Summer Volume 16 Issue 1 The Amazigh Voice

32 Pages·2008·1.11 MB·English

Summer 2007
Volume 16 Issue 1
TTTThhhheeee AAAAmmmmaaaazzzziiiigggghhhh VVVVooooiiiicccceeee
Taγect Tamaziγt

www....tamazgha.org
Tasγunt n Tiddukla Tadelsant
Tamaziγt deg Marikan

A magazine published the Amazigh Cultural Association in America
3959 Welsh Rd. #320, Wilgrove, PA 19090, USA —Phone/Fax [phone]
Inside this issue:
Editorial
Editorial 1
by Arezki Boudif
by

Echoes from North Africa 2
Arezki Boudif
Amaris-inu 3
sγur H(cid:1)sen Umeftah(cid:1)
Once more, the present issue of Amazigh duty to translate the huge commitment in a
Amazigh Story Telling 5
Voice may convey to its readers a puzzling political, social and economic agenda.
by Samia Kebir
picture: from the bright side, one can
Mutual Aid in the Kabyl 6 appreciate the momentum gained by the As a consequence of this situation,
Society by M. Feraoun production of written materials in the governments of the North African states
different varieties of Tamazight and in have the easy role. They promise without
Teaching Tamazight: 10
different arts and literature. Artists in North delivering. They impose (or they try to) the
The Canadian Experi-
African countries, as well as in the
ence scripts that Imazighen should use to write
Diasporas, steadily continue to widen the use
by Karim Achab their language. They create empty-shell
of Tamazight and strengthen its potential as a
institutions for the Amazigh culture and
UCLA Lecture on An- 13 language capable of entering the fields of
they appoint as head individuals of their
cient Berbers science, technology and the new media.
obedience who exclude from the decision
by Helene Hagan Indeed, we are announcing in this issue the
process Amazigh activists. And, when they
creation of Wikipedia in Taqbaylit, a Kabyl
The Ethnologist 15 can not control the grassroots movement,
version of Wikipedia, the free and
by Tarik Yacine they strike, harass, jail, repress, destroy
collaborative encyclopedia on Internet.
and…forget all about their promises.
Women’s Poetry during 18
the Algerian Liberation Among other positive notes, it is worthwhile
You will find in this issue reports on a
War to mention the renewed commitment of
harsh repression to which Amazigh
by Ramdane Les(cid:1)h(cid:1)eb Amazigh movement for universal values
militants are subjected on the campuses of
such as democracy, tolerance, freedom of
Moroccan universities. In Algeria, after
Ttṛad n Yugurten 22
speech and the virtue of non-violence as a
failing to impose the Arabic (some would
sγur Salluste
way to defend our rights to live in
say Aramaic) scripts for Tamazight, the
accordance with our culture.
Tadyant n Siyd At Ccix 27 government announced the creation of an
sγur R(cid:1)emd(cid:1)an Les(cid:1)h(cid:1)eb Amazigh Academy, nothing less!
On the other side, the institutional status,
But, let’s not turn our sight away from the
Tamedyazt n L. Lmas(cid:1)ri development and the promotion of Amazigh guiding star. While doing that, let’s learn to
Tasuqelt spur Brahim. 29 culture and identity suffer from the lack of an channel our energies, learn to work with
Tazapart efficient and independent organization that each other, and hopefully; we will reach the
can serve as a junction between the grassroot
top of the hill that will reveal the light of the
Web News 32 movement and the intelligentsia who has the
rising sun.
Page 32 The Amazigh Voice Volume 16 , Issue1
Echoes from North Africa
The Amazigh Voice (ISSN
1526-5730) is a quarterly publica-
tion of the Amazigh Cultural Tiγlaγalin si Tmazγa
Association in America Inc.
(ACAA).
Moroccan Consulate in France re- culture and identity, and independent lead-
All Rights Reserved ©2006
fuses to register a child with an ers of the civil society have found the op-

Amazigh first name portunity to sue M. El-Wazzani.

ACAA is an international non-
The consulate of Morocco in
profit, cultural, and scientific or-
ganization dedicated to the protec- Lille, France, refuses to register a little A wave of anti-Berber aggressions in
tion and promotion of the Amazigh girl with an Amazigh first name " Nu- Morocco
(Berber) culture in the USA and midia Tin-Ass ". Ironically, Numidia
abroad. Tin-Ass has already been registered by Since December 2003, recurrent assaults
the civil administration of the city of and aggressions targeting students, mem-

Roubaix, in the North of France. The bers of the Amazigh Cultural Movement
Chief Editor
officer at the Moroccan consulate ar- (MCA), within Moroccan universities have
Arezki Boudif
gued that the first name in question is been reported. Indeed, students known for

not authorized. their obedience to the Arab-Islamic ideol-
Editors ogy, and supported by groups of outsiders
Rabah Seffal The Amazigh Voice team and the have perpetrated attacks against militants
Akli Gana Amazigh community in the USA is out- of the MCA, at Imteghren (Errachidia).
Hsen Medkour raged by this discriminatory behavior Worse, the phenomenon has spread to all
Sarra Seffal and urge the Moroccan officials to can- Moroccan universities where members of

cel “the listing of authorized first the MCA are present.

names” which is nothing less than a dis-
Design
criminatory tool against Moroccan What is disturbing is the fact that no one is
Hsen Larbi
Amazighs. In this occasion, we would prosecuted; no investigation by neither
like to assure M. Lhoussain Azergui, the Universities nor by Moroccan authorities is
Distribution father of the child, of our solidarity. conducted. Therefore, involvement of the
Arezki Boudif Moroccan administration and the police is
a plausible explanation.

An Amazigh activist indicted by the
Layout and Production
Moroccan justice after a talk given at The Amazigh community in the USA con-
Hsen Medkour
a conference. demns these despicable aggressions against

The Amazigh Voice welcomes arti- Amazigh students on Moroccan campuses
cles, columns, reviews, editorial corre- Speaking at a conference organized by and supports their struggle to promote their
spondence, and poems in the Amazigh World Congress (AWC) culture and identity.
Tamazight or English. Contri-
and the Amazigh League for Human
butions should be sent to:
Rights entitled “The land and the related

[email protected] or rights”, M. El-Wazzani has stated that “ New Movies Produced in Kabylia
Amazigh Voice During the tribal era, problems could be
PO Box 265
resolved, even with violent means some- Two movies have been produced in Kabyl
Malden, MA 02148
times. Today, the force of law is unable language this year. One is a fiction about
Phone/Fax: [phone]
to achieve the same thing”. He added the life of the late bard and activist Lounes
Opinions expressed in The that “The Moroccan sovereignty is ques- Matoub , produced by a young movie-
Amazigh Voice are not necessarily
tionable”. maker by the name of Mokrane Hemmar .
those of ACAA representatives

and do not reflect those of
ACAA. Material may be reprinted M. El-Wazzani is the president of the The other one is about the phenomenon of
only with permission. Association for the Development of Ait fake marriages facing the Kabyl society
Ouzgan. Following this conference, rep- today.
resentatives of the local administration, (continued on page 31)
known for their hatred of the Amazigh
Volume 16 Issue1 The Amazigh Voice Page 3
AAAAmmmmaaaarrrriiiissss----iiiinnnnuuuu

Sɣur Ḥsen Umeftaḥ
Y
iwet n tikkelt , yenna-yi yiwen n iminig: Aseggas-a, jbiγ per tmurt deg furar. Ngum ad wdeγ γer
“Nekni s yeqbayliyen, amaris-neγ deg tmurt dinna, zriγ sin wussan deg Pari γer wletma, imi tamurt
kan. Ekkes Pari d taddart, ur telli tmurt neγ neğğa-tt-id akk. D tagnitt deg i d-mektiγ issegassen-nni n
tamdint nidden nessen.” temzi i dreγ dinna, tallit-nni deg i ur ssineγ ara ahebber
Atas d aseggas tura yezrin deg ass-nni. Asmi i yi-tettef neγ ahezzeb.
tegnitt ur liγ ara kra n lekwaγed, turza ɣer tmurt d Mi rseγ deg unafag n Lzzayer, tamuγli-w tamenzut d
awezγi; wdeγ atas d tamurt: Telyan, Kanada, Beljik, imdanen s iqendyar d iččumar; nniγ deg ul-iw: “Ad
Porto Rico… d tiyad. Seg imi iten i d-hellaγ, yal amaris- twalem, ttfen tamurt.” Nnuγniγ mačči d izli. Cwi adeffar,
iw deg tmurt. Yuγal uwezγi-nni mačči d tamurt, d nnan-iyi d iheğğağen.
timura niden. Tuγal-iyi tarzeft ɣer tmurt am tgella, ma Mi ttganiγ iqraben-iw, mlaleγ yiwen wemdan n At
ulac-itt, tafekka-w ad tt-yeffeγ iziγer, ad tezzem, ad Wagennun. Netta it-yewwin ar tmurt d tamettant n baba-s.
teqqar, ad tuγal am ufurk n tzemmurt. Rriγ tabladt i wul-iw, zemmeγ tiwwura i wallaγ-iw, nfiγ
Aherkel fell-as mačči d ussan neγ d imalasen, d deg-s axemmem γef tmettant: “Ad aγ-yenğu Rebbi!”
agguren, tikkwal d issegassen, acku d tacematt ma
teddid γer taddart-ik s ifassen d ilmawen. Dayen i d- Uziγ γer tewwurt n tuffγa, la sekkideγ anda ara yilli baba.
ğğan imezwura, mačči dayen i d-yennulfan. Cfiγ asmi Muqleγ, ulac; nnuγniγ cwit. Tagara, sliγ: “Wa Hsen!”. Tt
lliγ d agrud, am nekk am tizyiwin-iw, nettgani iminigen, urceγ, cbiγ adarus ma ara beddent tmezzuγin-is d tjehnidt-
acku nessaram sγur-sen kra n tuntict: acettid neγ tiz- is. Tura zṛiγ yewed-ed. Greγ tamuγli tannegarut, ha-atan s
idanin. Ih i muqqret tumert-nni ma ar aγ-d-yettunefk tcacit taberkant, yettwahi-iyi-d; yedda-d yid-s yiwen n
kra! Tura hulfeγ am akken thettem fell-i ad defreγ abrid- ilemzi n taddart, win i d-inehren takerrust.
nsen; ayagi yuγal d ansay. Daymi seg imir ara ad uγaleγ,

issefk ad bduγ ad zdiγ taxridt i tikkelt i d-ittedun. Tignewt tufrar, maca d asemmid. Nemsalam s temγawlit,
D ayagi kan i ywulmen, imi iyi-terra twenza-w ula d nessuli iqraben γer tkerrust, nekcem. Nekkar ad neddu,
nekk d iminig; tessawd-iyi-d almi d Marikan. Anwa ara
yewded-ed yiwen, yesteqsay-aγ-d, wi’zran d acu s taεrabt,
as-yinin akk ara ad tedru! Wi’zran i aγ-yettrağun γer amenhar-nni yerra-yas s teqbaylit. Ziγen mačči d nekk
zdat! kan, llan wiyad i yγunzan tutlayt i ran ad sbibben fell-neγ
s tmara. Гef win i yecban d tumert. Adeffar, ad affeγ
Maca tasebba nig akk tiyad i iyi-ttawin ar tmurt d
mačči d yiwen akken.
imawlan-iw i ğğiγ wesren. Lemmer dayen i yra wul, ad Newwi abrid s unecrah, xas takerrust d tasemmadt.
illiγ yid-sen, γer tama-nsen, ad herbeγ fell-asen am Nekcem akal n Yiflissen Umellil, asigna yebda yettbeddil.
akken hurben nutni γef wid-nsen.
Muqleγ idurar, walaγ-ten γman s wedfel. Nekcem Tizi n
Aγrum yekkes-ap tissas; nger di tatut i nhettem i Wuzzu, xas ulac ageffur, aman lehhun d tiregwa. Nezger
yimanen-neγ. Allaγen-neγ nfan tidett, acku nugad-itt am asif n At Σisi, iqqubl-aγ-d wedrar n at Yiraten irreqen d
akken it-yewwi Mohya deg awal-is: “Tidett iγuba yism- amellal almi yestullus allen. Tura zriγ taddart ur tugag
is, ttagaden-tt yemdanen.” La nettekellix deg imanen- ara. Cwit kan, nekcem akal n At Frawsen; Meqleε tessaγ s
neγ, nugi ad namen ad yawed yiwen wass, taqriht i aγ- wedfel. Semmal nettali γer idurar, semmal irennu.
yegunnin, tamettant-nsen, ad rzu γer-neγ. Ass-nni win ur
nettawi ul-is deg zagur-is, att yerr i ymetti, ad yezzay Deg taddart, ufiγ azal n sin iγallen. Nezzuγer iqraben s
wul-is, as yuγal umegrez d taεkemt ara at yesdegdeg-n. axxam, kecmeγ, griγ-d nnehta. Tura d tidett, aqli deg
Ih! Akka i d tudert-neγ, seg zik, mačči n wassa. Wa axxam-neγ, anda tdeγ izzir-iw amenzu, γef tiγerγert γef i
yqubl-itt yerna-tt, wayed yekna-yas, ngum tefra fell-as mmurdeγ, tinna mecheγ yal tikkelt ma ara mderkaleγ.
yiwet n taluft, rzant-ed mraw fell-as. Qqimeγ caxeγ la sekkideγ iγraben, allunen, idekkanen…
Seksu yers-ed yakkan d ahmayan s irragen.
Llan wid yebran i tbel deg aman, yeqqaren γer yillu Atas seg imi ččiγ seksu am inna, tizedt-is ulac-itt deg inig.
frant akk! Azekka-nni, mi d-ukiγ, sekked-γ taddart, tizeqwa selγent
Page 4 The Amazigh Voice Volume 16 Issue 1
s wedfel, izeblac uglen fell-asent, tizegwa redxent, en ttawin taεllamt n taddart deg uxxam γer wayed. Yal
tissedwa n isekla knant. Rziγ γer wid akk i iyi-ttillin, yal axxam anda kecmen, ad awin tazwayt n uza wan s tbel d
wa s tuntict-is. Deg ussan-nni i d-yernan, wdeγ γer leγwadi, ad rnun cdeh. At wexxam-nni imir, ad asen-
tferkiwin neγ, anida leqdeγ azemmur, ksep tibexsisin, fken isurdiyen neγ timellalin. Isurdiyen-nni ad dduklen
neqceγ, ferseγ, ksiγ akraren… γer texridt n taddart, ma d timellalin-nni ad wwent i
ynebgawen ara ad yasen deg ussan-nni n tεaccurt, acku
Taddart tura tbeddel. Ixxamen iqburen gran-d d imexda, γer-neγ taεccurt tla qrad n wussan. Igerdan, daγen,
yernu ur ttwazdaγen ara. Wa yedrem, wa γzan yeγraben- teddun d tirebuyaε, s uzawan γer yexxamen akken ad
is am wefwad n weγyul ččan wuccanen. Atas n twaculin sisen kra umesruf akked timellalin.
i tt-yefγen γer yinig. Iberdan-is xlan. Seg asmi i d- Ass amenzu, begseγ s iselsa zeddigen, wwiγ abrid γer
uγalen waman γer yexxamen, ula d tilawin ĝĝant tikli tqaεett n taddart. Ufiγ atas n yelmezyen i yetteherkilen
γer tala. Zik, cfiγ, tala tezga teččur  d tilawin d igerdan, deg tanzit. Cit kan akka, la ad ttasen yemdanen, taqaεett
γer tama-s tissirt tzedd azemmur. Ass-a tala ugten deg-s teččur, ulac anda ara trefded adar-ik. Nekk imi d iminig,
idumman, akud yesseftutus iγuraf n tissirt-nni cituh cit fkan-iyi amdiq γer sdat, wissen ma uklaleγ-t.
uh. Yernu anda tessakded d ixxamen imaynuten. Tuddar Bdan azawan, imdanen zhan, cedhen, tikwal d irgazen,
n at Yiraten njebadent am yildi, izuγar n at Jennad ččur tikwal d

en d tinezduγin…Deg id, yal tama tsaγ d tiftilin, ad as- tilawin, d
tinid fukent tfarkiwin. Deg kra n issegassen, ugaγ ad Deg taddart, ufiγ azal n sin tikwal d
netdent tuddar ta γer ta. Awal n taddart n yeqbayliyen ad iγallen. Nezzuγer iqr(cid:2)aben s ax- tiwaculin.
yegri kan deg idlisen n umezruy. Cfut a yimusnawen! Deg teswiεt
xam, kecmeγ, griγ-d nnehta.
Hemma a wid i yerha yimal n tmurt n yeqbayliyen! γer tayed, ad
Ekkess iḥbayriyen(cid:17) imdanen ur crihen ara am asmi ĝĝiγ Tura d tidett, aqli deg axxam- hebsen az
tamurt. Xas kubren-iyi, hulfeγ i yiman-iw d awerdani. neγ, anda t(cid:2)d(cid:2)eγ izzir-iw amenzu, awan, ad
Tilawin dhant d umahil n yexxamen d yeqwiren, γef tiγerγert γef i mmurdeγ, a d r e n
irgazen,deg lqahwa, tturaren tikardiwin neγ dduminu. ismawen n
tinna mech(cid:2)eγ yal tikkelt ma ara
Ameslay-nsen γef tsersit; zik taddart tebda d iderman, wigad yefkan
ass-a d ikabaren. Ufiγ taddart tettherkil i tεaccurt. Imalas md(cid:2)erkaleγ. tiγawsiwin i
-nni amezwaru, at taddart gumman ad tt-gen γef sebba n Qqimeγ caxeγ la sekkideγ taddart. Mi d
wedfel. Gunan imalas it-d-idefren. Nekk fell-i d tagnitt i udren ism-iw,
iγraben, allunen, idekkanen…
gerzen, atas aya, ur hdireγ i tεaccurt. rnan-d atas
Seksu yers-ed yakkan d ahma- γef ayen

yan s irragen. yellan deg-i.
Seg kra kan issegassen i d-heddar tεaccurt deg taddart-
Briγ i wallen-
iw. Zik nettcebbih tafaska-yagi i taddart niden n yimr At(cid:2)as seg imi ččiγ seksu am inna,
iw γer tmurt,
abden. Ttawin-d imezwura awal dakken yella yiwen n
tized(cid:2)t-is ulac-itt deg inig.
setheγ deg
uxuni n taddart-agi n yimrabden yettwassen. At taddart-
iman-iw, nekk
iw qudren-t nnig n wid-is. Yeččeh fell-asen, yeggul ad
yeğğan wid-
yemdel deg taddart-neγ. Asmi yemmut, bnan-as
iw geddac issegassen aya xas mačči s lebγi-w. Usan-d
taqubbett deg akal n taddart-neγ. Yal assegass dukkulent
yemdanen seg At Jennad, At Yiraten, At ГebrI, Tizi n
i snat n tuddar akken ad gen taεaccurt. D acu kan taxridt
Wuzzu, Idekkaren, Tizi n Wudi: udren-nten-id akk deg
ttawin-tt nutni, nekni qqaren-aγ-d nettawi lbaraka i ylan
sawad s tγawsiwin-nsen. Usan-d yemdanen γer usawad,
azal nnig n texridt. Ini kan nniya-nni n zik tekfa, tura d
wa yewwi-d usefru, wa yennemred taddart γef tεaccurt i
tadamsa i yesselhuyen timsal.
ggerzen. Akud imekli, tagella tella i yal yiwen deg
Tella yiwet n tqaεett deg anda tettas-ed zik yiwet n
tdefsit s seksu d weksum, wammag timellalin-nni d
txunit i wumi qqaren Lalla Hlima tacrift. Tga deg-s
tanalt kan ngum neγ adeffar imekli.
taxelwit-ines, taddart-is tqerb-ed nezzah γer tin-neγ. Deg
Ass-nni annegaru, yal yiwen yuγal γer wexxam-is neγ
umezruy i d-yeqqimen deg imi γer tmezzuγt, ixedb-itt-id
taddart-is, aγben iban-ed deg udmawen n yelmezyen.
ccix Muhend wulhusin, nettat tugi-t. Asmi tedda d tislit,
Ma d nekk umreγ atas imi ansayen-neγ ddren ar tura.
yugad ad as-terwel, ihebs-itt deg texxamt. Tameddit n

wass , tuγal d titbirt tesraffeg almi d taddart-is. Mcawar
Deg ussan-nni i d-yernan, taddart daγen texla; yal yiwen
en, ufan taqaεett twulem i tεaccurt, yernu daγen wa yufa
yedha d umahil-is.
deg-s izimer, wa d izem, wa d agenduz, xas zran akk d

timucuha.
(continued on page 32)
Deg tamnadt n at Frawsen, ngum ass n tεaccurt, imdebr
Page 6 The Amazigh Voice Volume 16 Issue1
Amazigh Story Telling Rituals

bbbbyyyy
SSSSaaaammmmiiiiaaaa KKKKeeeebbbbiiiirrrr

I
n traditional Amazigh culture, elderly ladies May God let it proceed in harmony
(timγarin) hold the monopoly for story telling. It's Similarly, a story ends like this:
an indisputable privilege. Women, through
generations, orally transmit Berber stories. Elderly Asif, Asif
women collect and pass on stories to their children who, Tamacahutt-iw sawleγ-tt
in turn, pass them on to the next generation. This I warrac yecban imnayen.
tradition is, however, being abandoned because people Tamacahutt-iw am terga
prefer to watch TV. Sawleγ-tt i wat yiseγ d tirrugza
In families where traditions are still observed, story
telling follows very specific rules. Elderly women, Meaning:
surrounded by the whole family, observe strict
traditional rituals before the story begins and after it River, River
ends. Rituals are meant to cleanse the vicinity where a My story has been narrated
story is being narrated. To warriors and noble children
My story is like a brook
Thus, you cannot tell a story any time you wish. You I told it to great knights
can do it only after sunset for otherwise a curse can
befall on the listeners and the storyteller herself may Rituals, to begin and end a story, are discerned great
become mute. Usually, to start a story, Berber women respect and uttered with a most serious tone. Beware
recite a ritual to chase evil spirits away and cleanse the that these traditional rituals are duly invoked, for serious
vicinity where listeners are gathered. misfortunes await the unsuspecting listeners.

The ritual begins by invoking God's name. It is Here is a short one, entitled: Amɣɣɣɣar d uqecwal (The
followed by incantations and gestures to bring positive Old man and the basket)
energy to the family. After the introductory ritual, the
story teller sprinkles salt around to keep evil spirits at Yella yiwen wemɣar yezdeɣ d mmi-s d tmeṭṭut n
bay. In Berber traditions, salt is used to protect people as mmi-s (neɣ tislit-is) akk d mmi-s n mmi-s. Tislit-nni
well as objects from malediction and evil eye. It is tekkat ad tessufeɣ amɣar-is seg wexxam. Tekker tenna i
believed that, when a room is cleansed, spirits of wergaz-is: “Awi-t ḍeggeṛ-it deg teẓgi (lɣaba)”. Di

ancestors as well other good spirits are assembled to tazwara, yugi wergaz ad iḍegger baba-s. Imi tezga
enjoy the story. The beginning ritual lets the listeners tettḥaḥi-t, yuɣal yeqbel.
settle into a groovy and magical mood while awaiting Ihi yiwen wass deg ussan n Ṛebbi, yekker wergaz di
for the true story to begin. The narrator creates a fairy- tafrara, yessaki-d baba-s, yegger-it deg uqecwal. Yerra
like universe that ties the listeners with a magical thread. aqecwal Ŵef waarur-is, yekker ad yebdu abrid. Mmi-s
It is customary to start a story with a preamble of this amecṭuḥ yesla-d i uḥerkel, yenna i baba-s: “A baba ad
sort: dduɣ”.
Tamacahutt-iw amzun d asaru, Ihi baba-s yeǧǧa-t yedda yides ɣer teẓgi. Ǧǧan at
Ṛebbi a tt-id-yessefru. wexxam deg imeṭti d leḥzen. Lḥu ma ad telḥuḍ… armi
am usalas, wḍen ɣer yiwen wemḍiq deg tlemmast n teẓgi. Ibedd
ad telhu. wergaz, yessers-d aqecwal i-deg yella wemɣar, yeǧga-t
Ṛebbi a tt-id-yessefru. din, yebda abrid n tuɣalin ɣer wexxam. Yenṭeq weqcic
ɣer bab-s, yenna:
which translates into:
This story is like a woolen belt (continued on Page 9)
May God let it proceed in harmony
This story is like a master pillar
This story is beautiful
Volume 16 Issue1 The Amazigh Voice Page 6
Mutual Aid in the Kabyl Society
by Mouloud Feraoun
Translated from French by Akli Gana
I

n their study on Kabyl The village or “taddart”,

society in 1817, Ha- in Tamazight, constitutes

noteau and Letourneux the political and adminis-

said: « The political trative unit. This is an

and administrative organiza- entity that has its own life,
tion of the Kabyl people is its autonomy; it chooses
one of the most democratic its leaders, legislates and
and at the same time one of manages its affairs.
the simplest. »
The combination of two
This is one of these succinct, or more villages, united
quick judgments that is ac- by some affinity rela-
cepted by laziness or by tions, often is a geo-
indifference but whose valid- graphic area with its natu-
ity is questioned as soon as ral limits (mountain/hill
some thought is required for crests, rivers), constitutes
its understanding. the tribe. The union of
But in 1857, the curious several tribes forms the
minded people in the Kal confederacy, Taqbilt,
mountains were straightaway from which the word
facing the following obvious qbail (Kabyl) is derived.
observation: the government, Alliances are born, then
the administration, the justice perpetuate themselves or
did not cost anything and communities did not have disappear according to circumstances and necessities.
salaried civil servants. They were forced to admit that The federation can occasionally grow up to the union of
this situation was a natural consequence of the spirit of several groups of tribes. This is what must have hap-
association and solidarity, which enlivened these moun- pened in the distant past, during the multiple invasions
tain dwellers. that the Kabyl society had to put up with or push back.
While remaining the corner stone of the Kabyl society,
The Kabyl the village was comprised of tikherubin. Takherubt

society is (singular of tikherubin) is generally comprised of a
The Kabyl society is built ac-
built accord- number of families of the same ancestry, therefore
cording to the principle that ing to the linked by the blood relation. Around them there are
emanate from this spirit; every- principles families of outsiders, a sort of clientele, which trans-
that emanate forms the takherubt into an adrum. The adrum outgrows
where one finds, at various lev-
from this the blood relation clan and expands its political base to
els, the spirit of association, be spirit; every- progressively become the first entity of a political party.
it in the affairs of private life as where one
finds, at vari- But from one takherubt to another, and more generally
well as in the relations of the
ous levels, from one adrum to another, there exist relations whose
family, village and tribe.
the spirit of remembrance or trace is transmitted without failure
association, from one generation to the next. New relations are
be it in the formed, which tighten and strengthen the network, in
affairs of such a way that inevitably in the territorial entities of
private life as well as in the relations of the family, vil- villages, one hardly can find a person that is totally for-
lage and tribe. eign to another.
Page 7 The Amazigh Voice Volume 16 Issue1
That's why the village remains the indestructible entity, 8. The one who insults a woman is fined 2 reals.
the administrative and social unit whose life is impor- 9. A woman who insults a man is fined 1 real
tant to know. It is the single entity that is capable to 10. The one who does not plant 10 trees in a year is
globally receive any impulsion of happiness, which in fined 1 real.
turn brings evolution and progress. 11. The one who burns down a harvest must indemnify
the victim and is fined 50 reals.
The direction of the village belongs to the citizens’ 12. In case of war, the one who asks for the aman
General Assembly ---women excluded. This Assembly (safety) is fined 10 reals.
or “tajmaat”, in Tamazight, has all the powers, her de- 13. The party which requests assistance from another
cisions are sovereign and she sometimes takes care of village is fined 100 reals.
executing them herself. But to look after the daily 14. The combatant who surrenders/collaborates with the
needs, the respect of its decrees, the execution of its enemy is fined 100 reals in order to stay in the village.
bylaws, she designates an executive among the best of
her members: the amin or the trusted one. Our purpose is not to examine the de-
The amin chooses his aide in each takherubt; it is called tails of the communal institutions but it is
the tamen, the one, who guaranties that the decisions
simply to indicate in passing the numerous
are executed in the takherubt. The amin and his tamens
preoccupations of Tajmaat, which has the
constitute both the village executive power and its
Committee of surveillance. These are not paid posi- right of dealing with the public life as well as
tions. The amin’s mandate length is not fixed and the the private life of each.
job is not well sought after. Not only it is costly but it
always causes enmity and dissatisfaction towards the
amin. Very often, as soon as an amin notices that his
popularity is falling, he hurries to resign. Sometimes he Our purpose is not to examine the details of the com-
also dies while in office, he is regretted by all, and his munal institutions but it is simply to indicate in passing
memory is respected. Then his children become « the the numerous preoccupations of Tajmaat, which has the
children of the amin », his grandchildren « the grand- right of dealing with the public life as well as the pri-
children of the amin ». vate life of each.
The formal written record keeping is unknown and the For the needs of the administration each member volun-
tajmaat’s decisions are recorded in memories. In very tarily participates in paying two kinds of taxations and,
rare cases, they are recorded by the marabou, a sort of in this domain, Tajmaat is sovereign. Taxes are paid in
religious teacher, who is also the secretary. This ab- silver and in kind. They can be assessed per individual
sence of archives and paper trail requires, certainly, a or per household. The silver tax is uniformly the same
lot of rigor in the execution of the laws. In fact the independently of the wealth of the taxpayer. The tax in
Kabyl democracy joins together the extreme coarseness kind is assessed by household and is a function of the
and the extreme simplicity. known resources.
It is interesting to get acquainted with an extract of The payments in kind are established according to cus-
quanuns or laws applied in the last century in a village toms for certain jobs of public or peculiar utility. Every
of Great-Kabylia: time that it is legally required, the man, under the treat
1. The woman who becomes pregnant without being o f s evere penalties---excommunication for instance---,
married is put to death. owes his personal labor, the labor of his animals of
2. The one who is found guilty of adultery pays 20 reals value and the labor of his oxen. There are some catego-
(real is unit of money) and is forced out of the village. ries of citizens who are exempt of taxes; always for le-
3. The one who is found guilty of 3 thefts is forced out gitimate reasons, often to compensate them for their
of the village. public service or for the accomplishment of a special
4. The man who does not perform his prayers 3 succes- task of collective interest. These are: the amin, the
sive days is fined one real. tamens, the marabous, the town crier (usually the caller
5. The one who violates the fasting during the month of to perform community tasks), the performer of the
Ramadan is fined 3 reals. washing of the dead, the blacksmiths and masons, the
6. The one who hits an individual in the presence of his butchers, finally the sick and the elderly. Obligatory
wife, daughter or sister is fined 5 reals. work is required for the benefit of the village, the tribe
7. The one who fights with a man who is ill is fined 1 or individuals.
real.
For the village or the tribe, it is necessary to construct
Volume 16 Issue1 The Amazigh Voice Page 8
Iwaziwen are workers, but happy workers. Happy to be
For the benefit of individuals, the men of young or happy in strength of age, happy to show off
this strength to the women who flatter them by their
the village have to intervene each time
singing, in sometimes audacious verses that they bril-
that someone is engaged in a difficult
liantly extemporize, taken in their game, more excited
job such as: transport of the framework than men. And since the young women observe, sing
for a house, millstones for the mill, im- and, maliciously, are able to indirectly address one man
or another, to demonstrate a preference, flirtingly show
possibility of picking up olives or other
a kind of consent or vague promise, the work without
fruits, or harvesting the fields, or to
failure will be continued to the top of the hill and no-
thresh the cereals (in general wheat and body will think of stopping until sunset.
barley).
This is what is tiwizi: a rural festival comparable to Dio-
Hence the mutual aid, which was origi-
nysius, a pretext to express one’s joy and health, an op-
nally a vital necessity, became very
portunity to glorify the gods of the earth, harvests,
quickly, it seems, an institution thor- melted since centuries in the mould of Allah the Unique
One, but being able to still manifest themselves indi-
oughly codified, equal for all, accepted
vidually in favor of the believers thanks to the old oaks
by all even with its imperfections.
and oleasters that remain their traditional shelter.

or repair roads, public places, fountains and to de- When I was young, I participated in these spectacular
velop public lands. rural festivals. I remember them as a collective com-
munion between people of my Takherubt: uncles, aunts,
For the benefit of individuals, the men of the village cousins, sisters, more than hundred people, all together
have to intervene each time that someone is engaged in the field, from the morning till evening, to pick up
in a difficult job such as: transport of the framework olives of the most fortunate among us. This field with-
for a house, millstones for the mill, impossibility of out limits that spreads over the whole mountain, from
picking up olives or other fruits, or harvesting the the top to the bottom of the valley, we had the impres-
fields, or to thresh the cereals (in general wheat and sion, we the children of the poor, that it was ours on this
barley). Hence the mutual aid, which was originally a day, while before, it was a kind of inaccessible paradise
vital necessity, became very quickly, it seems, an in- where we boldly entered (without permission) to pick
stitution thoroughly codified, equal for all, accepted up a fruit. Olives that my sister picked up, I had the im-
by all even with its imperfections. But in parallel to pression that they belonged to me as much as my fortu-
this official administration that everyone is subjected nate cousin, to prove it to him I wickedly trampled small
to, willingly or not, the spirit of mutuality and coop- heaps to use them to draw on schist rock.
eration plays freely with affinities within the tik-
herubin and families. In the middle of the day, we gathered around the dishes,
in the sun on beds made of olive tree leaves and we
This free cooperation is called twiza or more exactly drank from the neck of the huge water jugs the fresh
tiwizi. The day of tiwizi is a day of celebration, which water scooped out from the creek. Then the men re-
brings together all the members of a collectivity, on started to hit the olive trees branches with long sticks, in
which intestine quarrels are forgotten. Some verses order to shake down the olives, the women picked up
sung during tiwizi are: the fallen olives and the children carted the baskets of
A yiwaziwen O helpers! olives onto the courtyard made of beaten earth in front
Rebbi a ken-ioawen May God help you of the hut.
Kemmelt-ap tirni Continue your work Whether it is for the harvest of grain, the gathering of
Akka d asawen All the way to the top of the hill olives, figs or grapes, the land lord reserves the best lot
to tiwizi (the group of voluntary workers). It is a rule
A yiwaziwen O helpers! that no one can ignore, a compulsory concession to his
Ay at ccemla With turbans community.

Kemmelt-ap tirni Continue your work
For all other parcels, he can do as he pleases, such as
Alamma d laoca Until sunset.
hiring workers, choosing participants whom he would
Page 9 The Amazigh Voice Volume 16 Issue1
pay with a third or a quarter of their harvest, renting such (continued from Page 5 )
and such plot, that he cannot exploit, to less fortunate
people. And the same rule requires that those who have Yenṭeq weqcic γer bab-s, yenna:
worked for him, during the season, those who have rela- A baba ilaq ad nerr aqecwal-a γer wexxam-nneγ.
tions, in one way or another, with him come to the day of I wumi i s-nesra? Ur t-neḥwağ ara!
tiwizi. They come to work or to assist to the show, but at
least to participate in the meal and to enliven the day.
For the youth, the hardest workers and the agile workers,
they know that it is necessary to confront one another under Awwah a baba, a t-neḥwiğ! Acu i-deg ara k-id-rreγ
the mocking look of women, the strictest of referees. Nobody asmi ara tuγaleḍ d amγar akka am Jeddi? Argaz
evades the competition and one is sure that at the end of day, yewhem deg awalen yesla. Imeyyez, yufa yessexseṛ deg
the task at hand will be easily fulfilled wayen yexdem. Yezzi γer baba-s, yessuter degs ssmeḥ,

yerfed-d aqecwal-nni akk d wemγar, uγalen-d di tlata s
In principle, on the day of tiwizi, a portion of the harvest
axxam
is reserved to the participants. So, after having reserved
Tamacahutt-iw tekfa..
his best plot to the members of the community, having

fed them well, the owner distributes, to all the members

of the community, his symbolic give away, which is an
Once upon a time there lived a man, his wife,
act of affectionate submission that strengthens the rela-
his son, and his widowed father. The wife didn't like her
tions and is also a likely mean of stopping disagree-
father in law and wanted to get rid of him as soon as
ments.
possible. She ordered her husband to take him away to

the forest and abandon him there. The husband was
After an expensive tiwizi, the rich farmer could say that
hesitant to do that at first but eventually gave in to the
« No one can brag to not need others », but one should
strict demands of his wife.
not make such a mistake because tiwizi is not only a fil-
Thus, one morning, he woke his father up and loaded
ial homage of the individual to the group, it is especially,
him in a big basket called “aqeshwal or aqecwal”. It
in all circumstances, an efficient and basic assistance that
was a very sad day and there was a lot of crying.
the group offers to one of their own in difficulty. Being
The grandson, hearing all the commotion woke up and
able to give a tiwizi without a real need, is an affectation
inquired about what was happening. When his father
of the rich man accepted by all with joy. Here is another
told him he was going to the forest he begged to go
emotional form of tiwizi, the one that consists of reliev-
ing families from all the materiel worries at the time of along with him. His father hesitated at first but then
death or to provide food sustenance, by a spontaneous decided to take him along anyway. They walked deep
and discrete collection, to those in need. into the forest and then came the time the father

thought it was the right spot to leave his father. He
Finally, except for these special cases, direct mutual help
unloaded him down and was ready to head back home.
is part of everyday habits that we call “timaawna”. We
His son shouted: "Dad, aren't you going to bring the
lend arms in the same way that we lend a plow, a pair of
basket back home?"
oxen or braise that will make a fire in a home. All of this
The father replied: "Son, we don't need the basket
is for the same good reason of being parents, living to-
gether and being neighbors. But truth be told, are such anymore."
customs peculiar to only the farmer of this country and The son replied back: "Dad, I need it so I can carry
century? you to the forest when you are very old like Grandpa!"

The father immediately realized the big mistake he was
It is precisely because under any latitude, the peasant
going to make. He sincerely apologized to his father
resembles himself. What ever the peasant realized else-
and brought him back home.
where in the field of agrarian cooperation seems in the

same way possible to be realizable here. And, if they
have the means, the questions of adaptation will only be
a minor one. This is at least our conviction.

aazaa
Volume 16 Issue1 The Amazigh Voice Page 1,
Teaching Tamazight :

the Canadian Experience

by
Karim Achab*
T
hree multi-level classes of Tamazight have
been opened in two Canadian public schools in
We can read in the website of the Ministry
Ottawa since September 2000. These classes
of Education of Ontario, “Language pro-
are mandated under the Ministry of Education
of Ontario through its International Languages Program grams also introduce students to the heri-
within the Ottawa-Carleton District School Board tage of other societies, and so increase
(OCDSB). Two of these classes are available to
their awareness and appreciation of other
elementary school-age children (Junior kindergarten to
cultures. Through the study of languages,
Grade 8), while the third class is open to secondary level
students as well as to adults without any restriction of students gain a greater understanding of
age or origin. All three classes take place on Saturday
the perspectives of the different peoples
morning, from September to June. The present article
who comprise Canada’s diverse society,
focuses on the experience regarding the secondary level
class, which I have been teaching since its inception, in and develop a deeper appreciation of and
September 2001. respect for the identity, rights, and values of

others.” Knowing the ban and denial im-
The International Languages Program
posed upon Tamazight by the different re-

The International Languages Program, mandated under gimes in North Africa, these words cer-
the Ministry of Education of Ontario, aims at teaching tainly sound more significant to our ears
languages other than English and French provided there
than initially meant by their authors I re-
is a cultural or linguistic community that speaks the
member very well how animated we all
language in the attendance area administered by the
local district school board. Through this program, the were - students, parents, community mem-
Ottawa-Carleton District School Board has been
bers, and teachers alike - the first day our
providing instruction in various languages in Ottawa for
Tamazight program started.
over 25 years. This is just one of the numerous examples
that illustrate how Canada values and respects cultures
and identities whose roots lie elsewhere. We can read in students, parents, community members, and teachers
alike - the first day our Tamazight program started. It is
the website of the Ministry of Education of Ontario,
the aim of this article to share this somehow unusual
“Language programs also introduce students to the
heritage of other societies, and so increase their experience with the Amazigh community, and more
awareness and appreciation of other cultures. Through particularly with those concerned with the defense and
promotion of Tamazight.
the study of languages, students gain a greater

understanding of the perspectives of the different
peoples who comprise Canada’s diverse society, and Tamazight in the Ontario Curriculum
develop a deeper appreciation of and respect for the
The secondary level Tamazight program contains four
identity, rights, and values of others.” Knowing the ban
and denial imposed upon Tamazight by the different distinct courses, corresponding to grades 9, 10, 11, and
12, in conformity with the requirements outlined in the
regimes in North Africa, these words certainly sound
Ontario Curriculum, Grades 9 and 10: Classical and
more significant to our ears than initially meant by their
author(s). International Languages, 1999; and the Ontario
Curriculum, Grades 9 to 12: Program Planning and
Assessment, 2000. These courses are accepted as credits
I remember very well how animated we all were -
in the student’s credentials towards a high school