New video
Lesly Duppas - These vonne when
Monday, November 26, 2007
Raw Diamonds Have A Raw Look
Lesly Duppas - This is where Vonne
Tuesday, November 20, 2007
Docter Can You Help Me
Raiss
For a non-Soussi, the name evokes Lhaj Belaïd anything. His music either. Berber culture, we know only too well, has never received the recognition it deserves. And if, for a non Berber, names like Nass El Ghiwane or Jil Jilala are icons for a Soussi, said they do not know Lhaj Belaïd approaches the offense. Tafraout in Sidi Ifni, from Paris to Brussels in the Moroccan Berber community, there is almost sixty years after his death, none. Unique and inimitable.
His compositions, in turn, are heard from generation to generation. That is all that is said to Raïss Belaid. Better yet: "In many houses, the framed photo of Mohamed V is next to that of Raïss Belaid," says Said Boussif, director Boussiphone first distributor of the 45 laps of the musician. Yet rwayess, there are dozens today. Houcine Elbaz Raïss Amentag or Aarab Atiggi are now singing stars sousse, multiplying representations in Morocco and abroad. Their productions, concerts or audiotapes recorded on VHS still have the wind in their sails. The
Soussi, like others, need we speak their language. Yet the comments were unanimous: "Today, music has become commercial sousse. Most rwayess botch music and lyrics and think only sell". The era of Raïss Belaid is well and truly over. That of romantic melodies which throbbed and feature men singing love poems that were weeping women: "And it's far from a legend. Wherever he went, women were crying. Some even lost knowledge, "said Lahcen Belhaj, director of films and documentaries in Soussi.
Lhaj Belaid was raïss. The equivalent of a mâalem Gnaoui in culture for beginners. A master of music really. A raïss, composer, author and performer, troop leader. He was much more than that. Poet, Master of rhymes, metaphors and Amarga (the word means nostalgia and poetry but also music sousse where this poetry is sung): "Anyone who can not understand the texts Raïss Belaid.
Each sentence is an image, whether in songs on love, on the emancipation of women or the values of society, "says Raïss Hmad Amentag, originally from the region Tafraout. Better yet. rbab the instrument to a rope, a major in music sousse, c is he who is introduced: "The rope was horsehair. Currently, she is plastic, "laments Lahcen Belhaj.
In 1873 Raïss Belaid was born in Anu n'âaddi, douar in the region of Tiznit. But this is not where he grows up. This will be in the Jewish quarter of Tahala around Tafraout: "It was here that concentrated the largest community Jewish Souss "continues Lahcen Belhaj. Belaïd find itself alongside Jewish Berber singers and poets. It is from them that will teach music. From there, in the ceremonies is to him that we will use .
Like the parties organized by major douars. It soon became one of the largest raïss.
Dr. Mohamed Bizrane surgeon in Agadir and son of Said Achtouk, another prominent raïss died in 1989 says: "When Raïss Belaïd died in 1945, my father was barely 11 years. It was already his idol. He will also all his life. My father always said the music should stop at Raïss Belaid. Achtouk Said has ever recorded: his father objected.
As for his idol, he himself has crossed borders with its music. For Raïss Belaïd recorded his songs. Not in Morocco and not for anyone. He has, indeed, is part of the first series of 78 rpm Pathe Marconi. Nothing more. From this record, we still retains a story, that of meeting the master of Amarg with a master of Arabic song, Mohamed Abdelouhab in this case: "There is a story Mohamed was Abdelouahab admire Raïss Belaid and that it has launched a challenge, that of writing and composing a song on the spot, "says Said Boussif. Raïss For Belaid was known for that too:" It does almost never wrote his poems, he was improvising. "What we still retains Raïss Belaïd? it has traveled throughout Morocco, from village to village, singing here and there with his troop.
Raiss Lhaj Belaïd
For a non-Soussi, the name evokes Lhaj Belaïd anything. His music either. Berber culture, we know only too well, has never received the recognition it deserves. And if, for a non Berber, names like Nass El Ghiwane or Jil Jilala are icons for a Soussi, said they do not know Lhaj Belaïd approaches the offense. Tafraout in Sidi Ifni, from Paris to Brussels in the Moroccan Berber community, there is almost sixty years after his death, none. Unique and inimitable. His compositions, in turn, are heard from generation to generation. That is all that is said to Raïss Belaid. Better yet: "In many houses, the framed photo of Mohamed V is next to that of Raïss Belaid," says Said Boussif, director Boussiphone first distributor of the 45 laps of the musician. Yet rwayess, there are dozens today. Houcine Elbaz Raïss Amentag or Aarab Atiggi are now singing stars sousse, multiplying representations in Morocco and abroad. Their productions, concerts or audiotapes recorded on VHS still have the wind in their sails. The
Soussi, like others, need we speak their language. Yet the comments were unanimous: "Today, music has become commercial sousse. Most rwayess botch music and lyrics and think only sell". The era of Raïss Belaid is well and truly over. That of romantic melodies which throbbed and feature men singing love poems that were weeping women: "And it's far from a legend. Wherever he went, women were crying. Some even lost knowledge, "said Lahcen Belhaj, director of films and documentaries in Soussi.
Lhaj Belaid was raïss. The equivalent of a mâalem Gnaoui in culture for beginners. A master of music really. A raïss, composer, author and performer, troop leader. He was much more than that. Poet, Master of rhymes, metaphors and Amarga (the word means nostalgia and poetry but also music sousse where this poetry is sung): "Anyone who can not understand the texts Raïss Belaid. Each sentence is an image, whether in songs on love, on the emancipation of women or the values of society, "says Raïss Hmad Amentag, originally from the region Tafraout. Better yet. rbab the instrument to a rope, a major in music sousse, c is he who is introduced: "The rope was horsehair. Currently, she is plastic, "laments Lahcen Belhaj.
In 1873 Raïss Belaid was born in Anu n'âaddi, douar in the region of Tiznit. But this is not where he grows up. This will be in the Jewish quarter of Tahala around Tafraout: "It was here that concentrated the largest community Jewish Souss "continues Lahcen Belhaj. Belaïd find itself alongside Jewish Berber singers and poets. It is from them that will teach music. From there, in the ceremonies is to him that we will use .
Like the parties organized by major douars. It soon became one of the largest raïss.
Dr. Mohamed Bizrane surgeon in Agadir and son of Said Achtouk, another prominent raïss died in 1989 says: "When Raïss Belaïd died in 1945, my father was barely 11 years. It was already his idol. He will also all his life. My father always said the music should stop at Raïss Belaid. Achtouk Said has ever recorded: his father objected.
As for his idol, he himself has crossed borders with its music. For Raïss Belaïd recorded his songs. Not in Morocco and not for anyone. He has, indeed, is part of the first series of 78 rpm Pathe Marconi. Nothing more. From this record, we still retains a story, that of meeting the master of Amarg with a master of Arabic song, Mohamed Abdelouhab in this case: "There is a story Mohamed was Abdelouahab admire Raïss Belaid and that it has launched a challenge, that of writing and composing a song on the spot, "says Said Boussif. Raïss For Belaid was known for that too:" It does almost never wrote his poems, he was improvising. "What we still retains Raïss Belaïd? it has traveled throughout Morocco, from village to village, singing here and there with his troop.
What the emergence of the phonograph, the men and women gathered douars, outdoors, around his music and many were crying from the first note of his rbab. It has often been invited by Glaoui Almighty pasha of Marrakesh, to sing in front of his illustrious guests: "It's greatly admired and were even said it was his advisor."
history holds that he sang as women, love, war between the tribes and nationalist poems. And he initiated with other major rwayess Sassbo, Boubaker Anachad, Boubaker Zaâri, all of whom were his disciples and in turn marked the undersigned song.
It also remains his family. His son, who lives in abject poverty in Tiznit. Raïss too. And his grandchildren, also gifted musicians, known in the region of Tiznit. There are still rwayess, all influenced by his music. It also remains of the 45 laps, carefully guarded by families Sousse and cassettes increasingly difficult to find.
And yet: "It is what the song sousse Mohamed Abdelhalim Hafez Abdelouhab or to Arabic music." There's also this little young, named Said Ibba, located in France and which this year took over and modernized the directory Raïss Belaid. Success by connoisseurs.
There are still songs that Soussi know by heart and sing with nostalgia. Among many: Atbir Oumlil (white dove), Taleb (the learned), or Beni Yacoub. And finally there is the words of which we note: "O white dove, if you're ready to welcome me, I would come to you, even getting lost along the way." 
Rwayess :
artists voice disappearances For the more pessimistic, yes. The rwayess, these masters of song Sousse have given way to bands who, increasingly, introduce modern musical instruments (drums, keyboard ...) from cover most importantly, the sound of rbab of derst (tam tam) or the Loutar (4 strings). This is
not all the text in Amarg very important, is relegated to second place.
Large rwayess? No, there is more: "Maybe Tabaamrant leaving the task of writing his lyrics to other gifted it." It must also be said that nothing is done to preserve the tradition of rwayess or to make them known to a wider public, not only Berber.
As for the concerts, they are organized in the Souss region, exclusively. The two televisions, they, perceive and treat even music sousse under its most folk. Far from the Berber poetry who would win both to be translated. The maalems Gnaoua had their festival through which they emerged from the shadows.
So, when a festival rwayess?
Source: Tel Quel
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LISTEN RAISS Haj Belaid in real player
Saturday, November 17, 2007
Close To Period And Cervix Is Soft
Izenzaren
A legend named Izenzaren
Izenzaren Igout Abdelhadi
sent DraX2007
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VERY VERY RARE VIDEO Igout
Izenzarn (new)
sent Brox
Who
n has never echoed to the captivating rhythms of the legendary band, Izenzaren? That was never conquered by the beauty of his lyrics always telling the Amazigh and its problems? None probably! It is certain that at one time or another, the Amazigh people, and even strangers, were captivated by the musical troupe like no other. Notwithstanding its enormous success, the group has remained very quiet and this has probably amplified the aura of mystery that surrounds it.
The advent of musical groups in the Souss is not an incongruity that can only be explained in terms of mimicry of the West. This concept has always been present in the culture of the Amazigh Souss. Large rways, Haj Belaid, Boubakr Anchad, Lhousayn rims, etc., each have formed their own troupe with which they roamed the villages and cities of Souss and even beyond. Haj Belaid went to France as an example.
However, the band, in its modern sense was introduced with the profound changes that occurred in the Amazigh Souss society at the dawn of the 60s. An era characterized by a boiling creative musical including the creation of a modern and avant-garde tabghaynuzt (spider). If you believe Chamkhi Aziz, one of the founders of Izenzaren "tabghaynuzt was the first orchestra in Morocco, for our generation, it was the first school where we learned a lot. "
This musical and comedy (not unlike the example of a band equally mythical Ayt Lmzar because native of Lmzar of Ayt Melloul) was founded in 1960 by artists whose names do not tell nothing to ordinary mortals. Because they are almost all dead or eking out a living in total anonymity. These include: Abellahi El Madani, Farkou, Brahim n Ssi Hmad, Bihmaden Mohamed Jamaa and Bouslam Outznit.
latter, it seems, was a prodigy. He was a multinstrumentiste phenomenal. Almost all musical instruments (accordion, banjo, rribab, guitar) had secrets from him.
It is through this company so that future Izenzaren founders had the idea to found in 1970 a group they called Laqdam (steps). Training that did not last long, but this is only a postponement. For our young musicians are determined to give substance to another group who will live longer.
Success
After many names, the choice was finally arrested on Izenzaren. Birth this training was done in a manner quite spontaneous, unlike Usman (lightning) which was rather a very thoughtful artistic endeavor whose founders were the first militant Amazigh Cultural Movement (Brahim Akhiat, Moustaoui, Azaykou , Eljechtimi, Amarir ...).
Izenzaren group was highly original at all points of view. He even invented a new musical, "tazenzart" with his rhythms, his poems and his own theme.
It crystallized for years across the Souss, the quarrel between the ancients and the moderns, between advocates of "tarrayst. In other words, the traditional practice of music. And the proponents of this new trend of Amazigh music, "tazenzart.
If the group has had tremendous success with youth, adults were obviously for a long time reluctant to this new form of music with musicians from very long-haired rebels and methods that break completely with what is known so far.
It was not uncommon for rways, imagining that the group Izenzaren was a threat to them, took them in derision. Said Achtouk example. But with time everything contrived, since their audience was not the same. Izenzaren rather directed at young, often educated, and who listened to Western music instead. One could even argue that many of these young people have learned to appreciate the music of rways making a detour through the modern Amazigh groups. What is my case and many others of my generation Amazigh.
rupture with rways is visible at certain levels. The physical appearance and clothing: hair that goes to the shoulders, modern clothes (jeans, shoes ...). Musical instruments: the banjo that overtakes ribbab, violin, bass (agembri), etc.. The songs that embrace the concerns of an entire generation of young Amazigh, bewildered by the rapid social transformations. Finally, the rhythms that bear no resemblance to what was happening in rways. The first cassette
Group was commercialized in early 1974. The success has been meteoric. It became a social phenomenon. A legend was born, in other words. Everyone or almost humming, and even more, knew by heart their first worship songs, tinged with the nostalgia and melancholy that characterize so Music Amazigh Souss: immigration henna wad itmuddun, wa zzin, etc..
Izenzaren musical talent is not enough to make this group what it is without the contribution of a lyricist who wrote the majority of their songs, Hanafi Mohammed. "A man's shadow and a poet extremely shy, but oh so talented," according to the expression of Chamkhi Aziz.
Commitment
With Izenzaren, involvement in music, a concept little known until then in manners Moroccan music takes on its full meaning. For two reasons. First, the group, which never succumbed to the money - its members do not necessarily run on gold - has always had a great idea of the musical art in which he has given his pedigree. We can say that this attitude is really unique in the Tamazgha. Secondly, the song has izenzarienne this particular feature does not address topics hackneyed. It is true that the group discussed the love in its infancy, but without falling into the facility and even less vulgarity. I would even say that their love songs were provided with this "I do not know what, that mystery which gives the artwork an everlasting life. Zzin Wa (O beauty), tasa ittutn (heart injury), as has àawd tasa naked (oh my heart says), etc., are now part of the classical repertoire of the Amazigh song.
way, Izenzaren espouse progressive practical concerns of the public. Exit the sentimental theme! Now, their themes, characterized by a cure for even less pessimistic black circle around the social and political protest, the identity claim, the Termination of all injustice, etc.. For proof, one need only see the titles of their songs: Till (darkness), Gar azmz (bad times) lmeskin (poor) izillid (the storm), Tuzzalt (dagger), tixira (end of the world), etc..
Separation
success from the dissensions were soon to burst within the group. Result. It is divided into two parts with the same name: the first around Chamkhi Aziz, the second round Iggut Abdelhadi. In fact almost everything has been said about the separation. Many believe to this day it is a conspiracy by the very people that the success of this group Amazigh disturbed at the highest point. But it seems that the reasons are more personal than anything else. Incompatibility of temperament between the group members certainly! Moreover, to inquire, I asked Aziz Chamkhi who had this eloquent answer: "but we were not married to talk of separation! Besides, I never understand why we often wonder about this. "Nice way to avoid reviving memories we prefer silence forever.
If the first group has done a thorough research on the Amazigh musical heritage by delivering the taste of the day and how! - Directory classic big rrays including Hajj Belaid, and creating time to time, the second group has always done in pure creation. It is also the most popular not only because of the rebellious personality, marginal and nonconformist, its lead singer, Iggut Abdelahad, but also because of this unique way to handle the violin and especially the banjo. Some call him the magician glad of this instrument, even its largest specialist throughout Tamazgha. It must be said that his compositions are inimitable. So far nobody has been able to match it, although we have witnessed the advent a multitude of groups, as diverse and varied, and do not lack of talent: Archach, Titar, Izmawen, Laryach, Oudaden, Ibarazen, Igidar ...
Izenzaren musical influences are the least numerous. Provided that it lends ear can range from musical heritage presented by the Amazigh Ahwach the ajmak the ahyad the ismgan or ignawen the rywas, rhythms and even Afro-Saharan Country of America.
Izenzaren abdelhadi
sent batif-26
When will the new?
Izenzaren with their texts characterized by a language of their most popular and original arrangements, will always remain a myth that has influenced a whole generation of Amazigh. Until now, each performing group, there are thousands of fans who travel to attend, and often everyone collectively resumed their lyrics.
This musical is often acclaimed as the best group of Amazigh. But we almost regret that it did not produce any album since 1990.
In 1998, one of their concerts in Agadir, the audience sang together at the group: "Nera amaynu! "(We want something new). The response was Iggut Abdelahad for less scathing: "We must understand that you have the old albums to require a new," he let go.
Indeed, this is not given to everyone to understand poetry izenzarnienne often described as "esoteric", but as an audience in love with this group, the new is always welcome. Even if we never get tired of listening to their old songs that never lose their magic. Moreover, they are outright identity markers for Amazigh youth thirsting for recognition and, especially, looking for symbols. Which can easily be verified visually in each of their shows. Long live
therefore Izenzaren and thank you to them! Because they gave us, in addition to emotion, the pride of being Amazigh.
The only new song that the group remains, Ghika IZD ad a tram?
IZD Ghika ad a tram? Ghika ad ran? has ggisen UKAN iligh IZD Ghika ad a tram? Ghika ad ad ran? ad yyi nit ittjrun temtatent ayt my ar-k gh iswak ur lsan, BBIN asen w adan, ilih asen asafar lkem yyi ugharas s-n! Zund nekkin, Zund keyyin keyyin Zund, Zund nekkin yan yan ay iga iga lhsab w awal war lmal igh ur sis gguten amya llin IZD Ghika ad a tram? Ghika ad ran? wa ne ad yyi itjrun * * * * wa-d f yyi AFUS! gh kem anmun ugharas nffagh has Tamazirt NFL tt i wa wiyyadv NSTAR gh tmizar tilli lligh ur nlul
source : Lahsen Oulhadj (Montreal) Souss.com
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Izenzaren Igout Abdelhadi 4
sent tariracht
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Wednesday, November 14, 2007
Phlegm Green When To See Doctor
Notebooks
Français The translation of Cioran's Notebooks ( Cahiers ) has been "delayed indefinitely.
Cioran - Amazon U.S.
Cioran - Amazon UK 
Français The translation of Cioran's Notebooks ( Cahiers ) has been "delayed indefinitely.
Cioran - Amazon UK
Outdoor Snowflake Lights
Portrait of a radical skeptic
Bernd Mattheus
Cioran
Portrait of a radical skeptic
448 pages, illustrations, hardcover
€ 28.90 / sFr 47.20 ISBN 978-3-88221-891-6
Verlag Matthes & Seitz Berlin
Available Now!
More information about the book
Portrait of a radical skeptic - Amazon Germany 
Bernd Mattheus Cioran
Portrait of a radical skeptic
448 pages, illustrations, hardcover
€ 28.90 / sFr 47.20 ISBN 978-3-88221-891-6
Verlag Matthes & Seitz Berlin
Available Now!
Portrait of a radical skeptic - Amazon Germany
Letter Requesting Price Reduction
White Nights
A remix album, Requiem of a special kind: The starting material for the title on White Nights used Brinkmann excerpts from original recordings Cioran (from the also in supposé released CD "Cafard") and wraps them into a concrète soundtrack mix of minimal techno, jazz samples and Musique. Nine small compositions, Miniatures - an acoustic sketch book ... "Brinkmann EM Cioran selected excerpts from interviews he has subtly woven into the music. Dive at a particular place and disappear in another. It is a relaxed and what is tersely presented, high precision of speech. The musical sketches make the comforting to Cioran's remarks clearly: Set in a music, which in turn embeds jazz samples and other noisy musical references of the past in pluckernde fine crackling beats and electronics, his statements seem somewhat reassuring. The Levitating, on a Passing of the music vibrated the importance of gravity ... "(SPEX)
" Brink's quality is that he brings music and meaning of the word in a battle for undecided people's attention ... A dance-event the synaesthetic nature "(the newspaper)
" Convincing proposals for a future post-techno that is beyond the dichotomy of the listening room and dance floor elegant. "(StadtRevue Cologne)
" minimalism was rarely so severe and yet immensely well told "(Groove)
Verlag. Supposé (1999)
Category: Music Arts
type: radio play
Length: 30 min
equipment: not specified
Speaker: EM Cioran
ISBN: 3-932513-11-8 
A remix album, Requiem of a special kind: The starting material for the title on White Nights used Brinkmann excerpts from original recordings Cioran (from the also in supposé released CD "Cafard") and wraps them into a concrète soundtrack mix of minimal techno, jazz samples and Musique. Nine small compositions, Miniatures - an acoustic sketch book ... "Brinkmann EM Cioran selected excerpts from interviews he has subtly woven into the music. Dive at a particular place and disappear in another. It is a relaxed and what is tersely presented, high precision of speech. The musical sketches make the comforting to Cioran's remarks clearly: Set in a music, which in turn embeds jazz samples and other noisy musical references of the past in pluckernde fine crackling beats and electronics, his statements seem somewhat reassuring. The Levitating, on a Passing of the music vibrated the importance of gravity ... "(SPEX) " Brink's quality is that he brings music and meaning of the word in a battle for undecided people's attention ... A dance-event the synaesthetic nature "(the newspaper)
" Convincing proposals for a future post-techno that is beyond the dichotomy of the listening room and dance floor elegant. "(StadtRevue Cologne)
" minimalism was rarely so severe and yet immensely well told "(Groove)
Verlag. Supposé (1999)
Category: Music Arts
type: radio play
Length: 30 min
equipment: not specified
Speaker: EM Cioran
ISBN: 3-932513-11-8
How To Play Music Thru Bluetooth
skeptical tradition in contemporary thought Cioran and Lyotard
Caroline Krueger
Dealing with skepticism is not only a difficult task, because it Yes, so all sorts of prejudices against them are massive, but it is also a necessary task in a time looking for orientation, and sense for targets. This special importance of skepticism, especially in today's time is devoted to the author in the present work. The author shows how the skepticism can be understood not only as a philosophical attitude, but also what position it occupies, from which one in a very specific way, a fundamental discourse about current problems and issues can lead to a persisting in academic philosophy.
It shows exciting and vivid at the same time, how important it is skeptical thinking is not to be regarded as a problem, but rather as a challenge and to understand current method of philosophy. In this respect, the present work is not only an important contribution to the recovery of dried and permanent European philosophy but also a programmatic and a passionate call to take a clear strategic position and philosophy to be alive again and in the social discourse in its appropriate way, to take effect!
(Philosophy and Society, Volume 13) ISBN 3-86097-222-7
254 pages
28.00 €
Holos Verlag
Cioran - Amazon Germany 
Caroline Krueger Dealing with skepticism is not only a difficult task, because it Yes, so all sorts of prejudices against them are massive, but it is also a necessary task in a time looking for orientation, and sense for targets. This special importance of skepticism, especially in today's time is devoted to the author in the present work. The author shows how the skepticism can be understood not only as a philosophical attitude, but also what position it occupies, from which one in a very specific way, a fundamental discourse about current problems and issues can lead to a persisting in academic philosophy.
It shows exciting and vivid at the same time, how important it is skeptical thinking is not to be regarded as a problem, but rather as a challenge and to understand current method of philosophy. In this respect, the present work is not only an important contribution to the recovery of dried and permanent European philosophy but also a programmatic and a passionate call to take a clear strategic position and philosophy to be alive again and in the social discourse in its appropriate way, to take effect!
(Philosophy and Society, Volume 13) ISBN 3-86097-222-7
254 pages
28.00 €
Holos Verlag
Sunday, November 11, 2007
Things Inkitchen Worksheets
Berber Dahir ... Great bluff policy
Maintenance, disjointed, with Mr. Mounib, Amazigh Cultural Movement activist
Interview by Mohamed Mokhles
Question:
Answer:
Its exact title as the legislature has given him is, "Dahir regulating the operation of justice in the Berber tribes of customs." Pursuant to this Royal Decree, the Decree of April 8, 1934 Vizierial organized customary courts so constituted. So it was good of the customary rules of justice which it was and nothing else. He was nowhere in these texts question of any entity Berber or project of this kind.
To get an idea Specifically, Dahir situate this in its proper context: the judiciary of the country included:
1. French courts have broad jurisdiction and independent of the executive. The judges were appointed by the President of the French republic and had to be accountable only to their conscience. Morocco is becoming a modern country, it had laws and modern courts. It was the contention of the work of France.
2. Makhzen or traditional justice constituted by the courts of Pasha and Kingpin, the courts of CADIS and the rabbinical courts. This court was not independent of the executive in this case the direction of Interior represented locally by the controller or the Civil Affairs Officer native who was the mastermind, orientation and controlled it. No business of any importance that it was not to be tried without having previously requested an opinion.
The population was convinced called "Lhakem" is to tell the judge. This system was completed by the Dahir of 16 May 1930 which formalized in this country justice customary several thousand years.
Review Dahir of itself does nothing to raise up a divisive factor. The first article of the same text provides a formal denial to take this view by stating that the Act applied to subjects Moroccan Arabic or Amazigh, Muslim or Jewish, urban or rural. The condition for this coverage was to be on the territory under the jurisdiction of those courts.
Once outside that territory, it becomes justiciable Makhzen. There was no customary court in the cities and plains of the Kingdom. These courts had jurisdiction and not an ethnicity. If it had been otherwise and that the provisions of Article I of Dahir had stipulated that only the Berbers were amenable to the customary courts, it would have taken action that could distinguish which was submitted to the court which was not. The only way to achieve this was to establish a civil and ethnic identity card. Which had not imposed for the reasons explained above.
How dare, in this case claim that the Dahir of 16 May 1930 contained the seeds of division when he had only legalize an existing situation? In my opinion it was rather a trial of Intent aroused the contempt inspired by the bourgeois intelligentsia everything Amazigh.
What is disconcerting about it is knowing that in a letter to the late King Mohammed V, August 23, 1930, the nationalist movement known among his claims had sought to replace the customary courts that the courts caidale Yet applying the Sharia not far from it, but most were entirely in the interests of the occupier.
And it was not by formalizing customary justice in islets scattered in shrinking the size of the territory, particularly in semi-arid areas that could create an entity Amazigh. Moreover, Jacques Berque, who refused to believe such an idea of the part of France, described the islands' wildlife reserves for good. "
If France had really conceived such a project, it would not have made enormous sacrifices to bring these tribes and tie once and for all the authority of the central government then, to destroy what follows it regarded as the culmination of his work pacifying Morocco.
Better still, its action borrows Jacobinism and political centralism, had destroyed what remained democratic and egalitarian system in Amazigh tribes, linking them to the pole of economic attraction that constituted the seven towns of the regions of Rabat, Fez, Meknes, Marrakech, Casablanca, Oujda and Agadir, activating their assimilation and Arabization and thus succeeding where the Makhzen had failed for centuries.
Question:
Answer:
Question:
Answer:
Question:
Answer:
Question:
Answer:
** Introduction of Arabic-French bilingualism, which dates officially of the circular states that laws and regulations must be published in two languages: Arabic and French. This text makes no reference to the language of the vast majority of people in the country. Yet its author is none other than Marshal Lyautey we taxed, yet, berbérophilie.
** The Official Bulletin of French laws made applicable in our country, the mere publication of Dahirs or decrees of the President of the French republic, allowing their entry into force in Morocco. This practice was not only a sprain of the sovereign power, but was, moreover, a serious violation of national sovereignty.
Returning Specifically to your question would require a larger space to be dealt with fairly. It is necessary to establish such a directory if you want to respond in a comprehensive manner. I will, however, cite a few examples to support my comments: *
the Dahir of 12 August 1913, establishing the French courts, stipulates in Article 9 that: 'These courts hear all civil and commercial in which French nationals or French will be called into question '. And since our country was home at the time of the protectorate over half a million Europeans who held the levers of power and dominated its economic sector, one can measure the content of this text. Maintained our citizens, inevitably, with this colony, which can generate reports of disputes that were within the exclusive jurisdiction of French courts. They were thus, consequently, forced to use these forums to defend their interests. I leave you to guess the number of Moroccan citizens who had crossed the gate of those courts to enforce their right.
* Article 41 of the Dahir of 30 October 1914, traffic and roll reads: 'Crimes under this Dahir are punishable under Article 463 of the French Criminal Code '. It was sufficient, therefore, the citizen to take the highway, ride a bicycle, driving a car or leave her ass or her goats cross the road, to risk violating this regulation and the risk of prosecution in the courts of 1913.
* Breaches of the Dahir of 11 September 1914, the currency exchange Hassan "are punishable by the penalties provided in section 463 of the French Criminal Code, passed by French courts." Now, who hoarded Hassani on? Speculated that this money? In any case, not the farmer nor the Moroccan mountain was still struggling with the colonial armies.
* The authors of violations of the provisions of the Dahir of 10 October 1917 on the conservation and exploitation of forests "would incur the penalties provided by sections 140 and 141 of the French Criminal Code." Needless to emphasize the number of peasants and farmers, to name a few, which could fall under these provisions, given that their exsitence was intimately linked to the exploitation of the forest.
* French courts were only competent to deal with breaches of the Dahir of 28 January 1918. regulate the manufacture and trade of bread and pastry. The penalties contained in Article 463 of the French Criminal Code.
I quote, finally, two examples of text introducing the legislation and regulations in French Morocco:
a decree dated July 31, 1913 the President of the French Republic, authorizes the establishment in the area French protectorate controllers of a civilian corps.
2 Dahir of 10 February 1920 makes it applicable in the French Zone Shereefian of empire, the Act of October 24, 1919, on the amnesty. It states that: 'any facts referred to in that Act that were committed in the French Zone of Morocco, benefiting from the amnesty the same extent and under the same conditions had been committed in France'.
Question:
Answer:
** It was that France envisageât to grant French citizenship to Moroccans, and make them full citizens, for highly unlikely, if we judge by the behavior of France in the colonies where she had opposed a plea in the small press, some political leaders in those territories that had made obtaining French nationality one of their key demands.
*** Finally, everyone knows that every citizen is bound to the Moroccan monarch, by the oath of allegiance and any change of nationality was subject to breaking this link, which could occur only on royal decision. And the king was adamant during the colonial period, despite pressure from foreign powers to gain access to such requests, which came from, particularly, Jewish, How, in this case, crooked politicians could they assume that the King would few cases more than half of its Muslim subjects and agree to them, with a heavy heart, he has continued to deny his Jewish subjects, yet minority, unless the politicians do not consider their co-religionists were unworthy of the royal solicitude?
Question:
Answer:
Question:
Answer:
Dahir Berber policy in Morocco Great bluff contemporary
Maintenance, disjointed, with Mr. Mounib, Amazigh Cultural Movement activist
Interview by Mohamed Mokhles
Question:
Built in myth by the elite nationalist movement, the "Berber Dahir" is considered a divisive factor, which is much truth in this trial?
Answer:
First, legally this Dahir not called "Berber Dahir". This an ethnic designation has been stuck by the ideologues of a certain party in a single purpose, that of exclusion and marginalization of the Amazigh.
Its exact title as the legislature has given him is, "Dahir regulating the operation of justice in the Berber tribes of customs." Pursuant to this Royal Decree, the Decree of April 8, 1934 Vizierial organized customary courts so constituted. So it was good of the customary rules of justice which it was and nothing else. He was nowhere in these texts question of any entity Berber or project of this kind.
To get an idea Specifically, Dahir situate this in its proper context: the judiciary of the country included:
1. French courts have broad jurisdiction and independent of the executive. The judges were appointed by the President of the French republic and had to be accountable only to their conscience. Morocco is becoming a modern country, it had laws and modern courts. It was the contention of the work of France.
2. Makhzen or traditional justice constituted by the courts of Pasha and Kingpin, the courts of CADIS and the rabbinical courts. This court was not independent of the executive in this case the direction of Interior represented locally by the controller or the Civil Affairs Officer native who was the mastermind, orientation and controlled it. No business of any importance that it was not to be tried without having previously requested an opinion.
The population was convinced called "Lhakem" is to tell the judge. This system was completed by the Dahir of 16 May 1930 which formalized in this country justice customary several thousand years.
Review Dahir of itself does nothing to raise up a divisive factor. The first article of the same text provides a formal denial to take this view by stating that the Act applied to subjects Moroccan Arabic or Amazigh, Muslim or Jewish, urban or rural. The condition for this coverage was to be on the territory under the jurisdiction of those courts.
Once outside that territory, it becomes justiciable Makhzen. There was no customary court in the cities and plains of the Kingdom. These courts had jurisdiction and not an ethnicity. If it had been otherwise and that the provisions of Article I of Dahir had stipulated that only the Berbers were amenable to the customary courts, it would have taken action that could distinguish which was submitted to the court which was not. The only way to achieve this was to establish a civil and ethnic identity card. Which had not imposed for the reasons explained above.
How dare, in this case claim that the Dahir of 16 May 1930 contained the seeds of division when he had only legalize an existing situation? In my opinion it was rather a trial of Intent aroused the contempt inspired by the bourgeois intelligentsia everything Amazigh.
What is disconcerting about it is knowing that in a letter to the late King Mohammed V, August 23, 1930, the nationalist movement known among his claims had sought to replace the customary courts that the courts caidale Yet applying the Sharia not far from it, but most were entirely in the interests of the occupier.
And it was not by formalizing customary justice in islets scattered in shrinking the size of the territory, particularly in semi-arid areas that could create an entity Amazigh. Moreover, Jacques Berque, who refused to believe such an idea of the part of France, described the islands' wildlife reserves for good. "
If France had really conceived such a project, it would not have made enormous sacrifices to bring these tribes and tie once and for all the authority of the central government then, to destroy what follows it regarded as the culmination of his work pacifying Morocco.
Better still, its action borrows Jacobinism and political centralism, had destroyed what remained democratic and egalitarian system in Amazigh tribes, linking them to the pole of economic attraction that constituted the seven towns of the regions of Rabat, Fez, Meknes, Marrakech, Casablanca, Oujda and Agadir, activating their assimilation and Arabization and thus succeeding where the Makhzen had failed for centuries.
Question:
Exactly, Is what you can clarify the powers of the French courts ?
Answer:
By giving courts jurisdiction French to try offenses against the laws and regulations and any disputes raised by their application was all the Moroccan public life we submitted to the French courts.
As such, we can cite a few examples of such prosecutions for non-compliance with laws relating to associations, societies the press, obligations and contracts, employment, insurance, issue of checks, traffic, urban planning, drinking water, wear, forestry, hunting, health, hygiene, etc ...
Dahir of September 12, 1913 on the Judiciary of the Kingdom also empowers the courts to rule on administrative disputes, as well as civil and commercial cases in which a Moroccan citizen was challenged with a French or a French national.
The same legislation gave these courts to call before them the Moroccan subjects in the manner prescribed by French law or dictated by Dahirs have special rules about this. We can estimate that during the period of the protectorate, over 8000 Dahirs, let alone arrested Vizierial and other regulations have been promulgated. There are thousands of cases affecting national sovereignty and giving the colonial justice prevailed without having caused any surge policy in the bourgeois intelligentsia.
Moroccans were therefore amenable to the French courts since their inception in 1913 and have waited until the promulgation of the Dahir of 16 May 1930 for calling for demonstrations against Article 6 was to show a total ignorance of the functioning of justice in our country or simply want to abuse the credulity of citizens into believing that only Imazighens would be subject to French justice. Besides the instigators of the demonstrations. by depositing a few years after the statute of their party with the French authorities have declared that their submission to the laws and French courts, preferring to opt for a less risky way and considering the future prospects of choosing the alternative of national resistance of the century and the beginning of 1953.
As such, we can cite a few examples of such prosecutions for non-compliance with laws relating to associations, societies the press, obligations and contracts, employment, insurance, issue of checks, traffic, urban planning, drinking water, wear, forestry, hunting, health, hygiene, etc ...
Dahir of September 12, 1913 on the Judiciary of the Kingdom also empowers the courts to rule on administrative disputes, as well as civil and commercial cases in which a Moroccan citizen was challenged with a French or a French national.
The same legislation gave these courts to call before them the Moroccan subjects in the manner prescribed by French law or dictated by Dahirs have special rules about this. We can estimate that during the period of the protectorate, over 8000 Dahirs, let alone arrested Vizierial and other regulations have been promulgated. There are thousands of cases affecting national sovereignty and giving the colonial justice prevailed without having caused any surge policy in the bourgeois intelligentsia.
Moroccans were therefore amenable to the French courts since their inception in 1913 and have waited until the promulgation of the Dahir of 16 May 1930 for calling for demonstrations against Article 6 was to show a total ignorance of the functioning of justice in our country or simply want to abuse the credulity of citizens into believing that only Imazighens would be subject to French justice. Besides the instigators of the demonstrations. by depositing a few years after the statute of their party with the French authorities have declared that their submission to the laws and French courts, preferring to opt for a less risky way and considering the future prospects of choosing the alternative of national resistance of the century and the beginning of 1953.
Question:
Q'est Does the French presence in Morocco brought the Berber tribes?
Answer:
All historians and researchers to consider the consistent Atlas Mountains area Tribes are not subject to the authority of central government as a haven of peace and prosperity, unlike corn Makhzen which bent under the yoke of oppression of bosses who did not care that their increasing wealth and extending their influence to the detriment of the wellbeing of the people they administered.
The Community of the hill tribes allowed the implementation and management of equipment intérêtcommun which benefits the whole population (granaries, houses of worship, markets, guesthouses, irrigation work benches for Terrace farming etc..) Operation institutions, especially justice was entrusted to elected representatives in a tradition unique to each tribe and that acquittal was the only tax canon law (the Zakat and achour) paid to religious institutions.
That was about the situation in those tribes on the eve of the protectorate. The arrival of French troops on national territory completely overwhelmed their situation and forced them to provide almost all the burden alone of holy war and resistance to the occupier without any support from Bled Makhzen busy enjoying the "blessing" of French domination
Colonial conquest led to the destruction and ruin the economy of the tribes and made their territory, until independence, a zone of insecurity marked with red piping on administrative maps. People remained suspicious after their capitulation were under close surveillance and travel in the tribes were subject to serious review. The sheikhs and the supervisor was there to know who knew. Anyone who does not greet military French officials in their passage was abused or imprisoned. The port view European and long hair were a source of trouble. It was the same reading newspapers. Mail was opened and its contents checked.
heritage of the tribes also was not spared, their best land would be declared the sole collective desire to establish a land bank for settlement. This affects 10 million hectares. Injustice that independence was not repaired. Yet the occupier was seconded to achieve its objective on customary law Berber nationalist movement known as the alleged fight. These lands continue to be managed by the Ministry of Interior who holds no government control ... As if these disasters were not enough and needed further aggravate the punishment meted out to these tribes, it subjects them to tertibe and benefits. Contributions unjust and unpopular. People had suffered so much that their removal was among the first decisions of the Moroccan government in the aftermath of independence. The
tertib: This tax was first introduced by Hassan and had met with strong opposition from some urban bourgeoisie who preferred to escape to place themselves under the protection and imperialist pécipiter colonization of Morocco.
Acquitted on agricultural production and livestock on his plate and his collection was entrusted to the bullies and sheikhs who were not paid, but collected a percentage from the proceeds of recovery. What prompted them to strongly impose the taxpayers that the agricultural year was good or bad, they were concerned at the highest level by their premium end of campaign should be constantly growing. Needless to emphasize the dire consequences of such behavior on the lives of people in these countries.
tax benefit: aimed in principle at maintenance of tracks, was paid in cash or in kind, amounted to four days per year. As this tax was concentrated among low-income people with no financial means to release them, rural people had no alternatives to enlistment for their field use of the work, at their expense , or lease to farmers, foresters and settlers affected the work of the farm.
This laborious and labor was so cheap sought, it gave rise to undue enlistments, which spared not even the children. Which forced the young to leave their place of origin as soon as they were concerned about the operation ...
Finally, the "Tiwizi" which allowed to achieve jointly owned equipment or carry out work to people who could not become a chore for the benefit of big shots and sheikhs. Such is the lot of misfortune that the "peace" brought to the Highlanders. What have they won some cons? No economic infrastructure has been completed, no socio-educational equipment. The first schools carnivals began to emerge in the forties, that is to say almost on the eve of independant.
The Community of the hill tribes allowed the implementation and management of equipment intérêtcommun which benefits the whole population (granaries, houses of worship, markets, guesthouses, irrigation work benches for Terrace farming etc..) Operation institutions, especially justice was entrusted to elected representatives in a tradition unique to each tribe and that acquittal was the only tax canon law (the Zakat and achour) paid to religious institutions.
That was about the situation in those tribes on the eve of the protectorate. The arrival of French troops on national territory completely overwhelmed their situation and forced them to provide almost all the burden alone of holy war and resistance to the occupier without any support from Bled Makhzen busy enjoying the "blessing" of French domination
Colonial conquest led to the destruction and ruin the economy of the tribes and made their territory, until independence, a zone of insecurity marked with red piping on administrative maps. People remained suspicious after their capitulation were under close surveillance and travel in the tribes were subject to serious review. The sheikhs and the supervisor was there to know who knew. Anyone who does not greet military French officials in their passage was abused or imprisoned. The port view European and long hair were a source of trouble. It was the same reading newspapers. Mail was opened and its contents checked.
heritage of the tribes also was not spared, their best land would be declared the sole collective desire to establish a land bank for settlement. This affects 10 million hectares. Injustice that independence was not repaired. Yet the occupier was seconded to achieve its objective on customary law Berber nationalist movement known as the alleged fight. These lands continue to be managed by the Ministry of Interior who holds no government control ... As if these disasters were not enough and needed further aggravate the punishment meted out to these tribes, it subjects them to tertibe and benefits. Contributions unjust and unpopular. People had suffered so much that their removal was among the first decisions of the Moroccan government in the aftermath of independence. The
tertib: This tax was first introduced by Hassan and had met with strong opposition from some urban bourgeoisie who preferred to escape to place themselves under the protection and imperialist pécipiter colonization of Morocco.
Acquitted on agricultural production and livestock on his plate and his collection was entrusted to the bullies and sheikhs who were not paid, but collected a percentage from the proceeds of recovery. What prompted them to strongly impose the taxpayers that the agricultural year was good or bad, they were concerned at the highest level by their premium end of campaign should be constantly growing. Needless to emphasize the dire consequences of such behavior on the lives of people in these countries.
tax benefit: aimed in principle at maintenance of tracks, was paid in cash or in kind, amounted to four days per year. As this tax was concentrated among low-income people with no financial means to release them, rural people had no alternatives to enlistment for their field use of the work, at their expense , or lease to farmers, foresters and settlers affected the work of the farm.
This laborious and labor was so cheap sought, it gave rise to undue enlistments, which spared not even the children. Which forced the young to leave their place of origin as soon as they were concerned about the operation ...
Finally, the "Tiwizi" which allowed to achieve jointly owned equipment or carry out work to people who could not become a chore for the benefit of big shots and sheikhs. Such is the lot of misfortune that the "peace" brought to the Highlanders. What have they won some cons? No economic infrastructure has been completed, no socio-educational equipment. The first schools carnivals began to emerge in the forties, that is to say almost on the eve of independant.
Question:
Who are the instigators of the Berber Dahir said, and what were their relationships with colonialism?
Answer:
I can not tell you that you do not already know, this fable and its authors from the bourgeoisie makhzenian, who exercised his influence in the old Moroccan cities where it was barely , 20% of the population (mainly in Rabat, Fez and Sale was ...), and the bourgeois elite, who lived from time immemorial, in the wake of the dynasties that succeeded in the country and benefited from the largesse of Makhzen.
With the weakening of power and emphasis sultanic European imperialist ambitions in the early 19th century, the bourgeoisie came into contact with foreign powers, evading, little by little, the royal authority to be placed under foreign protection. She used this to escape its international obligations, including payment of tax, while occupying a better position to take advantage of the period of crisis in the Morocco and increase his fortune. This behavior was anti-national balkanize the Kingdom had there been intervention energetic Moulay Hassan, who in 1880 provoked the Madrid conference, to stop the hemorrhaging of foreign coverage. The main concern of the bourgeoisie, with the establishment of the protectorate, was to ally with the occupier. to develop its capital, while entrusting their offspring to ensure their training. Attitude she adopted as a patriotic war lasted against the colonial armies. Only when convinced of the shortness of the armed resistance, the urban bourgeoisie left his antennae, like a snail.
His first gesture was to pour the poison, she never ceased to distill those spared any sacrifice to ensure the triumph of Islam and safeguard the homeland from the clutches of the disbelievers. His attacks were aimed what is most sacred in the Amazigh faith and patriotism.
Where were these zealots during the epics of Ait Baamrane, Rif, Saghro, Ait Baha ... to afford to insulting people, tending to doubt the fervor of faith and patriotism of fighters against the invaders? Could they boast of one martyr on the battlefield?
Were they also versed in religious sciences and as defenders of the faith, as were Ben Abdallah Yassin, Mehdi Toumert bin, which the Supreme Alawites Moulay Hassan, who all, preserved the traditional justice by merely adding to a Jmaa fqih, Maliki rite, to seek his advice on religious matters?
And if, instead of playing political opportunists, inventing history, to establish itself as the only valid interlocutor in the country, and if instead of dealing treacherously with those who still continued to shed their blood to defend our national values, and if instead of stabbing the defenders of the fatherland in the back, just when they most need support, these "politicians" and undertook to give moral support materially fighters. The fate of the colonial armies and the country would have been different. But for the elite, the elimination of potential competitors in the political premium in the national interest, whatever the method used to achieve this end.
Why do we not reacted in 1913 when the establishment of courts of pashas and bullies, who symbolized justice notorious for terror and looting, which ousted the Sharia in its scope, for into a mere appendage of their jurisdictions? Especially since the institutionalization of these courts was essentially to serve the interests of the occupier. This happened a few did not belie. The memory of the citizens still retains the injustices pashas Glaoui, Belbaghdadi El Korchi, Belmadani, Benhayoun etc. ... and collaboration with the occupier.
The same attitude was adopted by the elite bourgeois when France, worried about the sermons of Ulema of Al Azhar, who tried to revive the faith and the Muslim world wake up from its torpor and fearing that the infection reaches the Ulema of the Karawiyin, who might be tempted by their example, decided to prevent it by enacting two Dahirs. That of March 31, 1933, relating the organization of the Karawiyin, transformed the oldest university in the world, just a school management training related to the Minister of Justice when she was fierce throughout the centuries to defend its independence jealously, to ensure, in full freedom, development and influence of science. The second Royal Decree promulgated May 10, 1933, relating to discipline within the university and other institutions Karawiyin Islamic studies in Morocco, "forbidden to make speeches, conduct courses and conferences, writing circulars ... likely to demoralize students, and distract them from their studies or to endanger public order ... "These provisions were
not only a serious violation of academic freedom and expression, but still made the wrong exercise of one of the foundations of Islam is to order the good and forbid evil; obligation for every Muslim.
It suffices to grasp the seriousness of this Royal Decree, to know that the Muslim jurists, among which celebrates Alfechtali, prohibited stay in countries where the practice complained of was not allowed. They tolerated this visit in two cases. Where he was captive in the Muslim infidels or when it was issuing a Muslim prisoner. This law was in Morocco, against these lawyers, a country where the residence of miscreants was not permissible for a Muslim.
Yet our noble elite had not moved a finger to oppose its enactment and could not claim ignorance since many of its members had left the Islamic institutes.
In reviewing the song titled "Mghribouna" the Istiqlal Party, whose leaders heard singing to the Moroccan national anthem, we note that this text reflects the substance of their thought and ideology: neither Islam nor the monarchy there are mentioned. It's a secular song in the true sense. it is a true sacrilege by those who posed for the defendants zealots of Islam and the monarchy. Knowing all the care given to the composition of this song, its words were chosen deliberately, it is difficult to accept that we are dealing with an inadvertent omission but a deliberate omission.
When, after independence, it gave power to the bourgeois elite, she soon forgot his slogans Salafi, and instead of giving back chariaa to the rightful place of law in a Muslim country, she confined in personal status, by enacting the "moudaouana. She thus endorsed the work of the Protectorate of Morocco who made a secular state. She gave by his actions, irrefutable proof that all that was interested in gaining control over key sectors of national economy.
To conclude this matter, it is necessary to underline a fact which reflects the fervor of the Amazigh in all matters affecting the defense and propagation of Islam. Many years before the bourgeois elite not planned to gather in mosques, ensuring the doors were locked, (to avoid police intervention during the reading of "latif"), the Moroccan Amazigh, while their brothers still faced the colonial armies in the mountains of the atlas, and connecting with the tradition of their ancestors Tariq bin Ziad Youssef bin Tachafine, Yacoub El Mansour, had already helped to make Islam the second religion of France, and participated in the construction of the Great Mosque of Paris. Are the architectural style that symbolizes membership of Islam to North Africa.
With the weakening of power and emphasis sultanic European imperialist ambitions in the early 19th century, the bourgeoisie came into contact with foreign powers, evading, little by little, the royal authority to be placed under foreign protection. She used this to escape its international obligations, including payment of tax, while occupying a better position to take advantage of the period of crisis in the Morocco and increase his fortune. This behavior was anti-national balkanize the Kingdom had there been intervention energetic Moulay Hassan, who in 1880 provoked the Madrid conference, to stop the hemorrhaging of foreign coverage. The main concern of the bourgeoisie, with the establishment of the protectorate, was to ally with the occupier. to develop its capital, while entrusting their offspring to ensure their training. Attitude she adopted as a patriotic war lasted against the colonial armies. Only when convinced of the shortness of the armed resistance, the urban bourgeoisie left his antennae, like a snail.
His first gesture was to pour the poison, she never ceased to distill those spared any sacrifice to ensure the triumph of Islam and safeguard the homeland from the clutches of the disbelievers. His attacks were aimed what is most sacred in the Amazigh faith and patriotism.
Where were these zealots during the epics of Ait Baamrane, Rif, Saghro, Ait Baha ... to afford to insulting people, tending to doubt the fervor of faith and patriotism of fighters against the invaders? Could they boast of one martyr on the battlefield?
Were they also versed in religious sciences and as defenders of the faith, as were Ben Abdallah Yassin, Mehdi Toumert bin, which the Supreme Alawites Moulay Hassan, who all, preserved the traditional justice by merely adding to a Jmaa fqih, Maliki rite, to seek his advice on religious matters?
And if, instead of playing political opportunists, inventing history, to establish itself as the only valid interlocutor in the country, and if instead of dealing treacherously with those who still continued to shed their blood to defend our national values, and if instead of stabbing the defenders of the fatherland in the back, just when they most need support, these "politicians" and undertook to give moral support materially fighters. The fate of the colonial armies and the country would have been different. But for the elite, the elimination of potential competitors in the political premium in the national interest, whatever the method used to achieve this end.
Why do we not reacted in 1913 when the establishment of courts of pashas and bullies, who symbolized justice notorious for terror and looting, which ousted the Sharia in its scope, for into a mere appendage of their jurisdictions? Especially since the institutionalization of these courts was essentially to serve the interests of the occupier. This happened a few did not belie. The memory of the citizens still retains the injustices pashas Glaoui, Belbaghdadi El Korchi, Belmadani, Benhayoun etc. ... and collaboration with the occupier.
The same attitude was adopted by the elite bourgeois when France, worried about the sermons of Ulema of Al Azhar, who tried to revive the faith and the Muslim world wake up from its torpor and fearing that the infection reaches the Ulema of the Karawiyin, who might be tempted by their example, decided to prevent it by enacting two Dahirs. That of March 31, 1933, relating the organization of the Karawiyin, transformed the oldest university in the world, just a school management training related to the Minister of Justice when she was fierce throughout the centuries to defend its independence jealously, to ensure, in full freedom, development and influence of science. The second Royal Decree promulgated May 10, 1933, relating to discipline within the university and other institutions Karawiyin Islamic studies in Morocco, "forbidden to make speeches, conduct courses and conferences, writing circulars ... likely to demoralize students, and distract them from their studies or to endanger public order ... "These provisions were
not only a serious violation of academic freedom and expression, but still made the wrong exercise of one of the foundations of Islam is to order the good and forbid evil; obligation for every Muslim.
It suffices to grasp the seriousness of this Royal Decree, to know that the Muslim jurists, among which celebrates Alfechtali, prohibited stay in countries where the practice complained of was not allowed. They tolerated this visit in two cases. Where he was captive in the Muslim infidels or when it was issuing a Muslim prisoner. This law was in Morocco, against these lawyers, a country where the residence of miscreants was not permissible for a Muslim.
Yet our noble elite had not moved a finger to oppose its enactment and could not claim ignorance since many of its members had left the Islamic institutes.
In reviewing the song titled "Mghribouna" the Istiqlal Party, whose leaders heard singing to the Moroccan national anthem, we note that this text reflects the substance of their thought and ideology: neither Islam nor the monarchy there are mentioned. It's a secular song in the true sense. it is a true sacrilege by those who posed for the defendants zealots of Islam and the monarchy. Knowing all the care given to the composition of this song, its words were chosen deliberately, it is difficult to accept that we are dealing with an inadvertent omission but a deliberate omission.
When, after independence, it gave power to the bourgeois elite, she soon forgot his slogans Salafi, and instead of giving back chariaa to the rightful place of law in a Muslim country, she confined in personal status, by enacting the "moudaouana. She thus endorsed the work of the Protectorate of Morocco who made a secular state. She gave by his actions, irrefutable proof that all that was interested in gaining control over key sectors of national economy.
To conclude this matter, it is necessary to underline a fact which reflects the fervor of the Amazigh in all matters affecting the defense and propagation of Islam. Many years before the bourgeois elite not planned to gather in mosques, ensuring the doors were locked, (to avoid police intervention during the reading of "latif"), the Moroccan Amazigh, while their brothers still faced the colonial armies in the mountains of the atlas, and connecting with the tradition of their ancestors Tariq bin Ziad Youssef bin Tachafine, Yacoub El Mansour, had already helped to make Islam the second religion of France, and participated in the construction of the Great Mosque of Paris. Are the architectural style that symbolizes membership of Islam to North Africa.
Question:
You said Moroccans were amenable to the French courts since the establishment thereof in 1913, could you give examples of texts that violated national sovereignty by giving predominance to the colonial justice, long before the promulgation of the Dahir 1930?
Answer:
Before answering the question, I take this opportunity to address a key point in the topic that concerns us, and in particular the implementation of sharia in our country. You do not escape the Movement "Nationalist" had made a return to sharia his hobbyhorse. However, Morocco before the protectorate, at least from the 19th century, was it really a country where Sharia was applied, as claimed by the leaders of this movement? There are reasons to doubt because, in principle, in Islam, the highest legal authority after the Amir was the Qadi, whose powers were limited only by the Qur'an and Sunnah. In fact, this was not the case during this period in our country, where military power, administrative and judicial, were concentrated in the hands of bullies and Pasha. It was they who dispensed justice even at rare exceptions, they had only very little culture, and a fortiori of legal training. As for CADIS, which were mostly identified in the entourage of agents of authority or from their relatives, put there to protect the interests of those they held this function, their role was limited to the drafting of legal acts concerning In particular, marriage, divorce and inheritance. The sharia is so marginalized by power, and the Sovereign does not legislating, justice was therefore exercised arbitrarily in Bled Makhzen.
Needless to say, this facilitated the task France, which could enact, in peace, texts, without risking to create conflict of law with other laws in force, including civil and criminal, for the simple reason that they did not exist. This action was initiated by the circular of September 2, 1912, establishing the Official Gazette, and requiring publication of laws and regulations to make them binding. The soundtrack is, therefore, the only reference on the legal and henceforth no citizen can be compelled to comply with a law, be it divine, if not contained in the BO, which had also resulted in this:
** The break with the rule of canon law what was, in principle, Morocco and the establishment of the rule of law itself. The Sovereign, a lieutenant of God on earth, whose primary role was to ensure compliance with the laws of God, became a legislator, and enacted laws séculères, largely inspired by Western law. Morocco is turned into a secular state, despite implementation of appearances of an Islamic state.
Needless to say, this facilitated the task France, which could enact, in peace, texts, without risking to create conflict of law with other laws in force, including civil and criminal, for the simple reason that they did not exist. This action was initiated by the circular of September 2, 1912, establishing the Official Gazette, and requiring publication of laws and regulations to make them binding. The soundtrack is, therefore, the only reference on the legal and henceforth no citizen can be compelled to comply with a law, be it divine, if not contained in the BO, which had also resulted in this:
** The break with the rule of canon law what was, in principle, Morocco and the establishment of the rule of law itself. The Sovereign, a lieutenant of God on earth, whose primary role was to ensure compliance with the laws of God, became a legislator, and enacted laws séculères, largely inspired by Western law. Morocco is turned into a secular state, despite implementation of appearances of an Islamic state.
** Introduction of Arabic-French bilingualism, which dates officially of the circular states that laws and regulations must be published in two languages: Arabic and French. This text makes no reference to the language of the vast majority of people in the country. Yet its author is none other than Marshal Lyautey we taxed, yet, berbérophilie.
** The Official Bulletin of French laws made applicable in our country, the mere publication of Dahirs or decrees of the President of the French republic, allowing their entry into force in Morocco. This practice was not only a sprain of the sovereign power, but was, moreover, a serious violation of national sovereignty.
Returning Specifically to your question would require a larger space to be dealt with fairly. It is necessary to establish such a directory if you want to respond in a comprehensive manner. I will, however, cite a few examples to support my comments: *
the Dahir of 12 August 1913, establishing the French courts, stipulates in Article 9 that: 'These courts hear all civil and commercial in which French nationals or French will be called into question '. And since our country was home at the time of the protectorate over half a million Europeans who held the levers of power and dominated its economic sector, one can measure the content of this text. Maintained our citizens, inevitably, with this colony, which can generate reports of disputes that were within the exclusive jurisdiction of French courts. They were thus, consequently, forced to use these forums to defend their interests. I leave you to guess the number of Moroccan citizens who had crossed the gate of those courts to enforce their right.
* Article 41 of the Dahir of 30 October 1914, traffic and roll reads: 'Crimes under this Dahir are punishable under Article 463 of the French Criminal Code '. It was sufficient, therefore, the citizen to take the highway, ride a bicycle, driving a car or leave her ass or her goats cross the road, to risk violating this regulation and the risk of prosecution in the courts of 1913.
* Breaches of the Dahir of 11 September 1914, the currency exchange Hassan "are punishable by the penalties provided in section 463 of the French Criminal Code, passed by French courts." Now, who hoarded Hassani on? Speculated that this money? In any case, not the farmer nor the Moroccan mountain was still struggling with the colonial armies.
* The authors of violations of the provisions of the Dahir of 10 October 1917 on the conservation and exploitation of forests "would incur the penalties provided by sections 140 and 141 of the French Criminal Code." Needless to emphasize the number of peasants and farmers, to name a few, which could fall under these provisions, given that their exsitence was intimately linked to the exploitation of the forest.
* French courts were only competent to deal with breaches of the Dahir of 28 January 1918. regulate the manufacture and trade of bread and pastry. The penalties contained in Article 463 of the French Criminal Code.
I quote, finally, two examples of text introducing the legislation and regulations in French Morocco:
a decree dated July 31, 1913 the President of the French Republic, authorizes the establishment in the area French protectorate controllers of a civilian corps.
2 Dahir of 10 February 1920 makes it applicable in the French Zone Shereefian of empire, the Act of October 24, 1919, on the amnesty. It states that: 'any facts referred to in that Act that were committed in the French Zone of Morocco, benefiting from the amnesty the same extent and under the same conditions had been committed in France'.
Question:
Can we speak of a "Berber policy" of France by referring to the Dahir of 1930 ?
Answer:
This text adds nothing new that can afford to make any deduction policy. Moroccans were submitted to the French courts, long before the promulgation of this Royal Decree and judicial institutions Amazigh existed since time immemorial and had been maintained by all the dynasties that succeeded in Morocco, even the most rigorous of it, the Almohad dynasty. They were open to all defendants without any distinction. France has merely confirmed that fact. So we can be faced with a political Berber colonizers, should, as so aptly highlighted Salem Chaker, in his book, Berbers today, 'we have before us a set measures (legislative, regulatory and physical), and aims tending towards a strategic goal clearly designed and installed '.
Similar measures were taken at the beginning of the century by France and England, animated by a spirit of crusade, the Middle East when they were committed to create, on Syrian territory, two entities, chrétienno-one Muslim and one Jewish, encouraging the promotion of ethnic and religious representations, and making territorial divisions permeffant the creation of two States more sustainable and more balanced in the region: Lebanon Israel.
"This has not been undertaken in Morocco during the colonial period. Dahir, itself, involved only a small minority of citizens. Since the text as we have seen applied to the subjects and not just Moroccan Amazigh, as bent on wanting to do as the nationalist movement called the allegations. As for the Amazigh people, the vast majority escaped with the text. There were more Amazighophone in major cities in the Kingdom where they were at that time over 57% of the population, as in all mountain ranges of the Atlas and they fell on the same basis as other citizens , makhzénéenne of justice (courts of Pasha and CADIS). Add to this the large Berber tribal confederations, administered by the bosses, who were also subject to these courts. Were among the confederations in South Morocco: The Haha, the ksim-Mesguina - the Chtouka and Ait Massa. If this Dahir was, therefore, raise some divisions, Amazigh were the first to be affected.
Moreover, no concrete action had been taken to identify a representation Amazigh, within national or local institutions (local councils - Rooms professional advice to government ...). These institutions continued to operate in the tradition makhzenian, as their leaders were chosen, as before, in the same social milieu, until government which had no personality Amazigh, at least in this respect.
The press, meanwhile, had not a single organ in the Amazigh language, even newspapers collaboration appeared only in Arabic (Widad Al - Saada - El Houria).
Throughout the colonial period, France had sought to give the impression that tradition makhzenian. And at the height of the crisis with Palace, once the decision was made to depose the sovereign, she had not failed in this rule, ensuring that the coup intervened under the emblem Makhzen (the CORAR and Harka; Abdelhay El Kettani, Kettani leader of the Brotherhood and the Pasha Thami Glaoui were carriers. They said, both of offspring Sharifian).
The scenario began with the meeting of Qulémas, the Chorfas and heads of religious orders, which émirent a fatwa declaring the Sultan now unfit to assume the position of Imam, and in accordance with this award, we met in Marrakech pashas, the kingpins, the sheikhs and notables who sought his deposition. The colonizer
considered the best way to achieve its objectives without too much expense, lay in the preservation of existing structures and the recovery of those who ensured the operation, into instruments to serve its interests. So he showed hostility to any attempt to overthrow these structures, they fear n'engendrât a boomerang effect, which thwart his plans. This method had the advantage for him to appease the spirits and preserve some local interests, that had to spare.
was in this context and arguing for the preservation of tradition that France had kept justice Makhzen and Orf (Azerf, customary law), to make a weapon, intended to liability and the exploitation of the masses, so much so that the judiciary had become synonymous with corruption, injustice and collaboration. This discredited the judiciary in all its forms, in the eyes of citizens.
In doing so and allowing those abuses were committed in the name of the law and with the blessing of power "protective", France had not only caused the greatest harm to justice Moroccan, but also destroyed an institution several thousand years that was the customary justice.
If one day you happen to visit the mountains of the atlas, ask the old people you meet on your journey to the Berber Dahir and they will tell you that they have never heard of. By cons, as soon as you approach Azerf, she replied she remembers perfectly and that their country has always been administered by custom. They will give you many details about the injustices they suffered during the colonial period, and the abuses of the sheikhs, and independence was a real issue for them.
It comes to my mind a story that took place in Kabylie, the French occupation, when France had noticed that the custom code was a factor of solidarity between tribes and that such solidarity might put endangered occupation. She tried to break through the introduction of legislation in the metropolitan region and in particular the French Criminal Code. People opposed it, and whenever a crime had been committed in a tribe and that blood money was paid, the family of a gun cocking the murderer, the supplied and sent into the mountains, before the French gendarmerie intervened. The phenomenon reached such an extent that on the eve of the war of Algerian independence, the number of guerrillas called "bandits of honor" had been estimated at more than 1,300 people in the mountains of Kabylia and Aures. Grouped into paramilitary formations, they waited for a sign, to enter into rebellion against French rule, they were confident of support from the mountain population. Many of them were already sentenced to death in absentia. It was they who had triggered the uprising November 1954, and which formed the nucleus of the Algerian Liberation Army.
So without the 'custom Berber' - and without the "bandits of honor" who defended - this army of liberation would perhaps never existed. What made that one day Krim Belkacem, who was part of the "bandits" when a reporter asked him about when he joined the national liberation movement, it is the latter who, in actually joined.
now examine the allegation of political leaders who had attacked the Dahir. claiming that its enactment was to Christianize and Frenchify Berbers. to evade the authority of the sovereign. It is certain that any legislation is a political objective, namely his mark on Moroccan society we find, moreover, the consequences of laws enacted since independence, including planning, Arabization and creation of certain institutions. We can therefore make judgments about the situation, in retrospect, they have engendered.
In fact, since the offending text was applied over nearly a quarter century, it would normally leave an impact on the regions concerned, where you should find Christianized minorities and Frenchified, churches and priests, since this was the goal. In reality, there is nothing of that, simply because it is only a myth of pure creative minds who are the authors. While the French missionaries had taken measures to evangelization in Morocco, but this action was a bitter failure, the exception conversion to Christianity by the Reverend Father Jean Abdeljalil Mohammed, brother of the late Ben Abderrahman Abdeljalil, former member of Executive Committee of the Istiqlal Party.
But where had exercised this action? Not in the Berber mountains, but in urban centers of evangelization were not implanted in Tafraout in Targu-nTouchka has Amellagou or Tinghir, but rather in Casablanca, Rabat, Fez, Meknes, Marrakech, Sale , Jadida, etc.. There were several centers of evangelization to which the church had focused simply because the conditions were favorable. Social pressure was less restrictive than in the companions and promiscuity are promoted the relaxation of morals, the breakdown of society and juvenile delinquency. In the tribal milieu, on the contrary, solidarity was strong as well as attachment to family and religious values. Any deviation from the straight path leads to the rejection by the tribe, and necessarily exile. Indeed, a sociological study conducted in Morocco at the time, had shown that the density of religious institutions (mosques, madrasas and Islamic schools zaouia) were greater in the mountains, Berber "in the cities and plains of the United . This finding is probably valid for other regions: the mountain through the centuries has been the stronghold and home to the religion and traditions. This means that the day when Islam will disappear from the mountains that he has really abandoned Morocco.
The second argument that proponents of the theory of "Berber Dahir" consisted of waving the French language of the Amazigh. Such a possibility could be realized only three conditions:
* First, it was necessary that the Amazigh express the desire to opt for French nationality, to say the least unlikely attitude on the part of those who through the history of their country, have continued to make every sacrifice to defend their faith and their homeland. Such an idea could not touch the spirits unhealthy blinded by hatred of all those not of their species.
Similar measures were taken at the beginning of the century by France and England, animated by a spirit of crusade, the Middle East when they were committed to create, on Syrian territory, two entities, chrétienno-one Muslim and one Jewish, encouraging the promotion of ethnic and religious representations, and making territorial divisions permeffant the creation of two States more sustainable and more balanced in the region: Lebanon Israel.
"This has not been undertaken in Morocco during the colonial period. Dahir, itself, involved only a small minority of citizens. Since the text as we have seen applied to the subjects and not just Moroccan Amazigh, as bent on wanting to do as the nationalist movement called the allegations. As for the Amazigh people, the vast majority escaped with the text. There were more Amazighophone in major cities in the Kingdom where they were at that time over 57% of the population, as in all mountain ranges of the Atlas and they fell on the same basis as other citizens , makhzénéenne of justice (courts of Pasha and CADIS). Add to this the large Berber tribal confederations, administered by the bosses, who were also subject to these courts. Were among the confederations in South Morocco: The Haha, the ksim-Mesguina - the Chtouka and Ait Massa. If this Dahir was, therefore, raise some divisions, Amazigh were the first to be affected.
Moreover, no concrete action had been taken to identify a representation Amazigh, within national or local institutions (local councils - Rooms professional advice to government ...). These institutions continued to operate in the tradition makhzenian, as their leaders were chosen, as before, in the same social milieu, until government which had no personality Amazigh, at least in this respect.
The press, meanwhile, had not a single organ in the Amazigh language, even newspapers collaboration appeared only in Arabic (Widad Al - Saada - El Houria).
Throughout the colonial period, France had sought to give the impression that tradition makhzenian. And at the height of the crisis with Palace, once the decision was made to depose the sovereign, she had not failed in this rule, ensuring that the coup intervened under the emblem Makhzen (the CORAR and Harka; Abdelhay El Kettani, Kettani leader of the Brotherhood and the Pasha Thami Glaoui were carriers. They said, both of offspring Sharifian).
The scenario began with the meeting of Qulémas, the Chorfas and heads of religious orders, which émirent a fatwa declaring the Sultan now unfit to assume the position of Imam, and in accordance with this award, we met in Marrakech pashas, the kingpins, the sheikhs and notables who sought his deposition. The colonizer
considered the best way to achieve its objectives without too much expense, lay in the preservation of existing structures and the recovery of those who ensured the operation, into instruments to serve its interests. So he showed hostility to any attempt to overthrow these structures, they fear n'engendrât a boomerang effect, which thwart his plans. This method had the advantage for him to appease the spirits and preserve some local interests, that had to spare.
was in this context and arguing for the preservation of tradition that France had kept justice Makhzen and Orf (Azerf, customary law), to make a weapon, intended to liability and the exploitation of the masses, so much so that the judiciary had become synonymous with corruption, injustice and collaboration. This discredited the judiciary in all its forms, in the eyes of citizens.
In doing so and allowing those abuses were committed in the name of the law and with the blessing of power "protective", France had not only caused the greatest harm to justice Moroccan, but also destroyed an institution several thousand years that was the customary justice.
If one day you happen to visit the mountains of the atlas, ask the old people you meet on your journey to the Berber Dahir and they will tell you that they have never heard of. By cons, as soon as you approach Azerf, she replied she remembers perfectly and that their country has always been administered by custom. They will give you many details about the injustices they suffered during the colonial period, and the abuses of the sheikhs, and independence was a real issue for them.
It comes to my mind a story that took place in Kabylie, the French occupation, when France had noticed that the custom code was a factor of solidarity between tribes and that such solidarity might put endangered occupation. She tried to break through the introduction of legislation in the metropolitan region and in particular the French Criminal Code. People opposed it, and whenever a crime had been committed in a tribe and that blood money was paid, the family of a gun cocking the murderer, the supplied and sent into the mountains, before the French gendarmerie intervened. The phenomenon reached such an extent that on the eve of the war of Algerian independence, the number of guerrillas called "bandits of honor" had been estimated at more than 1,300 people in the mountains of Kabylia and Aures. Grouped into paramilitary formations, they waited for a sign, to enter into rebellion against French rule, they were confident of support from the mountain population. Many of them were already sentenced to death in absentia. It was they who had triggered the uprising November 1954, and which formed the nucleus of the Algerian Liberation Army.
So without the 'custom Berber' - and without the "bandits of honor" who defended - this army of liberation would perhaps never existed. What made that one day Krim Belkacem, who was part of the "bandits" when a reporter asked him about when he joined the national liberation movement, it is the latter who, in actually joined.
now examine the allegation of political leaders who had attacked the Dahir. claiming that its enactment was to Christianize and Frenchify Berbers. to evade the authority of the sovereign. It is certain that any legislation is a political objective, namely his mark on Moroccan society we find, moreover, the consequences of laws enacted since independence, including planning, Arabization and creation of certain institutions. We can therefore make judgments about the situation, in retrospect, they have engendered.
In fact, since the offending text was applied over nearly a quarter century, it would normally leave an impact on the regions concerned, where you should find Christianized minorities and Frenchified, churches and priests, since this was the goal. In reality, there is nothing of that, simply because it is only a myth of pure creative minds who are the authors. While the French missionaries had taken measures to evangelization in Morocco, but this action was a bitter failure, the exception conversion to Christianity by the Reverend Father Jean Abdeljalil Mohammed, brother of the late Ben Abderrahman Abdeljalil, former member of Executive Committee of the Istiqlal Party.
But where had exercised this action? Not in the Berber mountains, but in urban centers of evangelization were not implanted in Tafraout in Targu-nTouchka has Amellagou or Tinghir, but rather in Casablanca, Rabat, Fez, Meknes, Marrakech, Sale , Jadida, etc.. There were several centers of evangelization to which the church had focused simply because the conditions were favorable. Social pressure was less restrictive than in the companions and promiscuity are promoted the relaxation of morals, the breakdown of society and juvenile delinquency. In the tribal milieu, on the contrary, solidarity was strong as well as attachment to family and religious values. Any deviation from the straight path leads to the rejection by the tribe, and necessarily exile. Indeed, a sociological study conducted in Morocco at the time, had shown that the density of religious institutions (mosques, madrasas and Islamic schools zaouia) were greater in the mountains, Berber "in the cities and plains of the United . This finding is probably valid for other regions: the mountain through the centuries has been the stronghold and home to the religion and traditions. This means that the day when Islam will disappear from the mountains that he has really abandoned Morocco.
The second argument that proponents of the theory of "Berber Dahir" consisted of waving the French language of the Amazigh. Such a possibility could be realized only three conditions:
* First, it was necessary that the Amazigh express the desire to opt for French nationality, to say the least unlikely attitude on the part of those who through the history of their country, have continued to make every sacrifice to defend their faith and their homeland. Such an idea could not touch the spirits unhealthy blinded by hatred of all those not of their species.
** It was that France envisageât to grant French citizenship to Moroccans, and make them full citizens, for highly unlikely, if we judge by the behavior of France in the colonies where she had opposed a plea in the small press, some political leaders in those territories that had made obtaining French nationality one of their key demands.
*** Finally, everyone knows that every citizen is bound to the Moroccan monarch, by the oath of allegiance and any change of nationality was subject to breaking this link, which could occur only on royal decision. And the king was adamant during the colonial period, despite pressure from foreign powers to gain access to such requests, which came from, particularly, Jewish, How, in this case, crooked politicians could they assume that the King would few cases more than half of its Muslim subjects and agree to them, with a heavy heart, he has continued to deny his Jewish subjects, yet minority, unless the politicians do not consider their co-religionists were unworthy of the royal solicitude?
Question:
Three decades after independence. it continues to celebrate the Dahir of 1930. Who then benefits from this 'ritual'?
Answer:
This story, I would call a bluff, is a pure invention of those who showed. any time. hatred and contempt for everything Amazigh; behavior reported in the writings of Elyoussi, AR and E. Kansousi Ifrane, who suffered for their actions vexatious. The same contempt
was expressed. bluntly. at the beginning of the century, by a representative of the bourgeois elite. Mohamed El Ouazzani Belhassan.
Responding to criticism from Arabic dialect made by a French scientist he called the Amazigh language "dialect of shepherds, naive people, not a liberator dialect, used by civilized people in science, educated by the marked by evolution and civilization, such as speakers of Arabic dialects. "
This hostility was shared by the colonizer, who considered the Amazigh people as "rednecks, concealers, eager to betray, and it there can be no peace with them if they are required by the fear of the enemy "(comments reported in The History of North Africa, of CAJulien).
This attitude was confirmed by Belmadani Benhayoun, former pasha of Agadir, which was a key organizer of the conspiracy in August 1953 against the Palace. In his book Guilty loyalty he related the following: "When France in 1951 wanted to put pressure on the king, to force him to sign the reforms she had recourse to Arab tribes Zaer, and encamped before the Palace, preferring to Zalan Berber tribes, found to be unsafe.
At the same time, Beni Iznassen tribes, known for their hostility to France, were placed under surveillance. Benhayoun the same in his book, is proud to have been with Bouchaïb Belqorchi LRAA Malâaïnine and Abderrahman, head of the cell of eight intriguing, charged by the Residence de France to prepare, in the shadows, the deposition King. They were considered among the leading opponents to the Palace, while differed among enforcement officers who made the face of this plot, two Berbers. Pasha Sefrou M'Barek Bekker and the caid el Oulmes, Mahjoubi Aherdan, who preferred resign from their position, rather than accept the coup. They engaged the struggle for the restoration of legitimacy and independence of Morocco. They were, during the period of their action, courted by politicians, who, according Benhayoun, fell into the trap that held out the occupier, by agreeing to temporarily remove the issue of return of Mohamed V to his throne, appoint an interim Council of the crown, and to engage in priority discussions on the future of Franco-Moroccan relations. This scheme was foiled by the vigilance of the masses who had made the return of king on his throne a prerequisite for any discussion.
For his part, Robert Mountain, considered one of the ideologues of colonization and taxed berbèrophilie, advanced in one of his books that the imposition of Berbers in French criminal courts, they can make their democratic learning.
Does this mean that the urban bourgeoisie could do this learning French civil courts, which citizens were subjected, without recourse to repression?
At these early stages.'s reaction to the bourgeois elite promulgation of the Dahir on customary courts did little more than a very limited audience, not exceeding some small urban areas. Amplification of the event was the result of the action of the Istiqlal Party, which since its inception in 1934, was a founding act by devoting a large advertisement, to be celebrated As a major national event and as a starting point in contemporary history of Morocco.
the arrival of the party in power in the aftermath of independence, he entered this event so that the curriculum is taught at all levels and anchored in the memory of young Moroccans to eclipse the epic of national resistance against the occupation, a resistance which had to downplay. Therefore, young people today know much more event than their parents, who lived through the events before independence.
Another objective of the hype and hoax designed to make Dahir an original sin for the Amazigh people, blaming them and making them despise their origin, transforming them into citizens and subject predisposed to accept domination. They can not get rid of this original sin in denying their origins and by leaving assimilate to become, ultimately, the followers of a virulent Arabism.
addition, this thesis is the cause of centralizing power, using it as a spectrum, to thwart the democratic demands. SimPose in as the guarantor of national unity against division and anarchy.
Dahir is finally hammered in all circumstances by the totalitarian pan-Arab parties to propagate their ideology and chauvinistic justify the denial of citizenship to identity and culture Amazigh claim yet more than legitimate.
was expressed. bluntly. at the beginning of the century, by a representative of the bourgeois elite. Mohamed El Ouazzani Belhassan.
Responding to criticism from Arabic dialect made by a French scientist he called the Amazigh language "dialect of shepherds, naive people, not a liberator dialect, used by civilized people in science, educated by the marked by evolution and civilization, such as speakers of Arabic dialects. "
This hostility was shared by the colonizer, who considered the Amazigh people as "rednecks, concealers, eager to betray, and it there can be no peace with them if they are required by the fear of the enemy "(comments reported in The History of North Africa, of CAJulien).
This attitude was confirmed by Belmadani Benhayoun, former pasha of Agadir, which was a key organizer of the conspiracy in August 1953 against the Palace. In his book Guilty loyalty he related the following: "When France in 1951 wanted to put pressure on the king, to force him to sign the reforms she had recourse to Arab tribes Zaer, and encamped before the Palace, preferring to Zalan Berber tribes, found to be unsafe.
At the same time, Beni Iznassen tribes, known for their hostility to France, were placed under surveillance. Benhayoun the same in his book, is proud to have been with Bouchaïb Belqorchi LRAA Malâaïnine and Abderrahman, head of the cell of eight intriguing, charged by the Residence de France to prepare, in the shadows, the deposition King. They were considered among the leading opponents to the Palace, while differed among enforcement officers who made the face of this plot, two Berbers. Pasha Sefrou M'Barek Bekker and the caid el Oulmes, Mahjoubi Aherdan, who preferred resign from their position, rather than accept the coup. They engaged the struggle for the restoration of legitimacy and independence of Morocco. They were, during the period of their action, courted by politicians, who, according Benhayoun, fell into the trap that held out the occupier, by agreeing to temporarily remove the issue of return of Mohamed V to his throne, appoint an interim Council of the crown, and to engage in priority discussions on the future of Franco-Moroccan relations. This scheme was foiled by the vigilance of the masses who had made the return of king on his throne a prerequisite for any discussion.
For his part, Robert Mountain, considered one of the ideologues of colonization and taxed berbèrophilie, advanced in one of his books that the imposition of Berbers in French criminal courts, they can make their democratic learning.
Does this mean that the urban bourgeoisie could do this learning French civil courts, which citizens were subjected, without recourse to repression?
At these early stages.'s reaction to the bourgeois elite promulgation of the Dahir on customary courts did little more than a very limited audience, not exceeding some small urban areas. Amplification of the event was the result of the action of the Istiqlal Party, which since its inception in 1934, was a founding act by devoting a large advertisement, to be celebrated As a major national event and as a starting point in contemporary history of Morocco.
the arrival of the party in power in the aftermath of independence, he entered this event so that the curriculum is taught at all levels and anchored in the memory of young Moroccans to eclipse the epic of national resistance against the occupation, a resistance which had to downplay. Therefore, young people today know much more event than their parents, who lived through the events before independence.
Another objective of the hype and hoax designed to make Dahir an original sin for the Amazigh people, blaming them and making them despise their origin, transforming them into citizens and subject predisposed to accept domination. They can not get rid of this original sin in denying their origins and by leaving assimilate to become, ultimately, the followers of a virulent Arabism.
addition, this thesis is the cause of centralizing power, using it as a spectrum, to thwart the democratic demands. SimPose in as the guarantor of national unity against division and anarchy.
Dahir is finally hammered in all circumstances by the totalitarian pan-Arab parties to propagate their ideology and chauvinistic justify the denial of citizenship to identity and culture Amazigh claim yet more than legitimate.
Question:
Your last word?
Answer:
far this issue has mainly been the subject of a complacent and biased literature aimed mainly to strengthen the argument of the proponents of the myth of Dahir, and it is high time the truth gives way to partisan objective research that may shed light on the subject and establish the truth at all.
From The Tifinagh Review, March 1998
From The Tifinagh Review, March 1998
source: www.mondeberbere.com
Saturday, November 10, 2007
Physics Of Continuous Matter Pdf
Amawi
............. By this means
Amawi album "Taghufi" add value to the modern Amazigh song, and the challenge of having his own style and continue on the path thus traced.
style fits Amawi in the course which aims to bridge generations and create a dialogue of cultures through music.
Amawi
Dchayra Born in 1978 in a suburb of Agadir and capital of the Amazigh, Amawi is studied and started his career there.
From an early age, our singer has continued to bathe in the atmosphere and particular artistic Dchayra his ear came out imbued sonorities and musical colors Amazigh, Rways experiences of modern (tazenzart, Ammouri and other groups). His artistic career began in 2000 with participation in cultural activities and local arts evenings, and then be invited to attend events and festivals across Maroc.Le price of artistic creation that won the sidelines of the festival Timitar of 2005 was the turning point in the career of "Amawi", now his stage name chosen by the audience. Indeed the demand for more and more increased his songs brought him in 2006 to record his first album Taghufi.
Dchayra Born in 1978 in a suburb of Agadir and capital of the Amazigh, Amawi is studied and started his career there. From an early age, our singer has continued to bathe in the atmosphere and particular artistic Dchayra his ear came out imbued sonorities and musical colors Amazigh, Rways experiences of modern (tazenzart, Ammouri and other groups). His artistic career began in 2000 with participation in cultural activities and local arts evenings, and then be invited to attend events and festivals across Maroc.Le price of artistic creation that won the sidelines of the festival Timitar of 2005 was the turning point in the career of "Amawi", now his stage name chosen by the audience. Indeed the demand for more and more increased his songs brought him in 2006 to record his first album Taghufi.
.............
............. By this means
Amawi album "Taghufi" add value to the modern Amazigh song, and the challenge of having his own style and continue on the path thus traced.
style fits Amawi in the course which aims to bridge generations and create a dialogue of cultures through music.
words
Taghufi
Ddigh ur mad dari ayk the winu ttinigh
Adar inu ittidu tasa nu ar n spy
Ad gis Ingham igider LLI kkusigh nekki n
Tayri not tikessad inu ugigh ad rwelgh
Ndel SERS ar gis Nessa neffagh isuyas
Imeghza aragh qqazn gh isemdal nnagh
Inagh f wiyyad jjin slag ur ur ur Rmin
Ddigh dari mad ayk the winu ttinigh
IgH produce different sized neddu Han is also an NRA Ad awigh
ur boobs idda an iLink drgh ssikeln AGH
sar NAF nekki dis ad sul nsawal
Tengha iyyi taghufi wakha yuf an ur adugh
Ad akw ur tennit id is kwen ttugh ur ufigh
Ighra iyyi kra iqqan agh d ad t lkemgh nfelk
Ddigh ur dari mad ayk a winu ttinigh
Igh teddit dar usagm kti d is ak nnigh
Imun unzar d tagut gh ulawn kigan
Ass nna bdan issudu unzar akal nnagh
Ibbaqi d wakal iger s tudert neg amud
Imettawn n tagut igh taggug agh assan
Nekki d im ar nessa win tittit igum agh
Ddigh ur dari mad ayk a winu ttinigh
Tgit andaru lligh atlalan igadren
Ur ssingh aylligh nestara timizar
Kemmi n ur tssent nghal is a ten tneqqat
Neffugh nesgutti kigan nger s unaruz
Nghal is naggug nmun bedda gh ugharas
Neqqel s unzar d tagut ad bdun nmun
Kigan ad netini ghemk ur jjit urigh
Gh ass ad gh turigh ha tabrat inu tlkem n
Ali Sedqi Azayku
..................................................
..................................................
Nkkin
Nkkin igh t nnigh
Tabbayt n wul ayan
Nkkin igh t nnigh
Arraw mmu lâh imams
Nkkin
Ini aggas war asafar
Nkkin
Ini Taddagt ira ku yan
Ikkis gisnt amud wanna yufan
Ibbin gisnt azûr ar ittirir
Nkkin d anya
Yûdn imarirn ns
Ussana kra its ttazzaln
ittamum Ar ...
Muhêmmad Akwunâd
What ideas unfounded
What words I heard
How many lost worlds
What lies
How many people
themselves as angels
What experiences
Painful
Difficult decisions to take
principles ... to understand more
But there thousand and one reasons
To play good range
And save a lot of souls
And stop all these dramas
Hassan Essaoussani
......... .......................................
.......................................... .......
Nella sul
Yak nella sul sul Nedder
early Nttef Ula agwmmay
Nttef izuran gh tasutin
Man tugga sul ighaman
I Willi iran ad agh illih
Ur agh agh ur bed .. bed
Nnan iles nnun ur ribs early
Nnan ur ttafem izuran
Nnigh ASN Adrar irad irar
S iles nnagh irad
inin
Amazigh rad ilin
Zund igider gh ignewan
Ur jju ksuden ijawan
Ula jju gan isemg n yan
Man tugga sul ighaman
I willi iran ad agh illih
Ur agh ran ur agh ran..
Mohamed Oussous
We'll show them
it is in life
More important than their rotten ideas
That does not submitting
Qu we will find the solution
Even if we must die
We will always keep the smile
Words are engraved on our graves
We were free like doves
That has never stopped fighting
Against all that was rotten
In life
And we proved it ..
Hassan Essaoussani
................................ ............
.......................................... ..
Tiri nem
Azzar nem Zund imuzzar
CA iffi f ighir
joint ar not kkerzen
Gh tasa nu purposes going
Right SHE NRA tagudi not
Irigh not attack
Right Gaghan does not give awerz
Ad Fella takwlt
Right ad fsigh d tazult
IgH the Tall titted NTM
Ajj iyyi Gaghan gives isemg not
Ad KEM ka matergh
Ini izd ITravel ad tsiggilt
Ur n n AKW ittin
Ad gisen negnu aqeccab isfawn
Mad tlessat
Tayri not Tayri not
Tayri not Tayri not
Oussous
....................................... ......
Nzant
Nzant meqqar tuzzelt kiyyin tahlt
Awin gik ismedan d temmariwin
Afus invest yadar ccant n isennan
Ttut mad ur Iginla ad tnt ttannayt
Nettentin jjawent gh sorrow Or thread ttirint
Kiyyin Tizi ghd udant tannit arraw
Tafukt tsmun azenzar hiyylent tillas
Taghwrit tella frujjant AKW talatin
Termit! mach tawargit let mmiment
Anaruz Illana gh ugnes ifkak tumert
Tutt sisent aggas ttut irafan
Asekka let AFA ttazzalt ar tterfufunt
Manz? bu taddart ttun tammara ing!
Zzenzan tid tree lords ttazzalt t nnin
Tettast net tagdift ak mmalan
ULL's Zund aznzar fkank i tillas
Nzant! aggas ad illa tgit f wakal
Tudert aghdejaj nk ini Isasi
Tutilt anaruz Manik's Yuma?
Tallai ulaw n uzzal tmussun lord!
Walli tnt izenzan kiyyin ad wattesn
Meyarn GIK ad tgent clock tmussut
Awal an und igigil hours ak tn DUS
Kiyyin tgit aznezum trakin tmettant
Nzant! ametta a iggut hours as sellan
Ur ad ssemghurn ISA smezziyn IGH ad tsulut
ASSA n tzrit targagayt taffeta agharas
Tigemmi like ak d aggint mad tten t yusin
Willi isekkan Agadir gh llan isental
Wiyyad ccan imendi nes awin tillas
Mohamed Akounad
source: http://www.amawas-music.com/
Can A Toddler Get Rosacea
Entretiens
Interviews with François Bondy, Fernando Savater, Helga Perz, Jean-François Duval, Leo Gillet, Luis Jorgen Jalfen, Verena von der Heyden-Rynsch, JL Almira, Lea Vergine, Gerd Bergfleth, Esther Seligson, Fritz J. Raddatz, Fetjö Francis, Benjamin Ivry, Sylvie Jaudeau Gabriel Liiceanu, Bernard-Henri Levy, Georg Carpat Focke, Branka Bogavac Count Michael Jacob.
Paperback: 319 pages
Publisher: Gallimard (May 3, 1995)
Collection: Arcades
Language: French
ISBN-10: 2070733947 ISBN
-13: 978-2070733941
Interviews - Amazon France 
Interviews with François Bondy, Fernando Savater, Helga Perz, Jean-François Duval, Leo Gillet, Luis Jorgen Jalfen, Verena von der Heyden-Rynsch, JL Almira, Lea Vergine, Gerd Bergfleth, Esther Seligson, Fritz J. Raddatz, Fetjö Francis, Benjamin Ivry, Sylvie Jaudeau Gabriel Liiceanu, Bernard-Henri Levy, Georg Carpat Focke, Branka Bogavac Count Michael Jacob. Paperback: 319 pages
Publisher: Gallimard (May 3, 1995)
Collection: Arcades
Language: French
ISBN-10: 2070733947 ISBN
-13: 978-2070733941
Saturday, November 3, 2007
Architect Laptop 2010
Interviu
movie "Apocalypse on Cioran" (excerpts) by Gabriel Sorin Liiceanu Iliesiu. Music (taken from the soundtrack of the movie): Andrei Tanasescu.
Director: Gabriel Sorin Liiceanu Iliesiu
Music: Andrei Tanasescu
Cioran - Humanitas bookstores 
movie "Apocalypse on Cioran" (excerpts) by Gabriel Sorin Liiceanu Iliesiu. Music (taken from the soundtrack of the movie): Andrei Tanasescu.
Director: Gabriel Sorin Liiceanu Iliesiu
Music: Andrei Tanasescu
Nordic Ware Recipe For Gingerbread
Cioran Emil Cioran and the Religions: An intercultural perspective
Franz von Winter
Taschenbuch:
146 Seiten Verlag: Bautz, Traugott, Auflage: 1 (30. Januar 2007)
Sprache: Deutsch
ISBN-10:
3883092916 ISBN-13: 978-3883092911
Emil Cioran and the Religions: A cross-cultural perspective - Amazon Germany 
Franz von Winter Taschenbuch:
146 Seiten Verlag: Bautz, Traugott, Auflage: 1 (30. Januar 2007)
Sprache: Deutsch
ISBN-10:
3883092916 ISBN-13: 978-3883092911
Alternative To Bed Valance
mystique of nihilism?
discussion of Emil Cioran's work from systematic-theological perspective orthodox stamp
of Silvana Lindner
Paperback: 179 pages
Publisher: Lang, Peter Frankfurt; 1 edition (February 2006)
language: German
ISBN-10: 3631543832
ISBN-13: 978-3631543832
mystique of nihilism? - Amazon Germany 
discussion of Emil Cioran's work from systematic-theological perspective orthodox stamp of Silvana Lindner
Paperback: 179 pages
Publisher: Lang, Peter Frankfurt; 1 edition (February 2006)
language: German
ISBN-10: 3631543832
ISBN-13: 978-3631543832
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