A recent study published in Nature has brought to light the use of Ephedra, an ancient medicinal plant, by prehistoric communities in Morocco for ritualistic and potential therapeutic purposes. The findings were derived from 15,000-year-old fossilized plant remains excavated from the Grotte des Pigeons in northeastern Morocco. This site, occupied by the Iberomaurusians, highlights the symbolic importance of plants in the lives of early hunter-gatherers in North Africa.

Ephedra, a resilient genus of non-flowering shrubs, thrives in arid environments and has a history dating back over 120 million years to the Early Cretaceous period. Its cones, rich in protein and fat, are utilized for food by modern desert communities, such as the Tuareg and Mongols. Notably, Ephedra contains ephedrine and pseudoephedrine, potent alkaloids known for their stimulating and vasoconstrictive properties.

The Iberomaurusians of the Late Stone Age, who inhabited the Grotte des Pigeons, are known for their intricate burial customs and symbolic practices. Excavations revealed core burials, including that of a young male, accompanied by charred Ephedra remains, indicating the plant’s possible use in funerary rituals or as a remedy during painful rites such as tooth extraction. This underscores a complex understanding of medicinal herbs in managing pain and ritual symbolism.

Historically, Ephedra has been used across various cultures, including Morocco and China, as a remedy for respiratory ailments. Its active compound, ephedrine, gained popularity in the early 20th century as a bronchodilator before newer medications replaced it due to side effects. Despite modern restrictions on Ephedra due to safety concerns, the plant remains an intriguing subject of pharmacological and phytochemical research.

This research was spearheaded by an international team, including Moroccan, British, and Spanish scholars, showcasing the collaborative efforts to unearth and interpret the complex interactions between early humans and their natural environment. The discoveries provide a rare window into the role of medicinal plants in prehistoric life, emphasizing their deep-rooted significance in rituals and community health practices.

The Amazigh people, an indigenous group with a deep-rooted history in North Africa, honor Yennayer as a time of renewal, community, and cultural pride. This ancient celebration, observed across the Amazigh homeland of North Africa, Tamazgha (stretching from Morocco to Egypt and into the Sahara), is based on the Amazigh calendar, which begins with the reign of the Amazigh king Shoshenq I in 950 B.C.E. The night before Yennayer, known as Thabbourth Aswegas or the “door to the new year,” is traditionally marked by gatherings, special meals, music, and dance.

Boston’s celebration of Yennayer will bring together Amazigh communities from all across the U.S to share their traditions and offer a taste of their unique culture. Attendees can expect live music from the Kabyle region of Algeria and the Rif and Souss regions of Morocco, as well as from the Touareg region adding a rhythmic heartbeat to the festivities. The event will also include traditional tea, delicious Amazigh pastries, workshops, traditional food tasting and a variety of surprises throughout the day.

One of the highlights of Yennayer is the preparation of traditional dishes like couscous with seven vegetables and tagulla, a dish made from cracked corn or barley, Argan oil, honey, and butter. These foods symbolize good luck and prosperity for the year ahead, and the celebration will include many other elements that reflect Amazigh cultural heritage.

As the Amazigh community continues to grow in New England, this event represents a powerful moment of unity and cultural pride. It’s not only a chance for Amazigh people to celebrate their heritage but also an opportunity for the wider community to experience the festive and learn about one of the oldest cultures in the world.

This family-friendly event is open to everyone interested in exploring the rich traditions of the Amazigh people. Tickets for the celebration are available on zeffy for only $30, with free admission for children under 15. Be sure to purchase tickets in advance to secure your seat as the event is always sold out.

Join us in welcoming the Amazigh New Year 2975 here in Boston with joy and warmth. As we say in Amazigh, “Aseggas Ameggaz” — Happy New Year! May it bring joy, success, and all the blessings you seek.

For more information and to get your tickets, visit zeffy.

The demonstrators voiced their frustration over the prioritization of tourism-driven profits at the expense of local communities and the region’s unique natural landscape. The Canary Islands, with their rich Amazigh heritage, have seen their resources exploited, their culture overshadowed, and their traditions sidelined by policies that cater mainly to the tourism industry.

Despite the peaceful intentions of the rally, participants faced significant harassment from the Spanish police. Protesters reported heavy-handed tactics and attempts to suppress their voices, highlighting the ongoing struggle for recognition of their rights and autonomy. This clash with law enforcement underscores the larger issue of colonial dynamics that persist in the region, with many calling for greater self-determination and respect for the islands’ indigenous identity.

The event has brought renewed attention to the plight of the Amazigh people and the broader fight against colonial practices that prioritize economic gains over the well-being of local communities. The rally is a reminder of the resilience of the Canary Islanders and their allies, as they continue to stand against the forces that threaten their heritage, environment, and future.

Among the 15 feature films chosen to compete in this prestigious national festival is a whodunit film titled, “A Corpse on The Shore”,” directed by Aksel Rifman. The film will be competing for festival awards alongside 14 other feature films.

Produced by “Aras” entertainment with solely self funding, and directed and written by Aksel, the film is set in the Rif region and is performed in the local Amazigh language of the Rif. The story begins when a man’s corpse is found on the shores of Marchica lagoon. Officer Saïd, known as one of the city’s best detectives, is called to the scene. Upon his arrival, he discovers that the forensic police team and his colleague Narjiss have already begun investigating. He is informed that it appears to be an accidental death, as no evidence suggests foul play. However, Saïd’s instincts and experience lead him to suspect otherwise, especially when it is revealed that the body belongs to an architect named Badr.

Saïd starts questioning those closest to Badr, discovering that on the night before his death, Badr attended a gathering with four friends: a real estate developer, another architect, and a civil engineer. Saïd decides to interrogate each of them, as well as Badr’s wife, individually.

Each witness gives a different version of what happened that Saturday night, with all stories agreeing only that Badr left the gathering intoxicated. As the film unfolds, new clues and details emerge, gradually unraveling the mystery behind Badr’s death.

The film features a talented cast of notable actors from the Rif region. Saïd El Marssi plays the role of Officer Saïd, while Farouk Aznabet portrays Haj Hollande. Abdelouhaid Zaouki takes on the role of Badr, the architect, with Adnan Rachdi as the engineer Wael, and Tarek Assalhi playing Kamal. Chaymae El Allaoui appears as Badr’s wife, a dentist, while Mourad Mjalled portrays a police officer. Moroccan actor Ez Elarab Kaghat plays a retired officer, and Nomidia plays Badr’s personal secretary. Other prominent actors include Hoyam Lamsisi as a policewoman, Hakim Chamlal as Ali, and the experienced actresses Samira Maslouhi, Wafaa Miras, and Islam Arif in supporting roles.

The inclusion of “A Corpse on The Shore”” in the festival highlights the growing recognition of rural films and the unique cultural narratives emerging from the Rif region. The film is expected to captivate audiences with its suspenseful storyline and strong performances.

This significant find highlights Morocco’s crucial role in the development of early societies in the Mediterranean and North Africa. The results of this research were published in the prestigious English journal Antiquity.

At the Oued Beht site, archaeologists uncovered an agricultural complex sprawling over nearly 10 hectares, comparable in size to Troy, an early Bronze Age city in ancient Greece. According to the researchers, this site provides new insights into settlement patterns in the Maghreb between the fourth and third millennia BCE, shedding light on the region’s importance in Mediterranean history.

This new discovery is the result of a collaborative effort between INSAP, the CNR-ISPC in Italy, the McDonald Institute for Archaeological Research at the University of Cambridge, and the Italian Institute for the Middle and Far East (ISMEO). The complex dates back to the Late Neolithic period (3400–2900 BCE), a time that was previously poorly documented in Northwest Africa.

The discovery sheds light on an undocumented era in prehistoric North Africa. Although the region’s significance in the Paleolithic, Iron Age, and Islamic periods is well-established, there is a notable gap in knowledge about the time between 4000 and 1000 BCE. To fill this void, archaeologist Youssef Bokbot (INSAP, Morocco), along with Cyprian Broodbank (University of Cambridge, UK) and Giulio Lucarini (CNR-ISPC and ISMEO, Italy), conducted multidisciplinary research at Oued Beht.

The team unearthed evidence of domesticated plants and animals, as well as a wealth of archaeological artifacts, including colorfully decorated pottery, polished axes, grinding tools, and various stone tools. They also found a significant number of storage pits and deep granaries, likely used for storing agricultural produce.

The findings from Oued Beht also suggest strong connections with contemporary sites on the Iberian Peninsula, with items such as ivory and ostrich eggshells pointing to interactions between Africa and Europe via the Strait of Gibraltar. These results highlight the Maghreb’s pivotal role in the development of trade networks and cultural exchanges across the Mediterranean during the fourth and third millennia BCE.

For over a century, the absence of documented prehistoric sites from 4000 to 1000 BCE along the coasts of North Africa has puzzled archaeologists. This period is in contrast to the dynamic cultural and social developments in the northern Mediterranean, which saw the emergence of large fortified sites during the Iberian Copper Age. The authors of the research note that the discovery of Oued Beht shows that this gap in knowledge is not due to a lack of archaeological evidence, but rather limited attention to this region and its historical phases.

This study is part of the Oued Beht Archaeological Project (OBAP), an international, multidisciplinary initiative launched in 2021 under a scientific cooperation agreement between INSAP (Morocco), CNR-ISPC (Italy), the McDonald Institute for Archaeological Research at the University of Cambridge (UK), and ISMEO (Italy).

Article Reference:
Oued Beht, Morocco: a complex early farming society in north-west Africa and its implications for western Mediterranean interaction during later prehistory – Cyprian Broodbank, Giulio Lucarini, Youssef Bokbot, et al. Antiquity 98 (402).
DOI: study

Among the thought-provoking contributions is a study by Mena B. Lafkioui, Pluricentricity, Iconisation, and Instrumentalisation of Language in North Africa and its Diaspora, available for download here.  Lafkioui’s work examines the pivotal “role of Tamazight in shaping “Amazighness” — the translocal Amazigh group identity — which has been influenced by various social, political, and historical factors.” The concept of linguistic ‘pluricentricity’ plays a significant role in fostering this identity, despite the dominance of other languages in daily interactions.

Lafkioui’s study highlights that discussions on Amazigh identity continue to center on Tamazight, emphasizing its deep ethnic significance. However, there has been a noticeable shift in recent years, particularly in the way Tamazight is perceived alongside Darija dialect. This shift is largely driven by governmental efforts to instrumentalize Tamazight following its official recognition in Morocco and Algeria, combined with ongoing Arabisation policies. Yet, despite these efforts, the push for Arabisation has not succeeded in replacing Tamazight and Darija with Standard Arabic as originally intended, leading to a phenomenon described as ‘Darijation’.

The study also delves into how language not only expresses but actively shapes culture through what Lafkioui terms ‘conventionalised heteroglossia’. Language is presented as a key element in both traditional and modern cultural practices, underscoring its dynamic role in the formation and expression of cultural identity.

This publication is an important contribution to the understanding of pluricentric languages and offers a unique lens on the linguistic and cultural complexities of North Africa and beyond.

Academia

While the tradition of Berber tattooing has largely declined due to changes in social and religious norms, the symbols and patterns remain a profound part of Berber identity, with their designs influencing contemporary tattoo art, jewelry, and clothing.

Common Amazigh Tattoo Symbols and Their Meanings

1. X Shape (ⵙ)
   • Meaning: This is one of the most common motifs in Berber tattoos, symbolizing protection and a connection to the earth. It’s often used to invoke good fortune or ward off evil spirits.
2. Triangle (ⵜ)
   • Meaning: The triangle is a powerful feminine symbol representing fertility, the womb, and life itself. It also embodies the idea of balance and unity between the spiritual and material worlds.
3. Hand of Fatima (Khamsa)
   • Meaning: A universal symbol of protection from evil, particularly the “evil eye.” The hand is a common motif across many cultures, and in Berber tradition, it was thought to protect women and children.
4. Lines and Dots
   • Meaning: Simple geometric patterns, such as lines and dots, often represent strength, beauty, and the endurance of Amazigh women. They may also symbolize family connections or lineage.
5. Cross (ⵍ)
   • Meaning: The cross, in Berber symbolism, represents the four cardinal directions and is a sign of guidance and spiritual protection. It also emphasizes balance in life and nature.

Revival in Modern Tattoo Art

While Amazigh tattoos were traditionally done using rudimentary techniques, they are now gaining popularity in modern tattoo art, often blended with contemporary styles. Tattoo enthusiasts and artists are embracing these ancient patterns for their timeless meanings and intricate designs.

In addition, many artists are creating digital brushes for tattoo design programs like Procreate, allowing users to incorporate these traditional motifs into their artwork easily.

If you’re a digital artist or tattoo enthusiast looking to integrate Berber patterns into your designs, here’s a Procreate tattoo brush pack that features traditional Berber-inspired symbols and motifs.

Amazigh tattoos carry a rich cultural legacy, representing identity, protection, and the powerful roles women play within Berber society. As tattoo culture continues to evolve, the preservation and reintegration of these ancient symbols into modern art keep their meaning alive. Whether through body art or digital design, the timeless beauty of Berber patterns continues to inspire across generations.

One of the recurring misconceptions within the Amazigh community is that expressing their Amazigh identity puts them at odds with their Arab-identifying counterparts. This belief stems from a fear of conflict when interacting with Arabic-speaking peoples from other countries in the MENA region. Well-known Moroccan Islamic Scholar, Hassan El-Katani, once said; “What prevents peoples from reclaiming their pre-Islamic festivals and traditions is that we lose the factor of our unity, and the future of our children is wasted.” Along with historical pan-Islamist ideas, many Amazigh people have chosen to identify as Arab to avoid the very conflicts imposed by those who see the world through a purely Islamist Lens.

What more Amazigh people must know, is that they are not alone in their struggle for
recognition, the conflict-riddled Middle East, like North Africa, is home to a diverse range of groups, on ethnic, linguistic, and religious grounds, all of whom have suffered from similar political marginalization. The Maronites of Lebanon and their quest to preserve Lebanon’s native identity in the civil war of 1975, the Alawites in Syria, and their clinch to the Arab regime, to protect their religious status in the Sunni majority Syria, and Iraq, the Assyrian-Chaldean- Suryoyo peoples, have faced significant challenges at the hands of both Sunni and Shia militias, that have sought to overtake their lands by force.

Like Christian, Yazidi, and other non-Muslim populations, Amazigh people have been
marginalized and discriminated against during the period of Islamization, facing restrictions in learning their language, in favor of learning Arabic, the language of the Koran. Other cultural and religious practices that pre-dated Islam were also prohibited, such as Imazighen’s cultural tolerance of women having leadership roles in society, something that Islam does not share.

The Amazigh experience historically under Arab rule, resembles that of a ‘Dhimmi’ a term reserved for non-Muslim religious minorities, living under Islamic rule, who had to pay a special tax due to their differences and were also barred from holding public offices. Today in minority politics in the Middle East, the term dhimmi is often used to refer to politicians of minority backgrounds that collaborate or appease Islamists in favor of immediate security concerns and an acceptance of the unjust reality imposed.

In the Western half of North Africa, the Amazigh people hold a popular majority, according to the Unrepresented Nations and Peoples Organization, there are approximately forty million Amazigh speakers worldwide. In the Amazigh community, there is a wide spectrum range of social identity expressions based on the level of Arabization within their families and communities. While Amazigh people may not be a minority in their native land, they are certainly a minority when considering the broader Arab environment.

The plight of defending the rights of minorities, and defenseless civilians struggling for their rights to speak freely, worship freely, and be themselves, is righteous, a cause which the Amazigh people may have the numbers to hold together for generations, for both themselves and their neighboring peoples in struggle for indigenous liberation.

Bilal Ag Acherif, who has served as the Secretary-General of the National Movement for the Liberation of Azawad (MNLA), leads a movement that seeks independence for Azawad and is grounded in secular values. The majority of Azawad’s forces are composed of Tuareg, an Amazigh tribe native to Azawad in northern Mali.

Ag Acherif began his speech by greeting all Azawadians and highlighting the existential threat posed by their enemies, whose goal, he stated, is to erase the people who embody the destiny of Azawad. With a resolute and courageous tone, he paid tribute to the women of Azawad, recognizing their vital role in the nation’s history and praising their unwavering determination to continue the struggle during difficult times.

He did not hold back in his criticism of the Malian leadership, calling them cowardly for allowing their military to be controlled by a terrorist organization. Ag Acherif also pointed out the irony of Russian mercenary soldiers, operating in Mali, being paid more than the country’s own military officers.

He described the destruction of infrastructure, and the looting carried out by the Wagner Group.

Amazigh World News (AWN) received a video in which Wagner mercenaries interrogated a Tuareg woman about the whereabouts of fighters. When she said she had not seen any, they threatened to strip her in front of the entire village. The video showed them forcing her to undress. Other videos have surfaced showing Russian mercenaries looting local markets in villages.

Ag Acherif emphasized that the world is watching, and that history is on the side of Azawad, as its people remain steadfast on their land with time and determination as their allies.

In his address, given in the Tamashek language, the SPF-DPA leader also sharply criticized the United Nations, the African Union, ECOWAS, and the nations involved in previous peace agreements for their silence while his people suffer. He refuted claims that Azawad’s struggle is a territorial grab, clarifying that their fight is solely for the northern region of Mali—where Amazigh, Fulani, Songhai, and other communities live—and not for lands beyond those borders.

Moreover, Ag Acherif urged Azawad soldiers to maintain discipline and to respect human rights, reminding them never to harm civilians and to treat anyone who surrenders as a prisoner of war. He praised the soldiers for their exemplary conduct and their commitment to upholding human rights, even amid conflict.

He concluded his speech by expressing condolences to the families of the Azawad soldiers who had fallen in the Battle of Tinzawaten, proudly noting that the Azawad forces had defeated Wagner mercenaries in that battle more decisively than in any other conflict, whether in Africa or elsewhere. Ag Acherif reassured his people that while the fight must continue, history is on their side, and victory is near.

He ended his address with a final greeting, leaving the nation with a renewed sense of purpose and hope.

Reports received by AWN indicate a dire humanitarian situation in Azawad, with refugees fleeing to the Algerian border, and little to no humanitarian aid on the ground.

The rally called for immediate action to halt the ongoing violence, with participants demanding accountability for the crimes committed against the Azawad population. The protesters emphasized the need for justice, calling for international attention to protect the victims and address the escalating crisis in Mali. Their message was clear: the world must take a stand for human rights and peace in Azawad.

Azawad, a cultural region primarily inhabited by the Tuareg people, declared independence in 2012, though it was not internationally recognized. Since then, it has been a battleground for various armed groups, worsened by the presence of the Wagner mercenaries. The region remains a symbol of the Tuareg people’s fight for autonomy and self-determination amidst ongoing conflict.