vladimir Nazor u
svojoj pjesmi „Majka pravoslavka”, pruža ruku hrvatskoj i muslimanskoj ženi i želi da zajednički
liječe rane koje im je nanio zajednički neprijatelj. I rodoljubive svjesne Hrvatice gledaju u srpskim
i muslimanskim ženama svoje sestre. To sestrinstvo, posvećeno nevinom krvlju bezbrojnih žrtava,
sve bosansko-hercegovačke žene moraju čuvati kao svetinju. „Nova žena, br.2, 5, „Hrvatice Bosne i
Hercegovine”.
43
Batinić, Women and Yugoslav partisans, str. 218.
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potonjih tumači se kao rezultat neznanja ili negativnog utjecaja članova porodice, posebno u slučaju žena seljanki i radnica. Samo se nekolicinu žena moglo
smatrati istinskim neprijateljima, a to su kolaboracionistkinje lakog morala, ili
klasni neprijatelji – žene koje su u prijašnjoj Jugoslaviji živjele od rada drugih i
priželjkivale povratak prijeratnog stanja. Uvodnik poziva antifašistkinje na otpor
„sektaštvu”, posebno u slučaju srpskih aktivistkinja i njihove podozrivosti prema
muslimankama ili Hrvaticama koje su osvojile određeni stupanj političke odgovornosti.44 Klasna borba morala je nadjačati postojeću etničku mržnju i podjele,
i žene su pozvane na zajedničku mobilizaciju u ime općeg dobra. Istovremeno je
trebalo podići političku svijest među ženama različitih političkih orijentacija, da bi
se pridobile simpatije ženskog građanstva na marginama javnog života.
Krajem četrdesetih AFŽ počinje iznutra stvarati preduvjete za ženski aktivizam
kroz masovne kampanje opismenjavanja i masovno regrutiranje u dobrovoljne
radne brigade i novu industrijsku radnu snagu. Članice AFŽ-a učestvuju i u osnivanju struktura socijalne skrbi za siročad, te porodiljskih klinika i jaslica za djecu
radnica. Dijeleći kulturni, ekonomski i politički kapital sa takozvanim pasivnim
ženama, rukovodstvo AFŽ-a pokušava među ženama učvrstiti legitimitet socijalističkog režima i rad žena iskoristiti za obnovu i mobilizaciju. Ali se ipak često
očituje slabost političkih „kadrova” na lokalnom nivou, kao i činjenica da ova organizacija ne dopire i ne uključuje sve žene diljem zemlje – naročito u ruralnim
područjima. Unatoč socijalističkim idealima jasno izraženim u propagandnim
materijalima poput ženske štampe, rukovodstvo AFŽ-a bilo je duboko svjesno
poteškoća u mijenjanju položaja žena. Na plenumu Glavnog odbora AFŽ-a BiH
održanog u martu 1948. godine, istaknuta bh. rukovoditeljica Dušanka Kovačević
izražava žaljenje što ova organizacija nije uspjela doprijeti do svih žena, posebno
onih u selima, zbog jaza između gradske i seoske realnosti. Ona eksplicitno navodi
da organizacija mora uključiti i iskoristiti snagu i sposobnost seoskih žena:
Drugarice, meni je na ovom sastanku pao u oči odnos prema ženi-seljanki,
kada su pojedine drugarice govorile da su žene-seljanke nepismene,
da nema sposobnih žena itd. Mi, drugarice, ne možemo tako govoriti. Ne
možemo govoriti o nesposobnosti žene-seljanke, ne možemo i nećemo da
slušamo o tome i ne možemo postaviti uvijek stvar tako: da imamo više
građanki, učiteljica, itd. bilo bi lako. Da vidite šta bi mi onda uradili. Mi
hoćemo da od seljanke stvorimo rukovodioca. Ona je pokazala u ratu šta
44
Nova žena: God. 1, br. 6, ‘Pitanja, u koja treba da se udubimo’, 15, 1945.
http://afzarhiv.org/files/original/74c7a03e1f6ad2c383759272bb8da3da.pdf
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može, ona je dala ogromno mnogo u ratu, ona je veliki patriota naše zemlije
i njoj treba nauke. To je naš dug prema toj ženi i mi joj moramo pomoći.
Treba se pomučiti oko toga da uzdignemo još seljanki rukovodioca.45
Ovaj govor dokazuje da su rukovoditeljice AFŽ-a bile svjesne neoslobođenog potencijala žena sa sela. Ispostavilo se, međutim, da je obrazovati kadrove u selima
krajnje teško, jer najbolje aktivistkinje često prelaze iz ćelija AFŽ-a u lokalne
institucije, i radije rade za Narodni front, nego među ženama (Sklevicky je detaljno
analizirala ovaj problem).46 Često se istaknuti članovi Partije protive učešću svojih
supruga u radu AFŽ-a i ometaju aktivnosti lokalnih ogranaka ove organizacije.47
Izvještaji iz Vareša pružaju primjer takvih dešavanja.48 Članice AFŽ-a u selima
uglavnom su bile domaćice, sa tri ili četiri razreda osnovne škole, politizirane
uslijed ratnih gubitaka i učešća članova svojih porodica u ratu. Razina njihove
političnosti, međutim, nije uvijek bila zadovoljavajuća, posebno kad se radilo
o rukovoditeljskim sposobnostima. Na popisu biografskih skica članica AFŽ-a
koje su pohađale političku obuku u Sarajevu, mnoge su polaznice opisane kao
nedorasle rukovoditeljskim pozicijama. Neadekvatnosti su najčešće proizlazile
iz nedostatnog obrazovanja ili ograničenja osobne naravi (“tiha”, “šutljiva”, “voli
intrigirati”, “ne voli da diskutuje”, “nedisciplinovana”, “nije dovoljno bistra”, “prilično
zaostala, skoro je skinula zar”). Nepodobnima za rukovođenje lokalnih odbora smatrane su i žene premlade, prestare ili lošeg zdravlja, ili „nesređenog porodičnog
života”. Mnoge kandidatkinje su iskazale potencijal za politički angažman, ali
45
Glavni odbor AFŽ, ‘Zapisnik IV plenuma Glavnog odbora AFŽ-a održanog u Sarajevu,
13. marta 1948.’, Arhiv Bosne i Hercegovine Sarajevo, Kutija 5, 2912/ 32, 1948.
46
Sklevicky, Konji, Žene, Ratovi, str. 120-121; 137.
47
Bonfiglioli, Women’s Political and Social Activism.
48
„U sreskoj organizaciji Vareša je jedna velika greška što drugarica koja je rukovodioc organizacije
živi partiskim životom u mjesnoj organizaciji pa radi čega ona svoje težište rada baca na mjesne
zadatke dok zadatke po sreskoj organizaciji AFŽ-a radi toga zapostavlja (...) U Varešu žena
sekretara SNO neće da radi u organizaciji AFŽ-a i to uvijek i svagdje naglašava. ” Glavni odbor
AFŽ, ‘Zapisnik 1. oktobar 1950’, Arhiv Bosne i Hercegovine Sarajevo, Kutija 8, 4288/?, 1950. U
drugom izvještaju organizaciona situacija u Varešu okarakterizirana je kao veoma loša. Također
se napominje da supruge članova partije i istaknutih ličnosti ne žele raditi, a da ih njihovi muževi
opravdavaju. U izvještaju se također tvrdi da je lokalnim ženama puno više stalo do Katoličke
Crkve nego do bilo koje konferencije AFŽ-a ili Narodnog fronta. Na primjer, supruga jednog
lokalnog sekretara uredno je posjećivala katoličke mise, ali se nije pojavljivala na sastancima
AFŽ-a, zato što nije bila u dobrim odnosima sa jednom od aktivistkinja, iako su tokom rata obje
bile partizanke. Također, muslimanski članovi partije nisu dozvoljavali svojim ženama da skinu zar.
Glavni odbor AFŽ, ‘Sreski odbor AFŽ Vareš Oblasnom odboru AFŽ –godišnji izvještaj o radu’, Arhiv
Bosne i Hercegovine Sarajevo, Kutija 8, 91/1, 1949.
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su trebale dodatnu obuku i obrazovanje. U većini slučajeva, ali ne uvijek, izbor
lokalnih rukovoditeljica ovisio je o njihovom stepenu obrazovanosti i spremnosti da
uče. Dakle, idealna seoska rukovoditeljica morala je biti otvorena, disciplinirana,
vrijedna, željna znanja i spremna pomoći drugima.49
Uvidjevši koliko je teško obučiti lokalne kadrove i premostiti jaz između urbanog
i ruralnog, rukovodstvo AFŽ-a počinje insistirati na obrazovanju i poboljšanju
životnog standarda, pošto se emancipacija žena u seoskim zajednicama dovodila
u usku vezu sa društvenim razvojem. U govoru Vide Tomšič, predsjednice AFŽ-a,
poslanog iz Centralnog odbora u Beogradu u Glavni odbor u BiH u septembru
1948. godine, navodi se da je zaostalost žena zaostavština stare Jugoslavije i da
je zbog toga rad sa ženama izuzetno važan. Govoreći u svoje ime i u ime ostatka
rukovodstva AFŽ-a, ona kaže:
Mi moramo ženu naučiti da mrzi svoju neravnopravnost koja se danas još
kod mnogih hiljada njih praktički krije iza feredže i drugih, iako manje vidnih
navika, mi moramo osloboditi mase žena od sujeverja, raznih predrasuda
itd. Isto tako moramo preko rada naših organizacija očistiti, okrečiti, oprati
naše kuće, izbaciti iz nijh srednjevekovna ognjišta, unijeti u kuće krevet,
naučiti održavanju čistoće i osnovnih higijenskih uslova (...) mi ne možemo
zamisliti izgradnju socijalizma bez istovremenog podizanja standarda života,
a naročito bez istovremenog podizanja težnje za poboljšanjem života naših
radnih masa, naročito na selu.50
Promoviranje obrazovanja žena i higijenskih standarda bilo je važno, kako za
smanjivanje stope smrtnosti novorođenčadi u čitavoj zemlji, tako i za težnju socijalističke države da svima, a posebno ženama, djeci i ratnim invalidima, osigura
socijalnu zaštitu i pomoć. Stoga AFŽ znatan dio svojih aktivnosti usmjerava na
49
Primjer opisa manje uspješne polaznice: „D.B., Bos. Dubica, rodjena 1923 godine, završila 4
razreda osnovne škole, pretsjednica SO AFŽ-a. Iako je mlada i ima uslove da se razvija nije
pokazala naročito interesovanje za učenje. Ne osjeća se odgovorna i nije disciplinovana u radu.
Ukoliko bi bila rukovodilac potrebno joj je ukazati na te greške. Dosada nije politički bila uzdignuta
te treba više da čita i uči.” Uspješne polaznice opisivale su se na sljedeći način: „N.D., Mostar
grad, rod.1918 god., završila 4 razreda srednje škole. Ima uslove da bude samostalan rukovodilac,
pozna rad organizacije AFŽ-a i nastoji da ga još bolje upozna. Disciplinovana je i ima volju za
učenje. Zauzima pravilan stav prema svim političkim događajima. Ima drugarski odnos prema
drugaricama i voljna je da i ostalim pomogne u učenju.” Oblasni odbor AFŽ Sarajevo, ‘Glavni odbor
AFŽ BiH Oblasnom odboru AFŽ BiH - karakteristke polaznica političkih kurseva’, Arhiv Bosne i
Hercegovine Sarajevo, Kutija 9, 352/6, 1950.
50
Glavni odbor AFŽ, ‘Centralni odbor u Beogradu Glavnom odboru AFŽ-a Bosne i Hercegovine – o
podizanju standarda života radnih ljudi’, Arhiv Bosne i Hercegovine Sarajevo, Kutija 5, 2051/1, 1948.
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obrazovanje stanovništva, promoviranje novih životnih navika i podizanje životnog
standarda. Koliko su istaknute aktivistkinje AFŽ-a vjerovale u seoske žene i njihovu
sposobnost da poboljšaju svoju svakodnevicu možda najbolje ilustrira biografija
Rajke Borojević, još jedne figure koja se ističe u radu ove organizacije. Rajka
Borojević je bila učiteljica i partizanka iz Hercegovine koja se u ratu sa mužem i
dvoje djece sklonila na selo u Srbiju, gdje im je pomoglo lokalno stanovništvo, zbog
čega im je bila neizmjerno zahvalna i osjećala prema njima dug. Rajka Borojević
je zajedno sa mužem u Banjoj Luci osnovala Vitaminku, tvornicu za preradu voća i
povrća, a početkom pedesetih seli u selo Donji Dubac i 1954. godine počinje raditi
prve radionice sa seoskim ženama. Kasnije je u Dragačevu osnovala tkalačku
zadrugu koja je do kraja šezdesetih zapošljavala 420 žena.51
Prije učešća u plenumu Centralnog odbora AFŽ-a krajem četrdesetih, Rajka
Borojević je u Banjoj Luci organizirala obuku iz politike i kulture za seoske
žene. Tokom gorenavedenog plenuma u Sarajevu, imala je priliku govoriti o tim
obukama i opisati programe osmišljene za seoske žene. Žene su učestvovale u
konferencijama, posjećivale domove za djecu, dom za invalide i brojne tvornice
gdje su upoznale „mnoge udarnice o kojima su prije samo slušale a nisu vjerovale
kada se na konferenciji o njima pričalo”. Te žene sa sela vidjele su kako se
štampaju knjige i novine, išle u pozorište i kino, te prisustvovale raznim političkim
događajima. Te žene su bile „raspoređene po kučama naših najboljih aktivistkinja
tako da su imale prilike da vide i u kući kako se kuha, podižu djeca, da nauče
sve ono što selo još nema”.52 Borojevićka je govorila i o školovanju i stanju u
sirotištima, te pozvala aktivistkinje AFŽ-a da posjete sirotišta i da ratnoj siročadi,
čiji su se roditelji žrtvovali za oslobođenje zemlje, pruže prijeko potrebnu ljubav
i nježnost. I u kasnijoj autobiografskoj knjizi, gdje Borojevićka opisuje svoj rad u
Donjem Dubcu pedesetih godina prošlog stoljeća, primjetna je slična kombinacija
pedagoškog pristupa, etike brige i solidarnosti. Borojevićka opisuje poteškoće
koje je morala savladati pri organiziranju prve radionice sa lokalnim seoskim
ženama u ruralnoj Srbiji i svoje emocije nakon dolaska u selo poslije rata:
51
Borojević, Rajka. Iz Dubca u svet Beograd: Etnografski muzej, 2006., prvo izdanje iz 1964. Vidjeti
također Natalja Herbst, ‘Women in Socialist Yugoslavia in the 1950s. Primjer Rajke Borojević i
ženske kooperative Dragačevo, Kersten-Pejanić, Roswita, Rajilić, Simone u: Christian Voß, (ur.),
Doing Gender-Doing the Balkans. München, Berlin, Washington D.C. : Verlag Otto Sagner, 2012.
Vidjeti i nedavni umjetnički projekt „Uzeti zajedničku stvar u svoje ruke” inspiriran Rajkom
Borojević, kojeg je pokrenula njena unuka Ana Džokić (pristupljeno 19.10.2016.)
http://www.stealth.ultd.net/stealth/25_taking.common.matter.into.your.own.hands.html
52
Glavni odbor AFŽ, ‘Zapisnik IV plenuma Glavnog odbora AFŽ-a održanog u Sarajevu 13. marta
1948’, Arhiv Bosne i Hercegovine Sarajevo, Kutija 5, nedostaje broj dokumenta/7, 1948.
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Naročito se radujem što opet, kao i za vreme rata, osećam bliskost sa ovim
narodom. Razmišljam kako bi im pomogla. Ta ideja nije od juče. Nosim je još
iz ratnih dana. Ponela sam je odavde — kao obećanje samoj sebi. Ženama
sam najbliža. One sve više dolaze. Presvučene, doterane kao za praznik.
Poveravaju mi svoje muke. Posavetujem koliko umem. Pokazujem im i
poslove iz domaćinstva, govorim o podizanju i vaspitanju dece. Vidim — sve
je to na parče i sasvim malo.53
U nastavku dnevnika Borojevićka opisuje svoj susret sa lokalnim običajima i
sujevjerjem, te borbu protiv niskih higijenskih standarda u svakodnevnom životu
seoskih žena, kao i pri porađanju i odgajanju djece. Dugo joj je trebalo da uvjeri
muževe da je obuka korisna njihovim suprugama. Ova aktivistkinja je čak javno
osudila muškarca koji je svoju ženu pretukao zbog učešća u obuci, a preko
članka objavljenog u beogradskom dnevnom listu Politika (nije, doduše, navela
njegovo ime, ali je zaprijetila da će otkriti njegov identitet ponovi li se nešto
slično). Časovi koje je držala u Donjem Dubcu sastojali su se od teorijskog dijela
(kućna higijena, ženska higijena i seksualno obrazovanje, prva pomoć, vaspitanje
djece, alkoholizam, ishrana, bonton) i praktičnog dijela (kuhanje i posluživanje,
pripremanje zimnice, pravljenje sapuna, bojenje tkanine, pletenje i šivanje,
sakupljanje aromatskog i ljekovitog bilja, pčelarstvo, uzgajanje malina, ručni rad,
pjevanje).54 Žene su kilometrima hodale iz obližnjih sela da bi učestvovale na tim
radionicama. Te žene su imale priliku posjetiti Beograd i po prvi put u životu otići
u kino, a kasnije su išle u Sarajevo, Banju Luku, Kumrovec (Titovo rodno mjesto) i
Zagreb. Tkalačka zadruga u Dragačevu počela je raditi početkom šezdesetih; cilj
je bio osigurati ekonomsku neovisnost žena. Položaj žena u selu postepeno se
poboljšavao, a 1967. godine u novootvorenom Domu kulture čak je održano i finale
takmičenja za „najboljeg muža”, gdje su žene otvoreno ocjenjivale najpodobnije
buduće partnere, o čemu je tada snimljen i dokumentarni film.55 Izgradnja Doma
kulture finansirana je zahvaljujući sijelima za izbor „najboljeg muža” prethodno
organiziranim u okolnim selima.56
Aktivizam Rajke Borojević, započet sa AFŽ-om i nastavljen dugo nakon gašenja
te organizacije, odličan je primjer kombinacije utopijskih imaginarija, kolektivnih
vrijednosti i individualnih težnji ljevičarskog rukovodstva da širom Jugoslavije
emancipira žene, osobito one sa sela. Mnoge žene koje su iskusile partizansku
53
Borojević, Rajka Iz Dubca u svet, 7.
54
Ibid., Iz Dubca u svet, 39.
55
https://vimeo.com/134070626
56
http://www.stealth.ultd.net/stealth/25_taking.common.matter.into.your.own.hands.html
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borbu usvojile su socijalističke vrijednosti i nastojale poboljšati položaj žena, posebno društveni i ekonomski, u skladu sa idejom da se ukupni društveni napredak
ne može postići bez poboljšanja položaja žena. Iako je bilo naznaka društvene
kontrole i emancipacije od vrha nadole, aktivistkinje AFŽ-a bile su svjesne situacije na terenu i postojanja jaza između socijalističkih ideala i stvarnosti, ali su
taj jaz pokušavale premostiti kako su znale i umjele, dijeleći sa drugim ženama
društveni, ekonomski i kulturni kapital.
4. Zaključak
Ovaj rad pruža intersekcionalnu interpretaciju položaja žena u Antifašističkom
frontu žena (AFŽ), zastupajući stanovište da je svu složenost položaja žena u toj
organizaciji moguće razumjeti tek kroz podrobnije istraživanje društvenih razlika
među ženama. Radom se nastoje prevazići dominirajuća tumačenja organizacione
dinamike AFŽ-a te se, umjesto naglašavanja suprotnosti interesa državnih interesa
i interesa žena, predstavljaju biografije nekolicine ključnih aktivistkinja (Vahida
Maglajlić, Didara Dukazdjini, Sida Marjanović, Judita Alargić i Rajka Borojević)
da bi se prikazala važnost individualnih težnji žena ka ravnopravnosti, slobodi i
socijalnoj pravdi, kao i razni načini pretočavanja tih težnji u političko djelovanje.
AFŽ, kako tvrdim u ovom radu, nije bio samo instrument političke mobilizacije i
društvene kontrole, već i način jačanja solidarnosti i brige kroz zajedničko sudjelovanje u kulturnom, političkom i društvenom kapitalu. Rukovodstvo AFŽ-a,
sačinjeno uglavnom od obrazovanih žena s političkim iskustvom čije je djelovanje
bilo ukorijenjeno u revolucionarnom duhu partizanskog otpora, pokušalo je svoje
vrijednosti propagirati među nepismenim apolitičnim ženama i premostiti jaz
između grada i sela. Bile su ustanovljene hijerarhije između politički aktivnih i
pasivnih žena, posebno u odnosu na muslimanke koje su bile smatrane nazadnima
i primoravane na skidanje zara. Bez obzira na to, društvena i politička važnost
seoskih žena bila je prepoznata zahvaljujući njihovom doprinosu antifašističkoj
borbi, a na etničke i vjerske identitete gledalo se kao na nešto promjenjivo,
nešto što se može postepeno transformirati obrazovanjem, znanjem i političkim
djelovanjem. Aktivistkinje AFŽ-a su, iskusivši ove transformacije na svojoj koži,
željele i drugim ženama ponuditi sličnu priliku.
Dakle, među članicama AFŽ-a postojale su ogromne razlike u smislu etničke i
klasne pripadnosti, političkih stavova i obrazovanosti, kao i političke i društvene
moći. Ali je ova organizacija poticala žene na prevazilaženje podjela i razlika
između grada i sela, između različitih nacionalnih grupa i klasa. Aktivistkinje AFŽ-a
su, uprkos svim poteškoćama, propagirale socijalistički ideal ravnopravnosti i
�36
CHIARA BONFIGLIOLI
BIOGRAFIJE AKTIVISTKINJA AFŽ-A:
INTERSEKCIONALNA ANALIZA ŽENSKOG DJELOVANJA
emancipacije žena, organizirajući programe opismenjavanja, kurseve o higijeni,
volonterske radne brigade i razne oblike lokalne mobilizacije. Arhiv AFŽ-a je
svjedočanstvo raznovrsnosti kapilarnog djelovanja i, s obzirom na preciznost i detaljnost izvještaja s terena, predstavlja dragocjen izvor ženske historije. Arhivska
građa AFŽ-a omogućava nam otkrivanje razlika među općinama, regijama i
republikama, i poređenje položaja žena unutar nejednako razvijene jugoslavenske
federacije. Kroz Arhiv također možemo analizirati kako su se federalne direktive
o ženskoj emancipaciji tumačile i provodile na lokalnom nivou. I individualne
životne priče žena, kako pokazuje ovaj rad, još su jedna ključna tema koju bi
valjalo dodatno istražiti koristeći se arhivskom građom, usmenom historijom,
memoarima i sekundarnom literaturom objavljenom tokom socijalističke ere.
Iako se memoari, biografije i zbirke priča o partizankama pisani u socijalizmu
obično smatraju ideološki pristrasnim i hagiografskim, u njima su sadržane korisne historijske informacije o dominantnim vrijednostima i predodžbama tog
doba. Ovaj rad zaključujem citiranjem posljednjeg pasusa autobiografije Rajke
Borojević koji ističe važnost memoara za historijsko istraživanje i naglašava
utopijske vrijednosti koje su nadahnjivale rukovoditeljice AFŽ-a:
Pruga Beograd-Bar primaknuće i ova sela većim centrima. Auto-put
Beograd-Titovo Užice biće upola kraći od onog preko Kragujevca. Putevi,
pruge, domovi, škole, dalekovodi... prodiru sve dalje, sve dublje u brda. U
nekadašnje zabačene krajeve. Doći će vreme kada će se došljak čuditi:
zar je Dubac bio zabačeno selo? Sela se menjaju sve bržim tempom. I ova.
Koliko ih je već izmenila elektrifikacija. I u selima, neminovno, staro ustupa
mesto novom. Pešačim prema Busenjači. Tačno je tako — samo pola sata
pješačenja. Pevam i sećam se onih vrlo, vrlo teških putovanja i teškoća u
radu. Bilo ih je mno-o-o-go. To je sudbina pionira. Ali — lepa je borba za
novo, za bolje! Zaista niču nove žene. I zato sam vesela.57
57
Borojević, Iz Dubca u svet, 223.
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Arhivska građa
Glavni odbor AFŽ, ‘Sreski odbor Teslić Zemaljskom odboru AFŽ-a – povjerenstvo za
štampu’, Arhiv Bosne i Hercegovine Sarajevo, Kutija 3, 1178/1, 1947.
Glavni odbor AFŽ, ‘Sreski odbor AFŽ-a Zemaljskom odboru AFŽ-a – mjesečni izvještaj za
oktobar i novembar’, Arhiv Bosne i Hercegovine Sarajevo, Kutija 3, 1290/1, 1947.
Glavni odbor AFŽ, ‘Centralni odbor AFŽ-a Jugoslavija Glavnom odboru AFŽ-a BiH –
biografije narodnih odbornica’, Kutija 7, 2526/5, 1949.
Beograd, Arhiv Jugoslavije, fond 354: kutija 1: Zapisnici i stenografske zabilješke sa
sastanaka upravnog odbora i sekretarijata SZDJ i sa savetovanja SZDJ 1954-1961.
Zapisnik 6.3.1954, p. X/3.
Glavni odbor AFŽ, ‘Zapisnik IV plenuma Glavnog odbora AFŽ-a održanog u Sarajevu, 13.
marta 1948.’, Arhiv Bosne i Hercegovine Sarajevo, Kutija 5, 2912/ 32, 1948.
Glavni odbor AFŽ, ‘Zapisnik 1. oktobar 1950’, Arhiv Bosne i Hercegovine Sarajevo, Kutija
8, 4288/?, 1950.
Glavni odbor AFŽ, ‘Sreski odbor AFŽ Vareš Oblasnom odboru AFŽ –godišnji izvještaj o
radu’, Arhiv Bosne i Hercegovine Sarajevo, Kutija 8, 91/1, 1949.
Oblasni odbor AFŽ Sarajevo, ‘Glavni odbor AFŽ BiH Oblasnom odboru AFŽ BiH –
karakteristkinje polaznica političkih kurseva’, Arhiv Bosne i Hercegovine Sarajevo,
Kutija 9, 352/6, 1950.
Glavni odbor AFŽ, ‘Centralni odbor u Beogradu Glavnom odboru AFŽ-a Bosne i Hercegovine
– o podizanju standarda života radnih ljudi’, Arhiv Bosne i Hercegovine Sarajevo,
Kutija 5, 2051/1, 1948.
Glavni odbor AFŽ, ‘Zapisnik IV plenuma Glavnog odbora AFŽ-a održanog u Sarajevu
13. marta 1948’, Arhiv Bosne i Hercegovine Sarajevo, Kutija 5, nedostaje broj
dokumenta/7, 1948.
Bibliografija
Archer, Rory, Duda, Igor and Paul Stubbs, eds., Social inequalities and discontent in Yugoslav
Socialism. Farnham: Ashgate, 2016.
Ballinger, Pamela, and Kristen Ghodsee, “Socialist Secularism. Religion, Modernity, and
Muslim Women’s Emancipation in Bulgaria and Yugoslavia, 1945-1991”, Aspasia,
5, 2011.
Batinić, Jelena, Women and Yugoslav Partisans: A History of World War II Resistance. New
York: Cambridge University Press, 2016.
Beoković, Mila, Žene heroji. Sarajevo: Svjetlost, 1967.
Bonfiglioli, Chiara, Revolutionary Networks. Women’s Political and Social Activism in Cold War
Italy and Yugoslavia (1945-1953), doktorska disertacija, University of Utrecht, 2012.
�38
CHIARA BONFIGLIOLI
BIOGRAFIJE AKTIVISTKINJA AFŽ-A:
INTERSEKCIONALNA ANALIZA ŽENSKOG DJELOVANJA
Bonfiglioli, Chiara, “Nomadic Theory as an Epistemology for Transnational Feminist
History” in Iris van der Tuin and Bolette Blagaard, eds., The Subject of Rosi Braidotti
London:Bloomsbury, 2014.
Bonfiglioli, Chiara, “Women’s Political and Social Activism in the Early Cold War Era: The
Case of Yugoslavia”, Aspasia, 8, 2014.
Borojević, Rajka, Iz Dubca u svet. Zadružna knjiga, 1964.
Burton, Antoinette M., Archive stories: facts, fictions, and the writing of history Durham, NC:
Duke University Press, 2005.
De Haan, Francisca, et. al. “Forum: Ten Years After, Communism and Feminism Revisited”,
Aspasia, 10, 2016.
Emmert, Thomas A., “Ženski Pokret: The Feminist Movement in Serbia in the 1920s” in
Sabrina P. Ramet (ed.), Gender Politics in the Western Balkans. Women and Society
in Yugoslavia and the Yugoslav Successor States University Park: Pennsylvania State
University Press, 1999.
Funk, Nanette, “A Very Tangled Knot: Official State Socialist Women’s Organizations,
Women’s Agency and Feminism in Eastern European State Socialism,” European
Journal of Women’s Studies 21 (4), 2014.
Ghodsee, Kristen, and Kateřina Lišková, “Bumbling Idiots or Evil Masterminds?
Challenging Cold War Stereotypes about Women, Sexuality and State Socialism”,
Filozofija i Društvo, XXVII (3), 2016.
Ghodsee, Kristen, “Untangling the Knot: A Response to Nanette Funk,” European Journal
of Women’s Studies 22 (2), 2015.
Giomi, Fabio, “Introduction” in Aida Spahić et al. Women Documented. Women and Public
Life in Bosnia and Herzegovina in the 20th century. Sarajevo: Sarajevski Otvoreni
Centar, 2014.
Hadžišehović, Munevera, A Muslim Woman in Tito’s Yugoslavia. College Station, Texas A&M
University Press, 2003.
Herbst, Natalja, ‘Women in Socialist Yugoslavia in the 1950s. The Example of Rajka
Borojević and the Dragačevo Women’s Cooperative’, in Roswita Kersten-Pejanić,
Simone Rajilić, and Christian Voß, (eds.), Doing Gender-Doing the Balkans. München,
Berlin, Washington D.C.: Verlag Otto Sagner, 2012.
Hoare, Marko Attila, The Bosnian Muslims in the Second World War: A History. London: Hurst
& Co Publishers Ltd, 2013.
Jambrešić-Kirin, Renata, Dom i svijet: o ženskoj kulturi pamćenja. Zagreb: Centar za Ženske
Studije, 2008.
Jancar-Webster, Barbara, Women & revolution in Yugoslavia, 1941-1945. Denver, Colo.,
Arden Press, 1998.
Jancar-Webster, Barbara, “Women in the Yugoslav National Liberation Movement” in
Sabrina P. Ramet (ed.) Gender Politics in the Western Balkans. Women and Society
in Yugoslavia and the Yugoslav Successor States. University Park: Pennsylvania State
University Press, 1999.
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Kecman, Jovanka, Žene Jugoslavije u radničkom pokretu i ženskim organizacijama 1918194.1 Beograd: Narodna knjiga, 1978.
Lagator, Špiro Lagator and Milorad Čukić, Partizanke Prve proleterske. Beograd: Exportpress, 1978.
Lukić, Dragoje, Rat i djeca Kozare. Beograd: Narodna Knjiga, 1984.
Lutz, Helma, Vivar, Maria Teresa Herrera, and Linda Supik (eds)., Framing intersectionality:
debates on a multi-faceted concept in gender studies. Burlington, Ashgate, 2011.
Maglajlić-Hadžihalilović, Himka, Zapisi o Vahidi Maglajlić. Banjaluka: Glas, 1973.
Maglajlić-Hadžihalilović, Himka, Rođena za burno doba: životni put narodnog heroja Vahide
Maglajlić. Kragujevac: Dečje Novine, 1977.
Malešević, Miroslava, Didara. Životna priča jedne Prizrenke- Beograd:Srpski genealoški
centar, 2004.
Marjanović, Sida, Na Neretvi… Sarajevo, 1950.
Mesarič, Andrea,” Wearing Hijab in Sarajevo. Dress Practices and the Islamic Revival in
Post-war Bosnia-Herzegovina”, Anthropological Journal of European Cultures, 22(2),
2013: 12-34.
Mlinarević, Gorana and Lamija Kosović, “Women’s Movements and Gender Studies in
Bosnia and Herzegovina”, Aspasia, Vol. 5, 2011.
Sklevicky, Lydia, “Emancipated integration or integrated emancipation: the case of postrevolutionary Yugoslavia” In: Angerman, A., Binnema, G., Keunen, A., Poels, V.
& Zirkzee, J. (eds.) Current Issues in Women’s History. London and New York,
Routledge, 1989.
Sklevicky, Lydia, Konji, Žene, Ratovi. Zagreb, Ženska Infoteka, 1996.
Tesija, Jelena, The End of the AFŽ – The End of Meaningful Women’s Activism? Rethinking the
History of Women’s Organizations in Croatia, 1953 – 1961, Master thesis, Department
of Gender Studies, Central European University, Budapest, 2014.
Zaharijević, Adriana, “Pawning and Challenging in Concert: Engagement as a Field of
Study”, Filozofija i Društvo, XXVII (2), 2016.
Stojaković, Gordana, Mapa AFŽ-a Vojvodine 1942-1953. Novi Sad, 2007. Dostupno na: http://
www.zenskestudije.org.rs/01_o_nama/gordana_stojakovic/AFZ/afz_licnosti.pdf
�NARDINA ZUBANOVIĆ
Crteži rapidografom
�������ŠEĆER SLADAK A BOMBONE LJUTE,
JA SE DRAGA UČITELJICE
POUZDAVAM U TE1:
ULOGA I POLOŽAJ
NARODNE (NAPREDNE)
UČITELJICE U PRIJELOMNIM
GODINAMA IZGRADNJE
NOVOG SOCIJALISTIČKOG
BOSANSKOHERCEGOVAČKOG
DRUŠTVA
Navedeno prema pismu djevojčice Vojke Beaković. Ovo kratko
pozdravno pismo ratnog siročeta koje je iz BiH prebačeno u Sloveniju
da se preko zime okrijepi i odmori, između ostalog svjedoči i o tome
kako su učiteljice čak i u ratnim godinama uspijevale uspješno
organizirati nastavu i uspostaviti prisan odnos sa đacima. Navodim
pismo u cijelosti: „Zdravo drugarice učiteljice, Prije svega pitati se
treba jesi li počela učiti drugi razred. Draga učiteljice piši mi ko je
prešao na drugi razred, ko nije. Jel prešla Milanka i Dana, dosad su
dobro učile, dok sam ja bila. Ja ovamo nijesam još počela, kažu da
ćemo učiti zimus, a na ljeto ja ću opet tamo tebi da me ti učiš. Šećer
sladak, a bombone ljute, ja se draga učiteljice pouzdavam u te.
Draga učiteljice jesi li se gotovo udala? Iz kamena voda curi molim
pismo da požuri. Evo sjedoh na jelovu klupu, uzeh pero u desnicu
ruku, a u lijevu maramicu bijelu, pismo pišem suze brišem. Draga
učiteljice pruži ruku da se rukujemo prije zore i bijela dana, cvati
ruža sitno sjeme sjećaš li se učiteljice mene. Ja se sjećam tebe, al
nemam krila da doletim tebi mila. Živio drug Tito i Staljin“. Pismo
je objavljeno u rubrici „Pisma djece iz Slovenije“ Nova žena 8 (1945),
12. U istom broju potanko je prikazan odlazak prve skupine ratne
siročadi na zimovanje u Sloveniju. Zahvaljujem Danijeli Majstorović
što mi je skrenula pozornost na ovo pismo.
1
AJLA
DEMIRAGIĆ
�48
AJLA DEMIRAGIĆ: ŠEĆER SLADAK A BOMBONE LJUTE, JA SE DRAGA UČITELJICE POUZDAVAM U TE:
ULOGA I POLOŽAJ NARODNE (NAPREDNE) UČITELJICE U PRIJELOMNIM GODINAMA
IZGRADNJE NOVOG SOCIJALISTIČKOG BOSANSKOHERCEGOVAČKOG DRUŠTVA
1. Uvodna napomena
Prve diskusije o ‘nevidljivosti’ žena u okviru jugoslavenske povijesti pokrenute
su tek sredinom 80-ih godina minulog stoljeća2, a neupitno najveći doprinos
promociji i osnaživanju feministički angažiranih povijesnih istraživanja ženskih
autonomnih organiziranja i udruživanja dala je Lydija Sklevicky, prerano preminula3
feministička teoretičarka koja je u svojim radovima4 sprovela dosljednu kritiku
tradicionalnog pristupa ‘velikim temama’ političke, vojne i diplomatske historije,
zalažući se za istraživanja i analize povijesnih mijena svakodnevnog života, odnosa
spola, roda, te općenito razvoja (nove socijalne) historije žena.5
I premda je druga polovina 80-ih prošla u znaku feministički orijentiranih radova6
i pojave novog interesa za ženska pitanja7, ovaj pozitivni istraživački trend bit
će zaustavljen kako ratnim8 tako i poratnim društveno političkim gibanjima i
2
Ovim istraživanjima prethodile su filozofske rasprave u kojima se rasvjetljava položaj žena u
socijalizmu. Usp. Nadežda Čačinovič-Puhovski, „Ravnopravnost ili oslobođenje. Teze o teorijskoj
relevantnosti suvremenog feminizma“, Žena 3 (1976): 125–128; Dunja Rihtman-Auguštin, „Moć žene
u patrijarhalnoj i suvremenoj kulturi“, Žena 4–5 (1980); Blaženka Despot, „Žena i samoupravljanje“,
Delo 4 (1981): 112–116; Nada Ler-Sofronić, „Subordinacija žene – sadašnjost i prošlost“, Marksistička
misao 4 (1981): 73–80. Pored ovih radova valja spomenutii jednu od prvih feministički orijentiranih
studija, sociologa Vjerana Katunarića, koja također ukazuje na problem reduciranja ‘ženskog pitanja’
na općedruštvena pitanja, čime se izbjegava ‘aktivno suprotstavljanje nosiocima dominacije’. Usp.
Vjeran Katunarić, Ženski eros i civilizacija smrti. (Zagreb: Naprijed, 1984), 239. Pored ovih radova je
od iznimnog značaja i Međunarodna konferencija „Drugarica žena. Žensko pitanje-novi pristup?“
organizirana u Beogradu, 1978. godine, na kojoj se po prvi put javno raspravljalo o nejednakosti žena
u socijalizmu i stvarnoj poziciji žena u različitim društveno-političkim sferama djelovanja.
3
Poginula je u saobraćajnoj nesreći 1990. godine u svojoj trideset devetoj godini.
4
Sklevicky, Lydia. „Karakteristike organiziranog djelovanja žena u Jugoslaviji u razdoblju do drugog
svjetskog rata” Polja 308 (1984); i „Žene i moć – povijesna geneza jednog interesa” Polja 309 (1984).
U ovom radu referiram prema posthumno objavljenoj knjizi radova Lydie Sklevicky, koju je priredila
Dunja Rihtman Auguštin, Konji, žene i ratovi. Zagreb: Ženska infoteka, 1996.
5
Usp. Sklevicky, Konji, žene, op.cit. str. 15.
6
Usp. zbornik radova Žena i društvo. Kultiviranje dijaloga, Zagreb: Sociološko društvo, 1987., u kojem
su zastupljeni radovi istaknutih feminističkih teoretičara i teoretičarki tog vremena: Rade Iveković,
Žarane Papić, Blaženke Despot, Lydie Sklevicky, Andree Feldman, Vesne Pusić, Željke Šporer,
Gordane Cerjan-Letica, Vere Tadić, Vjerana Katunarića, Đurđe Milanović, Jelene Zuppa, Ingrid
Šafranek, Slavenke Drakulić.
7
U Okviru bh. historiografije tih godina Senija Milišić poduzela je pionirski poduhvat istražujući procese
emancipacije muslimanske žene u BiH. Usp. Senija Milišić „Emancipacija muslimanske žene u Bosni
i Hercegovini nakon oslobođenja 1947 – 1952 (Poseban osvrt na skidanje zara i feredže)“. Magistarski rad
na Filozofskom fakultetu u Sarajevu, 1986.
8
Rat će i ovog puta, riječima Ines Price, „zaduženja, popunjavanja zacrtanih praznina koje pojedina
razdoblja ostavljaju iza sebe u znanstvenoj evidenciji ili pak savjesti pomaknuti za neka mirnija
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AFŽ IZMEĐU MITA I ZABORAVA
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kulturno-prosvjetnim politikama. Pitanja ‘ostavštine’ AFŽ-a i/ili emancipacije
žena u NOB-u i socijalizmu nanovo će se razmatrati iz feminističke vizure
tek početkom novog milenija.9 U tom kontekstu posebno je značajna pojava
nove generacije znanstvenica, u regionu i šire, koje su u okviru magistarskih i
doktorskih disertacija istraživale pojedine aspekte ženskog angažmana u NOB-u
i AFŽ-u.10
Iako unutar bh. historiografije još uvijek ne postoje naznake da će se u
dogledno vrijeme uspostaviti institucionalni okvir za sistematsko izučavanje
moderne povijesti žena,11 treba istaknuti da je kreiranjem internetskog arhiva
vremena“. Ines Prica, „ETNOLOGIJA POSTSOCIJALIZMA I PRIJE. ili: Dvanaest godina nakon
„Etnologije socijalizma i poslije“, u: Lada Feldman Čale i Ines Prica, ur. Devijacije i promašaji.
Etnografija domaćeg socijalizma, Zagreb: Institut za etnologiju i folkloristiku, 2006. str. 21.
9
Između ostalih, vidjeti: Slapšak,Svetlan. Ženske ikone XX veka, Beograd: Biblioteka XX vek – Čigoja
Štampa, 2001.; Jambrešić Kirin, Renata. Dom i svijet. O ženskoj kulturi pamćenja, Zagreb: Centar za
ženske studije, 2008.; Bosanac, Gordana. Visoko čelo: ogled o humanističkim perspektivama feminizma,
Zagreb: Centar za ženske studije, 2010;, Jambrešić Kirin, Renata i Senjković, Reana. „Legacies of
the Second World War in Croatian Cultural Memory: Women as Seen through the Media“, Aspasia:
International Yearbook of Central, Eastern, and Southeastern European Women’s and Gender History,
4, 2010. ; 71–96; Pantelić, Ivana. Partizanke kao građanke, Beograd: Institut za savremenu istoriju
– Evoluta, 2011. ; Jambrešić Kirin, Renata. „Žena u formativnom socijalizmu“, u: Refleksije vremena
1945.-1955. Zagreb: Galerija Klovićevi dvori, 2013.
10
Usp. Batinić, Jelena. „Proud to have trod in men’s footsteps: Mobilizing Peasant Women into the
Yugoslav Partisan Army in World War II”, (magistarski rad, Ohaio State University, 2001), i idem,
„Gender, Revolution, War: The Mobilization of Women in the Yugoslav Partisan movement in World
War II“ (doktorska disertacija, Stanford University 2009); Stojaković, Gordana. „Rodna perspektiva
u novinama Antifašističkog fronta žena u periodu 1945 – 1953“ (doktorska disertacija, Univerzitet u
Novom Sadu, 2011), Bonfiglioli, Chiara. „Revolutionary Networks. Women’s Political and Social Activism
in Cold War Italy and Yugoslavia (1945-1957)“ (doktorska disertacija, Utrecht University, 2012), te
Jelušić, Iva. „Founding Narratives on the Participation of Women in the People’s Liberation Struggle
in Yugoslavia“ (magistarski rad, Central European University, 2015). Neka od ovih istraživanja
nastaju na temelju prvih studija o učešću žena u NOB-u realiziranih na američkim sveučilištima.
Usp. Reed, Mary Elizabeth. „Croatian women in the Yugoslav Partisan resistance, 1941-1945“ (dok.
disertacija, University of California, Berkeley, 1980.) i Webster, Barbara Jancar. Women & Revolution
in Yugoslavia, 1941-1945, Denver: Arden Press, 1990. Većina navedenih radova naknadno su objavljeni
kao monografije.
11
Studije o ženama u poslijeratnom periodu češće nastaju u okviru nevladinih organizacija ili udruženja
građana nego pod okriljem zvaničnih institucija, odnosno odgovarajućih odjela za izučavanje
povijesti. Takav je slučaj npr. s knjigama Tanje Lazić, Ljubinke Vukašinović i Radmile Žigić, Žene u
istoriji Semberije (Bijeljina: Organizacija žena „Lara“, 2012. i Aide Spahić et al., Zabilježene – Žene i
javni život Bosne i Hercegovine u 20. vijeku. Sarajevo: Sarajevski otvoreni centar, Fondacija CURE,
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AJLA DEMIRAGIĆ: ŠEĆER SLADAK A BOMBONE LJUTE, JA SE DRAGA UČITELJICE POUZDAVAM U TE:
ULOGA I POLOŽAJ NARODNE (NAPREDNE) UČITELJICE U PRIJELOMNIM GODINAMA
IZGRADNJE NOVOG SOCIJALISTIČKOG BOSANSKOHERCEGOVAČKOG DRUŠTVA
Antifašističke borbe žena Bosne i Hercegovine i Jugoslavije12 napravljen znakovit
iskorak barem u arhiviranju građe13 o ženskom angažmanu u NOB-u i AFŽu.14 Ovaj arhiv omogućava novim generacijama znastvenica i istraživačica, ali i
umjetnica i kulturnih djelatnica, da istraže15 i ponude nove odgovore na pitanja
u vezi s nedovršenim procesima emancipacije i participacije žena u političkom,
kulturnom i prosvjetnom životu zajednice.
Zahvaljujući pozivu za sudjelovanje u izradi publikacije koja, između ostalog, ima
za cilj i afirmaciju Online arhiva Antifašističke borbe žena Bosne i Hercegovine
i Jugoslavije, dobila sam priliku da bar donekle istražim jednu od istaknutih
revolucionarnih figura – narodnu naprednu učiteljiicu, točnije njenu ulogu i zadaće
u okviru revolucionarnih aktivnosti i uspostave i izgradnje novog društvenog poretka. Usprkos činjenici da su narodne učiteljice u bh. društvu uživale ogromno
poštovanje i divljenje, one su ostale, najvećim dijelom, bezvremene heroine, simboličke figure odnosno „anonimne saučesnice, saputnice, saborci, saradnice“
koje, osim rijetkih slučajeva, još uvijek nisu ušle u povijest „sa svojim punim
imenom i prezimenom, sa svojim ulogama, funkcijama, mislima, osećanjima,
nadama i strahovima”16.
2014. dok je, primjerice, na Filozofskom fakultetu u Sarajevu obranjen tek jedan takav završni
diplomski rad: Emira Muhić, „Žena u socijalizmu u Bosni i Hercegovini od 1945. do 1971. godine prema
časopisu ‘Nova žena’“. Završni diplomski rad, Filozofski fakultet u Sarajevu, 2012.
12
Arhiv je napravljen u okviru aktivnosti Udruženja za kulturu i umjetnost „Crvena“ iz Sarajeva.
O arhivu i projektu više na: http://www.afzarhiv.org/o-nama
13
Detaljnije o stanju arhivske građe o Drugom svjetskom ratu, necjelovitosti fondova i nepotpunim
zbirkama, vidjeti: Kujović, Mina. „Stanje arhivske građe o Drugom svjetskom ratu u Bosni i
Hercegovini“ u Šezdeset godina od završetka Drugog svjetskog rata: kako se sjećati 1945. godine.
Zbornik radova, Sarajevo: Institut za istoriju, 2006., str. 217-235.
14
Već je 1953. godine pokrenuto prvo trogodišnje sistematsko prikupljanje građe odnosno podataka
o aktivnostima žena u ratu. O pokretanju ovog arhiva, njegovim dometima u prvoj fazi, vidjeti više:
Jambrešić Kirin, Renata. Dom i svijet, str. 31-33.
15
Svakako uz nužnu svijest o višestrukim istraživačkim poteškoćama tvorbe ženske povijesti pomoću
arhivskog materijala, novinskih izvještaja i napisa, zabilježenih svjedočenja i usmenih izvora. O
nekim istraživačkim izazovima vidjeti više: Bonfiglioli, Chiara. „Povratak u Beograd 1978. godine:
Istraživanje feminističkog sjećanja“ u: Glasom do feminističkih promjena, ur. R. J. Kirin i S. Prlenda,
Zagreb: Centar za ženske studije, 2009. str.120-131.
16
Milić, Anđelka. „Patrijarhalni poredak, revolucija i saznanje o položaju žene, Srbija u modernizacijskim
procesima 19. i 20. veka“, Položaj žene kao merilo modernizacije: naučni skup, Beograd: Institut za
noviju istoriju Srbije, 1998. Navedeno prema: Petrović, Jelena. „Društveno-političke paradigme
prvog talasa jugoslavenskih feminizama”, ProFemina Specijalni broj (2011): 59-81, 62-3. Autorica
pojašnjava da cilj povijesti žena nije da popunjava prazna mjesta postojećeg povijesnog kanona već
da prenosi znanja utemeljena na ženskom iskustvu povijesti na svemu što se sistematski izostavljalo.
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51
Zalagati se za njihov ulazak u povijest, zajedno sa svim drugim zaboravljenim,
zanemarenim ili izbrisanim figurama radnica i revolucionarki BiH, jedini je
način izlaska iz „beskonačnog kruga otkrivanja i ponovnog zaborava ženske
istorije, emancipacije i ponovnog potčinjavanja, iz beskonačnosti obnavljanja
patrijarhalnog poretka odnosa i vrednosti, koji u svakoj istorijskoj epizodi postaje
sve suroviji“17.
1.1. Okvir i cilj rada
Iako se u okviru domaće historiografije veći broj istraživača i istraživačica18 bavio
temom povijesnog razvoja bh. školstva od osmanskog perioda do kraja Drugog
svjetskog rata, o specifičnostima profesionalnog angažmana učiteljica i učitelja
i njihovom doprinosu kulturnom i društvenom razvoju zajednice postoji relativno
mali broj radova19. Premda je obrazovanih učitelja i učiteljica na prostoru BiH bilo
još od kraja 18. stoljeća te iako je njihovo djelovanje ostavilo dubok trag na razvoj
Ovakav pristup ujedno omogućava da se napokon izađe iz „beskonačnog kruga otkrivanja i ponovnog
zaborava ženske istorije, emancipacije i ponovnog potčinjavanja, iz beskonačnosti obnavljanja
patrijarhalnog poretka odnosa i vrednosti, koji u svakoj istorijskoj epizodi postaje sve suroviji.“ Ibid.
17
Milić, u: Petrović, „Društveno-političke paradigme“, op.cit. 63.
18
Između ostalih: Pejanović, Đorđe, Historija srednjih i stručnih škola u BiH, Sarajevo, 1953.; Esad Peco,
Osnovno školstvo u Hercegovini od 1878. do 1918, Sarajevo 1971.; Mitar Papić, Školstvo u Bosni i
Hercegovini za vrijeme austrougarske okupacije (1878-1918), Sarajevo, 1972, Istorija srpskih škola u Bosni
i Hercegovini do 1918. godine, Sarajevo 1978. ; Hrvatsko školstvo u Bosni i Hercegovini do 1918. godine,
Sarajevo 1982., Školstvo u Bosni i Hercegovini (1918 – 1941), Sarajevo, 1984., Hajrudin Ćurić, Muslimansko
školstvo u Bosni i Hercegovini do 1918. godine, Sarajevo, 1983, te Azem Kožar, “Osnovno školstvo u toku
Drugog svjetskog rata (1941-1945)” u: Osnovno školstvo u Tuzli (istorijski pregled), Tuzla, 1988.
19
Pored radova objavljenih u publikacijama poput „Zbornik sjećanja treće poslijeratne generacije
učiteljske škole u Derventi juni 1951. godine“ ili „Zbornik radova 100 godina učiteljstva u Bosni i
Hercegovini“ odnosno nekoliko radova prezentiranih na simpoziju organiziranom u Sarajevu 1987.
godine a u povodu obilježavanja stogodišnjice otvaranja prve učiteljske škole u BiH, ulogom učitelja
bavio se detaljnije Mitar Papić u knjigama Školstvo u Bosni i Hercegovini od 1941. do 1955. Godine,
Sarajevo, 1981. i Učitelji u kulturnoj i političkoj istoriji BiH, Sarajevo (Svjetlost, 1987.) te donekle i Mato
Zaninović u studiji Kulturno-prosvjetni rad u NOB-u (1941 – 1945), Sarajevo, 1968., i Snježana Šušnjara,
„Učiteljstvo u Bosni i Hercegovini za vrijeme Austro-Ugarske”, Anali za povijest odgoja 12 (2013): 5574. Na Filozofskom fakultetu u Sarajevu 2014. godine obranjena je magistraska radnja pod naslovom
„Uloga učitelja u prosvjetnim, političkim i kulturnim promjenama u BiH od 1945. do 1951. godine”, u
kojoj Ademir Jerković istražuje materijalne uslove rada učitelja u ratnim i poratnim dešavanjima i
sagledava doprinos učitelja općem kulturno-prosvjetnom napretku BiH, te jedan završni diplomski
rad koji se bavi položajem učitelja za vrijeme austrougarske okupacije BiH. Vidjeti: Anđa Bandić,
„Društveni položaj učitelja u Bosni i Hercegovini za vrijeme Austro-Ugarske” (završni diplomski rad,
Filozofski fakultet u Sarajevu, 2011.)
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AJLA DEMIRAGIĆ: ŠEĆER SLADAK A BOMBONE LJUTE, JA SE DRAGA UČITELJICE POUZDAVAM U TE:
ULOGA I POLOŽAJ NARODNE (NAPREDNE) UČITELJICE U PRIJELOMNIM GODINAMA
IZGRADNJE NOVOG SOCIJALISTIČKOG BOSANSKOHERCEGOVAČKOG DRUŠTVA
sveopće kulture, o tome se, kako naglašava Mitar Papić: „pisalo sporadično (...)
i još uvijek nemamo jedne sinteze koja bi pokazala da mi u BiH nismo imali (...)
jednog intelektualnog poziva koji bi se mogao čak i upoređivati sa onim što su
učitelji dali“20.
Međutim, prije 90-ih čak ni u tim sporadičnim osvrtima nije nastao niti jedan
rad koji zasebno razmatra status i društvenu ulogu učiteljica ili njihov doprinos
razvoju školstva u BiH. Štoviše, iako se još za vrijeme austrougarske vladavine
upravo učiteljice zalažu za osnivanje strukovnih, profesionalnih udruženja
(a Marija Jambrišak i Jagoda Truhelka već 1896. godine pozivaju učiteljice na
staleško udruživanje koje će se uspješno realizirati pokretanjem Kluba učiteljica
u okviru čitaonice Hrvatskog učiteljskog doma u Zagrebu 1900. godine21), Jovanka
Kecman će se u studiji posvećenoj ženskim radničkim i profesionalnim udrugama,
statusom naprednih učiteljica 30-ih godina 20. stoljeća pozabaviti promatrajući
njihovu djelatnost i aktivnosti isključivo u sklopu naprednog učiteljskog pokreta
i aktivnosti Komunističke partije22. Dakle, saznanja o pojedinim aspektima
djelovanja učiteljica ostaju vrlo fragmentirana i navode se usputno u sklopu
radova koji tretiraju širu problematiku školstva, odnosno učiteljskog pokreta.
Ovakav trend se nastavlja i nakon rata 90-ih, te je otada objavljeno svega nekoliko
radova koji se donekle bave obrazovanjem žene u bh. školstvu ili istaknutim
ženskim učiteljskim kulturnim figurama s kraja 19. i početka 20. stoljeća.23
20
Papić, Mitar. Učitelji u kulturnoj i političkoj istoriji Bosne i Hercegovine, Sarajevo: Svjetlost, 1987. str. 3.
21
Navedeno prema Suzana Jagić, „Jer kad žene budu žene prave: Uloga i položaj žena u obrazovnoj
politici Banske Hrvatske na prijelazu u XX. stoljeće”, Povijest u nastavi 11 (2008):77-100, 83-4.
22
Autorica ovakav uklon opravdava činjenicom da napredne učiteljice u međuratnom periodu nisu
oformile zasebne strukovne udruge. Usp. Jovanka Kecman, „Žene Jugoslavije u radničkom pokretu i
ženskim organizacijama 1918-1941. Beograd, 1978. str. 373.
23
Usp. Kujović, Mina. „Muslimanska osnovna i viša djevojačka škola sa produženim tečajem (1894
- 1925) - prilog historiji muslimanskog školstva u Bosni i Hercegovini”, Novi Muallim 41 (2010):
72-79; i idem, „Hasnija Berberović – zaboravljena učiteljica – prilog historiji muslimanskog školstva
u Bosni i Hercegovini”, Novi Muallim 40 (2009): 114-118; Šušnjara, Snježana. „Jagoda Truhelka”,
Hrvatski narodni godišnjak 53 (2006): 239-256.; idem, „Jelica Belović Bernadrikowska”, Hrvatski
narodni godišnjak 54 (2006): 66-76., idem, „Školovanje ženske djece u BiH u vrijeme osmanske
okupacije 1463.-1878.”, Školski vjesnik4. (2011); i idem, „Školovanje ženske djece u Bosni i
Hercegovini u doba Austro-Ugarske (1878. – 1918.)”, Napredak 155 (4) (2014.): 453 – 466. U opsežnoj
studiji o poziciji žene u Srbiji u 19. i 20. stoljeću, Neda Božinović nudi i opći prikaz statusa učiteljica
u onim republikama koje su ušle u sastav KSHS, odnosno Kraljevine Jugoslavije, uz kraći osvrt na
prilike u BiH tijekom vladavine Osmanlija i Austrougara. Usp. Neda Božinović, Žensko pitanje u Srbiji:
u XIX i XX veku, (Beograd: „Devedesetčetvrta” i „Žene u crnom”, 1996). Bitno je istaknuti da većina
ovih radova ne zauzima kritički stav prema tradiconalnoj historiografiji i kreće se ka popunjavanju ‘
praznih mjesta’ postojećih povijesnih (u poratnom periodu naglašeno etno-nacionalnih) modela.
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53
Poput većine tema koje se vezuju za socijalističko nasljeđe, i tema naprednog
učiteljskog pokreta ili se zanemaruje ili tek usputno spominje u okviru općih
prikaza razvoja učiteljstva na tlu BiH, dok o naprednim narodnim učiteljicama
do danas nije objavljena niti jedna monografija. No, kao što ću pokušati pokazati
u ovom radu, upravo su u toj figuri upisane sve kontradikcije postajanja novom
radnom ženom u socijalizmu. Istovremeno, kao ona koja u bh. poraću i tranziciji
postaje nositeljica zazornog viška sjećanja24 na socijalizam i antifašističku borbu,
figura narodne (napredne) učiteljice može ukazati i na moguće alternativne
modele mišljenja aktualnog trenutka obilježenog procesima lažne emancipacije i
agresivne repatrijarhalizacije žena.
U radu će se razmatrati uloga i pozicija narodne (napredne) učiteljice od kraja
30-ih do početka 50-ih godina 20. stoljeća, budući da je to bio prijelomni period
sveobuhvatne transformacije državnog sustava masovnog osnovnog školstva gdje
se konstruirao i novi tip učiteljice. Figura učiteljice posebno je indikativna u tom
smislu. Proces tvorbe novog tipa učiteljice direktno se nadovezuje za nastanak ili,
točnije, nastojanja da se tijekom NOB-a kroz partijske odluke, a potom ustavnim
i zakonskim rješenjima u cijelosti promijeni društveni položaj žena25 i kreira novi
tip žene26 u BiH27.
Težište se stavlja na pokušaj da se istaknute ženske figure afirmiraju i uklope unutar postojećeg
kanona, a skoro uopće se ne raspravlja o tome kako i zašto je došlo do zanemarivanja povijesnog
prikaza jedne od najmasovnih ženskih profesija i još uvijek gorućeg pitanja školstva, obrazovanja
djevojčica i žena. O važnosti koncepta roda kao „društvene organizacije spolne različitosti“ u
povijesnim istraživanjima više u: Joan W. Scott, Rod i politika povijesti, Zagreb: Ženska infoteka, 1988,
2003. i Feminism and History, Oxford: Oxford Univ. Press, 1996.
24
Jambrešić-Kirin, Renata. „Politike sjećanja na Drugi svjetski rat u doba medijske reprodukcije
socijalističke kulture“, Lada Feldman Čale i Ines Prica ur., Devijacije i promašaji. Etnografija domaćeg
socijalizma Zagreb: Institut za etnologiju i folkloristiku, 2006. str.157.
25
Usp. Katz, Vera. „O društvenom položaju žene u Bosni i Hercegovini 1942. 1953.“ Prilozi
40 (2011): 135-155.
26
U govoru na Drugom zasjedanju ZAVNOBiH-a, Danica Perović je istaknula da je novi lik žene „ženaborac koja je u toku borbe politički izrasla i sazrela i oslobodila se da vodi i odlučuje o svim pitanjima
borbe i narodnog života.“ Usp. Govor Danice Perović na Drugom zasjedanju ZAVNOBiH-a u Dokumenti
1943– 1944, Sarajevo: Veselin Masleša, 1968, str. 200.
27
Ove promjene su zahvatile cijelu Jugoslaviju, no više radova ističe bitnu različitost ranijih ekonomskih
i društveno-kulturnih prilika u različitim dijelovima ove bivše države. Zemlje koje su ušle u sastav
Kraljevine Srba, Hrvata i Slovenaca, te kasnije Kraljevine Jugoslavije, imale su donekle drugačiji
društveni i državni poredak, te bitno drugačiji sastav stanovništva. Samim tim su postojale i bitne
razlike i specifičnosti u vezi s položajem žena u tim zemljama – od bračnog statusa preko učešća
u procesu obrazovanja do prava djelovanja unutar javne sfere. Razmatranje ovog pitanja unutar bh.
konteksta kao zasebne cjeline čini mi se opravdanim upravo zbog tih razlika, odnosno specifičnosti.
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AJLA DEMIRAGIĆ: ŠEĆER SLADAK A BOMBONE LJUTE, JA SE DRAGA UČITELJICE POUZDAVAM U TE:
ULOGA I POLOŽAJ NARODNE (NAPREDNE) UČITELJICE U PRIJELOMNIM GODINAMA
IZGRADNJE NOVOG SOCIJALISTIČKOG BOSANSKOHERCEGOVAČKOG DRUŠTVA
Polazeći od pretpostavke da se školstvo može promatrati kao splet diskursa,
znanja, pravnih i institucionalnih aranžmana vladajućih režima i društvenih
struktura koje su dugo vremena na prostoru BiH legitimirale i osiguravale
najprije isključivanje, a potom i diskriminaciju žena u okviru procesa obrazovanja i
profesionalnog pedagoškog učiteljskog angažmana, ovaj period zanimljiv je i zato
što će upravo u tih dvadesetak godina doći do drastičnog porasta broja učiteljica u
osnovnom obrazovanju. Učiteljice će ujedno po prvi put biti formalno izjednačene
sa svojim kolegama; nova vlast će im osigurati iste mogućnosti za rad i život kao
i učiteljima i, bar nominalno, nastojati unaprijediti tradicionalno vrlo nepovoljni
materijalni položaja učiteljskog kadra.
Nakana ovog rada je da u osnovnim linijama prikaže brojne društvene dužnosti
učiteljica tijekom NOB-a, prvenstveno njihovog rada na opismenjavanju i edukaciji
žena za potrebe opće mobilizacije tijekom NOB-a, pa do njihovog predanog i
požrtvovanog rada na odgoju i obrazovanju djece i opismenjavanju odraslih u
prvim godinama po oslobođenju zemlje, u okviru tzv. petogodišnjeg plana obnove.
Osnovni cilj rada je iscrtati putanju kretanja od revolucionarne figure narodne
napredne učiteljice, nastale kroz borbu za novi i pravedniji društveni poredak, do
figure koja se postupno depolitizira i pasivizira u okviru feminizacije ove profesije.
2. Materijalni uslovi rada i formalno pravni status učiteljica u vrijeme
austrougarske okupacije i u međuratnom periodu
Od početaka razvoja sistematskog (državnog) školskog sustava u BiH28 koji datira
od uspostave austrougarske uprave nad ovom zemljom, učiteljice su, kao državne
službenice, djelovale u skladu s izrazito diskriminatornim zakonima o državnim
službenicima i propisanim školskim zakonima koji su u velikoj mjeri doprinosili
kreiranju nepovoljnih uslova za rad i profesionalno napredovanje učiteljica.
28
U osmansko doba BiH školstvo je bilo isključivo konfesionalno i privatno. Nakon aneksije Bosne i
Hercegovine, austrougarska vlast uz već postojeće konfesionalne privatne škole postepeno otvara
sve veći broj državnih škola, tzv. „narodnih osnovnih škola” kojima država propisuje nastavne
planove i programe, udžbenike i školsku lektiru. Početkom austrougarske okupacije na prostoru
BiH je djelovalo 535 tzv. sibian- mekteba (što valja uzeti s rezervom jer sam u radu Snježane
Šušnjara naišla na podatak da je 1876. bilo registirano 917 mekteba), 54 katoličke škole i 56 srpskih
konfesionalnih škola, a pred kraj austrougarske vladavineu BiH, u školskoj godini 1912/13, pored
konfesionalnih škola je postojala i 331 državna škola. Podaci navedeni prema: Mitar Papić, Školstvo
u Bosni i Hercegovini za vrijeme austrougarske okupacije 1878-1918, Sarajevo: Veselin Masleša. 1972.
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Usprkos porastu broja ženskih osnovnih škola u odnosu na osmanski period29,
kao i većeg broja učiteljskih škola za žene,30 austrougarske vlasti zapravo nisu
osnaživale procese emancipacije žena, niti smatrale da im je u interesu povećati
broj žena unutar javnih službi. Naime, kako navodi Suzana Jagić, u austrougarskom
periodu su (navodne) tjelesne i duhovne razlike među spolovima korištene kao
osnovni adut za različite pristupe u obrazovanju31 žena i muškaraca, te njihovo
29
Prva ženska škola u osmanskom periodu počinje s radom u Sarajevu, tek u školskoj godini 1857/58,
a zahvaljujući upornosti i nesebičnom zalaganju učiteljice Stake Skenderove koja je ujedno bila i
prva žena u BiH koja je napisala knjigu (Ljetopis Bosne 1825—1856.). Drugu žensku osnovnu školu
osnovala je 1866. godine protestantska sufražetkinja miss Adelina Paulina Irby. Uz obje te škole
djelovao je i internat, i u obje škole su se školovale djevojčice svih konfesija. Budući su neke učenice
ovih škola po završetku naobrazbe i same postajale učiteljice u ovim školama, ove škole se mogu
tretirati i kao prve učiteljske škole za djevojčice na prostoru BiH. Pet godina nakon otvaranja škole
Miss Irby, redovnice iz Zagreba otvaraju prvu katoličku žensku školu u Sarajevu. Ove časne sestre iz
reda Sv. Vinka ubrzo zatim otvaraju škole i u Mostaru (1872.), Dolcu kod Travnika (1872.), Banjoj Luci
i Livnu (1874.). Muslimanke su u ovom periodu u pravilu pohađale konfesionalne škole (mektebe).
Podaci o školama navedeni prema studijama Mitra Papića, Istorija srpskih škola u BiH, Sarajevo:
Veselin Masleša, 1978. i Snježane Šušnjara „Školovanje ženske djece u Bosni i Hercegovini u doba
Austro-Ugarske“, op.cit.
30
Pored zasebnog odjela miss Irbynog zavoda za školovanje učiteljica, 1884. godine i kongregacija
Kćeri Božje ljubavi dobija dozvolu da u okviru samostana u Sarajevu pokrene privatnu žensku
učiteljsku škola koja radi po planu i programu učiteljskih škola austrougarske monarhije. Tek
krajem ove uprave, 1913. godine, pri osnovnoj i višoj djevojačkoj muslimanskoj školi u Sarajevu
pokreće se trorazredni tečaj za obrazovanje učiteljica za muslimanke koje su svršile višu djevojačku
školu, a 1914. godine viša srpska djevojačka škola dobija status javne škole ali zbog početka Prvog
svjetskog rata iste te godine i prestaje sa radom. Osim u konfesionalnim školama, od 1911. godine
edukacija učiteljica se vršila i u državnoj ženskoj učiteljskoj školi u Sarajevu, nazvanoj ženskom
preparandijom. Osim u Sarajevu, više ženske škole osnovane su u Mostaru (1893.) i u Banjoj Luci
(1898.) ali usprkos porastu broja ženskih osnovnih škola broj učenica u tim školama ostaje vrlo
nizak, o čemu najbolje svjedoči podatak da je u BiH 1910. godine od ukupno 88,05% nepismenih,
bilo 83,86% nepismenih Hrvatica, 95% Srpkinja i 99,68% muslimanki. Podaci nav. prema Papić,
Mitar. Školstvo u Bosni, n.dj. i Božinović, Neda. Žensko pitanje, op.cit.
31
Kako navodi Dinko Župan, u Austro-Ugarskoj monarhiji je pedagoški diskurs podržavao spolnu
politiku tako što je proizvodio znanja o spolnim karakteristikama na kojima su bile utemeljene
rodne uloge. Upravo će se u srednjim školama oblikovati poželjni ženski identiteti. Tako Župan
navodi: „Glavne karakteristike koje su učenice trebale zadobiti putem odgoja i obrazovanja u
višoj djevojačkoj školi bile su: pobožnost, prostodušnost, čednost, krotkost, stidnost, skromnost i
šutljivost.“ Na ovaj način izgrađeni ženski identitet predstavljao se kao prirodan i nepromjenjiv. No
ovaj identitet je samo naizgled bio univerzalan jer je jedinstveni ženski identitet bio ispresijecan
nizom drugih identiteta (klasnim, vjerskim, etničkim). Tako je npr. unutar svake klase dolazilo do
specifične primjene univerzalnog određenja žene. Poželjno ponašanje majke, supruge i kućanice
razlikovalo se s obzirom na njihovu klasnu pripadnost. Usp. Župan, Dinko. „Viša djevojačka škola u
Osijeku (188.-1900.)”, Scrinia slavonica 5 (2005), 366-383.
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IZGRADNJE NOVOG SOCIJALISTIČKOG BOSANSKOHERCEGOVAČKOG DRUŠTVA
različito pozicioniranje u društvu.32 Tako su unutar ovog izrazito patrijarhalnog
društva33 žene kao ‘manje vrijedna bića’ dobijale ne samo drugačije zadaće i
uloge, već im je bila limitirana i sloboda djelovanja unutar javne sfere. Ni javne
službe, kao moguće područje angažmana žena, nisu na angažman žena gledale
s odobravanjem jer se smatralo da žene pripadaju privatnom prostoru doma, i da
su njihove glavne uloge uloge uspješnih domaćica, supruga i majki. Stoga su žene
kao javne službenice bile angažirane skoro isključivo u školstvu.
Premda će broj učiteljica biti u stalnom porastu, austrougarske vlasti nisu učinile
ništa na kreiranju pravnog okvira koji bi osigurao poboljšanje profesionalnih
i materijalnih uslova rada učiteljica. Naprotiv, Zakon o pravima i odnošenjima
učiteljstva višestruko je diskriminirao učiteljice. Osim što su im plate u startu bile
niže od plata učitelja i napredovanje u službi usporeno kroz tzv. platne razrede,
učiteljice se nisu smjele ni udavati, odnosno bi – u slučaju udaje – automatski
dobijale trajnu zabranu djelovanja u službi. Izuzetak su bili brakovi sklopljeni s
učiteljima, no u tom slučaju su plate učiteljica bivale prepolovljene i učiteljice
gubile pravo na plaćenu stanarinu i sve druge pogodnosti službe.34
Sve učiteljice koje su se školovale u ženskim učiteljskim školama svršavale su
školovanje s nepunih sedamnaest godina, no mnoge su kao pomoćne učiteljice
počinjale raditi već s petnaest ili šesnaest godina. Po završetku školovanja u
pravilu su postavljane u ženske osnovne škole; u muškim školama su mogle raditi
samo u slučaju da učitelja nije bilo, a i tada isključivo u nižim razredima. Pravo
da budu profesorice i predaju u svim razredima srednjih škola ostvarit će tek
u okviru Kraljevine Jugoslavije. Što se tiče službeničkog napredovanja i platnih
razreda učiteljica, kako je već istaknuto, proces je bio vrlo spor i učiteljice su u
najboljem slučaju tek pred kraj službe uspijevale stići do trećeg stupnja. Tako je,
primjerice, učiteljica Hasnija Berberović prvu učiteljsku zakletvu polagala 1909.
a zadnju 1934. godine; u službi je provela punih dvadeset devet godina. Godine
1939. je penzionirana zbog bolesti no, kako ističe Mina Kujović, pitanje je koliko
je ova vrijedna učiteljica uživala svoju zasluženu penziju od 1.475 dinara, budući
32
Usp. Jagić, „Jer kad žene”, 80. Autorica navodi da su se žene isključivo obrazovale kako bi postale
dobre supruge i majke jer samo obrazovana majka i supruga može udariti „religiozno-moralne
temelje odgoja o kojem će ovisiti blagostanje domovine.“ Ibid.
33
Budući da se danas patrijarhat može promišljati na različite načine i da on po sebi nije samorazumljiv
sistem, ovdje pojam rabim na tragu određenja Dunje Rihtman-Auguštin koja kao osnovne odlike
patrijarhalnosti navodi „dominaciju muškaraca u radu, odlučivanju i u imovinskim odnosima (...) i
odvojenost žena od javnog života te njihovu podređenost.“ Rihtman-Auguštin, Dunja. Etnologija naše
svakodnevice. Zagreb: Školska knjiga,1988. str. 193.
34
Usp. Božinović, Neda. Žensko pitanje, op.cit. 80.
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je zbog bolesti smještena u duševnu bolnicu a njena penzija je za to vrijeme bila
deponirana na sudu.35
Ni nakon sloma Austro-Ugarske i formiranja Kraljevine Srba Hrvata i Slovenaca,
kasnije Kraljevine Jugoslavije, uslovi rada učiteljica i njihov materijalni status
neće se značajno popraviti. Učiteljski problemi su i u novoformiranoj državi ostali
isti; učitelji i učiteljice štoviše nastavljaju živjeti u ekstremno teškim materijalnim
uslovima, o čemu možda najbolje svjedoči njihovo prekomjerno zaduživanje u
pojedinim banovinama, zbog iznimno niskih plata36, kao i veliki broj rezolucija koje
su o toj problematici donesene na učiteljskim konferencijama širom Kraljevine
Jugoslavije.37
Učiteljski kadar koji se zalagao za napredno školstvo38 i djelovao u okviru Komunističke partije Jugoslavije39 ili otvoreno simpatizirao Partiju bio je, u blažim slučajevima, prinudno prebacivan na službu u druge banovine, izlagan čestim kontrolama, hapšenjima i dugotrajnim sudskim procesima; neki od njih su u zatvoru
35
Usp. Kujović, “Hasnija Berberović – zaboravljena”, n.dj., 116.
36
I dok su ostali državni službenici primali platu od 2.900 do 7.500 dinara, učitelji i učiteljice su
primali platu u iznosu od 705 do 2500 dinara. Reč istine br. 1 (1940), 6. Navedeno prema Rade
Vuković, Napredni učiteljski pokret između dva rata Beograd: Pedagoški muzej, 1968., str. 109.
37
U rezolucijama se redovito zahtijevalo izjednačavanje prinadležnosti u srazmjeru s cijenama životnih
namirnica, izjednačavanje prinadležnosti udatih učiteljica sa prinadležnostima učitelja po principu
„za jednak rad, jednaka nagrada“, ukidanje III razreda skupoće, odbijanje V grupe kao i kod ostalih
službenika itd. Usp. Vuković, Napredni učiteljski, n. dj. 93.
38
Pod naprednim školstvom podrazumijeva se školstvo utemeljeno na socijalističkim idejama.
Srpski učitelji su u Zemunu već 1873. godine pokrenuli socijalistički pedagoški časopis Učitelj koji
je okupljao napredne učitelje Vojvodine, a u Srbiji se 1907. godine osniva i Klub učitelja i učiteljica
socijaldemokrata koji se, između ostalog, zalaže za opće obavezno i besplatno školovanje u svim
školama, tj. za to da država podiže i izdržava narodne škole. Usp. Vuković, Napredni učiteljski, n. dj.
10. Pedagoška biblioteka Budućnost već od 1908. godine djeluje kao tribina napredne pedagogije i
sa sve snažnijim političkim utjecajem na učiteljstvo. Međutim, dok je izvjestan dio učiteljskog kadra
Srbije i Hrvatske pripadao socijaldemokratskim organizacijama, učiteljski kadar iz BiH u vrijeme
austrougarske vladavine po pravilu nije stupao u otvoreni politički život, i manje je bio u doticaju sa
revolucionarnim pedagoškim idejama. Tek će nakon 1920. godine, i Kongresa učitelja Kraljevine
Srba, Hrvata i Slovenca, doći do porasta broja progresivnih učitelja na tlu BiH; kao jedan od prvih
aktivnih učesnika radničkog pokreta i poslanik KPJ posebno će se istaknuti Mitar Trifunović Učo.
Usp. Papić, Učitelji, n. dj. 45, 46.
39
Objavljivanjem Obznane i donošenjem Zakona o zaštiti bezbjednosti i poretka, 1921. godine započinje
period ilegalnosti KPJ. Obznanom je zabranjen i rad Kluba učitelja komunista, kao i izlazak partijske
i sindikalne štampe. Šestojanuarska diktatura ukida i stalnost službe, a učiteljski kadar stavlja pod
nadzor policije, te napredne učitelje i učiteljice nastavlja progoniti, otpuštati i zatvarati. Vidjeti više:
Vuković, Napredni učiteljski, n.dj., 14,15.
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ULOGA I POLOŽAJ NARODNE (NAPREDNE) UČITELJICE U PRIJELOMNIM GODINAMA
IZGRADNJE NOVOG SOCIJALISTIČKOG BOSANSKOHERCEGOVAČKOG DRUŠTVA
proveli i više godina. Tako je bilo i s nekolicinom učiteljica. Primjerice, učiteljica
Lepa Perović je, kao istaknuta partijska radnica, uhapšena zbog revolucionarnih
aktivnosti i potom prebačena iz Bosne u Srbiju, da bi 1937. godine bila otpuštena
iz državne službe. Učiteljica Draginja Savković provela je tri mjeseca u istražnom
zatvoru, potom izvedena pred sud zbog širenja i propagiranja komunističkih ideja,
ali je u nedostatku dokaza oslobođena optužbe. Po okončanju procesa je ostala
pod stalnim policijskim nadzorom, te premještena u drugi srez40. Ovi progoni
i hapšenja nastavljaju se i tijekom Drugog svjetskog rata. Ilinka ObrenovićMilošević, koju su zvali Crvena učiteljica, bila je uhapšena trudna, pod optužbom
da je prikupljala odjeću i hranu za borce, te deportirana u Banjički logor. Slična
sudbina je zadesila i naprednu učiteljicu Živku Vujinović-Bulu koja će u logoru
Banjica provesti jedanaest mjeseci, a potom biti otpuštena iz službe.41
Pored zakonom propisanih prava i obveza, učiteljsko zvanje imalo je i niz specifičnosti u samom obrazovno-odgojnom procesu, kako u radu u nastavi i školi, tako
i u angažmanu u sredinama gdje se službovalo, posebno tamo gdje je stanovništvo
bilo mahom nepismeno. To je prije svega bio slučaj sa učiteljevanjem na selu. Rad
na selu bio je puno teži zato što u takvim sredinama školske zgrade vrlo često
nisu zadovoljavale ni minimalne zahtjeve za rad i cjelokupna nastava se u pravilu
organizirala u jednom odjeljenju. Jovanka Kecman navodi da su se učiteljice po
završetku učiteljske škole zapošljavale uglavnom na selu. Pored rada u školi,
učiteljice su imale i posebene obaveze sudjelovanja u svim kulturnim i karitativnim
organizacijama koje su djelovale u datom okrugu, kao i obavezu organiziranja
analfabetskih tečajeva i tečajeva iz domaćinstva na kojima su educirale žene o
važnosti povećanja higijene i zdrave ishrane ili racionalnom vođenju domaćinstva.
Usprkos činjenici da su seoske učiteljice imale puno veći obim poslova, one su
bile najslabije plaćene, te ponekad dobijale i 50% manju platu od plate učitelja.42
3. Razvojni put narodnih naprednih učiteljica pred početak Drugog
svjetskog rata i tijekom NOB-a
Učiteljice su, upravo zbog šireg društvenog angažmana na selima, uživale velik
ugled među seljanima i utjecale na zajednicu tim prije što su, poštujući lokalne
običaje i živeći po pravilima sela, tretirane kao punopravne članice zajednice. I zato
40
U: Kecman, Žene Jugoslavije, op.cit. 381, 82.
41
Navedeno prema Radisav S. Nedović, Čačanski kraj u NOB 1941-1945: žene borci i saradnici, Čačak:
Okružni odbor SUBNOR-a, 2010., str. 59 -63.
42
U: Kecman, Žene Jugoslavije, op.cit. 373.
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će, nakon osnaženja i omasovljenja naprednog učiteljskog pokreta, Komunistička
partija, u duhu marksističke naobrazbe, poklanjati posebnu pažnju osposobljavanju
seoskih učiteljica za tzv. politički rad na selu43. Naime, budući da je mladi učiteljski
kadar u pravilu svoja prva namještenja dobijao na selu ili u varošima, te da politički
progresivni učitelji i učiteljice skoro nikada nisu dobijali službu u gradovima,
politička misija naprednog učiteljstva smjestila se gotovo isključivo na selu.
Budući da je od 1921. do 1936. godine KPJ djelovala ilegalno, svoj legalni rad
i djelovanje među učiteljskim kadrom realizirala je pokretanjem kulturno-izdavačkih zadruga. Napredni učiteljski kadar BiH tek je u okviru Kongresa učitelja44 organiziranog u Banjoj Luci augusta 1939. godine osnovao Zadrugu „Petar
Kočić”, do tada djelujući u sklopu Učiteljskih kulturno-izdavačkih zadruga „Vuk
Karadžić” i „Ivan Filipović”. Preko ovih zadruga organizirani su susreti učitelja
i učiteljica, gdje su posebno važni bili tzv. pedagoški tjedni organizirani tijekom
zimskih raspusta u periodu od 1938. do 1941. godine, kad su održavana ideološko
– politička predavanja i vođene diskusije o važnim pitanjima i strukovnim problemima45. Rad s naprednim učiteljicama i aktivnosti ovih zadruga posebno će se
intenzivirati od 1936. godine.46 Pored ovih periodičnih okupljanja, napredni učitelji i učiteljice svoj su politički i kulturno-prosvjetni rad razvijali kroz narodne
biblioteke i čitaonice,47 aktivno radeći u okviru nekoliko časopisa i listova među
kojima se posebno izdvaja glasilo Učiteljska straža.
43
Ibid. str. 375.
44
Na ovom Kongresu, odnosno Devetnaestoj glavnoj godišnjoj skupštini, predstavnici političkih grupa
podnijeli su tri kandidatske liste za izbor izvršnog, nadzornog i drugih odbora i organa Jugoslovenskog
učiteljskog udruženja. Unutar ovog krovnog učiteljskog udruženja inače su djelovale tri osnovne
politicke grupacije –Jugoslovenska radikalna zajednica (JRZ) ili Novi učiteljski pokret, grupacija
oko tzv. staleške linije građanskih demokrata i skupina oko „Učiteljske straže“, te Učiteljska zadruga
„Vuk Karadžić“ kojoj su pripadali komunisti i drugi napredni učitelji/učiteljice. Komunisti su na ovoj
skupštini podnijeli listu koja je zastupala interese treće učiteljske političke grupacije. Budući da
je bila treća po redu, ova grupa će potom biti prozvana Treća učiteljska grupa. Vidjeti više u: Rade
Vuković, Napredni učitelji, 74-88. Inače će ovaj kongres biti značajan i po tome što će na zasebnom
sastanku okupiti učiteljice iz raznih dijelova Kraljevine Jugoslavije – da bi prodiskutirale pravnomaterijalni status učiteljica. One su tom prilikom ponovo podnijele zahtjev za unošenje prijedloga o
stvaranju ženskih odsjeka unutar sreskih učiteljskih udruženja. Usp. Kecman, Žene Jugoslavije,
n.dj., 381.
45
Usp. Kecman, Žene Jugoslavije, op.cit. str. 375.
46
Ibid. str. 374.
47
U tekstu pod naslovom Vrijeme zrenja objavljenom u knjizi svjedočenja o angažmanu žena Mostara
u predratnom periodu, opisane su razne aktivnosti žena u okviru biblioteke i čitaonice. Vidjeti više:
Mahmud Konjhodžić, Mostarke, fragmenti o revolucionarnoj djelatnosti i patriotskoj opredjeljenosti žena
Mostara, o njihovoj borbi za slobodu i socijalizam, Mostar: Opštinski odbor SUBNOR-a, 1981., str. 36-38.
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ULOGA I POLOŽAJ NARODNE (NAPREDNE) UČITELJICE U PRIJELOMNIM GODINAMA
IZGRADNJE NOVOG SOCIJALISTIČKOG BOSANSKOHERCEGOVAČKOG DRUŠTVA
Kako su, kako je već istaknuto, napredni učitelji i učiteljice mahom bili smješteni
po selima, oni će postati osnovna snaga KP na selu i to, kada govorimo o BiH,
selima na prostoru Bosanske krajine, potom u okolini Sarajeva i području Romanije, Semberije i istočne Hercegovine. Upravo je na ovoj teritoriji radio najveći
broj učiteljskog kadra prvoboraca i prvoborkinja, nosilaca Spomenice 1941.48
Dok je tijekom rata na teritoriji BiH pod upravom NDH, vlast predano radila na
stvaranju novog državnog hrvatskog školstva tako što je „prvim pravnim aktima
nastojala udahnuti ‘ustaški i hrvatski nacinalni duh’ (...) u duhu antisemitske politike popraćene rasnim zakonima“49, rukovodstvo NOP-a je od početka ustanka,
nastojeći realizirati program KPJ i Platforme NOP-a, radilo na razvoju i unapređenju narodnog prosvjećivanja i to kroz masovno opismenjavanje stanovništva i
obnavljanje i razvoj sistema redovnog obrazovanja na gore naznačenoj (slobodnoj)
teritoriji BiH50.
Prema izvještaju učiteljice Mice Krpić, organizirani prosvjetni rad počinje već
od aprila 1942. godine u selima oko Drvara, gdje su osnovani prvi kulturnoprosvjetni odbori i analfabetski tečajevi na kojima se nastava odvijala tri puta
sedmično.51 Kulturno prosvjetni rad se proširio i po Kozari i selima Podgrmeča
gdje su organizirani analfabetski tečajevi kojima su rukovodile, pored ostalih, i
učiteljice Mica Vrhovec, Ivanka Čanković, Jela Perović i Anka Kulenović.52 Potom
su osnovani i prosvjetni odsjeci koji su organizirali i tečajeve na kojima su pripremali omladinu za rad u školama i na analfabetskim tečajevima. Pored toga su
učitelji Nijaz Alikadić i Cecilija Čebo izradili i prvi udžbenik za osnovne škole, tzv.
Livanjski bukvar53.
48
Usp. Papić, Učitelji u kulturnoj, n. dj., 67. Učiteljice – nositeljice Spomenice 1941. godine su: Vera
Babić, Mila Bajalica, Jela Bićanić, Milka Čaldarović, Dušanka Ilić, Milica Krpić, Danica Pavić, Jela
Perović, Lepa Perović, Nada Prica, Mica Vrhovac i Zaga Umićević. Ibid, 82.
49
Gladanac, Sanja. „Uspostava državnog školstva na području Velike župe Vrhbosna”, Husnija
Kamberović ur., Bosna i Hercegovina 1941: Novi pogledi. Zbornik radova. Sarajevo: Institut za istoriju
u Sarajevu, 2012: 67-97, 74,75.
50
Usp. Kožar, Azem. „O nekim aspektima obrazovno-odgojne politike Narodnooslobodilačkog pokreta
na području Bosne i Hercegovine 1941-1945”, Šezdeset godina od završetka Drugog svjetskog rata:
kako se sjećati 1945. godine. Zbornik radova, Sarajevo: Institut za istoriju, 2006, str. 235-248. 236 i 237.
51
Zaninović, Kulturno posvjetni rad, str. 20.
52
Zaninović, op.cit str. 21.
53
Ovaj udžbenik imao je svega 44 stranice i bio je kombinacija bukvara i čitanke. Značajan je, pored
ostalog, jer predstavlja povijesni dokument u kojem se po prvi put pojavljuje sadržaj drugačije
odgojne, obrazovne i ideološke vrijednosti. Usp. Mihailo Ogrizović (1962). nav. prema Papić, Učitelji
u kulturnoj, n. dj.,74.
�IZGUBLJENA REVOLUCIJA:
AFŽ IZMEĐU MITA I ZABORAVA
61
Nakon Prvog zasjedanja AVNOJ-a, održanog u Bihaću krajem novembra 1942.
godine, Prosvjetni odsjek Izvršnog odbora AVNOJ-a dobija zadatak da na slobodnoj
teritoriji organizira prosvjetne aktivnosti. Odsjek usvaja niz propisa, među kojima
i Uputstvo za rad u osnovnim školama i pozive i uputstva NOO-ima za otvaranje
osnovnih škola, analfabetskih tečajeva, kao i programe rada osnovnih škola i
tečajeva, te narodnog univerziteta54. Kako tvrdi Kožar, ovi dokumenti Prosvjetnog
odsjeka IO AVNOJ-a „predstavljaju historijski značajan putokaz za reformu
školstva u duhu ideologije snaga NOP-a. S njima škola ulazi u nov period svoga
razvoja“55.
Od kraja 1942. godine, velikim dijelom zahvaljujući i osnaživanju AFŽ-a kao
masovne političke organizacije žena56, poboljšavaju se uslovi za organizirane
analfabetske tečajeve na slobodnoj teritoriji, ali i u partizanskim jedinicama.
Na zemaljskim i oblasnim tečajevima AFŽ-a, pored tečajeva za osposobljavanje
i pripremu rukovodilaca analfabetskih tečajeva, organiziraju se i tečajevi političkog obrazovanja žena i predavanja na kojima su aktivno djelovale, između
ostalih, Mara Radić, Nata Hadžić-Todorović (za oblast Bosanske krajine), te
Radmila Begović i Milka Čaldarević (u istočnoj Bosni). Pored ovih tečajeva, AFŽ
je organizirao kulturne grupe u okviru kojih su oformljene recitatorske sekcije,
grupe za organiziranje priredbi, te sekcije u kojima su se čitale radio-vijesti i
partizanska štampa.
U novembru 1943. godine organizira se Prva konferencija prosvjetnih radnika
na slobodnoj teritoriji na kojoj su glavne teme bile izrada cjelovitog bukvara
za osnovnu školu, i analfabetski tečajevi.57 Kako navodi Zaninović, organizacija
analfabetskih tečajeva se oslobađanjem velikih teritorija postavlja na nove osnove, a od kraja 1944. godine uvodi i obavezno trajanje tečajeva od 30 dana, po četiri
puta nedjeljno.58 Od kraja 1944. započinje proces masovnog otvaranja osnovnih
škola na oslobođenom teritoriju.
54
U: Kožar, „O nekim aspektima”, op.cit.
55
Kožar, „O nekim aspektima”, op.cit.
56
Prva zemaljska konferencija AFŽ-a Jugoslavije održana je od 6. do 8. decembra 1942. godine u
Bosanskom Petrovcu. Zadaci definirani tijekom pripreme Konferencije, na Konferenciji su
usaglašeni te potvrđene dvije osnovne skupine zadataka koje je AFŽ trebao realizirati tijekom rata:
s jedne strane, pomoć vojsci i osiguravanje normalnog odvijanja života na oslobođenoj teritoriji, s
druge politička i kulturna emancipacija žena i integracija na ravnopravnim osnovama u NOB-u i
borbi za novo društvo. Usp. Sklevicky, Konji, žene, op.cit. 25-26.
57
Up, Papić, Učitelji u, n. dj. 78, 79.
58
Zaninović, Kulturno posvjetni rad, n.dj., 158, 159.
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AJLA DEMIRAGIĆ: ŠEĆER SLADAK A BOMBONE LJUTE, JA SE DRAGA UČITELJICE POUZDAVAM U TE:
ULOGA I POLOŽAJ NARODNE (NAPREDNE) UČITELJICE U PRIJELOMNIM GODINAMA
IZGRADNJE NOVOG SOCIJALISTIČKOG BOSANSKOHERCEGOVAČKOG DRUŠTVA
No, širenje mreža osnovnih škola i porast ostalih oblika prosvjetnih aktivnosti
nameće pitanje učiteljskog kadra. Pred sami početak rata na području BiH je
djelovalo 1.043 osnovne škole sa 2.321 uposlenim učiteljem/učiteljicom, a nastavu pohađalo 150.783 đaka, znači u prosjeku 65 đaka po učitelju/učiteljici59.
Na kraju školske godine 1944/45 radilo je ukupno 577 škola s 82.705 đaka, 359
učitelja i 741 učiteljicom60. S obzirom na to da je tijekom rata, prema nepotpunim
podacima, poginulo 173 učitelja i 80 učiteljica61, jasno je zašto će upravo obnova
učiteljskog kadra postati jedan od gorućih izazova novih prosvjetnih politika.
Kao privremeno rješenje, odlučeno je da se još tijekom rata započne sa procesom
osposobljavanja tzv. privremenog učiteljskog kadra kojem bi poslije rata bilo
omogućeno stjecanje pune učiteljske spreme. Osnivaju se učiteljski tečajevi na
koje se pozivaju svi mlađi omladinci i omladinke sa bar dva završena razreda
srednje škole. Prvi tečaj održan je u Sanskom Mostu u maju 1943. godine. Potom
je u Lipniku otvoren je i drugi tečaj, a do kraja rata su tečaji sa istim programom
organizirani u još nekoliko gradova BiH. Većina polaznika i polaznica ovih tečajeva
po završetku rata završit će učiteljske škole i fakultete te postati predvodnici novih
prosvjetnih politika na prostoru BiH.62 Bitno je napomenuti da su za nove učitelje
i učiteljice, kao i za one koji su se kasnije pridružili pokretu i NOB-u, organizirani
i seminari na kojima ih se upoznavalo s ciljevima i zadacima NOB-a i prosvjetnim
politikama koje su sprovodili narodnoslobodilački odbori, te s osnovnim idejama
naprednog učiteljskog pokreta.63
Tako će, pored naprednih učiteljica koje su u međuratnom periodu započele
svoju revolucionarnu borbu i tijekom rata postale važne političke i revolucionarne
figure64, u samom NOB-u nastati još jedan tip narodne učiteljice: omladinke sa
nekoliko završenih razreda srednje škole ili gimnazije, koje dobrovoljno stupaju u
borbu ili su simpatizerke Partije. One će se osposobiti za rad u školi kroz učiteljske
tečajeve pokrenute u ratu. U pravilu će sve učiteljice – omladinke po završetku
rata završavati pedagoške akademije i sve do mirovine nastaviti rad u prosvjeti.
59
U: Papić, Mitar. Školstvo u Bosni i Hercegovini 1941-1945, 4-11.
60
Zaninović, op.cit. str. 176.
61
Ibid. 187, 190.
62
Detaljnije o ovim tečajevima u: Zaninović, Kulturno prosvjetni, n. dj.,124, 180-184.
63
Zaninović, op.cit, str. 185.
64
Kao dobar primjer može se navesti učiteljski put Rade Miljković, od napredne seoske učiteljice,
uspješne agitatorice do vojnikinje koja 1942. godine gine u borbi kod Bugojna, a 1953. godine biva
proglašena narodnim herojem. Detaljan prikaz njenog revolucionarnog angažmana dostupan na:
http://www.savezboraca.autentik.net/licnosti_rada_ miljkovic.php
�IZGUBLJENA REVOLUCIJA:
AFŽ IZMEĐU MITA I ZABORAVA
63
3.1. Petogodišnji plan obnove: novi izazovi i stara opterećenja za učiteljice
Prosvjetna politika Kraljevine Jugoslavije dovela je do toga da je 1941. godine
u BiH bilo nepismeno oko 75% stanovništva. Ovu nepovoljnu sliku još više će
pogoršati zastrašujući materijalni i ljudski gubici, tako da se BiH po završetku
rata suočava sa ogromnim razmjerama nepismenosti, posebice žena65, kao i sa
nedostatkom stručnog kadra, naročito učiteljskog, te s velikim brojem razrušenih
ili devastiranih škola.66 Sve to je usporavalo planirani tempo obnove zemlje zacrtan
Petogodišnjim planom67. Stoga je unapređenje školstva i prosvjetnih prilika bio
jedan od prioriteta nove jugoslovenske i bh. vlasti. Trebalo je obnavljati porušene
učionice i graditi nove škole, te školovati nove učitelje i učiteljice.
Istovremeno su novoformirana socijalistička država i KPJ imali specifična očekivanja od učitelja i učiteljica68. Pored ostalog, u prvim poratnim godinama paralelno
65
U tekstu pod naslovom Narodno prosvjećivanje, Danica Pavić ističe da je novoformirana narodna
vlast, za razliku od ranije „nenarodne vlade“, među prioritetne zadatke postavila rad na
općenarodnom prosvjećivanju. Pozivajući se na podatke koje je prikupilo Prosvjetno odjeljenje
G.N.O. autorica navodi da je nakon oslobođenja u Sarajevu evidentirano 13.591. nepismenih osoba,
od čega 10.765 žena, među njima najviše muslimanki (9.072) i domaćica (9.563), te da su očito
žene bile najveće žrtve neprosvjećenosti. Autorica sa velikim zanosom opisuje kako je u Sarajevu
pokrenuto 118 analfabetskih tečajeva i kako žene, među kojima i veliki broj onih starijih od 50
godina, „zadivljuju svojom voljom i željom za znanjem“ usprkos raznim materijalnim nedaćama. O
tome koliko su žene u prijeratnom Sarajevu bile isključene iz javnog i kulturnog života, po mišljenju
autorice ovog priloga najbolje govori činjenica da mnoge od njih, premda rođene i ostarjele u
Sarajevu, tek u okviru analfabetskog tečaja prvi put zajedno otišle u posjet kinu i tom prilikom
pogledale dva filma (Dani i noći i Parada fiskulture u Moskvi) koji su na polaznice tečaja ostavili tako
dubok dojam da su o njima diskutirale u više navrata tijekom tečaja. U zadnjem dijelu prikaza,
autorica nudi ocjenu analfabetskih tečajeva AFŽ smatrajući da su rukovoditeljice, mahom učiteljice
sarajevskih osnovnih škola, uz pomoć organizacija AFŽ-a i omladine, uspješno realizirale te
aktivnosti i da su „narodne vlasti samo u toku ove zimske kampanje narodnog prosvjećivanja,
uspjele da opismene više ljudi nego što su to raniji nenarodni režimi učinili decenijama“. U: Nova
žena: list Antifašističkog fronta žena Bosne i Hercegovine, God. 2, br. 13 (1946), 9.
66
Netom po okončanju rata u BiH je bilo ukupno 684 osnovnih škola, 1.288 nastavnog osoblja te
97.116 đaka. Navedeno prema Enciklopedija Jugoslavije, Socijalistička Republika Bosna i Hercegovina,
separat uz II izdanje Zagreb, LZ, 1983., str. 230.
67
Petogodišnjim planom 1947.-1951. bio je predviđen razvoj novih industrijskih grana, obnova starih
preduzeća, mehanizacija rudarstva, usavršavanje poljoprivredne proizvodnje, izgradnja novih
puteva, proširenje mreže kulturnih i prosvjetnih ustanova te razvijanje zdravstvenih i socijalnih
ustanova.
68
Cvijetin Mijatović, ministar prosvjete NRBiH u prvoj poslijeratnoj vladi, istaknuo je na otvaranju
kursa za prosvjetne instruktore: „Osnovni zadatak učitelja u našoj školi je vaspitanje, i to ne uopšte,
nego u određenom smjeru u duhu NOB. (..) Kroz nastavu, kroz pravilne odnose sa djecom treba da
živi i struji duh nove nastave, stalna prošlost, težnja i stremljenja naših naroda (…) Hoćemo
�64
AJLA DEMIRAGIĆ: ŠEĆER SLADAK A BOMBONE LJUTE, JA SE DRAGA UČITELJICE POUZDAVAM U TE:
ULOGA I POLOŽAJ NARODNE (NAPREDNE) UČITELJICE U PRIJELOMNIM GODINAMA
IZGRADNJE NOVOG SOCIJALISTIČKOG BOSANSKOHERCEGOVAČKOG DRUŠTVA
sa procesom obnove i izgradnje škola teče i proces rekonstrukcije ili izgradnje
ostalih kulturnih ustanova. Otvarane su biblioteke i čitaonice, zadružni domovi
i domovi kulture. Sve ove ustanove uglavnom vode učitelji i učiteljice, često bez
ikakve dodatne materijalne nadoknade. Zbog svega navedenog učiteljski posao
je prvih poslijeratnih godina bio iznimno težak. No, u ovom periodu su osnovne
škole u samom centru pažnje države i društveno-političkih organizacija, a to još
više podstiče entuzijazam u radu učitelja.69
Kroz nekoliko narednih svjedočenja pokušat ću, bar u općim crtama, prikazati
esktremno teške uslove rada, ali i neupitan entuzijazam narodnih učiteljica u
ovom periodu.
Najprije treba spomenuti analfabetske tečajeve odnosno jednu od najmasovnijih
i najvažnijih društvenih akcija u tom periodu – tzv. kampanju opismenjavanja. Od
1945. godine do 1. oktobra 1950. godine, u okviru pet akcija narodnog prosvjećivanja
organizirano je 42.196 analfabetskih tečajeva u kojima je opismenjeno 670.874
lica.70 Pomoć narodnih učiteljica u akcijama prosvjećivanja bila je ogromna71
budući da su se tečajevi odvijali pod njihovim nadzorom. Učitelji i učiteljice vodili
su 3.099 tečajeva, uz to održavajući i redovna mjesečna ili petnaestodnevna
savjetovanja sa rukovodiocima tečajeva, kako bi se osigurao što bolji rad. Kako
naglašava Papić, u ovaj poduhvat „utkan je ogroman trud i prekovremeni napori
jer je svaki učitelj pored održavanja tečaja vodio jedno ili dva odjeljenja redovne
škole. Rad je počinjao jutrom a završavao se kasno uveče“72. Evo kako učiteljica
Slavica Bureković iz Sarajeva, koja je službovala u Pokrajčićima pored Travnika,
opisuje svoje iskustvo organiziranja i rukovođenja analfabetskih tačejava:
slobodne, odvažne, poletne ljude, a ne da budu podanici“ dok na selu „učitelj nije samo učitelj djeci,
nego u situaciji kad je on jedini intelektualac na selu, mora biti i nosilac društvenog rada u prvom
redu da kulturno uzdiže kraj u kojem živi. Učitelj u seoskoj školi radeći pod teškim uslovima ne
smije se odvojiti od sela, ali se ne smije ni miriti sa zaostalošću nego treba da vuče selo naprijed.
Poslovi van škole u kojima trebaju učestvovati učitelji su rad u seoskim zadrugama, analfabetskim
tečajevima, čitaonicama i na drugim poslovima u vezi sa kulturnim uzdizanjem.“ Usp. Cvijetin
Mijatović, „Govor na otvaranju kursa za prosvjetne instruktore održanog u Sarajevu u ljeto 1946”,
Prosvjetni radnik 7 (1946), 6.
69
Usp. Papić, Učitelji u, n. dj. 88.
70
Navedeno prema Jerković, „Uloga učitelja u prosvejetnim”, 20.
71
No, to svakako ne znači da je potpora učiteljica bila bezuslovna i da nije bilo i povremenih opstrukcija
u izvršavanju mnogobrojnih obaveza. Tako se, primjerice, u mjesečnom izvještaju Sreskog odbora
AFŽ-a, Sarajevski srez, br.1/48, navodi da su učiteljice najprije pristale da organiziraju predavanja i
tečaj općeg znanja, ali da su, kada je tečaj pokrenut, javile da su prezaposlene i da neće moći
održavati kurs. U; Fond AFŽ, Kutiji 4, Folder 5.
72
Papić, Učitelji u, n. dj., 88.
�IZGUBLJENA REVOLUCIJA:
AFŽ IZMEĐU MITA I ZABORAVA
65
Učitelji su dobili zadatak da opismene narod, to je bio jedan od najkrupnijih
koraka društva. Nepismenih je bilo uistinu mnogo, a među njima veliki broj
mladića i djevojaka. Mi, učitelji, smo analfabetske tečajeve organizirali i
na sijelima. Obično se nastava provodila u kasnim večernjim satima kada
su učitelji bili slobodni, kad prestane redovna škola. Mnogo žena sam
opismenila tokom ovih tečaja, računam da je bilo sedamdeset posto žena.
Inače, analfabetske tečajeve organizovala sam ne samo u mojoj kući nego
i po zaseocima. Nekoliko puta sam za svoj rad dobila novčanu nagradu.73
Krunoslava Lovrenović, učiteljica iz Ričica kod Zenice, ispričala je da su
analfabetske tečajeve organizirali u zimskim mjesecima, od kraja oktobra do
marta, odnosno početka aprila. Oni su uglavnom
bili organizirani u noćnim satima, jer smo mi učitelji radili u toku dana sa
redovnim učenicima. Nekad nismo imali dovoljno petroleja i morali smo se
krajnje racionalno ponašati, strogo smo vodili računa o potrošnji. Imala sam
slučajeve da u istoj klupi sjede majka i kćerka ili otac i sin. Inače, poslije
tečaja opismenjavanja polagao se ispit. Stavovi su bili jasni – neznanje je
naš najveći neprijatelj i što ga prije savladamo brže ćemo izaći iz općeg
siromaštva.74
Kao i u ranijim periodima, rad na selu je i nakon rata ostao najzahtjevniji oblik
učiteljskog angažmana, a novoformirana država nastavila je s praksom prvih namještenja mladih učiteljica – na selu. Težina učiteljskog posla na selu ogledala se
u dodatnom opterećenju vannastavnim aktivnostima kao i u obnašanju nekoliko
funkcija istovremeno. Naime, u seoskim školama je učiteljski kadar ujedno bio i
upraviteljski i administrativni, te su morali redovno dostavljati izvještaje o radu
škole. Istovremeno su bili opterećeni velikim nastavnim normama i radili u prepunim učionicama.
Đaci su nastavu pohađali u kombiniranim odjeljenjima. U seoskim školama vrlo
se često radilo sa više od stotinu đaka istovremeno.75 Pored toga su materijalni
uslovi rada i života u seoskim školama bili iznimno teški. Seoski učitelji i učiteljice
imali su pravo na besplatan stan i ogrjev.76 Međutim, kako im većina seoskih
73
Izjavu je Slavica Bureković dala Ademiru Jerkoviću. Usp. Jerković, „Uloga učitelja u“, op.cit. 21.
74
Jerković, „Uloga učitelja u prosvejetnim“, op.cit. 28.
75
Učiteljica Slavica Bureković imala je kombinovana odjeljenja u školi Pokrajčići kod Bile u kojoj je bilo
110 učenika, dok je učiteljica Olga Kurilić iz Vrbljana u školi radila sa 220 djece i uspješno kontrolirala
četrnaest tečajeva. U: Jerković, „Uloga učitelja u“, n.dj., 28-29.
76
Usp. Uredba o pravu na besplatan stan i ogrjev, 56/46-626.- Uredba o pravu na besplatan stan i
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sredina nije mogla obezbijediti ova prava, bili su stambeno neobezbijeđeni ili na
korištenje dobijali jednu do dvije prostorije u samoj školi, mahom oštećene i bez
tekuće vode i kanalizacije. O tom periodu rječito govore brojna svjedočanstva.
Kada je učiteljica Krunoslava Lovrenović 1951. godine došla u selo Mošćanicu
kod Zenice, zatekla je školu u vrlo teškom stanju. Evo kako opisuje prilike u školi:
Škola je imala dva razreda i hodnik, imali smo i školsku kuhinju. Ne znam
da li je u to vrijeme bilo kruha. Peć je stajala nasred razreda. Kod mene su
skupa išla i pravoslavna i muslimanska djeca. Kad smo učiteljica Ljepša
Džamonja i ja došle, nije bilo ni brave na vratima. Mi smo obavljali nastavu
u tzv. kombinovanim razredima. Prvi i treći razred, drugi i četvrti, sve u istoj
prostoriji i tu se obavljala nastava za oba razreda. Prvo s jednim, pa onda
s drugim. Dok radite sa ovima kojima morate nešto da pričate, ovoj drugoj
djeci zadate da nešto crtaju, da miruju. Djeca su bila fina, dobro vaspitana
i uredna. Pravoslavne curice su nosile bluze i malo duže crne suknje i
obavezno pletenicu, a muslimanke su bile u dimijama i bluzama. Od obuće
je nosio šta je ko imao, vunene čarape, opanke ili kaloše. U hodniku su bile
police gdje su se skidali. Djeca su zimi dolazila i po dubokom snijegu (...)
Niko nam nije nabavljao drva, nego svako dijete je ujutro donijelo po jedno
drvo.77
Budući da su se na selu analfabetski tečajevi organizirali zimi, učitelji i učiteljice
nerijetko nisu mogli ostvariti ni pravo na odmor, već su marljivo radili i tijekom
zimskog raspusta. No, usprkos tako teškim materijalnim uslovima za rad, učitelji
su, čini se, u pravilu entuzijastično izvršavali predviđene obaveze. To je vidljivo
iz mnogih svjedočenja i zabilježenih razgovora sa učiteljicama. Tako primjerice,
u listu Nova Žena, učiteljica Mileva Grubač iz Višegrada sa zanosom prikazuje
rad sa ženama na analfabetskom tečaju u selu Dušća. Učiteljica Grubač najprije
navodi kako je na molbu žena iz tog sela „da dođe i njih uči“, obećala da će dolaziti
nedjeljom budući je ostalim danima zauzeta radom u školi i na analfabetskim
tečajevima u Višegradu. Evo kako opisuje svoj odlazak u selo, i prvi čas:
U nedjelju su poslali po mene jednoga dječaka da se ne bih izgubila i lutala
trazeći ih. Idem uz Drinu i razmišljam o toj divnoj, mnogo opjevanoj rijeci,
a još više okrvavljenoj. Teče mirna i plava, kao da ne pamti nikakvog zla.
Njene obale nadvisila su strma brda, a po gdjekojoj ravnici vide se tragovi
avionskih bombi. Ponegdje viri iz zemlje gvozdena konstrukcija neke zgrade
ogrjev učitelja narodnih osnovnih škola u selima, 46/48, 488.
77
U: Jerković, „Uloga učitelja u“, n.dj.,35.
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koju nadvisuje fabrični dimnjak. To su ostaci »Varde«, nekadanje industrije
drveta. Napokon stižem u određeno selo. Dočekuju me žene sa bukvarima
i tablicama. Radostan je bio naš prvi čas na kome su naše velike učenice
nevještim potezima, sa puno volje i strpljivosti, otpočele prve poteze pisma.78
Ogromnim entuzijazmom i angažmanom narodne napredne učiteljice položile su
važan kamen temeljac u izgradnju nove države. Zajedno sa svojim kolegama, učiteljice su diljem BiH organizirale škole i kreirale nove prosvjetne politike. U toj
borbi za nove škole nisu mijenjale samo nastavne programe već uspostavljale i
posve nov odnos sa đacima. U učionici je ukinut krut hijerahijski odnos i uspostavljene nove prakse učenja i rada, utemeljene na uzajamnom povjerenju i poštivanju. Učiteljice su često bile pune roditeljske brige za sve đake. Umjesto fizičkog
kažnjavanja, prakticirale su se metode uvjeravanja, njegovao se takmičarski duh
i jačalo drugarstvo.79 Zbog svega toga su učitelji i učiteljice uživali velik ugled u
društvu, i priznanje i poštovanje cijele zajednice, posebice djece i njihovih roditelja.
Pored toga su, kako je već istaknuto, aktivno radile u skoro svim kulturnim manifestacijama u sredinama gdje su službovale, a nerijetko su djelovale u svim kulturnim institucijama – od biblioteka i javnih čitaonica do amaterskih pozorišta i
sportskih sekcija.
Jedan takav egzemplaran učiteljski put predstavlja i angažman narodne učiteljice
Nasihe Porobić.80 Ova učiteljica rođena je 1928. godine u Derventi. Tijekom jednodnevnog boravka partizana u Derventi 1944. godine, pristupa pokretu kao
učenica V razreda gimnazije. U partizane odlazi posve nepripremljena; isprva
radi kao bolničarka u Tesliću, potom je izabrana kao delagatkinja na kongresu u
Sarajevu, a poslije rata odlazi na službu u školu u selo Korače, gdje radi sa 146
đaka. U Banjoj Luci je završila najprije tečaj, a kasnije i akademiju za nastavnicu
srpskohrvatskog jezika. Paralelno je studirala i radila. U školi je organizirala sve
učeničke aktivnosti, štampala knjige, sudjelovala sa djecom na svim konkursima
i organizirala priredbe. Naglašava da je učiteljski poziv i svoje đake voljela više od
svega, te da je zbog te velike ljubavi zanemarila čak i svoju porodicu, dvoje djece i
muža. Dobitnica je više priznanja za rad, pored ostalog i Ordena zasluga za narod
sa srebrnom zvijezdom.
78
Nova žena: list Antifašističkog fronta žena Bosne i Hercegovine, god. 2, br. 13, 1946 g., str. 20.
79
Usp. Zaninović, Kulturno prosvjetni, op.cit. 186.
80
Intervju sa Nasihom Porobić vodila Elvira Jahić u januaru 2016. Intervju pohranjen u Audio zbirci
Arhiva antifašističke borbe žena Bosne i Hercegovine i Jugoslavije,
http://www.afzarhiv.org/items/show/415.
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Pokušavala sam, više puta preslušavajući intervju sa Nasihom Porobić, odgonetnuti šta to djeluje uznemirujuće u njenom glasu i načinu na koji odgovara na pitanja, zašto njeni odgovori stvaraju nejasan osjećaj nelagode. Ne, njena ispovijest
nije svjedočanstvo zaludnosti borbe od koje je, kako kaže, dobila onoliko koliko je
mogla primiti. Njen životni put nije bio zaludan, i nema kajanja. Učiteljica Nasiha
tvrdi da bi, kad bi mogla, sve isto ponovo napravila, samo bi ovog puta u borbu
„krenula opreznija, bolje bi se pripremila, barem dvije presvlake bi sa sobom
ponijela. Ne bi više išla grlom u jagode“.
Uznemirujući nije ni njen pomirbeni ton ni rezigniranost u glasu jer to će prije biti
staračka distanca ili čak mudrost s kojom se pred kraj života često postavljamo
prema vlastitim životnim odlukama. Uznemirava, zapravo, trpno stanje iz kojeg
se pripovijeda i koje sugerira da je učiteljica Nasiha u svom bogatom i ispunjenom
životu toliko toga radila i puno postigla, ali da je malo, premalo vremena imala
da taj i tako bogat život i proživi. Uznemirava to što je ona, poput većine žena
revolucionarne borbe, pristala da cijelog svog života nekritički podržava mit o
ženi koja se rado odriče svoga života u ime izgradnje buduće države i društva81.
Međutim, to je samo jedna strana medalje. Važno je imati u vidu da, pored toga što
su žene masovno pristajale na ulogu samožrtvujućih heroina, Ifigenija modernog
doba, postoje i sitemski propusti ili, pak, svjesne strategije u pogledu odnosa
prema ženama, u konkretnom slučaju prema narodnim učiteljicama, strategije
koje su osigurale da proces transformacije od potlačene do napredne učiteljice
ne bude, zapravo, nikada u potpunosti dovršen.
3.2. Između emancipacije i feminizacije učiteljske profesije
Kada se govori o specifičnosti društvenog i političkog organiziranja žena u Drugom
svjetskom ratu, u pravilu se ističe masovnost ženskog udruživanja i participacija
velikog broja žena sa sela, žena iz različitih društvenih slojeva, te žena različite
etničke pripadnosti82. Po mišljenju Ivane Pantelić83, na masovnu mobilizaciju žena
i njihov ulazak u revolucionarnu partizansku vojsku utjecao je upravo masovniji
dolazak učiteljica na sela nakon 1918. godine, učiteljica koje su na razne načine
radile na emancipaciji i osnaživanju žena.
81
Usp. Jambrešić-Kirin, Dom i svijet, n. dj., 27.
82
Usp. Dušanka Kovačević et al. Borbeni put žena Jugoslavije, Beograd: Leksikografski zavod Sveznanje,
1972. 209-210. Rad dostupan na http://www.afzarhiv.org/items/show/71
83
Pantelić, Ivana. „Yugoslav female partisans in World War II”, Cahiersbalkaniques 41(2013), 3. Rad
dostupan na: http://www.afzarhiv.org/files/original/f47c848c2d081c22905ba11a9d869fd3.pdf
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I premda su, pored bolničarki i borkinja, upravo narodne učiteljice bile istaknute
aktivistice antifašističkog pokreta i NOB-a, ni one neće biti pozvane da s podjednakim društveno-političkim angažmanom sudjeluju u radu izvršnih organa vlasti i
najviših partijskih tijela u ratnom i poslijeratnom periodu.84 Naprotiv, emancipacijski lik učiteljice-borkinje iz narodnooslobodilačke borbe postepeno će se transformirati u lik požrtvovane velike majke koja kroz proces obaveznog osnovnog
obrazovanja treba odgojiti novu naprednu generaciju.
Kako primjećuje Amila Ždralović, masovno uključivanje žena tijekom rata u
borbene jedinice
značilo je i početak borbi sa tradicionalnim predrasudama o mjestu i ulozi
žene, kako u njihovim porodicama tako i u jedinicama u koje su odlazile.
Iz priča o partizankama može se zaključiti da su mnoge od njih u svojim
jedinicama bile zadužene i za patrijarhalno definisane ženske poslove kao
što je kuhanje i šivanje. Međutim, u isto vrijeme obavljaju i poslove koji su
patrijarhalno definisani kao muški poslovi, a na najteže zadatke se često
dobrovoljno prijavljuju. Na taj način su razbijale tradicionalne predrasude i
stereotipe o mjestu i ulozi žene u društvu.85
Tako će se posebno popularizirati lik žene-majke koju je patrijarhalno-buržoaski
izrabljivački poredak tlačio i držao u stanju neznanja, ali koja u revolucionarnoj
borbi ne samo da se uspijeva opismeniti, kroz anafabetski tečaj, već postaje i ona
koja iz anonimnosti privatne sfere ulazi u obrazovni proces i podučava ostale.
U listu AFŽ-a Žena kroz borbu, u stalnoj rubrici Mi se borimo i učimo, opisujući
proslavu Muslimanske brigade u junu 1944. godine i dodjelu nagrada zaslužnim
borcima i borkinjama, jedna takva transformacija žene prikazana je na sljedeći
način:
Još prije godinu dana, kod kuće Zumreta je vukla ibrike, prala avlijsku
kaldrmu, radeći po tuđim kućama, daleko od knjiga i svakog kulturnog života
84
Ovo nije bio samo slučaj narodnih učiteljice, već općenito svih žena koje su uzele aktivno učešće u
revoluciji. Premda su se stalno isticale zasluge žena u NOB-i, njihov doprinos nije bio na odgovarajući
način nagrađen, odnosno u novoformiranoj vladi žene neće biti priliku da uzmu učešće i radu izvšnih
zakonodavnih tijela. U komparativnoj analizi podataka o broju učesnica na bojištu i broju vijećnica
u radu ZAVNOBIH-a i AVNOJ-a Vera Katz pokazuje da zastupljenost žena u političkim tijelima nije
bila adekvatna u odnosu na broj aktivnih učesnica u NOB-i. Primjerice u sastavu Prve vlade Bosne i
Hercegovine nijedna žena nije dobila niti jednu resornu funkciju. Usp. Katz, „O društvenom položaju”,
n.dj.,139, 141. I u poslijeratnom periodu ovaj trend će se nastaviti, pa je tako, primjerice, 1948.
godine u Ustavotvornoj skupštini FNRJ, kao u i CK KPJ bilo svega 4,7 % žena.
85
Ždralović, Amila. „Drugi svjetski rat i iskustva bosanskohercegovačkih žena”, Zabilježene, n. dj.,76.
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i rada. Danas je nagrađena kao najbolji kulturno prosvjetni radnik u svojoj
brigadi (....) Zumreta je stekla toliko znanja da je mogla druge voditi i učiti.86
No, upravo ova nastojanja žena da kroz nesebično zalaganje i brigu za druge, dobrovoljni rad i obavljanje često najtežih poslova osiguraju svoju ravnopravnost u
društvu i nove pozicije i društvene uloge, u poratnom periodu dovode do toga da
će žene, nakon što iznesu svu težinu obnove razrušene zemlje, od sredine 50-ih
pa nadalje gubiti teškom mukom stečene pozicije87. Drugim riječima, ponovo će se
vraćati (točnije: biti vraćene) u okvir patrijarhalnih tradicionalnih uloga. Tako će,
riječima Vjerana Katunarića, od herojskog lika žene-borca, nova žena u socijalizmu
ponovno ‘skliznuti’ u lik pripitomljene kućanice i ‘modno osviještene’ žene:
Neposredno poslije rata (lik žene-borca op.a.) zamijenjen je ženom sa
socrealističkog plakata, ženom-graditeljkom u tvornici, na gradilištima,
sportskim natjecanjima, itd. Taj lik je odražavao revolucionarni polet oba
spola u tadašnjoj omladinskoj generaciji i spontanu asimilaciju žena u
muškim aktivnostima. Snažan blijesak u kulturnoj tradiciji postupno se
izgubio i bio preplavljen evolucijom standardne patrijarhalne kulture. Žena
biva potisnuta u privatnu sferu a uporedo sa porastom životnog standarda
porodice obnavlja se shema malograđanskog života (...) Eksplozija
žute štampe nastaje šezdesetih godina kao posljedica jačanja tržišta u
jugoslavenskoj privredi. Ženska štampa, usredotočena na modu i kozmetiku,
vjerno preslikava zapadni model ženskog tijela, interijera i sentimentalnosti.
Jacqueline Onasis i slični likovi bacili su u sjenu asimilatorske likove žene
socrealističke kulture borkinje, radnice, sportašice.88
U postrevolucionarnom periodu lik napredne učiteljice slijedi putanju transformacije koju su doživjele sve revolucionarne ženske figure. Tako će i narodna učiteljica, na krilima ideala rada, najprije postati udarnica koja će se, sve više radeći na
zadovoljavanju potreba svoje velike metaforičke89 porodice, postepeno zatvarati (ili
biti zatvorena) u tradicionalne (patrijarhalne) okvire/okove ranijih režima. Obnaša86
Žena kroz borbu: list Antifašističkog fronta žena istočne Bosne, God. 2, br. 3/ 8, 1945
87
Ivana Pantelić navodi se da je od sredine 50-ih bio u porastu broj otkaza radnicama u industrijskom
i državnom sektoru. Usp. Pantelić, Ivana. Partizanke kao, op.cit.124-25.
88
Katunarić, Vjeran. Ženski eros i civilizacija smrti, Zagreb: Naprijed, 1984. str. 236, 237
89
L. Sklevicky ukazuje na to da je u periodu revolucije i izgradnje nove žene stvarna porodica poimana
kao proturječna budući s jedne strane potrebna, no s druge prepreka novim društvenim ulogama
žena. Zato se kao rješenje nudi ono što Sklevicky naziva metaforičkom porodicom, u kojoj se atributi
istinske ljudske zajednice pridaju pokretu i narodnooslobodilačkoj fronti. Usp. Sklevicky, Konji, žene,
n. dj., 48.
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jući tradicionalne ‘prirodne’ ženske uloge odgajateljice ‘nacije’, brižne majke svih
đaka i njihovih mahom nepismenih roditelja, narodnoj je učiteljici, kao i ostalim
radnim ženama socijalizma, ostajalo sve manje „vremena za samoupravljanje“ a
„ne imati vremena znači biti izvan vremena, izvan povijesti, ostati na svojoj biološkoj
prirodi“90 i trajnom stanju postajanja91 ‘naprednom’ učiteljicom.
No, bilo bi netočno sugerirati da je borba napredne učiteljice za potpunu emancipaciju, samostalnost i bolje materijalne uslove rada i odgovarajuću naknadu za
rad92 ostala nedovršena93 samo zato što su učiteljice bespogovorno pristale na
obnašanje nametnute uloge i djelovanje pod nepovoljnim uslovima. Posrijedi je
drugi, kompleksniji fenomen. Naime, tragom Blochove formulacije o ženskom
pokretu koji je zastario ili je, pak, nadomješten ili odgođen, i teze da ženski
pokret nakon revolucije dolazi na red kao samoozbiljenje ženstvenosti, Nadežda
Čačinović94 razmatra ‘odgođenost’ kao novi element unutar klasične doktrine
radničkog pokreta te, između ostalog, primjećuje da je ta mogućnost drugačijeg
samoozbiljenja ženstvenosti u postrevolucionarnim društvima i dalje odgođena,
90
Despot, Blaženka. „Žena i samoupravljanje”, Delo 4 (1981): 112 – 117, 115; vidjeti više: Blaženka
Despot, „‘Žensko pitanje’ u socijalističkom samoupravljanju“ u: Lydia Sklevicky, ur., Žena i društvo.
Kultiviranje dijaloga. Zagreb: Sociološko društvo, 1987,; i idem, Žensko pitanje i socijalističko
samoupravljanje, Zagreb: Cekode, 1987.
91
Tatjana Jukić smatra da je „indikativno što komunizam pokazuje strukturni afinitet sa ženom, i to
ondje gdje je žena za Deleuzea također platforma za postajanje, devenir femme; gdje žena za
Deleuzea označava logiku i dinamiku postajanja u podlozi svakoga kasnijeg identiteta i identifikacije.
Takva žena, devenir-femme, nalik na sablast iz prve rečenice Komunističkog manifesta, progoni tada
sve što se poslije razvija kao rodna politika socijalizma. Istom mjerom, to bi značilo da je rodna
politika socijalizma uvijek i unaprijed neadekvatna, već zato što nužno ne uspijeva zahvatiti taj
strukturni afinitet žene i komunizma“. Vidi: Jukić, Tatjana. „Žena kao revolucija: od Garbo do Tita.“
ProFemina Specijalni broj (2011): 33-39, 34.
92
Renata Jambrešić Kirin govori o konfliktnoj simultanosti i raslojenosti ženskih uloga „koja je
proizvela trostruko opterećenu ‘super-ženu’: radnicu, majku/domaćicu i društveno angažiranu
građanku koja je svoje uzore tražila barem u tri različite ideosfere“. Renata Jambrešić Kirin „O
konfliktnoj komplementarnosti ženskog pamćenja: Između moralne revizije i feminističke
intervencije“ ProFemina Specijalni broj (2011): 39-53, 47.
93
U novim kritičkim čitanjima pitanja pozicije radne žene u socijalizmu, Vlasta Jalušič će ustvrditi da
upravo ostvarena emancipacija koja je ženu svodila na radnika zapravo nije dopuštala da se preobrazi
u cjelovito političko biće. Usp. Jalušič, Vlasta. „Women in Post-Socialist Slovenia: Socially Adapted,
Politically Marginalized“, Sabrina Ramet ur., Gender Politics in the Western Balkans. Pennsylvania:
The Pennsylvania State University Press 1999. str. 112.
94
Nadežda Čačinović, „Odgovor na pitanje: kakva je sudbina ženstvenosti s obzirom na emancipaciju“
prvobitno je objavljen u časopisu Žena 1978. godine. U ovom radu tekst navodim prema: Čačinović,
Nadežda. U ženskom ključu: ogledi u teoriji kulture, Zagreb: Centar za ženske studije, 2000.
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IZGRADNJE NOVOG SOCIJALISTIČKOG BOSANSKOHERCEGOVAČKOG DRUŠTVA
te da se ženstvenost nanovo pojavljuje kao stara veličina95. Pozitivnim napretkom
se smatra, kako pojašnjava Čačinović, već i samo nastojanje da svi budu uključeni
u radni proces, posebice u raspodjelu odgovornosti za upravljanje. ‘Novoj ženi’
načelno se priznaje da je čovjek i da samostalnim radom može ostvariti vrhunska
dostignuća, istovremeno obnašajući sve tradicionalne ženske uloge (tješiteljice,
hraniteljice, iscjeljiteljice). Međutim, zaključuje autorica, „unutrašnja neodrživost
te uloge priznaje se samo pod očitom natuknicom ‘preopterećenosti’, eufemizmom
koji skriva iscrpljivanje žena i nikakve pomake u muškoj ulozi“96.
Ovaj proces od emancipacije do feminizacije učiteljske profesije prije svega valja
promatrati sa šire ideološke razine djelovanja unutar kojeg dolazi do preuzimanja
i zloupotrebe tradicijskih vrijednosti u novom kontekstu.97 Tako su, još tijekom
priprema za masovnu agitaciju žena odnosno širih narodnih masa i njihovo priključenje NOB-u, rukovodstvo pokreta i njegovi čelni ideolozi zaključili da se
postojeća tradicija ne smije otvoreno osporavati, već da je „poštovanje tradicije
bolji/probitačniji oblik propagande i ekspanzije pokreta“98. Kako pokazuje Lydija
Sklevicky, ni CK KPJ, ni ostali upravljačku organi NOP-a nisu zapravo nastojali promijeniti tradicijske vrednote, već se naglasak prebacuje na njihovu modifikaciju u
odnosu na novi povijesni trenutak. Zato „tradicijske ‘ženske vrednote’ ne bivaju
osporene niti integrirane u neki novi vrednosni sustav, već se njihov emancipatorski
naboj očituje u korisnosti za širenje i jačanje NOP-a“99.
U konkretnom slučaju naprednog učiteljskog pokreta i pozicije narodne napredne
učiteljice u NOB-u, na emancipatorskim vrijednostima insistiralo se samo u mjeri
koja osigurava uspješno izvršenje općih ciljeva borbe. Zato je, kako pojašnjava
95
Ibid. 14-15.
96
Ibid. 15.
97
Ukazujući na to da normativna i operativna ideologija različito formulišu i osnovne vrijednosti
političkog sistema te da se ove dvije ideologije najviše razlikuju u sferi kulture i nacije, Siniša
Malešević u svojoj analizi identifikacije dominantne ideologije, njihove forme, sadržaja i postizanja
legitimnosti kroz studiju slučaja poslijeratne Jugoslavije, pokazuje da je moguće uočiti bitne razlike
u artikulaciji ‘socijalističke svesti’ u okviru ova dva tipa ideologije. „I dok normativna ideologija tu
svest povezuje s opštom emancipacijom ljudi i oslobođenjem od tradicije, autoriteta i eksploatacije,
operativna ideologija se poziva na moralnu superiornost izabrane i pročišćene zajednice i u tom
smislu koristi slike izvedene iz dobro poznate i javnosti prepoznatljive religijske tradicije“, kao i
postojećih modela tradicionalne kulture. Malešević, Siniša. Ideologija, legitimnost i nova država. Prev.
Slobodanka Glišić. Zagreb, Beograd; Jesenski i Turk i Edicija Reč, 2004., str. 240.
98
Sklevicky, Konji, žene, n. dj. 46. Kroz analizu pojedinih narativa Sklevicky pokazuje kako su
propagandni sadržaji koristili formule narodne književnosti, pa čak i liturgijski jezik. Ibid.
99
Ibid. 47.
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Sklevicky, i uspostavljen pragmatički pristup naspram tradicionalnih kulturnih
vrijednosti, što je posebno bio slučaj sa tradicionalno (patrijarhalnim) ‘ženskim’
vrijednostima, poput pijeteta, požrtvovanosti, časti i poštenja,100 vrijednosti koje
su postale temelj svih socijalnih funkcija koje su žene izvršavale u ratu. Tako se
vjerovalo da se posredstvom uloge majke i njene socijalizacijske uloge stvaraju,
između ostalog, temelji bratstva i jedinstva.101 Stoga će se i napredna učiteljica
graditi kroz figuru brižne majke koja u novom duhu odgaja generacije đaka – djece.
No ovaj trend će se nastaviti i u izgradnji poratnog, novog socijalsitičkog društva.
Odnosno, premda će vlast ženama načelno omogućiti ostvarivanje političkih prava, prava na rad, prava na školovanje i zaštitu materinstva, te javno propagirati
ideju rodne ravnopravnosti u svim sferama javnog djelovanja, riječima Renate
Jambrešić-Kirin
jugoslavenski ideolozi nisu prakticirali radikalni prekid s kulturnim formama
predrevolucionarnog društva utemeljenim na ideji rodne različitosti i
kompatibilnosti (….) Jugoslavenski su političari spremno posegnuli za
tradicijskim repertoarom rodnih simbola i uloga.102
Insistiranjem na figuri učiteljice kao brižne majke koja se dobrovoljno žrtvuje
za dobrobit cijele zajednice, odnosno tvrdnjama da se žene lakše snalaze i bolje
obavljaju profesiju učiteljce koja je ‘tek’ nastavak ženskih ‘prirodnih’ uloga i razvijanje njenih ‘urođenih sposobnosti’, započinje proces feminizacije103 te profesije
i snižavanja njenog društvenog statusa, a samim tim i moći žena. Naime, kako
su pokazala pojedina feministička istraživanja104, spolne stereotipije i orodnjene
profesionalne strukture dobrim su dijelom nastale zahvaljujući retorici ‘ženske
istinske/prirodne profesije’ koja je prikazivala učiteljice kao objekte znanja, a
vrlo rijetko kao aktivne/djelatne subjekte. Po analogiji se ni njihov profesionalni
100
Ibid. 56.
101
Ibid. 43.
102
Jambrešić-Kirin, Žene i dom, op.cit. 20, 21.
103
Feminizacija nastavničke profesije prisutna je u svjetskim razmjerima od šezdesetih godina 20.
stoljeća, a mnogi sociolozi ukazuju na to kako se drastičnim porastom broja žena među nastavnim
osobljem u osnovnim školama zapravo uloga domaćice i majke proteže i na plaćeni posao u
uslužnim profesijama. Usp. Šime Pilić, Knjiga o nastavnicima. Split: Filozofski fakultet Sveučilišta u
Splitu, 2008.
104
Između ostalih: M Grumet, „Pedagogy for patriarchy: the feminization of teaching”, Interchange, 12
(2-3) 1981., str. 165-184.; Acker, ur. Teachers, Gender and Careers, Philadelphia: Falmer Press,
1989.; P. Munro, Subject to fiction: Women teacher’s life history narratives and the cultural politics of
resistance. Buckingham, Philadelphia: Open University Press, 1989.
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IZGRADNJE NOVOG SOCIJALISTIČKOG BOSANSKOHERCEGOVAČKOG DRUŠTVA
angažman i pedagoški rad nisu vrednovali kao prakticiranje profesionalnih
kompetencija utemeljenih na njihovoj naobrazbi, edukaciji i usavršavanju, što je
vodilo i ka postepenom napuštanju ideja naprednog školstva o permanentnom
usavršavanju pedagoških metoda i poboljšavanju nastavnih aktivnosti u učionici.
Stoga pojam feminizacije učiteljske profesije ne znači samo porast broja učiteljica,
već označava i nizak status i slabu materijalnu naknadu za obavljeni posao, što je
nužno vodilo tome da ova profesija s vremenom izgubi na društvenom značaju i
da se njena moć radikalno umanji.
4. Umjesto zaključka
Polazna premisa rada bila je to da se kroz lik napredne učiteljice mogu pratiti svi
limiti ženske profesionalne emancipacije kao i posljedice nedovršenosti procesa
tvorbe i/ili transformacije žene u nov, neovisan, oslobođen i ravnopravan subjekt
boljeg i humanijeg društva.
Kako je u radu istaknuto, dosadašnja su istraživanja malo pažnje posvetila rodnom
aspektu učiteljstva usprkos činjenici da žene od kraja Drugog svjetskog rata do
danas čine glavninu učiteljskog kadra. Od 1918. godine do početka Drugog svetskog
rata došlo je do porasta seoskog školstva i pojave većeg broja mladih profesionalnih
učiteljica koje se priključuju radu i aktivnostima naprednog učiteljskog pokreta.
Budući da se u tom periodu učiteljice još uvijek nalaze u iznimno nepovoljnom
materijalnom položaju i djeluju u okviru zakona diskriminatornog kako u smislu
nižih plata tako i u smislu zabrane sklapanja braka osim sa učiteljima, napredne
učiteljice istovremeno su se borile i za osiguranje jednakosti u radnim uvjetima i
za jednaka prava i istu naknadu za obavljeni posao.
Nove društveno-kulturne revolucionarne politike koje se počinju propagirati
i širiti tijekom rata dovele su do radikalne promjene statusa učiteljica. Mnoge
napredne učiteljice, posebice na selima i na slobodnoj teritoriji BiH, uzele su
aktivno učešće u ovim promjenama i aktivno sudjelovale u sprovođenju prosvjetne
reforme i uspostave novog društvenog poretka. I premda će figuru narodne
napredne učiteljice novi organi vlasti i nove službene ideologije konstruirati kao
jednu od istaknutih revolucionarnih ženskih figura, one će nakon rata, usljed
politika školstva koje su im nametale iznimno zahtjevne radne obaveze, biti sve
manje politički aktivne i intelektualno angažirane na planu dodatnog osnaživanja
i profesionalnog osamostaljivanja. Takav razvoj figure i prakse ženskog učiteljstva
velikim dijelom je rezultat činjenice da se njihov profesionalni angažman tretirao
kao urođena, a ne stečena vještina koja kao takva zahtijeva i dodatni trud i stručno
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usavršavanje. Učiteljska profesija će sve više biti feminizirana, da bi koncem 80ih od revolucionarnog angažmana učiteljica ostao ograničeni kulturni kapital i
simbolička uloga.
Tako bi se tranformacija lika narodne napredne učiteljice mogla sažeto i ironijski
predstaviti kroz tri slike: od učiteljice sa puškom i bukvarom u ruci, preko učiteljice
sa crvenim karanfilom za reverom, do učiteljice koja, sredinom 80-ih, očekuje da
joj đaci povodom osmomartovske proslave praznika žena poklone crveni karmin
marking 16.
Nažalost, u turbulentnim godinama poraća i tranzicije, izgubio se i ovaj simbolički
ugled i značaj učiteljica. U uzburkanom moru prosvjetnih reformi i kontinuiranog
procesa reorganizacije osnovnog obrazovanja, učiteljica se više ne promatra kao
jaka figura koja oblikuje nove generacije i usađuje im pozitivne vrijednosti. Učiteljska profesija dodatno se marginalizira i obezvrjeđuje, a njihova prava i slobode
u radu sa đacima sve više limitiraju i kontroliraju. Stoga, čini mi se, treba pledirati
da se, napokon, u BiH osnaži i formira stukovno udruženje učiteljica koje bi, usprkos svim uspostavljenim podjelama i segregaciji u aktualnom bh. školstvu,105
pronašle način da djeluju i kreiraju nove napredne učiteljske politike. A kako nas
uči feminizam, za bilo koji tip ženskog strukovnog udruživanja važno je pronaći
autentične figure iz prošlosti, prethodnice na koje se oslanjamo i prethodnice sa
kojima gradimo pravednije i odgovornije društvo. U tom smislu, ovaj rad pledira i
za pokretanje sistemskih feminističko-povijesnih istraživanja učiteljske profesije i
statusa učiteljica, istraživanja koja bi iz rodne perspektive usmjerila pozornost na
povijesni prikaz razvoja ove profesije u bh. kontekstu, a kako bi se uočile strukture
koje kontinuirano tlače učiteljice i još uvijek ih drže u nepovoljnom položaju.
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ULOGA I POLOŽAJ NARODNE (NAPREDNE) UČITELJICE U PRIJELOMNIM GODINAMA
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STVARANJE ‘NOVE’ JUGOSLOVENSKE ŽENE:
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Kraj drugog svjetskog rata period je kad se konstituiše nova jugoslovenska žena
koja aktivno učestvuje u ratu, obrazuje se i ulazi u svijet rada a emancipacija
žena od stega patrijarhalne kulture bila jedan od “neprijepornih zadataka Antifašističke fronte žena (AFŽ)”.1 U tom periodu, koji predstavlja istorijski prekid
sa prvenstveno agrarnom privredom i društvom u kojem je obrazovanje bilo
rezervisano uglavnom za žene iz viših društvenih slojeva, dolazi do stvaranja
uslova za najmasovnije obrazovanje žena do tad i proces modernizacije koji se
nije mogao odvijati bez ozbiljnog narušavanja patrijarhalne kulture2.
Daleko of toga da je ova emancipacija značila kraj patrijarhata ali praćenjem
ženskih medija iz tog perioda (Naša žena, Glas, Žena u borbi) primjećuje se da se
žene predstavljaju kao ravnopravni subjekti: one su borkinje, bolničarke, radnice,
narodni heroji i sl. a ne pasivne posmatračice. “Jugoslovenska” ženu trebala je
biti moderna i obrazovana, požrtvovana i odlučna, “ni Srpkinja, ni Hrvatica ni
Muslimanka” već upravo to sve, kao Jugoslovenka. Cilj ovog poglavlja jeste da,
prateći časopis Nova žena u periodu 1945-1946 iz dostupnog arhivskog materijala
o AFŽ-u, opiše glavne emancipatorne diskurse koji se obraćaju ženama, ocrta
kroz kakve argumentativno-retoričke strategije, metafore i leksičko-gramatičke
elemente ova “nova” jugoslovenska žena biva konstituisana, kao i da ustvrdi
poveznice između ovih istorijskih uvida sa današnjim, (nazovi) postsocijalističkim
trenutkom.
1. Ulazak u arhiv
U jugoslovenskom post-socijalizmu, nakon ratova, pljačke javnog dobra, etničkog
čišćenja i silovanja i njima pripadajućeg istorijskog revizioinizma, gdje režim rodne
“neravnopravnosti” i dalje osporava davanje ženskih prefiksa na neka zanimanja,
poput onog za borac-borkinja3”, banjalučki pjesnik Dragan Studen je odgovorio
već 1982., nazivajući svoju zbirku upravo Borkinje. U prvoj pjesmi progovara kao
žena, borkinja, ratnica koja se obraća nama u budućnosti:
1
Sklevicky, Lydija. Konji, žene, ratovi. Zagreb: Ženska infoteka, 1996. str. 25.
2
Ibid. Str. 135.
3
http://www.blic.rs/kultura/kako-reci-zena-borac-ili-borkinja/k7r6r7e
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Beležićemo ugljenom
oživeti žar
i biti zapamćeni
Uđemo li u sliku
na zidu obešenu
samo sebi bićemo slični
Nećemo prestati
Zemlju iz rova da izbacujemo
Da nas ne zatrpa
Vreme zgusnuto
na kriške seći ćemo
a nož beznadežan
izgoreće u jezgru
Uđemo li u sliku na zidu obešenu
tu ostaćemo
za vek-navek
On nas, pišući o iskustvu žene u Drugom svjetskom ratu, četrdesetak godina
kasnije, podsjeća da nam je “u zlu…izlaz” a “opstanak u propasti”, nagovještavajući
da se upravo u lomovima svjetske istorije išlo u borbu i smrt da bi se živjeti moglo.
Ova zbirka pjesama predstavlja dio šire arhive o ženama u Narodno-oslobodilačkoj
borbi (NOB-u) i bio mi je inspiracija za pisanje o arhivu Antifašističkog fronta žena
(AFŽ-u) danas, na evropskoj poluperiferiji kasnog kapitalizma, u postratnim i
postsocijalističkim državama poput današnje Bosne i Hercegovine (BiH).
Veliki iskorak za mase žena, prvenstveno seljanki i radnica kod nas, duguje se
ženskom organizovanju unutar AFŽ-a koji je djelovao u periodu između 1942-1953
u tadašnjoj, prvo Demokratskoj Federativnoj Jugoslaviji (DFJ) a potom Federativnoj
Narodnoj Republici Jugoslaviji (FNRJ) omogućivši ženama Jugoslavije i BIH najšire
učešće na svim poljima narodnooslobodilačke borbe. Iako AFŽ u početku nije bio
usmjeren na ženska pitanja već na prikupljanje volonterske energije miliona žena
da se osigura pobjeda u borbi protiv fašizma4, riječ je o organizaciji koja je u toku
jugoslovenske socijalističke revolucije i Drugog svjetskog rata nedvojbeno imala
veliki uticaj na modernizacijsku promjenu za koju su se žene borile i izborile.
4
Jancar-Webster, Barbara. Women and Revolution in Yugoslavia: 1941-1945. Denver: Arden Press, 1990.
str. 122.
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Ako je smisao arhivskog istraživanja u prošlosti pronaći življeno iskustvo kako bi
se danas pokazalo da ovo što znamo, kako govorimo i djelujemo nije oduvijek ni
zauvijek i da jednako tako može biti promijenjeno, onda arhiv nisu svi sačuvani
tekstovi već je arhiv istorijski okvir za uslov nekog iskaza5 6. Reaktivacija prošlih
iskaza može da ponudi smjernice da se preko prošlosti probamo osloboditi
“zarobljenosti u sopstevenom arhivu koji ne možemo opisati”7 kako bismo mogli/e
drugačije misliti i djelovati u današnjem trenutku. Namjera nije da se “uspostavi
ono što su ljudi u trenutku (nekog) govora mogli da misle, smeraju, iskušavaju,
žele” već da se analiziranom diskursu “pridružimo u identitetu” razumjevši ga
kroz “ponovno pisanje, tj. uređeni preobražaj… onog što je već napisano”8.
Susret ženskih borbi u dva istorijska trenutka, onom prije sedamdeset i kusur
godina i ovom današnjem, neophodan je ne samo za borbu protiv istorijskog
revizionizma već i za mišljenje novog političkog djelovanje ka jednakosti za sve.
Kriza u kojoj živimo slična je onoj tridesetih i četrdesetih godina prošlog vijeka
budući da se kroz procese njihove restauracije i rehabilitacije ponovo dovode u
vezu kapitalizam, fašizam i porast neravnopravnosti. Kako saznajemo iz referata
Cane Babović na Prvoj zemaljskoj konferenciji AFŽ-a održanoj 8. decembra 1942.,
upravo su antifašističke borbe tokom Španskog građanskog rata te položaj žena
u SSSR-u, gdje su žene “uživale punu ravnopravnost” i “imale puno učešće u
privrednom i političkom životu zemlje”, inspirisale jugoslovenske antifašistkinje
da krenu s prvim publikacijama već tridesetih godina prošlog vijeka:
U vreme krvavih događaja u Španiji 1936. kada su naše žene organizovano
počele da vode borbu protiv ratani fašizma, pojavljuje se list mladih antifašistkinja u beogradu “Žena danas” (sic). Taj list odigrao je ogromnu ulogu
u okupljanju i organizovanju žena, list je prodirući u svaki kutak naše zemlje
pokazivao ženama Jugoslavije šta fašizam donosi ženi, podizao njenu
političku svest, produbljivao mržnju prema fašizmu i pružao joj snagu u
njenoj borbi za ravnopravnost. Istu ulogu kao “Žena danas”, odigrao je i list
hrvatskih antifašistkinja “Ženski svijet”9.
5
Svi prevodi odlomaka neprevedenih tekstova sa engleskog na srpskohrvatski jezik su autorkini.
6
Foucault, Michel. The Archeology of Knowledge. New York, NY: Pantheon Books. 1972. str. 128-129
7
Ibid.., 130.
8
Fuko, Mišel. Arheologija znanja. Beograd: Plato, 1998. str. 152.
9
Babović, Cana. “Organizaciono pitanje AFŽ” referat predstavljen na I Zemaljskoj konferenciji AFŽ,
08.12.1942, Arhiv antifašističke borbe žena Bosne i Hercegovine i Jugoslavije
http://www.afzarhiv.org/items/show/231), pristupljeno 20. septembra 2016.
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Mada sam se u toku istraživanja oslanjala na različite dokumente dostupne u
digitalnoj arhivi AFŽ-a, bazu za ovo istraživanje predstavlja list Nova žena10 kao
prvo glasilo AFŽ-a BiH čiji je prvi broj izašao u februaru 1945. a posljednji broj
dostupan u arhivi, dvadeseti, u novembru 1946. Kao propagandno oružje AFŽ-a
i Komunističke partije (KPJ), osim pretplate i članarina, časopis se finansirao
i štampao, između ostalog, i kroz “prodaju skupljenih krpa željezari”11 i potom
distribuirao ženama u selima i gradovima BiH kako bi se opismenile i privukle
radu i zadacima ove organizacije. Početkom 1946. godine, tiraž lista je 10 000
primjeraka a već u julu 1947. godine dostiže tiraž od 22 000 primjeraka12.
Iako koncentrisana na kratak vremenski period samog kraja rata odnosno početka mirondopskog perioda, analiza predstavljena u ovom poglavlju ima za cilj
da, prateći petnaest izdanja ovog časopisa u periodu 1945-1946, opiše kako ova
“nova” jugoslovenska žena biva konstituisana kroz medijski diskurs te da ustvrdi
poveznice između ovih istorijskih uvida sa današnjim životom u tzv. “pustinji postsocijalizma”13. U prvom redu su me zanimali emancipatorski elementi medijskog
diskursa koje je ženama obećavalo novo, socijalističko vrijeme u kojem se ova
nova žena stvarala i njih u najširem smislu posmatram kao do tad najmasovnije
uključivanje žena u društveno-politički život nove Jugoslavije i BiH, ulazak u svijet
rada, sticanje prava, opismenjavanje i sl.14.
U kakvim su odnosima modernizacija, emancipacija i patrijarhat u ovom kontekstu?
Modernizaciju u BiH donosi upravo socijalizam nakon 194515. kroz najmasovnije
opšte obrazovanje svih a naročito žena kao njen preduslov. Nova žena već na
prvi pogled vidljivo zaziva i predstavlja žene kao ravnopravne subjekte: one su
borkinje, bolničarke, radnice, narodni heroji i sl. a ne pasivne posmatračice. Sam
ulazak žena na tržište rada zbog zahtjeva urbanizacije, industrijalizacije, obnove
10
Časopis Nova žena izlazio je većinom u Sarajevu a u nekoliko brojeva u Beogradu. Prvi broj je štampan
na ćirilici dok su ostali štampani na mješovitoj upotrebi čirilice i latinice. U pitanju je službeno glasilo
antifašistkinja BiH a nedostaju brojevi 7, 11, 15, 16 i 19 te ovi časopisi nisu bili uključeni u analizu.
11
Glavni odbor AFŽ ‘Okružni odbor AFŽ-a Sarajevo Zemaljskom odboru AFŽ - Zapisnik sa sastanka
Okružnog odbora AFŽ-a Sarajevo održanog 24. i 25.11. 1945.’, Arhiv Bosne i Hercegovine Sarajevo,
Kutija 1, 13/6, 1945.
12
Glavni odbor AFŽ, ‘Materijali Drugog kongresa AFŽa BiH održanog 12 – 13. Jula 1947’, Arhiv Bosne
i Hercegovine Sarajevo, Kutija 3, 1543/109, 1947.
13
Horvat Srećko i Štiks Igor, Welcome to the Dessert of Post-Socialism. London: Verso, 2015.
14
Pantelić, Ivana. Partizanke kao građanke: društvena emancipacija partizanki u Srbiji, 1945-1953,
Beograd: Institut za savremenu istoriju, Evoluta, 2011.
15
Sklevicky, Lidija. Konji, žene, ratovi, Zegreb: Ženska infoteka. 1996. str. 134.
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EMANCIPATORSKI ELEMENTI MEDIJSKOG DISKURSA S KRAJA II SVJETSKOG RATA
i izgradnje značio je ozbiljno narušavanje patrijarhalne kulture16 i o ženskoj
emancipaciji od patrijarhalnih stega u BiH i Jugoslaviji može se jedino govoriti u
kontekstu socijalističke države.
Govoreći o odnosu emancipacijskog i modernizacijskog naspram patrijarhalnog,
balkanski patrijarhat posmatram kao kompleks hijerarhijskih vrijednosti ugraviran u društvenu strukturu predmodernih, agrarnih, pastoralnih ekonomija i kulturološki tradicionalnih i religioznih društava u kojoj dominantna uloga pripada
muškarcu i u kojoj su žene potčinjene u kontekstu zaštitnički orijentisane porodice
i domaćinstva17. U ranim danima NOB-a, kroz zajedničko učešće u partizanskoj
borbi, radu KPJ i Narodnog fronta te organizovan pozadinski rad unutar AFŽ-a18,
žene su počele zauzimati “upražnjeno mjesto moći”. U ovom smislu se i može
uslovno govoriti o privremenoj depatrijarhalizaciji ili depatrijarhalizacijskom potencijalu kao privremenom popuštanju patrijarhalnih stega koje su iznjedrili masovna organizovanost žena spremnih na borbu i promjenu, mogućnosti besplatnog
obrazovanja, ulazak u svijet rada19 te socijalna mobilnost unutar jedne generacije
za sve a posebno žene.
S ovim u vezi, ulogu AFŽ-a BiH na osnovu korpusa Nove žene dostupnog u arhivi
analiziram kroz:
a. Ulogu AFŽ-a u međunarodnom kontekstu,
b. Uloga AFŽ-a u borbi protiv fašizma i ostvarenju ravnopravnosti
(depatrijarhalizacijski potencijal)
c. Ulogu AFŽ-a u procesu kreiranja nove, jugoslovenske žene kroz zajedničku
borbu i sestrinstvo Hrvatica, Muslimanki i Srpkinja i
d. Ulogu AFŽ-a u procesu namasovnijeg opšteg opismenjavanja žena u u BiH
istoriji.
16
Ibid., 135.
17
Halpern, Joes, Kaser Karl, i Wagner, A.Richard. “Patriarchy in the Balkans: Temporal and CrossCultural Approaches” u Household and the Family in the Balkans, ur. Karl Kaser. Graz: University of
Gratz Lit Verlag, 2012. str. 49.
18
Dugandžić, Andreja i Jušić, Adela “Intervju sa Stanom Nastić,” Arhiv antifašističke borbe žena
Bosne i Hercegovine i Jugoslavije, pristupljeno 21. novembra 2016.,
http://www.afzarhiv.org/items/show/285.
19
Ovo je konkretno bio slučaj mojih roditelja rođenih na selu u BiH početkom 1950-tih, koji su iz
siromaštva bili u mogućnosti da završe fakultete u Novom Sadu i Sarajevu nakon čega su našli
odgovarajuće poslove u Bihaću i tako postali srednja klasa u jugoslovenskom socijalizmu.
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a s obzirom na današnji trenutak u nerazvijenoj i siromašnoj, postdejtonskoj
BiH, kao možda najvećoj “pustinji postsocijalizma” u kojoj se sem kratkotrajnih
februarskih protesta 2014 slabo naziru mogućnosti društvene promjene. Ovo se
naročito vidi u
1. perifernom statusu BiH društva u odnosu na zemlje EU i nedostatku
internacionalizacije što utiče na samjerljivost i vidljivost socijalnih zahtjeva
i borbi u centru i na periferiji
2. nedovoljnoj kolektivnoj mobilizaciji žena u novoj postsocijalističkoj državi uprkos proliferaciji identitarnih politika i rodnom mainstreamingu koji
promoviše liberalne ideje ženskih ljudskih prava, individualizam i preduzetništvo a zanemaruje npr. prava radnica i nezaposlenih
3. nemanju jasnog odnosa prema fašistoidnim politikama usljed dejtonskiugrađenih nacionalizama potpirivanih kroz antijugoslovenstvo i antikomunizam, koji maskiraju odnose nejednakosti uslovljene autoritarnim kapitalizmom nove postsocijalistiške države a kojima je balkanski patrijarhat
“prirodni saveznik” (postsocijalistička repatrijarhalizacija)
4. nepismenosti odnosno nedostupnosti obrazovanja za najšire društvene
slojeve i generalno loše i korumpirano obrazovanje u zemlji.
2. Zašto arhiv? - Neki teorijsko-metodološki uvidi
Diskursivno-istorijski metod kritičke analize diskursa (CDA) identitete vidi kao
kontekstualno zavisne i dinamične momente koji se konstruišu, perpetuiraju
i dekonstruišu unutar nekog diskursa te u skladu s tim poprimaju različite
oblike20 i politički je posvećen društvenoj promjeni21. S obzirom na dostupan
istorijsko-politički kontekst i ranija istraživanja o AFŽ-u, tekstovima iz ovih
novina pristupala sam preko analize tema, kao hijerarhizovanih semantičkih
makrostruktura teksta22, toposa, kao osnovnih argumentativnih struktura u diskursu23, te standardnih tropa poput metafora i poređenja. Osim toga, pokušaj mi
je bio da kroz ove probleme i njima pripadajuće diskurse ustvrdim relevantnost
emancipatorskog potencijala u tom periodu s obzirom na današnji trenutak u BiH.
20
Wodak, Ruth, De Cillia, Rudolph, Reisigl Martin i Liebhart, Karl. The Discursive Construction of
National Identity. Edinburgh: EUP, 1999. str. 3-4.
21
Fairclough, Norman. Language and Power. London: Longman, 1989.
22
Van Dijk, Teun. Elite Discourse and Racism. London: Sage, 1993. str. 33.
23
Žagar, Igor. “Topoi in critical discourse analysis”. Šolsko polje Vol. 20 (5/6) (2009), 47–75.
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Diskursivno-istorijsku analizu24 metodološki posmatram kao način na koji se
prokazuje kako se nanovo izmišljena tradicija i prošlost kroje da bi odgovarale
sadašnjici: propaganda iz perioda AFŽ-a 1945-1946 reagovala je na stvarne probleme žena s kraja rata ali o tome se nije moglo saznavati samo čitajući Novu
ženu već i arhivski materijal dostupan sa sastanaka AFŽ-a. Naša sadašnjica
se neumorno poziva na tradiciju ali u toj tradiciji AFŽ-a nema. U tom smislu,
koristan je kulturno-materijalistički uvid da je tradicija elemenat koji omogućuje
kontinuitet prošlosti i sadašnjosti ali i da je ona
kombinacija “namjerno selektivne verzije prošlosti koja se uobličava i
uobličene sadašnjosti koja onda moćno djeluje u procesima društvenog i
kulturnog definisanja i identifikovanja. […] Iz cjelokupnog mogućeg prostora
prošlosti i sadašnjosti u određenoj kulturi, određena značenja i prakse bivaju
naglašeni dok druga značenja i prakse bivaju zanemareni ili isključeni”25.
Kad je riječ istraživanju diskursa žena i o ženama u datom istorijskom trenutku,
koristan je Gadamerov26 uvid da što je komplikovaniji sadržaj koji treba da
shvatimo, to više pojedinačnih elemenata postaje relevantnima, a time širi i bogatiji mora biti i horizont shvatanja. Ulazak u arhiv iz perioda Drugog svjetskog
rata važan je kako zarad sticanja transgeneracijskih uvida u prošlost bosanskohercegovačkih i jugoslovenskih žena tog perioda tako i zbog sagledavanja interpretativne produktivnosti s obzirom na današnje probleme s kojima se žene u
BiH susreću. Samo se tad, uslovno, može govoriti o stapanju ovih horizonata (die
Horizontverschmelzung) koje omogućuje aktualizaciju benjaminovske istoriografije podjarmljenih gdje u svjetlu “iskustva sa prošlošću”, djelujući, “borbena, podjarmljena klasa…piše istoriju za sebe”27.
24
Diskursivno-istorijski metod (DHA ili engl. discourse-historical approach) nastoji da minimalizuje
rizik pretjerane istraživačke subjektivnosti, koja takoše podliježe uključivanju i isključivanju, i da
kroz triangulaciju, kao svoj fundamentalni i konstitutivni princip, djeluje na osnovu što raznovrsnijih
podataka, metoda, teorija, pozadinskih informacija itd. U ovom smislu DHA pokušava da “integriše
velike količine dostupnog znanja o istorijskim izvorima i pozadini društvenog i političkog polja u
kojima je neki diskurzivni događaj utisnut” (Wodak 2011, 65) kako bi “dentauralizovao ulogu koju
diskursi igraju u proizvodnji neinkluzivnih i neegalitarnih struktura pod određenim društvenim
uslovima” (Wodak 2015, 2). Pri tom ovaj metod unutar kritičke analize diskursa ili kritičkih studija
diskursa, diskurs vidi u vezi sa ostalim semiotičkim strukurama i materijalnim institucijama koji
zajedno reprodukuju društvo kroz semiozu kao process davanja značenja.
25
Williams, Raymond. Marxism and Literature. Oxford: Oxford University Press, 1979. str. 115.
26
Gadamer, Hans, Georg. Istina i metoda. Sarajevo: Veselin Masleša, 1978.
27
Benjamin, Walter. “Istorijsko-filozofske teze” u Eseji. Beograd: Nolit, 1974.
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Upravo ova podjarljmljenost ostaje konstanta kad je riječ o mišljenju i djelovanju
nakon iskustva rata i poraća kao gubitka, siromaštva i periferalnosti, nacionalizma,
nezaposlenosti i prekarnosti, i nepismenosti koji opstaju sve do danas. Svi skupa
dodatno onemogućavaju organizovanje žena, ali i muškaraca, da promijene svoj
društveni položaj doprinoseći stvaranju te podjarmljene klase koja svoju borbenost gubi u nemogućnosti da artikuliše sopstvenu pozicije potčinjenog. Znanja
o AFŽ-u su u ovom smislu ključna za transistorijsko stapanje horizonata jer
nose potencijal zamišljanja drugačijeg svijeta i borbe upravo jer su ovu poziciju
artikulisala i organizovano pokušala riješiti što ću pokušati i da pokažem kroz
kritičku analizu elemenata koje sam prepoznala kao emancipatorne tada kao i da
o tome kažem ponešto u odnosu na sadašnji trenutak.
Zadatak istorijske materijalistkinje je da konstruktivno pokuša da (re)artikuliše
istoriografsku formu bez da se nostalgično vrati priči iz prošlosti već da je
“prepozna kao biljeg i trag”28. Samo u rupturi “gdje se mišljenje, u konstelaciji
zasićenoj napetostima, iznenada zaustavlja…i zadaje šok” leži “revolucionarna
šansu u borbi za podjarmljenu prošlost”29. Pored toga, baviti se arhivskim istraživanjem nikad nije samo “pitanje…prošlosti. To nije pitanje koncepta koji ima
veze sa suočavanjem s prošlošću koje nam je već na raspolaganju ili nam nije
na raspolaganju, nekim konceptom arhiva koji je moguće arhivirati. To je pitanje
budućnosti, pitanje same budućnosti, pitanje odgovora, obećanja i odgovornosti
za sutrašnjicu jer meta-arhiva i originala postoje samo “u budućnosti”. Ako želimo da znamo šta arhiv znači, “to ćemo samo saznati u vremenima koja dolaze.
Možda. Ne sutra, već u vremenima koja dolaze, kasnije ili nikada”30. Prvi korak
je svakako interpretacija arhivske građe koja “rasvijetljava, čita, i tumači svoj
objekat upisujući se u njega, otvarajući ga i obogaćujući ga dovoljno da s pravom
ima svoje mjesto u njemu”31.
28
Chowdury, Aniruddha. “Memory, Modernity, Repetition: Walter Benjamin’s History”. Telos: Critical
Theory of the Contemporary 2008 (143), 36.
29
Benjamin, op.cit.
30
Derrida, Jacques. Archive Fever: A Freudian Impression. Chicago: The University of Chicago Press,
1996. str. 27.
31
Ibid., 67.
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3. AFŽ i Nova žena
3.1. AFŽ i međunarodni kontekst
Periferni status BiH društva u odnosu na Evropu posljedica je internih trvenja u
samoj BiH u kojoj je jedini internacionalizam predstavlja geopolitička lojalnost
Rusiji, Hrvatskoj ili Turskoj. Ovome doprinose i ekskluzivističke a ponekad i fašističke političke prakse Zapadne Evrope i Sjeverne Amerike, poput kontrole nad
sve većim brojem migranata i radnika iz BiH i drugih zemalja periferije, rigoroznog
viznog režima, volatilnosti u preduslovima za članstvo u EU, posmatranja Balkana
i BiH kao “slučaja”. Danas gotovo da nema foruma u kojem ravnopravno učestvuju i
odlučuju žene tzv, Prvog i Trećeg svijeta a evropeizacija u BiH, koja se odvija preko
Kancelarije Visokog predstavnika (OHR-a) i Specijalnog predstavnika Evropske
Unije (EUSR-a), ne predstavlja ništa drugo do kolonizaciju nerazvijenog Drugog
kroz uvođenje liberalne demokratije, privatizacije javnih firmi, i tzv. slobodnog
tržišta, ekonomskih reformi i mjera štednje i o kojoj se pregovara isključivo sa
etnonacionalnim političkim elitama32.
Novu ženu u periodu 1945-1946 karaketrisao je jak internacionalni duh kako po
pitanju “Istoka” tako i “Zapada”. Posve se normalno govorilo o “Bratstvu bugarskog i našeg naroda” 33 te “Ulozi žena Albanije za slobodu svoje domovine” (Nova
žena 8: 17-18, 1945). U maju 1946. vidimo da je 3000 šegrta iz čitave Jugoslavije,
od kojih “u prvom transportu 150 iz BiH”, primljeno na šegrtstvo u “bratskoj
Čehoslovačkoj” kako bi se tokom tri do četiri godine stručno obrazovali (Nova
žena 14:12, 1946). U dosta brojeva javljala se i socrealistična priča, većinom iz
sovjetskog konteksta koja je opisivala pregalništvo, udarništvo i žrtvovanje ruske
žene “svijetla lica” kao otjelovljavljenje partizanskog obećanje života nakon rata34.
U avgustovskom broju (Nova žena 5:6, 1945), čitamo o posjeti delegacije sovjetskih
žena Sarajevu kao “radosti i sreći o kojima smo godinama sanjale”:
32
Majstorović, Danijela, Vučkovac Zoran i Pepić Anđela, “From Dayton to Brussels via Tuzla: Post-2014
Economic Restructuring as Europeanization Discourse/Practice in Bosnia and Herzegovina”.
Journal of Southeast European and Black Sea Studies 15(4) (2015), 661-682.
33
Nova žena, Arhiv antifašističke borbe žena Bosne i Hercegovine i Jugoslavije, 8 : 5, 1945.,
http://afzarhiv.org/files/original/c130e1fc9258a352e2e949767c6990e9.pdf
Napomena – imajući u vidu značajan broj navoda iz časopisa Nova Žena, u daljnjem će tekstu ovi navodi
biti integrisani u tekst i slijediti citate sa naznačenim brojem izdanja, brojem stranice i godinom izdanja.
Korišteni brojevi časopisa Nova žena dostupni su online na www.afzarhiv.org pod kategorijom Periodika.
34
Jancar-Webster, op.cit. str. 119.
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93
Kad se na balkonu pojavila Jevgenija Žiguljenko - Ženja, heroj Sovjetskog
Saveza i pilot, koja je sama dovezla delegaciju, oduševljenje je dostiglo
vrhunac. To je pristupačna i bliska žena koju već odavno poznajemo preko
Poline Osipenko, Valentine Grizodubove i drugih hrabrih pilotkinja o kojima
smo čitale i divile im se još onda kad su se osposobljavale za velika djela
koja su ostvarile u narodnooslobodilačkom ratu. Ženja nas je pozdravila
ispred boraca Crvene armije, ispred žena koje se danas vraćaju iz vojske na
miran rad u fabrikama i poljima, da bi izvšile zadatke obnove zemlje onako
uspješno kao što su završile borbu protiv fašizma.
Iako je svrha ovakvog tematiziranja i izvještavanja bila je uspostavljanje internacionalne antifašističke svijesti i podizanje morala, kroz ove napise pozitivno su se
valorizovali hrabrost, žensko zajedništvo i solidarnost. Isticanje herojstva žene
koja se bori u ratu kao pilotkinja te avionom dolazi u Sarajevo, makar se “nakon vojske” i morala “vratiti na miran rad u poljima”, nema nigdje u današnjim
medijima a ako i ima, o njoj se piše kao piltokinji neke aviokompanije ali nikako
Crvene armije. Ovo stahanovitsko obećanje socijalne mobilnosti kroz napredak
od seljanke do rukovotkinje kolhoza ili državne funkcionerke, te društvene brige
o radnicama trudnicama gdje “buduća majka osjeća brigu kolektiva”, današnji
mediji ne prepoznaju. Zajedničke međunarodne mobilizacije ima u borbama
humanitarnog karaktera poput prevencije raka ili nasilja u porodici, međutim
zajednička antifašistička borba ostaje slijepa mrlja današnjih medija. Rad,
partnerstvo i materinstvo se tematizuju individualistički i konzumeristički, često
se pozivajući na topos tzv. “super žene”35 36 koja je uvijek dotjerana, ima vrhunski
posao i obrazovanje, troje djece i muža i koja može (da kupi) sve.
Kad je riječ o učešću bosanskohercegovačkih žena u međunarodnim ženskim
organizacijama vidimo da se one revnosno pripremaju za Prvi međunarodni
kongres žena u Parizu, čije je sazivanje 26. novembra 1945. predložila “drugarica
Koton”, osnivačka predsjednica Međunarodne demokratske ženske federacije
(Women’s International Democratic Federation ili WIDF). WIDF-u i Evgenie
35
Majstorović, danijela i Mandić, Maja. “What It Means to Be a Bosnian Woman: Analyzing Women’s
Talk Between Patriarchy and Emancipation” u Living With Patriarchy—Discursive Constructions of
Gendered Subjects Across Public Spheres, ur. Danijela Majstorović i Inger Lassen (Amsterdam: John
Benjamins, 2011), 97.
36
Majstorović, Danijela. “(Un)Doing Feminism in Post-Yugoslav Media Spaces”. Feminist Media
Studies 16(6) (2016), 1093-1108.
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Cotton su prilično odsutne iz Zapadne feminističke istoriografije37 iako je to bila
najveća i najuticajnija ženska međunarodna organizacija nakon 1945. koja se od
početka profilisala kao lijeva i feministička okupljajući brojne komunistkinje ali
i progresivne nekomunistkinje širom svijeta uključujući SAD, Sovjetski Savez i
Kinu38.
Mnoge od nas, ulazeći 25. novembra u “Palais de la mutualite”, prvi put
smo vidjele dekor jedne velike međunarodne konferencije: dugi stolovi oko
kojih sjede delegacije i listaju bilješke i dokumentacije. Po stolovima natpisi
“Kina”, “Indija”, “Latinska Amerika”, “SSSR”, “Jugoslavija”, “Rumunija”,
imena četrdeset zemalja, četrdeset naroda, koji hoće istrebljivanje fašizma,
demokratiju, mir; zatim glasnogovornici, reflektori, tumači, koji već daju
neka obavještenja na tri razna jezika; nad tribinom veliki amblem Kongresagolub sa maslinovom grančicom i globus. Pred otvaranje, salom odjekuje
nervozni žamor na nekoliko desetina raznih jezika. (Nova žena 12:5, 1946)
Bosanskohercegovačke delegatkinje su ravnopravno učestvovale na ovim kongresima i izvještavale o njima, što dodatno upućuje na snažan internacionalni zamah
ženskih organizacija i pokreta sa širom političkom agendom, ženskih organizacija
tzv. Trećeg svijeta kao i onih sa socijalističkom, socijalističko-feminističkom
ili prokomunističkom orijentacijom. Kako su hladnoratovski napadi na WIDF
“negativno uticali na stanje, lokaciju i pristup arhivi WIDF-a” te na mogućnosti
prikupljanja materijala kroz metod usmene istorije”, dostignuća ove organizacije
nisu se upisala u kolektivno feminističko sjećanje. Donedavna nedostupnost
digitalizovane i pretražive arhive AFŽ-a imala je kao konsekvencu da se ovoj organizaciji, kao dijelu državne socijalističke strukture, ospori feministički potencijal
od strane Zapadnih feministkinja39 i da se revizionistkinjama nazovu istoričarke i
antropološkinje koje su prepoznavale feminizam u ženskim socijalističkim orga-
37
de Hahn, Francisca “The Women’s International Democratic Federation (WIDF): History, Main
Agenda, and Contributions, 1945-1991.” http://wasi.alexanderstreet.com/help/view/the_womens_
international_democratic_federation_widf_history_main_agenda_and_contributions_19451991,
pristupljeno 20. septembra 2016.
38
Kad govori o nekim od razloga ovog isključivanja, de Haan navodi optužbe Komisije za neameričke
aktivnosti SAD-a (U.S. House Un-American Activities Committee ili HUAC) iz 1949. za prosovjetsko
djelovanje, kada WIDF-ov uticaj u SAD-u slabi, ali i fokusiranje Zapadne feminističke istoriografije
glavnog toka uglavnom na liberalni feminizam i rod (prim. aut.).
39
Funk, Nanette. “A Very Tangled Knot: Oficial State Socialist Women’s Organizations, Women’s
Agency and Feminism in Eastern European State Socialism”. European Journal of Women’s Studies
21(4) (2014), 344–360.
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95
nizacijama u Istočnoj i Jugoistočnoj Evropi40 41. Lepa Perović tako navodi da su
u incijativni odbor Kongresa “ušle delegatkinje Engleske, Amerike, Sovjetske
Unije, Kine, Francuske, Španije, Jugoslavije, ltalije, Madžarske (sic), Rumunije,
Poljske, Bugarske, Brazilije, Portugalije, Australije, Katalobije (sic), Belgije,
Grčke, Čehoslovačke i Švedske” te da incijativni odbor odlučio da se “proširi delegatkinjama iz zemalja koje još nisu zastupljene” te da “i kolonije mogu imati u
njemu svoje pretstavnike koji će biti potpuno nezavisni” (Nova žena 8: 5-6, 1945).
3.2. Borba protiv fašizma i ostvarenje ravnopravnosti
Ciljevi pariškog svjetskog kongresa žena bili su usmjereni na saradnju žena
cijeloga svijeta na sljedećem, prilično progresivnom programu koji ocrtava i ono
na čemu je tokom ratnih godina i kasnije insistirao i AFŽ:
1. Uništiti fašizam i osigurati demokratiju
2. Pripremiti srećnu budućnost novim pokoljenjima,
3. Dati ženi prava izražena u Internacionalnoj povelji žena.
Kao majci: pravo da rađa djecu u svijetu kojt je oslobođen strahota, bijede i
rata, u svijetu u kome će joj svaka vlada osigurati neophodnu socijalnu i
zdravstvenu zastitu i pristojne stanove.
Kao radnici: pravo da radi u svim granama industrije i da se bavi svim profesijama,
da za jednak rad prima jednaku nagradu, da ima iste mogućnosti kao i
muškarac za stručno obrazovanje i da joj se povjere odgovorni poslovi; da
se ukine eksploatacija žene kao jeftine radne snage i da joj se poboljšaju
uslovi rada.
Kao građanki: jednakost sa muškarcem pred zakonom i puna demokratska
sloboda izražavanja, mogućnost da glasa i da bude član sudskih vijeća i
međunarodnih ustanova i vlasti (Nova žena 8: 5-6, 1945).
40
Bonfiglioli, Chiara. “Revolutionary Networks. Women’s Political and Social Activism in Cold War
Italy and Yugoslavia (1945–1957)”, doktorska disertacija, University of Utrecht, 2012).
41
Ghodsee, Kristen. “Untangling the Knot: A Response to Nanette Funk”. European Journal of
Women’s Studies 22, no. 2 (2015), 248–252.
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Antifašistička borba i ostvarenje ravnopravnosti poput prava glasa, zbog snažnog
uticaja borbi protiv fašizma u Španiji i ostvarene ravnopravnosti sovjetskih žena,
u Jugoslaviji datiraju još odranije. Prema riječima Cane Babović na Zemaljskoj
konferenciji AFŽ-a 8. decembra 1942., ova su dva zahtjeva predstavljala su ključnu
razliku između u početku zajedničkog angažmana žena u tadašnjem “ženskom
pokretu” građanskih feministkinja i rada antifašistkinja Jugoslavije čak i prije
početka rata 1941. godine dovodeći do njihovog raskola:
Napredne žene Jugoslavije, a to su bile antifašistkinje, smatrale su da
se borba žena protiv rata i fašizma može najlakše voditi tako da se žene
okupe i povežu u jednoj ženskoj organizaciji. Antifašistkinje su stupile u već
postojeće feminističke organizacije i otpočele su rad svih žena u Jugoslaviji
protiv rata i fašizma. Među ostalim akcijama koje su žene vodile za svoju
ravnopravnost bila je najizrazitija akcija za pravo glasa koja se vodila u
čitavoj zemlji, a koju su predvodile antifašistkinje i koja je u to vrijeme /1939/
imala izraziti karakter protiv rata, borbe protiv fašizma…vođstvo građanskih
feminističkih organizacija sramno je izdalo borbu žena pa su se čak i odrekle
svog programa tj. borbe protiv rata, da se ne bi trebale boriti i protiv fašizma,
jer su ta dva pojma nedeljiva. A kada se vodila velika borba za pravo glasa
one nisu bile samo pasivne nego su i sabotirale borbu žena antifašistkinja42.
Rat je bio na pomolu a veliki broj žena je ostao neorganizovan i KPJ je imala
potrebu da “kroz AFŽ mobiliše ženu da se pobijedi u ratu kao i da ubijedi žene
da će kroz pobjedu partizana budućnost za njh biti svjetlija”43. U tom smislu, AFŽ
je “najfascinantniji primer kako je relativno mala grupa komunista uspela da
temeljnim radom na terenu i u ratnim uslovima, a za vrlo kratko vreme, ubedi
velike mase žena da potpomognu partizanski rat, kako bi posle rata dobile
nova prava”44. Ipak, svo ovo vrijeme, odnos ravnopravnosti između muškaraca i
žena bio je ambivalentan. S jedne strane neosporne su bile muška dominacija i
patrijarhalna tradicija političkog vrha KPJ, budući da su partizanke govorile “kako
su bile poslane” i “kako su im dozvolili” da nešto urade45. Ovakva “muška politika”
bila je u vezi sa snažnom vojničkom i političkom disciplinom neophodnom kako
bi se dobio rat i u prilog ovome govori činjenica da su na Prvom zasijedanju
ZAVNOBiH-a, uprkos deklarativnom insistiranju na ravnopravnosti žena sa
muškarcima u političkom životu i u svim oblastima društvene djelatnosti, od
42
Babović, “Organizaciono pitanje AFŽ”.
43
Jancar-Webster, op.cit. str. 114-116.
44
Katz, Vera. “O društvenom položaju žene u Bosni i Hercegovini 1942.-1953.” Prilozi 40 (2011), 138.
45
Jancar-Webster, op.cit. str. 106.
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247 vijećnika/ca, samo su četiri vijećnice bile žene: Mevla Jakupović, radnica iz
Tuzle; Zora Nikolić, radnica iz Sarajeva; Danica Perović, kapetan (sic) iz Banje
Luke, upravnica bolnice XI divizije i Rada Vranješević, studentica, član Centralnog
odbora AFŽ-a.46
S druge strane, prema riječima Milke Kufrin “jednakost (žena i muškaraca)
postojala je jedino u četi”47 i to su u ranijim intervjuima potvrdile rijetke preživjele
partizanke u BiH, Stana Nastić iz Sarajeva i Milica Stanarević iz Banjaluke.
Ratujući zajedno s muškarcima u antifašističkoj borbi, žene su osvojile do tad
nepoznatu slobodu i aktivno počele raditi na sopstvenom uzdizanju i jačanju svog
društvenog položaja. “One koje su do prije rata podnosile ćutke sve tegobe”,
“uzdigle su do smionih boraca za slobodu (Nova žena 1: 6, 1945)” ne želeći da se
ikada više vrate “na staro”. Upravo taj odnos “novog” i “starog” koji se promijenio
tokom antifašističke borbe dominantan je topos i u Novoj ženi pri čemu je staro:
Sjetimo se kako je bilo ono staro. U našim seljačkim kućama glavno je bilo
da žensko bude snažno i pokorno. Morale smo da radimo najteže poslove, a
niko nam ih nije priznavao…Bile smo nepismene i nismo znale šta se događa
u svijetu i šta nam se sprema. Govorili su da se žena to ne tiče. Zato nije
čudo što smo mi danas tako čvrsto vezane za borbu…Zato smo sve složne u
borbi da nam se staro više ne vrati. (Soja Ćopić, Novoj ženi 1: 7, 1945).
Kad je riječ o porodičnim pravima kao ovom “novom” koje je osvajalo društvenopolitički život, već u Fočanskim propisima, kao prvom pravnom propisu socijalističke Jugoslavije iz 1942. godine, jugoslovenska žena dobija pravo da bira i
da bude birana, uvode se građanski brak i razvod, jedankost pred sudom ali i
priznanje vanbračne djece, te jednaka plata za jednak rad, pristup bolnicama i
vrtićima, što su bili klasični socijalistički zahtjevi. Upravo u Novoj ženi 1946 9 i
10: 1-3, u kojoj se govori o ženi, djeci, braku i porodici u novom Ustavu, čitamo da
“vanbračna djeca imaju jednaka prava sa bračnom”, što je do tad bilo nepojmljivo,
kao da su “brak i porodica, prema riječima druga Kardelja, isuviše ozbiljne
institucije u državi da bi ih ona prepuštala nekoj drugoj organizaciji” i upravo će
država organizovati dječije vrtiće da bi majke mogle raditi.
O radničkim ženskim pravima kad veoma malo žena živi od neagrarne privrede a
zemlja je upravo prošla kroz rat, najbolje govore podaci o predratnom stanju vidljivi
iz rezultata popisa stanovništva iz 1931. U njima stoji da u BiH ima 1.138.515 (oko
46
ZAVNOBiH, dokumenti 1943-1944, knj. I, (Sarajevo: IP Veselin Masleša, 1968), 58-63.
47
Jancar-Webster, op.cit. str. 99.
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46%) žena naspram 1.185.040 muškaraca od čega “84,1% stanovnika čini seljaštvo
koje živi od poljoprivrede, šumarstva i ribolova”48. S druge strane, Dobrijević49
navodi da je “1951. godine broj žena radnica, prema zvaničnim statističkim podacima, bio za 90% veći nego 1939. godine” kao i da je “najdramatičniji porast
zabeležen u Bosni i Hercegovini, gde je broj zaposlenih žena povećan dva i po
puta”. Postrevolucionarni period predstavljao je svakako istorijski prekid sa
agrarnom privredom i kapitalizmom “stare Jugoslavije” i stvaranju novih radnih
mjesta za sve a naročito žene i on nije bilo bez kontradiktornosti. Ipak ova promjena u vrednovanju rada nosila je obećanje posve novog, do tad neživljenog
života o kojem govori i Vida Tomšić, prva predsjednica AFŽ-a, u referatu “O radu i
zadacima žena na socijalnom staranju”:
Istovremeno kada nastojimo da ostvarimo jaku Jugoslaviju koja bi i u
privrednom pogledu čvrsto stala na svoje noge postavlja se pred nas veliki
zadatak da stvorimo bolje uslove za život najširim masama radnog naroda...
Ne radi se tu samo o obnovi stare Jugoslavije, ide se za nečim što je više.
Ide se za tim da se stvori takav život kakvog u Jugoslaviji uopšte još nije bilo.
(Nova žena, 5:4, 1945).
Iako emancipacija žena u socijalističkoj Jugoslaviji nije značila kraj patrijarhata,
niti poslove za sve žene, izjednačavanjem “interesa žena interesima proleterijata”50
tokom Drugog svjetskog rata i socijalističkog obećanja ipak je ostvarila ogroman
pozitivni uticaj na sticanje jednakosti i omogućila masovni ulazak žena u svijet
rada51. Pored ovoga, sprega borbenosti, antifašizma, internacionalizma i političkog prosvjećivanja ženama organizovanim unutar AFŽ, naročito u njegovim
prvim godinama, do 1947. “pomagala (je)… da se u prvom redu nauče državnički
misliti”, što je suštinski predstavljalo temelj za ostvarenje svih onih u borbi
stečenih ravnopravnosti52.
48
Brkljača, Seka. “Bosna i Hercegovina u prvim godinama Drugog svjetskog rata od 1939. do 1941.
godine,” u Bosna i Hercegovina 1941: novi pogledi : zbornik radova, ur. Husnija Kamberović (Sarajevo:
Institut za istoriju, 2012), 16.
49
Ivana Dobrivojević, “Od ruralnog ka urbanom: modernizacija Republike Bosne i Hercegovine u
FNRJ 1945–1955” u Identitet Bosne i Hercegovine kroz historiju: zbornik radova, ur. Husnija Kamberović
(Sarajevo: Institut za
istoriju, 2011), 19.
50
Jancar-Webster, op.cit. str. 122.
51
Ibid., 25.
52
Ibid. 117.
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3.3. Zajednička borba: nacionalno sestrinstvo i jedinstvo
U dvije pjesme (Nova žena 12: 27, 1946), “Uz mangal” i “Žena s transparentom”,
Razija Handžić govori o “starim u novim muslimankama”. Opisujući njihovo
kretanje, u prvoj pjeva da one “u dugom sablasnom ruhu, promiču gluho kao
kroz san, ko uklete duvne, ko slijepe ptice, sa crnim velom kroz sunčan dan” a
u drugoj, da “ka moru žena, talasalo što se na svoj kongres prvi, jedna u zaru sa
transparentom, ko da bi prešla i preko krvi”.
Kroz “novo”, se isticao revolucionarni elan, borbu, jedinstvo i opismenjavanje a
valorizacija pojedinačnog stradalništva i žrtvovanje u borbi protiv fašizma bivala
je transformisana u stvar od nacionalne važnosti”53. Upravo su od nacionalne
važnosti za novu Jugoslaviju bili ključni “jednakost i saradnja između nacionalnosti
te hrvatsko-srpsko sestrinstvo” dok su za “tradicijom vezanije Muslimanke…rad
i priključenje AFŽ-u su značile i novi život”54. Ipak analiza Nove žene, ukazuje da
su upravo muslimanske žene višeg društvenog položaja poput Vahide Maglajlić,
“jedine muslimanke (Bošnjakinje) narodnog heroja”, njene majke Ćamile (kadinice) i čitave porodice iz Banjaluke bile zapravo liderke u širenju ideja NOB-a i
AFŽ-a među pripadnicama svih konfesija55. Interpeliranje u “jugoslovensku” ženu
koja je moderna i obrazovana ostvarivalo se preko zavnobihske ideologije da ona
nije “ni Srpkinja, ni Hrvatica ni Muslimanka” već upravo to sve, kao Jugoslovenka
i da se sve one bore protiv fašizma. Pregalnički rad na stvaranju jedinstva žena
u BiH bez obzira na etničku i vjersku pripadnost tokom NOB-a bio je nužan za
dvomilionsko omasovljavanje AFŽ-a ne samo kroz diskurs već i kroz jedinstvenu
antifašističku praksu.
Iz vizure etnički podijeljene BiH danas, prosto je nevjerovatno ovo simultano interpeliranje Srpkinja, Bošnjakinja (Muslimanki, a do 1974. muslimanki prim. aut.) i
Hrvatica kao i riječi Dušanke Kovačević koja o ovo jedinstvo legitimizuje njihovom
zajedničkom borbom za slobodu:
Za živote naše djece, za mir naših domova, da nikada više ne bude klanja
i ubijanja-mi smo se ujedinile. Jedinstvo Srpkinja, muslimanki i Hrvatica
objasniće čitavom svijetu otkud nam snaga za borbu, otkud nam vjera u
53
Jancar-Webster, op.cit. str. 117.
54
Ibid., 116.
55
Duganžić, Andreja i Jušić, Adela. “Intervju sa Alijom Maglajlićem,” Arhiv antifašističke borbe žena
Bosne i Hercegovine i Jugoslavije, pristupljeno 21. novembra 2016.,
http://www.afzarhiv.org/items/show/16.
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pobjedu. Srpkinje, muslimanke i Hrvatice pričaće na kongresu o svojoj djeci
koja zajednički oslobađaju zemlju o zajedničkim poslovima koje obavljaju.
O Srpkinjama koje sakupljaju sjeme za popaljeno muslimansko selo, o
muslimankama koje nose darove u bolnicu i umiru po logorima za slobodu.
Naše jedinstvo biće najljepši dar žena kongresu, našoj mladoj državi, njenoj
sreći i budućnosti (Nova žena, 1: 6, 1945).
U istom broju, priča Jele Bićanić “Muslimanke u borbi” dirljivo opisuje stradanje
kadinice Maglajlić, majke narodne heroine Vahide Maglajlić, iz Banjaluke koju
“zatvoriše bijesni što nisu mogli uhvatiti njezina sina…No ništa nije moglo skršiti
tu majku kojoj je troje djece palo u borbi, dok je jedno i sada u logoru. Ona i dalje
vedro vjeruje u pobjedu. – Kad dođemo u Banju Luku, prva ću na stanici povesti
“kozaru”, često govori ona, - I tada ću kraj srca tri crvene zvijezde staviti!”
“Prve jeseni narodne borbe napustila je rođeni grad Ajša Karabegović.
Na slobodnoj teritoriji ona je krajnjom požrtvovnošću njegovala borce u
jošavčkoj bolnici. Četnički zlikovci prekidoše i taj divni poletni život.”
“Ujedno se provodila široka akcija za pomoć partizanima. Raifa Ćorbegović
pronijela je bombe u kolicima, pod djetetom.”
“Majka sestara Sarač gledala je svoje kćeri u fašističkim okovima, pa ipak je
i dalja kroz Banju Luku pronosila letke i municiju.”
U ovim odlomcima vidimo stvaranje i jedne nove muslimanske žene koja subvertira stege patrijarhalne kulture tako što pod zarom56 neopaženo rastura letke
ili kolicima pronosi bombe da bi sa svojim suborkinjama i suborcima gradila novu
BiH u Jugoslaviji. Ona je ta koja kao i njene komšinice požrtvovano šalje djecu u rat
radujući se novoostvarnom bratstvu i jedinstvu među narodima. Topos žrtvovanja
i hrabrosti isprepleten je sa ljubavlju kojom se ovo žrtvovanje opravdava:
“Samo kad smo doživjeli da se ovako volimo!” rekla je neposredno (kadinica
Maglajlić). “Zato ništa i ne žalimo. Moje je petero djece pod puškom, a tri su
mi borca pala. I ne plačem. Majke junaka neće plakati.”
U tekstu “One su pale za slobodu” u istom broju, spominje se da Vahida Maglajlić
“okuplja žene, sjedinjuje muslimanke, Srpkinje i Hrvatice, u zajedničkoj borbi.
Iskrena ljubav Vahidina prema narodu, koju je na djelu dokazivala, otvara srce
ojađenih srpskih majki i one je primaju kao svoju” (Nova žena 1:14, 1945). Anti56
I Rada Vranješević je takođe koristila zar da bi pokrivena rasturala ilegalnu poštu iako nije bila
Muslimanka (prim.aut.)
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fašizam, deklarativni i življeni nije trpio nacionalizme koji danas kroz istorijski
revizionizam rehabilituju nekadašnje fašiste i kolaboracioniste u glavnom kulturno-političkom toku nakon ratova 1990tih57 58: samo na kongresu žena Srbije,
ove žene su podigle “optužbu protiv onih koji su u ime “srpstva” pobili desetine
hiljada Srba po logorima i tamnicama, “koji su ubijali najbolje sinove Srbije ili ih
predavali Nijemcima” i “raspirivali mržnju i međusobno ubijanje među bratskim
narodima Jugoslavije” (Nova žena 1:14, 1945). Preko najoštrije osude ovih praksi,
Nova žena ciljano stvara ideološku matricu za gradnju novog zajedništva preko
iskustva stradanja na svim stranama:
Veliki su napori i žrtve žena Bosne i Hercegovine. Neprijatelj nije ništa
poštedio…Ustaše su klale srpsku djecu, a četnici su se “svetili” u vrisku i
krvi muslimanske i hrvatske nejači (Nova žena 1:6, 1945)
Na prvoj okružnoj konferenciji AFŽ-a na bihaćkom okrugu rečeno je da su “poslije
pročitanih referata, mnoge starije i mlađe žene, muslimanke, Srpkinje i Hrvatice
govorile o svome radu, borbi i patnjama, o zločinima okupatora, ustaša i četnika”,
kao i da se “po prvi put u svom životu slobodno sastaju i rješavaju o svojoj sudbini”
te da su “radosne što su doživjele da učestvuju u političkom životu svoga naroda”
(Nova žena 1: 19, 1945).
Zajednički rad je takođe osnaživao zajedništvo među ženama različite etnoreligijske pripadnosti:
Imanje narodnog neprijatelja A. Mešića zasijano je kukuruzom koji je
namijenjen našoj sirotinji. 100 dunuma zamlje treba okopati i ogrnuti!
Javljaju se od reda Srpkinje, Muslimanke i Hrvatice, građanke, seljanke,
stare i mlade. (Nova žena 5: 13, 1945)
Razvijanje narodnog jedinstva na krilima borbe protiv fašizma, kao novog političkog
jugoslovenstva, pratilo je priznanje svih etničkih i vjerskih partikularizama preko
kojih se gradilo jedinstvo na temelju zajednički pretrpljene boli i strahote rata
u kojem su i žene aktivno učestvovale. U tekstu “Hrvatice Bosne i Hercegovine”
(Nova žena 1945 2: 3-4) stoji da “hrvatske žene moraju shvatiti da se kroz narodnooslobodilačku borbu ispunjavaju vjekovne težnje hrvatskog naroda” povlačeći
vezu između borbi kmeta Matije Gupca, tog “neumrlog vođe hrvatskih seljaka”,
57
Radanović, Milan. Kazna i zločin: snage kolaboracije u Srbiji: odgovornost za ratne zločine (1941-1944)
i vojni gubici (1944-1945) (Beograd: Rosa Luxemburg Stiftung, 2015).
58
Čović, Bartul. “Povijest pišu gubitnici”. Novosti, http://www.portalnovosti.com/povijest-pisugubitnici, pristupljeno 10. septembra 2016.
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protiv plemića tokom Seljačke bune 1573. sa narodnooslobodilačkom borbom
budući da su obe u sebi sadržavale elemente klasne borbe. Kroz ovu strategiju
poistovjećivanja odnosno rekontekstualizacije borbi hrvatskog naroda unazad pet
vijekova sa NOB-om, NOB postaje odraz “vjekovnih težnji hrvatskog naroda” i ono
za šta su u “njegovoj slavnoj prošlosti davali živote najbolji hrvatski rodoljubi”
(Nova žena 1945 2: 3). Hrvatski se ciljevi tako poistovjećuju sa jugoslovenskim
a ne endehazijskim jer je NDH “nakazna tvorevina zločinaca”. Kroz biblijsku se
metaforu slijepca u tami, koji na Isusovu riječ progleda, veoma shvatljivu širokim
narodnim masama, navodi da je (hrvatski) narod, “dosada slijepac”, misleći na
period NDH, kroz NOB zapravo “progledao” (Ibid.).
Ipak, ovakvi napisi o zajedništvu su zapravo adresirali i dalje prisutan problem
nacionalizma o kojem čitamo malo manje u samoj novini a malo više u zapisnicima
sa sastanaka sa okružnih odbora AFŽ-a u Sarajevu i Banjaluci. Dok Nova žena
ublaženo govori o svećenicima sa “otvoreno neprijateljskim stavom prema
NOB-u” koji “na žene imaju veliki upliv”, kao razlogu zbog čega su mnogi Hrvati
i Hrvatice ostali izvan NOP-a (Nova žena 1945 2: 3-4), iz zapisnika sa sastanaka
AFŽ saznajemo da je situacija na terenu bila daleko problematičnija i da su novine
služile kao propaganda koja je direkto odgovarala na problem nacionalizma i
vjerske podjele. Iz zapisnika sa Okružnog odbora AFŽ-a Sarajevo od 25.11.1945.,
u kojem se dosta govorilo o izborima održanim 11. novembra 1945., saznajemo
da je uticaj klera kod hrvatskog naroda bio izuzetno jak, da “časne sestre trgaju
izborne plakate Narodnog fronta” i da se “u Čajdašu, hrvatskom selu puno kuglica
ubacilo u ćoravu kutiju” koju su popovi nazvali “kutijom za vjeru”. Saznajemo i to
da se “Srpkinje u zaboračkoj opštini slabo odazijvaju sastancima” i “da naročito
one s druge strane Drine neće uopšte da se miješaju sa muslimankama” ali i da
“četnici ometaju rad žena” budući da su “pred izbore ubacili letke i pripucavali
tako da se žene boje pristupiti radu”. Iz zapisnika sa Okružnog odbora AFŽ-Banja
Luka s kraja novembra 1945. saznajemo i o četničkim prijetnjama da će žene
iz kotorvaroškog kraja “ošišati samo ako idu na glasanje” kao i da “su se isti
slučajevi dešavali i na srezu Piskavica, Prnjavor i Srbac”59.
Jasno je bilo da je 1945. godina preloma pri čemu se ovi tekstovi javljaju u
mjesecu februaru kad rat tek treba da se zvanično završi ali je isto tako jasno da
će Narodni front na čelu sa Josipom Brozom izaći kao pobjednik. Nezahvalno je
govoriti jer o tome ne postoje istraživanja iz 1945. kako se običan narod osjećao
i koliko je zapravo susprezao svoje etničko porijeklo i pripadnost u odnosu na
59
Glavni odbor AFŽ, ‘Okružni odbor AFŽ-a Banja Luka - Izvještaj o radu Okružnog odbora AFŽ-a
Banja Luka od 26.11.1945.’ Arhiv Bosne i Hercegovine Sarajevo, Kutija 1, 118/1, 1945.
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novo jugoslovenstvo. Ipak iz ovih tekstova vidi se znakovita ideološka interpelacija
običnog svijeta u jugoslovenstvo potpomognuta zajedničkim iskustvom stradanja
od fašista i želje za novim, boljim životom.
3.4. Masovno opismenjavanje
Kada je riječ o specifičnostima BiH u odnosu na ostale republike SFRJ, prvo se
mora istaknuti da je BiH tada imala, pored Kosova i Makedonije, najveću stopu
nepismenosti među ženama. S obzirom na običaje i tradicije Osmanskog carstva,
žene u BiH, posebno one islamske vjeroispovijesti mada i ruralne hrišćanke, bile
su mnogo izolovanije iz sfere javnog života uključujući i obrazovanje60 61. Širok
opseg prava kao i vidljivost borkinje možda su igrali navažniju ulogu u mobilizaciji
mlađih i obrazovanijih žena i radnica. Ipak dvomilionsku masovnost pokreta svakako nisu obezbjeđivale samo one. Prema riječima Mitre Mitrović62 “po prvi put
u njihovim životima seljanke su bile cijenjene zbog svojih svakodnevnih poslova
poput šivenja, kuhanja, sađenja, mljevenja žita za svrhu veću od porodične” a
upravo kod ove većinske ženske populacije u tom periodu, veliku ulogu u mobilizaciji igralo je opismenjavanje i obrazovanje.
NOP je stvorio novi lik žene u BiH, borbene, smjele i odlučne. One koje su
do prije rata podnosile ćutke sve tegobe, uzdigle su se do smionih boraca za
slobodu. Pred ženama su se otvorile vrata narodne vlasti, škola i kurseva.
One su, željne znanja, počele učiti (Nova žena 1: 6, 1945)
U društvu u kojem je obrazovanje bilo rezervisano samo za žene iz viših društvenih
slojeva, stvaraju se uslovi za najmasovnije opšte obrazovanje žena kao preduslov
za modernizaciju.
“Treba da objavimo pravi pohod protiv nepismenosti”, - rekla je drugacica
Olga Kovačić. Ni jedno dijete u našim selima i gradovima, ni jedna žena ne
smije ostati nepismena...” (Nova žena 5:5, 1945)
Na strani 20. prvog broja Nove žene prije impresuma, koji navodi da se prvi broj
štampao upravo u Sanskom Mostu, stoji poruka naslovljena sa “Drage drugarice,
60
Jancar-Webster, op.cit. str. 27-31.
61
Popov Momčinović, Zlatiborka, Giomi, Fabio i Delić, Zlatan. “Uvod: period austrougarske uprave”
u Zabilježene - žene i javni život Bosne i Hercegovine u 20. vijeku, ur. Jasmina Čaušević. Sarajevo:
Sarajevski otvoreni centar i Fondacija Cure, 2014. str. 24-26.
62
Jancar-Webster, op.cit. str. 142.
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DANIJELA MAJSTOROVIĆ
STVARANJE ‘NOVE’ JUGOSLOVENSKE ŽENE:
EMANCIPATORSKI ELEMENTI MEDIJSKOG DISKURSA S KRAJA II SVJETSKOG RATA
izlazi prvi broj lista bosansko-hercegovačkih žena… Široke narodne mase naših
žena žele da uče, da se prosvjećuju. One traže štampu, one traže odgovor na
mnoga pitanja koja ih interesuju.” Upravo iz ovoga, a to će kasniji brojevi i potvrditi,
vidimo jedno insistiranje na masovnom opismenjavanju, naročito žena koje prati
ostale emancipatorske napore.
Već u drugom broju, dominira tekst naziva “Bosna i Hercegovina neće ostati
nepismena” (Nova žena 2: 7, 1945) u kojem saznajemo da je okupacija zatekla
zemlju u velikoj zaostalosti s kojom su “do juče uglavnom bili izmireni”. U istom
broju se navodi da je “prema podacima iz 1931 godine pismenost obilježena ovim
stanjem: u Bosni ima 31 posto pismenih, ili 69 posto nepismenih. Hercegovina ima
34 posto pismenih, ili 66 posto nepismenih. Nepismenost je nesrazmjerno veća
kod ženskog svijeta. U Bosni ima 39 posto pismenih muškaraca, a u Hercegovini
55 posto dok je pismenost žena u Bosni i u Hercegovini svega 15 od sto” (Nova
žena 2: 7, 1945). Takođe se navodi podatak da je u toku borbe u pozadini naučilo
čitati i pisati 12 500 odraslih. O ovom poletu i ideji napretka za sve slojeve idilično,
narodno-lirski pišu i novine:
Sa snagom ustanka narodne mase ponio je kulturni polet. Do juče uglavnom
izmireni sa svojom zaostalošću, kroz borbu za slobodu, stariji i mlađi, ljudi,
žene i djeca zaželjeli su da nauče čitati i pisati. Olovka i papir postala je
sastavni dio ratne spreme naših boraca. … Djevojka plete čarape, pjeva
pjesmu o borbi i napreže se da izveze slova na peškiru, rupcu i čarapama.
Čobanče, čuvajući stoku, urezuje prva slova na preslici i čuturici i traži od
svakog borca koga sretne olovku i papir da uči pisati. Omladinke i žene
čuvaju u njedrima omiljenu pjesmaricu i priču iz borbe. Pismenost postaje
obaveza na frontu i u pozadini. Nepismena bolničarka, pišući prva slova,
uzvikuje: »Mislila sam da je mnogo teže, da nikad neću naučiti...« Žena iz
Podgrmeča uči se pisati na tablici svoga sina i često se čuje i od starica toga
kraja: “Grehota je danas nepismen ostati”.
Zasluga za opismenjavanje prvenstveno se pripisuje narodnom pokretu koji je
“poveo na tečaj nepismene Srpkinje, muslimanke i Hrvatice da zajedno uče čitati
i pisati” (Ibid.) Alarmantna nepismenost poziva one koje znaju čitati i pisati da
poučavaju druge a opismenjavanje sprovodilo volonterski jer je svaka udarnica na
poslu obnove trebala “naći drugaricu koja će joj u kratkom slobodnom vremenu
posvetiti svoje snage i svoju ljubav da je upozna s knjigom” (Nova žena 5: 13, 1945).
U istom članku mlade skojevke i afežeovke kažu da “moramo učiti ako želimo
druge učiti” jer “će nas knjiga i olovka naučiti da cijenimo prava koja smo izvojevali i
pomoći da shvatimo našu slobodu i ravnopravnost, da upoznamo dužnoti časnog i
slobodnog građanina” ali i “osloboditi nas da kao nove majke odgojimo svoju djecu
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za srećan i bogat život u novoj, preporođenoj Jugoslaviji” (Nova žena, 5: 13,1945). Iz
Zaključaka sa prvog sastanka Prosvjetne sekcije Glavnog odbora AFŽ-a od 23.11.
1945. saznajemo da se zarad boljeg rada formiraju četiri podsekcije: podsekcija
za likvidaciju nepismenosti, podsekcija za vaspitno-politički rad, podsekcija za
opšteobrazovni rad te podsekcija za tečajeve.
“Nepismenost” je metaforički neprijatelj i treba ga kao takvog “likvidirati” odnosno
“obaviti pohod” na njega (Ibid) a “znanjem se trebamo naoružati”. Čitanje štampe
i opismenjavanje se organizuje po prelim i sijelima, u svakom selu i zaseoku gdje
se “zajednički čita štampa”, “skupno sluša radio”, a postoje i “pokretne knjižnice”
kao i “čitalačke grupe Narodnog fronta”63. Pored sekcija AFŽ-a za poslove socijalnog karaktera, koja se bavi invalidskim i dječijim domovima, u BiH jačaju i tzv.
propagandna sekcija zadužena za kampanje, radio i štampu te prosvjetna sekcija
zadužena za opismenjavanje kako mladog tako i starijeg svijeta čineći pismenost
preduslovom za izgradnju “nove” žene bez obzira na dob:
Tada se za tečaj prijavila stara 60-godišnja Zlata Halić i ostalim ženama
poručila: “Neka se sve mlade stide što ne idu na tečaj. Ja ću poći prva iako
sam već jednom nogom u grobu, ali hoću da umrem pismena. Darinka
Tasić iz sela Bijele…naučila je za osam dana da piše sva slova. Ovo je divan
primjer, koji pokazuje kako nove slobodne žene zadivljuju svojim radom kao
što su u borbi zadivljavale svojim junaštvom. (Nova žena 5:13, 1945).
4.0. Značaj AFŽ-a u kontekstu današnjice:
etnokapitalizam, repatrijarhalizacija, nacionalizam, nepismenost
Iako subjektivno, kako kvalitativnoj analizi i priliči, ključno za mene bilo je čitanje
arhiva kao vježbe iz kritičke pismenosti danas naročito zbog generacija kojima
je istorijski revizionizam etnonacionalno-kapitalističkih elita doslovno ukinuo
socijalističke i uopšte antifašističke horizonte. Rušenjem SFRJ i etabliranjem
novih nacionalnih država, znanja i iskustva jugoslovenske narodnooslobodilačke
borbe (NOB-a) i živućeg socijalizma, uprkos njegovim kontradiktornostima, posve
su zapostavljena i revidirana neoliberalnim, antikomunističkim, nacionalističkim
i patrijarhalnim narativima. Pokušaću ove tvrdnje raspakovati navodeći kako
vidim spregu njihovih međusobnih odnosa.
63
Glavni odbor AFŽ, ‘Okružni odbor AFŽ-a Sarajevo Zemaljskom odboru AFŽ-a - zapisnik sa
sastanka Okružnog odbora AFŽ-a Sarajevo održanog 24. i 25.11. 1945’, Arhiv Bosne i Hercegovine
Sarajevo, Kutija 1, 13/nedostaje broj stranice, 1945.
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Uprkos proliferaciji identitarnih politika i dvadeset godina tzv. rodnog mainstreaminga koji je promovisao liberalne ideje ženskih ljudskih prava64, individualizam i preduzentištvo, danas se nudi malo “osnova za kolektivnu mobilizaciju žena”65 za razliku od perioda stvaranja nove jugoslovenske žene. Uprkos
ograničenjima i fazama jugoslovenskog moderniteta, mora se reći i to da je
patrijarhat tokom SFRJ opstajao, naročito u privatnoj sferi66 gdje je sve do
1980-tih godina, primjerice, nasilje u porodici još uvijek bio tabu67. Ovo se nije
do kraja riješilo, uprkos nastojanjima feministkinja 1970-tih68, a reprezentacije
žena u jugoslovenskom filmu krajem 1980-tih su već takve da ženski zahtjev za
beneficijama socijalističkog moderniteta, poput zaposlenja, rekontekstualizuju
kao nedostatno majčinstvo69. “Trebalo je ubiti stvarnu ženu nego dopustiti da
umre tradicionalni ideal žene-majke”70 i upravo će Bademu, tu “lošu majku” u
Kenovićevom filmu Kuduz, na koncu ubiti etnički osviješćen muškarac koji “ubija
za našu stvar” koji je “heroj a ne zločinac,” nagovještavajući prema Jovanoviću
ratove devedesetih koji su nosili etničku homogenizaciju i kraj socijalizma i za
koju im je repatrijarhalizacija bila nužna.
U postsocijalističkom periodu, zaoštrava se i podjela na dvije “naoko odvojene,
no u stvarnosti umrežene i međusobno ovisne sfere takozvanoga produktivnog i
reproduktivnog rada” koje su “hijerarhijski nanovo reorganizirane”71. Kroz repa64
Helms, Elissa. Innocence and Victimhood: Gender, Nation, and Women’s Activism in Postwar BosniaHerzegovina. Madison: University of Wisconsin Press, 2013.
65
Kaneva, Nadia. “Mediating Post-socialist Femininities: Contested Histories and visibilities”.
Feminist Media Studies 15 (1) (2015), 12.
66
Dunja Rihtman Auguštin, Etnologija naše svakodnevnice. Zagreb: Školska knjiga, 1998.
67
Majstorović, “(Un)Doing Feminism in Post-Yugoslav Media Spaces”, 1096.
68
Sedamdesetih godina u Jugoslaviji dolazi drugi val feminizma, podstaknut studentskim
demonstracijama 1968. godine, a 1978. održava se i međunarodni skup “Dug-ca – Žensko
pitanje. Novi pristup?”. Skup je predstavljao prvi buran izlazak feministkinja na javnu scenu u
socijalističkoj Jugoslaviji, a fokus na žensko pitanje i problem rodne podjele poslova istaknuti su i
zvučnim sloganom konfederacije “Proleteri svih zemalja – ko vam pere čarape?”. Teme rasprave
na konferenciji bile su patrijarhat, spoj feminizma i marksizma, feminizma i psihoanalize, te
identitet, seksualnost, jezik i nevidljivost žena u kulturi i nauci. Razgovaralo se i o svakodnevnom
životu žena, diskriminaciji u javnoj i privatnoj sferi, dvostrukoj opterećenosti žena, nasilju i
opstajanju tradicionalnih patrijarhalnih uloga. (Čaušević 2014)
69
Nebojša, Jovanović, “Bosanski psiho: Kuduz, rat spolova i kraj socijalizma”. Sarajevske sveske: Da
li je Balkan muškog roda” 39/40 (2013), 156-175.
70
Ibid., 167.
71
Burcar, Lilijana “Iz socijalizma natrag u kapitalizam: repatrijarhalizacija društva i re-domestifikacija
žena”. Dva desetljeća poslije kraja socijalizma. Zagreb: Rosa Luxemburg Stiftung, 2014. str.114.
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trijarhalizaciju, reproduktivni rad je naturalizovan kao isključivo ženski a etnonacionalizam i dejtonska podjela, kao vrsta poželjne pripadnosti u novom kapitalističkom društvu, dodatno su galvanizirali ove odnose. Kako Močnik72 navodi:
U jačanju nadzora i zaoštravanju discipline dobro dođu oruđa koja su pri
ruci: religiozna ideologija, etnička lojalnost, tradicionalne vrijednosti. tzv.
obnova patrijarhalne obitelji, uskrsnuće tradicionalnih obrazaca, “retradicionalizacija” – sve su to novi načini društvenosti, koje iznuđuje suvremeni
kapitalizam.
Savremeni kapitalizam koji danas imamo u BiH kao vrstu tzv. autoritarnog kapitalizma73 karakterističnog za sve zemlje nastale raspadom bivše SFRJ čiji su
nosioci većinom bili profiteri rata 1992-1995 osigurao je raspodjelu sredstava kroz
etnička čišćenja a potom privatizacije. Kroz njega se patrijarhat se zapravo “vratio”
praveći kontinuitet sa naslijeđem kolonijalnog, agrarnog predsocijalističkog
doba. Kroz spregu institucionalizovane religije sa vlastodršcima, baš kao i prije
Drugog svjetskog rata, i novog, postsocijalističkog doba u kojem je moć jednako
tako koncentrisana kod etnokapitalista i klera, javile su se društvena retradicionalizacija74 75 i repatrijarhalizacija rodnih uloga i odnosa koje idu ukorak sa
trendom siromaštva i rastom nezaposlenosti.
Tezu o repatrijarhalizaciji zasnivam na depatrijarhalizacijskom potencijalu socijalističog perioda koji je u suprotnosti sa današnjim porastom mizoginije, diskriminacije, iskorištavanja i nasilja76 kao sastavnim dijelovima procesa restauracije
kapitalističkih društvenih odnosa. Unutar njih društveno-reproduktivni rad
se “klasifikuje kao ne-rad koji nije vrijedan spomena”77 zbog čega ekonomska
72
Močnik, Rastko. “Dvije vrste fašistoidnih politika”. Novosti, br. 677 (2012). http://arhiva.
portalnovosti.com/2012/12/dvije-vrste-fasistoidnih-politika1/, pristupljeno 20. avgusta 2016.
73
Dolenec, Danijela. “Prema reartikulaciji otpora ekonomskom liberalizmu”.
http://slobodnifilozofski.com/2016/09/prema-reartikulaciji-otpora-ekonomskom-liberalizmu.html
(2016), pristupljeno 10. oktobra 2016.
74
Popov-Momčinović, Zlatiborka. Ženski pokret u Bosni i Hercegovini: artikulacija jedne
kontrakulture. Sarajevo: Sarajevski otvoreni centar, Fondacija CURE i Centar za empirijska
istraživanja religije u BiH, 2013.
75
Leinert Novosel, Smiljana. Žena na pragu 21.stoljeća – između majčinstva i profesije (Zagreb: Ženska
grupa TOD, EDAC, 1999), 18.
76
Marina Blagojević, “Mizoginija: nevidljivi uzroci, bolne posledice” u Mapiranje mizoginije u Srbiji:
diskursi i prakse, drugo izdanje, ur. Marina Blagojević (Beograd: AŽIN, 2002), 31-55.
77
Burcar, “Iz socijalizma natrag u kapitalizam: repatrijarhalizacija društva i re-domestifikacija
žena”, 114.
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samodovoljnost žena biva dovedena u pitanje stavljajući ih “u djelomični ili potpuni položaj ovisnosti o ostalim članovima obitelji…na razinu socijalno i politički
obespravljenih subjekata. tj. drugorazrednih državljana”78, što je odraz međugeneracijske solidarnosti naspram državne intervencije u područje brige. Upravo
ovakav neplaćeni rad danas u feminističkoj kritici tzv. ekonomije brige79 stvara
dodatne uslove za izrabljivanje i potcjenjivanje žena preko skrivenog “polnog
ugovora”80 patrijarhalnog kapitalizma.
“Antikomunistički revizionizam postao je prevladavajući način sjećanja na socijalističku Jugoslaviju” koji opet “zgodno koincidira sa neoliberalnim ekonomskim
mjerama novih postsocijalističkih elita81. Danas teoretičari govore o tzv. postfašizmu elita u savremenim praksama novih liberalnih kapitalističkih država a koji
se ogleda u rasizmu, homofobiji, dokidanju radničkih prava, medijskim manipulacijama, birokratskim aparatima koji guše neslaganje unutar institucija te
huškačkim kampanjama protiv disidentskih grupa i pojedinaca. U takvom svijetu
žena rješava problem “kupujući proizvod” a neplaćeni rad u kući i materinstvo,
ideologizirani kao “prirodni”, zapravo stvaraju nevidljivi višak vrijednosti za kapitalizam. Dok se sve više produbljuje klasna nejednakost među svima a posebno
ženama, organizovanja nema jer ljevica ne uspijeva da artikuliše ove protivrječnosti i njima pripadajuće borbe.
Diskurs nakon rata 1992-1995 u BiH, proizvodeći isključivo bošnjačke, srpske i
hrvatske žrtve, trajno je razbio nekadašnje zajedništvo među ženama i malo je
bilo napora da se od ratnog iskustva stvori jedno zajedničko iskustvo stradanja na
svim stranama. Ovo ratno stradanje dodatno je pogoršano poratnim stradanjem
oličenim u iskustvima tranzicije i prekarnosti života u nekadašnjem zajedničkom
ekonomskom i političkom prostoru sada dva entiteta i jednog distrikta u BiH.
Osim rijetkih lijevo orijentisanih feministkinja koje imaju sluha za klasnu svijest,
a ne samo liberalni dnevni red brojnih ženskih i ljudskopravaških organizacija,
nemamo ni jedan politički glas koji na barem približno sličan način želi da zadobije
masovno povjerenje žena, simultano zazivajući Srpkinje, Bošnjakinje i Hrvatice da
zajednički ustanu u odbrani svojih prava ili kao protivnice narastajućeg fašizma
etnonacionalista. Takve interpelacije u političkom obraćanju svim ženama u BiH,
78
Ibid., 115.
79
Folbre, Nancy. Who Cares? A Feminist Critique of the Care Economy. New York: Rosa Luxemburg
Stiftung. 2014.
80
Pateman, Carol. The Sexual Contract. Stanford: Stanford University Press. 1988.
81
Krašovec, Primož. “Svi anti-komunisti su tigrovi od papira”. http://slobodnifilozofski.com/2010/06/
primoz-krasovec-svi-antikomunisti-su.html, pristupljeno 20. septembra 2016.
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109
i Hrvaticama, i Srpkinjama i Bošnjakinjama kao Bosankama i Hercegovkama,
kao nekad novim Jugoslovenkama, insistirajući na njihovom zajedništvu kroz
borbu, nažalost, ostaju marginalne i neorganizovane. Budući da nisu artikulisane
programskom agendom trenutno niti jedne stranke ili pokreta, one ostaju van
diskurzivne prakse, jer se njihovo uvođenje smatra preriskantnim po vladajući
dejtonski poredak.
Na kraju, ali ne i najmanje važno, kad je riječ o obrazovanju, rezultati popisa iz
2013. upućuju na to da sedamdeset godina kasnije, nepismenost u BiH od 2,82%,
ne samo da nije iskorijenjena već je najveća u regiji u usporedbi sa 1,96% u Srbiji,
te 0,8 posto nepismenih u Hrvatskoj82, pri čemu je od 89.794 nepismenih u našoj
zemlji 77.557 žena. Živuće iskustvo dejtonskog poretka koji već preko dvadeset
godina dodatno pospješuje etničku izolovanost i isključivost, što takođe pokazuju
rezultati popisa budući da su entiteti u velikoj mjeri etnički homogeni83, dodatno
čini nemogućim svako veće međuetničko žensko organizovanje koje bi išlo ka
državnoj politici širenja pismenosti i obrazovanja za žene naročito iz ruralnih
sredina i u trećoj životnoj dobi. 84
Kada sve ovo uzmemo u obzir kao današnji trenutak, vidi se da su promjene i
nastojanja tokom perioda Drugog svjetskog rata za vrijeme djelovanja AFŽ-a bili
emancipatorni naročito za one žene koje do tad nisu uživale nikakve privilegije,
seljanke, radnice, omladinke. Ostaci ovog naslijeđa u talasu postsocijalističke otimačine i privatizacija danas se samo naziru, a većina ih je potpuno urušena. U patrijarhalnoj, etnokapitalističkoj hegemoniji kakva je danas u BiH, a koju predvode
nacionalističke stranke kao glavni politički akteri sa agencijama Evropske Unije,
tradicija tako bira sukladnu prošlost kako bi proizvedenoj sadašnjosti obezbijedila neometan kontinuitet. U toj prošlosti nema ni Rade Vranješević niti Vahide
Maglajlić, a naročito ih nema skupa. Arhiv AFŽ-a predstavlja, ako ništa, kontrahegemoniju ovim režimima uvodeći u diskurs snažne akterke, žene, bez obzira na
klasu i etnonacionalnost, koje se organizuju, jurišaju na neprijatelja, rade i grade,
te mijenjaju postojeće društvene odnose.
82
Arnautović, Marija. “Popis u BiH: Nacionalnost važnija od pismenosti”, 30.6. 2016.
http://www.slobodnaevropa.org/a/popis-bih-nacionalnost-vaznija-od-pismenosti/27831061.html,
pristupljeno 13. septembra 2016.
83
Kada je riječ o nacionalnom izjašnjavanju u entitetima u FBiH živi 74 posto Bošnjaka, 22,4 posto
Hrvata i 3,60 posto Srba. U Republici Srpskoj živi 81,51 posto Srba, 2,41 posto Hrvata i 13, 99 posto
Bošnjaka. U Distriktu Brčko živi 42,36 posto Bošnjaka, Hrvata 20,66 i Srba 34, 58 posto (Arnautović
2016). O rezultatima popisa vidjeti vise na http://www.slobodnaevropa.org/a/popisni-rezultatinakon-25-godina-u-federaciji-vecina-bosnjaci-u-rs-srbi/27830387.html.
84
http://balkans.aljazeera.net/vijesti/u-bih-gotovo-90000-nepismenih
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5. Za buduće “veliko vrijeme”
Kako “bilježiti ugljenom” da bi se “oživjela žar”, da bismo pamtili ove borbe ne
kao “slike na zidu obešene” u kojima se ostaje “za vek-navek”, već kao aktivno
mobilizacijsko gorivo za današnje žene, kad su borkinje i afežeovke uglavnom
pokojne, a znanja o ovim borbama slabo prisutna u javnoj sferi, ali i u svakodnevnom životu? Uvidi u transgeneracijsko, suzbijeno znanje, rasvjetljavaju
borbe osvojene na talasu revolucije za koje su se izborile žene tog perioda, ali ove
diskurse treba reaktivirati smještajući ih “van homogenog praznog vremena” u
vrijeme “ispunjeno sadašnjošću”, jer u protivnom “ni mrtvi neće biti sigurni pred
neprijateljem, ako pobijedi”85.
Pisati o ovom velikim organizacijama i pokretima AFŽ, iziskuje ogroman napor
prvo zbog nedostupnosti njihovih glavnih akterki, arhiva, a i zbog složenosti veza i
odnosa u i oko njih. Uticaj AFŽ-a, naročito nakon direktive CK iz januara 1944. kad
je KPJ rasformirao njegovu unutrašnju hijerarhiju86 uveliko slabi. U članku “Za
čvršću povezanost među odborima AFŽ-a” (Nova žena 6: 9-10, 1945) vidimo trend
ukidanja interne hijerarhijske strukture unutar ove organizacije zarad potčinjavanja Narodnom frontu, odnosno narodnooslobodilačkim odborima u koji odlaze
tzv. “napredne žene”87. Tekst počinje generalizacijom da je “prirodno da se svaka
organizacija sastavljena od živih bića širi i razvija” nagovještavajući sam kraj
AFŽ-a i njegovu marginalizaciju u odnosu na Narodni front88 89. U članku se ta
odluka legitimizuje tvrdnjama da je “stroga odgovornost nižeg odbora višem”, pri
čemu se misli na odbore AFŽ-a, počela “odvajati (žene) od opšeg narodnog pokreta” te da je organizacija “postala pretijesna da primi nove antifašistkinje”, pa
su se “mjesto često začaurenih i zatvorenih odbora AFŽ-a počeli stvarati “široki
narodni odbori”.
O nejasnoćama zadataka AFŽ-a u odnosu na Narodni front, prestajanju sa radom
sa ženama i vertikalnoj mobilnosti samih žena kod nas najdetaljnije piše upravo
Sklevicky90 nazirući u tome i kraj ove organizacije 1953 koja ostaje “na margini
teksta povijesti”91. Uz evidentan nedostatak “autonomije cilja” organizacije žena
85
Benjamin, op.cit.
86
Jancar-Webster, op.cit. str. 148.
87
Sklevicky, op.cit. str. 120.
88
Ibid.
89
Jancar-Webster, op.cit.
90
Sklevicky, op.cit. 121
91
Ibid., 113.
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te “latentni strah” od “feminističkih zastranjivanja”, koji je postojao kod dijela
Partije, bilo je jasno da revolucionarni zanos AFŽ-a i njegov depatrijarhalizacijski
potencijal92, vidljiv i u pisanju Nove žene, neće biti dovoljno izdržljiv niti dug da
iznese cjelovitu depatrijarhalizaciju bosanskohercegovačkog niti jugoslovenskog
društva kojemu je zapravo trebalo “više socijalizma”.
Baš kao što danas nema širokopojasnog učešća žena u svakodnevnom, političkom, društvenom i privrednom životu BiH, niti artikulacije zbog čega bi ženski
angažman zapravo bio potreban u BiH, kod predsjednice Centralnog odbora
AFŽ-a, Cane Babović, vidimo sličan osvrt kad na Plenumu Glavnog odbora AFŽ-a
Hrvatske u završnoj riječi kaže “druga je stvar, što mi nemamo nečega posebnoga,
specifičnoga, neko pitanje za koje bi se mi kao žene trebale boriti”93.
Borkinje su prepoznavale značaj nacionalnog, jugoslovenskog jedinstva ostvarenog kroz antifašističku borbu, izvojevavši bitku za pismenost i obrazovanje te
jednaku plaćena za jednak rad sprovodeći koliko su mogle u praksi socijalističke
i feminističke ideale. Jugoslovenska žena, koja je svoju emancipaciju, ulazak u
svijet rada i ravnopravnost sticala tako što je rame uz rame sa svojim saborcima
ratovala protiv snaga nacističke Njemačke i domaćih izdajnika, znala je da je stub
borbe ali i da mora biti stub novog društva nastalog kroz borbu:
Odlazile su Hrvatice, Slovenke, Crnogorke, Bosanke, Dalmatinke, Makedonke, Vojvoađanke, Srbijanke, žurila se svaka svome kraju obuzeta dubokom
radošću sto zivi u ovom velikom vremenu (prim.aut. D.M:), što radi na velikom djelu stvaranja novog zivota. A u duši svake od njih čvrsne odluka
nepokolebiva kao zavjet: mi žene bile smo stub narodnooslobodilačake
borbe, stub natčovječanskih napora naših naroda u borbi za slobodu svoje
otadžbine, odsada ćemo biti stub njene veličanstvene izgradnje, njene
srećne budućnosti. (Nova žena 5:5, 1945).
Arhiv afežeovskih medijskih tekstova s kraja Drugog svjetskog rata otkriva obećanje socijalističke revolucije sa pregršt emancipatornih mogućnosti za žene
bez obzira na klasu, dob ili etnički predznak posebno kad je riječ o velikoj većini
92
Uprkos pravima, žene u SFRJ počinju da ih ostvaruju tek 1960tih godina. Katz (2011, 154) navodi da
je “jednakost muškarca i žene više…počivala na zakonskoj regulativi, a manje na suštinskoj
promjeni odnosa u svakodnevnom životu. Svoja prava iz četrdesetih bosanskohercegovačka
žena počela je više koristiti tek od šezdesetih godina 20. stoljeća, kada je i bosanskohercegovačko
društvo počelo bilježiti veći ekonomski napredak.” U ovom smislu takođe možemo govoriti o
depatrijarhalizacijskom potencijalu od nekih tridesetak godina.
93
Sklevicky, op.cit.str. 122.
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DANIJELA MAJSTOROVIĆ
STVARANJE ‘NOVE’ JUGOSLOVENSKE ŽENE:
EMANCIPATORSKI ELEMENTI MEDIJSKOG DISKURSA S KRAJA II SVJETSKOG RATA
nezaposlenih, siromašnih žena koje kapitalizam može samo još vise ekspolatisati.
Pisati o onom što se ne može suzbiti u afežeovskom iskustvu znači ponovo ih
prisvojiti kroz današnje socijalističko-feminističke političke prakse kao blochovski
princip nade u kojoj društvena utopija osvještava i dokida ljudsku i žensku bijedu.
Ono znači ne pristati na i odupirati se statusu quo u kojem navodni nacionalizam
protkan patrijarhatom već dvije decenije maskira masovnu eksploataciju etnokapitalista proizvodeći djecu za rat i neplaćeni rad. “Stopiti horizonte” sa istorijske
distance znači repolitizirati taj status quo omogućivši “mjesto susreta” za neko
buduće veliko vrijeme gdje ćemo se, kad se sretnemo, moći organizovati za
borbu. Znanja o njima predstavljaju alternativnu istoriju ključnu za razumijevanje
budućih društvenih borbi za egalitarnije društvo, ne samo kad je u pitanju otpor
kapitalističkoj proizvodnji već i proizvodnji “nove djece za rat” što bolno odjekuje
u kriku savremene sarajevske pjesnikinje Dijale Hasanbegović94:
Ne dam djecu
za rat
govorim vam dlanova okrenutih prema gore
dlanova ljepljivih od kiselih žutih vrpci koje
krvnici nikad neće prerezati.
Arhivska građa
Glavni odbor AFŽ ‘Okružni odbor AFŽ-a Sarajevo Zemaljskom odboru AFŽ - Zapisnik
sa sastanka Okružnog odbora AFŽ-a Sarajevo održanog 24. i 25.11. 1945.’, Arhiv
Bosne i Hercegovine Sarajevo, Kutija 1, 13/6, 1945.
Glavni odbor AFŽ, ‘Materijali Drugog kongresa AFŽa BiH održanog 12 – 13. Jula 1947’,
Arhiv Bosne i Hercegovine Sarajevo, Kutija 3, 1543/109, 1947.
Glavni odbor AFŽ, ‘Okružni odbor AFŽ-a Banja Luka - Izvještaj o radu Okružnog odbora
AFŽ-a Banja Luka od 26.11.1945.’ Arhiv Bosne i Hercegovine Sarajevo, Kutija 1,
118/1, 1945.
Glavni odbor AFŽ, ‘Okružni odbor AFŽ-a Sarajevo Zemaljskom odboru AFŽ-a - zapisnik sa
sastanka Okružnog odbora AFŽ-a Sarajevo održanog 24. i 25.11. 1945’, Arhiv Bosne
i Hercegovine Sarajevo, Kutija 1, 13/nedostaje broj stranice, 1945.
94
Dijala Hasanbegović, “Djeca za rat”, http://darkocvijetic.blogspot.ba/2014/01/veliki-odmor-dijalahasanbegovic.html, pristupljeno 10.septembra 2016.
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�KASJA JERLAGIĆ
Crteži olovkom
���HEROIZAM RADA
ANTIFAŠISTIČKI FRONT
ŽENA I SOCIJALISTIČKI
DISPOZITIV 1945.–1953.
BORIŠA
MRAOVIĆ
�120
BORIŠA MRAOVIĆ
HEROIZAM RADA
ANTIFAŠISTIČKI FRONT ŽENA I SOCIJALISTIČKI DISPOZITIV 1945.–1953.
1. Uvod
Bilo kakav pokušaj da iz današnjice razumijemo i valoriziramo dinamiku uspona
i pada Antifašističkog fronta žena Jugoslavije (AFŽ) suočava se sa pitanjem kako
čitati i razumjeti arhiv te organizacije. Problem je širi i ne tiče se samo arhiva
AFŽ-a već arhiva kao institucije koja savremenost omogućava kao kritički pogled
u prošlost, onakvu kako se pojavljuje u arhivima – tamo gdje oni postoje – koji
konstituiraju istoriju kao takvu.1 AFŽ je formiran 1942. godine u jeku Drugog
svjetskog rata (a ishod je dugotrajnijih pokušaja mobiliziranja i organiziranja
žena u okviru KPJ), kada se pred vođe naroda i države u nastajanju postavlja niz
teških i hitnih organizaciono-političkih pitanja. AFŽ se ugrađuje u tradiciju međunarodnog socijalističkog pokreta koja od 30tih godina razvija ideju narodnog
fronta kao odgovor na fašističko mobiliziranje i osvajanje vlasti. U istoriju
AFŽ-a upisan je ogroman fizički napor, najprije u organizaciji otpora domaćim
kolaboracionističkim i okupatorskim snagama, a potom i na postratnoj izgradnji
zemlje i struktura države. Historija AFŽ-a, međutim, svjedoči i o dinamičnom
susretu snažnih društvenih organizacija i ideja i mase ‘običnih’, ‘malih’ žena
koje su, zajedno i istovremeno sa svojim saborcima, stvarale jugoslavensku
istoriju. Iako ova istorija još uvijek živi kao pamćenje nekolicine, rekonstrukciju
ovog dinamičnog susreta uveliko otežava kompleksni istorijski razvoj od tada do
danas, mutacija našeg političkog pojmovnika i napuštanje prethodnih društvenopolitičkih formacija.
Rekonstrukciju mogu pomoći neki od osnovnih uvida novijeg kritičko-feminističkog
preispitivanja ženske istorije, prije svega oni koji se odnose na pitanja istorijskog
karaktera patrijarhata i efekata ove formacije na samo pisanje istorije. Pionirski
povratak ovoj neispisanoj istoriji koji je poduzela Lydia Sklevicky počiva upravo
na ovoj perspektivi koja inistira na fundamentalnom sadržaju ženskog pitanja.2
Razmatrajući različita razumijevanja ideje kontinuiteta u istoriografiji i istoriji žena
antropologinja, Svetlana Slapšak primjećuje da „kontinuitet [koji] u istoriografiji
nema naročito dobar položaj jer je često oruđe nacionalističkog imaginarija, u
istoriji žena znači nešto drugo. On se upisuje u jedan socijalno-kulturni oblik
koji poznajemo veoma dugo, kome ne znamo prave početke, a ni danas ga ne
možemo svrstati u prošlost – patrijarhat“. AFŽ i naše vrijeme povezuje upravo taj
kontinuitet, budući da on „nema nikakve veze sa etničkim mapiranjem, ne može
1
Parikka, Jussi. „Archival Media Theory An Introduction to Wolfgang Ernst’s Media Archaeology“ u
Wolfgang Ernst, Digital Memory and the Archive, ur. Jussi Parikka, Minneapolis/London: University of
Minnesota Press, 2013., str. 7.
2
Sklevicky, Lydia. Konji, žene, ratovi, prir. Dunja Rihtman Auguštin. Zagreb: Ženska infoteka, 1996.
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se svrstati na jedan verski konglomerat niti na ideologiju“3. Iz ove perspektive,
organizaciona istorija, unutrašnji odnosi AFŽ-a i odnosi organizacije spram drugih
elemenata društva u nastajanju mogu biti rekonstruisani i kao rekonstitucija
patrijarhalne kulture. Onda je pitanje s kojim se suočavamo: kako razumjeti
historiju pomenutog kontinuiteta uprkos AFŽ-u?
Novije rasprave o AFŽ-u ispituju u kojoj se mjeri i na koji način u istoriji organizacije
sudaraju, izražavaju i kombiniraju dvije tradicije: socijalistička i feministička. Maca
Gržetić u svom govoru na prvom kongresu AFŽH u julu 1945. godine ističe da su
žene „do pobjede Narodno-oslobodilačkog pokreta u našoj zemlji bile dvostruko
neslobodne, dvojako potlačene“. Iako je teško definitivno utvrditi na šta je tačno
mislila Gržetićka, možemo pretpostaviti da je na umu imala važna pitanja koja se
tiču ovih dviju tradicija. Nažalost, ideja dvostruke neslobode, kao kriterija koji bi
mogao poslužiti kao mjera stvarne slobode žena, nije ozbiljnije razmatrana, pa
nije ni bilo ni plana dvostrukog oslobođenja.4 AFŽ iz rata izlazi čvrsto integriran
u novi poredak predvođen Partijom kao vodećom društvenom snagom koja
žensko pitanje, od samih početaka, smatra subordiniranim opštim ciljevima
Partije.5 Dakle, za Partiju je žensko pitanje, barem u principu, trebalo biti riješeno
progresivnom realizacijom narodne socijalističke vladavine. S obzirom na to da i
AFŽ gotovo bez ostatka zastupa ovaj stav, otvara se bitno pitanje o tome kako je
eliminisana jedna od dvije konstituirajuće intelektualne tradicije otjelovljene u
pokretu, te da li nam arhiv može o tome nešto otkriti?
S druge strane, ukoliko ovo pitanje za sada ostavimo po strani, može se reći
da je AFŽ nesumnjivo bio iznimna organizaciona društvena formacija čijim je
posredstvom žensko pitanje, u periodu postojanja ove organizacije, riječima
Adriane Zaharijević „posedovalo singularan i samostalan status, nastao u
duhu specifično socijalističkog aranžmana upravljanja“6. U jednom relativno
3
Slapšak, Svetlana. „Balkanske žene: rod, epistemologija i istorijska antropologija“ u Rod i nauka,
ur. Babić-Avdispahić, Jamsinka, Bakšić Muftić, Jasna i Vlaisavljević, Ugo. Sarajevo: Centar za
interdisciplinarne postdiplomske studije, 2009. str. 63.
4
Sklevicky, op.cit. 98, 107-108.
5
Jancar-Webster, Barbara. Women and Revolution in Yugoslavia: 1941 – 1945, Denver: Arden Press,
1990. str. 20.
6
Zaharijević, Adriana. „Fusnota u globalnoj istoriji: Kako se može čitati istorija jugoslovenskog
feminizma?“ Sociologija 57:1 (2015), 76. Zaharijević međutim potom dodaje: „No, upravo će u
okvirima tog istog uređenja, i to u trenutku kada socijalistički aranžman postaje samosvesno
zasnovan na još temeljnijoj jednakosti u samoupravljanju, samostalnost ženskog pitanja biti i
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HEROIZAM RADA
ANTIFAŠISTIČKI FRONT ŽENA I SOCIJALISTIČKI DISPOZITIV 1945.–1953.
dugom istorijskom periodu, AFŽ je najneposrednije osiguravao (i socijalnu i
ekonomsku) reprodukciju društva i novog društvenog poretka, i to neprekinutim
reproduktivnim radom i masovnim javnim besplatnim radom. Iz toga proizlazi
drugo i osnovno pitanje: šta nam danas – kad je naše učešće u društvu sve više
svedeno na pojedinačni rad na tržištu valoriziran isključivo u monetarnoj formi,
a patrijarhalna opresija duboko strukturirana u hibridnim fizičkim, prelaznim
i digitalno posredovanim prostorima – može značiti povratak ovoj organizaciji i
ovoj epohi, da li nas može uputiti na neka bitna pitanja i da li nas nečemu može
naučiti? Kako bih bar načeo neka od ovih pitanja u radu se fokusiram na period
od kraja rata do kraja postojanja Antifašističkog fronta žena (1953.) i nastojim
parcijalno rekonstruisati dinamiku konstrukcije herojske figure. Moja je teza (i
nada) da povratak ovim putem – upravo kao povratak ženskom u konstrukciji
herojskog – može naznačiti obrise neke nove figure herojskog koja bi bila u stanju
da u sadašnjost intervenira kao emancipacijska figura. Nešto od ove ‘figure koja
dolazi’ može se otkriti kroz otvoren, kritički i kreativan povratak kolektivnom
djelovanju koje je u našoj istoriji jednom već oprimjereno.
Tri su osnovna teorijska koncepta na koja se oslanjam. Prvi je Foucaultov
koncept dispozitiva. Dispozitiv shvatam kao široki institucionalno-idejni okvir i
sklop koji usmjerava opštu društvenu aktivnost. Unutar ovog okvira konstruira
se (relativno simbolički djelatna) figura koja me ovdje posebno zanima: figura
herojskog. U tom smislu, drugi važan teorijski pojam na koji se oslanjam vezan
je uz razmatranja Alaina Badiouoa koji nastoji naznačiti teorijsko-politički put
ka rekonstituciji herojskog kao figure koja bi čovječanstvo mogla izglaviti iz
gliba sadašnjice.7 Konačno, oslanjam se na koncept antropotehnologije – kao
istorijski konstruiranog seta osnovnih epistemoloških pretpostavki o tehnološkoj
konstrukciji društva putem „ispravnog vaspitanja“ – koju je kao interpretativni
alat pogodan za analizu jugoslavenskog socijalizma predložio Ugo Vlaisavljević.8
Kada je u pitanju sam AFŽ, osnovna teorijsko-empirijska referenca mi je rad
ukinuta. Ono od tada počinje da se tretira kao integralni deo klasnog pitanja, koje se predočava kao
ključno društveno pitanje na koje se sva ostala mogu redukovati.“ Vidjeti i raspravu koju je pokrenuo
tekst Funk, Nanette. ‘A very tangled knot: Official state socialist women’s organizations, women’s
agency and feminism in Eastern European state socialism’, European Journal of Women’s Studies,
21, No. 4 (2014): 344-360, te odgovore na taj tekst objavljene u Aspasia, The International Yearbook of
Central, Eastern, and Southeastern European Women’s and Gender History: Is ‘Communist
Feminism’ a Contradictio in Terminis? 1 (2007); Ten Years After: Communism and Feminism
Revisited, 10, 2016.
7
Badiou, Alain. Philosophy for Militants, New York/London: Verso, 2012., str. 42 – 47.
8
Vlaisavljević, Ugo. Lepoglava i univerzitet – Ogledi iz političke epistemologije, Sarajevo: Centar za
interdisciplinarne postdiplomske studije, 2003.
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Lydie Sklevicky kojoj dugujemo ne samo obnovljeni interes za AFŽ nego i vrlo
važne metodološke i teorijske uvide. Kada je u pitanju primarni materijal koji
koristim za ilustraciju dinamike konstrukcije i artikulaciju herojskog, uglavnom
se oslanjam na materijale Arhiva antifašističke borbe žena Bosne i Hercegovine
i Jugoslavije.9
2. Socijalistički dispozitiv, heroizam i vaspitavanje društva
Dispozitiv predstavlja korisno analitičko oruđe jer omogućava obuhvatan pogled na sklop društvenih i političkih odnosa koji igraju konstitutivnu ulogu u
formiranju nekog društva. U opštem smislu moguće ga je razumjeti kao stratešku formaciju koja odgovara na potrebe većeg ili manjeg opsega. Foucault
određuje dispozitiv kao „heterogen skup koji se sastoji od diskursa, institucija,
arhitektonskih formi, regulacionih odluka, zakona, administrativnih mera, naučnih izjava, filozofskih, moralnih i filantropskih stavova, ukratko, ono što se
izgovara kao i ono što se ne izgovara... dispozitiv je sistem odnosa koji se može
uspostaviti među tim elementima“10. Oslanjajući na Foucaultovu definiciju,
Giorgio Agamben definira dispozitiv kao „set praksi i mehanizama (i lingvističkih
i nelingvističkih, juridičkih, tehničkih i vojnih) koji ciljaju na hitnu potrebu i manje
ili više neposredne efekte“11. Dispozitiv, dakle, istovremeno obuhvata i sklop
praksi i sklop institucija, ali i govor o praskama i institucijama, kao i njihova
povezivanja koja strukturiraju odnose unutar svake od pojedinih sfera djelovanja.
Njime su obuhvaćeni biološko-tjelesni, idejni, materijalni i institucionalni napori
na izgradnji socijalističkog svijeta kao novog, koji se praktično realiziraju kao
djelovanje organizacija i institucija posvećenih strukturiranju odnosa materijalne
izgradnje društva i njegovom idejnom utemeljenju. Tako i projekat stvaranja
socijalističke Jugoslavije možemo interpretirati kao dinamičnu konstrukciju
socijalističkog dispozitiva čiji je zadatak usmjeriti i organizirati novouspostavljene
radne, političke i proizvodne odnose. U tom strateškom prostoru se AFŽ razvija
9
Arhivska građa dio je građe Arhiva Bosne i Hercegovine u Sarajevu. Arhiva je u periodu od 2013. do
2015. godine digitalizirana naporima poduzetim pod okriljem organizacije Crvena, a dio arhiva je i
bibliografski obrađen i dostupan na: www.afzarhiv.org
10
Ovu „definiciju“ nalazimo u napomeni prevoditeljice u: Mišel Fuko, Volja za znanjem – Istorija
seksualnosti I, prev. Jelena Stakić, Loznica: Karpos, 2006., str. 30. vidi i: Jeffrey Bussolini, „What is
a Dispositive?“ Foucault Studies 10, (2010), str. 85-107
11
Agamben, Giorgio. What is an Apparatus? and Other Essays, Stanford: Stanford University Press,
2009., str. 8. prevod moj. Za kritički tretman vidi: Pasquinelli, Matteo. „What an Apparatus is Not:
On the Archeology of the Norm in Foucault, Canguilhem, and Goldstein,“ Parrhesia journal 22,
2015: 79-89. dostupno na: www.parrhesiajournal.org/parrhesia22/parrhesia22_pasquinelli.pdf
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HEROIZAM RADA
ANTIFAŠISTIČKI FRONT ŽENA I SOCIJALISTIČKI DISPOZITIV 1945.–1953.
kao poseban element koji se u datom istorijskom momentu artikulira kao
odgovor na specifičnu urgentnu potrebu izgradnje novog društva. Proces opšte
izgradnje dispozitiva od samog početka operiše jednom značajnom figurom oko
koje nastoji organizirati društvenu energiju: figurom heroja. Istorijski se herojska
figura u pravilu vezivala uz imaginarij i prakse rata iako se neke tradicije razvijaju
i na nešto drugačijim osnovama. Do francuske revolucije prevladava figura heroja
kao figura individualnog „ratnika“, a nju revolucijom smjenjuje demokratska i
kolektivna figura vojnika.12 Badiou smatra da je naš „zadatak da se pronađe nova
herojska figura koja nije ni povratak stare religijske figure ni figure nacionalne
žrtve, niti nihilističke figure posljednjeg čovjeka“ koja bi trebala biti „paradigma
heroja s onu stranu rata, figura koja neće biti ni ona ratnika niti ona vojnika“13. Svi
su socijalistički projekti u većoj ili manjoj mjeri bili pokušaji da se upravo figura
heroja poveže s radom kao procesom, te da se time heroizam rada normira kao
najvažnija društvena vrijednost.
I jugoslavenska je istorija, posebno prve godine druge Jugoslavije, istorija
jednog ovakvog pokušaja. U ovom periodu se opetovano ispostavlja zahtjev za
herojstvom koji kao ujedinjujući označitelj treba usmjeriti svaranje novog društva.
Bitan je to element „antropotehnologije“ čiji je generalni zadatak da vaspitava na
unaprijed definisani način. Ekonomski je model bio jednostavan: „elektrifikacija
i industrijalizacija“ ali su, kako tvrdi Vlaisavljević, stvari bile mnogo suptilnije.
Po Vlaisavljeviću je fundamentalni element preobrazbe na kojoj izrasta novo
društvo epistemološka revolucija koja se realizira kao „tehnološka revolucija koja
je u svojoj ‘stvarnoj osnovi’ bila industrijska revolucija“ i koja se, iako u fizičkom
smislu realizirana „dalekovodima i stubovima koji su vodili do najzabitijih sela“ u
drugom smislu realizirala kao diskurs „koji je opisivao novu ljudsku i tehnološku
stvarnost, djelujući vaspitno“14. Antropotehnologija, kao znanje o „tehnologiji
oslobađanja“, kao tehnološko rješenje društvenog rada kao osnovnog mehanizma
proizvodnje ljudi, u opštem se smislu sastoji od materijalne izgradnje čovjekovog
svijeta, ali i od postupaka ispravnog vaspitanja ljudi. Ovdje treba tražiti objašnjenje
za relativno brzo napuštanje masovnih organizacionih formi – a posebno ženskog
organiziranja – koje tada određuju generalni karakter političko ekonomskog
razvoja nove države u periodu burne postratne konsolidacije.
12
Badiou, op.cit. str, 46 – 47.
13
Ibid., 45 – 46.
14
Vlaisavljević, op.cit. str. 50.
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3. Društvo naroda
Kako se dispozitiv uspostavlja neposredno poslije rata? U javnom političkom
rječniku, riječi „socijalizam“, „komunizam“, „diktatura proletarijata“ ili „socijalistička država“ najčešće se ne spominju. Figura naroda konstruisana u Narodnooslobodilačkom ratu izlazi iz rata kao pobjednik, pa i u političkom diskursu
dominira narodna demokratska terminologija: „narodna vlast“, „narodna demokracija“, „vlast radnog naroda“, „narodna država“ i slično. Ustav iz 1946. godine
ne spominje riječ „socijalizam“ već formuliše „princip narodne vlasti koju narod
ostvaruje preko svojih predstavničkih tijela – narodnih odbora i narodnih skupština“15. Državotvorna ideologija se nastavlja na tradiciju narodnooslobodilačkog
rata čiju ljudsku bazu čine frontovci unutar KPJ. U augustu 1945. godine formira
se Narodni front Jugoslavije (NF/NFJ) kao koalicija različitih grupa i političkih
partija s vodećom ulogom Komunističke partije Jugoslavije.16 Iako inicijalno
sastavljen od niza slabih političkih organizacija, NF se brzo homogenizira „asimilacijom građanskih grupa, koje su usvajanjem programa gubile svoju raniju
individualnost, ili otpadanjem onih građanskih snaga koje nisu mogle da slede
razvitak koji je inspirisala KPJ“17. Snage van Narodnog fronta podvrgavaju se
političkom pritisku i otklanjaju ih se.18 Osnovnu snagu NF čine „masovne orga15
Babić, Nikola. Na putevima revolucije, Sarajevo: Svjetlost, 1972., str.125.
16
Bilandžić, Dušan. Historija Socijalističke Federativne Republiike Jugoslavije – Glavni procesi 1918. – 1985,
Zagreb: Školska knjiga, 1985. str. 110.
17
Po Titovom mišljenju koje navodi Bilandžić, opozicija „nije dala ni jednu ideju koja bi bila bolja od
onoga što smo mi dali u programu Narodnog fronta. Ona uopšte i nema programa. To je onaj stari
lager neprijatelja naroda koji vuku točak historije natrag, a točak ih okreće oko sebe i, razumije se,
smrviće ih“. Bilandžić, Historija, 103
18
Petranovć navodi: „U sastavu NFJ nalazile su se i građanske stranke koje su mu krajem rata
prišle. Formalno gledano, načela NFJ su predviđala višestranačku strukturu zadržavajući
posebnost tih stranaka u organizaciji i njenim rukovodećim telima — što je bio izraz međunarodnih
obzira i težnje za angažovanjem svih rodoljubivih i demokratski raspoloženih građana na programu
daljeg revolucionarno-demokratskog razvitka — ali su joj na specifičan način umanjivala značaj
drugim odredbama. Pre svega, postojeće stranke morale su da prihvate program NFJ, a njihovo
članstvo da se uključi u njegove lokalne odbore. Nebitnih elemenata koalicije bilo je, s nekim
izuzecima, samo u višim rukovodstvima NFJ. Od ove formalne strane pitanja daleko su bili bitniji
stvarni politički odnosi. NFJ se od svog osnivanja izgrađivao kao jedinstvena organizacija masa,
koje su prihvatale i priznavale rukovodstvo KPJ u njemu. Postojeće građanske grupe nisu mogle
da bez spoljne intervencije ugroze političku čvrstinu organizacije, jer su bile malobrojne i slabe. Put
demokratskog razvitka, prema koncepciji NFJ, nije vodio preko višestranačke organizacije političkog
života, nego preko njene negacije.“ Up. Branko Petranović, Istorija Jugoslavije 1918 – 1988: Treća
knjiga: Socijalistička Jugoslavija 1945 – 1988, Beograd: Nolit, 1988., 43. Masovne organizacije se
angažuju da se izoliraju „nekomunistički“ dijelovi vlastitih tradicija poput „starog sindikalizma“
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HEROIZAM RADA
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nizacije“ – Ujedninjeni savez antifašističke omladine, AFŽ i Jedinstveni sindikati
radnika i namještenika Jugoslavije. Ideje i platforma Partije „nalaze svoj formalni
i javni izraz u programima masovnih organizacija koje je ona stvorila“19 dok
stvarna kontrola pozicija odlučivanja u novoformiranim tijelima omogućava Partiji
dominaciju na svim nivoima društvene organizacije, pa tako već 1947. godine NF
postaje, sa postepenom industrijalizacijom, „aparat za izvršavanje konkretnih
državnih zadataka i privredne operative, gubeći oznake političke organizacije“20.
Na osnovama herojskog narodnog oružanog otpora, tokom projekta obnove se
masovno uključivanje naroda, ovaj put u rad, konstruiše kao važna društvena
vrijednost i obaveza, a masovne organizacije dobijaju zadatak realizacije ovog
zadatka. Peti kongres KPJ stavlja naglasak na mobilizaciju masa „u borbi za
socijalizam“ i ističe problem birokratizacije kao veliku prepreku privlačenju
masa. Politički rad s masama definira se kao glavni zadatak partijskog djelovanja
a zadatak NF-a i masovnih organizacija kao: „objašnjavanje zadataka i puteva
naše socijalističke izgradnje, zadataka borbe protiv ostataka reakcije, tumačenje
konkretnih mera narodne vlasti u izgradnji socijalizma“ dok je poseban zadatak
bio razviti „nov odnos radničke klase i radnih masa uopšte prema radu, da
organizuju socijalističko takmičenje i podižu udarništvo...“21
Kroz NF narod ispostavlja narodu opšti zahtjev da dobre volje prione na posao
i da radi do granica izdržljivosti. Važno je ovdje ukazati na dvostruku poziciju
NFJ, koja vrijedi i za AFŽ, a koja, prema mišljenju Lydie Sklevicky, ujedinjuje
pozicije poretka kroz koji djeluje i pokreta u čije ime djeluje. Organizacijski govor
će biti duboko integrisan unutar narativnih struktura režima, ali će istovremeno
otkriti i njihov sraz sa društvenom realnošću ženskog stanja koji se artikulira
kroz stvarna povezivanja svojstvena pokretima, posebno onima čiji je osnovni cilj
omasovljavanje. U ovoj dvostrukoj poziciji treba vidjeti specifičnu konfiguraciju
moći i kontrole. Sačinjavaju je društvene snage koje konsolidiraju vodeću ulogu
Partije i stvarno političko iskustvo mobilizacije zemaljskog pokreta. Partija
među radništvom ili „feminističkih zastranjenja“ u AFŽ. Pripreme za izbore za narodne odbore
provedene tokom ljeta i jeseni 1945. godine podrazumijevali su „političko čišćenje“ tokom kojeg su:
„[o]tpadali ... oni koji su bili protiv revolucionarnih mjera, a ulazili u organe vlasti oni koji će
dosljednije ostvarivati te mjere.“ Bilandžić, op.cit., str. 104.
19
Sklevicky, op.cit. str. 108.; Čupulo, Dalibor. „Razvoj političkog i pravnog sistema Jugoslavije u
poslijeratnom periodu 1945-1968. - Pristup istraživanju i literatura,“ PP 7 1988: 203-248.
20
Petranović, op.cit. str. 57.
21
Rezolucija V Kongresa KPJ o osnovnim narednim zadacima organizacije KPJ;
dostupno na: http://www.znaci.net/00001/138_77.pdf
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eliminira osnovno političko pitanje strukture vladanja i preuzima zadatak
usmjeravanja opšteg društvenog razvoja kao ekonomskog, isključivši pitanje moći
iz jednačine novog društvenog ugovora.22 Iako će istorija Jugoslavije i dalje biti
obilježena različitim artikulacijama nacionalnog i radničkog pitanja, „ekonomska
baza“ ostaje osnovna preokupacija kreacije društveno političkih struktura.
Uvedeno je opšte takmičenje koje se 1946. godine pretvara u „masovan pokret,
koji je obuhvatao 60 procenata radnika i službenika“23. Iako je danas teško
pojmiti razmjere i karakter ovako masovne mobilizacije, ona je doista označila
prekretnicu u stvaranju jugoslavenskog društva. Većinu stanovništva sačinjavalo
je seosko stanovništvo dok je radništvo obuhvatalo značajno manji procenat
populacije. U zemlju pristižu ograničena finansijska sredstva i robne donacije,
međutim „u uslovima opustošenosti zemlje, opšte oskudice, ugašene razmene s
inostranstvom — mobilizacija masa [je] bila jedino sredstvo za izvođenje obnove“24.
Važan primjer je slučaj masovnog organiziranja omladine. Omladinski pokret iz
rata izlazi sa naslijeđem ogromnog direktnog ratnog angažmana zahvaljujući
kojem značajan broj rukovodećih pozicija zauzimaju upravo mladi. Uspostavlja
se kontinuitet između borbe u ratu i obnove zemlje; obnova je „sastavni... dio
one velike borbe na bojnom polju u kojoj su ginule desetine hiljada omladinaca
i omladinki“. Na formalnom poslijeratnom utemeljenju omladinskog pokreta u
BiH tokom prvog Kongresa Ujedinjenoga saveza antifašističke omladine Bosne
i Hercegovine od 6. do 9. aprila 1945. u Sarajevu, i omladina se priključuje
natjecanju.
Vrhunac masovne mobilizacije omladine jesu Omladinske radne akcije koje su
sve do 1988. godine postojale i kao pokret i kao organizacija – iako su zaista
22
Bilandžić, op.cit. str. 111.
23
Petranović, op.cit. str. 79
24
Bilandžić piše: „Modema radnička klasa zapravo se tek stvarala uglavnom iz redova seljaštva.
Zbog njezine malobrojnosti, mladosti, pa i nedovoljne angažiranosti u oružanoj revoluciji,
samo djelo velike prekretnice nije njezino neposredno djelo, već čin Komunističke partije,
točnije — njezina političkog vrha. Ali radnička klasa vidjela je u tome nov revolucionarni korak
koji će zaustaviti proces da ona postane puko oruđe ekonomske moći i političke vlasti birokratskotehnokratskog upravljačkog sloja, u što bi se revolucija neizbježno morala izroditi da je ostala
na starim naslijeđenim idejno-teorijskim osnovama.“ Bilandžić, op.cit. str. 207.; Petranović
navodi: „Za ‘samopregoran rad’ u toku takmičenja sticalo se udarničko zvanje. Tokom 1946. radno
takmičenje se pretvorilo u masovan pokret, koji je obuhvatao 60% radnika i službenika. Štampa
je popularisala stahanovski pokret u SSSR-u koji će u Jugoslaviji dovesti do pojave heroja rada
poput Alije Sirotanovića i njegovih sledbenika. Mase radnika i seljaka, naročito omladine, davale su
dobrovoljnom radu polet i širinu.“ Petranović, op.cit. str. 207.
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HEROIZAM RADA
ANTIFAŠISTIČKI FRONT ŽENA I SOCIJALISTIČKI DISPOZITIV 1945.–1953.
značajno djelovale samo krajem 40tih prošlog vijeka.25 Podaci pokazuju da je do
1947. godine u radnim akcijama učestvovalo i do 85 procenata omladine. Masovni
dobrovoljni angažman omladine karakterističan za prve poratne godine upućuje
na produktivni susret impulsa koji poredak odašilje i uprizoruje kroz masovnu
organizaciju i osjećaj da se može samo naprijed. U ovom periodu, tvrdi Petranović,
„dobrovoljnost nije samo nadoknađivala finansijska sredstva i mašine nego i
iskazivala nov odnos prema radu“26, što fenomen radnih akcija jasno ilustrira. Te
akcije, međutim, nisu samo puki radni napor već i element antropotehnologije
novog režima. One imaju poseban političko-vaspitni karakter jer „kuju i prekaljuju
i izlaze iz rada novi ljudi sa novim pojmovima o radu. Stvara se jedan radni kolektiv
koji se ponosi svojim radom, ono što on stvara svojim sopstvenim rukama“27.
Ubrzo se, međutim, masovni dobrovoljni rad, iz prije svega tehničkih razloga i
u skladu sa „tehnološkom“ paradigmom na kojoj počiva novi režim, postepeno
zamjenjuje plaćenim industrijskim radom. Do 1948. godine masovni model
društvenog uključivanja postaje sve manje simbolički efektan i počinje gubiti
stvarnu mobilizacijsku snagu. Ipak, čak i 1949. godine, među vođstvom Partije
vlada stav da samo široke narodne mase mogu biti nosioci revolucije, te Edvard
Kardelj, dugogodišnji visoki funkcioner KPJ, govori:
Socijalizam može da raste samo iz inicijative milionskih masa, uz pravilnu
ulogu proleterske partije, odnosno najnaprednijih socijalističkih snaga.
Prema tome, razvitak socijalizma ne može ići nikakvim drugim putem nego
putem stalnog produbljivanja socijalističke demokratije u smislu sve veće
samouprave narodnih masa, u smislu sve većeg privlačenja k radu državne
mašine – od najnižeg organa da najviših, u smislu učešća upravljanja u
svakom pojedinom preduzeću, ustanovi, itd.28
25
Vejzagić, Saša.The importance of Youth Labour Actions in Socialist Yugoslavia 1948-1950: The
case study of the Motorway „Brotherhood-Unity“, Magistarska teza (Budapest: Central European
University, 2013). 4. Činjenica je da skoro 60 godina ove organizacije (1941–1988.) ostaje još uvijek
slabo istražena tema.; vidi i: Muhamed Nametak, „Uloga omladinskih radnih akcija u stvaranju
socijalističkoga društva u Bosni i Hercegovini 1945. – 1952. godine“, Časopis za Savremenu
Povijest 3 (2014): 437-452.
26
Petranović, op.cit. str. 81., kurziv moj
27
Erak, Zoran. ur. Tito i mladi, Beograd: Mladost, 1980., str. 19. Akcije funkcioniraju i kao neposredni
prostori vaspitanja i obrazovanja, čak i u krajnje doslovno: samo tokom dvije radne akcije, Brčko
– Banovići i Šamac – Sarajevo, 1946. i 1947. godine opismenjeno je gotovo 22.000 mladih.
Nametak, op.cit. str. 446.
28
Kardelj, Edvard. navedeno iz govora Vladimira Bakarića na komemorativnoj sjednici iz februara
1979. u: Josip Arnautović i dr. ur. Edvard Kardelj, 1910-1979, Beograd: Novinska agencija Tanjug,
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Vidimo ovdje još uvijek vrlo čvrsto artikulisanu ideju masovnog socijalizma,
kao i naznake nečega što bismo mogli nazvati ideja masovne države uz donekle
limitiranu ulogu partije. Razvoj je međutim ubrzo krenuo drugim pravcem: nakon
transformacije 1950. godine, kada se ekonomija organizira na sve originalnijim,
novouspostavljenim principima, jenjava i masovno organiziranje kao temeljni
element modusa društvenog razvoja.
4. Paradigma proizvodnje
Dispozitiv nikada nije homogeno polje već se konstruira ispresjecan društvenim
silama koje ga potvrđuju i dovode u pitanje. Ovo je posebno vidljivo u Jugoslaviji
nakon Drugog svjetskog rata. U periodu o kojem govorimo, širom Jugoslavije
još uvijek su operabilne ustaške i četničke snage, ispituje se i utvđuje učešće
pojedinaca u ratu, ojačava se figura naroda i tek se sklapa osnovna institucionalna
struktura nove države. Druga strana ovog procesa su objektivne okolnosti unutar
kojih se nastoje realizirati materijalni i simbolički ciljevi. Izgradnja jugoslavenskog
socijalizma do juna 1948. godine počiva na bliskim praktičnim i teorijskim
odnosima sa SSSR-om na čelu sa Staljinom. Zbog toga se rani poslijeratni period
uglavnom sastojao od praktičnih aktivnosti na uspostavi sovjetskog modela sa dva
osnovna elementa: državnim vlasništvom i centralnim planiranjem, što je trebalo
omogućiti nizom ekonomskih i administrativnih mjera poput kontrole cijena,
ograničavanja slobodne trgovine, utvrđivanja najamnina i plata, organiziranog
snabdijevanja itd.
Na istom se tragu 1945. godine poduzima i progresivna nacionalizacija koja počinje
redistribucijom veleposjedničkih poljoprivrednih resursa i posjeda kolaboratora.
Godine 1946. nacionalizira se privatni kapital u rudarstvu, industriji, bankarstvu,
trgovini na veliko i saobraćaju, a kasnije i u malotrgovini i ugostiteljstvu. Planiranje
je ozakonjeno Ustavom iz 1946. godine i već naredne godine se uspostavlja
osnovni aparat za centralno planiranje. Godine 1947. donosi se prvi petogodišnji
plan postavljen „na razinu općenarodnog patriotskog cilja“29. Eliminišući utjecaj
privatnog kapitala i realiziravši prelaz na državno vlasništvo, novi poredak uspijeva
ostvariti ono što se smatralo osnovom socijalističkog projekta. Inicijalni rezultati
su bili vrlo dobri. Godine 1947. dostiže se, uz ogromne napore, stepen predratne
1979., str. 29.
29
Vera Katz, Društveni i ekonomski razvoj Bosne i Hercegovine 1945-1953., Sarajevo: Institut za istoriju,
2011., str. 14. O ciljevima prvog petogodišnjeg plana vidi i: Babić, op.cit. str. 131.
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proizvodnje. Kroz rast investicija i velik broj novih radnih mjesta, ubrzavaju se i
podstiču masovna urbanizacija i industrijalizacija.30
Rezolucija Informbiroa od 28. juna 1948. godine temeljito protresa ideološko
samopoimanje jugoslavenskog komunističkog vrha i u značajnoj mjeri utječe
na transformacije društveno-ekonomskog modela. Rukovodstvo KPJ na svom V
kongresu, nedugo nakon Rezolucije, još uvijek, iako zbunjeno, stoji na sovjetskoj
liniji te odlučuje da na sovjetske optužbe odgovori djelima koja podrazumjevaju
daljnje ubrzanje i proširenje kolektivizacije i nacionalizacije.31 Uskoro će se osjetiti
i ekonomske posljedice. Raskidaju se ugovori sa SSSR-om i drugim zemljama
Istočnog bloka, poništavaju se krediti i zavodi ekonomski bojkot zbog kojeg je
Jugoslavija prisiljena uspostavljati nove uvozne i izvozne veze. U ovakvim uslovima,
masovna mobilizacija postaje urgentna političko ekonomska strategija. Država u
decembru 1948. godine uvodi sistem posebnih priznanja, „moralnih stimulacija“,
te ističe simboličke figure udarnika, prvaka, heroja rada i niz drugih posebno
vrijednih oblika radnog angažovanja u poljoprivredi, što je trebalo stimulisati
posvećeni rad.32 Heroizam rada se tako institucionalizira kao zvanično prepoznat
30
Za investicije up. Branko Horvat, Privredni sistem i ekonomska politika Jugoslavije, Beograd: Institut
ekonomskih nauka, 1970., str. 34.; Kada je u pitanju zapošljavanje, u 1945. godini radništvo
obuhvata 461 000 osoba, u 1946. godini 721.000, dakle novih 260.000, u 1947. godini 1.167.000,
dakle novih 446.000, u 1948. godini 1.517.000, dakle novih 350.000, a u 1949. godini 1.990.000 dakle
473.000 novih radnika i službenika.
31
Dedijer, Vladimir. Izgubljena bitka Josifa Visarionoviča Staljina, Beograd: Rad, 1978., str. 186.
Kolektivizacija je usporena tek krajem 1949. godine odlukama plenuma KPJ održanog 29. i 30.
decembra 1949. godine.
32
Bilandžić navodi: „Radi većeg zalaganja radnika i službenika na radnom mjestu propisima savezne
vlade bilo je utvrđeno da se svaki rad pokuša normirati, pa se s tim u vezi propisima određivala
i visina nagrade prema visini norme. Savezni propisi utvrdili su i sistem moralne stimulacije.
Zakonom o počasnim zvanjima trudbenika od 8. prosinca 1948. godine uvode se ova počasna
zvanja za radne podvige: udarnik, prvak socijalističkog rada, junak socijalističkog rada narodne
republike, junak socijalističkog rada FNRJ; zaslužni zemljoradnik, zaslužni zemljoradnik zadrugar,
istaknuti zemljoradnik zadrugar narodne republike, istaknuti zemljoradnik zadrugar FNRJ; a za
radne kolektive: udarni kolektiv, kolektiv prvak socijalističkog rada, kolektiv prvak socijalističkog
rada narodne republike, kolektiv prvak socijalističkog rada FNRJ; za zadruge: zadruga borac za
visoki prinos, zaslužna zadruga, zadruga prvak narodne republike, zadruga prvak FNRJ.“ Bilandžić,
op.cit. str 123. Orden junaka socijalističkog rada Zakonom o odlikovanjima (14, 11. 1955.) svrstan je
u odlikovanja za građanske zasluge, kao drugi u rangu, iza Ordena Jugoslavenske velike
zvijezde a ispred Ordena narodnog oslobođenja. Prema ovom zakonu Orden junaka socijalističkog
rada dodjeljivao se „ ...pojedincima, vojnim jedinicama, ustanovama i privrednim i društvenim
organizacijama koji izvrše izvanredne radne podvige ili pokažu druge izvanredne rezultate i time
steknu osobite zasluge u oblasti privrednog, društvenog, naučnog i kulturnog razvitka zemlje“.
Sadržaj i obuhvat formalnog priznanja mijenjaju se i dopunjavaju nekoliko puta do 1976. godine,
nakon čega se više ne mijenjaju; vidi na: http://www.hrvatskanumizmatika.net/
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statusni stimulans. Moral, uprkos tim naporima, ipak opada. Godine 1950. zemlja
je dodatno pogođena jakom sušom, što drastično smanjuje poljoprivredni prihod.
Iste te godine posustaje dotadašnji ogromni rast zaposlenosti i u naredne tri
godine biva zaposleno tek nešto preko 15.000 novih radnika.33
Kao odgovor na ideološki sukob i ekonomski zastoj, razvija se kritika birokratizacije
i osnovnih sovjetskih ideja o odnosu vlasništva i upravljanja. Uskoro prevladava
stav da se „socijalistički društveni odnosi ne mogu ostvarivati na osnovu
državne svojine i državnog upravljanja privredom, jer to dovodi do birokratizacije
cjelokupnog političkog sistema“34, što ubrzo postaje i programski stav Partije. Tu
nalazimo osnovu revolucije u revoluciji koja će se realizirati originalnim modelom
upravljanja ekonomskim poslovima. Godine 1950. se Osnovnim zakonom o
upravljanju državnim preduzećima i višim privrednim udruženjima od strane radnih
kolektiva postavljaju temelji samoupravljanja. Naredne godine je prvi petogodišnji
plan produžen za godinu dana, ali nikada nije dovršen niti je o njemu ikada
objavljen konačni izvještaj. Uskoro je „privredni sistem bio potpuno izmenjen i do
kraja 1951. godine centralno planirana privreda je pripadala istoriji“35.
5. AFŽ, velika prekretnica i žensko pitanje
Šta se za vrijeme ovog turbulentnog perioda dešava sa organizacijom žena? Ta
organizacija se nakon formiranja, ratne 1942. godine, fokusira na organiziranje
aktivistkinja čiji se zadaci uglavnom vezuju za ratne aktivnosti. AFŽ je „ponikao
na bazi opšteg narodnog antifašističkog pokreta koji je organizovala i kojim je
rukovodila KPJ“ i radom na vaspitanju u „duhu programa Antifašističkog fronta,
hiljade i hiljade žena“ stavljaju se „u prve redove boraca protiv fašizma“36. Od
1944. godine ova organizacija usmjerava napore ka masovnom uključivanju novog
članstva, čime napušta užu aktivističku orijentaciju. Tako se AFŽ, zajedno sa
33
Za tri godine prvog petogodišnjeg plana zaposleno je 1.269.000 novih radnika. Sljedeća godina
donosi značajan pad. U periodu 1950—1954. godine zaposleno je samo 15.000, a u periodu 1964—
1967. godine broj zaposlenih opada sa 3.608.000 u 1964. godini na 3.561.000 u 1967. godini. Bilandžić,
op.cit. str. 114; Horvat, Privredni sistem, str. 27.
34
Babić, op.cit. str. 134; Bilandžić, op.cit. str. 208.
35
Horvat, op.cit. str. 11. Novi privredni sistem ustanovljen je 1952. godine zamjenom centralnog
planiranja, planiranjem tzv. „osnovnih proporcija“ (npr. stope akumulacije i raspodjele investicija),
devalvacijom dinara, uvođenjem tržišnog mehanizma kao regulatora cijena u većinu proizvodno
prodajnih sfera, i davanjem samostalnosti pojedinim preduzećima, što je značilo postavljanje uslova
za decentralizaciju ekonomije. Nakon toga, sve do 1956. godine radiće se na osnovu godišnjih planova.
36
Glavni odbor AFŽ, ‘Postavke o AFŽ-u’, Arhiv Bosne i Hercegovine Sarajevo, Kutija 8, 63/4, 1949.
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drugim velikim dobrovoljnim udruženjima, priključuje masovnom dobrovoljnom
pokretu i u izgradnju poratne Jugoslavije ulaže stotine hiljada sati dobrovoljnog
rada.
Aktivnosti i usmjerenja AFŽ-a duboko su integrisane u NF. Kata Pejnović u
završnoj riječi Prvog kongresa AFŽ Hrvatske u julu 1945. godine, sažima osnovne
zadatke ove organizacije (u: Sklevicky): 1) učvršćenje bratstva i jedinstva, čišćenje
zemlje od ostataka fašizma, 2) učvršćenje narodne vlasti, 3) izgradnja i obnova
domovine razvijanjem široke inicijative, pronalaženjem novih udarničkih načina
rada, promjenom odnosa prema radu, 4) odgoj mladih naraštaja, zbrinjavanje
djece, pomoć zdravstvenim službama i jugoslavenskoj armiji i 5) suzbijanje
nepismenosti.37
Lydia Sklevicky prva tri cilja smješta u opšte „frontovske“ a zadnja dva označava
kao specifične ženske, budući se sastoje u „socijalizaciji njihovog reproduktivnog
rada“38. Ne smije, međutim, promaći činjenica da je opšte ciljeve u dužoj vremenskoj
perspektivi bilo moguće postići samo ostvarenjem ženskih ciljeva: jer kako se
drugačije mogla osigurati generacijska transmisija promijenjenog odnosa prema
radu i pouka bratstva i jedinstva – čime je trebalo učvrstiti narodnu vlast? Tu se
očituje sva kompleksnost ženskog zadatka. Valjalo je novim udarničkim radom
obaviti teške specifične zadatke, zbrinuti ogromnu populaciju djece, opismeniti
društvo, ali i mobilizirati mase ne gubeći iz vida temeljne vaspitne ciljeve.
5.1. Žensko pitanje i pitanje herojskog
Vladimir Nazor 1944. godine izjavljuje: „Žensko pitanje za nas je riješeno“. Ilustrativna je njegova istorijska metafora tog rješenja naznačena u naslovu predavanja
„Od Amazonke do partizanke“ koja ocrtava herojsku istoriju žena kao borkinja,
političarki i vladarica a razrješava je u figuri partizanke. Analizirajući diskurs sa
konferencije AFŽ-a u Sinju 1944. godine, Lydia Sklevicky primjećuje: „Tek sintagma ‘drugarice, žene borci’ priznaje [ženama] identitet u skladu s vlastitim zaslugama“39, ili: herojska sposobnost žene dokazana je u borbenom uključivanju u
rat što, onda, svako daljnje žensko pitanje čini riješenim. Rješenje ipak, ostavlja
37
Sklevicky, op.cit., str. 97.
38
Ibid, 97. O reproduktivnom radu uopšte i o nekim njegovim savremenim karakteristikama i
uvezivanjima u međunarodne procese cirkulacije kapitala i restrukturiranja radnih odnosa vidi:
Federici, Silvia. Revolution at the Point Zero: Housework, Reproduction and Feminist Struggle,
Oakland: PM Press, 2012.
39
Sklevicky, op.cit. str. 50.
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„sumnjom netaknut, patrijarhalni predznak tradicijske kulture“ te, umjesto da
se „nastoji na promjeni tradicijskih vrednota“, radi se „na njihovoj modifikaciji
u odnosu na novi kontekst/povijesni trenutak“ što stvara okvir unutar kojeg se
„emancipatorski naboj“, koristi „za širenje i jačanje NOP-a“40.
Iako je načelni stav KPJ da je žensko pitanje riješeno, partijsko rukovodstvo smatra
organizaciju žena neophodnom. U jesen 1945. godine KPJ nalaže „partijskim
rukovodstvima da obrate veću pažnju na razvitak i unapređenje rada AFŽ-a“41.
Poseban ženski dio zadatka stvaranja novog društva nije dat unaprijed već ga je
trebalo definisati „kada utihne oružje, kada se razgrnu ruševine i sagradi novi
dom“42. Ipak, prije nego što su definisani specifični zadaci, i unutar samog AFŽ-a
je ispostavljen opšti poziv na udarnički rad. U pismu Centralnog odbora AFŽJ
Glavnom odboru AFŽ-a BiH (od 4. juna 1945. godine) upućuje se poziv ženama
da u pripremama Prvog kongresa prionu na „udarnički rad, na udarnički rad na
njihovim svakodnevnim dužnostima, da pored svojih dužnosti preuzmu pred kongres još neku obavezu“43. Nema vremena za organizaciju takmičenja, ali je „baš
zato potrebno... da se kroz sve organizacije, u svim mjestima, na svim poslovima,
pojača aktivnost žena, koju treba produžiti i poslije kongresa“44. Na drugom
kongresu AFŽ BiH Tito referira na drugarice „koje su se u ratu dobro pokazale,
ali koje sada u miru ne učestvuju u javnom životu, u političkom i stvaralačkom
radu za zajednicu“. Na taj se način one „otuđuju od ogromne većine naših žena
koje su shvatile duh nove Jugoslavije i svoje dužnosti“. Kakav je taj duh i kakve
su dužnosti? Najsažetiji odgovor daje Tito, istom prilikom, dajući napomenu koja
spada u domenu radne etike: „Nikad ne može niko smatrati da je dao dovoljno
od sebe za zajednicu, ako je sposoban fizički i umno za dalji rad“45. Eto direktnog
poziva na herojski angažman koji u herojskom daru, najvećem mogućem daru
zajednici, u daru života, uspostavlja paradigmu kojoj valja dati drugačiji sadržaj,
onaj koji prevazilazi i napušta svoj izvor u herojskoj ratnoj žrtvi, te uspostavlja
nešto drugačije.
40
Ibid., str. 47-51.
41
Petranović, op.cit, str.53.
42
Sklevicky, op.cit. str, 55.
43
Glavni odbor AFŽ, ‘Pismo Centralnog odbora AFŽ Jugoslavije Glavnom odboru AFŽ BiH’, Arhiv
Bosne i Hercegovine Sarajevo, Kutija 1, 1/2, 1945.
44
Glavni odbor AFŽ, ‘Pismo Centralnog odbora AFŽ Jugoslavije Glavnom odboru AFŽ BiH’
45
II kongres Antifašističkog fronta žena Jugoslavije: održan u Beogradu 25, 26, 27 januara 1948.
Sarajevo: Glavni odbor AFŽ-a Bosne i Hercegovine, 1948, Kutija 6;
dostupno na : http://www.afzarhiv.org/files/original/00d53e25cc67684ddcbf27af4ff8d839.pdf
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Herojski rad je trebalo realizirati unutar opšteg napora cijelog društva, a u aprilu
1947. godine on dobija formu petogodišnjeg plana privrednog razvoja. Generalni
ciljevi tog plana bili su: 1) savladavanje ekonomske i tehnološke zaostalosti, 2)
jačanje ekonomske i vojne moći zemlje, 3) jačanje i razvijanje socijalističkog
sektora privrede, 4) povećanje opšteg blagostanja naroda. Iako ovaj plan ne
donosi specifično ženske zadatke, AFŽ u odnosu na njega procjenjuje sopstveni
angažman opštem društvenom doprinosu. Za plan se vodi „bitka“ koja pred
„organizaciju stavlja zadatak moblisanja ženske radne snage“46. Dio arhiva
AFŽ-a sadrži niz izvještaja o tome kako su pojedine drugarice „ispunile“ ciljeve
petogodišnjeg plana, ali i onih koji kazuju kako mnoge nisu, te kako je uvijek
potrebno uraditi još više. Angažman na realizaciji ovog plana postaje okvir unutar
kojeg je moguće raditi herojski. Ovo je, u skladu sa paradigmom uključivanja i
u skladu sa osnovnim interpretativnim okvirom, značilo dati određeni broj
dobrovoljnih radnih sati i na taj način „uštediti novac državi“. Nakon usvajanja tog
plana, pronalazimo zadatake opisane i shvaćene kao eksplicitno herojske:
Naše će žene poći kao čvrsto zbijena radna vojska, zbratimljene Srpkinje,
muslimanke i Hrvatice u borbu za pobjedu obnove i izgradnje naše zemlje.
Radeći na kulturno prosvjetnom uzdizanju širokoh masa, pomažući
ostvarenje privrednog plana, ulažući najviši radni elan, mi ćemo stvoriti novi
oblik heroizma, HEROIZAM RADA...47
Žene će, dakle, odlučne da urade najviše što mogu, stvoriti „novi oblik heroizma“.
Riječ je o heroizmu koji nije onaj koji kao „čin“ biva pripisan jednoj ženi ili muškarcu
koji mogu ponijeti orden. U pitanju je napor za zajednicu, kolektivni heroizam iza
kojeg stoji masovni napor dobrovoljnog rada koji će iznuriti hiljade tijela prije
nego se suoči sa činjenicom da su postavljeni ciljevi nedostižni upravo zato što su
herojskih proporcija, zato što podrazumijevaju da se uvijek može raditi još više,
još snažnije. Tek je u masovnom kolektivnom naporu bilo moguće proizvesti
46
Glavni odbor AFŽ, ‘Centralni odbor AFŽ Jugoslavije Glavnom odboru AFŽ Bosne i Hercegovine – o
vođenju evidencije raspoložive ženske radne snage’, Arhiv Bosne i Hercegovine Sarajevo, Kutija 2,
711/1, 1947.
47
Glavni odbor AFŽ, ‘Referat- Plenarni sastanak Sreskog odbora AFŽ-a Bosanski Brod’, Arhiv Bosne
i Hercegovine Sarajevo, Kutija 3, 1554/4, 1947., velika slova u originalu.
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nadljudsko, herojsko – jer samo je herojsko dostojno herojski umrlih heroja. Tu
pronalazimo osnovnu instrukciju dispozitiva kao tehnologije društvenog: rad će
preobraziti društvo, a da bi ono zaista bilo preobraženo, potrebno je raditi herojski.
Konstrukcija herojske prošlosti, odnosno kontinuiteta herojskog, počinje odmah
poslije rata. Godine 1945. distribuira se instrukcija o „sakupljanju materijala,
konkretnih podataka, fotografija i sl.“ što svjedoči o nastojanju da se evidentira
polazna tačka ujedinjenja trenutnog stanja i dotadašnjeg neposrednog ratnog
angažmana žena, koji uključuje i herojsku ratnu žrtvu, ali i ‘tradicionalnu žrtvu’
zvjerstava koje je „nad ženama i djecom počinio neprijatelj“ ili „majki koje su izgubile
sinove u borbi“ a koje se posebno „ističu svojim hrabrim držanjem“48. Ovakve će
se aktivnosti nastaviti i kasnije, s nešto izmijenjenim naglaskom. Tako se npr. u
pismu iz februara 1949. godine CO AFŽJ, u okviru priprema za osmomartovsku
izložbu, od republičkog odbora za BiH traži prikupljanje podataka koji uključuju
„razna dokumenta o radu žena prije rata/štrajkovi, fotografije štrajkova, proglasi
i rezolucije Partije o radu sa ženama...“ kao i druge dokumente koji pokazuju
tadašnji život žena u zadrugama i u drugim poljima aktivnosti49. U obraćanju na
Drugom kongresu Antifašističkog fronta žena Jugoslavije, Mitra Mitrović Đilas
napominje kako je sklop osobina žene artikulisan u ratu sada potrebno „dalje
vaspitavati i njegovati u duhu svjesnog odnosa pram radu... u duhu radne discipline
i odgovornosti, u duhu spremnosti na napore, na savlađivanje svih teškoća“. Motiv
herojskog je duboko prisutan, i očita je konstrukcija prelaza od ratnog herojskog
ka njegovom novom obliku: „iz tih osobina, neka poput lika naših junakinja iz rata
izraste novi lik žene iz izgradnje socijalizma. Neka vaspitavanje tih osobina bude
zadatak...“50 U ovom primjeru vidimo kako se veza sa ratnim herojskim održava
kao konstitutivna, čime heroji i herojska imena postaju garantori ispravne
socijalizacije, ne samo djece već i odraslih.51
48
Glavni odbor AFŽ, ‘Pismo Centralnog odbora AFŽ Jugoslavije Glavnom odboru AFŽ BiH’, 1945.
49
Glavni odbor AFŽ, ‘Centralni odbor AFŽ Jugoslavije Glavnom odboru AFŽ BiH – povodom organizacije
8. martovske izložbe’ Arhiv Bosne i Hercegovine Sarajevo, Kutija 6, 137/1, 1949.
50
II kongres Antifašističkog fronta žena Jugoslavije: održan u Beogradu 25, 26, 27 januara 1948.,15
51
O pitanju socijalizacije odraslih vidi: Ugo Vlaisavljević, Rat kao najveći kulturni događaj: ka semiotici
etnonacionalizma, Sarajevo: Meuna-fe Publishing, 2007., posebno: 35-50.
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5.2. AFŽ u prelazu
Kako je šira društveno-ekonomska transformacija čije su začetke uspostavili
sukob sa Sovjetskim Savezom i otvaranje prema Zapadu, što će u godinama kasnije
značajno usloviti i vanjskopolitičku poziciju i poziciju unutar internacionalnih
ekonomskih odnosa,52 utjecala na AFŽ? U raspravama (1947–1948.) o AFŽ-u
unutar KPJ prevladava stav o potrebi posebne ženske organizacije, ali se ističe
pitanje „kako i preko kojih organizacionih formi revolucionarnu snagu žena
spojiti sa snagama radničke klase i čitavog naroda u cilju njihovog potpunog
oslobođenja?“53 KPJ na svom Petom kongresu definiše NF kao glavnu političku
snagu, čime žensko pitanje prelazi u političku nadležnost NF, dok se u KPJ ukidaju
komisije za rad sa ženama. U praksi se NF uglavnom nije posebno bavio ženskim
pitanjem, što je kreiralo slobodan prostor za politički rad AFŽ-a.
AFŽ se rano, zajedno sa drugim organizacijama, uključuje u opšta društvena
takmičenja za izgradnju zemlje, ali se krajem 40ih sve snažije pokazuju fizičke
i praktične granice udarništva. Organizacija AFŽ-a prolazi niz promjena, što
narušava snagu organizacijskih struktura.54 Na sastanku AFŽ-a marta 1949.
godine u Sarajevu konstatuje se da „nisu svi zadaci Narodnog fronta naši zadaci“
već da je „osnovni zadatak na izborima izvesti sve žene na izbore“. Osnovni cilj
je na izbore izvesti 100 procenata žena.55 Još uvijek postoje znaci da se zadaci
ove organizacije interno redefinišu, i da ponegdje među aktivnim ženama vlada
nezadovoljstvo zbog toga što žena gotovo nema u organima vlasti.56 Dotadašnji
rad se procjenjuje dosta kritički: „Mi smo ponizili ime aktivistkinja na trčkaralo, a
52
Za istorijsku analizu ovih procesa i njihove današnje posljedice vidi: Živković, Andreja. „From the
Market…to the Market: The Debt Economy After Yugoslavia“ u Welcome to the Desert of Postsocialism: Radical Politics after Yugoslavia ur. Srećko Horvat, Igor Štiks. London/New York: Verso.
2015. str. 45-64.
53
Božinović, Neda. Žensko pitanje u Srbiji u XIX i XX veku, Beograd: Pinkpress, 1996, str. 161.
54
Glavni odbor AFŽ, ‘Sreski odbor AFŽ-a Bosanska Gradiška Zemaljskom odboru AFŽ-a – izvještaj o
radu organizacije žena za mjesec august’, Arhiv Bosne i Hercegovine Sarajevo, Kutija 2, 838/1, 1947.
„kada je uslijedilo fuzionisanje mjesnih Narodnih odbora, mi nismo uspjeli da fuzionišemo i Mjesne
odbore AFŽ-a, tako da nam se organizacija dosta rasplinula...“
55
Oblasni odbor AFŽ Sarajevo, Oblasni odbor AFŽ Sarajevska oblast – najava takmičenja u čast izbora
za Narodne izbore, Arhiv Bosne i Hercegovine Sarajevo, Kutija 8, 4/1, 1949.
56
U pismu iz septembra 1947. Sreski odbor AFŽ-a Doboj, ističe kako NF nije pomagao većem političkom
aktiviranju žena i pominje nezadovoljstvo drugarica formulirano riječima „kad smo u stanju rame uz
rame sa drugovima polaziti na dobrovoljne radove – onda možemo i u odbore.“ Glavni odbor AFŽ, ‘Sreski
odbor AFŽ-a Doboj Zemaljskom odboru AFŽ-a – izvještaj o radu organizacije za mjesec august’,
Arhiv Bosne i Hercegovine Sarajevo, Kutija 2, 842/1, 1947.
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trebamo je izdići do uloge političkog rukovodioca“57. Eto jasnog mjerila uspješnosti
rada te organizacije: žena kao politički rukovodilac.
Treći kongres AFŽ-a Jugoslavije održan je u oktobru 1950. godine. Po zaključcima
Kongresa, AFŽ se integriše u NF koji od tog trenutka treba rukovoditi političkim
i vaspitnim radom AFŽ-a. Težište rada AFŽ-a se pomjera na uža ženska pitanja,
zaštitu majki i djece, održavanje dječijih ustanova itd.58 Arhiv AFŽ-a stotinama
izvještaja svjedoči o radu sekcije „majka i dijete“ i gotovo potpunoj obustavi
političkog rada. Insistira se na zapošljavanju kao osnovnom uslovu ravnopravnosti.
S druge strane, ogromna većina žena još uvijek živi na selu i tek su malobrojne
zaposene u gradu, a i dalje je rasprostranjen konzervativni stav o uključivanju
žene u industrijske proizvodne odnose.59 No, i prije artikulisanja takvih stavova,
očit je značajno reduciran okvir djelovanja. Na prvom plenumu Sarajevske
oblasti u februaru 1950. godine postoje samo dvije tačke dnevnog reda: 1) Pitanje
izbora za skupštinu FNRJ i 2) Rad AFŽ-a na vaspitanju podmlatka, i one bivaju
jednoglasno usvojene.60
Ovi primjeri organizacijskog govora sugerišu presudan utjecaj društvenih
promjena na rad AFŽ-a. Pomaci ka decentralizaciji, prekidanje kolektivizacije
nakon nemira 1950. godine i opšti kurs borbe protiv birokratizacije neminovno
su značili i pritiske na rad i ustrojstvo organizacije žena. Sve društveno-političke
organizacije redefinisale su sopstveni identitet i formu nakon što je to učinila i
Partija u novembru 1952. godine, na svom Šestom kongresu, promijenivši ime u
Savez komunista Jugoslavije, i tako se udaljivši od klasične centralizovane partije
sovjetskog tipa. Tokom kongresa je „preciznije određena nova koncepcija KPJ [...]
odbačen put što je vodio u državni socijalizam, a prihvaćena borba za izgradnju
samoupravnog društva u Jugoslaviji“. Tada se još uvijek insistira na radu na
ženskoj emancipaciji. Zastupajući takav stav, Tito ističe potrebu napuštanja
zastarjelog gledanja na društvenu ulogu žene. U januaru naredne godine NF
mijenja ime u Socijalistički savez radnog naroda, čime socijalističko radništvo
potiskuje narod na kraj reda predstavljanja.61
57
Glavni odbor AFŽ, Zapisnik sa savjetovanja rukovodioca reonskih odbora AFŽ-a grada Sarajeva - 3031. mart, Arhiv Bosne i Hercegovine Sarajevo, Kutija 6, 776/6, 1949.
58
Božinović, op.cit. str. 162.
59
Ibid. str. 154.
60
Oblasni odbor AFŽ, ‘I Plenum AFŽ-a Sarajevske oblasti održan 22.02.1950.godine - zapisnik’, Arhiv
Bosne i Hercegovine Sarajevo, Kutija 8, 422/1, 1950.
61
Božinović, op.cit. str. 166-167. Drugim riječima narod je, mnogo prije nego što je to zvanično
potvrđeno Ustavom iz 1974. godine, zamijenjen radnim čovjekom, jedinim pravim subjektom
socijalističkog projekta; up. Zaharijević, op.cit. str. 75.
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BORIŠA MRAOVIĆ
HEROIZAM RADA
ANTIFAŠISTIČKI FRONT ŽENA I SOCIJALISTIČKI DISPOZITIV 1945.–1953.
Tu kritika postaje puno izraženija. NF zastupa stav „da AFŽ nije dovoljno brzo
menjao svoj sadržaj i metode rada, da su radni ljudi brzim tempom izrastali u
graditelje socijalizma“ što je za posljedicu imalo to da je „poseban politički
rad sa ženama ili postao izlišan, ili je tražio bitne izmene“62. NF nije tražio
ukidanje AFŽ-a ali je smatrao da, u skladu sa opštim društveno-ekonomskim
promjenama, i AFŽ mora poduzeti mjere u smjeru decentralizacije. Na Četvrtom
kongresu AFŽ-a, Milovan Đilas, tada član Politbiroa CK KPJ, zastupa stav da je
– zbog promijenjenih okolnosti – postojanje te organizacije nepoželjno. Na tom
tragu, i samo rukovodstvo AFŽ-a zastupa stanovište da je AFŽ „postao kočnica
za rad među ženama“ i da „su nužne promene u organizaciji samih žena, kao i
u organizaciji i formama političkog rada među njima“. U skladu s tim se donosi
i zaključak po kojem bi posebna organizacija: „izdvajala žene iz zajedničkih
napora u rešavanju društvenih problema, podržavalo pogrešno mišljenje o tome
da je pitanje položaja žene nekakvo odvojeno žensko pitanje, a ne pitanje naše
društvene zajednice, pitanje svih boraca za socijalizam“63.
AFŽ se na temelju ovih zaključaka ukida i formalno transformiše u Savez
ženskih društava. Velika je promjena semantičkog sadržaja: odstranjeni su front
i antifašizam – znakovi ženskog učešća u narodnoj revoluciji. Iako je socijalizam
„zvanično uveden“ u ime osnovne društvene organizacije, čak ni za njega nije bilo
mjesta u imenu organizacije koja je formalno naslijedila AFŽ. Bio je to i stvarni
i simbolički kraj onoga što je AFŽ predstavljao.64 AFŽ, kao i centralno planiranje
nekoliko godina ranije, odlazi u istoriju. Jedna era je završena. Kakve su bile
reakcije u bazi? Malo je izvora koji o tome nešto otkrivaju. Neda Božinović navodi
da su dugo nakon ukidanja AFŽ-a „žene, naročito na selu, često rukovodećim
ženama prebacivale ‘što ukidoste naš AFŽ’“ jer je to ponovo presložilo odnose
s muškim dijelom populacije koji je „likovao“ i „govorili su im: „dosta je vašeg
bilo!“; ili: „gotovo je, gotovo!”; ili: „nema više!“ Muškarci su imali „svoje kafane,
fudbal, pa i Narodni front“ a nestala je inicijativa koja je okupljala žene „željne...
da štogod čuju i da razgovaraju o svojim ženskim stvarima“65.
62
Božinović, op.cit. str. 165.
63
Ibid.
64
Vera Katz sažima evoluciju rada organizacije: „relativno mala grupa komunista uspela da temeljnim
radom na terenu i u ratnim uslovima, a za vrlo kratko vreme, ubedi velike mase žena da potpomognu
partizanski rat, kako bi posle rata dobile nova prava. Program je u potpunosti uspeo, toliko da je
žensko političko organizovanje već posle nekoliko godina postalo opasnost za komuniste, i AFŽ je
rasformiran. Posle toga, ideološki obrat je preživeo neobičnu kombinaciju potrošačkog i
patrijarhalnog modela nametnutog ženama, ali dobar deo obećanih prava je preživeo.”; vidi: Vera
Katz, „O društvenom položaju žene u Bosni i Hercegovini 1942.-1953.“ Prilozi 40 (2011), str. 138.
65
Božinović, op.cit, str. 170.
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Ovo ukazuje na poseban karakter gubitka kojeg je značio kraj ove organizacije.
Poznato je da je glavnina AFŽ-ovog rada bila usmjerena na rad po selima, posebno
u BiH koja dugo nakon rata ostaje dominantno ruralna sredina. AFŽ je na selu
bez sumnje predstavljao avangardni prostor koji je po prvi put u cijeloj (ženskoj)
istoriji ovih prostora ponudio mogućnost da se zamisli nešto kao kolektivni ženski
politički subjekt koji se formira kroz „okupljanje“ i razgovor o „svojim“ stvarima.
Jednom kada je izgubljen ovaj prostor okupljanja koji je bio i otvaranje polja
mogućnosti, nestalo je i mjesto govora kao kreativne mogućnosti samodefinicije
kolektivne akcije.
6. Rad, heroizam i žensko pitanje hiljadu godina kasnije
Problemi praktične i tehničke organizacije ustrojstva sistema samoupravljačke
proizvodnje i potrošnje postaće i trajni izazov cijelom jugoslavenskom socijalističkom
projektu. Kulminaciju ovog avangardnog procesa predstavlja Zakon o udruženom
radu kojim je dispozitiv trebao dobiti svoj definitivan pravni izraz. U ovom su periodu
mnogi „iskreno verovali da će samoupravna transformacija dovesti do ‘Republike
udruženog rada’“66. Ivan Stojanović smatra da se radilo o mitologizaciji koja je u
zakonodavstvu o radu vidjela „programe epohe i budućnosti a ne zakone kojima je
nužno regulisati ponašanje društvenih i privrednih subjekata u današnjici“ što je
dovelo do toga da „hipernormativizam“ i „hiperinstitucionalizam“ eliminišu osnovu
samoupravljanja, „samoinicijativu i samoorganizaciju ljudi i njihovih kolektiva“67.
Tako i formu koju žensko organiziranje uzima nakon rata treba vidjeti kao pokušaj
da se u jednom specifičnom istorijskom trenutku na urgentni zahtjev organiziranja
društva odgovori formulom koja će reformulisati i radne i rodne odnose. U
najranijim fazama izgradnje socijalizma, AFŽ se, isto kao i druge organizacije
koje su bile dio NOP-a, uspostavlja kao element široke, sveopšte borbe na čijem
čelu stoji KPJ. U postratnom dobu, u prvi plan dolazi njihova vaspitna uloga. Na
temeljima masovnog društvenog mobiliziranja, suočena sa zahtjevom herojstva,
ženska masovna organizacija preuzima opštu obrazovno vaspitnu ulogu ali i
generalni zadatak organiziranja rada sa ženama. Neki materijali upućuju na
posebnu dimenziju autonomije koja nije pripadala organizaciji kao strukturi odbora
već ženama koje su uz pomoć organizacije kreirale prostor koji je omogućio,
ako ne istinsku emancipaciju, onda barem krhke osnove da se krene putem
emancipacije. Ovo je sigurno jedna od najdalekosežnijih posljedica raspuštanja
66
Petranović, op.cit. str. 468.
67
Stojanović, Ivan. Kuda i kako dalje? Zapisi o odnosima i protivrečnostima ekonomije i politike,
Beograd: Ekonomika, 1989. str. 15-16.
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organizacije, jer time nestaje otvoreni prostor političkog organiziranja žena koje
je sadržavalo mogućnost dvostrukog oslobađanja. Raspuštanjem te organizacije
nestali su jedno moguće polje i jedna moguća forma ženskog djelovanja. Djelomični
uvid u ovu istorijsku eru ženskog pokreta može pomoći jasnijem sagledavanju
zamršene mreže instrukcija u kojoj se nalaze današnje radne i rodne politike.
Herojsko će još dugo ostati važan označitelj socijalizma. Bilo bi potrebno slijediti
njegovu konstrukciju i nakon 1953. godine i opisati prelaz od masovnog herojstva,
sasvim očekivan iz ugla tehnološke paradigme socijalizma, kao i teorijske
evolucije njegovih nositelja i vođa, na narednu formu herojskog u kojoj je kolektivni
napor masa zamijenjen biotehnološkim radom samoupravnih preduzeća i korporacija.68 Trebalo bi vidjeti da li se i kako u ovom prelazu nastoji održati veza sa
originalnim herojskim činjenjem, na što upućuju fabrike i institucije nazvane imenima narodnih heroja, što opet upućuje na nastojanje da se materijalni pomak
i prelaz homogenizira unutar identičnog horizonta. Moguće je pretpostaviti i da
je heroizam trebao osigurati vezivno tkivo između herojskog vojnika i vojnikinja
i herojskog masa i modernih industrijskih kolektiva. Ostaje pitanje do kada i
kako ovo ulančavanje ostaje efektivno. Vezivanje heroja vojnika i socijalističkog
heroizma upućuje na to da socijalizam druge Jugoslavije nije uspio herojsko
emanciprati od vojničko-ratničke figure. Herojska figura koja će dočekati raspad
Jugoslavije bila je već potrošena. U određenom smislu, u industrijskom heroizmu,
na kraju cijele sekvence, dostojni herojskog postaju oni samoupravni kolektivi koji
„zapošljavaju i uspješno posluju“. Tu smo pred potpuno transfiguriranom slikom
individualnih heroja čije činjene i čin nisu više neposredno u njihovim rukama, već
se herojska namjera mora prilagoditi silama tržišta, uspjesima ili neuspjesima u
tržištom takmičenju.
I ova je figura danas stvar daleke prošlosti, uspješne firme su cijenjene, ali ne
kao kolektivni projekti stotina i hiljada radnika i radnica već kao demonstracije
vizije i preduzimljivosti vlasnika i menadžera. Heroji konstruisani nakon krvavog i
zamršenog raspada ponovo su isključivo heroji rata, poraza i pobjeda na bojnom
polju, nikako na polju agrikulture ili industruje. Kraj Jugoslavije je donio sveopštu
privatizaciju radnih i proizvodnih odnosa, privatizaciju vlasništva i upravljanja,
izvedenu kao usvajanje i institucionaliziranje, uslovno rečeno, zapadnog modela,
i taj proces još uvijek traje. Ovu transformaciju je pratila (i nastavlja da prati)
68
Osim ovog najvišeg priznanja, krajem 1968. uspostavljen je i Orden rada sa crvenom zastavom koji
će do kraja 1980. godine zaslužiti 245 kolektiva, koji obuhvataju nastavne, školske i istraživačke
institucije, ali i industrijska samoupravna preduzeća kao i građevinska preduzeća; vidi: Heroji rada
Jugoslavije, Beograd: Zavod za informacione sisteme, 1981., str. 4.
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diskurzivna nadgradnja koja rad kao sredstvo proizvodnje društva reinterpretira
u rad kao disciplinsku tehnika tijela, i mehanizam kojim se pojedinačno transformišemo u kapital i prilagođavamo promjenama uslova i sredstava rada, ponudi
i potražnji, te organizacijskim inovacijama.
Može li se onda u ovakvim okolnostima, makar i u grubim crtama, naznačiti
nekakva nova herojska figura; i kakav bi to herojski rad obuhvatalo? Radni kolektivi su sve manje izvori ponosa i dinamični elementi identiteta, a sve više prezrena mjesta svakodnevne eksploatacije (ukoliko nisu nekadašnji giganti čije je
rasparčavanje i uništavanje ostavilo ne samo materijalnu bijedu i propast nego
i složene identitetne posljedice koje tek valja analizirati). Nema sumnje da se
herojsko, ono koje može ponuditi odgovor na urgentne izazove sadašnjice koji
prijete da kroz ljudsko djelovanje i sumanutu ekonomsku utrku iscrpe ne samo
živote već i uslove za život, mora kreirati kroz kolektivni napor – za koji nam nedostaju i ime i format. Tu se otkriva sva težina zadatka koji stoji pred svima koji
sanjaju oslobođenje. Oslobođenje nesumnjivo mora obuhvatiti i oslobođenje žena,
koje možda jedino može omogućiti da se imenuje i povede projekat univerzalnog
oslobođenja. Ime i opis jednog takvog projekta, zajedno sa obrisima nove herojske
figure mogu, parafrazirajući poznate Marksove riječi, doći samo iz budućnosti, ali
kolektivni napor budućnosti otvoren samo kao suočavanje sa silama sadašnjosti.
Arhivska građa:
Glavni odbor AFŽ, ‘Postavke o AFŽ-u’, Arhiv Bosne i Hercegovine Sarajevo, Kutija 8, 63/4,
1949.
Glavni odbor AFŽ, ‹Pismo Centralnog odbora AFŽ Jugoslavije Glavnom odboru AFŽ BiH›,
Arhiv Bosne i Hercegovine Sarajevo, Kutija 1, 1/2, 1945.
Glavni odbor AFŽ, ‹Pismo Centralnog odbora AFŽ Jugoslavije Glavnom odboru AFŽ BiH›
1945.
II kongres Antifašističkog fronta žena Jugoslavije : održan u Beogradu 25, 26, 27 januara
1948. Sarajevo: Glavni odbor AFŽ-a Bosne i Hercegovine, Kutija 6, 1948.; dostupno
na : http://www.afzarhiv.org/files/original/00d53e25cc67684ddcbf27af4ff8d839.pdf
Glavni odbor AFŽ, ‹Centralni odbor AFŽ Jugoslavije Glavnom odboru AFŽ Bosne i
Hercegovine – o vođenju evidencije raspoložive ženske radne snage›, Arhiv Bosne i
Hercegovine Sarajevo, Kutija 2, 711/1, 1947.
Glavni odbor AFŽ, ‹Referat- Plenarni sastanak Sreskog odbora AFŽ-a Bosanski Brod›,
Arhiv Bosne i Hercegovine Sarajevo, Kutija 3, 1554/4, 1947.
Glavni odbor AFŽ, ‹Pismo Centralnog odbora AFŽ Jugoslavije Glavnom odboru AFŽ BiH›,
1945.
�142
BORIŠA MRAOVIĆ
HEROIZAM RADA
ANTIFAŠISTIČKI FRONT ŽENA I SOCIJALISTIČKI DISPOZITIV 1945.–1953.
Glavni odbor AFŽ, ‹Centralni odbor AFŽ Jugoslavije Glavnom odboru AFŽ BiH – povodom
organizacije 8. martovske izložbe› Arhiv Bosne i Hercegovine Sarajevo, Kutija 6,
137/1, 1949.
Glavni odbor AFŽ, ‹Sreski odbor AFŽ-a Bosanska Gradiška Zemaljskom odboru AFŽ-a –
izvještaj o radu organizacije žena za mjesec august›, Arhiv Bosne i Hercegovine
Sarajevo, Kutija 2, 838/1, 1947.
Oblasni odbor AFŽ Sarajevo, Oblasni odbor AFŽ Sarajevska oblast – najava takmičenja u
čast izbora za Narodne izbore, Arhiv Bosne i Hercegovine Sarajevo, Kutija 8, 4/1,
1949.
Glavni odbor AFŽ, ‘Sreski odbor AFŽ-a Doboj Zemaljskom odboru AFŽ-a – izvještaj o radu
organizacije za mjesec august›, Arhiv Bosne i Hercegovine Sarajevo, Kutija 2, 842/1,
1947.
Glavni odbor AFŽ, Zapisnik sa savjetovanja rukovodioca reonskih odbora AFŽ-a grada
Sarajeva - 30-31. mart, Arhiv Bosne i Hercegovine Sarajevo, Kutija 6, 776/6, 1949.
Oblasni odbor AFŽ, ‹I Plenum AFŽ-a Sarajevske oblasti održan 22.02.1950.godine zapisnik›, Arhiv Bosne i Hercegovine Sarajevo, Kutija 8, 422/1, 1950.
Bibliografija:
Agamben, Giorgio. What is an Apparatus? and Other Essays. Preveli David Kishik i Stefan
Pedatella. Stanford: Stanford University Press, 2009.
Arnautović, Josip i dr. ur. Edvard Kardelj, 1910-1979. Beograd: Novinska agencija Tanjug,
1979.
Babić, Nikola. Na putevima revolucije. Sarajevo: Svjetlost, 1972.
Badiou, Alain. Philosiphy for Militants. New York/London: Verso, 2012.
Bilandžić, Dušan. Historija Socijalističke Federativne Republiike Jugoslavije – Glavni procesi
1918. – 1985. Zagreb: Školska knjiga, 1985.
Božinović, Neda. Žensko pitanje u Srbiji u XIX i XX veku. Beograd: Pinkpress, 1996.
Bussolini, Jeffrey. „What is a Dispositive?“ Foucault Studies 10 (2010) 85-107.
Čupulo, Dalibor. „Razvoj političkog i pravnog sistema Jugoslavije u poslijeratnom periodu
(1945-1968) – Pristup istraživanju i literatura“. Povijesni prilozi 7:1 (1988): 203—248
Dedijer, Vladimir. Izgubljena bitka Josifa Visarionoviča Staljina. Beograd: Rad, 1978.
Erak, Zoran. ur. Tito i mladi. Beograd: Mladost, 1980.
Ernst, Wolfgang. Digital Memory and the Archive. Uredio: Jussi Parikka. Minneapolis/
London: University of Minnesota Press, 2013.
Federici, Silvia. Revolution at Point Zero: Housework, Reproduction and Feminist Struggle.
Oakland: PM Press, 2012.
Fuko, Mišel. Volja za znanjem – Istorija seksualnosti I. Prevela Jelena Stakić. Loznica:
Karpos, 2006.
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Kecman, Milorad. ur. Heroji rada Jugoslavije. Beograd: Zavod za informacione sisteme,
1981.
Horvat, Branko. Privredni sistem i ekonomska politika Jugoslavije. Beograd: Institut
ekonomskih nauka, 1970.
Katz, Vera. Društveni i ekonomski razvoj Bosne i Hercegovine 1945-1953. Sarajevo: Institut
za istoriju, 2011.
Katz, Vera. „O društvenom položaju žene u Bosni i Hercegovini 1942.-1953“, Prilozi 40
(2011), 135-155.
Jancar-Webster, Brabara. Women and Revolution in Yugoslavia: 1941 – 1945. Denver: Arden
Press, 1990.
Nametak, Muhamed. „Uloga omladinskih radnih akcija u stvaranju socijalističkoga društva
u Bosni i Hercegovini 1945. – 1952. godine“, Časopis za savremenu povijest 3 (2014):
437-452.
Pasquinelli, Matteo. „What an Apparatus is Not: On the Archeology of the Norm in Foucault,
Canguilhem, and Goldstein.“ Parrhesia Journal 22 (2015) 79-89. Dostupno na:
www.parrhesiajournal.org/parrhesia22/parrhesia22_pasquinelli.pdf
Petranović, Branko. Istorija Jugoslavije 1918 – 1988 - Treća knjiga: Socijalistička Jugoslavija
1945 – 1988. Beograd: Nolit, 1988.
Sklevicky, Lydia. Konji, žene, ratovi. Odabrala i priredila Dunja Rihtman Auguštin. Zagreb:
Ženska infoteka, 1996.
Slapšak, Svetlana. „Balkanske žene: Rod epistemologija i istorijska antropologija“ u Rod i
nauka. Uredili Jasminka Babić-Avdispahić, Jasna Bakšić Muftić i Ugo Vlaisavljević,
57-73. Sarajevo: Centar za interdisciplinarne postdiplomske studije, 2009.
Stojanović, Ivan. Kuda i kako dalje? Zapisi o odnosima i protivrečnostima ekonomije i politike.
Beograd: Ekonomika, 1989.
Vejzagić, Saša. The importance of Youth Labour Actions in Socialist Yugoslavia (1948-1950):
The case study of the Motorway „Brotherhood-Unity.“ Magistarski rad. Budimpešta:
Central European University, 2013.
Vlaisavljević, Ugo. Lepoglava i univerzitet – Ogledi iz političke epistemologije. Sarajevo:
Centar za interdisciplinarne postdiplomske studije, 2003.
Vlaisavljević, Ugo. Rat kao najveći kulturni događaj: ka semiotici etnonacionalizma. Sarajevo:
Meuna-fe Publishing, 2007.
Zaharijević, Adriana. „Fusnota u globalnoj istoriji: Kako se može čitati istorija jugoslavenskog
feminizma?“ Sociologija, Vol. 57:1 (2015), 72-89.
Živković, Andreja. „From the Market…to the Market: The Debt Economy after Yugoslavia“
u Welcome to the Desert of Post-socialism: Radical Politics after Yugoslavia. Uredili
Srećko Horvat i Štiks, Igor. 45-64. London/New York: Verso, 2015.
��SUNITA FIŠIĆ
Crteži tušem
��OD REVOLUCIONARNOG DO
PROIZVODNOG SUBJEKTA:
ALTERNATIVNA HISTORIJA
AFŽ-a
TIJANA
OKIĆ
�148
TIJANA OKIĆ
OD REVOLUCIONARNOG DO PROIZVODNOG SUBJEKTA:
ALTERNATIVNA HISTORIJA AFŽ-A
Ali vi, kad najzad dođe vrijeme
Da čovjek čovjeku bude drug,
Spomenite se nas
S trpeljivošću
Brecht
1. Uvod ili početak nakon kraja historije:
misliti AFŽ opet i iznova
Misliti Antifašistički front žena danas, 74 godine nakon njegova formiranja i 63
godine od njegove „disolucije”, zahtijeva mnogo više od prostog poznavanja
(arhivskih) činjenica. Premda činjenice ne možemo i ne smijemo zanemariti,
naša je dužnost staviti ih najprije u njihov, a potom i naš historijski kontekst. No,
koja je veza između ova dva konteksta i trebamo li ustrajavati na njoj insistirajući
na političkim kontinuitetima? O kojim i kakvim kontinuitetima bi uopće bila
riječ? Nije li ono što naše vrijeme razlikuje od vremena AFŽ-a upravo navodno
zatvaranje revolucionarnog horizonta, ruptura u historijskom pamćenju iskazana
u raznim ideologijama tranzicije i kraja historije? U takvom odnosu snaga,
misliti AFŽ značilo bi u ovim novim okolnostima starim jezikom ispisati i nanovo
imaginirati mogućnosti djelovanja unutar kojeg bismo, za početak, sami ponovno
mogli misliti svoju vlastitu historiju. I baš zbog toga ćemo krenuti od pitanja
koje postavlja Daniel Bensaïd: „kakvu politiku zamišljati bez historije… i kakvu
historiju zamišljati bez političke imaginacije mogućeg?”1 Ako politike nema bez
historije, onda ni historije nema bez politike, a između njih je otvoren upravo
prostor mogućeg. Kako ustati i opstati nakon iskustva poraza koje je navodni
kraj historije postavio kao početak i kraj svakog mišljenja o mogućem utopije i/ili
strategije? Suvremena historiografija, na valu historijskog revizionizma koji traje
već više od pedeset godina, sasvim rutinski minimizira i negira svako iskustvo
u kojem postoji i minimum političkog otpora dominantnoj revizionističkoj slici
slijeda i događaja.
I upravo tu se otvaraju problemska mjesta o kojima u ovom tekstu želim govoriti
u odnosu na historiju Antifašističkog fronta žena u Jugoslaviji i danas. Drugim
riječima, da bismo izbjegli monumentalno i antikvarno2 viđenje vlastite historije,
Jugoslaviju moramo misliti kritički, što znači da kao feministice moramo pisati
1
Bensaïd, Daniel. Éloge de la politique profane. Pariz: Albin Michel, 2008. str. 355
2
Nietzsche, Friedrich. O koristi i šteti istorije za život. Beograd: Grafos, 1977.
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o prvoj i drugoj smrti AFŽ-a. Pisati o dvije smrti ne znači suočiti se sa prošlošću,
kako bi to današnji revizionisti htjeli – niti znači zarobiti se u prošlost budući da je
naš odnos sa prošlošću uvijek ‘ukotvljen’ mjestom, vremenom pa (foucaultovski
govoreći) i tijelom iz kojeg pišemo: dakle posredovan je i akumuliranim i
iskustvom-interpretacijom prošlosti i bremenom sadašnjosti. Pisati o dvije smrti
AFŽ-a naprosto znači ne čitati prošlost iz rezigniranosti sadašnjeg trenutka – iz
jada i bijede tranzicije koje u prošlost učitavaju želju da u njoj uslijed siromaštva
sadašnjosti vide bolje sutra – nego iz budućnosti sutrašnjice. Ovako čitati AFŽovsku prošlost znači ne odreći joj njen oslobodilački karakter i ne oduzeti mu
utopijski impuls. Znači prepoznati ga, sakupiti ga, i upravo s njim djelovati iz
sadašnjosti koja gleda u budućnost.
Eppur si muove, unatoč represiji, beznađu i siromaštvu. Sljedeće stranice
ispisujem u uvjerenju da je trag koji nam valja slijediti upravo ‘princip nada’.
Parafrazirajući upravo Ernsta Blocha, arhiv AFŽ-a želim čitati kao simultanost
ne-simultanog (Ungleichzeitigkeit). No, ovakvo čitanje sa sobom nosi i određene
posljedice. Ono, naime, nužno mora krenuti od analize kontradikcijā inherentnih
jugoslavenskom poimanju tzv. ženskog pitanja kako bi uopće moglo doći do
problemā i kontradikcijā danas. U tom smislu, bauk koji kruži ovim radom jest
bauk marksizma. Sve naše analize na ljevici/ljevicama postjugoslavenskog
prostora slavno su propale u pokušaju da na Jugoslaviju primijene osnovne
marksističke kategorije proizvodnje i reprodukcije, dok smo istovremeno naučeni
na taksativno nabrajanje institucija države blagostanja kao da one predstavljaju
socijalizaciju obitelji i svakodnevnog života, ne naglašavajući da to nije ista
stvar. I još važnije: ne naglašavamo da se za te usluge plaćalo upravo temeljem
proizvodnje vrijednosti na tržištu, i to dvostruko: plaćali su ih radnice i radnici kao
serviseri tržišta. Disoluciju AFŽ-a zato treba posmatrati kao neuspjeh Jugoslavije
da uspostavi socijalistički-komunistički društveni poredak, unatoč proklamiranju
socijalizma kao vladajuće i noseće ideje društva. Prva smrt AFŽ-a dogodila se već
u Jugoslaviji, ne samo njegovim formalnim ‘samoukidanjem’ 1953. godine, nego
mnogo ranije, već 1944. godine, kako sugerira Lydija Sklevicky. Druga smrt dogodila
se nakon 1989. godine pod najezdom vala historijskog revizionizma unutar kojeg
se ženska historija nanovo mogla ispisati/izbrisati samo ‘izmišljanjem tradicije’
u kojoj nije bilo i nema mjesta ni za figuru AFŽ-ovke ni za figuru partizanke.
Ljevica kao početno mjesto svog historijskog razumijevanja ne bi smjela uzimati
postavke koje nameće historijski revizionizam. Ona ne smije biti obrnuta slika
revizionizma. Zbog toga Enzo Traverso navodi da moramo odbiti „iskušenje…
određenih komunista, historičara i politologa [riječ je o D. Losurdu] koji preokreću
nolteovsku [Ernst Nolte] revizionističku shemu i staljinizam predstavljaju kao
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proizvod teške fašističke prijetnje: pretjeran i žaljenja vrijedan, kriminalan u
svojim krajnjim ishodima, ali najzad deriviran i reaktivan3. U tom smislu i Daniela
Bensaïd nas upozorava da moramo odbiti juridičku (tribunalizacijsku) funkciju
historije, ali ne i odreći se donošenja (historijskog) suda.4
Ovaj esej je uvelike inspiriran posljednjom knjigom Darka Suvina „Samo jednom
se ljubi: radiografija SFR Jugoslavije”, uz dva važna dodatka: prvi je da ovaj rad
kreće upravo tamo gdje je Suvin stao – od pitanja organizacije i položaja žena.
Dijelim Suvinov stav da je „postojao snažan emancipacijski smisao – iako uvijek
ugrožavan, a kasnije izdan”5. Drugi je da ovu izdaju smještam nešto ranije no Suvin.
Uz to, ništa manje važno, želim naglasiti i to da se oslanjam na pionirske studije
o radu i djelovanju AFŽ-a čije su autorice Lydija Sklevicky, Gordana Stojaković i
Renata Jambrešić-Kirin. Riječ je o ženama koje su na ovom polju napravile neke
od najvažnijih koraka, i ovaj rad je prilog kritici koju su one započele. Mnogi dijelovi
ovog rada sadrže neizrecive poticaje došle iz čitanja njihovih radova. Čitajući ih,
došla sam do zaključka da se u velikim i važnim dijelovima historija različitih
republičkih AFŽ-ova može uzimati pars pro toto. Zbog toga u svome radu fokus
stavljam na druge elemente koji su preko njihovih čitanja otvorili prostor za moje.
Čitaoce upućujem na njihov rad ukoliko žele naučiti nešto o vlastitoj (ženskoj)
historiji.
U radu ću pokušati pratiti historiju i disoluciju AFŽ-a kroz tri poglavlja. Za pokušaj
razumijevanja historije, a potom i disolucije tj. navodnog samoukidanja AFŽ-a,
važna su tri pitanja: a) historijski zaborav nekih političkih kontinuiteta, posebice
na ljevici; b) odnos privatno-javno u poratnoj Jugoslaviji; c) problem tržišnih
reformi i odnosa između proizvodnje, subsistencije i reprodukcije u odnosu na
pitanje obitelji i kućanstva. Kada je riječ o obitelji, moja razmišljanja o patrijarhatu
polaze od Görana Therborna6 i njegovog razumijevanja patrijarhata i dinamike
obiteljskih odnosa. On naime pokazuje da obitelj za sebe i po sebi ne posjeduje
nikakvu unutarnju dinamiku promjene sve dok na nju ne utječu izvanjski faktori.
O tim izvanjskim faktorima je riječ u ovom radu.
3
Traverso, Enzo, De l’anticommunisme. L’histoire du xxe siècle relue par Nolte, Furet et Courtois,
L’Homme et la société 2001/2: 169-194., str.189.
4
Bensaïd, Daniel, Qui est le juge? Pour en finir avec le tribunal de l’Histoire. Paris: Fayard, 1999. str. 127
5
Suvin, Darko, Samo jednom se ljubi. Radiografija SFR Jugoslavije. Beograd: Rosa Luxemburg Stiftung,
2014., str. 23
6
Therborn, Göran, Between Sex and Power, Family in the World 1900-2000. London: Routledge, 2004.
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2. O prehistoriji AFŽ-a
Pokušaji da se AFŽ misli historijski nerijetko su obilježeni upravo nedostatkom
historijske svijesti. AFŽ je uglavnom, posebice na ljevici, portretiran kao organizacija koja nastaje 1942. godine bez ikakvih prethodnih utjecaja, kao nešto sui
generis. Takvo promatranje AFŽ-a dio je sveopćeg historijskog zaborava – u posebno upitnoj formi prisutnog na postjugoslavenskoj ljevici – gdje se prošlosti
sjećamo ili selektivno ili reaktivno. Historijski zaborav ima pogubne posljedice.
Jedna od najpogubnijih jest ahistorijsko shvaćanje o tome šta se događalo
sa ženskim pitanjem i položajem žena u prvoj, a potom i u drugoj Jugoslaviji.
Imajući u vidu to da AFŽ jest bio jedinstvena i nikad prije viđena organizacija na
području Jugoslavije, no ni u kojem slučaju prvi ženski revolucionarni pokret,
potrebno se sjetiti zaboravljenih i zabranjenih uzora. Minimum historijske svijesti
i intelektualnog poštenja nalažu da ne zaboravimo djelovanje KPJ između dva
svjetska rata, ali ni djelovanje ženskih građanskih udruga i pokreta koji su
prethodili AFŽ-u. To je nužno kako ne bismo dopustili da „vlastitu istoriju čitamo
kao pogrešnu fusnotu”7. Ne čitati „vlastitu istoriju kao pogrešnu fusnotu” u slučaju
AFŽ-a znači govoriti o nekim kontinuitetima ženskog organiziranja. Upravo bih
zbog toga, potpuno svjesna opasnosti analize koja se oslanja na analogiju, željela
ponuditi i jednu moguću historijsku analogiju. Kroz nju ću, onoliko koliko dopušta,
u drugom dijelu ovog poglavlja pratiti razvoj AFŽ-a ukazujući na neke bitne razlike
u odnosu na sovjetski Ženotdel i time, ako ništa drugo, otvoriti prostor za buduća
istraživanja i razmišljanja.
Cilj ovog poglavlja jest upravo da protiv historijskog zaborava postavi teorijski
okvir8 koji formiranje AFŽ-a promatra kao konačni rezultat najmanje tri izvora,
struje i tendencije koje su mu prethodile. Riječ je prvenstveno o ženskom
organiziranju unutar socijalističke, a potom i komunističke partije Jugoslavije,
o ženskim i feminističkim pokretima između dva svjetska rata, o omladinskim
sekcijama ženskih pokreta koje su odigrale ključnu ulogu u kasnijoj frontovskoj
politici KPJ i, konačno, o Ženotdelu kao zabranjenom uzoru.
7
Adriana Zaharijević, Fusnota u globalnoj istoriji: kako se može čitati istorija jugoslovenskog
feminizma. „Sociologija Vol. LVII : 72-89, 2015. str. 86
8
Ovaj okvir je nezamisliv bez radova Jovanke Kecman, Nede Božinović, Lidije Sklevicky, Gordane
Stojaković
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2.1. Žensko organiziranje u radničkom pokretu
Ženske sekcije u komunističkom pokretu, njihove metode i ciljevi rada direktno
su naslijeđe Druge internacionale (Socijalistička internacionala 1889–1916.)
i posebno odlučne uloge Klare Zetkin u nametanju prakse ženske organizacije
SPD-a na cijelu Internacionalu. Klara Zetkin je zaslužna za dvije fundamentalne
inovacije.9 Prva nije vezana samo uz pitanja politike, nego i organizacije: žensko
pitanje ne može biti odvojeno od klasnog. Drugo je još važnije: ideja da su žene,
premda eksploatirane kao radnice, podvrgnute specifičnoj formi opresije koja
podrazumijeva i specifične historijski uvjetovane metode organizacije i političkog
djelovanja žena i radnica. Nakon rezolucija Druge internacionale, sve socijalističke
(tada su nosile ime socijal-demokratske) partije morale su u svoj rad inkorporirati
ženske komitete, odbore, te izdavati časopise koji se bave ženama i ženskim
pitanjem. Tako je, dugi niz godina prije formalnog osnivanja AFŽ-a, i djelovanje
socijalističkog pokreta u regiji – pa i KPJ – bilo usmjereno na organiziranje žena
i osnivanje ženskih sekcija i komiteta. Iako malobrojne, socijalistkinje (i komunistkinje) organizirale su akcije unutar svojih redova. Tako je u martu 1919. godine
Pokrajinski sekretarijat žena socijalista (socijal-demokrata) Bosne i Hercegovine
organizirao analfabetske i druge tečajeve namijenjene ženama10. U aprilu iste
godine uslijedio je Kongres ujedinjenja Socijalističke radničke partije Jugoslavije
(komunista) održan u Beogradu, gdje je izabran Centralni sekretarijata žena
socijalista-komunista. U statutu je rečeno da sekretarijat „sebe smatra kao dio
partijske cjeline… [i] isključuje svaku zasebnu organizaciju žena, a smatra se
tehničkim-izvršnim odborom u agitaciji i organizaciji žena”11. Odnos sekretarijata
žena sa Centralnim partijskim vijećem bio je takav da „prema instrukcijama
Centralnog partijskog veća SRPJ (k) Centralni sekretarijat žena socijalistakomunista daje direktive za celokupni rad žena”12. Teze o „međunarodnom komunističkom pokretu žena”, usvojene 1920. godine na Drugom kongresu Kominterne
(Komunistička internacionala, 1919–1943.), kasnije usvojene i unutar KPJ, ne
predstavljaju bitniju inovaciju već postojeće socijalističke prakse, osim možda
utoliko što eksplicitnije zahtijevaju uključivanje žena kao ravnopravnih članova
9
Ono što slijedi je moje čitanje članaka Klare Zetkin sabranih u zborniku Clara Zetkin, Selected
Writings, New York: International Publishers. Ur. Philip S. Foner, predgovor Angel Davies. Ajli
Demiragić zahvaljujem na ovoj knjizi.
10
Kecman, Jovanka, Žene Jugoslavije u radničkom pokretu i ženskim organizacijama 1918-1941.
Beograd: Institut za savremenu istoriju, 1978. str. 93
11
Istorijski arhiv KPJ, tom 2, Kongresi i Zemaljske konferencije KPJ 1919-1937. Beograd: Istorijsko
odeljenje CK KPJ, 1949. str. 24-26
12
Ibid., str. 25.
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u rad komunističkih partija i drugih proleterskih organizacija. Ovaj kontinuitet
otjelovljuje Klara Zetkin koja je bila sekretar Međunarodnog ženskog biroa
Druge internacionale a 1920. godine postala sekretar Međunarodnog ženskog
sekretarijata Komunističke internacionale.
Drugi dio statuta žena socijalista-komunista, donesenog na istom Kongresu 1919.
godine, navodi rad s mladeži kao jedan od specijalnih zadatka ženskog pokreta:
„jer su žene prirodom svojom najpozvanije i najkompetentnije za taj rad… a taj rad
se treba odvijati prema modernim pedagoškim načelima, a sa čisto praktičnog
gledišta na cjelokupno vaspitanje”13. Svrha ovog rada bila je pripremanje mladeži da budu „odani članovi proleterskog pokreta”14. U to vrijeme je rijetko koji
socijalistički pokret dovodio u pitanje fundamentalnu i primarnu društvenu i
socijalnu ulogu žena, odnosno ulogu žena kao majki i primarnih njegovateljica
odgovornih za odgoj i uzdizanje novih generacija. Kasnije ćemo vidjeti da Tito,
poput Staljina, insistira na tome da je primarni zadatak „nove žene” vezan uz
njenu specifičnu biološku funkciju majke, ali ćemo vidjeti i kako avangarda
boljševičke revolucije Alexandra Kollontai ustvrđuje da socijalistička revolucija
mora prerasti u seksualnu revoluciju. Misliti AFŽ historijski omogućava nam da
još jednom ispitamo različite modele ženske emancipacije na ljevici, imajući u
vidu i važnost za nas danas. S jedne strane, model ekonomske emancipacije koji
slijedi liniju argumentacije da će ekonomska neovisnost nužno, matematičkom
progresijom, rezultirati emancipacijom žena kroz nadničarski rad. S druge
strane, model Aleksandre Kollontai i Ženotdela za koje socijalizacija socijalne
brige nije prvi preduvjet za ulazak žena u nadničarski rad, nego se smatra ciljem
po sebi, jednim od ciljeva komunizma kao samoupravljanja direktnih proizvođača.
Dok su vođe, od Tita preko Vide Tomšič do Mitre Mitrović i Cane Babović, također afirmirali određeni kontinuitet rada među ženama kao temelj za kasnije
aktivnosti AFŽ-a, sa historijske točke gledišta važno je insistirati i na određenim
rupturama. Potrebno je razlikovati periode djelovanja i političke perspektive
koje su ih uvjetovale. U revolucionarnom periodu, tj. periodu bolnog „rađanja”
Kraljevine SHS obilježenog štrajkovima, seljačkim ustancima i nacionalnim gerilskim otporom Beogradu, fokus KPJ bio je isključivo organiziranje radnih žena.
Nakon tzv. Obznane od 30.12.1920. godine, rad KPJ postaje ilegalan odnosno
polu-legalan, a rad među ženama prebačen je u sindikalne organizacije. Od 30ih godina postoji tendencija proširivanja utjecaja na masovne organizacije poput
ženskih pokreta. Definitivnim nametanjem Kominternine politike narodnog
13
Ibid. str. 26
14
Ibid.,
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fronta u borbi protiv fašizma iz 1935. godine, nastaje konačna ruptura.15 Otada
sudjelovanje i ulazak u ženske buržoaske organizacije, radi formiranja posebnih
(frontovskih) organizacija, postaje polazište i model za stvaranje sveklasnog
ženskog saveza u progresivnoj borbi za jednakost žena, protiv rata i fašizma. Takav
pristup predstavlja raskid s modelom Klare Zetkin koja je odbijala bilo kakvu
suradnju radničkog pokreta i buržoaskog feminizma u borbi za npr. pravo glasa,
građanska prava i jednakost, kao i sa njenim protivljenjem stvaranja zasebne
vanpartijske ženske organizacije. Na ovom primjeru možemo vidjeti kako se
jugoslavenski komunistički pokret preoblikovao po uzoru na staljinističke modele
u kretanju koje je borbu za emancipaciju žena ograničilo na demokratsku fazu
u kojoj je jedini i ključni zadatak bio poraz fašizma i obrana Sovjetskog Saveza.
Od početka Drugog svjetskog rata borba za ostvarenje demokratske perspektive
nacionalnog oslobođenja i jednakost žena susreću se s političkim problemom,
odnosno barijerom: savezom između Staljina i saveznika. I premda ovdje ne
možemo detaljno raspravljati o ovoj politici, bitno je istaknuti da su Jugoslavija i
Kina bile jedine države u kojima su revolucionarne i demokratske snage uspjele
prevazići ove barijere, ujediniti narod u antifašističkoj borbi protiv starog poretka
(ancien régime) i otvoriti perspektivu društvene revolucije. Od revolucionarne
Španjolske, preko francuskog narodnog fronta, do talijanskog i grčkog pokreta
otpora, slijepa poslušnost Staljinovom diktatu značila je sunovrat revolucije.
Historijski bismo također trebali uzeti u obzir postojanje paradoksalne i kreativne
sinteze i obogaćivanja buržoaskog feminizma i jugoslavenskog komunizma kao
organizacijskog, moralnog i političkog preduvjeta za jedan od najvećih masovnih
pokreta ikada viđenih na našim prostorima: AFŽ.
2.2. “Odabrane srodnosti”: ženski pokret i komunizam u Kraljevini
Feminističke i ženske građanske grupe pokrenule su neke od prvih kampanjā
za opismenjavanje žena, analfabetske tečajeve, radile na podizanju svijesti o
ženskom pitanju i pravima, bavile se i propagandnim radom kroz izdavaštvo novina. Od 20-ih pa do kraja 30-ih godina XX stoljeća jedna od najvažnijih ženskih
i feminističkih organizacija u Kraljevini Jugoslaviji bila je Feministička alijansa,
koja 1926. godine mijenja ime u Alijansa ženskih pokreta16. Gordana Stojaković
u tekstu „Crtica o feminističkoj istoriji grada Zagreba 1919-1940”17 navodi imena
svih važnih predstavnica feminističkih i ženskih pokreta koje su osobnim zalaga15
Sklevicky, Žene Hrvatske u NOB-u
16
Kecman, Božinović, Stojaković
17
Tekst dostupan na: http://pravonarad.info/?p=350
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njem i agitacijom napravile prve korake za izlazak žena iz sfere privatnog i
nevidljivog u sferu javnog. Iako je riječ o ženama iz bogatijih obitelji, pismenim,
često i fakultetski obrazovanim, njihovi su zahtjevi bili usmjereni na jednakost svih
žena. Neda Božinović, jedna od aktivistkinja AFŽ-a Srbije u knjizi „Žensko pitanje
u Srbiji u XIX i XX veku” svjesno nastoji naglasiti i potvrditi naslijeđe predratnog
ženskog pokreta koji ju je formirao:
[...] još od vremena kada sam pre Drugog svetskog rata prišla ženskom
pokretu impresionirale su me žene koje su začinjale i razvijale ženski
pokret. Ne manje osećanja gajim prema ženama svoje generacije koje su,
naročito u ratu, ne štedeći sebe, pa ni svoje živote, dale svoj puni doprinos za
ostvarenje fundamentalnih pretpostavki ženskog oslobođenja. Moje duboko
ubeđenje je da su žene svih generacija, u svom vremenu sa svim njegovim
i svojim vlastitim ograničenjima, uradile što je bilo moguće. Ovaj rad je...
pokušaj da se na jednom mestu prikaže istorija pokreta žena u Srbiji, da
se ukaže i na napore i upornost samih žena da doprinesu promenama, da
menjaju svoj status, na podršku i osporavanja koje su u tome imale. Jer, one
su umnogom zaboravljene – o njima istorija malo piše.18
Zbog toga nije dovoljno samo ustvrditi da se moraju razumjeti historijski kontekst
i sva ograničenja i prepreke s kojima su se feministice susretale da bismo
shvatili koliko su njihovi zahtjevi bili progresivni. Bila je potrebna revolucija i
još dvadeset godina kako bi se ovi zahtjevi ispunili, i to ne u potpunosti. Neda
Božinović potvrđuje da su feministički programi međuratnog perioda u SFRJ ne
samo bili prihvaćeni nego su se zakonska rješenja SFRJ formulirala na osnovu
tih programa sve do sredine 60-ih godina.19 Potrebno je ukazati na dva najvažnija
doprinosa (inovacije) feminističkog i ženskog pokreta koji su za kasniji razvoj
ženskog pitanja bili od presudne važnosti. Jedan od najvažnijih ispostavljenih
zahtjeva bio je promjena građanskog zakonika i ujedinjavanje pravnih propisa
važećih u Kraljevini Jugoslaviji.
Naime, danas se često zaboravlja da u toj Kraljevini nije postojao jedinstven pravni
sustav. U časopisu Alijanse Ženski pokret navodi se da u Jugoslaviji postoji šest
pravnih područja na kojima važe različiti propisi građanskog zakonika.20 Ali svima
su im bili zajednički podređeni položaj žene i potpuna fizička i materijalna ovisnost
18
Ženski pokret, januar februar, 1937. str. 5-6, zahvaljuem Gordani Stojaković na proslijeđivanju dva
broja ovog časopisa.
19
Božinović, str. 262
20
Ženski pokret, januar februar, 1937. str. 6-15.
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žene o muškim članovima obitelji. Alijansa je iznijela dva najvažnija prijedloga
rješenja akata građanskog zakonika: a) nadležnost sekularnih, građanskih sudova
u pogledu svih predmeta, ukidanje očinske i muževljeve vlasti, b) priznanju jednakog
prava ženama da raspolažu sobom i imovinom, uvođenje stečene imovine, jednako
pravo na nasljeđivanje. Drugi element se odnosi na socijalno zakonodavstvo za
koje je Alijansa ponudila sljedeća rješenja:
[d]a poslodavci vode strogu kontrolu o izvođenju zabrane noćnog rada za
žene, o radu žena pre i posle porođaja, da se staraju o tome da poslodavci
otvaraju dečja skloništa prema zakonskoj obavezi, u kojima će nadzor voditi
stručno žensko osoblje; da vode računa o higijenskim uslovima rada, naročito
o ispravnoj ventilaciji, osnivanju kuhinja, umivaonica, odvojenih za muške i
ženske, garderobama itd; da se postigne što efikasnija zaštita materinstva za
žene uposlene u industriji, zanatima, kućanstvu i poljoprivredi predlažemo:
da se proširi zakon o osiguranju radnika i na poljoprivredno radništvo; da
se uspostave propisi zakona o osiguranju radnika iz godine 1922 u pogledu
roka osiguranja za sticanje prava na pomoć o porođaju, trajanja porodiljske
zaštite, potpore za porođaje, opreme za dete i potpore za dojenje… 21
Alijansa ženskih pokreta iznijela je i zahtjev za uvođenjem ženskih radnih
inspektora kako bi se osiguralo sprovođenje gore navedenih zahtjeva i već
postojećih zakona. Iste zahtjeve nalazimo i u socijalističkom ženskom časopisu
Jednakost (Die Gleichheit, 1892–1923.) koji je uređivala Klara Zetkin. Tvrdnja Lidije
Sklevicky da je AFŽ „bio i ostao jedinim legitimnim nasljednikom ovog pokreta”22
slaže se sa tvrdnjom Nede Božinović.
Premda se mnoštvo tekstova bavi narativima ženskih pokreta, istaknutim figurama, rezolucijama ili opisima organizacija, do sada nije napisana nijedna
sveobuhvatna socijalna historija žena u Kraljevini. U odsustvu takve historije,
želim istaknuti nekoliko važnih elemenata. Pojava i proliferacija istaknutih i
važnih ženskih pokreta, od onih lijevo orijentiranih do religijskih i dobrotvornih,
rezultat je onoga što bismo Blochovim rječnikom mogli nazvati simultanost
nesimultanosti ili još jednostavnije, Lenjinovim riječima, nejednakim razvojem.
I dok su žene u pogledu prava u suštini ostale malodobne i nezrele, podređene
autoritetu najprije starijih muškaraca a potom i sinova, dok je svaka druga žena
bila nepismena, period između dva svjetska rata je ipak, prema Veri Erlich, bio
21
Ibid.
22
Sklevicky, str. 81
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period „kriznog vremena... opšteg nemira i konflikta u porodici”23. Tradiconalne
forme patrijarhalne obitelji (zadruga i višegeneracijsko domaćinstvo) sve više
su se raspadale – no ne i u Makedoniji i među muslimanskim stanovništvom –
a novčana privreda je sve više prodirala u poljoprivredu. Očevi više nisu mogli
zapovijedati na isti način, a odnosi među mladim muškarcima i ženama rapidno
su se mijenjali i postajali slobodniji. Žene sa sela gubile su stvarnu zaštitu
patrijarhalnih običaja i našle se između patrijarhalnog pravnog poretka s jedne i
neograničene slobode eksploatacije tržišta s druge strane.
Trendovi zapošljavanja ženske radne snage, koji su u stvarnosti često značili
zamjenu muške radne snage ženskom i dječjom, bili su uvjetovani ne samo smrću
dijela muške populacije u Prvom svjetskom ratu nego i ratom izazvanim naglim
demografskim promjenama. Tako je primjerice 1921. godine 40% stanovništva
Kraljevine Jugoslavije bilo mlađe od 14 godina.24 Uz to je na ionako osiromašenom
selu nastavljena fragmentacija zemljišnih posjeda, što seosko stanovništvo
prisiljava da sve više traži dodatne izvore prihoda. Rastuća klasa radnika-seljaka,
odnosno ženska i dječja radna snaga, predstavlja rezervnu armiju nezaposlenih,
što poslodavcima omogućuje da smanje cijenu rada i nadnica.
Brisanjem granica između pozadine i fronta, nova era totalnog rata dovodi u pitanje
i rodne granice između privatnog i javnog. Tako su žene tokom Prvog svjetskog
rata zbog odsustva muškaraca zauzele važne društvene funkcije koje (barem u
gradovima) uspijevaju zadržati čak i u periodu demobilizacije.25 U gradovima su,
pod utjecajem zapadnjačkih trendova, žene pohađale škole, univerzitete i borile se
za veća politička prava. Na univerzitetima je bilo oko 20% ženske populacije koja
se, pod snažnim utjecajem liberalnih i socijalističkih ideja o jednakosti spolova,
okreće protiv dvostrukog seksualnog morala. Nije se radilo samo o odbijanju
zastarjelih običaja, nego o tome da su „diktatura i njene reakcionarne snage…
sprovele prema ženama svoje nazadne mere i zapretile im novim oduzimanjem i
ono malo stečenih prava”26.
Upravo su gore navedeni procesi u osvit rata omogućili i uvjetovali i formiranje
jezgra KPJ i kadra AFŽ-a. Taj kadar je činila mlada grupa seoskih učiteljica i radnica
23
Erlich, Vera S. „Das Erschütternd Gleichgewicht in der Familie, aus eine Jugoslawischen Studie”
Citirano u: Holm Sundhausen, Historija Srbije od 19. do 21. veka. str. 296. Beograd: Clio, 2009.
24
Čalić, Žanin-Mari., Socijalna istorija Srbije 1815-1941. Beograd: Clio, 2004. str. 253-254.
25
Čalić, Žanin-Mari. Historija Jugoslavije u XX veku. Beograd: Clio, 2013, 123.
26
Bilten „Ženski pokret kroz omladinsku sekciju”, izveštaj br. 2. Januar 1940, u: ur. Cvetić, Bosa, Žene
Srbije u NOB-i, str. 56-9.
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koje su, stekavši u gradu obrazovanje odnosno radničko iskustvo, donosile natrag
u sela slobodarske i progresivne ideje, te buržoaska univerzitetski obrazovana
omladina koja se pod utjecajem komunističkih ideala, u turgenjevskoj drami
majki i kćeri sukobila s „gospođama“ iz feminističkog pokreta. Tako se sredinom
30-ih godina prošlog stoljeća nova generacija mladih žena, studentica i radnica
pridružuje postojećim ženskim i feminističkim organizacijama. Povezujući pitanja
jednakosti s borbom protiv rata i fašizma, omladinske sekcije su uspjele feministički
pokret povezati sa antifašističkim. U borbi za pravo glasa 1939. godine, u Srbiji se
primjerice dogodilo to da je „po prvi puta jedan široki društveni pokret prihvatio
ideju da se sloboda i demokracija mogu odnositi na potlačenu polovinu društva:
žene”27. Nekadašnje pripadnice omladinskih sekcija ženskog pokreta, pokreta
Univerzitetski obrazovanih žena i drugih članica ženskih organizacija sudjelovale
su u pripremama za oružanu pobunu 1941. godine i spontano osnovale ženske
antifašističke komisije – prethodnice AFŽ-a.
Godine 1939. u maju se održava Zemaljsko savjetovanje KPJ na kojem se u osvit
rata raspravlja o uključivanju žena kao ravnopravnih članova u rad Partije i drugih
proleterskih organizacija, a što je Partija imala u planu puna dva desetljeća ranije.
Tito, strahujući da će mobilizacija i represija desetkovati partijsko vodstvo, vidi u
ženama potencijalne kadrove koji su „klasnom neprijatelju nepoznati”. Upravo
iz toga proizlazi ideja da „ne sme biti ni jednog foruma bez ženskih članova. Ako
je većina kadrova do sada podcenjivala važnost uvlačenja žena u KP – onda sada
moraju postati svesni činjenice da je stvaranje ženskih partijskih kadrova naš
najvažniji organizacioni zadatak”28. Muški članovi Partije bili su kritizirani što na
rad sa ženama gledaju kao na ženski rad, ali kada se vodstvo ženskog pokreta,
suočeno s ratom i prijetnjom represije povuklo iz političke borbe, još veći problem
postaje feminizam. Na partijskom kongresu 1940. godine Vida Tomšič izjavljuje:
„[f]eminizam postavlja zajedničke zahtjeve žena sviju slojeva odijeljeno od zahtjeva
radnog naroda. Naglašavanjem zajedničkih ženskih zahtjeva u suprotnosti i u
borbi protiv muškaraca feminizam sakriva klasnu osnovu ženskog pitanja, te
time odvraća masu žena od borbe protiv kapitalizma kao i protiv klasnog društva
uopće”29. Isto ovo, i s jednakim pravom, mogla je reći i Klara Zetkin oko 1890.
godine. No, KP u tom trenutku vodi politiku u okviru narodnog fronta i zapravo ne
povezuje opća demokratska pitanja sa borbom protiv kapitala budući da govorimo
o vremenu demokratskog antifašističkog saveza.
27
Božinović, Neda, Položaj Žene u Srbiji u XiX i XX veku, Beograd: Žene u crnom, 1996. str. 260
28
Tito, 1939, objavljeno u: Proleter, br. 1-2, januar-februar, 1940, str. 6.
29
Vida Tomšič, citirano u: Šoljan Marija, ur. Žene Hrvatske u NOB-u, Vol I, str. 1-8.
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2.3. AFŽ kao revolucionarni pokret
Prema službenim brojkama, dva je miliona žena sudjelovalo u NOB-u: ta brojka
čini najveći ženski organizirani pokret u Drugom svjetskom ratu. Borilo se 100.000
žena (partizanki) a njih 2.000 su dobile vojni čin. 25.000 partizanki je ubijeno, a
preko 40.000 ranjeno u borbi. Dodamo li ovome stravične slike fašističkog terora
i genocida, međunacionalne masakre kojima su orkestrirale kolaboracionističke
snage i totalni kolaps društvenog i ekonomskog života, postignuća AFŽ-a, u
principu organiziranog pokreta masa seljanki, vrijedan je najmanje dubokog
naklona.
Širenjem oslobođenih teritorija, od početka ustanka bivaju uspostavljani Narodno
oslobodilačka vojska (NOV) i organizirani izbori u Narodnooslobodilački odbori
(NOO) u kojima su mogli glasati svi punoljetni građani, bez obzira na religiju, spol
ili nacionalnost. Pravo glasa žena nastalo je u borbi i iz borbe za novu vlast. AFŽ
je mobilizirao žene za prve istinski slobodne i jednake izbore ikada viđene na
tlu Jugoslavije, te ohrabrivao žene da se i same kandidiraju. U samoj BiH je do
kraja rata u seoske i mjesne odbore NOO-a bilo izabrano 3.000 žena. No, kao
i u KPJ, u više organe vlasti izabrano je mnogo manje žena nego muškaraca.
U revolucionarnu vlast BiH (ZAVNOBiH) izabrano je samo pet žena, četiri puta
manje nego u njegov hrvatski ekvivalent – ZAVNOH, budući da je AFŽ u Hrvatskoj
bio daleko najjači i najorganiziraniji. Na historijskom zasijedanju Antifašističkog
vijeća narodnog oslobođenja (AVNOJ), gdje su se narodnooslobodilački odbori
proglasili legitimnom i suverenom vladom Jugoslavije, sjedila je samo jedna žena
– Kata Pejnović, predsjednica Izvršnog odbora AFŽ-a, izabrana u Predsjedništvo
AVNOJ-a. Na drugom Zasijedanju AVNOJ-a, u Bihaću, žene su činile 4% ukupnog
članstva, a u Predsjedništvo su izabrane samo dvije – Spasenija Cana Babović i
Maca Gržetić, obje članice Izvršnog odbora AFŽ-a.
Jedan od prvih osnivačkih dokumenata AFŽ-a kojima se precizira cilj i način
djelovanja, jest Okružnica broj 4. Centralnog komiteta komunističke partije
Hrvatske iz 1941. godine gdje se govori o osnivanju AFŽ-a i njegovoj ulozi „u cilju
aktiviziranja i povezivanja širokih slojeva žena i njihovog uvlačenja u narodnodnooslobodilačku borbu bez obzira na njihovu političku, nacionalnu i vjersku
pripadnost”. Ovim dokumentom je po prvi put skicirana buduća organizacijska
struktura AFŽ-a koja je, poput partijske, bila teritorijalna i izborna, i penjala
se od nižih kvartovskih, gradskih, oblasnih i sreskih do Glavnog odbora; bila
je centralizirana, a niži odbori su bili podređeni višim. Prvobitni zadatak AFŽ-a
bio je da osigura potporu partizanskim odredima, a sam AFŽ je ušao u sastav
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Narodnooslobodilačkog fronta.30 Na listi političkih ciljeva i zadataka AFŽ-a
pojavila se i borba za jednakost među spolovima, što je trebalo postati drugim
centralnim pitanjem djelovanja AFŽ-a.
Na prvom Zemaljskom kongresu AFŽ-a u Bosanskom Petrovcu, vezu sa prijašnjim
aktivnostima AFŽ-a potvrđuje Titovo obraćanje: „[n]a koncu bih htio da kažem
još to da je Antifašistički front žena, koji postoji već odavno, a sada je dobio i
svoju organizacionu formu, jedna od organizacija koja je ponikla odozdo….”31. O
tome da AFŽ jest ženska organizacija, ali ne odvojena od drugih, svjedoče druga
dva važna dokumenta prvog Zemaljskog kongresa AFŽ-a. Riječ je o referatima
Cane Babović i Mitre Mitrović, tajnice omladisnke sekcije ženskog pokreta i jedne
od glavnih ženskih figura Partije.32 One se također osvrću na rad u predratnim
godinama, potvrđujući da je formiranje AFŽ-a rezultat dugogodišnjeg rada i
borbe žena Jugoslavije za pravedniji svijet. Oba referata bi trebalo čitati kao programatska, posebno zbog činjenice da je AFŽ svoj statut usvojio mnogo kasnije,
kao i zbog činjenice da se KPJ u oba referata spominje kao nosilac borbe protiv
fašizma, a za jednakost svih. Isticanje važnosti KPJ predstavlja suptilan odmak od
politike narodnog fronta, čime se ponovno potvrđuje gore navedeni podatak da
je KPJ istovremeno slijedila (za što također nalazimo primjere u referatima) ali i
odstupala od trvrde linije narodnog fronta.
KPJ je od početka razumijevala da (parafrazirajući referat Mitre Mitrović) vodi
borbu i rat u kojima se briše razlika između pozadine i fronta. Više nije bilo
moguće front smatrati muškim, a pozadinu ženskom. Stoga ustanak naroda nije
mogao bez podrške žena i apsolutne mobilizacije prerasti u općenarodnu borbu i
pobunu. Žene je bilo potrebno mobilizirati za borbu ali, još važnije, za pozadinski
rad od kojeg je ovisilo snadbijevanje vojske, narodnog fronta, prenošenje poruka i
uopće komunikacija viših i nižih komiteta KP, kao i odbora AFŽ-a. Veliki problem
u tom smislu predstavljalo je seljaštvo. Budući da je seljaštvo činilo većinu
stanovništva, cilj daljnjeg toka borbi počivao je upravo na stupnju mobilizacije
seljaka u partizanske redove. Jednako važna bila je i proklamacija jednakosti
muškaraca i žena, obećanje bolje budućnosti i socijalne pravde na kojem je
počivao cijeli revolucionarni podvig: rušenje starog i stvaranje novog.
30
Žene Hrvatske u NOB-u, Vol I, str. 57.
31
Tito ženama Jugoslavije, dostupno na: http://www.afzarhiv.org/items/show/92
32
Cana Babović, Organizaciono pitanje AFŽ-a, dostupno na: http://www.afzarhiv.org/items/show/231,
Mitra Mitrović, Antifašistički pokret žena u okviru narodno-oslobodilačke-borbe
dostupno na: http://www.afzarhiv.org/items/show/232; svi naglasci su moji
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Borba partizana naslanjala se na gerilske strategije ali i na lokalne tradicije
hajduka i uskoka, Prvog i Drugog Srpskog Ustanka (1804–1817.), seljačke pobune
protiv Otomanskog carstva u BiH 19. stoljeća, ženske revolucionarne vojne komitete VMRO-a koji su sudjelovali u Ilindanskom ustanku 1903. godine, ženske
gerilske borce crnogorskog otpora autrougarskoj okupaciji od 1916. do 1918.
godine, kao i ustaničke pobune protiv ranijih okupatora. Milovan Đilas, primjerice,
navodi da je Partija svjesno koristila „drevne tradicije i mitove“ da bi predstavila
NOB kao nastavak „vjekovne borbe naših slobodoljubivih naroda”33. Analiza
Jelene Batinić34 pokazuje kako je KPJ figuru nove žene stvarala povezujući je s
epskim figurama južnoslavenskog folklora. Partizanska ženstvenost počivala je
na dva stuba: plemenite junakinje koja svoju čast i vrijednost (odnosno jednakost)
dokazuje u bitkama, i majke koja poziva na osvetu svoje mrtve djece. Oličenje
ove potonje bila je Kata Pejnović, u narodu poznata kao „majka Kata“, koja je
na osvetu pozvala na Prvoj Zemaljskoj konferenciji AFŽ-a. Prva figura porediva
je s ulogom mladih seljanki kao borkinja i bolničarki, a druga s pozadinskom
ulogom starijih seljanki, majki koje su obavljale tradicionalne ženske poslove.
Zajedno su među seljaštvom imale ogroman mobilizacijski potencijal budući da
su sadržavale elemente tradicije, što je utjecalo na buđenje patriotskih osjećanja
i stupanje u borbu.
Ove figure nove žene naslovnica prvog broja časopisa Žena u borbi slikom ujedinjuje
u ženu koja jednom rukom drži dijete, a drugom pušku. Spajajući tradicionalno
sa novim i modernim, KPJ čini sasvim legitiman korak kojim stvara upravo uvjet
mogućnosti za revolucionarni prevrat. Iako ni ustaše ni četnici nisu zanemarivali
važnost žena, u njihovim prikazima žene su i dalje bile nejednake i vezivane uz
crkvu, kuću i djecu.35 Načinivši jasnu razliku u odnosu na poimanje žena, KPJ osigurava stratešku prednost nad okupatorskim i kolaboracionističkim snagama.
U svojem referatu o organizacijskim pitanjima AFŽ-a, Cana Babović podcrtava da
je borba koju vodi i koju će voditi AFŽ – borba KPJ, stoga se kao glavni zadatak
pokreta uopće zahtijevalo „potpuno obezbeđenje naše vojske”. Cana Babović u
svom referatu oštro napada „buržoaske” feminističke pokrete kako bi pokazala
da je cilj jednakosti podređen općim ciljevima NOB-a.
33
Djilas, Milovan, Wartime. New York: Harcourt Brace Jovanovich, 1977. str. 227.
34
Batinić, Jelena. Women and Yugosav Partisans. A history of World War II Resistance. New York:
Cambridge University Press, 2015.
35
O ulozi i mjestu žena u ustaškom pokretu vidjeti više u radovima: Bitunjac Martina, Le donne e il
movimento ustascia. Rim: Edizioni Nuova Cultura, 2013.Renata Jambrešić-Kirin i Senjković Reana,
Puno puta bi vas bili... Narodna umjetnost, 42/2, 2005, str. 109-126
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Drugi važan zadatak AFŽ-a bilo je izdavanje časopisa koji je trebao služiti
za mobilizaciju žena, a time i kao pomoć vojsci. Časopisi su trebali služiti i za
političko uzdizanje žene, što je također navedeno kao jedan od ciljeva organizacije.
Unutarpartijski dokumenti, kao i dokumenti Arhiva, ponavljaju da mnoge žene,
čak i aktivistice AFŽ-a ne samo da ne razumiju svoju ulogu u NOB-u, nego ne
razumiju niti da se borba vodi za njihovu jednakost. Samo političkim uzdizanjem
žena bilo je moguće osigurati da sve žene shvate važnost borbe i nužnost
okupljanja svih antifašistkinja (bez obzira na klasu, religiju i nacionalnost) u borbi
protiv fašizma. Kako bi se podigla „politička svijest” najprije je trebalo iskorijeniti
masovnu nepismenost, tako su na oslobođenim teritorijama partijski kadrovi
koji su vodili i AFŽ odmah pokretali analfabetske tečajeve, tečajeve o higijeni,
domaćinstvu i političkim ciljevima NOB-a.
Treći važan element rada AFŽ-a bio je rad na oslobođenoj teritoriji s ciljem
učvršćivanja narodne vlasti i podržavanja narodnih odbora. Govoreći o oslobođenoj
teritoriji i važnosti upostave narodne vlasti, Mitra Mitrović u svom referatu
navodi da se već „sada na oslobođenoj teritoriji podižu dečiji domovi”. Jedna od
zanimljivosti njenog referata jest i prikaz načina na koji su se žene transformirale
u borbi i kroz borbu – zauzimajući istu poziciju kao i muškarci. Žene uključene u
narodnooslobodilačku borbu ponosno su isticale kako su zauzele muško mjesto
i u borbi dokazivale svoje „junaštvo, hrabrost i sposobnost”. I dok je jedan od
nesumnjivo najvažnijih doprinosa bio taj da je u kriznom trenutku omogućeno da
„transgresijom tradicionalnih rodnih uloga” žena – kao partizanka – uopće stupi
u poredak političkog, ovo stupanje u borbu za pravednije društvo u svojoj suštini
nije dovelo u pitanje rodne odnose i norme nego ih je ponavljalo i perpetuiralo (što
potvrđuju i referati Cane Babović i Mitre Mitrović).
Iako je strategija KPJ uvelike ovisila o uspjehu uvođenja žena u pokret i borbu,
mobilizacija žena u AFŽ koegzistirala je sa tradicionalnim shvaćanjima, a
žene koje su doprinosile partizanskoj borbi činile su to u pravilu obavljanjem
tradicionalno ženskih zadataka i poslova: čišćenjem, pranjem, njegovanjem i
brigom za druge. Rad AFŽ-a tako se od početka formira isključivo kao ženski rad
koji u velikoj mjeri počiva na tradicionalnom modelu koji ističe „žensku” prirodu i
„ženske” kvalitete. I dok je u ratu taj strateški ustupak partizanima donio prevagu
a ženama omogućio da se potvrde i kao revolucionarni subjekti, u poratnom
periodu kontradikcije rodnih uloga zadobijaju drugačiju putanju.
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Problemi u radu AFŽ-a pojavili su se već u njegovoj prvoj fazi. Iako Lydija Sklevicky36
o prvoj fazi djelovanja AFŽ-a govori kao o fazi autonomnosti, pozivajući se na referat Mitre Mitrović sa Prvog zemaljskog zasijedanja AFŽ-a, ja u referatu Mitre
Mitrović ne pronalazim dokaze za to. Prije će biti da je Lydija Sklevicky zamijenila
referate Cane Babović i Mitre Mitrović, jer u referatu Cane Babović eksplicitno stoji
„da će Centralni odbor nastojati da se naše organizacije vremenom osamostale”.
Čitanjem arhivskih dokumenata utvrdila sam da je ipak sve ostalo na nastojanju.
AFŽ nikada nije bio niti postao autonomna organizacija. Rad AFŽ-a je od početka
bio subordiniran djelovanju NF, a NF je bio direktno podređen KPJ. Premda je AFŽ
imao ograničenu operativnu autonomiju, nikada nije imao potpunu organizacijsku
autonomiju. Operativna autonomija je bila izraženija na okupiranom teritoriju,
budući da je protok informacija od CK KPJ i NF do odbora AFŽ-a stizao mnogo
teže, što je značilo da su odbornice AFŽ-a same morale pronalaziti načine
djelovanja. Stoga i na ljevici ponavljane tvrdnje o autonomiji AFŽ-a smatram
potpuno neopravdanim, što pokazuje i mnoštvo dokumenata Arhiva. Pripisivati
AFŽ-u autonomiju koju nikada nije imao zapravo znači ne historizirati ga, nego ga
mitoligizirati. Glavni cilj mita o autonomiji jest legitimirati liberalne teze drugog
vala feminizma koji tvrdi da bi ženski pokret trebao biti politički i organizacijski
neovisno od ljevice.37 Iz ovakvog viđenja proizlazi metafizički dualizam koji Lidiju
Sklevicky vodi ka postavljanju teze o pretežno herojskoj fazi AFŽ-a i pretežno
dijaboličkoj fazi podređenosti Partiji koja kulminira disolucijom AFŽ-a 1953.
godine. Sve i da ovo uzmemo kao istinito, to ne objašnjava ograničenja ženske
emancipacije za vrijeme i poslije rata. Teza o autonomiji na taj način u suštini
zamagljuje centralni politički ulog tj. pitanje političke strategije u odnosu na
ciljeve revolucije i značenje emancipacije: konflikt između modela ekonomske
emancipacije i abolicije (komunističkog ukidanja) obitelji, klase i države o kojima
će biti riječi kasnije.
Direktivno pismo CK KPJ iz januara 1944. godine prvi je korak ka još većoj
centralizaciji AFŽ-a potvrđenoj i na V Kongresu KPJ kada se događa druga
preraspodjela zadataka između NF-a i AFŽ-a, kad AFŽ postaje izvršni organ
NF-a i više se ne stara o političkom uzdizanju žena. Arhiv svjedoči i o problemima
nakon završetka rata. Izvještaji u više navrata spominju da žene funkcionera i
članova NF-a ni na koji način ne sudjeluju u radu AFŽ-a.38 To je mnogim ženama
36
Sklevicky, žene Hrvatske u NOB-i, str. 108.
37
O čemu govori i Lilijana Burcar, više u: Burcar Lilijana, Restavracija kapitalizma: repatriarhalizacija
družbe, str. 113-142, Ljubljana, Sophia, 2015. Lilijani Burcar se zahvaljujem jer mi je poslala svoju
poticajnu knjigu koja predstavlja do sada jedini pokušaj objašnjenja položaja žena u tranziciji.
38
Glavni odbor AFŽ-a BiH, Dopis sreskog odbor AFŽ-a Velika Kladuša, Arhiv Bosne i Hercegovine,
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predstavljalo problem, a nekima i znak da ni one ne bi trebale sudjelovati u radu
odbora. Jednako se tako navodi i da drugovi ne daju drugaricama da pohađaju
tečajeve, ili pak da žene funkcionera „s ponosom ističu” da ne žele raditi u
organizaciji.39 Nećemo pogriješili ako kažemo da je usred revolucije i sama ideja
da su žene jednake muškarcima predstavljala revoluciju. Sama ideja je već od
samih početaka nailazila na otpor, i upravo su zbog toga žene morale iznalaziti
načine da dokažu da nisu zaostale i glupe. Sve to se odražavalo i na rad AFŽ-a.
Trideset godina kasnije, Dušanka Kovačević, jedna od centralnih figura AFŽ-a
BiH, to opisuje ovako:
žene su …okrećući leđa tradiciji koja je sputavala njihove snage, moralno,
fizički i psihološki postale drukčije, ne u smislu da su sticale osobine
muškaraca kako se to često misli, nego su postajale ono što je bilo potrebno
slobodi naroda i revoluciji. U revoluciji su žene i djevojke našle mjesto što je
važnije od lične sudbine zapisane u istoriji žene, ali su nagonski tražile izraz
iz sudbine svojih majki i baba. Prvi put u istoriji, valjda, žena je izgrađivala
svoj sopstveni ideal žene, nezavisno od toga kakvu ženu želi muškarac. Taj
ideal gradila je mjerilima revolucije i pobjede nad neprijateljem. Vrijednost
kao što su odanost narodu, hrabrost, znanje, preduzmljivost potiskivale
su stara mjerila koja su od žene tražila poslušnost, nemiješanje u muške
poslove, zatvorenost u kući, itd. Muškarci su se manje mijenjali. Mnogi od njih
su prihvatili tu novu ženu, drugaricu, kao nužnu, ali i prolaznu ratnu pojavu, dio
surove ratne stvarnosti.40
No, čitavoj je arhivskoj građi zajedničko to da se borba KPJ gotovo ne povezuje
s borbom protiv kapitalizma, što ima veze sa već spomenutim strateškim revolucionarnim pitanjem. To je umnogome odredilo reakciju koja je bitno uvjetovala
kasniju politiku KPJ. Činjenica da je program KPJ od 1935. godine balansirao
između nezavisne revolucionarne politike i politika narodnog fronta proizvela
je dva značajna rezultata: s jedne strane je revolucionarna politika osigurala
Kutija 2, 901/47, 1947. Glavni odbor AFŽ-a BiH, “Zapisnik sa savjetovanja predsjednica i sekretara
sreskih odbora AFŽ održan u Sarajevu 20.1.1949. godine”, Arhiv Bosne i Hercegovine, Kutija 7a, ?
1949., Oblasni odbor AFŽ-a Sarajevo, “Zapisnik s pleuma za oblast Bihać” Arhiv Bosne i Hercegovine,
Kutija 9, br. dok. ?, 1950…
39
Primjerice: Glavni dobor AFŽ BiH, “Zapisnik plenarnog sastanka Sreskog odbora AFŽ-a održan
26.9.1948. godine” Arhiv Bosne i Hercegovine, Kutija 5, 84/48, 1948. Oblasni odbor AFŽ-a, Oblasni
odbor AFŽ-a, “Zapisnik Plenarnog sastanka AFŽ-a u Bihaću održanog u prostorijama u vjećnici
G.N.O dana 9.2.1950. godine, str. 2. Arhiv Bosne i Hrecegovine, Kutija 9, 1061/5, 1950. Oblasni odbor
AFŽ-a, “Zapisnik sa sastanka sekretarijata Oblasnog odbora za oblast sarajevsku koji se održaje
10.1.1950. godine”, Arhiv Bosne i Hercegovine, Kutija 9, 1053/4, 1950.
40
Žene BiH u NOB-u, Svjetlost, Sarajevo, 1977. str. 38-38, italic T.O.
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otvaranje revolucionarnog polja i stvorila uvjet mogućnosti revolucije, no s
druge strane je slijeđenje politika narodnog fronta onemogućilo KPJ da borbu
protiv fašizma, koju je stavljala na prvo mjesto, poveže s borbom protiv kapitala
i kapitalizma. Ovo je posebno važno za razumijevanje položaja žena u Jugoslaviji
i razumijevanje odnosa proizvodnje i reprodukcije, kao i forme koju je ovaj odnos
poprimio već 50-ih godina prošlog stoljeća, a o čemu i Arhiv svjedoči.
2.4. Čega Ženotdel (ni)je ime?
U prethodnom dijelu teksta je navedeno da ću pokušati ispitati granice jedne
moguće historijske analogije. U arhivu AFŽ-a, u kasnijim biografijama partizanki i
u većini djela jugoslavenske historiografije koja se bave ženskim pitanjem, uočava
se nešto što ću za potrebe ovog rada nazvati simptomatičnim odsustvom. Naime,
literatura o jugoslavenskom komunističkom pokretu i AFŽ-u ni ne spominje
sovjetski Ženotdel (Женотдел) ni njegove glavne protagonistice Aleksandru
Kollontai, Inesu Armand, Nadeždu Krupskaju, Konkordiju Samojlovu i Klaudiju
Nikolaevnu. I nasumična Google pretraga o Ženotdelu jedva da daje rezultate na
našem jeziku, a u tim malobrojnim rezultatima se spominje isključivo uz ime
Aleksandre Kollontai. To da se Ženotdel ni danas gotovo ne spominje zasigurno
je rezultat brisanja historije Ženotdela – najprije iz sovjetske, a onda nužno i svih
istočno-blokovskih historiografija, uključujući i jugoslavensku. Pitanja o odsustvu
Ženotdela nameću se sama od sebe: da li je u vremenu formalnog uspostavljanja
AFŽ-a u Jugoslaviji bilo zabranjeno govoriti o Ženotdelu koji je do tada prestao
postojati? Da li je model Ženotdela bio model kojeg se moralo zaboraviti i na
kojeg se nije smjelo pozivati niti ga se prisjećati? I, u konačnici, glavno pitanje:
koja je razlika između Ženotdela i AFŽ-a? Struktura AFŽ-a je u velikoj mjeri – ali
ne u potpunosti – oponašala strukturu Ženotdela.41 I već je stoga o Ženotdelu
moguće govoriti kao o u odsutnom modelu a – u periodu formalnog osnivanja
AFŽ-a – i kao o zabranjenom modelu, budući da tada Jugoslavija u potpunosti
slijedi Staljinovu politiku Kominterne i politiku narodnog fronta42.
41
Više u: Stites, Richard, Zhenotdel: Bolshevism and Russian Women, 1917-1930, Russian History, Vol.
3, br. 2, str. 182.
42
Ideja da za potrebe ovog teksta po prvi puta uopće pokušam napraviti kratku komprativnu analizu
Ženotdela i AFŽ-a, javila se nakon što sam u arhivu AFŽ-a pročitala Dopis centralnog odbora AFŽ-a
iz Beograda Glavnom odboru AFŽ-a za BiH od 30.1.1947. godine u kojem se govori o propustu
vezanom za ”problem djece palih boraca koloniziranih po porodicama. Propust je bio taj da je
izdržavanje djece postalo vrsta zarade. Mnoge su porodice uzimale djecu da za sebe izvuku stalnu
mjesečnu korist” Centralni odbor AFŽ-a predlaže da se osmisle novi načini upravljanja ovim
pitanjem i da se pronađu načini da se ovoj djeci da pravilan politički odgoj (T.O). Glavni Odbor AFŽ BiH,
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Opće mjesto specijalističkih rasprava o sovjetskoj historiografiji danas zauzima
analiza pravnih akata i normi uvedenih nakon velike Oktobarske revolucije, budući
da govorimo o jednom od najprogresivnijih zakonodavstava ikada igdje uvedenih.
Dobro je poznata i činjenica da je februarska revolucija 1917. godine – koju su
predvodile žene zahtijevajući prestanak rata koji ih je lišio osnovnih životnih
namirnica i uvjeta za život – bila katalizator i okidač za kasnija revolucionarna zbivanja. Neposredno nakon revolucionarnih zbivanja 1917. godine i nakon mnogo
pritisaka i demonstracija predvođenih ženama, a za koje su agitirali i buržoaske
feministice i boljševici, Privremena vlada je ženama dala univerzalno pravo glasa.
Nakon uspostave revolucionarne vlasti u decembru 1917. godine legaliziran je
razvod, ujednačena prava bračne i vanbračne zajednice a time i priznanje djece
bez obzira na to da li su rođena u formalnoj ili neformalnoj zajednici. U novembru
1920. godine legaliziran je abortus, po prvi puta u historiji, a izvođenje abortusa
izvan za to predviđenih institucija donosio je najstrožije zatvorske kazne. Uslijedio
je (30.12.1922.) zakon o zemljišnom posjedu koji je predstavljao možda najdublji i
najsistematičniji pravni pokušaj razbijanja tradicionalnih patrijarhalnih kulturnih
i pravno-posjedničkih obrazaca i normi.
Pokušaj promjene tradicionalnih patrijarhalnih obrazaca, onaj koji pogađa najveći
dio populacije, morao je biti isti onaj koji sasijeca problem u korijenu i izaziva najviše
protivljenja. Ovim zakonom omogućena je jednakost muškaraca i žena na Dvoru,
upravljanje kućanstvom bilo je jednako mogućnost i obaveza i žene i muškarca,
žene su dobile pravo nasljeđivanja zajedničke imovine Dvora…43 Svi navedeni
zakoni umnogome su bili rezultat osobnog zalaganja Aleksandre Kollontai koja
je nakon revolucije postala komesarkom za socijalna pitanja.44 Abolicija obitelji,
nemisliva bez potpunog i radikalnog dokidanja rodnih i patrijarhalnih normi,
Arhiv Bosne i Hercegovine, Kutija 2, 149-47, kao i ”Zapisnik sa održanog savjetovanja žena iz grada
i sreza Zenice po pitanju formiranja raznih društava a u vezi zaključka sjednice Izvršnog odbora C.O.
AFŽ-a”, gdje je drugarica Mardić Olga predložila da se formira društvo za pomoć besprizornoj djeci.
Oblasni odbor AFŽ-a, Arhiv Bosne i Hercegovine, Kutija 9,1082/4, 1950.
43
O zakonskim propisima i normama ranog postrevolucionarnog perioda, kao i kasnijim staljinističkim
kontrarevolucionarnim mjerama vidjeti više u: Rudolf Schlesinger (ur.), „The Family in the U.S.S.R.,
Documents and Readings”, Routledge, 2000.
44
Premda u historiografiji postoje sporovi oko toga koliku je ulogu Aleksanda Kollontai imala pri
donošenju progresivnih obiteljskih zakona i samom formiranju Ženotdela, Carol Eubanks Hayden
je odlučna u svojoj ocjeni da bi bez individualnog zalaganja Aleksandre Kollontai mnogo toga
ostalo mrtvo slovo na papiru. Vidjeti npr. doktorsku disertaciju Carol Eubanks Hayden „Feminism
and Bolshevism: The Zhenotdel and the Politics of Women’s Emancipation in Russia 1917-1930.”
University of California, Berkley, 1979. Iako je Kollontai kasnije podnijela ostavku na to mjesto, nije
prestala raditi u drugim partijskim tijelima.
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bila je jedna od ključnih karakteristika boljševičke revolucionarne teorije koja
se „oslanjala i na marksističke klasike, ali i na djela ruskih marksistkinja poput
Kollontai i Krupskaje”45.
Fluidnost i fluktuacija poimanja rodnih uloga jedna je od osnovnih ideja koje stoje
iza ideje komunalnog življenja, pokušaja i djelomično ostvarenog utopijskog sna
o stvaranju institucija socijalizacije kućanskog rada, dijeljenja kućanskih poslova
i obaveza, te „iščezavanja” obitelji kao proizvodne jedinice zajedno s državom i
klasama.46 Ideja kojom su se vodili vođe Oktobarske revolucije predstavlja dosad
jedini pokušaj da se komunizam ostvari ne samo vlasništvom nad sredstvima
za proizvodnju, nego i abolicijom obitelji, budući da su to smatrali ništa manje
važnim dijelom revolucionarne preobrazbe društva. Dekonstruiranjem i dokidanjem rigidnosti rodnih određenja i kategorija koje su ženu vijekovima držale u
podređenom položaju i vezivale ju za kućanski rad koji je, kako je rekao Lenjin,
„zatupljuje, oglupljuje i porobljava”47, nastojali su sprovesti ideale u djelo. Upravo su
zbog toga, još od 1905. odnosno 1909. godine, Kollontai i Krupskaja iznosile ideje o
važnosti i nužnosti organiziranja žena proleterki i seljanki kroz rad posebne grupe,
komiteta ili sekcije. Međutim, njihove ideje o osnivanju posebne unutarpartijske
ženske organizacije ostale su nerealizirane sve do 1917. godine. Iste godine nastavljeno je izdavanje predratnog časopisa Rabotnica48 koji je služio kao jedno od
glavnih propagandnih oruđa agitacije i rada među ženama. Priča o Ženotdelu je
priča o tome kako se, unatoč unutarpartijskom protivljenju, ipak formirala specifično ženska organizacija. Raznolikost pozicija u boljševičkoj partiji za vrijeme
Oktobarske revolucije možda najbolje ocrtava činjenica da su se osnivanju
Ženotdela protivili i članovi i članice Partije. Tako je u decembru 1917. na Prvoj
konferenciji petrogradskih radnica došlo do sukoba između Alleksandre Kollontai i
45
Carol Eubanks Hayden, The Zhenotdel and the Boslhevik Party, Russian History, Vol, br. 2, str.
150-173., 1976.
46
Stites, Richard, „Revolutionary Dreams. Utopian Vision and Experimental Life in the Russian
Revolution”, Oxford University Press, 1989. Zanimljivo je da Stites ova stremljenja smješta upravo
u period od 1917. do 1930., budući da taj period koincidira sa osnivanjem i djelovanjem Ženotdela.
47
Lenjinove riječi. Lenjin je inače sve vrijeme davao bezrezervnu podršku radu i djelovanju Ženotdela i
nekoliko puta je govorio na kongresima žena koje je sazvao Ženotdel. Vidjeti: Stites, Hayden.
48
Vidjeti više u: Carol Eubanks Hayden, The Zhenotdel and the Party, Russian History Vol. 3, br. 2, str.
150-173., 1976., Richard Stites, Zhenotdel: Bolshevism and Russian Women, 1917-1930, Russian
History, Vol. 3, br. 2, str. 174-193., 1976. Važno je istaknuti da je i Rabotnica pokrenuta nakon
Međunarodnih ženskih socijalističkih kongresa održanih za vrijeme konferencija Druge
internacionale u Stutgartu 1907. i Kopenhagenu 1910. godine.
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Klaudije Nikolaevne49 koja se, uz Konkordiu Samoilovu, protivila formiranju ženske
sekcije unutar Partije.50 Na Sedmom sveruskom kongresu boljševika održanom
u aprilu 1917. godine Aleksandra Kollontai predlaže sastanak delegatkinja radi
formiranja ženskog odjeljenja unutar boljševičke partije, i u septembru iste godine
formalno se uspostavlja odjeljenje koje će 1919. godine, nakon uspješne političke
agitacije i mobilizacije, dobiti status partijskog odjela (otdel).
Prelomni događaj bio je Sveruski ženski kongres kojeg su organizirale Kollontai i
Armand, uz pomoć radnica, seljanki i drugih delegatkinja koje su iz cijele Rusije
došle u Moskvu izlažući se opasnostima i pogibijama građanskg rata. Carol E.
Hayden ističe da je formiranje žena u poseban odjel (Žen-otdel) u jeku građanskog
rata tim značajnije što je trebalo obraniti i konsolidirati revolucionarnu vlast,
ali i omogućiti ostvarenje zakonskih rješenja i dekreta revolucionarne vlasti.
Boljševici su tako bili u kontradiktornoj poziciji jer su „ženama morali pristupati
kao odvojenoj kategoriji kako bi ih uvjerili da to nisu”. Rad boljševičke partije
karakterizirala je svijest o nedovoljnosti nominalne pravne jednakosti, te o potrebi
jačanja i osiguranja primjene zakona.
Armand i Kollontai su radile do granica izdržljivosti, obilazile cijelu zemlju, organizirale tvorničke radnice i seljanke uključujući ih u rad Ženotdela i uopće u revolucionarni zamah. Agitirale su ne samo među radnicama i seljankama, nego i među
nezaposlenima, suprugama vojnog osoblja itd. Carol E. Hayden upravo u tom kontekstu govori o važnom principu Ženotdela, a on je glasio „agitacija djelima, ne
riječima”, dok Stites ističe da je pravi kontekst Ženotdela taj da se „formalnom,
legislativnom programu emancipacije moralo dati značenje u društvenoj revoluciji
odozdo”51. Jedan od glavnih sistema kojim se ostvarivala „agitacija djelima” bio je
sistem praktikanstva. Suština ovog sistema bila je u tome da radnice i seljanke
među sobom odaberu delegatkinje koje su kao praktikantkinje provodile tri do šest
mjeseci u centrali Ženotdela, obilazile i upoznavale se sa radom sudova, partijskih
odjeljenja, bolnica i ostalih institucija, upoznavajući svoja prava da bi kasnije mogle
ukazivati na nepoštivanje pravila i zakona u svojim fabrikama, kućanstvima, selima.
Prema Richardu Stitesu, praktikantkinje su „u pravilu vidjele mnogo, a izvještaje
podnosile iskreno”. Cilj je bio jasan: osposobljavanje ženskih kadrova kako bi se
postigle što dublje i sveobuhvatnije promjene svakodnevnog života i socijalizacija
49
Nikolaevna će kasnije postati direktoricom Ženotdela.
50
Carol Eubanks Hayden, The Zhenotdel and the Party, Russian History Vol. 3, br. 2, str. 150-173
51
Stites, ibid., str. 176
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kućanskog rada”52. Wendy Zeva Goldman ističe da je članstvo u Ženotdelu zauvijek
izmijenilo živote hiljada radnica, seljanki, domaćica i sluškinja koje su kroz sistem
praktikanstva stekle iskustva koja su prenosile drugima.53 Unatoč tom ogromnom
utjecaju i važnosti za svakodnevni život stotina hiljada žena, rad Ženotdela je od
početka bio opterećen predrasudama i problemima. Članovi i članice Partije na
višim i nižim nivoima protivili su se osnivanju i radu Ženotdela, optužujući ovu
organizaciju za feminističku devijaciju, i prisiljavajući članice Ženotdela da se
stalno pravdaju i objašnjavaju kako njihov rad nema veze sa feminističkim devijacijama. Dolazilo je i do sukoba u kojima su provincijski predsjednici komiteta u
Centralnoj Aziji vršili nasilje nad ženama uključenim u rad Ženotdela, zabilježen
je i slučaj spaljivanja ureda Ženotdela, kao i slučajevi obiteljskog nasilja gdje su
muževi tukli svoje supruge koje se odvaže otići na „ženske” sastanke.54 Konkordia
Samoilova u jednom pismu iz 1920. godine piše da su ih kolege seksistički nazivali
„babski centar i bab-kom”. I mnoge visokopozicionirane članice Partije odbijale su
rad u Ženotdelu smatrajući ga manje vrijednim i nedostojnim, te potvrdu tražile u
muškom pokretu.55 Ogromni problemi u radu Ženotdela počeli su nekoliko godina
nakon završetka građanskog rata, uvođenjem tržišnih mehanizama NEP-a, koji je
koincidirao sa demobilizacijom boraca Crvene armije, čime je na ionako ugroženom tržištu rada ženska radna snaga postala još ugroženijom. U proračunu je
za Ženotdel i njegove zadatke bilo sve manje novaca, a masovna nezaposlenost
muškaraca i žena samo je doprinosila smanjenju troškova predviđenih za rad
Ženotdela.
Nakon smrti Inese Armand, prve direktorice Ženotdela, te razrješenja Aleksandre
Kollontai (koja je pristupila Radničkoj opoziciji protiv jednopartijske države) uslijedio
je niz imenovanja direktorica koje su sve teže radile pod paskom staljinističkog
aparata. Od 1924. godine i socijalizma u jednoj državi, staljinistička kontrarevolucija
malo pomalo nagriza tekovine Oktobarske revolucije. Godine 1930. partijskim
dekretom je Ženotdel ukinut pod izlikom da je „postignuta jednakost muškaraca
i žena, te da su žene uzdignute na nivo muškaraca”56, a aktivnosti Ženotdela
52
Carol Eubanks Hayden, The Zhenotdel and the Party, Russian History Vol. 3, br. 2, str. 166.
53
Wendy Zeva Goldman, Women, the State and Revolution, Soviet Family Policy and Social Life 19171936. Cambridge University Press, 1993. O promjenama koje je donio Ženotdel vidjeti i: Stites,
Richard: Did the Bolshevik Revolution Improve the Lives of Soviet Women – dostupno na:
http://faculty.sfhs.com/lesleymuller/ap_euro/Debates/debate_soviet_women.pdf
54
Carol Eubanks Hayden, The Zhenotdel and the Party, Russian History Vol. 3, br. 2, str. 161. O
55
Clemens, Evans, Barbara, The Bolshevik Women, Cambridge, Cambridge University Press, 1997.
56
U: Elizabeth A. Wood, The Baba and the Comrade. Gender and Politics in Revolutionary Russia,
Indiana University Press, 1997. Iako je istraživanje Elizabeth Wood izvanredno i zaista u svakom
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prebačene su unutar djelovanja AgitPropa. Godine 1936. kontrarevolucija uspijeva
zadati konačni udarac civilizacijskom napretku postignutim revolucijom, vraćajući
carističke zakone kojim su zabranjeni abortus i homoseksualnost, a razvod je bio
gotovo nemoguć zbog raznih pravnih ograničenja. Time je izbrisan emancipacijski
potencijal velike Oktobarske revolucije, a ideja abolicije (iščezavanja) obitelji i ukidanja
patrijarhalnih i rodnih normi i uloga zauvijek spremljena u ropotarnicu historije.
Vidjeli smo da Ženotdel nastaje iz prethodne revolucionarne mobilizacije žena kako
bi se u napadu kontrarevolucije za vrijeme građanskog rata obranila sovjetska
vlast i tekovine revolucije, dok je AFŽ, čak i prije invazije na Jugoslaviju, koncipiran
kao organizacija za mobilizaciju žena za rat narodnog oslobođenja u kojem se
formalno traži savezništvo i s jugoslavenskom vladom u egzilu i sa saveznicima.
Usporedimo li Ženotdel i AFŽ kao ženske organizacije u zemljama gdje se dogodio
revolucionarni prevrat, jednom od najvažnijih razlika među njima ispostavlja
se to što je političko-mobilizacijska funkcija u slučaju Ženotdela postajala sve
važnijom, a u slučaju AFŽ-a sve manje važnom, i sve manje podrazumijevajući
političku mobilizaciju a sve se više fokusirajući na dobavljanje dobara, rad sekcije
majka-dijete i uopće pitanja socijalnog karaktera. Ove dvije organizacije susretale
su se sa sličnim, ako ne i istim poteškoćama s kojima se nužno susreće bilo koji
pokušaj promjene stoljetnih tradicija i vjerovanja. I Ženotdel i AFŽ su izmijenili
živote žena koje su sudjelovale u njihovom radu. Međutim, nepobitnom ostaje
činjenica da su se za ostvarenje različitih ciljeva koristila različita sredstva. Dakle,
boljševici, a time i Ženotdel, od početka su se borili protiv kapitalizma pa zbog toga
i protiv buržoaske forme obitelji. U slučaju KPJ i AFŽ-a borba protiv kapitalizma,
za komunizam, nije bila sastavni dio borbe nego je kao stvarni cilj predstavljena
tek nakon zauzimanja vlasti. Zbog toga jugoslavenska revolucija nikada nije, čak
ni na pet minuta, proglasila aboliciju obitelji. Ženotdelovska stremljenja danas
postoje samo unutar usko specijalizirane historijske literature, i više nemaju ni
ime ni mjesto: abolicija obitelji, sablast najavljena u Komunističkom manifestu.
Sablast koja danas više nikoga ne proganja i ničim ne kruži.57
smislu vrijedno proučavanja, ne slažem se s njenom (revizionističkom) ocjenom da su „žene
bile rezervna armija revolucije, uvučene na tržište rada i političke borbe kada je to bilo potrebno
i odbačene kada to nije bilo potrebno”. Upravo Ženotdel, o kojem je ona i napisala knjigu, svjedoči
o pokušaju da se borba univerzalizira jer bez zajedničkih napora žena i muškaraca ne može biti
materijalnog postvarenja revolucionarnih principa. Zbog istih razloga se ne slažem niti
sa analizom Jelene Batinić, koja slijedi argument Elizabeth Woods i u sovjetskoj politici vidi
neizdiferenciranu emancipaciju odozgo.
57
Marx, Karl i Engels Friedrich, Manifest komunističke partije, dostupno na:
http://staro.rifin.com/root/tekstovi/casopis_pdf/ek_ec_586.pdf
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3. Od revolucionarnih subjekata do produktivnog subjekta
Do 30-ih godina sovjetski model emancipacije sveo se, duhovitim riječima
Barbare Clements, na „emancipiranu radnicu i sretnu domaćicu”58. Za Staljina su
baš njih dvije bile stub proizvodnog ženskog subjekta: „žene sačinjavaju polovinu
stanovništva naše zemlje... one sačinjavaju ogromnu radnu armiju i one su pozvane da vaspitaju našu decu”59. Ekonomska neovisnost žena u socijalističkoj
ekonomiji je u teoriji trebala voditi do pune emancipacije žena. Međutim, to se
nije desilo. Eric Hobsawm primjećuje:
Jer iako se od velikih promjena, kakva je masovni ulazak udatih žena
na tržište rada moglo očekivati da će proizvesti propratne ili naknadne
promjene to nije bilo nužno: o čemu svjedoči SSSR (nakon što su početne
revolucionarno-utopijske težnje iz 20-ih godina napuštene) gdje su se udate
žene u većini našle pod dvostrukim bremenom starih dužnosti u kući i novih
dužnosti zarađivanja plate, bez ikakve promjene u odnosima između spolova
ili u javnoj i privatnoj sferi.60
U svim ekonomijama zasnovanim na slobodnom najamnom radu, status „emancipirane radnice” podređen je njenoj društveno-socijalnoj funkciji majke. Vizija
takve nove žene bila je prisutna i u jugoslavenskoj praksi. Tito, na trećem Kongresu
AFŽ-a Jugoslavije 1950. godine, izjavljuje: „Ja mislim, drugarice, da vi u prvom
redu svom svojom snagom i elanom treba da vršite dužnosti koje proističu iz tih
vaših specifičnih obaveza, kao što je, na primer, briga o ženama majkama, briga o
higijeni djece i briga o djeci uopšte, briga o zdravlju, o vaspitanju žena u Jugoslaviji...”61
U Arhivu ne nalazimo potvrdu da je u Jugoslaviji ikada postojala ideja abolicije
obitelji kao što je, vidjeli smo, postojala u Ruskoj revoluciji.
Osim retoričkih, u Jugoslaviji drugi koraci nikad nisu poduzeti. Za vrijeme rata je
AFŽ-ov časopis Žena u borbi prenoseći sovjetsku formulu najamnog rada i majčinstva uvodio pojam novog proizvodnog subjekta „slobodne, ravnopravne građanke socijalističke zemlje” i vožnju traktora, udarništvo i postajanje kemičarkom kao glavna postignuća koja bi čitateljice trebale imitirati. Stoga ne treba
58
Clements, E. Barbara, A history of women in Russia, from the earliest times to the present,
Bloomington: Indiana University Press, 2012., str. 429.
59
cit. Jelena Filipova, Iz SSSR-a, Šta je dala ženi velika Oktobarska socijalistička revolucija, u Nova
Žena, godina 2, br. 20, Novembar, 1946., str. 20.
60
Hobsbaum, Erik, Doba ekstrema, historija kratkog XX veka 1914-1991, Beograd: Dereta, 2002, str. 238.
61
Iz govora Josipa Broza Tita, Treći kongres Antifašističkog fronta žena Jugoslavije, 1950.
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iznenaditi činjenica da je Ustav FNRJ bio gotovo identičan Ustavu SSSR-a iz 1936.
godine. Primjerice, abortus u Ustavu FNRJ nije bio legaliziran i tek je kasnije
(početkom 60-ih) liberaliziran, te ozakonjen Ustavom iz 1974. godine. Jugoslavenska i sovjetska praksa razlikovale su se u stupnju u kojem je nova žena za
svoju reprodukciju ovisila o mehanizmima države ili tržišne akumulacije.
Sve se revolucije suštinski mogu odrediti u odnosu na to kako pristupaju ženskom
pitanju. Stoga po svojoj formi mogu biti modernizacijsko-emancipacijske ili
patrijarhalne. Razlika između prvih i drugih u tome je što prve smjeraju na
emancipaciju žena i naglašavaju jednakost, a druge ženu vezuju uz obitelj i
naglašavaju spolne (pa time i rodne) razlike.62 Upravo zbog toga su sve velike
revolucije dosad uvijek propagirale novi tip žene. Jugoslavija, vidjeli smo, nije
izuzetak. Ukoliko znamo da „položaj žene u bilo kojem društvu ovisi od toga
kako to društvo organizira osnovne funkcije poput reprodukcije, subsistencije
i proizvodnje”63, onda je važno sagledati kontradikcije od početka prisutne u
načinu pristupa organiziranju ovih osnovnih funkcija. Tu, upravo zbog danas i
sutra, moramo govoriti o međusobnom prožimanju ovih dvaju poimanja mjesta
i uloge žene u revoluciji ili, preciznije, u postrevolucionarnom periodu kada je
riječ o Jugoslaviji. I upravo govoriti o ovom prožimanju znači ostati vjeran AFŽ-u,
odnosno shvatiti historijsku putanju razvoja i disolucije AFŽ-a kao duboko
antagonističnu. Samo tako možemo razumjeti fundamentalni antagonizam koji je
postojao i postoji kada je u pitanju mjesto žena u društvu.
Dok je u kontekstu poratne Jugoslavije stvaranje nove žene s jedne strane retorički naglašavano kao jedan od glavnih ciljeva i zadataka nove vlasti, s druge
strane možemo pratiti kako se stvarnost udaljava od ostvarivanja borbenog ideala
kojim su se žene (samo)potvrdile kao subjekti revolucionarne borbe. Kraj rata
je za Jugoslaviju značio novi početak u izgradnji nove zemlje i novoga društva.
Srušen je stari poredak i trebalo je uvesti novi, što je zahtijevalo ujedinjenje svih
raspoloživih snaga i resursa radi obnove i izgradnje zemlje, ali i uvođenje niza
političko-pravnih akata i novih mobilizacijskih strategija.
62
Valentine M. Mogadham, Gender and Revolutionary Transformation, Iran 1979 and Eastern
Central Europe 1989, Gender&Society, June 1995, str. 328-356
63
Woodward, Susan L. The Rights of Women: Ideology, Policy and Social Change in Yugoslavia, str.
576-636 u: Women, State and Party in Eastern Europe. Ur: Susan L. Wolchik i Alfred G. Mayer, Duke
University Press, Durham. 1985.
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Maxine Molyneux64 ističe da je u postrevolucionarnom periodu progresivna zamjena
starog novim jedan od glavnih zadataka svake revolucionarne vlasti zemalja Trećeg
svjeta ili zemalja gdje je vladao ancien régime, radi ubrzanog ekonomskog razvoja
i društvene promjene. To podrazumijeva „stvaranje centraliziranog, sekularnog
i egalitarnijeg društvenog poretka”. Stvaranje takvog poretka ovisi i o uvođenju
istih zakona u ruralna područja gdje prevladava običajni zakon. Nakon donošenja
Ustava 1946. godine postupno je uslijedilo uvođenje novih, standardiziranih
zakonskih propisa.65 Za žene je jedno od najvažnijih postignuća bilo ukidanje
pravnih razlika postojećih u prethodnih šest pravnih područja Kraljevine. Susan
Woodward66 primjerice ističe da je u Jugoslaviji vlast očeva zamijenjena vlašću
države, što jest poremetilo dominantno patrijarhalnu i patrilokalnu strukturu
jugoslavenskog društva. KPJ nakon Ustava iz 1946. godine67 čini prvi korak ka
stvaranju uvjeta za poboljšanje položaja žena. Uslijedilo je uvođenje jedinstvenih
zakona i obaveza nadležnosti građanskih sudova za pitanja bračnog, radnog i
krivičnog prava, čime su se ispunjavali zahtjevi ženskog pokreta iz 30-ih godina.
Žene su time formalno-pravno zadobile ono što su puškom izborile.
Ali šta je to što je bilo izboreno puškom? Jednakost ili jednakopravnost? Još u
prvoj (ratnoj) fazi djelovanja AFŽ-a uglavnom se govori o „građanskoj i društvenoj
jednakopravnosti” ali ne i o jednakosti. Ako se jednakost i spominjala, bilo je to
u kontekstu jednakosti s muškarcima, što nas opet vraća na jednakopravnost i
izjednačavanje prava žena i muškaraca. Neospornom i golemom, neizrecivom
historijskom zaslugom KPJ ostaje to da su žene nakon izborene pobjede u Jugoslaviji po prvi puta u historiji postale, pravno govoreći, osobe. Odnosno, kako
to sjajno primjećuje Ivana Pantelić68, žene su postale građanke – što arhivski
dokumenti potvrđuju. Žene su se izborile za pravo glasa, pravo na obrazovanje,
zaposlenje, jednaku plaću za jednak rad (makar nominalno); postojao je javni
sustav zaštite zdravlja, zaštita materinstva i djeteta, porodiljski dopusti, itd. Sve to
je dubinski pretreslo društvene odnose koji su počivali na patrijarhalnom pravnom
poretku vlasti očeva, te ženama osiguralo veći stupanj autonomije i neovisnosti. I
64
Molyneux, Maxine, Socialist Societies Old and New: Progress Towards Women’s Emancipation,
Feminist Review, Summer 1981, str. 1- 34.
65
Božinović, Neda, Žensko pitanje u Srbiji u XIX i XX veku, Žene u Crnom: Beograd, 1996. str. 157-158.
66
Woodward, Susan L. op.cit
67
AFŽ je bio mobiliziran u pitanjima rasprave oko Ustava, Centralnog odbora AFŽ-a Jugoslavije
Glavnom odboru AFŽ-a BiH od 10.12.1945. godine, Glavni Odbor AFŽ-a BiH, Arhiv Bosne i
Hercegovine, 1/ 135, 1945.
68
Pantelić, Ivana, Partiznake kao građanke, Beograd, Institut za savremenu istoriju, Evoluta, 2011.
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danas, izložene sve jačim i težim napadima konzervativnih i neoliberalnih politika,
stojimo na tlu i naslijeđu izborenom tada.
Mnoge su feministice i teoretičarke69 već ukazale na probleme s kojim se jugoslavenski politički projekt susreo već kasnih 40-ih i početkom 50-ih. Bez ulaska u
analize pojedinačnih djela, ukratko bismo mogli reći da sve one prepoznaju da je
revolucionarna heroina i junakinja, ta nova žena morala p/ostati stara, odnosno
da je pitanje opće društvene emancipacije (a time i emancipacije žene) sve više
shvaćano kao sekundarno. Pošto je jugoslavenska politika bila uvjetovana i unutarnjim i vanjskim faktorima koji su pak uvjetovali smjer kretanja društvenih i
ekonomskih odnosa, to se odrazilo najprije na gore spomenutu organizaciju proizvodnje, reprodukcije i subsistencije. Mene ovdje zanima to da, uzimajući u obzir
marksističke i feminističke analize, slijedeći Arhiv, pokušam pokazati kako su se
ove uvjetovanosti odrazile na položaj žena.
Da bismo to razumjeli potrebno je prepoznati nesumjerljivost između koncepcije
revolucije, kao moderniteta, i mobilizacije – revolucionarni događaj kao dokidanje jednog poretka i stvaranje novog. Ove koncepcije nisu identične iako podrazumijevaju raskid sa prošlošću, progres i otvaranje horizonta budućnosti. Štoviše,
radikalno su suprotstavljene. Perry Andreson nas podsjeća da svaka od njih ima
zasebnu temporalnost: „karakteristično vrijeme ‘modernosti’ je neprekidno i
sveprožimajuće kao i sami proces industrijalizacije: kao najekstenzivnije, upravo
totalitet same epohe. Vrijeme revolucije je isprekidano i razgraničeno: određena ruptura u reprodukciji uspostavljenog poretka, koja po definiciji počinje u
jednoj konjunkturi i završava u drugoj”70. Modernost označava benjaminovsko
prazno linearno vrijeme „u kojem je svaki trenutak različit od drugog samom
činjenicom da dolazi poslije, ali istovremeno je i isti kao zamjenjiva jedinica u
procesu beskonačnog ponavljanja”71. Vrijeme kapitalističke reprodukcije je vrijeme koje svoj najjasniji ideološki izraz ima upravo u teleološkom konceptu modernizacije. Čin revolucije je isprekidan, diskontinuiran, trenutak zbijenih političkih
transformacija koje otvaraju revolucionarni prostor, ali to nužno znači i otvaranje
nove, druge temporalnosti koja se ne može svesti na linearno vrijeme i linerani
razvoj događaja vezanih uz kapitalistički način proizvodnje, tj. beskonačne
proizvodnje robnih odnosa.
69
Primjerice: Lydija Sklevicky, Gordana Stojaković, Renata Jambrešić-Kirin, Susan Woodward (iz
sasvim drugog ugla), Svetlana Slapšak.
70
Anderson, Perry, A Zone of Engagement, London: Verso, 1992. str. 46-47.
71
Ibid., str. 30.
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Socijalističke revolucije podrazumijevaju tri diskontinuirane i kontradiktorne
konjugacije revolucionarnog događaja i procesualnog trajanja: nagli prijelaz od
demokratske ka društvenoj revoluciji; produženi prijelaz od političke revolucije
(trasnformacija pravno-političkog poretka) ka kulturnoj revoluciji (transformacija
običaja) i konačno prijelaz od nacionalne ka svjetskoj revoluciji.72 Riječ je, dakle,
o diskontinuitetima, rastrganim i diferencijalnim temporalnostima i ritmovima
klasne borbe, tj. revolucije i kontrarevolucije, ekonomskog eksperimenta, kulturne revolucije i društvene emancipacije u kojoj ni događaji ni procesi u vremenu
ne slijede ravnu crtu; ne možemo ih znati unaprijed, niti možemo biti sigurni
u ishod. Antonio Gramsci upravo zato naglašava da ne bismo smjeli miješati
„ekspolzije političkih strasti…sa kulturalnim transformacijama koje su spore i
postupne” jer se “promjene u načinima razmišljanja ne događaju kroz brze,
simultane i generalizirane ekspolzije”.73
Tako vidimo poraz utopijske i fragmentirane temporalnosti koju je otvorila
Ruska revolucija, poraz vremena Ženotdela i abolicije obitelji, koje je zamijenila
temporalnost „sovjetske nove klase”, socijalizam u jednoj državi, „Termidor u obitelji” i formiranje moderne, nuklearne obitelji. I mislim da upravo tu treba tražiti
razloge i uzroke usporenju procesa emancipacije u Jugoslaviji. Ako patrijarhat
nije samo skup društvenih vrijednosti nego ima veze i s načinom proizvodnje,
onda možemo ustvrditi da je u jugoslavenskom slučaju upravo modernizacija,
kao reprodukcija tržišnih odnosa, ključni element kojim se premostio patrijarhat.
Onoga trenutka kada je došlo do postupnog samoograničenja nastupila je i apologija koja negira odnose dominacije i subordinacije, njihove sistemske uzroke i
činjenicu da se – upravo zato što su sistemski – vremenom sami reproduciraju.
Reprodukcija patrijarhata zadobija formu modernog kroz pravno-političku podjelu privatno-javno, a nju najbolje vidimo u razlici između jednakopravnosti i
jednakosti.
Zato bi, slijedeći mladog Marxa, bilo dobro razgraničiti pojmove jednakopravnosti
i jednakosti.74 To znači da, sa stajališta marksističke teorije emancipacije kao
dezalijenacije i zahtjeva za (radikalnom) jednakošću, ove pojmove ne bismo
smjeli svoditi jedan na drugi. Jednakopravnost ne implicira jednakost, osim u
formalnom smislu, kako je opisao još mladi Marx. Za sada se vrijedi prisjetiti
da, za mladoga Marxa, formalna odnosno juridička jednakost predstavlja formu
72
Bensaïd, Daniel, Le pari mélancolique., Paris: Fayard, 1997. str. 73
73
Gramsci, Antonio, Quaderno 24, Giornalismo, §3, u: Quaderni del carcere, Vol III, Torino: Einaudi,
1975. str. 2269.
74
Marx, Karl, Prilog kritici Hegelove filozofije prava, Beograd: Kultura, 1957.
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mistifikacije stvarnih društvenih odnosa. Njome se prikrivaju stvarne materijalne
nejednakosti formalno slobodnih i jednakih građana. Razdvajanje ekonomske od
političke moći istovremeno predstavlja i njihovo proizvođenje kao dviju različitih
sfera: „ekonomske” i „političke”. Drugim riječima, o sferi građanskog društva
govorimo kao o sferi slobodnih privatnih ugovora između vlasnika-posjednika, a o
sferi političkog kao o sferi u kojoj kao građani imamo pravno-politička prava. Kako
nas podsjeća Tamás, proizvodnja distinkcije privatno-javno je— baš zato jer je
sfera slobodne razmjene između slobodnih vlasnika radne snage— istovremeno i
sfera bezgranične dominacije i eksploatacije najamnog rada. Sloboda svojstvena
slobodnom radu govori nam nešto i o formalnoj jednakosti orodnjenog rada.
Unutar moderne, nuklearne obitelji ne vrši se nikakva razmjena vrijednosti, a
muškarci i žene u ugovor ulaze kao slobodni i jednaki kako bi reproducirali vlastitu radnu snagu i radnu snagu budućih generacija.
Pošto je žena odgovorna za društvenu reprodukciju, njen slobodni izbor da stupi
u obiteljske odnose izraz je činjenice da se za vlasnike radne snage pristup
sredstvima za subsistenciju odvija isključivo na tržištu. Budući da tržište nastavlja
vrednovati privatni rad kao društveno nužni rad, formalna jednakost ženskog i
muškog radnika uvjet je podjele buržoaskog subjekta na buržuja-građanina,
muški-ženski rod, privatno-javno, ekonomsko-političko i sve moguće separacije i
alijenacije karakteristične fetišizmu robe.
Marxovu kritiku formalne jednakosti tako možemo primijeniti i kada govorimo
o kontradikcijama koje su, neposredno nakon završetka Drugog svjetskog rata,
dovele do prvih poteškoća u realiziranju socijalističkog ideala u Jugoslaviji.
Žene su od subjekata revolucije i revolucionarnih subjekata postale građanke
– vlasnice svoje radne snage. Time je revolucija efektivno zaustavljena, procesi
opće društvene emancipacije usporeni, a pitanje emancipacije žena odgođeno za
neko buduće vrijeme.
Mnoštvo dokumenata iz ovog perioda koje pronalazimo u Arhivu svjedoči o tome
da je emancipacija žena sve više shvaćana isključivo kao ekonomska kategorija,
da se insistiralo na povećanom korištenju ženske radne snage (uz konstantni
problem manjka institucija koje bi socijalizirale teret reprodukcije, što će posebno
doći do izražaja u manje razvijenim dijelovima/republikama) čime je emancipacija
svedena na ugovornu, nadničarsku formu.
U Arhivu nalazimo svjedočanstva o novim progresivnim mjerama čiji je cilj
povećanje aktivnosti i sudjelovanja žena u javnom životu, procesima proizvodnje i
gospodarskim aktivnostima, ali nalazimo i izvještaje s terena koji otkrivaju nešto
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drugačiju priču. Logično je postaviti pitanje zašto i kako je bilo moguće da žene
nakon revolucije, unatoč zakonskoj jednakosti i iznimno progresivnim zakonima,
i dalje ostanu nejednake? Odgovor nudi upravo spomenuta distinkcija privatnojavno, utemeljena na marksističkoj kategoriji slobodnog najamnog rada. Po
Maxine Molyneux, često se previđa, iako od presudne važnosti, to da formalna
jednakost (jednakopravnost) koju žene po prvi puta zadobiju nakon revolucija, kao
i to da žene ponekad obavljaju „ne-ženske” poslove, podrazumijeva dva važna
elementa: upornu spolno-rodnu podjelu rada i neuspjeh da se umanji ili iskorijeni
teret kućnog rada i odgovornosti među spolovima.75 U nastavku ću, slijedeći
Arhiv, pokušati pokazati kako su se ove kontradikcije ispoljavale u SFRBiH (ali i
u Jugoslaviji).
U prvim je poratnim godinama rad AFŽ-a ušao u fazu koja je, riječima Gordane
Stojaković76, usmjerena na „jačanje, obnovu i izgradnju”. Pored toga je bilo važno
nastaviti s neometanim radom drugih postojećih struktura, poput Narodnog
fronta (NF). Tako i Hamdija Čemerlić, kao član Narodno Oslobodilačkog Fronta
(NOF), na Kongresu AFŽ-a BiH (08.06.1945.) drži godine govor u kojem kaže:
[n]aše žene su svojim naporima i zaslugama stekle za uvijek svoja politička
prava i zauvijek se izjednačile sa našim muškarcima… Nema sjetve i nema
žetve da naša žena ne unosi veliki napor oko toga posla. Briga oko invalida,
njegovanje naših ranjenih boraca, zbrinjavanje siročadi sve je to vaše djelo.
Vi ste dosada na tom radile i vi ćete odsada na tom raditi.77
Ovaj primjer, čini mi se, jako dobro pokazuje tendenciju očekivanja da žene
prihvate „biološke i prirodne” uloge koje su obavljale kroz historiju, ali sada u
novim okolnostima – kao formalno-pravno jednake s mogućnošću uživanja svih
prava koja iz toga proizlaze. Rad AFŽ-a u ovoj fazi bio je organiziran kroz rad
sekcija: majka-dijete, kulturno-prosvjetna i socijalno-zdravstvena. Arhiv pruža
detaljne podatke o tome koliko su vremena i rada žene dale na obnovi i izgradnji
75
Molyneux, Maxine, Women in Socialist Societies Old and New. ProgressTowards Women’s
Emancipation. Feminist Review 1981: 1-34.
76
Gordana Stojaković navodi da su postojale tri faze rada AFŽ. Iako ona govori o AFŽ-u Vojvodine, isto
se može primijeniti i na AFŽ BiH. Prva faza stvaranja i podrške NOB-u 1942-1945, druga faza širenje
aktivnosti na jačanju, obnovi i izgradnji 1946-1949 i treća faza gašenja u kojoj se promovira ekonomija
njege i brige, 1949-1953. Partizanke, žene u narodno-oslobodilačkoj borbi, str. 13. Ur: Duško
Milinović i Zoran Petakov, Novi Sad: Cenzura, 2010.
77
Pozdravna riječ dr. Hamdije Čemerlića sa Prvog kongresa AFŽ-a BiH od 08.06.1945, Arhiv BiH, Fond
– Zbirka / Glavni odbor AFŽ BiH, 1945, Kutija 1, 1945. dostupno na:
http://www.afzarhiv.org/items/show/272
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zemlje, radeći na organiziranju i pripremi izbora, podizanju infrastrukture, novih
objekata, krečenju, organiziranju analfabeteskih tečajeva po selima i zaseocima,
držeći predavanja o domaćinstvu, održavanju kuće, higijeni, sprječavanju zaraznih
bolesti, njezi djece, ispravnom načinu brige za djecu i domaćinstvo, praznovjerju,
držeći babičke škole itd.78 Arhiv nam tako pokazuje da su zadaci dodjeljivani
afežeovkama u suštini uvijek bili vezani uz njihovu biološku percepciju kao žena,
majki, sestara i drugarica od kojih se očekuje da ispune sve norme i propise koji
proizlaze iz njihovih „prirodnih” uloga.
To se potvrđuje i na sastanku plenuma glavnog Odbora AFŽ-a BiH 1946. godine;
to, i važnost izlaska na izbore.79 Međutim, veoma brzo postaje jasno da se rad
AFŽ-a u drugoj fazi vezuje uz modernizaciju – masovni udarnički rad, izgradnju
i industrijalizaciju zemlje i sve druge poslove koji proizlaze iz činjenice da
je postojala i perpetuirala se rodna podjela rada. Tako je bio raspoređen i rad
u afežeovskim sekcijama: majka-dijete, socijalno-zdravstvena i kulturnoprosvjetna (koja je ujedno trebala služiti za politički rad). Nakon što je politički rad
u potpunosti prebačen u domen NF-a, AFŽ postaje organizacija koja je, u suradnji
sa NF-om i ministarstvima, trebala ispunjavati isključivo socijalne funkcije.
Godina 1948. predstavlja zaokret: raskid sa Staljinom i sukob s Informbiroom,
okretanje ka tržišnim mehanizmima i u skladu s time prve ekonomske reforme
uvođenjem samoupravljanja. Inicijalno, u strahu od napada i invazije, država
mobilizira mase za rad i nastavak neometane proizvodnje. Prijetnja rata i invazije
postaju stvar prošlosti nakon 1949. godine i ulaska Jugoslavije u Vijeće sigurnosti
UN-a. Jugoslavija se okreće samoupravljanju koje je u prvoj fazi trebalo osigurati
povećanje rentabilnosti ulaganja i proizvodnje i time ubrzati akumulaciju
kapitala. Budući da se država vodila logikom proizvodnje, prvi „sumnjivci” postaju
žene, na koje su, riječima Vide Tomšič, prve poratne predsjednice AFŽ-a, „zbog
78
Primjerice: Glavni odbor AFŽ-a BiH, “Sreski izvještaj AFŽ-a za srez sarajevski Glavnom odboru
AFŽ-a BiH (izbori, izgradnja dječjeg ljetovališta, narodno prosvjećivanje, analfabetski tečajevi),
Arhiv Bosne i Hercegovine, Kutija 4, 1137/48, 1948. Glavni odbor AFŽ-a BiH, “Dopis Sreskog odbora
AFŽ-a Doboj Glavnom odboru AFŽ-a za BiH, 7.2.1947. godine” (izvještaj o radu zdravstvene sekcije,
analfabetski tečajevi), Arhiv Bosne i Hercegovine, Kutija 2, 199/47, 1947. Glavni odbor AFŽ-a BiH,
Sreski Odbor AFŽ-a Bijeljina, Zapisnik sa sastanka Sekretarijata Zemaljskom odboru AFŽ-a BiH
(organiziranje žena za rad na izgradnji pruge Bijeljina-Rača). Arhiv Bosne i Hercegovine, Kutija 5,
1182, 1948.
79
Glavni odbor AFŽ-a BiH, “Zapisnik sa plenuma Glavnog odbora AFŽ-a BiH održanog 05. i 06.06.
1946.” Arhiv Bosne i Hercegovine Sarajevo, 116/46., 1946. Plenum je održan u čitaonici Napretka, a
pored članica AFŽ-a, ispred NF-a bio je prisutan Ljubo Babić.
dostupno na: http://www.afzarhiv.org/items/show/332
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materinstva gledali kao na nerentabilnu radnu snagu”80. Snaga njenog argumenta
nestaje samom pretpostavkom da su žene kao slobodni i autonomni najamni
radnici upravo radna snaga koja proizvodi vrijednost i višak vrijednosti. Pažljivim
iščitavanjem Arhiva iz tog perioda pratimo izvještaje s terena koji ukazuju na način
odvijanja okretanja ka tržištu i na to kako taj proces pogađa žene i rad AFŽ-a.
Upravo ovaj period pokazat će se kao paradigmatski, budući da je uvjetovao sav
kasniji odnos prema ženama i sustavu društvene proizvodnje, reprodukcije i
subsistencije. Dolaskom na vlast i postupnom demobilizacijom masovnog antifašističkog pokreta, AFŽ sve manje biva revolucionarna organizacija a sve više tek
administrativni organ NF-a. AFŽ obavlja pozadinske funkcije u vezi s društvenim
i socijalnim preduvjetima za masovni ulazak seljanki u industrijsku radnu snagu,
a za vrijeme procesa neuspjele kolektivizacije ima zadatak da organizira pristup
žena u zadruge. U Arhivu tako iščitavamo masu dokumenata o organizaciji
proslave 8. marta koje se uvijek završavaju radnim natjecanjima, a žene iz raznih
srezova se natječu u tome koji će srez ‹više, bolje i jače› ispuniti normu i proizvesti
više robe.
Iako se nakon 1945. godine uvode zadruge i kombinati, država nikad nije do kraja
sprovela formalnu eksproprijaciju, te kategorija privatnog seoskog vlasništva nije
nestala. Susan Woodward81 u svojoj analizi navodi da su progresivni zakoni koji
se izrijekom odnose na zaštitu žene, djece i obitelj, uzeti odvojeno, samo logična
sredstva za ono što je trebalo postići. Ona, međutim, sjajno primjećuje da pravu
sliku dobijamo tek kada se ovi zakoni sagledaju svi zajedno:
Ono što je zapravo kompromis između obaveze da se potpuno zabrane svi
oni običaji i zakoni koji nipodaštavaju ženu, s jedne strane, i potrebe da
obitelji preuzmu odgovornost za zadatke koje država nije spremna preuzeti,
s druge, ove nove politike su prikrile vizijom odnosa između muškaraca i
žena kao jednakih, njegujućih, voljnih i slobodnih (dakle „privatnih”)82
Drugim riječima, Susan Woodward govoreći o Jugoslaviji zapravo primjećuje istu
stvar koju primjećuje i G.M. Tamás kada govori o zemljama sovjetskog bloka,
80
Citirano prema: Stojaković, Gordana: „Vida Tomšič- zašto je ukinut AFŽ”;
dostupno na: http://www.afzarhiv.org/items/show/353
81
Susan L. Woodward, The Rights of Women: Ideology, Policy and Social Change in Yugoslavia,
str. 417-459 u: Women, State and Party in Eastern Europe. Ur: Susan L. Wolchik i Alfred G. Mayer,
Durham: Duke University Press, 1985. Woodwardica govori o feminizaciji poljoprivrednog rada,
jednoj od posljedica uvođenja tržišnih mehanizama.
82
Woodward, Susan L. op.cit 430-431
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naime to da distinkcija tržišnog društva privatno-javno opstaje unatoč činjenici
da su istočnoblokovska društva doista bila egalitarnija. Tamás podcrtava to da
su stvarna socijalistička društva društva u tranziciji ka socijalnom poretku bez
najamnog rada, robne proizvodnje, novca, stroge rodne podjele rada, materijalnih,
socijalnih i kulturalnih nejednakosti, bez države u smislu superiornosti, institucija
opresivnog aparata poput vojske, policije, zatvora, kampova, crkava, obaveznih
doktrina i opresija svakojake vrste83. Iz ove perspektive, uzimajući u obzir
isprekidanu i nejednaku temporalnost revolucionarne promjene o kojoj je bilo
riječi, ovo je mjerilo jugoslavenskog i svakog mogućeg i mislivog socijalizma (a
kamoli komunizma); ovo a ne veća jednakost koja je postojala u jugoslavenskom
i drugim istočnoblokovskim društvima.
Tamáseva analiza je sjajna jer pokazuje da ono što je uspostavila klasična liberalna
filozofija – rad kao privatni akt u koji se ulazi (privatnom, autonomnom) voljom i
koji zato ne pripada javnoj, političkoj sferi – opstaje i u real-socijalizamu. Dakle,
rad u društvima realnog socijalizma (a isto vrijedi i za jugoslavenski socijalizam)
u svojoj suštini je slobodni najamni rad koji, bez obzira na institucije radničkog
samoupravljanja i udruženog rada, potpada pod vladavinu razmjenske vrijednosti.
Budući da je priroda rada ostala privatnom, i dalje je postojala reprodukcija
sistemske eksploatacije i dominacije odnosno tržišne razmjene motivirane
profitom84 koja je i mogla dovesti do onoga što u Arhivu pratimo od 1950. godine:
83
G.M. Tamás – Normative orders, dostupno na: https://www.youtube.com/watch?v=2ZyKxnPUrVo
84
Glavni odbor AFŽ-a, BiH, Izvještaj Centralnog odbora Beograd sa sastanka socijalno-zdravstvenog
saveta pri Komitetu za socijalno staranje pri Vladi FNRJ Glavnom odboru AFŽ-a BiH, Arhiv Bosne i
Hercegovine Kutija 3, br. 1124-47, 1947: Donesen je niz uredba o zaštiti trudne žene i majke dojilje,
kojim se u radnom/službeničkom/ odnosu daje majci koja je u radnom odnosu pravo na porođajno
odsustvo i to 6 nedelja prije i 6 nedelja poslije porođaja. Ova uredba daje majci pravo da može prekidati
svoj posao radi dojenja svaka 3 sata i to za vrijeme 6 mjeseci poslije porođaja. 1949. godine ova
uredba je izmijenjena i dopunjena novim olakšanjima, za majku, što je došlo kao rezultat povoljnijeg
ekonomskog položaja u zemlji uopšte. Tako nove uredbe o izmjenama i dopunama uredbe o zaštiti
trudnih žena majki dojilji koja stanuje dalje od mjesta rada omogućava skraćemo radno vrijeme.
Radno vrijeme u tom slučaju traje samo 4 časa, sve do kraja 6 mjeseci poslije porođaja, a ovo radno
vrijeme može da se produži i do navršene treće godine života ako za to ima opravdanih razloga.
Za to vrijeme majci pripada 75% ukupne plate u vremenu od 6 mjeseci, a kasnije 50 %. Žena
poslije 3-mjesečnog porođajnog odsustva ima pravo da koristi godišnji odmor. Ova uredba zabranjuje
upošljavanje trudne žene na prekovremenom radu, zabranjuje noćni rad a predviđa prebacivanje
trudne žene na lakši posao. Uredba o stvaranju jaslica i vrtiča obavezuje svako preduzeće koje ima preko
200 (u Kraljevini je bilo više od 100) uposlenih radnica, da iz svojih sopstvenih vlastitih sredstava otvaraju
takve ustanove, te time osiguravaju majkama u radnom odnosu smještaj njihove djece.” U časopisu
Ženski pokret iz 1937. čitamo da su ovakve zakonske odredbe u gotovo identičnoj formi bile prisutne i
u Kraljevini. Ženski pokret br. 1-2, 1937. str. 10-11. (posebno identično sve što je u italic, T.O).
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masovna otpuštanja radnica, trudnica i uopće ženske radne snage (unatoč
zakonskoj zabrani i izrazito progresivnim i poticajnim mjerama za zaštitu majke
i djeteta). Drugim riječima, onoga trenutka kada je poštivanje zakona postalo
preskupo, a profit nužno morao biti ostvaren, na udaru su prve bile žene. Tako
su izvještaji koji dolaze s terena bili u kontradikciji sa legislaturom donesenom
godinu ranije, a afežeovke očigledno zbunjene svime što se događalo. Glavni odbor
AFŽ-a BiH tako u dopisu poslanom CK KP BiH, odjeljenju za informacije85, piše:
„… predviđen je kredit od 1.700.000 dinara za izgradnju obdaništa u Brezničanima,
ali se po tom pitanju još ništa nije učinilo… preduzeća su od 75 radnika otpustila
50 žena među kojima ima i žena na bolovanju i u drugom stanju“. U izvještajima
nakon uvođenja samoupravljanja stalno pristižu informacije o otpuštanjima žena,
o rezanju budžeta, nedostatku jaslica i vrtića, te mogućnosti da se žene politički
uzdižu, jer nemaju kome ostaviti djecu. Sve to je višestruko pogađalo žene, tako
da Zaključci sa savjetovanja rukovodilaca sreskih i oblasnih organizacija AFŽ-a
BiH iz 1950. godine86 kao jedan od zadataka AFŽ-a navode: „pored sprovođenja
agitacije za uključenje žena u privredu naša organizacija treba da vodi brigu o
smještaju žena, uslovima života i rada žena u privredi. Voditi računa da preduzeća
ne smanjuju broj radnika na račun trudnih žena i žena sa djecom“.
Stavimo li ovo u širi kontekst, sve jasnijim postaje da je emancipacija žena sve
više bivala shvaćana kao „emancipacija od ugnjetavanja starog poretka, a ne
emancipacija od svih oblika opresije“87. Posljedično, 50-te godine generalno
predstavljaju regresiju u odnosu na proklamiranu jednakost. Dominantna uloga
žene sve se više vezivala uz majčinstvo, promovirao se gotovo pa fordistički model
85
Oblasni odbor AFŽ-a Sarajevo, “Dopis glavnog odbora AFŽ CK KP BiH, Arhiv Bosne i Hercegovine”,
Kutija 9, 497/50, 1950.
86
Oblasni odbor AFŽ-a Sarajevo, Zaključci sa savjetovanja rukovodilaca sreskih i oblasnih organizacija
AFŽ-a Arhiv BiH, Kutija 9, 422/50; Oblasni odbor AFŽ-a Sarajevo, Zapisnik plenuma oblasnog
odbora AFŽ-a za Mostarsku oblast održanog 18.5.1950. godine, Arhis Bosne i Hercegovine, 1071/6,
1950. I u ovom dokumentu podaci ukazuju na isti trend. U razgovoru aktivistica iz Sarajeva i
aktivistica mostarskog sreza za riječ se javila odbornica Tanović Ševala iz Gackog koja je saopćila:
„Sav rad naše organizacije leži na profesionalcu. Žene se protive otvaranju obdaništa. Tri drugarice
pre mjesec dana pred porođajem otpuštene su iz službe. Sekretarijat AFŽ-a tražio je da se ponovno
prime u službu i ukazao na nepravilan stav prema ženama trudnicama. U tome se nije uspjelo da se
dotične ponovno povrate u službu. Kad se je tražilo zašto one ne mogu biti u službi navode na
primjer za jednu od drugarica slijedeće: ona ima troje djece, a sada će roditi i četvrto. Takvog mi
službenika ne trebamo, a na njezino mjesto primit ćemo jednog muškarca.” Kurziv T.O. O masovnim
otkazima 50-ih svjedoči i knjiga Ivane Pantelić Partizanke, građanke.
87
Molyneux, Maxine, Family Reform in Socialist States: a Hidden Agenda, Feminist Review, 1985. 4764, str. 52
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nuklearne obitelji, monogamnih veza i, generalno govoreći, učvršćivanje rodne
podjele rada – i u kućanstvima i u industriji. Došlo je do opadanja zaposlenosti žena,
a taj trend se se nastavlja i u narednim desetljećima. Barbara Jančar-Webster
ističe da je proces industrijalizacije već u Kraljevini Jugoslaviji podrazumijevao
feminizaciju određenih industrijskih sektora i zanimanja, a isti trend se nastavio i
u drugoj Jugoslaviji, što statistike jasno pokazuju.88 Ovdje je važno napomenuti da
su industrijski sektori (tekstil, duhan, uslužne djelatnosti) u Kraljevini bili sektori
koji su zapošljavali 200.000 radnica, dok su kućne pomoćnice 1939. godine činile
najveću grupu radnica izvan ne-poljoprivrednog sektora. Ishod je bio taj da su
žene i u drugoj Jugoslaviji žene činile manje kvalificiranu radnu snagu: žene su
bile zaposlene u slabije plaćenim industrijskim sektorima i generalno su u većoj
mjeri bile nezaposlene i sačinjavale rezervnu armiju rada. Mislim da je mitove
o jednakosti žena u Jugoslaviji koji su danas dostigli status legende posebno
efektno razbila Susan Woodward:
pritisak na žene da uđu na tržište rada koji je bio prisutan u ostatku
Istočne Europe i Sovjetskog saveza nikada nije postojao u Jugoslaviji. Udio
žena u radnoj snazi društvenog sektora u stvari je 50-ih godina opao, a
od 1957. godine postupno rastao da bi tek kasnih 1970-ih dostigao nivoe
zapadoeuropskog prosjeka (oko 33%), ali ne i nivoe visoke participacije u
skandinavskim zemljama i u Istočnoj Europi. S druge strane, od ranih 1950ih, otkad Vlada počinje sakupljati podatke o nezaposlenosti, žene su bile
nesrazmjerno podložne nezaposlenosti.”89
Samo na temelju nejednakog tržišnog razvoja možemo razumjeti nevjerovatni
podatak koji iznose Tea Petrin i Jane Humphries: u ukupnom udjelu ženske radne
snage na tržištu ukupno aktivne radne snage i u bruto stopi participacije ženske
radne snage bilo je veoma malo promjena. Ostaje slučajem za sebe podatak da
su 1931. godine žene predstaljale 33.5% ukupne radne snage, a da se taj broj do
1971. godine jedva popeo do 36%.90 U Arhivu od 50-ih godina pratimo i ono što
će u kasnijim godinama i desetljećima za BiH postati i ostati kronični problem,
a vremenom će se uslijed produbljivanja nejednakosti među republikama samo
pogoršavati. Tako izrijekom čitamo da „budžetom nije odobreno otvaranje
88
Barbara Jančar-Webster, Women&Revolution in Yugoslavia 1941-1945. Arden Press: Colorado,
1990., str. 17, str. 165
89
Woodward, Susan L., op.cit, str. 549, Tea Petrin i Jane Humphries, Women in the Self-Managed
Economy of Yugoslavia, Economic Analyses and Workers’s Managment, 1, XIV, 1980, str. 77
90
Petrin, Humphries, op.cit str. 71-73.
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jaslica”91 dok žena zaposlena u preduzeću Ukrina govori „da u je u preduzeću
otvaranje jaslica neophodno, ali zgrade za jaslice nema. Žene koje imaju sasvim
malu djecu pošalju kući da ih nahrane, dok ostale žene svoju djecu ostavljaju u
komšiluku zato što ih nemaju gdje smjestiti”92.
Samoupravljanje je omogućilo da firme i privredni subjekti u većoj mjeri odlučuju
o svome poslovanju, a posljedice uvođenja tržišnih mehanizama samo su dodatno
pogoršale položaj žena uopće. Postojali su svi problemi koje u tom periodu
možemo pratiti i na kapitalističkom Zapadu: feminizacija određenih industrijskih
sektora i zanimanja što će reći da su žene uvijek radile u slabije plaćenim
sektorima, postojao je rodni jaz u plaćama, žena na direktorskim pozicijama
gotovo da nije bilo, a u jugoslavenskom slučaju u siromašnijim republikama rodni
jaz u plaćama se, uslijed strukturnih razlika očitovao još više. Krajnje posljedice
su za siromašnije dijelove, poput BiH i Kosova, mogle su značiti samo još veću
nejednakost u razvoju. Tako je između 1959. i 1979. godine postotak korisnika
(djeca do sedam godina starosti) jaslica, vrtića i zabavišta za cijelu Jugoslaviju
rastao od 2,4% do 10%. Naravno, većinom je bila riječ o djeci kvalificiranih i
polukvalificiranih radnika, ali isto tako i o velikom broju djece srednje klase. To
pokazuje isti trend kao i u Zapadnim zemljama: od institucija države blagostanja
najveću korist imali su roditelji srednjeklasnog statusa. U BiH je između 1959. i
1979. godine broj jaslica, vrtića i zabavišta dostigao brojku 137, ali je u njih bilo
smješteno samo 3,2% djece. Usporedimo li to sa Slovenijom gdje u istom periodu
postoji 616 ovakvih institucija koje koristi 27.7% djece, sasvim je jasno kakve
posljedice uvjetuje nejednak razvoj tržišta.93
91
Glavni odbor AFŽ-a BiH, Zapisnik sa savjetovanja s rukovodiocima srezova održanog 24. i 25. januara
1950.” Arhiv Bosne i Hercegovine, str. 2 Kutija 8, br. dokumenta nepoznat 1950.
92
Oblasni odbor AFŽ-a Sarajevo, „Zapisnik sa OOAFŽ-a održanog u Tuzli 14.2.1950.” Arhiv Bosne i
Hercegovine, Kutija 9, 276, 1949-1950
93
Milić, Anđelka, Berković, Eva i Petrović Ruža, Domaćinstvo, porodica i brak u Jugoslaviji. Beograd:
Institut za sociološka istraživanja Filozofskog fakulteta u Beogradu, 1981., str. 102. Daljnji podaci
koje nalazimo u ovoj knjizi poprilično su poražavajući i potvrđuju iste trendove kao i u zemljama
Zapada u isto to vrijeme i, još važnije, potvrđuju da od 50-ih godina možemo pratiti sve veće
promjene između siromašnijih i bogatijih republika i posljedice tih promjena na stanje i strukturu
obrazovanja, sustav zdravstvene zaštite, te društvo uopće.
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4. Početak nakon kraja, umjesto zaključka
Namjera mi je bila ovim radom rekonstruirati jedan historijski događaj i, kroz
tu rekonstrukciju, pratiti historiju AFŽ-a. AFŽ je formalno ukinut 1953. godine, a
tadašnja predsjednica AFŽ-a Vida Tomšič, kao jedan od razloga ukidanja AFŽ-a,
navodi „da smo u izvjesnoj mjeri, ako se to može kazati za cijelu zemlju, jedan
od naših zadataka prilično izvršili... u izvjesnom smislu u nekim dijelovima naše
zemlje a naročito u gradovima, već postigli da je žena ravnopravna”94. Ponovila je
isto ono što je u Sovjetskom Savezu rečeno 1930. godine, kada je ukinut Ženotdel.
Ali podatak da je, primjerice u Srbiji, zakon o jednakosti u naslijeđivanju uveden
tek 1955. godine95, govori dovoljno u prilog tvrdnji da je izjava Vide Tomšič bila
naprosto – neistinita. U trenutku ukidanja AFŽ-a nisu bili usvojeni ni mnogi
zakoni postupno uvođeni do 60-ih i 70-ih godina, tako da ne možemo govoriti čak
ni o građanskoj jednakopravnosti. Narativ o AFŽ-u već se do sredine pedesetih
rastvorio i rastopio u narativu o NOB-u koji je postao središnjim mjestom i
ideološkim uporištem državnog aparata. Kolektiv AFŽ-a je zamijenjen heroinama
sa točno određenim imenom i prezimenom, likom i djelom. Tako je izvršena prva
revizija afežeovske prošlosti u kojoj se ujedno dogodila i podjela na privatno i javno.
Ako je Svetlana Slapšak96 u svojoj analizi filma Slavica (1947.) govorila o smrti
partizanke, možda se može reći da smrti partizanke prethodi smrt afežeovke,
iako AFŽ službeno nestaje tek pet godina kasnije. Partizanka u smrti preživljava
i odlazi u slavnu historiju, postajući simbolom poratne Jugoslavije. Na nju se
odnosi službeno i sankcionirano historijsko sjećanje koje su promovirale državne
komemoracije, historiografija i memorijali. Ona postaje dijelom slavne prošlosti,
a građanke kao proizvodni subjekti postaju figurama sadašnjosti i budućnosti.
Činjenica da ne postoji niti jedna jugoslavenska historija djelovanja žena u AFŽ-u,
a da postoje mnoge o djelovanju žena u NOB-u, sugerira da je AFŽ iz javnog
pamćenja počeo nestajati već sredinom 50-ih kada izlazi prvo, hrvatsko izdanje
o ulozi žena u NOB-u. Do bh. izdanja će proći više od puna tri desetljeća od kraja
tog rata. Za ta tri desetljeća se promijenilo mnogo. Promijenila su se sjećanja
preživjelih žena, promijenilo se lice i naličje revolucije, promijenila se država,
promijenili su se zakoni. No, jedno je ostalo isto. Žene su i dalje nejednake i
neravnopravne. Zato je analiza Lydije Sklevicky još uvijek bezvremena. Žene su
94
Gordana Stojaković, Vida Tomšič – zašto je ukinut AFŽ; i svi ostali navodi Vide Tomšič koje koristim
i parafraziram preuzeti su iz ovog teksta.
95
Gudac-Dodić, Vera, Under the Aegis of Family, Women in Serbia, The Journal of International Social
Research Vol. 3 br. 13, 2010. str. 112.
96
Slapšak, Svetlana. Ženske ikone XX veka. Beograd: Biblioteka XX vek. 2001.
�IZGUBLJENA REVOLUCIJA:
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185
(po)stale nevidljive slobodne građanke, a konji i muškarci su nastavili vladati
dominantnim historijskim i obrazovnim narativima. Izjavu Vide Tomšič da su
se žene „okrenule modi i prevaziđenim načinima ponašanja… pojava koja je
vidljiva u dnevnim novinama” ne mogu nego shvatiti kao moralizatorsku zato
što u potpunosti zanemaruje klasne razlike koje se počinju pojavljivati već u
jugoslavenskom društvu, među klasama, ali i unutar radničke klase. Počinju
se pojavljivati upravo zato što se negirala prosta činjenica da je i dalje postojala
podjela na privatno i javno, ekonomsko i političko. Žene su i dalje proizvodile
radnu snagu, a teret reprodukcije je i dalje bio u sferi privatnog. Osobina radne
snage je to da ona, ne samo da proizvodi vrijednost, nego je i jedina roba koja nije
proizvedena u procesu proizvodnje. Budući da privatna reprodukcija radne snage
u obitelji ne proizvodi vrijednost, odnosno da je proizvodi samo posredno, kao
takva nema razmjensku vrijednost. Zbog toga ženska radna snaga na tržištu ima
manju vrijednost jer ju se manje-više smatra privremenim dodatkom obiteljskom
dohotku. To je bio slučaj i u Jugoslaviji. Mjere koje je uvela država zapravo su
maknule teret sa onih mjesta i zanimanja koja su tradicionalno bila muška, a na
žene je od početka padao samo veći teret privatne i privatizirane reprodukcije.
Upravo zato su žene oscilirale između „rentabilne” i „nerentabilne” radne snage
– i zato je kraj AFŽ-a bio početak zaborava činjenice da bez socijalizacije tereta
reprodukcije, nema socijalističkog društva. Danas, kada se – mukom i borbom
izborena – formalna prava i slobode ruše kao kula od karata pod najezdom
političkog reakcionizma i njegova ekonomskog napada, dominacija tržišta (i očeva,
svećenika i vođa) postaje sve bezgraničnijom. Sav teret socijalne reprodukcije
prenosi se na radničku klasu generalno, i na žene partikularno.
Šta bi onda danas značio AFŽ? Kakve političke lekcije možemo naučiti? Prva i
najvažnija je ta da odgovor ljevice na historijski revizionizam današnjice ne može i
ne smije biti revizionistički. Druga lekcija koju nam pokazuje historija AFŽ-a već je
izrečena: Marxova i Fourrierova, da je položaj žena mjerilo napretka čovječanstva,
što bi u slučaju o kojem je ovdje bilo riječi značilo da je poraz emancipacije žena
istovremeno i nužno bio i poraz revolucije. Kao što je Lenjin običavao reći: trajnost
revolucije ovisi o tome u kojoj mjeri u njoj sudjeluju žene. Treća, ništa manje
važna, jest da zaustavljena revolucija ne znači i njenu nemogućnost. Naprotiv,
AFŽ nam pokazuje da prošlost ne možemo ponoviti, ali iz nje možemo naučiti
da samo u zajedničkoj političkoj borbi – koja je uvijek i borba za (ali ne i samo)
prava – možemo emancipirati sebe i uvjete u kojima živimo. Emancipacija može
doći samo iz kolektivnih napora, koji, parafrazirajući Bensaïda, nikada ne smiju
zapasti u uvjerenje da revolucija nije moguća. To je zadnja i najvažnija lekcija
AFŽ-a i jugoslavenske prošlosti.
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TIJANA OKIĆ
OD REVOLUCIONARNOG DO PROIZVODNOG SUBJEKTA:
ALTERNATIVNA HISTORIJA AFŽ-A
Arhivska građa:
Glavni odbor AFŽ-a BiH, Dopis sreskog odbor AFŽ-a Velika Kladuša, Arhiv BiH, Kutija 2,
901/47, 1947.
Glavni odbor AFŽ-a, BiH, Izvještaj Centralnog odbora Beograd sa sastanka socijalnozdravstvenog saveta pri Komitetu za socijalno staranje pri Vladi FNRJ Glavnom
odboru AFŽ-a BiH, Arhiv Bosne i Hercegovine Kutija 3, br. 1124-47, 1947.
Glavni odbor AFŽ-a BiH, Zapisnik sa savjetovanja predsjednica i sekretara sreskih odbora
AFŽ održan u Sarajevu 20.1.1949. godine, Arhiv Bosne i Hercegovine, ” Kutija 7a, ?
1949.,
Oblasni odbor AFŽ-a Sarajevo, Zapisnik s pleuma za oblast Bihać, ? Arhiv BiH, Kutija 9, br.
dokumenta nepoznat, 1950.
Glavni odbor AFŽ-a BiH,Zapisnik plenarnog sastanka Sreskog odbora AFŽ-a održan
26.9.1948. godine, Arhiv Bosne i Hercegovine, Kutija 5, 84/48, 1948.
Oblasni odbor AFŽ-a, Zapisnik Plenarnog sastanka AFŽ-a u Bihaću održanog u prostorijama
u vjećnici G.N.O dana 9.2.1950. godine, str. 2. Arhiv Bosne i Hrecegovine, Kutija 9,
1061/5, 1950.
Oblasni odbor AFŽ-a Sarajevo, Zapisnik sa sastanka sekretarijata Oblasnog odbora za
oblast sarajevsku koji se održaje 10.1.1950. godine, 1950.
Oblasni odbor AFŽ-a, Arhiv Bosne i Hercegovine, Kutija 9, 1082/4, 1950.
Glavni odbor AFŽ BiH,Pozdravna riječ dr. Hamdije Čemerlića sa Prvog kongresa AFŽ-a BiH
od 08.06.1945, Arhiv BiH, 1945, Kutija 1, 1945.
Primjerice: Glavni odbor AFŽ-a BiH, Sreski izvještaj AFŽ-a za srez sarajevski Glavnom
odboru AFŽ-a BiH (izbori, izgradnja dječijeg ljetovališta narodno prosvjećivanje,
analfabetski tečajevi), Arhiv BiH, Kutija 4, 1137/48, 1948.
Glavni odbor AFŽ-a BiH, Dopis Sreskog odbora AFŽ-a Doboj Glavnom odboru AFŽ-a za
BiH, 7.2.1947. godine (izvještaj o radu zdravstvene sekcije, analfabetski tečajevi),
Arhiv BiH, Kutija 2, 199/47, 1947.,
Glavni odbor AFŽ-a BiH, Zapisnik sa sastanka Sekretarijata sreskog odbora AFŽ-a Bijeljina
Zemaljskom odboru AFŽ-a BiH (organiziranje žena za rad na izgradnji pruge
Bijeljina-Rača), 1948. Arhiv BiH, Kutija 5, 1182, 1948.
Glavni odbor AFŽ-a, Zapisnik sa plenuma Glavnog odbora AFŽ-a BiH održanog 05. i 06.06.
1946., Arhiv Bosne i Hercegovine Sarajevo, Kutija 1, 116/46., 1946. Plenum je
održan u Napretkovoj čitaonici, a pored članica AFŽ ispred NF-a bio je prisutan
Ljubo Babić. dostupan na: http://www.afzarhiv.org/items/show/332
Oblasni odbor AFŽ Sarajevo, Dopis glavnog odbora AFŽ CK KP BiH, Arhiv Bosne i
Hercegovine, Kutija 9, 497/50, 1950.
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AFŽ IZMEĐU MITA I ZABORAVA
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Oblasni odbor AFŽ Sarajevo, Zaključci sa savjetovanja iz rukovodilaca sreskih i oblasnih
organizacija AFŽ-a Arhiv BiH, Kutija 9, 422/50, italic kao i
Oblasni odbor AFŽ-a Sarajevo, Zapisnik s plenuma oblasnog odbora AFŽ-a za Mostarsku
oblast održan 18.5.1950.
Glavni odbor AFŽ BiH, Zapisnik sa savjetovanja sa rukovodiocima srezova koji se održaje
24. i 25. januara 1950. Arhiv Bosne i Hercegovine, str. 2 Kutija 8, ? 1950.
Oblasni odbor AFŽ Sarajevo, Zapisnik sa OOAFŽ-a održan u Tuzli dana 14.2.1950., Arhiv
Bosne i Hercegovine Sarajevo, Kutija 9, br. 276. 1949-1950
Časopis Alijanse ženskih pokreta, Ženski pokret, br. 1-2, 1937. godina.
Bibliografija:
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Babović, Spasenija Organizaciono pitanje. Pristupljeno: 10. 7. 2016.
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Batinić, Jelena. Women and Yugoslav Partisans. New York: Cambridge University Press, 2015.
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Bitunjac, Martina. Le donne e il movimento ustascia. Rim: Edizioni Nuova Cultura, 2013.
Božinović, Neda. Žensko pitanje u Srbiji u XiX i XX veku. Beograd: Žene u Crnom, 1996.
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Eubanks Hayden, Carol. „The Zhenotdel and the Politics of Women’s Emancipation in
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ALTERNATIVNA HISTORIJA AFŽ-A
—„Feminism and Bolshevism: The Zhenotdel and the Politics of Women’s Emancipation in
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Gramsci, Antonio, Quaderni del carcere, Vol III, Torino: Einaudi, 1975.
Gudac-Dodić, Vera. 2010. „Under the Aegis of Family, Women in Serbia.” The Journal of
International Social Research 3. 2010: 110-119.
Hobsbaum, Erik, Doba ekstrema, historija kratkog XX veka 1914-1991, Beograd: Dereta,
2002.
Jambrešić, Kirin Renata i Senjković Reana, Puno puta bi vas izbacili kroz vrata, biste bila
išla kroz prozor nutra: preispisivanje povijesti žena u Drugom svjetskom ratu,
Narodna umjetnost 42/2, 2005: 109-126.
Jančar-Webster, Barbara. Women&Revolution in Yugoslavia 1941-1945. Colorado: Arden
Press 1990.
Kecman, Jovanka. Žene Jugoslavije u radničkom pokretu i ženskim organizacijama 19181941. Beograd: Institut za savremenu istoriju, 1978.
Kovačević, Dušanka. „Značaj programskog načela KPJ o ravnopravnosti žena i njihovo
okupljanje i učešće u ustanku BiH 1941. godine.” Institut za istoriju Sarajevo, 3445. Sarajevo: Svjetlost, 1977.
Milić, Anđelka, Berković, Eva i Petrović Ruža, Domaćinstvo, porodica i brak u Jugoslaviji.
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Marx, Karl, Prilog kritici Hegelove filozofije prava, Beograd: Kultura, 1957.
Marx, Karl i Engels Friederich, Manifest komunističke partije, dostupno na:
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Mogadham, Valentine M. „Gender and Revolutionary Transformation, Iran 1979 and
Eastern Europe 1989.” Gender&Society 328-356, 1995.
Molyneux, Maxine. „Women in Socialist Societies Old and New. ProgressTowards Women’s
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Molyneux, Maxine. „Family Reform in Socialist States: The Hidden Agenda.” Feminist
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Nietzsche, Friedrich. O koristi i šteti istorije za život. Beograd: Grafos, 1977.
Pantelić, Ivana, Partiznake kao građanke, Beograd: Institut za savremenu istoriju, Evoluta,
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Petrin Tea i Humphries Jane, Women in the Self-Managed Economy of Yugoslavia,
Economic Analyses and Workers’s managment, 1, XIV, 1980: 69-91
Rudolf, Schlessinger. The Family in the U.S.S.R. Documents and Readings. Oxon: Routledge,
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��ADELA JUŠIĆ
Kombinovana tehnika
�ADELA JUŠIĆ
Kombinovana tehnika
�ADELA JUŠIĆ
Crtež olovkom
��BIOGRAFIJE
CHIARA BONFIGLIOLI
AJLA DEMIRAGIĆ
DANIJELA MAJSTOROVIĆ
BORIŠA MRAOVIĆ
TIJANA OKIĆ
NARDINA ZUBANOVIĆ
ALEKSANDRA NINA KNEŽEVIĆ
SUNITA FIŠIĆ
KASJA JERLAGIĆ
ADELA JUŠIĆ
�196
BIOGRAFIJE
CHIARA BONFIGLIOLI trenutno radi kao EURIAS Junior Fellow u Beču
(Institut za humanističke znanosti, IWM), a sa Centrom za kulturološka i
povijesna istraživanja socijalizma (CKPIS) u Puli surađuje u okviru programa NEWFELPRO. Završila je preddiplomski studij političkih znanosti u
Bologni, te diplomski, postdiplomski i doktorski studij na Institutu za povijest
i kulturu (program Rodni studiji) u Utrechtu. Od 2012. do 2014. godine radila je na Sveučilištu u Edinburghu kao postdoktorantica i suradnica na
projektu CITSEE. U doktorskoj disertaciji bavila se ženskim političkim i
društvenim aktivizmom u Italiji i Jugoslaviji (1945-1957). Objavila je više
radova o povijesti žena i feminizma u europskom kontekstu. Posljednjih
godina istražuje utjecaj postsocijalističke tranzicije i deindustrijalizacije
na rodne odnose u bivšoj Jugoslaviji, s posebnim naglaskom na radnice u
tekstilnoj industriji.
AJLA DEMIRAGIĆ radi kao docentica na Filozofskom fakultetu Univerziteta
u Sarajevu. Na Odsjeku za komparativnu književnost i biliotekarstvo izvodi
nastavu iz predmeta Uvod u znanost o književnosti, Uvod u naratologiju i
Feminističke književne teorije. Pored angažmana na Odsjeku za komparativnu književnost i bibliotekarstvo, bila je angažirana i kao suradnica na
interdisciplinarnim postdiplomskim rodnim studijama Univerziteta u Sarajevu. Doktorirala je na Filozofskom fakultetu u Sarajevu, sa temom Prikaz
rata u tekstovima bosanskohercegovačkih spisateljica: žensko ratno pismo
1992.-1995. Istraživački interes usmjeren joj je na feminističke teorije,
teorije pripovijedanja, te književno-teorijska istraživanja ratne književnosti.
DANIJELA MAJSTOROVIĆ vanredna je profesorica anglističke lingvistike
i kulturoloških studija na Filološkom fakultetu Univerziteta u Banjoj Luci.
Autorka je preko trideset članaka na temu reprezentacije, etniciteta, roda,
diskursne analize, medija i filma, kao i tri monografije: Diskurs, moć i međunarodna zajednica (2007, Filozofski fakultet, Banja Luka), Youth Ethnic and
National Identity in Bosnia and Herzegovina: Social Science Approaches (2013,
Palgrave, London) te Diskursi periferije (2013, Biblioteka XX vek, Beograd).
Urednica je tri zbornika: Living with Patriarchy: Discursive Constructions of
Gendered Subjects Across Cultures (2011, John Benjamins, Amsterdam),
U okrilju nacije: konstruisanje nacionalnog i državnog identiteta kod mladih u
Bosni i Hercegovini (2011, CKSP, Banja Luka), te zbornika Kritičke kulturološke
studije u post-jugoslovenskom prostoru (2012, Filološki fakultet, Banja
Luka). Producirala je i režirala dva dokumentarna filma: Kontrapunkt za nju
(2004) i Posao snova (2006). Predavala je i gostovala na brojnim domaćim i
stranim visokoškolskim ustanovama. Jedna je od pokretačica Banjalučkog
�IZGUBLJENA REVOLUCIJA:
AFŽ IZMEĐU MITA I ZABORAVA
socijalnog centra i kao aktivistkinja bori se protiv nacionalizma, istorijskog
revizionizma, zalažući se za socijalnu pravdu i radnička pitanja. Trudi se da
živi i odgaja sina u skladu s feminističkim načelima.
BORIŠA MRAOVIĆ, istraživač, urednik i saradnik, dio je operativnog tima
Udruženja za kulturu i umjetnost Crvena, gdje se bavi istraživanjem političke ekonomije urbanog pitanja, upravljanjem urbanim resursima i
urbanom mobilizacijom, te priprema obimno istraživanje rave kulture u
Bosni i Hercegovini 1996.-2006. Objavljivao je tekstove u međunarodnim
časopisima i zbornicima, a urednik je zbornika Šta da napišem na zidu? u
izdanju Crvene. Dobitnik je istraživačkih stipendija Fonda otvoreno društvo
(2013-2014), ERSTE Fondacije za društvena istraživanja (2015-2016), a
u septembru i oktobru 2013. godine bio je gostujući istraživač Centra za
demokratske studije Aarau, u Švicarskoj. Radio je sa nizom lokalnih i međunarodnih organizacija i akademskih institucija na istraživanjima koja se
bave migracijama, izbornim sistemima, lokalnom upravom i političkom
teorijom.
TIJANA OKIĆ rođena je u Sarajevu 1986. godine. Studirala je filozofiju
i sociologiju, a potom magistrirala filozofiju na Filozofskom fakultetu
u Sarajevu, gdje je poslije bila uposlena u zvanje asistentice. Od 2015.
godine pohađa doktorski studij filozofije na Scuola Normale Superiore
u Pisi. Objavila je nekoliko filozofskih tekstova. Organizirala je i aktivno
sudjelovala u radu Plenuma u Sarajevu 2014. godine. Članica je uredničkog
tima Viewpoint magazina. Prevodi sa nekoliko jezika, uživa u čitanju poezije i
romana i priprema doktorat. Trenutno živi na relaciji Sarajevo – Pisa.
NARDINA ZUBANOVIĆ rođena je 1987. godine u Sarajevu, BiH. 2014. godine diplomirala je na Akademiji likovnih umjetnosti, Univerzitet u Sarajevu, odsjek skulptura, gdje trenutno pohađa magistarske studije. U svom
umjetničkom radu koristi različite medije, od skulpture do prostorne intervencije/instalacije, performansa, fotografije i videa. 2009. godine osnovala
je neformalnu kulturnu organizaciju Kolektiv Kreaktiva koja je producirala
preko 30 umjetničkih događaja (izložbe, radionice, koncerti i performansi) i
surađivala sa više od 100 kulturnih radnika/ca iz cijelog svijeta. Pored toga
što koordinira i osmišljava program Kolektiv Kreaktive, Nardina Zubanović
kurirala je i učestvovala na brojnim samostalnim i grupnim izložbama i art
radionicama u regiji i svijetu, u suradnji sa institucijama i udruženjima kao
što su: Historijski muzej BiH, izložba ZID 2015; Nacionalna galerija BiH,
Sara Art Fair, 2015; Klub ljubitelja sedme umjetnosti, Bahanalije, Sarajevo,
197
�198
BIOGRAFIJE
BiH, 2014; Centar La Kultur, Dani otvorenog ateljea, Sarajevo BiH, 2015. i
2016; Land Art kolonija festivala Javorwood, Jahorina, BiH, 2016; Factory
of Memories, Tirana, Albanija i Sarajevo, BiH, 2015; Actopolis, Crvena,
Sarajevo, BiH, 2016, itd.
ALEKSANDRA NINA KNEŽEVIĆ rođena je u Sarajevu, 1973. godine. Diplomirala je na Akademiji likovnih umjetnosti, Cetinje, Crna Gora, na odsjeku
za grafički dizajn. Radovi Aleksandre Nine Knežević se odlikuju čistom i suvremenom idejom, jednostavno komuniciraju internacionalnim vizualnim
jezikom, a predstavljeni su kroz razigranu tipografiju i ilustraciju. Za svoj
rad primila je brojna međunarodna priznanja i nagrade, a njeni radovi su
objavljivani u mnogim časopisima specijaliziranim za umjetnost i dizajn
(Communication Arts, Luezers Archive, Print, Typo, Fontmagazine…). 2010.
godine uvrštena je među 200 najboljih svjetskih ilustratora/ki (Luerzer’s
Archive: 200 Best Illustrators Worldwide 09-10). U razdoblju od 2006. do 2010.
godine bila je predsjednica Udruženja likovnih umjetnika primijenjenih
umjetnosti i dizajnera BiH (ULUPUBiH). Radi kao freelance dizajnerka i kao
dizajnerka i ilustratorka knjiga izdavačke kuće Buybook u Sarajevu. Za svoj
projekat Sarajevo Dingbats, 2014. godine dobila je godišnju nagradu sarajevskog Collegium artisticuma.
SUNITA FIŠIĆ rođena je u Livnu 1989. godine. Živi i radi u Sarajevu. Studira na
Akademiji likovnih umjetnosti u Sarajevu, na Nastavničkom odsjeku. Pored
ostalih medija, bavi se illustracijom, slikarstvom i uličnom umjetnošću.
Učestvovala je na brojnim izložbama širom svijeta, od kojih se izdvajaju:
Oslikavanje zida, LAB-1, Eindhoven, Holadija, 2016; slikarska radionica,
Grassroots projekat, Kolektiv Kreaktiva, LA Kultur, Sarajevo, BiH, 2015; Split
3D Street Art Festival, Split, Hrvatska, 2015; Beton IV Festival 3D street art,
Sarajevo, BiH, 2015; Mostar Street Art Festival, uljepšavanje zidova grada
Mostara, BiH, 2015; Samostalna izložba i oslikavanje zida, LAB 1, Dutch Design
Week, Eindhoven, Holandija 2014; Pecha Kucha prezentacija umjetničkih
djela, SOS Dizajn Festival, Kriterion, Sarajevo, 2014; Samostalna izložba
digitalnih radova, Bitola Open City Festival, Makedonija, 2014; Radionica
oslikavanja zidova na ulazu u Olimpijsku dvoranu Zetra, Kids festival, Sarajevo,
2014; Mostar Street Art Festival, uljepšavanje zidova grada Mostara, 2014;
Kolektivna izložba Inicijacija, Yage, Collegium artisticum, 2014, itd.
�IZGUBLJENA REVOLUCIJA:
AFŽ IZMEĐU MITA I ZABORAVA
KASJA JERLAGIĆ je rođena 1996. godine u Sarajevu, gdje živi i radi. Studira
na Akademiji likovnih umjetnosti Univerziteta u Sarajevu, odsjek grafika.
Kasja Jerlagić nalazi se na samom početku svoje umjetničke karijere, te je
do sada učestvovala samo na jednoj kolektivnoj izložbi - Kupujmo domaće u
galeriji Duplex100m2, Sarajevo, BiH, 2016. godine. Volontira u sarajevskim
galerijama Duplex100m2 i galeriji 11/07/95, te odnedavno radi u Charlama
galeriji u Sarajevu, koju vodi umjetnik Jusuf Hadžifejzović.
ADELA JUŠIĆ je rođena 1982. godine u Sarajevu, BiH, gdje živi i radi.
Magistrirala je grafiku na Akademiji likovnih umjetnosti, Univerzitet u
Sarajevu 2007. godine, te je 2013. magistrirala ljudska prava i demokratiju,
Univerzitet u Sarajevu i Bologni. Suosnivačica je Udruženja za kulturu i
umjetnost Crvena, u kojem radi od 2010. godine. Adela Jušić je izlagala na
oko 100 internacionalnih izložbi, uključujući bijenale Manifesta 8, Murcia,
Španija; Videonale, Kunstmuseum Bonn, Njemačka; Image Counter Image,
Haus der Kunst, München, Njemačka; Balkan Inisight, Pompidou Center,
Paris, Francuska, itd. Učestvovala je na više rezidencijalnih programa za
umjetnike/ce (ISCP, New York; Kulturkontakt, Vienna; i.a.a.b. Basel, itd).
Dobitnica je nagrade Young Visual Artist Award za najboljeg/u mladog/u
bosanskog/u umjetnika/cu 2010, Henkel Young Artist Price CEE 2011,
i specijalne nagrade Oktobarskog salona, Beograd, 2013. godine. Bila
je učesnica brojnih panela, radionica i konferencija (London School of
Economics, Royal College of Art, London, UK, itd).
199
�Zahvale: Svima, od Burme preko Pekinga, od Švedske
do Texasa koji su u sklopu projekta Šta je nama naša
borba dala? doprinijeli crowdfunding kampanji kojom
je prikupljen inicijalni fond potreban za digitalizaciju
arhivske građe. Zahvaljujemo se osoblju Historijskog
muzeja i Arhiva Bosne i Hercegovine, bez čije pomoći
stvaranje Arhiva antifašističke borbe žena Bosne i Hercegovine ne bi bilo moguće. Također, brojnim drugim
organizacijama i osobama koje su podržali naš rad i
obogatili sadržaj Arhiva: Muzej II zasjedanja AVNOJ-a,
UABNOR Centar Sarajevo, Savez antifašista i boraca
NOR-a Tuzlanskog kantona, Mediterranean Women’s
Fund, Eve Ensler, Nina Karač, Feđa Kulenović, Boro
Jurišić, Elvira Jahić, Stana Nastić, Lucija Mravić, Šemsa
Galijašević, Alija Maglajlić, Nasiha Porobić, Milka Jakšić,
Miholjka Reljić, Jelena Lazić, Ankica Đurić, članice i
članovi CRVENE i mnogi drugi.
���
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
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Istraživački radovi
Knjiga
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
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Izgubljena revolucija: AFŽ između mita i zaborava
Description
An account of the resource
Za izdavača: Danijela Dugandžić
Urednica ilustracija: Adela Jušić
Ilustracije: Sunita Fišić, Aleksandra Nina Knežević, Kasja Jerlagić, Adela Jušić, Nardina Zubanović
Prijevod teksta Chiare Bonfiglioli sa engleskog jezika: Selma Asotić
Lektura: Mirjana Evtov
Grafičko oblikovanje i priprema za štampu: Leila Čmajčanin
Tiraž: 300
Štampa: Dobra knjiga, Sarajevo
ISBN: 978-9926-8131-0-9
Creator
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Urednice: Andreja Dugandžić i Tijana Okić
Publisher
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Udruženje za kulturu i umjetnost CRVENA
Date
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decembar 2016.
Contributor
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Supported by Rosa Luxemburg Stiftung Southeast Europe with funds of the German Federal Ministry for Economic and Development
Rights
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Udruženje za kulturu i umjetnost CRVENA
Language
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SH, BH
Identifier
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12-IR
Coverage
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204 str.
2016.
AFŽ
Ajla Demiragić
Boriša Mraović
Chiara Bonfiglioli
Danijela Majstorović
revolucija
Tijana Okić