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Amaziɣ picknick in het Amsterdamse Bos, 29 augustus 2015, Amsterdam.

Posted by on 3:29 pm in Een bezoekje waard, Kunst & Cultuur | 1 comment

Amaziɣ picknick in het Amsterdamse Bos, 29 augustus 2015, Amsterdam.

Azul flawen! Ziehier een verslag van de Amaziɣ picknick in het Amsterdamse Bos op 29 augustus 2015 te Amsterdam. Een samenkomst van Imaziɣen uit heel Nederland met roots in het Rif, het Atlas gebied, maar ook de Algerijnse Kabyliërs en zo nog vele anderen. Maar ook niet Imaziɣen, zoals o.a. Hollanders, Koerden en ook Aziatische gasten werden helemaal in gepalmd in de gastvrijheid en gezelligheid van de Imaziɣen. Met hulp van meerdere leden van de Facebook groep ‘Wij zijn Imaziɣen die zich bewust zijn van onze identiteit’ heeft Mariëm Lahit (Eigenaresse en Uitvoerster van AmazingH Art & Design, designer van fashion items geinspireerd door de Amaziɣ cultuur) deze geweldige samenkomst opgezet ter promotie van het doen heropleven van de Amaziɣ cultuur. Dit betekent natuurlijk erg lekker eten, maaaar ook izřan (Noord Afrikaanse gedichten en poëzie), het bespelen van de Adjun (Noord Afrikaanse tamboerijn), de heerlijke muzikale talenten van Amaziɣ artiesten als Jamani Isri en nog veel meer leuks. Wat was nou precies de bedoeling? In de eerste instantie is de Facebook groep opgericht om de bewustwording van de Amaziɣ identiteit te sterken en verspreiden. Gezien een hele hoop Imaziɣen, zowel in Marokko als Algerije tot aan de Siwa Oase in Egypte en zuidwaarts tot zover als het noorden van Nigeria en Burkina Faso door de eeuwen heen gearabiseerd zijn door de verspreiding van de Islam en vooral het Arabische nationalisme, is er een hoop informatie en kennis weggehouden en verloren gegaan als het gaat om gewoontes en tradities onder de vele variërende Imaziɣen. Daarom dit initiatief om deze prachtige, uitgebreide en millennia oude cultuur weer te doen opleven, met het doel de jeugd te bereiken die hun cultuur bijna tot helemaal niet mee hebben gekregen. Adil Lion en Souad Sou zijn de oprichters van de groep en hebben een hoop tijd in de groep gestoken om het te monitoren, te verspreiden, te beheren en het tot een geheel te maken die met een positieve en krachtige insteek voor het doel gaat. En dat is de Amaziɣ cultuur doen herleven, de Imaziɣen overal er bewust(er) van maken en de prachtige millennia oude geschiedenis die in Tamazɣa (Noord Afrika) voor zoveel verschillende tradities, culturen en mensen heeft gezorgd voor een breder publiek bereikbaar te maken. Het begon kalm, rond 13:00 uur, toen het eenmaal wat drukker werd, begonnen de koks de BBQ’s in elkaar te flansen en voorbereiden. Er was allerlei lekkers te vinden, van salades, tot vleesgerechten, tot naɛnaɛ (muntthee), van gewone AH vlees en kippetjes tot Halal vlees en kip, met iedereen van jong tot oud, vegetarisch en volwaardig vleeseters was er rekening gehouden en bijna alles zelf gemaakt. Toen er eenmaal vlees en kip op de grill ging en het gros van de uitgenodigden er was, begonnen de adjun’s bespeeld te worden waarop natuurlijk ook de izřan begon. Bekende izřan als bijv. Walla Rella Bouya werd herhaaldelijk gespeeld, Jamani Isri en Ilias Zaagougui speelde de fijnere muzikale noten op hun gitaren en natuurlijk zongen we met z’n allen gezellig mee. Tenminste, zij die de teksten kenden natuurlijk. De professionele fotografe Wassila (WassilaPhotography)  heeft er met haar gevoel voor het perfecte plaatje voor gezorgd dat de mooie, gezellige, liefdevolle en grappige momenten vastgelegd zijn om deze samenkomst altijd te herinneren, waar we haar allemaal hartstikke dankbaar voor zijn. De...

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Internationale steun voor onafhankelijkheid Rif, Noord- Marokko, in Rotterdam

Posted by on 11:19 am in Evenementen, Geschiedenis, Marokko, Politiek | 0 comments

Internationale steun voor onafhankelijkheid Rif, Noord- Marokko, in Rotterdam

Internationale steun voor onafhankelijkheid Rif, Noord- Marokko, in...

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Religious Violence and the Cultural Alienation of North African Youth

Posted by on 8:20 am in Politiek | 0 comments

Religious Violence and the Cultural Alienation of North African Youth

Religious Violence and the Cultural Alienation of North African Youth Jun 28, 2014 Written by  Eden Almasude, Guest Contributor Since December 2013, deadly clashes have occurred in Algeria’s central Ghardaia region, breaking the calm tension after Algeria’s recent history of religious violence and civil war in the 1990s. These clashes have been between the Arab-identified Maliki and Amazigh Ibadi communities—religious communities in the region with doctrinal differences. With at least 13 people killed and thousands of Algerian police and gendarmes deployed to the province, the situation in Ghardaia requires attention from a foreign policy perspective, as it points to an underlying issue of religious stability in North Africa. While there are superficial doctrinal disputes between the Maliki and Ibadi groups, the fundamental issues in Ghardaia are ethnic and sociopolitical. Religious violence is not a new phenomenon in the country: the legacy of the Algerian Civil War throughout the 1990s continues to impact politics through the memories and political landscape of the people. This history is inextricably intertwined with the ethnolinguistic politics of the region, with conflicts surrounding state oppression of the indigenous Amazigh people of North Africa, including Algeria. Secular-religious dynamics of the Amazigh movement point to a strong association between indigenous activists and a promotion of secular ideas, often tied to a philosophy of religious pluralism. Relevantly, earlier this year, Algerian Minister of Religious Affairs Bouabdallah Ghlamallah recalled the history of cohabitation and religious tolerance in the region. In the central Ghardaia region, the Mozabite people are an Amazigh group who are associated with the minority sect of Ibadism, and the religious conflict also manifests as an Arab-Amazigh conflict. Imazighen, the indigenous people of North Africa, are overwhelmingly Muslim, as are those who identify as Arab in the region. Within this generally Islamic milieu, there are often distinct religious philosophies, which, in turn, influence ethnic dynamics. A sense of disenfranchisement amongst the Amazigh people underlies much of the economic, religious, and political strife in North Africa today. Since the 1960s, Amazigh people have been denied cultural rights, banned from using their language, Tamazight, in mass media and education, and have even been prohibited from giving their children Amazigh names. The Amazigh activists working for linguistic equality and the right of cultural expression are commonly associated with more pluralistic religious ideals and secularism. Even outside of activist circles, in North Africa, there is a general conception that Imazighen are more likely to hold moderate religious beliefs and shun religious violence. In recent decades, unfortunately, religious violence has been no stranger to the region and we have seen the rise of numerous militant Islamist organizations, most prominently Al Qaeda in the Islamic Maghreb (AQIM). Between 2012 to 2013, the Amazigh-led National Movement for the Liberation of Azawad (NMLA) fought AQIM for control of Azawad, a self-declared independent territory, which seceded from Mali. This series of events makes clear the religious dimension of the national conflict, as does the MNLA’s attempt to align itself with explicitly secular values. There have been numerous terrorist attacks by Islamist groups in North Africa in recent years, with particularly notable examples in Morocco, Algeria, Libya, and Europe. So how is this phenomenon of radicalization consistent with the idea that Amazigh communities are more religiously tolerant? Due to the history of discrimination against Imazighen, many Amazigh...

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Anti-Amazigh racism

Posted by on 6:10 pm in Politiek | 0 comments

Anti-Amazigh racism

Really, the nerve of this residue of Gaddafi’s system continues to press it into stupidity. While it is not a secret that Abdouldjalil works for the interests of Qatar and the Muslim Brotherhood, he just give moral lessons to those who liberated Libya when he and his CNT ware holed up in Benghazi under the protection of NATO. The stupidity of this individual, who is painfully still struggling to understand that the days of terror is over, pushed him to threaten Imazighen marching “again” peacefully. The Libyans who took up arms to get rid of the monster Gaddafi will certainly not allow themselves be impressed by its “shadow” that is what Abdouldjalil. Unfortunately he is not able to understand what it means freedom for Imazighen. Freedom they have obtained by paying the price of their blood, no one can take it from them. Why does he specifically doing so ? Why all these desperate attempts to stigmatize many Imazighen ? Is Imam Abdouldjalil thinking that he will succeed in dividing the Libyans and then he can control the situation in the same way as the deposed despot did ? He believes so much that he lets himself go, carried away by the momentum of his fantasies, totally unsafe to comments about the Amazigh people. Yes, the man with the zebiba [1] dare to speak, during such telephone interview, that the Imazighen have integrated into the Libyan society !!!!… What a joke is ? He is so stubborn that he does not want to understand that Imazighen are at their home and this land is THEIRS. Ah ! Abdouljalil has learned well the lessons lavished by the Arab-Muslim regimes : instead of listening to the protesters, they should be accused of being manipulated, responding to the agendas of foreign forces harmful to the interests of the country. The conspiracy theory found as anhttp://tamazgha.fr/Les-videos-de-no… excuse by mafia-like regimes has often worked ! This is in fact something else that Mr. Abdouljalil does not take into account. Indeed, this card has been so served to all sauces by the regimes whenever there was talk of their interests that the Amazigh people is almost overdosed. In Libya today, it is unlikely that this “dish” still happening, despite attempts to improve the recipe… Whoever forgot to resign after a total liberation, as he had promised, will sow discord among the Imazighen (a practice that should not be so strange to him by the way !). Thus, Mr. Abdouldjalil “analyses”, in his spare time, when not working his zebiba, and distinguishes “good Amazigh” and “bad Amazigh”. For he says, among the Imazighen there are good ones, those who agree with him, and bad ones as they do not agree with him and they denounce the government of the NTC. The level of analysis is very high as we can see ! After analyzing the situation, Mr. Abouldjalil intends, as a good professional, a set of action. He poured straight into the threat in terms scarcely veiled, and promises punishment to those who demonstrate in Tripoli. It is well known, when we disagree, we force the silence (Here it is another recipe that works well in North Africa !). Just that this time it is necessary for Abdouljalil to have the means of such policy. Because, unlike when he was still serving Gaddafi, this time the balance of power, especially in...

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Asseggʷas amaynu Yennayer 2963

Posted by on 11:25 pm in Geschiedenis, Over de Amazigh | 0 comments

Amezruy n Yennayer  Imezwura n umezruy n weydud Amaziɣ niɣ asseggʷas amaynu n Imaziɣen war ibeddi ca s tarewřa n Driss Aɛalawi, ayyaw n Ɛři mmis n  ayt Ṭṭařeb, wenni i d yarewřen zi tmurt n ccarq ɣar tmurt n Tmezɣa. Amezwaru n umezruy n Imaziɣen n wamur n wedrar (Lmeɣrib), niɣ n wamur n  wammas (dzayar), niɣ n wamur n Tuga (Tunes), niɣ n wamur n wemlal (libya) marra ibedda zi tiǧin n Mass Cacnaq, amernay n tgeldit x tmurt n Miṣr. Tadra niɣ aẓwar n umezruy n Imaziɣen iqqen ɣar wakud n tgelda n XXII n Miṣr. S uya nzmmar ad nini aqa amesɣun n Imaziɣen ibda ak d Firɛawn Amaziɣ, wenni umi neqqar Cacnaq. Ṭfen Imaziɣen aɣmar di Miṣr ktar zi tnayen n tmiḍa (200 n isseggʷusa). Amezruya aqa t řexxu immars u yarcem di tirasfusen (manuscripts) n zic. Mařa nedweř ɣar idřisen n wudayen ntaff aqa ajeǧid nni umi qqaren Cicaq niɣ Cucaq i iǧan yarcem s tiggaz n truligrifin, tuɣa t d Firɛawn n Miṣr wiss XXII, u d netta i yudfen s isedrisen niɣ s řɛeskar nnes ɣar tmurt n Filistin. Deg wakud n umesɣun n XXI, anagraw aserti (political system) n Miṣr tuɣa itawy it wannay minzi aṭṭas n uɣewweɣ i imsaren n tmettanin deg wussan igelliden n umesɣun wis XXI. Din mani i ntaff deg idřisen n zic aqa Psusinis wis II (Firɛawn aneggaru n umesɣun wis XXI) issemřec yeǧis i wemɣar Amaziɣ ameqqran n řɛeskar, wenni umi qqaren Cacnaq. Cacnaq waxxa war iǧi ca d amiṣri d azedgan, tuɣa itwařa ixf nnes d anamur niɣ zi tarṛwa n tmurt. Cacnaq war ixarreṣ ca ad ineɣ adekkʷař nnes Psusinis wis II, iraja ař ami immut uca idweř deg wemcan nnes s minzi azeǧid aneggaru tuɣa war d ijji ca tarwa. Amya i yemsar ař ami iḥkem Cacnaq Amaziɣ x tmurt n Miṣr. War ntettu ca aqa azyen ameqqran n isedrisen niɣ n řɛeskar n tmurt n Miṣr tuɣa yen d Imaziɣen usind zi tmurt umi tuɣa qqaren Lebou. Amezruy n Miṣr tuɣa itwassen xafes řebda d amenɣi ak d řegnus n midden. Tammurt n Miṣr tuɣa teddakkʷař ɣar deffar s waṭṭas deg wakud n Irasmisen ineggura (Ramsis III, Ramsis IX) s imenɣan itwassnen deg umezruy n tqebbar n Lebou. Mirentpaḥ netta tuɣa řebda itmenɣa ak d tqebbař n Libya i d yusin x weymir n tmurt n Miṣr. Tuɣa arezzunt ad awḍent ɣar Delta n Nil. Tiqebbařa tuɣa zukkʷant id x weymir n tmurt n Miṣr. Ilibiyen d –ca  n iyduden nneɣni qqaren asen- ‘iyduden n ilel (řebḥar)’ tuɣa nnumen tmendaren x tmurt n midden zeg uɣezdis n ilel acemřař, d uɣezdid n tmurt n Imaziɣen iwařan tanezruft (sseḥra) n tmurt n libya. Danita i ɣa yeba umezruy ad issiweř x Imaziɣen, ad yadef Cacnaq netta d amezwaru di tefras n tudart. Deg idřisen n zic, ntaff aqa Cacnaq netta d isem i zi itwassen. Maca isma ntaff it ɛawed deg idřisen n zic, iggez u uran t ammu: su-si-in-ku, niɣ ntaff it di Turat n wudayen ammu: cicaq; di Tmiṣrect taqdint naff it yura ammu: cc[n]q, cc[.]q, ad yiři jar tirgalin n [cc d q] tuɣa teggent i wesmuni jar wawařen. Mařa nedweř ɣar tudart n Cacnaq ntaff tuɣa t amezwar d amɣar n isedrisen deg wakud n Psammeticus wis 2. Idweř d ajeǧid x tmurt n Miṣr jar 945-924 ticarmin n tlalit n sidna ɛisa. Iḥkem x tmura n Miṣr d Filistin d Lubnan. Yarra mmis x wemrabed ameqqran umi qqaren ‘Amun’. U qqaren aqa igga as tameɣra i mmis Osurkun I (945- 889 ticarmin n tlalit n sidna ɛisa) x ayt n Firɛawn. Ismun igrawen n thebes d Tanis.  Umi yiweḍ Cacnaq ɣar Urcalim, tuɣa igga ad tt iɣḍeř ɣar tmurt, ssenni ad ihudd x tqebbař nneɣni; ad ihdem tineddam n wudayen, war itejji ijj n weẓru iřḥem ɣar wenneɣni, maca sserhant...

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Amezruy n Arif ( Ayt Sɛid )

Posted by on 1:57 am in De Rif, Geschiedenis, Imazighen algemeen, Islamitische filosofie / geschiedenis | 0 comments

Deg wedřis umi qqaren: Le Maroc inconu i yura Auguste Moulieras deg usegʷas n 1895, ntaff dayes swadday i ixfawen n wasnirem (= exploration) n Arrif aqa tammurt n Arrif tedřa s idurar d řebḥar acemřař, war ɣares min xef ɣa teggʷed. Maca amesnaw a ittu, niɣ tuɣa war iggi řeḥsab illa ad d-yas ɛad ijj n wakud ad ssnen inni i yegguren sennej i tmurt aqa din ijj qqaren as Ɛmar Uccen zi teqbič n Ayt Sɛid izzenz Arrif i Iseppunya…s min i dayes d idurar d min i das-d innḍen n řebḥar. S uya, ass a ggiɣ ad ssecneɣ axarreṣ n weydud d umezruy n yijj iǧa iḥekkem x teqbič n ayt Sɛid (d tqebbař nneɣni) s yisem n Useppanyu, wenni umi i tuɣa třaɣan ‘nnayeb uccen’, niɣ nnayeb Ɛmar. Deg usegʷas n 1991, ggiɣ ict n tɣimit aked ict n temɣart, d ijj n waryaz; s tnayen idsen xeřqen, iyman, u mmuten di tmurt n ayt Sɛid.  Tamɣart nettat zi dcar umi qqaren Tyarenzaɣt, qqaren as Taɛisat n Jilali; aryaz netta zi dcar umi qqaren řeɛri n nafeɛ (ayt řefqi!), qqaren as Ssi Bouchaib, tuɣa itwassen s Renault 4 (hirkat) d tazizawt d taccect n tecrurt d tazeggʷaɣt. Marra idsen am waryaz am temɣart iǧa tsewwaqen ɣar ssuq n třata, marra idsen iǧa ɛeqřen x min imsaren di řfusina n ‘taddart n ucebdan’ (=Dar-Quebdani). Řexxu, ad kumasiɣ s iseqqsiyyen i ggiɣ i ḥenna Taɛisat n Jilali x Wuccen. Aseqsi:    Xseɣ ad cem sseqsiɣ x Ɛmar Uccen, min xafes tesned?  Awař amezwaru, tenna ayi: Twarit:    Tuɣa ineqq řɣaci, min ɣa yegg? Mecḥar i iḥebbes n yewdan, mecḥař i inɣa, i mecḥar i isḍařɣeř, iǧa iṭamar (conspirer) x yewdan, mecḥař i yexzen n yewdan di tsarfin, aah sneɣ t, iḍennaḍ ɛad, mecḥar i yessek d tamara x ddunya. Aseqsi:    Qqaren aqa tuɣa iticc… řḥeq i yewdan? (ironic question) Twarit:    Iticc řḥeq n tenɛacin, wenni i ɣa iɛceq iticc as řbaruḍ, issareɣ timɣarin… tnayen, iwca asent timessi di ssuq n Řkebdani. Ɛmar n Buteyyeb zi Tcuket nɣin t ndaren t adu webrid. Iḍa ggin ɣares timeḍřin, řexxu nnan ayi aqa d tandimt, nedřen ɣares tarwa nnes, d wayyawen nnes. Ɛmar uccen igga ɣezzu a mmi. Umi d-udefen Irumiyyen iǧa iḥekkem bu teɣyuč, qqaren as bu-ḥmara, yiwiḍ-d řemḥaǧet, iggur imenneɛ iryazen, yarsa di jjemɛa taqdimt, di taddart n Tahar n ben Ḥemmu, tuɣa tt d řgeɛdet, řexxu tamcant nni tweddar, tedweř tcarrez, iwa yarsa dini, hdan as řbayem, iɣarres uca iggur ɣar zzat, ddenya trakkaʷř ɣar ayt waryaɣeř, ddenya teccat řbaruḍ, ddenya trakkʷař, ccaten di bu teɣyuč. Aseqsi:    Qqaren aqa tuɣa t di teqsift n Seřwan… d wezɣenɣan? Twarit:   [“A da ig iqḍa deg Ɛarwi, Neccin nnan aneɣ yuri-d «ɣar Řkebdani», neccin narweř ɣar ijj n wedmar n ǧɣabet, timɣarin, iryazen… iwa a ḥenna ař ami ɛdun, ca n 15 utarras ɛdun ɣar ayt mceɛbac, ijj n weqzin meskin nuyř it ɣar ict n tmerẓect, minzi aqzin nni tuɣa itẓu ɣarneɣ, uca uyřen t. Iwa min dac ɣa yiniɣ? iwdan trakkʷařen marra, iwa senni nedweř ɣar tudrin nneɣ, umi ggur ɣa yaweḍ (bu teɣyuč) ayt waryaɣeř uca řqan t id s řbaruḍ, deřqen i waman x ncur, tammurt d car uca ɣarqen iysan nnes. Uca yarweř-d zi řbaruḍ ….ṭṭaḥ ṭṭaḥ ař řeḥrawet deg ayt Uwřic...

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Řḥaj Aliman di tmurt n Arrif-ublik

Posted by on 11:56 am in Geschiedenis, Geschiedenis | 0 comments

Řḥaj Aliman issekkar abarraḥ di ssuq n Wejdir: A Ifransisen! maɣar teggim ammu, tmenɣam ak-d Mulay Muḥend? Aqa i netta i umi itwagg ccan, itwassen s tcuni; netta d amjahed imenɣan, d amejdub n tɣennant, d azedgan n tiɣit; ad kenniw yejj d azbar i wezdam n temɣarin, ad teqqimem d im̥erhan ijj iqqen ɣar wenneɣni, timmatin nwem ad xawem ewtent ayejḍur.

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Strubbelingen in het nieuwe Libië

Posted by on 10:08 am in Politiek | 0 comments

De Berbers van Libië speelden een essentiële rol in de omverwerping van het Khaddafi-regime. De Libische opstand, die begon op 14 februari 2011, mocht in al van in het begin op de hulp rekenen van de Berbers in het westelijke deel van Libië. Krijgen de Berbers nu de erkenning waarop ze rekenen?

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Aseggʷas amaynu Yennayer 2962

Posted by on 6:54 pm in Geschiedenis | 0 comments

Amezwaru n umezruy n Imaziɣen n Lmeɣrib war ibeddi ca s twasit niɣ s tarewřa n Driss wis I zi tmurt n ccarq ɣar tmurt n lmeɣrib ameqqran. Amezwaru n umezruy n Imaziɣen n Lmeɣrib d tmura n Tmezɣa marra ibedda zi tiǧin (= presence) n Cacnaq, amernay (= victorious) n tgeldit x tmurt n Miṣr. Tadra (= origin) n umezruy n Imaziɣen iqqen ɣar wakud n tgelda n XXII n Miṣr. Amesɣun (= dynasty) n Imaziɣen ibda ak-d Firɛawn Amaziɣ umi neqqar Cacnaq.

Ṭfen Imaziɣen aɣmar di Miṣr ktar zi tnayen n tmiḍa (= century). Amezruya aqa-t immars u yarcem deg idlisen n zic1.

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