Like Ulysses, all his life was a kind of journey which took him back after long detours to his native land after a time consuming search to reconciliate his spiritual affiliation with his people. He made peace with himself but also with the legends, the values, the convictions and the aspirations of his fellow imazighen from Kabylia whose cultural heritage has been forgotten and persecuted. He became an “amusnaw” or a man of knowledge whose words, written or spoken have a special meaning for a whole people. He realized very soon that his people have made him the carrier of a torch which burns for freedom and democracy in a country were rational talk must overcome obscurantism, hatred and indifference.

Early in his life, Mouloud Mammeri became very fascinated by Amazigh poetry. His first book “La colline Oubliée” or “The Forgotten Hill” was written in French. It was not any kind of hill he had in mind, since Mouloud Mammeri was born in Kabylia in 1917 in a village called Taourirt or The Hill.

In the 50s, Mouloud Mammeri was a professor of French literature at the University of Algiers. He knew that Amazigh culture has contributed a lot to the Mediterranean culture since, after all, it belongs to a region which is a crossroad of civilizations. His first essay “La Societé Berbère” or “The Berber Society” published in the magazine Aguedal in 1938 showed a vocation at its early stage.

He already had a lucid vision of hispeople: a critical witness of the Amazigh society that he wrote “persists butdoes not resist”. The place of the Amazigh culture in the modern world was one of his earliest concerns. While surrealism was predominant in his first writings, like in “The Forgotten Hill,” soon he was backto earth with “Le Sommeil du Juste,” “L’Opium et le Baton,” “Le Banquet,” “Le Foehn” and “La Traversée.” At the same time Mammeri published essays on Amazigh literature. The publication of “Chants Berbères de Kabylie” by Jean Amrouche in 1937 was so emotional for him that he tried to get the original text ofthe book in Tamazight; he will preface the re-edited version of the book published in 1989, a book that he will never see because by that time he had already left us.

After the independence of Algeria, he thought for some time that the end of the tunnel for the persecution of the Amazigh culture was near. He had new dreams. He tried to persuade the Department of Education to implement the teaching of Tamazight in the system. Once more, he was denied because according to some officials of the same department “Berber is an invention of the Pères Blancs” (as the French catholic priests were called in Algeria). The rebuttal of the language of his ancestors by these officials pushed Mammeri to a kind of crossing a desert. It was hard to swallow that while French, the language of French colonialism in Algeria for 130 years, can have free ride while Tamazight was denied existence. To add injury to prejudice, it was obvious that at the same time these same officials were celebrating the teaching of the language of Moliere to their children; in public they were showing a hate-relationship with French culture and French colonialism.

In the late 60s, Mouloud Mammeri developed a new transcription of Tamazight with Latin letters, a new approach different from the one introduced in 1894 by Professor S. A. Boulifa of the University of Algiers. Historically, Tamazight is one of the rare languages that has its own alphabet called Tifinagh; early scripts of Tifinagh were recorded in North Africa more than three thousand years ago. We can also add that there are speculations that Latin is a language of Egyptian origin and therefore of north African origin even if it has been subject to many modifications by the Greeks and the Etruscans.

With his new transcription of his mother tongue, Mammeri wrote a new grammar (Tajerrumt ) and elaborated a lexicon of modern words; both were published in France because Tamazight was forbidden from being even shown in public in Algeria. Around the same period, he contributed to the writing of the French-Touareg lexicon with Jean Marie Cortade.

In 1969, Mammeri published in Tamazight the celebrated “Les Isefra de Si Mohand” or “Poems of Si Mohand,” a folk hero and poet of Kabylia which will be re-published seven times.

Mammeri became director of the CRAPE (Centre de Recherche Anthropologic Prehistoric et Ethnographic), which became under his leadership an ideal research center for Algerian and foreign students. The CRAPE Transactions on Prehistoric era and Anthropology became an internationally recognized publication in academia. All the success of the CRAPE could not help it to survive when an article written on cultural anthropology in the same transactions became the target of the political system in place that is denying one more time the existence of Berber history. The CRAPE was shut down. It was a great loss. No center of that dimension has ever seen life in Algeria since the date of its closing.

Mammeri was a persecuted man and he always managed not to show it in public: after all, he was a “Free Man,” an Amazigh.

In the spring of 1980, while just anyone from the Middle-East or Europe canbe invited to Algeria to talk about almost anything, M. Mammeri was one more time denied the right to make a presentation on Kabyle poetry in the city of Tizi-Ouzou, the heart of the Kabylia region. The local population saw that as an outrageous act of censorship, and soon the whole region was in ebullition to vehemently denounce this act of denial of the existence of the Kabyl language. Such an act will have repercussions in the whole country for years to come. It was this incident that opened a window to the rest of Algeria, a sign of a new hope for a better life; a sign that mediocrity, intolerance, exclusions, lack of freedom should not have their place in modern Algeria.

Mammeri, the skeptical and independent humanist, the man who never made a judgment about anyone, found himself under fire from a certain media which used just any kind of tricks in order to discredit the man and his vision. Even his nationalism was questioned by certain “journalists,” hiding behind other causes, but who did not know the man, his activism in the MTLD (an underground political organization of the 50s which already was calling for the independence of Algeria), and his suffering during the French-Algerian war. He never talked about it. Only those who fought with him knew the facts. His open letter in the newspaper Le Monde to answer those who targeted him was a lesson on the dignity and commitments of the profession of journalist: “only truth should prevail in their articles, not lies”, he said.

In 1982, Mammeri found some kind of niche in France where, with some of his former students, he discussed the idea of creating a center of the same dimension as the CRAPE. However, it was in Paris at “La Maison des Sciences de l’Homme et l’Ecole des Hautes Etudes en Sciences Sociales” that Mammeri received a cheerful welcome to continue his research. He founded with his good friend Pierre Bourdieu a center for research on the Amazigh culture known as “Centre d’Etudes et de Recherches Amazighes” and together published the review Awal or word in Tamazight. He found an ideal place to do research on his own society and his people, something that never stopped burning in his heart.

He dedicated his time to revive the Amazigh culture fromits ashes. No, the fire will never stop burning. His “Poemes Kabyles Anciens” published in 1980 were a robust reference to North African culture which has often been a victim of biased historians. While the culturalidentity of the Imazighen from Kabylia was beautifully narrated in “Poemes Kabyles”, other books like “L’Ahellil du Gourara” about the Imazighen of the southern region of Oran and and “Les Dits de Ccix Muhend U Lhusin” confirmed one more time his love and dedication to traditional life in Algeria. All his publications were beautiful contributions to universal culture.

It is, in fact, this universal perspective that became the focus of another one of his books “Le Banquet ou la Mort Absurde des Azteques.” Mammeri had a passion for history and truth; he is the man who wentto visit the roman vestiges of Rome, looking for traces of Jugurtha, the amazigh king who valiantly fought the roman legions. He narrated: “After being defeated, Jugurtha was thrown in the Latonies, a kind of underground cell used as a prison in Rome. I visited it. I have read the name Jugurtha among other names of enemies of Rome of that time. They thought that Jugurtha was going to die from starvation but it was not the case, so they forced a slave to strangle him. I always wanted to write a play called Jugurtha because he was the most magnificent of our freedom fighters.”

Mouloud Mammeri never wrote this play because of a car accident. On his way back from Morocco where he drove to participate to a conference, he was, according to the official version, killed by a tree that fell across the road. We may never know what really happened the day of his farewell to the man who loved so much Tamazgha , the ancestral land of millions of Imazighen.

He left us at a time where all the ideals he fought for all his life started slowly to become reality in Algeria. He can leave now. His work will be the main reference for many generations to come and the fire that he started in our hearts will never stop burning. Qim di Talwit a Dda Lmulud.

Naturally, the colors represent different things: blue for the water of the Mediterranean sea, green for land, and yellow for the sand of the grand Sahara: the Tuareg realm. In the center is the Tifinagh 17 letter “yaz”, a symbol of the “free man.” It is colored in red, to represent the Amazigh blood spilled as a result of resistance against the colonialism and later against the oppression imposed by North African pan-Arab regimes after the so called independence.

The Amazigh flag was neither imposed nor inherited from colonialism, in fact it was purely adopted spontaneously by the Amazigh people all over the world, to challenge many colonial boundaries created to separate the Amazigh people in their land of North Africa known as Tamazgha land.

The flag was originally created by the Berber Academy (Agraw Imazighen) in the 70s, the flag was adopted later in 1998 as the official flag of the Amazigh ‘Berber’ people by the Amazigh World Congress (CMA, Agraw Amadlan Amazigh) during its congressional meeting in Canary Island.

The Amazigh flag has always been the symbol of our noble cause and fight for existence as well as a prominent icon of our unity and source of pride and inspiration for millions of Amazigh People around the world.

happy Amazigh flag day everyone!

[ads1]

Claude Lefebure wrote that it was at the teacher’s college that “as if he came out of hypnosis, he suddenly felt “Amazigh.” According to Brahim Aqdim, the president of the Mohamed Kaïreddine Association, he was treated as a “dirty Arab” in the French school and as a “dirty Shluh” in the Moroccan Arabized school. Perhaps that explains his early and very passionate search for an identity.

After passing his baccalaureate as an independent candidate, he attended the Faculty of Letters and the Ecole Normale Supérieure (The Higher Teachers College) and in 1968 he graduated with a License in history and geography. He then taught for two years (1968-70) in a high school in Ra- bat before attending the Ecole Pratique des Hautes Etudes in Paris.

[ads1]

While in Paris he also attended Lionel Galand’s course on Tamazight at Langues’O. Back from Paris he started teaching at the Faculty of Letters and became an active member of the AMREC, an association devoted to the promotion of Amazigh culture.

Ali Sadki Azayku was an avid reader of history. He was interested in the true history of Tamazgha, not the one taught in Moroccan schools and which only starts at the advent of Islam. As he started to understand the true history of his land and his people, he also started to write. His writings were a key element in the identity awareness of the Moroccan Amazigh. He wrote in the newspapers and in the Amazigh magazine ran by Ouzzin Aherdane, the son of Mahdjoubi Aherdane, leader of the Peoples’ Party. It was one of his articles in this magazine titled “For a true approach to our national culture” that cost him 12 months in prison and made the Moroccan authorities close the magazine for good.

[ads1]

Offered to retract his writings, Ali refused and became the first Amazigh activist to be thrown in prison. His stay in the Moroccan prison of Laalou helped Amazigh activists strengthen their resolve but most importantly, it had a great impact on the poet that he was. His poetry expressed the sorrow and hardship of life (his and that of his own people) and at the same time an immeasurable passion to live and fight. out of prison, with the help of his friends he regained his former job and continued to write about Amazigh culture .

In 1988, he published Timitar, a collection of 33 poems, followed by Izmullen in 1995 that he wrote entirely in prison. the reknown Ammouri Mbark and other Amazigh singers sang many to the board of IRCAM, where he was expected to continue his fight for the Amazigh identity.
Ali Sadki Azayku died on september 10th, 2004, and the Amazigh people and their cause lost in him one of the most respectable figures. he was 62, and he left two children, Tilila and Ziri.

Below are statements released by Amazigh Supreme Council of Libya regarding boycotting of the constitutional rewrite

Tripoli, July 24, 2018

In reference to the declaration of the Amazigh Supreme Council of Libya regarding boycott of the constitutional process;
We affirm that we continue our commitment to apply the concept of “We do not recognize those who do not recognize us”.

Furthermore, to safeguard the sacrifices of our heroes whom gave their lives to pave the way for us to gain our legitimate rights; and for the persistence and courage of the Amazigh people, and their full awareness of their cause and future;
The Amazigh Supreme Council of Libya urges all Amazigh citizens to boycott the so called referendum over a racist unjust draft constitution.
We shall not recognize the constitution resulting from this referendum, for it is an illegitimate document due to its violation to local laws and international conventions and treaties ratified by Libya.

We hold responsible; the so called the Comittee of 58, House of Representatives, High State Council, UNSMIL and everyone supporting this exclusionist project; for the resulting lack of unity and instability in Libya, for they went on with applying procedures to issue a referendum, fully ignoring the lack of consensus with the Amazigh people as a genuine partner in constructing Libya.

We announce that the forthcoming phase will be a beginning of a new political and social rift. It will be a turning point in the Amazigh political mechanisms, and this clear rejection of the Amazigh people as a genuine partner will force us to reciprocate such treatment.

While it would look like an easy match for Spain, they got defeated at the Battle of Anwal and were pursued by the angry Rif tribesmen all the way to the coast. Despite using all technological marvels of the day including mustard gas the Spanish did not manage to defeat the Rif irregular forces under the command of Muhammad ‘Abd al-Karim al-Khattabi  known in Rif as Mulay Muhand).

As a result of the battle, 13,363 Spanish were dead including their General Silvestre and another 7,000 were wounded, led to major political crises in Spain at the one of the most severe defeats ever suffered by a European colonial army .

[dropcap]I[/dropcap]nternational Women’s Day is an annual celebration of the respect, honor and appreciation towards women across the world. In recent years, the annual event has gained decent recognition, giving a chance to celebrate achievements in the women’s movement and to inspire further progress through both local and international action.

On this occasion, the Amazigh World News team would like to take this opportunity to congratulate all women across the globe including the Amazigh women of Tamazgha/North Africa, to whom we owe so much.

We also want to assure that we will continue to defend Amazigh women’s rights, try to help them in their daily struggle for a better life, work to promote their role in society, and create a suitable platform that helps them to actively participate in civil society, political leadership and economic development.[ads1]

In 1947, he was assigned in Taourirt Moussa and became a school principal in 1952. Feraoun was one of the most prolific francophone writers of his generation. His works all describe Kabyle peasant life. Le Fils du pauvre (1950; “The Poor Man’s Son”) is a semiautobiographical story of a Berber-Amazigh youth struggling against poverty and hardship to achieve an education and self-advancement.

The portrayal of the simple life in the mountains is filled with nobility, human compassion, and a love of family and native soil. La Terre et le sang (1953; “Earth and Blood”) deals with an émigré whose life in France is burdened by the sequestration of his proud countrymen and with the importance of nif (“honour”), the basis of all traditional morality and the source of the sense of self-worth, dignity, pride, and community. Les Chemins qui montent (1957; “The Upward Roads”) carries forward in more bitter tones the themes of the resignation, resistance, and endurance of the fellah (peasant) faced with the realities of colonial society; it also deals with the strictures placed on the youth and the narrowness of choices available to them.

Feraoun’s devotion to Kabyle culture is also evident in a collection of portraits and sketches, in a translation of 19th-century Kabyle poetry, and in his journal. Through his works he achieved his goal of discovering the voice of “an indomitable people of flesh and blood.”

On 15 March 1962, Feraoun as well as five of his colleagues were assassinated by a commando of the Organisation armée secrète (OAS), an extremist organization of the French settlers in Algeria.

[ads1]

“Languages Matter!”

Tamazight language matters!

Languages are the most powerful instruments of preserving and developing our tangible and intangible heritage. All moves to promote the dissemination of mother tongues will serve not only to encourage linguistic diversity and multilingual education but also to develop fuller awareness of linguistic and cultural traditions throughout the world and to inspire solidarity based on understanding, tolerance and dialogue.

Among the list of recommendations made to the Member States by the declartion of this International day one reads:

(a) create the conditions for a social, intellectual and media environment of an international character which is conducive to linguistic pluralism;

(b) promote, through multilingual education, democratic access to knowledge for all citizens, whatever their mother tongue, and build linguistic pluralism; strategies to achieve these goals.

[ads1]

The 21st of February is celebrated as World Mother Tongue Day. The UNESCO, which hopes to make people conscious of the importance of the mother tongue, declares in its latest publication Education in a Multilingual World (2003), that the most suitable language for teaching basic concepts to children is the mother tongue.

Indeed, the UNESCO declared this as early as 1953 in its report The Use of Vernacular Languages in Education. Yet, as the world modernized, the smaller and weaker mother tongues started dying. The schooling system, the media and the jobs all demanded the languages of power – the languages used in the domains of power i.e. administration, government, military, commerce, education, media etc. – which had to be learned by people in their own interest. As globalization increases, languages die.

[ads1]

The 21st of February reminds us that, despite this inequality of power between our mother tongues and the languages of power, we must not give up hope. We must be conscious of the significance of our mother tongues, which give us identity; which are repositories of culture and which, in the final analysis, make us what we are.

[ads1]

Mano led the Tuareg Rebellion in Ténéré region, northern Niger during the 1990s, He was born in Tiden valley in the Aïr Mountains in 1949 and died in a suspicious plane crash in the Adrar Chirouet region in Niger, on the 15th of December 1995, while he was in his way to meet government officials to discuss peace talks.

Mano Dayak was the group leader who led Tamoust Liberation Front (FLT) – also a member of the CRA (Coordination de la résistance armée),  and the one who opposed the peace accord with the government of Niger that was signed by another Touareg Coalition (ORA) .

[ads1]

Mano’s forces continued to pound government positions from their base in the Tenere Desert, East of Agadez. and wrote a book on the Tuareg grievances  against the government of Niger.