[^_^Chaouia^_^]

Ok here is a section where you can post news about what is going on in the Amazigh areas all around, please post the links where you got the information from and translate any news into English for all to read. Make sure the articles are not raciests against any gender, religion or race of people. We are here to learn peacefully and try to bridge the gaps of indifferences. So keep this in mind when posting. Thanmirth all..

[^_^Chaouia^_^]

El Amra - Sans médcin depuis 24 ans

vendredi 6 février 2009
Mascula – Chachar - El Amra

Une clinique sans médecin depuis 24 ans et des familles qui désertent leur village pour fuir l’horreur de la pauvreté.

Marginalisés, oubliés et dépourvus des moindres services et projet de développement, isolés dans leur pauvreté, il ne leur reste autre moyen qu’abandonner les terres de leurs ancêtres.

De 400 familles, on ne dénombre actuellement pas plus de 40, en majorité des personnes âgées qui refusent de quitter cette terre reconnu depuis la nuit des temps par ses oliviers et ses figuiers .

L’exode des familles se fait vers Chachar a la recherche de sources de revenus et des services.

El Amra, ainsi que les villages avoisinants dépendent administrativement d’une clinique sans médecin et ce depuis 24 années. Définir le mode de vie des habitants de ces localités de primitif est le moindre que l’on puisse dire. Pas d’eau ni électricité et encore moins le gaz et les moyens de transports. Les familles étant pauvres et ne pouvant se permettre les frais de scolarité de leur progéniture, Les enfants abandonnent l’école très jeunes.

http://ichawiyenautr....php?article114
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El Amra - Without medicine for 24 years

Friday February 6, 2009
Mascula - Chachar - El Amra

A private clinic without doctor since 24 years and of the families which desert their village to flee the horror of poverty.

Marginalized, forgotten and deprived of the least services and development project, isolated in their poverty, there remains to them other means only of giving up the grounds of their ancestors.

Of 400 families, one currently does not count more than 40, as a majority of the elderly who refuse to leave this ground recognized since mists of time by her olive-trees and her fig trees.

The exodus of the families is done towards Chachar with the research of sources of revenue and the services.

El Amra, as well as the neighbouring villages have depended administratively on a private clinic without doctor and this for 24 years. To define the lifestyle of the inhabitants of these localities of primitive is the least than one can say. No water nor electricity and even less the gas and means of transport. The families being poor and not being able to allow the school fees of their offspring, the children give up the school very young.

[Wanted Dead]

tanmirth waltma it's gonna work out nachallah

[^_^Chaouia^_^]

Chechar croule sous la soif et l’oubli

vendredi 30 mai 2008

Ce jour-là, le ciel de Chechar est hésitant. Quelques jours plus tôt, il avait plu. L’averse a suscité autant de joie que de crainte. Les hommes, la terre et les bêtes ont soif, mais les arbres fruitiers qui fleurissent en mai ne peuvent supporter la bourrasque venue trop tard. Les nuages tardifs se sont asséchés et les yeux des paysans ne cessaient de scruter l’horizon, dans l’espoir d’une clémence pouvant sauver ce qui restait du cheptel, des essaims d’abeilles et des plantations d’oliveraies. L’oued de Taberdga est sec. Les grenouilles tenaces s’entassent dans les dernières mares et seul le laurier amer donne l’illusion d’un printemps. Pourtant, la vallée de Zaouïa est verdoyante. Elle s’étend sur quatre kilomètres longeant les deux rives de l’oued alimenté par plusieurs alluvions qui, pendant des milliers d’années, ont façonné le paysage chaotique, néanmoins féerique de Chechar. De profonds canyons caractérisent le relief de la région steppique du sud-est des Aurès allant des monts Zalato à l’ouest à Boudokhane à l’est. Abordés du sud, ces canyons qui se terminent tous brutalement sur les plaines du Sahara, constituent des gorges et des défilés, uniques voies d’accès au cœur du massif des Aurès et ses plaines du Nord. Ces voies sont désormais des axes routiers modernes reliant les coins les plus reculés de la daïra de Chechar.
Ce relief accidenté et impraticable explique la légendaire résistance des Amazighs à l’invasion arabe dont l’élan a été brisé aux portes sud des Aurès, l’actuelle wilaya de Biskra où Okba Ibn Nafaa a été tué par Kouceila. Pour pouvoir atteindre les plaines des Hauts Plateaux est, et affronter les armées mobilisées par Kahina, les légions arabes ont dû contourner le massif imprenable des Aurès par l’ouest et par l’est via la Tunisie. D’ailleurs, à ce jour, dans les falaises surplombant les vallées de l’oued Taberdga et de l’oued Beni Balbar à Chechar, et dans la vallée d’Ighzer Amellal allant d’Arris à Imsounine (Mchounech), les refuges d’El Kahina témoignent de la volonté des Imazighene des Aurès de résister à toute invasion étrangère. Ces grottes creusées à même les falaises abruptes et inaccessibles sans cordes, abritaient en cas d’attaque les vieillards, les enfants et les femmes ainsi que les vivres comme les olives, les dattes, les céréales et les figues sèches.

L’oliveraie millénaire
Des historiens et archéologues estiment que ces grottes artificielles remontent à une époque précédant la Kahina et l’invasion arabe. Elles auraient donc servi de refuges et de greniers lors de l’invasion romaine dont les vestiges visibles notamment tout le long de la vallée de Zaouïa ne représentent que 1% de ce qui est enfoui sous terre. L’oliveraie de la même région aurait, selon les témoignages des habitants de Chabia, plus de 1 500 ans. A-t-on besoin de confirmation lorsqu’on constate de visu les troncs de ces oliviers millénaires qui semblent être pétrifiés, dont un tronc fait presque quatorze mètres de diamètre et dont les branches majestueuses couvrent de leur ombre fraîche un verger et une maison de pierre. Moh le rebelle était là et se demande ce qui a pu attirer les Romains dans ce coin perdu de la planète. Un vieux sage essaye de lui expliquer que l’olivier, avec le sel, constituait pour Rome une richesse inestimable. Là où l’olivier poussait, Rome imposait sa puissance. Les exploitants de cette oliveraie millénaire profitaient du lâcher des eaux pour irriguer ces corps pétrifiés mais pleins de vie et de lumière. Ça se passe ainsi depuis mille cinq cents ans. «Nous avons hérité de cette oliveraie et de ces gestes de nos ancêtres, tout comme nous avons hérité de cette angoisse saisonnière quand l’eau manque», dit un paysan qui ne dépasse pas la quarantaine. Moh ricane et revient à la charge : «Je ne comprends pas comment cette vallée étroite peu productive peut satisfaire les besoins d’une puissance comme Rome, alors que les immensités des Hauts Plateaux allant de Khenchela à Guelma peuvent répondre aux besoins des Romains aussi bien en huile d’olive qu’en blé et en orge.» Le vieux sage sourit : «En effet, si tu parles de la quantité, tu as raison, mais la qualité de l’huile extraite des oliviers qui poussent dans cette région est inégalable et ce, jusqu’à ce jour.» Selon les exploitants de l’oliveraie de Zaouïa, le taux d’acidité de leur huile d’olive est presque nul, d’où son prix qui est de 600 DA le litre. D’autre part, révèlent-ils, dans les autres régions du Nord comme à Guelma, Béjaïa, Tizi Ouzou et Bouira, les olives sont pressées presque trois jours après leur cueillette, alors qu’à Zaouïa, c’est après un mois qu’on commence à en extraire l’huile. C’est ce qui explique le secret de la haute qualité nutritive, gustative et curative de l’huile de l’oliveraie millénaire de Zaouïa. L’olivier revient en force dans toutes les régions de Chechar. A l’instar de Zaouïa, les paysans de Loualja, de Khirane, de Hala… réservent d’importantes parcelles à la plantation d’oliviers qui donnent des résultats satisfaisants pour peu que l’eau soit disponible.

«Nous ne demandons que l’eau»
Le rêve est à fleur du regard de ces populations qui s’accrochent à ce décor rocailleux dominant les vallées de Zaouïa, de Loualja, de Khirane et de Nassah. A première vue, ce sol déchiqueté, aride, balayé par le vent glacial d’hiver et le sirocco, est stérile comme les roches qui y poussent et contre lesquels aucun araire ne résiste. Moh le rebelle, pourtant fils de la région, né il y a 53 ans dans une grotte, alors que la bataille faisait rage entre les moudjahidine et l’armée coloniale, ne comprend pas ce qui a poussé ses ancêtres à s’établir dans ce désert inhospitalier, rude, aride et lugubre. Pourtant, Moh est revenu à cette terre pour s’y établir après des années passées à Alger. Il a fait une formation de soudeur mais n’a exercé comme tel qu’occasionnellement. Quand il est retourné au bled, il a travaillé à Souk El Fellah, puis dans les PTT avant de bénéficier de l’avantage des 7 ans qu’offre la loi aux enfants de chahid pour la retraite. A 53 ans, Moh est en retraite, et déjà grand-père sans en avoir l’air. Lorsque les groupes terroristes ont commencé à essaimer la région de Chechar, notamment ses contrées est, Moh a décidé de s’engager comme patriote et de traquer ceux qu’il considère comme les pires ennemis de l’Algérie. La réponse à la question de Moh sur le choix de ses ancêtres n’est-elle pas dans ses propres choix ? Certes, on ne s’établit pas dans un espace aride par choix et par plaisir. Les ancêtres de Moh ont certainement été contraints de se réfugier dans ces montagnes pour échapper à une menace encore plus forte que le risque de famine. Pour preuve, les descendants de ces ancêtres volontaristes ont réussi à arracher vaille que vaille leur nourriture à ces roches. Ces ancêtres et leurs descendants ont découvert les avantages qu’offrait cette terre inhospitalière. L’élevage, l’apiculture, l’agriculture vivrière, le maraîchage et l’exploitation de l’alfa et de toutes les plantes médicinales ont servi de ressources à des générations entières. L’eau n’y coulait pas à flots, mais les ancêtres de Moh ont su gérer les quantités disponibles en mettant en place des systèmes de retenue, d’irrigation et de répartition équitable d’eau pour tous les clans et pour toutes les terres arables situées à proximité et aux abords des oueds. Ces ancêtres, dont le tempérament a été taillé dans la roche, on pu ainsi apprivoiser le sol dur et le climat rude qui, à leur tour, ont pu attendrir le cœur de ces populations qui se sont attachées à cette terre, transmettant ainsi cet amour de génération en génération jusqu’au cœur de Moh qui n’arrive pas à s’expliquer cet attachement mystique.
La direction de l’hydraulique de la daïra de Chechar compte, en effet, réaliser plusieurs forages le long de l’oued Tafassour ainsi que des retenues collinaires en amont de tous les vergers de Nasseh, allant de Tafassour à Taghzout. Si ces projets, notamment le barrage de Takechout, venaient à se concrétiser, c’est le berceau de la guerre de libération qui connaîtrait le goût de l’indépendance. Mouh, le fou rebelle, ne sait plus s’il doit retenir ses larmes ou son rire nerveux, face à ce rêve aussi fou que lui, qui le caresse.

http://ichawiyenautr....php?article113
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Chechar collapses under thirst and the lapse of memory

Friday May 30, 2008

This day, the sky of Chechar is hesitant. A few days earlier, it had rained. The downpour caused as much joy than of fear. The men, the ground and the animals are thirsty, but the fruit trees which flower in May cannot support the gust of wind come too late. The late clouds were drained and the eyes of the peasants did not cease scanning the horizon, in the hope of a leniency which can save what remained livestock, swarms of bees and plantations of olive groves. The wadi of Taberdga is dry. The tough frogs pile up in the last ponds and only the bitter bay-tree gives the one spring illusion. However, the valley of Zaouïa is green. It extends on four kilometers skirting two banks from the wadi supplied with several alluvia which, during thousands of years, worked the chaotic landscape, nevertheless fairy-like from Chechar. Deep canyons characterize the relief of the steppe area of the south-east of active Aurès of the Zalato mounts in the west with Boudokhane in the east. Approached south, these canyons which brutally finish all on the plains of the Sahara, constitute throats and processions, single access roads in the middle of the solid mass of Aurès and its plains of North. These ways are from now on modern road axes connecting the corners most moved back of will daïra of Chechar.
This broken and impracticable relief explains the legendary resistance of Amazighs to the Arab conquest whose dash was broken with the southern doors of Aurès, current the wilaya of Biskra where Okba Ibn Nafaa was killed by Kouceila. To be able to reach the plains of the High plateaus is, and to face the armies mobilized by Kahina, the Arab legions had to circumvent the impregnable solid mass of Aurès by the west and the east via Tunisia. Moreover, to date, in cliffs overhanging the valleys of the Taberdga wadi and the wadi Blessed Balbar with Chechar, and in the valley of Ighzer Amellal going from Arris to Imsounine (Mchounech), the refuges of El Kahina testify to the will of Imazighene of Aurès to resist any foreign invasion. These caves dug with same abrupt and inaccessible cliffs without cords, sheltered in the event of attack the old men, the children and the women as well as the vivres like dry olives, dates, cereals and figs.

The thousand-year-old olive grove
Historians and archaeologists estimate that these artificial caves go back to one time preceding Kahina and the Arab conquest. They would thus have been used of refuges and attics during the Roman invasion whose visible vestiges in particular all along the valley of Zaouïa account for only 1% of what is hidden under ground. The olive grove of the same area would have, according to testimonys of the inhabitants of Chabia, more than 1.500 years. One needs confirmation when one notes visu the trunks of these thousand-year-old olive-trees which seem to be petrified, whose trunk makes almost fourteen meters in diameter and whose majestic branches cover with their fresh shade an orchard and a stone-built house. Moh the rebel was there and wonders what could attract the Romans in this lost corner of planet. A wise old man tries to explain to him that the olive-tree, with salt, constituted for Rome a priceless richness. Where the olive-tree pushed, Rome imposed its power. The owners of this thousand-year-old olive grove benefitted from releasing water to irrigate these bodies petrified but full with life and light. That has occurred thus for thousand five hundred years. “We inherited this olive grove and these gestures of our ancestors, just like we inherited this seasonal anguish when water misses”, a peasant says who does not exceed forty. Moh laughs and returns to the load: “I do not include/understand how this not very productive narrow valley can satisfy the needs for a power like Rome, whereas the vastnesses of the High plateaus going of Khenchela with Guelma can as well meet the needs for the olive oil Romans as out of corn and barley.” The wise old man smiles: “Indeed, if you speak about the quantity, you are right, but the quality of the oil extracted the olive-trees which push in this area is incomparable and this, so far.” According to the owners of the olive grove of Zaouïa, the rate of acidity of their olive oil is almost null, from where its price which is of 600 DA the liter. In addition, they reveal, in the other areas of North as in Guelma, Béjaïa, Tizi Ouzou and Bouira, the olives are almost in a hurry three days after their gathering, whereas with Zaouïa, it is after one month that one starts to extract oil from it. It is what explains the secrecy of nutritive high-quality, gustatory and curative of the oil of the thousand-year-old olive grove of Zaouïa. The olive-tree returns in force in all the areas of Chechar. Following the example Zaouïa, the peasants of Loualja, Khirane, of Hauled… reserve important pieces with the plantation of olive-trees which give satisfactory results for little that water is available.

“We ask only for water”
The dream is with flower of the glance of these populations which cling to this rocky decoration dominating the valleys of Zaouïa, Loualja, Khirane and Nassah. At first sight, this shredded, arid ground, swept by the icy wind of winter and the sirocco, is sterile as the rocks which push there and against which no swing-plough resists. Moh the rebel, however wire of the area, born 53 years ago in a cave, whereas the battle made rage between the moudjahidine and the colonial army, does not include/understand what pushed its ancestors to be established in this inhospitable desert, hard, arid and lugubrious. However, Moh returned to this ground to be established there afterwards last years in Algiers. It trained welder but did not exert as such as occasionally. When it is turned over to the village, it worked in Souk El Fellah, then in the postal and telecommunications authorities before profiting from the 7 years advantage that the law offers to the children of chahid for the retirement. At 53 years, Moh is in retirement, and already grandfather without having the air of it. When the terrorist groups began with essaimer the area of Chechar, in particular its regions is, Moh decided to engage like patriot and to track those which he regards as the worst enemies of Algeria. Isn't the answer to the question of Moh about the choice of its ancestors in its own choices? Admittedly, one is not established in an arid space by choice and pleasure. The ancestors of Moh were certainly constrained to take refuge in these mountains to escape a threat even stronger than the risk from famine. For proof, the descendants of these voluntarist ancestors succeeded in after a fashion tearing off their food with these rocks. These ancestors and their descendants discovered the advantages which this inhospitable ground offered. The breeding, the bee-keeping, food agriculture, the truck farming and the exploitation of the esparto and all the medicinal plants were used as resources with whole generations. Water did not run there with floods, but the ancestors of Moh knew to manage the quantities available by setting up fair distribution and water irrigation, restraint systems for all the clans and all the arable lands located in the vicinity and to the accesses of the wadis. These ancestors, whose temperament was cut in the rock, one thus been able to tame the hard ground and the hard climate which, in their turn, could tenderize the heart of these populations which stuck to this ground, thus transmitting this love from generation to generation to the heart of Moh which is not able to be explained this mystical attachment.
The direction of hydraulics of will daïra of Chechar hopes, indeed, to carry out several drillings along the Tafassour wadi as well as reserves collinaires upstream of all the orchards of Nasseh, energy of Tafassour with Taghzout. If these projects, in particular the dam Takechout, had been suddenly concretized, it is the cradle of the war of liberation which knows the taste of independence. Mouh, the insane rebel, does not know any more if it must retain its nervous tears or its laughter, vis-a-vis this dream as insane as him, which cherishes it.

[^_^Chaouia^_^]

Manifestation amazighe violemment réprimée à Rabat

En répondant à l'appel du Comité de soutien aux détenus politiques amazighs, des centaines de militants amazighs ont répondu favorablement et se sont rassemblés devant le parlement marocain le 14 février 2009 à 15h. Ils revendiquaient les droits amazighs et la libération immédiate des étudiants du mouvement culturel amazigh arrêtés et jugés injustement à de lourdes peines de prison


En commençant à scander des slogans amazigh et branlant des banderoles et des drapeaux amazighs, une centaine de force de l'ordre, policiers, DST et forces auxiliaires interviennent brutalement et répriment violemment la manifestation, une dizaine de participants ont été maltraités durant cette intervention barbare, parmi eux il y a : Ahmed Adghirni, Said Baji, Abdallah Hittous, Amina Ben Cheikh, Mounir Kajji.


By:Amazighnews

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Demonstration Amazigh violently repressed in Rabat:

While answering the call of the Support group with the political prisoners amazighs, of the hundreds of militants amazighs answered favorably and gathered before the Moroccan Parliament on February 14, 2009 with 15:00.
They asserted the rights for amazighens and immediate liberation of the students of the cultural movement amazigh stopped and judged wrongfully with heavy custodial sentences While starting to stress slogans amazigh and shaking streamers and amazigh flags, a hundred force of the order, police officers,
DST and forces auxiliary intervene brutally and violently repress the demonstration, ten participants were maltreated during this barbarian intervention,
among them were: Ahmed Adghirni, Said Baji, Abdallah Hittous, Amina Ben Sheik, Mounir Kajji.

[^_^Chaouia^_^]

Human rights vilation of the Amazigh in Libyia




Libyan revolution's guards (revolution comittees اللجان تورية demonstrating in the Libyan city of Yefren (south of Tripoli) against berber/amazigh ethnic minority. Among slogans they shout, some are hostile towards berber/amazigh minorities in Libya and against berber people as a whole around the Globe, know as Amazigh (Kabyle, Chleuh, Touaregs, etc.). They target the "Congres Mondial Amazigh," a Canary Island based Human Rights organization proactive in its defense of berber minority's cultural and linguistic rights. These Libyan revolutionary guards accuse Amazigh minority of being the allies of US imperialist ennemies, jews and zionists. They end up with attacking the house of one Amazigh activist in Yefren.

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le mercredi 24 décembre 2008 vers 11h, dans une salle de la ville de Yefren (région de Nefussa, 150km à louest de Tripoli), par un meeting qui a réuni quelques 300 personnes, membres dune organisation dénommée 'la jeunesse de la Libye de demain' ainsi que des membres des 'comités révolutionnaires'. Ces organisations liées au pouvoir libyen, sont connues pour leurs positions panarabistes radicales et leur racisme anti-amazigh. Dès le début, ce meeting avait pris lallure dun tribunal populaire chargé de juger et de condamner sans autre forme de procès, les militants pour les droits des Amazighs de Libye et en particulier ceux qui ont participé à la dernière assemblée générale du Congrès Mondial Amazigh (CMA) qui sest déroulée du 31 octobre au 2 novembre 2008 à Meknes (Maroc). Ainsi, Salem Madi, Mhamed Hamrani et Aissa Sijouk, membres du Conseil Fédéral du CMA, ont été accusés publiquement dêtre des séparatistes et des traitres travaillant au profit dintérêts étrangers. Fethi Benkhelifa et Mohamed Akchir font également partie de la liste des accusés. Dans une salle surchauffée par des discours de haine, des insultes et des appels à la violence contre les militants Amazighs ont été lancés par les organisateurs de la rencontre et repris collectivement par la foule.

Les accusations contre les Amazighs sont dune extrême gravité car en Libye, elles valent condamnation à mort des personnes mises en cause.

Le Congrès Mondial Amazigh, ONG de défense des droits du peuple amazigh, a également été qualifié 'dorganisation étrangère au service de la CIA, du sionisme et de limpérialisme occidental'.

Après une heure de discours racistes et dune grande virulence à lencontre des berberes, les responsables de la réunion ont appelé lensemble des présents à se rendre sur le champ devant les domiciles des militants Amazighs. Quelques minutes après, environ 500 personnes dont de nombreux policiers en civil, encadrées par des militaires, se sont massées devant la résidence de la famille Salem Madi pour scander de nouveau des insultes et des appels au meurtre. Dans un état dhystérie collective et encouragées par la bienveillance des forces de police et les militaires, de nombreuses personnes ont lancé des pierres sur la maison de la famille Madi, brisant plusieurs fenêtres. Ensuite, des personnes ont inscrit à la peinture, des 'mort aux traitres' et épuration physique sur la façade du domicile de Salem Madi et dautres slogans menaçants. Le domicile dune vieille dame, Aicha Elkeblaoui, veuve de Mhamed Madi, qui na pourtant aucune activité militante, a également subi le même sort.
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Note: the only station that showed this was aljazaira,, not one other station stood up to help these people whom were attacked and a true violation of human rights ignored, their crime? being Amazighens .. we will not be silenced no more, the world must know what crimes are done to us in many countries. the world must hear our voices!

[^_^Chaouia^_^]

About 2,000 rare languages may disappear on Earth in 100 years

A language dies on planet Earth every two weeks. This data was published by David Harrison, a linguist and deputy director of Living Tongues Institute, USA.



There are about 7,000 languages existing in the world today. Eighty percent of people living in the world today speak the widely-spread 83 languages, and only 0,2 percent interact in rare 3,500 languages.

Languages die quicker than Red Book animals. There are five disastrous areas for languages in the world: North Australia (153 languages), Central and South America (113), including Ecuador, Columbia, Peru, Brazil and Bolivia, North Pacific Plateau (54), including British Columbia in Canada, Washington and Oregon in the USA, North American Oklahoma, Texas and New Mexico, Russian Eastern Siberia, China and Japan (23). To put it in a nutshell, 383 languages are in danger of disappearing for good.

A language may at time disappear immediately when the last person speaking it passes away. For example, there is only one person left speaking Siletz Dee-ni – the last language of 27 used by Indians residing in Siletz reservation. This language has practically died. As a rule, the youngest of those speaking rare languages are aged over 60. Only five elderly individuals speak Yuchi language in Oklahoma, for instance.

Rare languages mostly disappear being unable to compete with other tongues. In North and South America aboriginal dialects were ousted by European languages – Spanish, English and French. In Australia, numerous conflicts between aboriginal tribes and white settlers caused a precarious situation of many languages.

A similar situation was formed in Soviet Siberia, were authorities contributed to the extinction of a number of local languages, making local residents speak dialects of various Siberian regions.

About a half of all world languages have never been written down. When the last person speaking this language dies, the language disappears. The death of a language means the disappearance of everything else, that a nation had: their own world, their knowledge of time, biology, mathematics, etc.

Professor Sergei Arutyunov, the head of the Institute of Ethnology and Anthropology of the Russian Academy of Sciences, considers the process to be the natural aging of languages. “This is a matter of the natural aging of languages. On the other hand, if 20 languages disappear every year, then it means than 2,000 languages will vanish in a hundred years. This could be a cultural tragedy for the human civilization. In Russia, for example, one language disappears every year. About 20 languages died in the USSR during the last 20 years of its existence. I at least know two of those languages,” the professor said.

Arutyumov sees no connection between the extinction of languages and globalization. “A language dies only when a small group of elderly people speaking it is left, whereas younger people refuse to use this language. Globalization and language is a different story,” the scientist said.

Nezavisimaya Gazeta



This is a good example why it is so important for us to keep the Tamazight language alive, every year, it comes closer and closer to being lost, the youth are not using it, but in stead it is being replaced by Arabic, French, or another language. Once it dies, so does a culture that dates back more then 10,000 years ago.

[^_^Chaouia^_^]

Le gaz fait 4 victimes à Meskiana
OUM-EL-BOUAGHI


Les habitants de la ville de Meskiana, située à 65 km à l’est du chef-lieu de la wilaya, se sont réveillés sur la triste nouvelle de l’asphyxie d’une famille composée du père, 27 ans, de deux fillettes de 3 et 5 ans ainsi qu’un proche parent quinquagénaire. La mère qui se trouve dans un état comateux a été transférée vers le CHU de Constantine.

Cet accident domestique, qui a endeuillé les habitants de la cité des 180-Logements, est la conséquence d’une défaillance de l’équipement de chauffage qui aurait empêché le dégagement des gaz brûlés. Ce n’est pas la première fois que les fuites de gaz font des victimes. Chaque année, en période hivernale, ce genre d’accidents est signalé çà et là en dépit des consignes de la Sonelgaz. Suite à ce tragique accident, les services de sécurité ont ouvert une enquête pour déterminer les causes exactes de ce drame.

par:Moussa Chtatha



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A gas leak takes 4 victims in Meskiana

The residents of the town of Meskiana, located at 65 km in the east of the main town of the area, awoke to the sad news of the asphyxiation of a family who is made up of the father, 27 years, of two young girls of 3 and 5 years as well as a close relative family member. The mother who is in a state of coma was transferred towards the CHU from Constantine. This accident in the home, which scares the inhabitants of the city of the 180-Residences, is the consequence of a failure of the equipment of heating which would have prevented the release of the gases being exposed in high level. It is not the first time that the gas leaks take victims. Each year, in winter time, these kind of accidents are announced that and they are spite of the instructions of the gas that take victums.
Following this accidental tragedy , the security services opened an investigation to determine the precise causes of this drama.

By Moussa Chtatha

[Denny crane]

^_^Chaouia^_^, on Feb 27 2009, 03:13 AM, said:

Human rights vilation of the Amazigh in Libyia




Libyan revolution's guards (revolution comittees اللجان تورية demonstrating in the Libyan city of Yefren (south of Tripoli) against berber/amazigh ethnic minority. Among slogans they shout, some are hostile towards berber/amazigh minorities in Libya and against berber people as a whole around the Globe, know as Amazigh (Kabyle, Chleuh, Touaregs, etc.). They target the "Congres Mondial Amazigh," a Canary Island based Human Rights organization proactive in its defense of berber minority's cultural and linguistic rights. These Libyan revolutionary guards accuse Amazigh minority of being the allies of US imperialist ennemies, jews and zionists. They end up with attacking the house of one Amazigh activist in Yefren.

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le mercredi 24 décembre 2008 vers 11h, dans une salle de la ville de Yefren (région de Nefussa, 150km à louest de Tripoli), par un meeting qui a réuni quelques 300 personnes, membres dune organisation dénommée 'la jeunesse de la Libye de demain' ainsi que des membres des 'comités révolutionnaires'. Ces organisations liées au pouvoir libyen, sont connues pour leurs positions panarabistes radicales et leur racisme anti-amazigh. Dès le début, ce meeting avait pris lallure dun tribunal populaire chargé de juger et de condamner sans autre forme de procès, les militants pour les droits des Amazighs de Libye et en particulier ceux qui ont participé à la dernière assemblée générale du Congrès Mondial Amazigh (CMA) qui sest déroulée du 31 octobre au 2 novembre 2008 à Meknes (Maroc). Ainsi, Salem Madi, Mhamed Hamrani et Aissa Sijouk, membres du Conseil Fédéral du CMA, ont été accusés publiquement dêtre des séparatistes et des traitres travaillant au profit dintérêts étrangers. Fethi Benkhelifa et Mohamed Akchir font également partie de la liste des accusés. Dans une salle surchauffée par des discours de haine, des insultes et des appels à la violence contre les militants Amazighs ont été lancés par les organisateurs de la rencontre et repris collectivement par la foule.

Les accusations contre les Amazighs sont dune extrême gravité car en Libye, elles valent condamnation à mort des personnes mises en cause.

Le Congrès Mondial Amazigh, ONG de défense des droits du peuple amazigh, a également été qualifié 'dorganisation étrangère au service de la CIA, du sionisme et de limpérialisme occidental'.

Après une heure de discours racistes et dune grande virulence à lencontre des berberes, les responsables de la réunion ont appelé lensemble des présents à se rendre sur le champ devant les domiciles des militants Amazighs. Quelques minutes après, environ 500 personnes dont de nombreux policiers en civil, encadrées par des militaires, se sont massées devant la résidence de la famille Salem Madi pour scander de nouveau des insultes et des appels au meurtre. Dans un état dhystérie collective et encouragées par la bienveillance des forces de police et les militaires, de nombreuses personnes ont lancé des pierres sur la maison de la famille Madi, brisant plusieurs fenêtres. Ensuite, des personnes ont inscrit à la peinture, des 'mort aux traitres' et épuration physique sur la façade du domicile de Salem Madi et dautres slogans menaçants. Le domicile dune vieille dame, Aicha Elkeblaoui, veuve de Mhamed Madi, qui na pourtant aucune activité militante, a également subi le même sort.
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Note: the only station that showed this was aljazaira,, not one other station stood up to help these people whom were attacked and a true violation of human rights ignored, their crime? being Amazighens .. we will not be silenced no more, the world must know what crimes are done to us in many countries. the world must hear our voices!

hi, about the amazigh of libiya they are not minority at all the lybian gouvernment who says that;they are the majority like here in algeria(moree than88 per cent amazigh).
the libiyan despot took the occasion of the war of ghazza and the busyness of the world and media with that war to revenge from those who participated in the congress mondial amazigh
a group of racists leading by sifeddine el kaddafi attacked those who participated(amazighs)and killed their leader burning,and they have killed others and have burned their houses.
why all this!!!!!!
racism against the natives.
days later some man amazighs from yafren attacked some houses of those military libiyan(leaders) racists and burned there houses as a revenge.



i've visited that region before and i've founded that they believe in tamazgha more than any one in the world.

thank you for the subject
tanmirth

[^_^Chaouia^_^]

thanks uma,, yes it is a sad thing so much violence, but all must accept we do exsist, and must learn to live side by side with each other with out violence,,, i do agree we are more then what the senses say we are though out tamazgha, but facts are they try to not post the reality,, may all find peace in their lands.

[Wanted Dead]

of course we are the majority

[^_^Chaouia^_^]

a nice article to read:

Ask my mom !

Kamal Mezoued is a Kabyle born and raised up in Algeria. For the last 15 years he has been leaving in France where he works as a “specialised educator” He relates here the stormy story of his family’s name.

“Ask my “mum”; she’ll undoubtedly tell you that my name is ‘Kamal At-Aissa’.

In Kabyle country, the Northern mountainous region of Algeria, where I was born, this means “Kamal descendant of Aissa‘ . We Kabyles are one many other Berber people disseminated in North-Africa. Do not confuse us with Arabs, we have a different origin and language. My family’s name is Kabyle and not Arab.

So my name was then Kamal At-Aissa until the day where everything changed: it was for my first day at school. This happened in 1975, I was only 6 but I recall this event as if it was yesterday.

The teacher was reading from the list of names when he pronounced ‘Kamal Mezoued’, I did not react. I was totally foreign to that name; however I was in the right seat. My second surprise that day, was that all my comrades had new names. They had one thing in common; their names all started with the letter ‘M’. First, I thought it was a new game. After all, my friends had changed their names too! May be that was the way things were at school? However with time, the question remained... Why should I change my name? Why I have been called Kamal Mezoued? What became to Kamal At-Aissa? I asked my mother for explanations, she was not able to answer.

Like all the members of my village, she continued to call me Kamal At-Aissa. I found myself with two family names!

Kamal At Aissa
Uploaded by kabyliainfo

I started to get confused. In addition, the spelling changed according to the school teacher, even the pronunciation of my new name changed each time. Some used to spell it ‘Mezoud’, some others ‘Mezouad’, if not ‘Merzoud’.

It was a little bit complex. I slowly accepted this new name and even began to defend it. I was very careful to see that it was spelled correctly :“ me-zou-ed”. One day -at last - an old man from my villaged explain the reason for that brutal change of identity.

During the 19th century at the time of the conquest of Algeria, France created a network of Arab offices . The initial goal was to create contact between French authorities and the native population.

The French needed to get closer to the population, hence to understand its language, its culture and its political system in order to be able to better control it. Slowly these offices were given additional tasks more administrative tasks; hence they created an additional legal system, collected tax and take charge of family statistics .

This last point is of outmost importance for us, since they participated to the ‘arabisation’ of Kabylia. As I pointed out, Kabyle as a branch of the Berber language is not related to Arabic.

But, Kabyles were constantly revolting against the French occupation, especially during the 1871’s revolt .

Transforming Kabyles into Arabs had certain advantages among them, getting rid of this identity and breaking up its natural solidarity and cohesion.

In the course of this operation, villages, places , family names were systematically replaced by Arab names . Often fanciful and eccentric ones as attested by my grand father’s story.

My great grand father, when he went to office in change, was carrying a “water skin” which in Arabic is called a ‘mezoued’.

The officer in charge didn’t need to reflect very long before finding an Arabic name for him...And since that da, on my family’s identity documents and tombstones has been ‘mezoued’. Except in my village where my family is still called At-Aissa.

And then you migh ask ‘what about all my other Kabyle comrades, why all their new Arabic names started with an ‘M’? Simply because it had decided that all the newly-declared Berbers from the same village should have an Arabic name starting with the same letter. It was as simple as that.

Text: Kamal Mezoued.
Images: Gilles Roqueplo
Source : arte
http://www.dailymoti...l-at-aissa_news


[1] In France the term ‘éducateur specialisé’ refers to a very specific job where an educator is in charge of young people, or those with educational problems.

[2] AT or AIT in Berber refers to the enlarged family, a famous French actress from Kabyle origin is Marie-Josée NAT.

[3] The infamous “bureaux arabes”. At the same time the very secularized France prohibited any (re)evangelization of the indigenous people, who were not allowed to get French citizen ship if Muslim. All of which led to the separation of Berbers of Jewish origin, who were given French citizenship, from the non-Jewish Berbers with whom they had lived for a thousand years.

[4] Genealogical records such as birth certificates, marriage licenses were absent in the autonomous Kabyle territory.

[5] The French were so upset by the Kabyle population that some were displaced to New Caledonia (a French Territory close to New Zealand)leading to a legend of ‘Arabs of New Caledonia.’

[6] Please see the interview of the Kabyle politician ‘Rachid Kaci’ on http://www.c-e-r-f.org/fao-065.htm, where we learn that currently in France young Berbers are taught the Arab language. In fact the teachings were anything but linguistic and cultural: teachers - appointed by representative of Algeria and Morocco consulates- taught the Arabic language using the Koran. These teachings had the support of the French state and the full “cooperation” of North-African (and Arab) states.

[^_^Chaouia^_^]

Imazighen and the Tamazigh in Asia

DRAVIDIAN, BASQUE AND TAMAZIGHT ASSOCIATION

An ancient language form that originated in the North African area of our most ancient civilizations has been studied by Nyland (2001). He found that many words used to describe names of places and things on the Indian Subcontinent seem to be closely related to the ancient language, which is being called Saharan. It appears that the Basque language is a close relative to the original Saharan. Following is a discussion of this relationship:

PRINCIPAL DRAVIDIAN LANGUAGES

Nearly one quarter of India’s population speaks Dravidian, a language family usually considered to have four branches (Nyland (2001):

1. Northwest: Brahui, spoken in Baluchistan,

2. Northeast: Kurukh and Malto in Bengal,

3. Central: Telugu, Kui and Kolami-Parji,

4. South: Tamil, Kannada, Tulu, Malayalam, Bagada, Toda, Kota and Kodagu.

There are four major languages, each having its own independent script and literature dating from pre-Christian times: The number of people speaking each in 2004 is noted as follows:

1. Telugu (Te), the state language of Andhra Pradesh, spoken by some 60 million people.

2. Tamil (Ta), the state language of Tamilnadu, spoken by about 45 million people.

3. Kannada, also called Kanarese (Ka), of the state of Karnataka with about 34 million speakers.

4. Malayalam (Ma), the state language of Kerala, with some 25 million speakers.

Francis Ellis, a British civil servant who recognized the relationship between the four literary languages as well as Tulu, Kodagu and Malto, first described the Dravidian language family in 1816. In 1856 Robert Caldwell added several more languages, Kota, Toda, Gondi, Kui, Kurukh and Brahui. He then took the Sanskrit word dravida, supposedly meaning "Tamil," and used it to name the family. We may assume that Dravidian was the language of all of India before ca.1,500 bce. This language must have been identical, or almost so, with the Saharan language, at the time that large migrations from the North African area took place. The latter were stimulated by a rapid drying-out of the region (see Climate). This was a more primitive form of modern Basque but the Basque dictionary could still be used to translate the Dravidian names and words in this article.

BASQUE WORDS WIDESPREAD IN INDIA

We don’t have to look far in India to recognize Basque-related names and words, such as:

Himalaya, ima-alaia, imajina (image, scenery) alaia (pleasing): "Pleasing scenery."

Harappa, the famous 5000 year old city in Pakistan; harapa means "plundered" in Basque, from harapatu (to plunder), which therefore can hardly be considered the true name of the city.

Goa, abbreviated from goardia (to stand guard), referring to the town’s defenses.

Bihar, from bi-iha-ar, ibi-iha-arro, ibildari (nomadic) iha’urri (to scatter, to roam) arro (proud): "Proud roaming nomads." In the spoken language we find thousands of examples of words related to Basque, such as kut (in Malto) meaning "to burn", kutu (in Tamil) meaning "to be hot, to heat up", while kutxer (in Basque) means "frying pan" in which xer or xerra means "small steak" (in Basque the "x" is pronounced as "sh"). The Dravidian words ole (hearth, fireplace) and ola (inside) correspond exactly to Basque ola (cabin, hut). Being unable to read the different scripts in use by the Dravidian peoples, Edo Nyland used the transliterations and Basque translations provided by Dr. N. Lahovary in "Dravidian Origins and the West", published by Orient Longmans, Bombay, 1963. The page numbers in the following list refer to his book.

Page Dravidian English Basque English

164 ura wife urruxa female

165 irru (Ta) to bring forth errun to lay eggs

165 iru to be iruditu to resemble

165 il to be illi (Berber) to be

165 ul (Ta) to exist ulertu to understand

165 aru to give birth aur child

166 ali (Ma) woman ala girl

166 ir (Brahui) sister arre sister

167 kappu (Ka) meat kaba(l) domestic animal

167 odal (Te) body odol blood

167 biho heart bihotz heart

167 pala flesh opa offering

167 iracci (Ma) meat aragi meat

168 suri (S.Dr) to pour isuri to pour

168 ana (Ka) breath asnasa respiration

168 naru (S.Dr) odor narru skin

168 usir (Ka) breath usna smell

168 u-suru nose sur nose

169 sindu (Ka) bad smell sund-da stink

169 kuku (Malto) summit kukula summit, peak

170 buru (Te) something round bular/burar breast

171 karata (Ka) skull, coconut garaun skull brain

171 mula (Ma) brain muin brain

171 kara height garai high, prominent

171 bhala forehead belar (Zuber) forehead

172 gadda chin ganga mouth

172 ba (Ka) mouth abo mouth

174 begu (Ka) to spy behatu to observe

175 kan (Brahui) to know ikan to look

175 aks (S.Dr) sight ikus to see

175 vili eye igi

175 mugu (Ka) face musu face

175 muso (Malto) nose musu face

175 muti (Ka) face mutur snout

175 motu (Ta) stupidity mutur snout

175 mukka-ra(Te) nose-ring moko beak

176 musu (Ka) to smell mustur snout

176 ba (Ka) mouth abo mouth

177 appu (Ka) to embrace apa kiss

178 alasu (Ta) to rinse latsatu to wash

180 ele (Te) song ele story

180 gol (Ka) throat golo goiter

180 karai (Ta) to cry out garrasi shrill cry

181 kar-utti (Ma) neck garondo nape of the neck

182 kai (Tulu) hand uka hand

183 kurukh(C.Dr) to seize kargatu to load

183 kadi (S.Dr) to steal kaldar thief, scoundrel

184 adi (S.Dr) foot adar foot of chair

184 anga (Tel) stride anka foot

186 karu (Tu) leg garra (Navar) leg

188 ola (Ka) inside ola cabin, hut

189 bikku (S.Dr) heart bihotz heart

189 alku (Ta) vulva alu vulva

190 eru (Ka) dung errai dung

191 tottu (Ma) nipple titi nipple

191 borra (Te) potbelly zilbor navel

192 pal (Ka) milk galatz milk

192 putti (S.Dr) to be born puta womb

193 pukku (S.Dr) vulva puta womb

195 tshika (Tulu) small child txiki small

195 tkuri (S.Dr) short korro short

195 tkittu (S.Dr) small kuto small

196 iri (S.Dr) sick eri sick

196 kira (Gond) old man kira age agura old man agure old man

197 ala (Ta) affliction aldia mental disorder

197 eriyu (Te) to grieve auri lamentation

197 karai (Ta) to cry out garrasi cry, scream

197 madi (Ta) death amata to kill

197 mara (Ka) death marrakari tearful

198 malagu (Ta) to perish malgu soft, weak

199 adu (S.Dr) age adin age

199 gasi (S.Dr) hunger gose hunger

199 manku (S.Dr) staggering mainku crippled, lame

199 ala (Ta) afflicted alusu feeble, weak

199 alasu (Ka) exhausted lazu weak man

200 elli (Te) night ilun darkness

200 lamba (S.Dr) to totter laban slippery, sliding

201 ema (Ta) mother, female ama mother

201 amma (Ka) female ama mother

201 pen (S.Dr) woman pena sorrow, grief

201 ali woman alaba daughter, native of...

201 al male ar male

202 unmu (Ka) birth ume child

202 maintu (Ta) love maita love

202 maru-vu (Ta) intimacy marruskatze fondling, pawing

202 appu (Ka) to embrace apatz to kiss

203 manju (S.Dr) amiable maina liking, pampering

203 iru (Ta) come into existence iruditu to appear

203 uru (Ta) to give birth aru (Berber) to be born

204 atta (Malto) grandfather aita father

204 apa (S.Dr) father ata father (child’s)

204 ana (Ta) brother anai brother

204 asa (Kui) daughter aizpa sister

204 ari she arreba sister

205 ila (Ta) youth iloba niece

207 maran (Ta) bravery mardul robust, strong

207 marru enemy amarru cunning, shrewd

208 buti (Ka) man servant botoi man servant

210 burade (S.Dr) head buru head

210 bhuka opening bukatu to end

210 kara height garai high

210 gubbi (Ka) hump gupi deformed spine

210 kerki (Tulu) throat gurka throat

210 suri (S.Dr) to pour isuri to pour

210 khala thief kaldar thief

210 kiram (Ta) old kira period of time

210 konku curved makur roundness

210 in (Brahui) to say min tongue

210 pura (Malto) belly para belly

358 ari rock arri rock

359 kabi cave, hollow kabia nest, hollow

360 kam something round kamuts blunt

360 kuku summit, peak kukula summit, peak

360 men (Ma) mound, hillock mendi mountain

360 murru wall, quarry murru wall

361 padu village padur etxe lake dwelling

361 turu hill, mound torre tower

361 mugul (Ka) flower bud mugil flower bud

362 bar (Ka) stream, to flow ibar river valley

362 ala (Te) wave, surge olatu wave

362 garo (Kui) deep hollow,dig goratu to raise, to carry up

362 tura-i stream, ond iturri source of water

362 sala (Ka) to enter salazar country house

363 kara (Ta) to wash garastatu to sprinkle, to water

363 pani (Ta) rain panin (Zuber) water

GENETIC RELATIONSHIPS

A group of comparative linguists in the United States developed a system that they called the "Lexico-Statistical Method" and attempted to put a percentage figure on the degree to which languages are related (M.Swadesh, Linguistics Today, 1954). It is based on the percentage of resemblances between 200 words considered to be essential in a language:

1. The oldest names for parts of the body and its functions

2. Pronouns and numerals

3. Names for dwellings, children and families

4. Domestic animals

The well-known Basque linguist A. Tovar followed this method to measure the degree of kinship of Basque with other languages of non-Indo-European origin. The closest relationship he found was with Berber (11%) followed by Circaskian/Kirrukaskan (7.5%), Coptic (6.5%), Arabic (3.25%). Then he asked Dr. Lahovary to try this method on Dravidian, with the astounding result of 50+%. This meant that, of all the languages tested so far, the Dravidian language was closest to Basque by far. However, the ease with which Edo Nyland assembled the long list of related Basque-Ainu words, makes it likely that Ainu could even be closer to early Basque than Dravidian. A student of Lexico-Statistical Method should test this possibility.

This method is of no use with invented languages such as Latin, Greek, Sanskrit, Hebrew, English, German etc. because all of these are made up almost 100% by formulaic manipulation and mutilation of the Basque/Saharan language.

REASON FOR THE ASSOCIATION BETWEEN DRAVIDIAN AND BASQUE

A calamity of unprecedented scale must have driven large numbers of people from the once well-populated North African area, starting about 10,000 bce. (see Climate). Some of the tribes living along the Atlantic, Mediterranean and Indian ocean shores had developed advanced skills in boat building, sailing techniques and star navigation, which specialized knowledge was carefully guarded by the families involved. They became later known to the Egyptians as the Sea Peoples. Other tribes in the interior had no relationship to salt water and were dependent upon the Sea Peoples for ocean transport when the time came to seek a new homeland. All of these people had the same Goddess religion, a universal language called Saharan and strong oral traditions. It is likely that their Saharan language was the only highly developed language in the entire world at that time, the product of a marvelous oral educational tradition. History proved that they were well equipped for pioneering anywhere in the wide world. As Lahovary noted: "One of the most common linguistic phenomena is the ease with which a new language can impose itself on vast masses, even if spoken only by a relatively small minority, should this minority have political power or the prestige of a superior civilization" (p371). To political power and civilization, we might add the vibrant Goddess religion of the North Africans. The present evidence of significant remnants of the Saharan language in distant parts of the world shows that their language took hold wherever they settled.

All of these people believed absolutely in reincarnation, which meant that a person, with all his/her knowledge and experiences, would live on in a newborn when the body died. Risk taking was part of the joy of living, even if lives of productive people were frequently lost. Reincarnation would then restore the deceased person to active life. It was all part of living. As a result, these people were timeless and they totally believed that it was their duty to continue with the tasks and ideals of their previous lives. They had no idea of what we call history because they were history themselves. A son would always follow in the footsteps of his incarnation, whether farmer, ocean navigator, herdsman or fisherman, a system which created enormous stability in their civilization, and which was also at the root of the caste system. The women were responsible for the home front, the men for the out-service which included long distance exploration, ocean travel and trading, whaling, fishing etc.

Several writers have speculated about the origin of the Dravidian people and how they acquired their language and religion. There are two main theories. Most of the North Africans were white-skinned, but in or near Ethiopia there lived a population of dark-skinned and black people (and they are still there) who did not have the usual Negro features. This may have been the population that gave rise to the Dravidians. They may have been one of the last tribes to be forced to migrate when the extreme drought finally settled in their area. Another theory is that the refugees from North Africa were Caucasian, who then entered the land of the indigenous people of India and introduced their language and religion. As has happened elsewhere, this probably quite small population of immigrants mixed with the dark skinned local population and in time the white characteristic were totally submerged. Edo Nyland favors this theory. Sailing east around 3-4,000 bce. they had found Mesopotamia already fully occupied so they settled in the fertile Indus valley, where they built their villages, which around 2,500 bce. developed into major cities like Mohenjo-Daro and "Harappa". The Goddess religion was retained by them and further developed into the characteristic and artistic religion of today. The Saharan language was mixed with the indigenous languages of the people and over time these evolved into a number of related languages.

It should be noted that the Basques and the Dravidians had never been in physical contact with each other, living in widely separated areas. Therefore, the language they shared with the Dravidians must have been acquired from a common, North African source. The Basques and Berbers have a special characteristic that the Dravidians do not have: Rh-negative blood. If these tribes had ever been in close contact, that characteristic would have been evident today.

MALE DOMINATION IN INDIA

Around 1,800 bce., the thriving land of the Indus civilization attracted a large land-migration of tall, Caucasian herdsmen, coming from the Near East or North Africa (see Nyland (2001). They brought with them a new religion that they had created by turning the Goddess religion inside out. Where the old society was a gentle and matrilineal organized, yet egalitarian society, the newcomers were patriarchal warriors and extremely dictatorial; they promoted writing and forbade the maintenance of the ancient oral traditions. A start was made with the creation of a new language, later called Samskrta (Sanskrit), and eventually the speaking of the Universal language was forbidden. Under this new order the formerly highly respected and independent women became the property of fathers and husbands, to be given away, used, punished or disposed of at will, never to be without supervision of a man. They no longer had any say in the running of the tribe. For the resident Dravidians the choice was either to adopt the newcomers’ way or slavery. The Dravidian peoples chose not to submit and decided to flee from the Indus valley. The newcomers, being herdsmen, had no knowledge of city management or desire to live in this manner and the ancient cities were plundered and abandoned. Those who stayed, mixed in with the new population and in time altered the character of the Caucasian herdsmen to create the distinctive race of people we see today in northern India and Pakistan. The majority of the Dravidians fled south and entered the area of other tribes which move created a domino effect of new and sometimes bloody conflicts, one of which, the Tamil fight for Sri Lanka, is still making headlines in our newspapers today.

http://www.faculty.ucr.edu/ legneref/bronze/dravid.htm

[^_^Chaouia^_^]

A short list of Amazigh persons’ proper names

By: Djaafar Messaoudi

A name constitutes a fingerprint which identifies the person who carries it; it is very often the form or the resonance that characterises his name that tells us that an individual belongs to this or that community of people. In other words, we can guess that a person is of Russian, or Serbian, or Romanian, or Italian, or Hispanic, or Irish, or Scandinavian, extraction thanks only to his name which begins or ends, respectively, with one of the following affixes: “ -sky, -ev, -vic, -scu, -i, -os, O’-, -sen / -son”, as in “Tchaikovsky, Milosevic, Ceausescu, Machiavelli, Carlos, O’Connor, Svennigsen.

The Amazigh have originally their own names and forenames which differentiate them from other people. Massnsen, Yaghmurasen, Wagguten, Mezian, Idir, are some examples. By abandoning the use of their names and preferring the foreign ones, many Amazigh people lost a whole section of their identity. Nowadays, except those who know a lot about Berber history, people will never be able to guess that Saint Augustine, Tariq Bnu Ziyyad, Ibnu Khaldun, etc, are Amazigh. Unlike these, names like Yugurten, Zilalsen, Igerbucen, Tamella, etc, refer all, by their sound and structure, to the Amazigh language and by extension to the Amazigh identity.

Therefore, the new generations will have to re-acquire the original names of their forefathers and the Amazigh researchers will have to provide the registry office of the Amazigh regions with lists of names certified or created on the models of existent ones. I myself did a research work on the Berber onomastics and gathered then created a long list from which I took the ones I will expose hereafter. My children, each time after a week’s or more struggle against the Algerian administration, do officially carry Amazigh names: Zeddgan (the pure), Tamazgha (Berber land), Tafrara (dawn).

A/ Male:

1. Aksil: “cheetah” in Chaoui dialect.
2. Amastan: “the protector”. From the verb mesten, which means protect, in Touareg.
3. Amayas: “cheetah” in Touareg dialect.
4. Amedras: “which runs quickly” in Touareg. From the verb dres, which means run quickly.
5. Baragsen: “their pride” in Touareg. From the noun abarag, which means pride in this dialect.
6. Iken: “he is well-ordered”. From the verb eken which means to be ordered in Touareg.
7. Warmaksan: “without enemy”. From the Amazigh war, meaning without, amaksan, that means which hates; Ksen means hate in Touareg.
8. Zîdan: “the delightful”. From the adjective azîdan which means sweet, delightful.
9. Zilalsen: “their peak / summit”. From the noun azila, which means climax, in Shleuh.
10. Ziri: “moonshine”. From the noun tiziri / taziri certified in several Amazigh dialects.
11. Wagguten: “the one who will proliferate”. From the particle wa, meaning that, and the participle gguten, which means being numerous. This type of participle without initial mark « ye / i » is common in some dialects as Mozabit. The Kabyle dialect knows the verbs ggwet and suget, meeaning to be numerous / to be productive.
12. Wararni: “without victor”, to understand nobody can conquer him. From the particle war, meaning without, and the noun arni, which means victor, in some Amazigh dialects such as Touareg.
13. Yedder: “he will be alive”. It is a commonly-used forename among the Moroccan Amazigh; it corresponds to the Kabyle Idir.
14. Yeddes: “he will be organized”. From the verb ddes (= eken) which means organize in Touareg. The root of this term is known in Kabyle in the word tiddas, which is a game where players arrange the dices in different ways.
15. Yimlul: “he will be white”. From the verb imlul which means to be white. This forename means to be in good health; remember Idir’s song where he says: « ad tizwighed, ad timluled », because in Kabyle culture the white colour of the face indicates a good health, contrary to yellow colour.

B/ Female:

1. Sekkura: “the partridge” in Kabyle. From the substantive tasekkurt.
2. Tafrara: “Dawn”, or maybe "distinction” from the verb ifrir meaning to be distinct / unique.
3. Tamella: “the delightful”. It corresponds to “Chabhâ” and “Malhâ”.
4. Tamilla: “the turtle dove” in different Amazigh dialects.
5. Tifawt: “light” in Shleuh, Mozabit, etc.
6. Tifrat: “peace / reconciliation”. From the verb fru, which means make peace / bring together.
7. Tihuski: “beauty”. From the verb huskey / hussey which means to be nice in Touareg.
8. Tilelli: “freedom”. From the verb lulet, which means to be free, in Touareg.
9. Tuftayurt: “she is nicer than the moon”. From the verb uf and tayurt, meaning, respectively to be better than and the moon, in Moroccan Amazigh dialects.
10. Zedjiga: “the flower” in Kabyle. From the substantive azedjig
11. Takama: “warmth”, by extension “softness” in contrast with “coldness”. From the verb ekmu, which means to be hot, in Touareg. Note that this forename refers to one of the devotees of Tinhinan, queen of the Touareg.
12. Tantalwit: “that of peace”. From “ta+n+talwit”, used in Kabyle.
13. Tanteflest: “that of trust”. From “ta+n+taflest”. This word means trust / creed in Touareg.
14. Tanufella: “that of the high side”, to understand the one who will have dominance. From “ta+n+afella”. This word is commonly-used in Kabyle with the particle “s” as an adverb of place.
15. Taraghna: “without misery”, to understand the one who will not live in misery. From the privative particle tar and the substantive aghna, which means lack / misery, in Touareg.
16. Tasegmant: “the one with whom they grow / prosper”. From “ta+s+gmant”. Based on the verb gmu, certified in several Amazigh dialects, such as Kabyle.
17. Tatrit: “the star”. Diminutive of the substantive itri known in Kabyle.
18. Tumert: “Happiness”, certified in Shleuh. This forename refers to a famous Amazigh known in history as Ibn Tumert.
19. Tumsilt: “the one who is well-built”. From the verb msel, which means to form, in Kabyle.
20. Tunhilt: “the tame”. From the verb inhal, meaning to be easy, in Touareg. This forename is built on a model of adjectives certified in Northern dialects, such as Kabyle.

[^_^Chaouia^_^]

Cinq morts dans l\'explosion de deux bombes à Tébes

Cinq personnes, dont un responsable local, ont été tuées par l’explosion de deux bombes à Tebessa dans l’extrême est de l’Algérie, a indiqué un responsable au \" Jeune Algérien\" citant des sources sécuritaires.

Notre source a déclarée qu\'un groupe armé appartenant à l\'organisation (d\'Al-Qaida dans le Maghreb islamique) a assassiné un berger et blessé un autre avant de prendre un certain nombre de têtes de bétail.

Il a ajouté que quatre personnes d\'une même famille ont été tués, et un autre a été blessé après l\'explosion d\'une bombe sur une route alors qu\'ils étaient à la recherche du berger et du troupeau de moutons et des bovins.

La région de Tebessa a connu récemment une escalade de la violence après l\'assassinat de sept personnes, dont un bébé et deux membres des services de sécurité suite à l\'explosion d\'une bombe.

Les forces de l\'armée ont répliqué à cette attaque par lélimination de sept terroristes appartenant à al-Qaida dans le Maghreb islamique très actifs dans cette même région.

http://sites.google....rien/Home/news/ new

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Five died in an explosion of two bombs in Tébessa


Five people, of which a local manager, were killed by the explosion of two bombs with Tebessa in the extreme is Algeria, indicated a person in charge to the \ " Young Algerian \ "
quoting safe sources.

Our source declared an armed group pertaining to be organization of \ ' Al-Qaida in the Islamic Maghreb) assassinated a shepherd and wounded another before taking a certain number of heads of cattle. He added that four people D \ ' the same family were killed, and another was wounded after the explosion of a bomb on a road then fled\ ' they were with the research of the shepherd and the herd of sheep and the bovines.

The area of Tebessa recently knew an escalation of violence after the assassination of seven people, of which a baby and two members of the security services following the' explosion of a bomb. Forces of the army retorted with this attack by lelimination of seven terrorists belonging to Al-Qaida in the Islamic Maghreb very active in this same area.

[^_^Chaouia^_^]

Warrant said to be issued for Ferhat Mehenni by an Algerian court
18 March 2009

Ferhat Mehenni : Are they trying to prevent me from going home and push me to perpetual exile?
Ferhat Mehenni

Release

Algérie-News reported in its edition of Monday 16 March 2009 that a warrant against me, as President of the Movement for the Autonomy of Kabylia, has been issued by a judge at the Court of Tuvirett (Bouira). The case seems to have been referred to justice by the local authorities. It appears that they did not like the march that took place in the city on 20 April 2008, being called for by MAK activists and students of the Muhend U Lhadj At Wakli University.

I am wondering how come it is only a year later that the Court has taken this action against me, that is just on the eve of the presidential elections, which oddly enough do not excite anyone in the land of the Kabyles ?

Are they not looking for a scapegoat for the predictably ridiculous participation at next April’s presidential masquerade? Are they looking for more trouble? Another black spring in Kabylia to serve as a diversion for the stuffing of ballot boxes in the rest of the country?

Or, are they trying to prevent me from going home and push me to perpetual exile?

Whatever is is, I would like all my opponents to know that I shall not give up my endeavour in favour of the autonomy of Kabylia, nor my freedom of speech and thought.

It is with ideas and political struggle that I ought to be confronted, not through anathema, insult, repression, corruption and murder.


Long live regional autonomy

Long live the MAK

Paris, 16 March 2009

Ferhat Mehenni

Signez la pétition :

Chaque signature, tout message, tout témoignage, toute action, nous aideront à réparer l’injustice qui frappe Ferhat Mehenni. Merci d’avance.
http://mak.makabylie.info/La-justice-alger...ance-un?lang=fr

[Quran reciter]

Quote

About 2,000 rare languages may disappear on Earth in 100 years

A language dies on planet Earth every two weeks. This data was published by David Harrison, a linguist and deputy director of Living Tongues Institute, USA.



There are about 7,000 languages existing in the world today. Eighty percent of people living in the world today speak the widely-spread 83 languages, and only 0,2 percent interact in rare 3,500 languages.

Languages die quicker than Red Book animals. There are five disastrous areas for languages in the world: North Australia (153 languages), Central and South America (113), including Ecuador, Columbia, Peru, Brazil and Bolivia, North Pacific Plateau (54), including British Columbia in Canada, Washington and Oregon in the USA, North American Oklahoma, Texas and New Mexico, Russian Eastern Siberia, China and Japan (23). To put it in a nutshell, 383 languages are in danger of disappearing for good.

A language may at time disappear immediately when the last person speaking it passes away. For example, there is only one person left speaking Siletz Dee-ni – the last language of 27 used by Indians residing in Siletz reservation. This language has practically died. As a rule, the youngest of those speaking rare languages are aged over 60. Only five elderly individuals speak Yuchi language in Oklahoma, for instance.

Rare languages mostly disappear being unable to compete with other tongues. In North and South America aboriginal dialects were ousted by European languages – Spanish, English and French. In Australia, numerous conflicts between aboriginal tribes and white settlers caused a precarious situation of many languages.

A similar situation was formed in Soviet Siberia, were authorities contributed to the extinction of a number of local languages, making local residents speak dialects of various Siberian regions.

About a half of all world languages have never been written down. When the last person speaking this language dies, the language disappears. The death of a language means the disappearance of everything else, that a nation had: their own world, their knowledge of time, biology, mathematics, etc.

Professor Sergei Arutyunov, the head of the Institute of Ethnology and Anthropology of the Russian Academy of Sciences, considers the process to be the natural aging of languages. “This is a matter of the natural aging of languages. On the other hand, if 20 languages disappear every year, then it means than 2,000 languages will vanish in a hundred years. This could be a cultural tragedy for the human civilization. In Russia, for example, one language disappears every year. About 20 languages died in the USSR during the last 20 years of its existence. I at least know two of those languages,” the professor said.

Arutyumov sees no connection between the extinction of languages and globalization. “A language dies only when a small group of elderly people speaking it is left, whereas younger people refuse to use this language. Globalization and language is a different story,” the scientist said.

Nezavisimaya Gazeta
This is a good example why it is so important for us to keep the Tamazight language alive, every year, it comes closer and closer to being lost, the youth are not using it, but in stead it is being replaced by Arabic, French, or another language. Once it dies, so does a culture that dates back more then 10,000 years ago.

great artical sister chaouia ... pretty impressive how languages and dialects r diying!!!

Mom told me that she watched a documentary that says almost the same thing and that arabic is among the 5 languages which will be alive here to 70 years later !!!!

French is among the languges which r diying soon to!!! wow!!

Chineese is disappearing soon too!!!

Thx sis for sharing

[^_^Chaouia^_^]

Our Ancients Cousins The Berbers By J.M McGill


OUR ANCIENT COUSINS THE BERBERS by J. M. McGill, F.S.A. Scot.
Sometime at the end of the fourteenth, or it may have been in the early fifteenth century, a ship was wrecked on a spit of sand jutting out from the Moroccan Atlantic coast. The sole survivor scrambled ashore and fell into the hands of the Berbers whose clan name was the Beni M'Touga, and who inhabited that part of the country. The Berbers spared his life, which was unusual clemency on their part as they had a hatred for all strangers.

The shipwrecked man who was a Scot, and whose name was either MacDougal or MacDowall (most likely the latter), was an expert in metalwork, settled down among the natives and taught them many useful arts, including working in metals. He lived for many years with this tribe, who venerated his superior knowledge to such an extent that on his death they raised a monument over his tomb, which is known and worshipped to this day as the shrine of "Sidi Magdool".

During the course of the years, a seaport was built on the spit of sand where the shipwreck occurred, and this was named after him, but the name was gradually corrupted by Europeans into "Mogador".

What was the reason for the unusual friendliness of these wild Berber tribesmen towards a shipwrecked sailor? One of the first steps towards amity between strangers is a knowledge of each other's languages and that is what most probably saved MacDowall. You may wonder how he knew the Berber tongue! As he was an expert in metalwork, he was most likely a passenger on the shipwrecked vessel and not one of the crew, as his calling was not of very much use for employment in a wooden ship; therefore it was unlikely that he gained a knowledge of their language by previous contact with them as a sailor. Besides, the language of the sea-ports in that part of the world was Arabic, which is entirely different to the native Berber tongue known as "Shluh" . The explanation may lie in the following extraordinary statement which was made by Colonel W.G. Macpherson of the Army Medical Corps. ........ "When I was in Morocco City in 1891. I met a Gaelic-speaking missionary doctor who had come out there and went into the interior, where Shluh is the language spoken in the Sous country, just as it is the language of the Cis-Atlas country. He told me that the words seemed familiar to him, and after listening to the natives speaking among themselves found they were speaking a Gaelic dialect, much of which he could follow. The medical missionary told me he recognized the Shluh language as Celtic. Although he had no previous knowledge of it, and had no conception of its being allied to Gaelic, he found himself able to understand much of what was being said the first time he went among the tribes, solely on account of the resemblance of they language to his own Gaelic. This confirmed my own observations regarding the names of the Berber tribes, I myself, had come across, namely, the Beni M'Tir, the Beni M'Touga and the Beni M'Ghill is simply the Arabic for 'children of' and is tacked on by the Arabs to the M' of the Berbers which means 'sons of', and is exactly the same as the Gaelic Mac or Mc. Hence the M'Tir, M'Touga and M'Ghill become in our country MacTiers, MacDougalls and MacGills."

At the Pan-Celtic Congress held in Edinburgh in Sept. 1907, Dr. George Mackay read a paper on these remarkable experiences of the missionaries. It caused a sensation in the local press at the time but, as far as I can discover, no further investigations were made.

The shipwrecked man MacDowall was probably a Gaelic speaker. The fact that he and the Berbers understood each other may explain why he was not killed by them, and also that his name has similar to their clan name. This conjecture of mine may be very near the truth.

Apart from the fact that the Berber-Shluh language is a Gaelic dialect, the Berbers are a highly interesting people. The majority of them are a tall, white-skinned, fair haired race with blue or grey eyes, and Professor Hooten of Harvard the famous American Anthropologist did not hesitate to say that there were more "pure Nordics" in Barbary than in Germany.

Alan Houghton Brodick, in his book "North Africa", p.20, mentions that in the countryside of Northern Morocco, "you are astonished at the number of men (and women for they often go unveiled) who might pass for Scots among a populaton that sometimes looks more northern than southern European".

There is still another interesting point about these tribes. They live a clan life and are known by their clan names just as the Highlanders of our own country once lived. They have feuds among themselves and unite against a common enemy. They are essentially mountaineers, and that is probably the main reason why their language has been preserved, and why they are so independent.

The ancestors of the Beni M'Ghill furnished the contingents with which the Moors conquered Spain, and the Beni M'Touga was one of the clans who controlled the Atlas passes and levied toll upon all who passed.

The tribes have a high reputation for valour, and at one time were at war with all outsiders; yet it is said, and has been proved, that if you gain their confidence and friendship, they are as kind and hospitable as our own kith and kin.

Many theories have been put forward as to the origin of these peoples, and I should like to add mine to the list, but with a different slant, and with a few historical facts from which the reader may chose his own ideas on the subject.

In "The Races of Man", A.C. Haddon states - "They are undoubtedly the descendants of the races known to the Greeks and Phoenicians under the generic name of Libyans. The Kabyles of the hills between Algiers and Bougie, and the Shawia of the Aures Mountains are very similar to one another and may be taken as typical Berbers. They are distinctly white-skinned, even when sunburned. Usually they have black hair and brown or hazel eyes, some have yellow hair and blue eyes. In the royal necropolis of Thebes of about 1300 B.C., certain Libyans are depicted as having a white skin, blue eyes and fair beards. Blonds are represented on Egyptian monuments from 1700 B.C. and were noted by the Greeks in the fourth century B.C. In the east the blonds have quite died out, but there are patches of this race in the west of North Africa. This fair race still remain an unsolved problem. Some students bring them from Spain, other authors from Italy, others again from the east. Perhaps they were a sporadic invasions and formed an aristocratic class. One suggestion is that they were Proto-Nordics who formed a part of the various groups of Asiatics who raided Egypt about 1300 B.C. and moved westwards.......".

Several other authors have written in much the same strain, but none have ever thought to study the Berber language!

W.C. Mackenzie in his book "The Races of Ireland and Scotland" mentions that according to the Irish traditions, the Formorians who invaded Ireland in prehistoric times were African pirates. These pirates exacted an annual tribute, both of children and produce from the Numidians who were progenitors of the Firbolgs and the Tuatha de Danaan. Mackenzie seeks to identify the Fomorians with the Phoenicians, or a race akin to Berbers as it seems certain that the centre of dispersion of the Dolmen people was Northwest Africa.

In "Moroccan Journal", Rom Landau gives a very interesting item of history. In 1721 John Windus who was the first British traveller to visit Volubilis (a town erected in Morocco in the second century A.D. by the Romans) and to proclaim its existence to the outside world, discovered there inscriptions of 190-192 A.D., the work of one Nectorea, that mentioned a British legion then garrisoning Volubilis. At more or less the same time, a Berber legion was guarding Hadrians wall in Britain. Presumably many of the Berbers stationed there married local women or, at all events, became the fathers of children. So they must surely have left behind a streak of Berber blood, a hundredfold dilution of which might still be flowing through British veins. The corresponding and opposite exchange of stock must have taken place at Volubilis, but this stock is not the progenitors of the present day fair-skinned blue or grey eyed Berbers as they were already in the country many centuries before this period.

According to history, when the Romans garrisoned southern Scotland, the subjects inhabiting Galloway and Dumfries and known as the Attecotti were far from being submissive and peace-loving. Although under Roman rule they were constantly at war with their neighbours the Brigantes, and in the latter part of the fourth century, joined the Pictish invaders in harassing the legions. The revolt was crushed by Theodosius, and, as a precautionary measure, a large number of the able-bodied men was sent into exile as auxiliary levies of the Roman army in Gaul and Spain, and no doubt some of them found their way to Barbary where they would meet their distant cousins the Berbers: but this still does not explain how the Berbers spoke a Gaelic dialect.

The works by the erudite Professor L.A. Waddell may hold the key to the puzzle. He says in his book ''Phoenician Origin of the Britons, Scots and Anglo-Saxons" that the ascertained traditional British Chronicles state that the Briton colonists began with the arrival of King Brutus-the-Trojan with their wives and families in a great fleet from the Mediterranean about 1103 B.C. and his occupation of Albion. These Phoenicians were Aryan in race, speech and script and were of vast antiquity dating back from their testimony in their own still existing inscribed monuments to about 3100 B.C.

It is quite possible that these peoples travelled overland along the north coast of Africa and settled for a time in Barbary before crossing the Straits of Gibraltar to Spain where they embarked for Britain. Some of them may have preferred to stay in Barbary, and the present day Berbers are their descendants. This would account for their Gaelic which is Aryan in origin, and also for their fair complexion According to the ancient Books of Ballymote and Lecan, the Scots in about 400 B.C. under the leadership of Partolan, arrived from Spain and colonized and civilized Ireland. Their tribal name was "Gioln" which is not far removed from "Ghill''. If we add the Berber prefix it becomes M'Ghill. Spain is next door to Barbery and would shorten the sea voyage to Ireland, and they would have the prevailing western wind to help them on their way to join their kindred who had preceded them so many centuries previously.

A map of Morocco compiled by the Intelligence Department of the War Office in 1889 showed that in the neighbourhood of Fez there were two large districts, the one westwards, and the other almost due south bearing the names of M'Tir and M'Ghill respectively. The name of the tribe in each case had been given to the district. On the same map there are two large districts lying between Morocco City and the Atlantic bearing the name of M'Touga. Morocco has greatly changed during recent years. France has now built roadways far into the Berber country and thus brought these tribes closer to modern civilization, and many of their sons are being educated in France, specialising, like the Scots, in engineering. It has been reported that before World War II, there were about 60,000 Berbers working in French factories where many of then held highly skilled jobs.

Perhaps some day in the future the puzzle of the origin of these Celtic Berbers will be solved, and this may lead to much of our ancient history, most of which is mere conjecture, having to be re-written.

Large sums of money have been spent in tracing the history of ancient Egypt and other countries in the near East, some of which could have been spent in investigating the history of the Berbers and their country. What has so far been discovered about them points to the fact that there appears to be some relationship between them and our ancestors Are they our ancient cousins?

This article was originally published in The Scottish Genealogist in April 1954.

Source OUR ANCIENT COUSINS THE BERBERS by J. M. McGill, F.S.A. Scot.

[^_^Chaouia^_^]

The MAK calls for Kabyles to keep their honour and join April 20th celebrations
Call to keep our dignity and honour during:

- 20 April 2009’s marching in Tizi Ouzou.
Itinerary : Mouloud Mammeri University, Ihesnawen –-> Old City Council
Start time : 10:00

- Rally on 18 April in Paris
Place de la République
Start time : 14:00

The Presidential elections are already taking place in the Algerian diaspora since Saturday 4 April 2009. The MAK is opposed to this charade and calls for boycott while already focusing on the the commemoration of April 20th. (Berber Spring 1980 / Black Spring 2001 events)
Given the wide observance of the elections boycott by the Kabyle people, it is now time to focus and prepare for the success of the rally at the Place de la Republique in Paris on Saturday 18 April and the marching in Tizi Ouzou on April 20th.

the Chawi Movement was present at the march and festival this year to show support and help bridge the gap between the 2 tribes

[^_^Chaouia^_^]

Why does Batna not have a newspaper?

WITH THESE DONORS OF LESSONS

It is humiliating to us to note that the “go-getters - opportunist parvenu” continue to sweat blood and water with an aim of soiling costs which the honor of Batna even of Aurès costs (or at least what it remains about it)! One would have accepted this fact without balking, if “probity” and “honor” characterized these pseudo donors of lessons! It of it is nothing! And those which assume the right to vociferate to be victims would make well put it out of night light because the liability of each and everyone (and especially in Batna ..... follow my glance!!!) is known of all, especially what one believes secret!!!!! M.OUALI ABDELKADER, at the time wali of Batna, not to quote which said to him so well a day: “دوروجاويابخرباتنة”. What would fatally lead us to open this bracket this month yes:
WHY doesn't BATNA HAVE a NEWSPAPER? There were attempts from the past well only the credibility of the initiators was not even solvent in the grocer of the corner and worse still opportunism (let us dare to say “meskinism”?) was made feel to thousands of miles to the round! And these same donors of lessons allow judgements on the tenderness of the feather!!! Admittedly, but did they forget that at the time the same acute feather disturbed them? سبحانمغيرالأحوال That they say what they want still and always. Alas for them, donors of lessons it there with the history. And in fact “thamraoui or and bold one” do nothing but bark while the caravan of the assets and the time passes, which will disturb us! And the history already retained! The decency makes it possible to refer without more, by regard to the area because we are not only followers of the “dirty linen washes ourselves in family” but especially her enthusiastic defenders. For the simple one of the reasons: one never knows what will be done tomorrow! The only difficulty in all that remains without question nonthe role of our rich person, who do not have this acute sense and did not include/understand what is the role of the communication, consequently what is the role of an even local newspaper! One prefers in this year of grace 2009, of the buildings at four floors, four garages, four Mercedes and ........ not to know the bond which exists between… and between…. Prove the narrowness of sight of these donors of lessons which hide to die, like the asses ........... forgiveness the horses! Ashamed in this 21 century of noting that an area as Aurès is voiceless and cannot coordinate with official circles in their forwarding the aspirations as of these thousands of starts-up to the suicide and at best to the “harrga! ”. Elsewhere, and it is the divine will there, there are those which have ideas and those which have finances: both form an opinion and contribute to the richness of the nation in all the fields and all the directions and far from very thought unhealthy! Will BATNA and the AURES even have will be able they to exceed these sterile fights gossips and to think of essence? We doubt it very strong within sight of all the promises made by those there same which criticize us ...... with “good entendor, hello! ”

By AMAMRA SAID MOHAMED EL HADI
http://www.batnainfo.com