Amazigh ethnicity – Liby Amazigh http://libyamazigh.org/ Mon, 20 Jun 2022 13:50:28 +0000 en-US hourly 1 https://wordpress.org/?v=5.9.3 https://libyamazigh.org/wp-content/uploads/2021/10/cropped-icon-1-32x32.png Amazigh ethnicity – Liby Amazigh http://libyamazigh.org/ 32 32 Teacher forces Chinese student to sit alone with ‘foreign’ food https://libyamazigh.org/teacher-forces-chinese-student-to-sit-alone-with-foreign-food/ Mon, 20 Jun 2022 13:50:28 +0000 https://libyamazigh.org/teacher-forces-chinese-student-to-sit-alone-with-foreign-food/

A teacher has come under fire after allegedly targeting a young child forcing them to eat their lunch alone after claiming the child was ‘distracting’ other children by bringing ‘foreign’ food to the canteen.

A mother took to Reddit to explain that she was furious with her daughter’s teacher, leading her to report her to the principal for singling out her child.

“My daughter is 6 years old and in 2nd grade but [has] only got kicked out a few months ago so she hasn’t physically been to school in a long time,” the woman wrote via Reddit. “Recently, she told me that she no longer wanted her packed lunches and wanted to eat what the other kids ate. She didn’t want to eat her favorite foods and chose to ask for more pizza.”

When the mother asked her daughter why she no longer wanted to eat her favorite foods, she was shocked by the child’s response.

“She told me she wanted to be able to sit with the other students. I was shocked because I didn’t know she wasn’t sitting with the other students and she told me that was because her teacher made her sit in the other room all alone at lunchtime because she brought ‘smelly food’.”

The mother noted that as a child herself she was also “targeted by teachers” who would not let her bring prawns or garlic or onion foods to school because they “hated the smell”.

She explained that she tried to protect her daughter from similar bullying, sharing that she doesn’t pack food “like spam, sushi, or egg fried rice.”

“I was really upset because she’s half Chinese, but she definitely looks Asian, and I felt that was my childhood trauma happening. [to] her,” the mother wrote, explaining that she called the teacher to tell her about the situation, but received a conflicting story.

“I called her head teacher for a meeting and the teacher said they didn’t make her sit in the other room to eat but my daughter said to ask her best friend who told me confirmed that yes, she had been. Another teacher confirmed [they] saw her eating alone and her homeroom teacher changed the story but that was because my daughter brought a persimmon to school and it was distracting the other kids because they thought she was eating a tomato and that she didn’t want her to distract the other student by eating “foreign” food.

The mum added that the teacher ‘refused to believe it was inappropriate and said she saw nothing wrong with sending her to eat on her own’.

“I had to go to the principal and take my daughter to another main class to complete the school year because this teacher said this only happened once as my daughter was swearing up and down low that it happened every few days for weeks before she told me,” the mom continued.

Meanwhile, the woman’s husband didn’t believe her daughter, but she doesn’t think he “gets it because he’s white.”

Users peppered the comments section with support for the mum, with many calling the teacher a racist.

“I would file a formal complaint with the manager. It’s racist and horrible!” one person wrote, while another commented, “The teacher shouldn’t even teach if he’s going to discriminate and punish a child just for not eating ‘Western’ foods. It will traumatize the child. child and make him feel embarrassed about his own ethnicity.”

“Even if it happened ‘just once’, it’s way too much. This kind of thing is hard on kids,” another person commented.

“Not only is eating with peers in informal times part of developmental growth and a teacher of young students should understand that,” added another, “this teacher is racist and unqualified.”

Celebrities accused of cultural appropriation

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Five African tourist villages in exceptional order – The Sun Nigeria https://libyamazigh.org/five-african-tourist-villages-in-exceptional-order-the-sun-nigeria/ Wed, 15 Jun 2022 23:22:22 +0000 https://libyamazigh.org/five-african-tourist-villages-in-exceptional-order-the-sun-nigeria/

Last week, we explained that Nigeria was not mentioned when the United Nations World Tourism Organization (UNWTO) unveiled the names of African countries with the best tourist villages.

We are not good at leaving such footprints in the global tourism market, but would prefer to host winning teams in Africa and around the world, not because we wish to learn from them, but only to show our Santa Claus nature. .

Indeed, we don’t care how the world perceives us, so what’s the problem if we don’t consider the best UNWTO tourist destination benchmarks?

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Let’s end the sad trajectory today and look at the pillars of UNWTO’s activities in promoting tourist villages around the world.

These villages and their main attractions were founded by UNWTO for their outstanding cultural and natural assets, the preservation and promotion of rural and community values, and socio-economic and environmental sustainability.

These villages, according to the UNWTO, could respond to the upgrade variant and thus receive “support” from the UNWTO and its partners, and hopefully flourish in a network of exchange programs. , practices and opportunities.

So let’s prepare those lucky villages in Africa that are apt to headline UNWTO’s efforts in this regard.

Rwanda and its village Nkotsi

Surrounded by the Virunga Mountains, Nkotsi thrives communities within this natural resource environment to enhance and promote sustainable growth through environmental conservation, arts, culture, education, community health and gastronomic security.

Maurice and his hill

Created by the Dutch, the village of Vieux Grand Port, also known as the cradle of colonization of the island, Birth of a multi-ethnic population made up of fishermen, craftsmen and farmers, interestingly maintaining the old traditional way of life and culture intact over the centuries, without resentment or irritation.

Oergesailia of Kenya

Famous for its centuries-old craft axes, with unique characteristics endemic to the region, Olergesailie is located in the southern region of Kenya and is home to the Maasai people who still practice their ancient traditions. Archaeological finds have revealed that some of the axes found here date back to a million and 490 years ago.

Morocco and its Sidi Kaouki

A sleepy Berber fishing and herding village, two hours from Marrakech, the village showcases high quality natural organic products such as cosmetics, Honey, shampoo, soap, cream and argan food.

Wonchi, Ethiopia

Described as the peacock of Ethiopian tourism, Wonchi is located about 150 kilometers west of Addis Ababa. Its mixture of magnificent cultural attributes, its landscape and the deep basin of its lake offer a heavenly beauty.

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The meaning of animism: philosophy, religion and living being https://libyamazigh.org/the-meaning-of-animism-philosophy-religion-and-living-being/ Tue, 07 Jun 2022 21:59:00 +0000 https://libyamazigh.org/the-meaning-of-animism-philosophy-religion-and-living-being/

In some cultures, life and sentient beings are believed to exist only for certain beings, such as humans, animals, and plants. In other belief systems, however, places and objects are also believed to have some level of sentience. This is the case with animism, the belief that all things, including plants, animals, objects, places, and even concepts, are spiritually alive.

Animism is fascinating because it is not necessarily a religion in itself, but a belief that is part of many different religions. It focuses on the soul of all beings and emphasizes a spiritual connection between all things, both scientifically living and non-living. Animism is an incredibly common aspect of many indigenous cultures around the world and provides a common bond between some of these cultures. In many indigenous cultures, animism is so tied into their way of life that they don’t even have a term for animism. This is the basis of their whole worldview.

Any event that occurs in the world is attributed to these supposed spirits. If a natural disaster such as a tornado, earthquake, or drought occurs, it indicates dissatisfaction or dissatisfaction in their respective spirits. In some religions, individuals believe that humans can impact the moods or responses of these spirits. In others, the spirits’ behavior is out of their control and they must rely on them to survive. But where does animism come from and how has it evolved over time?

Anthropologist Edward Tylor wrote the book Primitive Culture, where the concept of animism was first coined. ( Public domain )

From Old to New: A Brief History of Animism

Even though animism as a concept has been around for years, identifying the concept and giving it a name has taken some time. In 1871, English anthropologist Sir Edward Tylor wrote the book primitive culture , in which he describes and compares groups he considers “primitive” or “civilized”. Although the book is often considered unsubstantiated by modern anthropologists, it was a key piece of anthropological literature in the late 1800s. In this book, Tylor coined the term “animism”, which he described as “the general doctrine of souls and other spiritual beings in general…An idea which permeates life and will in nature.”

Tylor at the time believed that animism was a primitive form of religion, and perhaps the most ancient religious concept. Although it has been widely debated, it is clear that animism is an important part of ancient religions such as Hinduism and Buddhism, even though the idea of ​​an ancient world religion has been dismissed by other archaeologists. .

Tylor’s book and his definition of animism is considered one of the first defining moments of the subject of anthropology, the study of humanity and human behavior. Other aspiring anthropologists at the time considered animism to be the main “religion” of “primitive groups” throughout the world. It was believed in comparing primitive groups to civilized groups that there was an inverse correlation between civilization and animism. Essentially, they believed that as the civilization of these “primitive” groups increased, the belief in animism decreased.

Other theories of animism began to emerge throughout the 1900s. In the early 1900s, Swiss psychologist Jean Piaget proposed that individuals are born with an innate belief in animism from which they gradually emerge. as they develop and discover the world around them. At the end of the 20th century, the American anthropologist Margaret Mead proposed the opposite: that individuals are not born with an innate belief in animism, but rather developed this belief as their culture guided them, in the same way as other religious and cultural beliefs.

In the early 2000s, an updated definition of Tylor was proposed. Yale University anthropologist Stewart Guthrie defined animism as “the attribution of spirits to natural phenomena such as stones and trees”. He also claimed that the development of animism originally may have been in response to the evolutionary instincts of humans. Since early humans needed to be on high alert to survive predators and natural disasters, they may have begun to anthropomorphize or spiritualize natural objects in order to protect themselves against them. However, this theory was ultimately not proven.

Many modern anthropologists use Guthrie’s definition and have gone further by studying how animists view themselves in relation to nature and the world itself. According to modern anthropologists, most animists do not see themselves as a higher being above the objects around them. Instead, they see themselves as an equal part of Earth, living there while being their own separate species, like one piece of a large jigsaw puzzle.

Meditation in nature to achieve harmony is a common practice among Buddhists, a belief rooted in animism.  (Song_about_summer / Adobe Stock)

Meditation in nature to achieve harmony is a common practice among Buddhists, a belief rooted in animism. ( Song_about_summer /Adobe Stock)

Binding cultures together

Although animism is a concept in itself, it may look slightly different from culture to culture. As a result, some anthropologists have questioned whether animism is a unique religion in itself, similar to Christianity with its various denominations, or whether each culture has its own individual religion, with belief in animism as a singular part. The debate is still ongoing, although many see it as an aspect of various religions, as religion can differ greatly from culture to culture, even though animism is a common theme between them.

In Africa, many Sub-Saharan African religions emphasize an element of animism in addition to other beliefs such as polytheism and ancestor worship. In the Saharan region of northern Africa, the Berbers are the predominant religion. The Berbers are the largest indigenous ethnic group in Northwest Africa, and they practice several different religions, one of which is the traditional Berber religion. This traditional and ancient religion has aspects of polytheism, shamanism and, of course, animism.

Asian cultures, on the other hand, have an even stronger basis in animism. In many religions of Indian origin, for example, animism is a dominant theme. Buddhism, on the other hand, emphasizes coexistence with nature. Meditation in nature is a common practice among Buddhists, who believe that meditation in nature will result in harmony. This spiritual understanding of nature is rooted in animism.

Sikhism is similar. Sikhism is an ancient religion originating in India, which focuses on a practical life of “truth, faithfulness, self-control and purity”. Like Buddhism, it also has a significant relationship with nature and shares the belief that humans are spiritually sensitive to nature and the natural world. Respect and harmony with nature is an essential aspect of Sikhism, as even the Sikh scriptures say: “Air is the guru, water is the father and earth is the great mother”. It is a clear example of animism as one of the many core beliefs of Sikhism.

Other Indian religions also focus on the worship of specific trees, such as Bodhi and Bonsai. They may also revere sacred rivers, mountains, and other landscapes as part of their beliefs in the spirituality of nature.

During Vat Purnima, women tie thread around banyan trees to show their love for their husbands.  (george burba / Adobe Stock)

During Vat Purnima, women tie thread around banyan trees to show their love for their husbands. ( georgeburba /Adobe Stock)

Some tree species are more sacred than others and can be used in specific religious rituals or grown in places of worship. For example, Vat Purnima is a Hindu celebration held by married women. During this celebration, women use a banyan tree to publicly display their love for their husbands. These women will come together to tie a thread around the tree to represent their love. They may also gift copper coins to the tree, as a combination of coins and regular celebrations with the wire is believed to please the tree and give their husbands health and longevity.

In addition to this ceremony, the leaves of the tree are considered highly sacred. Krishna, a major Hindu deity, is believed to live on the leaves of banyan trees. For this reason, they are planted in important areas and treated with the utmost care by those who practice Hinduism.

In the Philippines, indigenous religions that worship Anito (ancestral spirits) and Bathala (a major deity of the region) also believe in animism. In the cult of Anito in particular, it is believed that there is an alternate spiritual world that exists alongside the physical world, where the deceased remain. Those who believe in it believe that the spirit world often interacts with the spirit world, causing natural objects such as grass, trees, and rocks to have their own spirit.

Apart from India and the Philippines, Japan, Pakistan and Korea all have similar beliefs in their own original religions. Whichever country you look in, most will have some sort of indigenous history that includes animism. After analysis, it becomes clearer that animism is a common chain linking many different religions, even if they are not correlated with each other. Whether it is beauty, power or the wonders of nature, it is clear that many people from different cultures have attributed a unique spirituality to it.

Indian woman worshiping a tree.  (Ashish_wassup6730 / Adobe Stock)

Indian woman worshiping a tree. ( ashish_wassup6730 /Adobe Stock)

Ain’t dying anytime soon

Animism is still primarily practiced by indigenous groups around the world, although some modern religions have continued to incorporate animism into their beliefs. For example, today’s pagans have openly claimed to be animists and demonstrate this by showing immense respect and reverence for nature and other living beings. They also believe that humans share the world with spirits and that these spirits should be respected.

Although animism is not considered a mainstream belief, it is still incredibly common in different parts of the world. Understanding the beliefs of others gives us a better sense of other people’s cultures and priorities and can show us how human thinking has changed over time. Even those who don’t like to use animism may find they have something in common with animist beliefs, such as respecting nature, even if you don’t believe it has a spirit.

The next time you explore nature, consider its beauty and power. Perhaps you will understand why some people regard it as a spiritual force in its own right.

Top image: The concept of meditation in nature is based on beliefs in animism. Source: ittipol /Adobe Stock

By Lex Leigh

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Abrar & Sargun of ‘Yeh Hai Chaahtein’ comes to support Altamash Faraz after netizens… https://libyamazigh.org/abrar-sargun-of-yeh-hai-chaahtein-comes-to-support-altamash-faraz-after-netizens/ Fri, 03 Jun 2022 23:19:08 +0000 https://libyamazigh.org/abrar-sargun-of-yeh-hai-chaahtein-comes-to-support-altamash-faraz-after-netizens/

Star Plus show ‘Yeh Hai Chahatein’ wins the love of the audience. So much so that the show increased BARC’s ratings and became the second most-watched show on television. The track in which Preesha and Rudra remarry was very well received by the viewers.

And now, to spice up the story, the creators have planned an intriguing track in which Armaan Thakur played by actor Altamash Faraz is set to return to the series with a band. Altamash played the third love angle between Rudra and Preesha and thus, Rudra-Preesha fans are against her re-entry into the series.


Featured video


Ever since news of Faraz’s return broke, fans have been furious. So much so that they made sure to make their voices heard by leading a campaign against the re-entry of Armaan.

Take a look at the picture:

But it looks like a few fans went overboard in voicing their thoughts on the same and started attacking actor Altamash Faraz personally.

Sargun Kaur Luthra and Abrar Qazi, who play the characters of Rudra and Preesha, couldn’t stand this and expressed their disappointment with fans going too far. Both Abrar and Sargun posted lengthy messages and asked their fans to watch their words and actions before speaking. With this, the duo also extended their support for Faraz who was the victim of abuse on social media.

Take a look at the posts from Abrar and Sargun:

Abrar and Sargun support Altamash Faraz

What are your thoughts on the subject. Click on the comments section below.

Stay tuned to this space for more updates from the world of television.

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Michelin-acclaimed SF restaurant hosts Celtics for dinner https://libyamazigh.org/michelin-acclaimed-sf-restaurant-hosts-celtics-for-dinner/ Fri, 03 Jun 2022 19:40:46 +0000 https://libyamazigh.org/michelin-acclaimed-sf-restaurant-hosts-celtics-for-dinner/ Berber, a Moroccan restaurant in Russian Hill in San Francisco, hosted Boston Celtics players Marcus Smart, Aaron Nesmith and Juwan Morgan the day before their NBA Finals Game 1 against the Golden State Warriors, 120-108, at Chase Center Thursday.

The trio took photos with guests and co-owner Borhen Hammami on Wednesday night amid a four-course prix fixe Moroccan dinner in a private setting that also included live entertainment.

Marcus Smart and other Boston Celtics players (not pictured) dined at the Berber the day before an NBA Game 1 Finals victory over the Warriors.

Berber

It is not known what the Celtics players ate at their meal. What is very clear, however, is that Marcus Smart is a big fan of ripped skinny jeans. It was lightly roasted on Twitter for changing his uniform after the Eastern Conference Finals victory so he could take pictures in a pair of stylish jeans with his teammates. He was back in ripped jeans again at Berber before handing the Warriors their first playoff home loss.

Berbère opened in late 2018 and is named after the Berber people, an ethnic group native to North African countries including Morocco, Algeria and Tunisia. Along with cuisine inspired by the peoples of North Africa, the immersive nighttime dinner also features belly dancers, aerialists, and drummers.

The Michelin Guide lists Berbère as a “Bib Gourmand” restaurant and highlights its “cocktails of aces”, as well as the food and ambiance. While the website says the menu changes weekly, some of Chef Hicham Senhaji’s regular entrees include grilled branzino, seasoned duck with farro, and camel burger, which is the only one offered in San Francisco.

Berber offers the only camel burger in San Francisco.

Berber offers the only camel burger in San Francisco.

From Business Owner/Yelp

Smart, Nesmith and Morgan and the rest of the Celtics will look to make it 2-0 on Sunday when the Warriors host Game 2 at Chase Center in San Francisco. Tipping is due at 5 p.m.

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Professors share ‘little known’ facts – News https://libyamazigh.org/professors-share-little-known-facts-news/ Thu, 26 May 2022 10:00:24 +0000 https://libyamazigh.org/professors-share-little-known-facts-news/

Is there life on other planets? What does the term “viking” really mean? Is Earth due to another magnetic field reversal? Expert professors from several departments, including history, East Asian languages, art history, geosciences, government, and physics, share a little-known fact about their discipline.

John Eldevik, Professor of History – Hardly anyone in the ancient or medieval world believed the Earth was flat.

The myth that Columbus was some sort of cartographic rebel out to prove the Earth was round to a group of blinded Spanish courtiers has long been debunked, but many people still feel that medieval Europeans believed the Earth was flat, just as they insisted that the Earth was the center of the universe.

It is simply not true.

Every reasonably educated person, even your average sailor, has figured out that the Earth, sun, moon, and other celestial objects must be spheres. What Christopher Columbus and his contemporaries disagreed on was the size of the Earth.

The remarkably accurate result for the circumference of the Earth achieved by the Greek mathematician Eratosthenes in the third century BC was known in the Middle Ages, but scholars struggled to accurately translate the units of length that he and other ancient scientists have used. Columbus insisted on relying on authorities who tended to downplay Eratosthenes’ figures, while the scientists advising Ferdinand and Isabella recognized that Columbus seriously underestimated the circumference of the world and, therefore, the distance to the Asia, and advised against supporting such a reckless mission.

They were right. If Columbus hadn’t accidentally struck an intermediate continent, he and his crew would surely have met their demise somewhere in the ocean less than a third of the way to Asia. The high level of scientific learning in the Middle Ages, acquired largely through translations of Arabic treatises and commentaries inspired by Greek knowledge, remains one of the most underrated aspects of this period.

Zhuoyi Wang, Associate Professor of East Asian Languages ​​- How did European classical music migrate to China?

There is a Jewish Refugee Museum in Shanghai, China. With documents, photographs, films and personal items, the museum reflects a lesser-known story of World War II: more than 20,000 Jews fled Nazi Germany and found refuge in Shanghai.

In the late 1930s, many countries refused to accept Jewish immigrants. Shanghai became one of the only options for them because its international settlement, a foreign concession in China, did not require a visa or passport to enter. China was also one of the few countries still issuing visas to Jewish refugees, thanks to the insistence of Ho Feng-Shan, the Chinese consul general in Vienna. Before going anywhere, many refugees would not have been allowed to leave their European country without such a foreign visa at hand.

Of the Jewish refugees from Shanghai, about 450 were musicians. As a means of survival, they taught classical music to the local Chinese. Today, countless classical musicians of Chinese descent have become the driving force of the field worldwide. China has millions of music students who are directly or indirectly related to this part of history. The Juilliard School opened its only overseas campus in China in 2019, while the Philadelphia Orchestra now tours China nearly every year and was the first western orchestra to visit China in 1973.

Russell Marcus, Associate Professor of Philosophy – From Ghana to New Zealand, not all famous philosophers have been Europeans.

Philosophy, asking fundamental questions about the nature of the world and our place in it, is a natural human activity, occurring everywhere. In the United States, philosophers have tended to focus on what we call Western philosophy, and since the Renaissance Western philosophy has been widely seen as a product of France, Germany, England and of this country. But many eminent philosophers come from elsewhere. Here are ten esteemed philosophers from none of these four countries. See if you can guess where they come from!

1. Annette Bayer
2. Linda Martin Alcoff
3. Iris Murdoch
4. Quassim Cassam
5. David Chalmers
6. Kwasi Wiredu
7. Maria Lugones
8. Jean-Jacques Rousseau
9. Ibn Rushd (Averroes)
10. Alfred Tarsky

Solutions are at the bottom of this story

Solutions
1. Annette Baier, New Zealand
2. Linda Martin Alcoff, Panama
3. Iris Murdoch, Ireland
4. Quassim Cassam, Kenya
5. David Chalmers, Australia
6. Kwasi Wiredu, Ghana
7. Maria Lugones, Argentina
8. Jean-Jacques Rousseau, Switzerland
9. Ibn Rushd (Averroes), Spain
10. Alfred Tarski, Warsaw, Poland

Laura Tillery – Assistant Professor of Art History – Were the Vikings multicultural?

The term “Viking” does not actually indicate an ethnicity or race. In fact, “Viking” more clearly denotes a “job description” in modern parlance, similar to someone saying they are an electrician.

The diversion of the Vikings, often militarized by white supremacists, aligns more closely with the invented image of the Vikings in the 19th century than with the actual material culture of Scandinavia before the year 1000. Pre-modern Scandinavia was inherently multicultural and the mobility was multidirectional. We can find evidence of the Viking diaspora through surviving art and artifacts in countries now known as England, Ireland, Canada, Russia, Spain, and Turkey, among others.

Cat Beck, Associate Professor of Geosciences – Could the magnetic field flip?

The Earth is surrounded by a magnetic field that is generated by the movement of hot, molten materials deep within our planet in the liquid outer core. We see evidence of this magnetic field when we observe the Aurora Borealis which are produced by electrons colliding with nitrogen and oxygen molecules as the sun’s geomagnetic storms distort the earth’s magnetic field. You can think of the magnetic field much like a bar magnet you might have on your refrigerator: one end is the North Pole and one end is the South Pole, which is why a compass always points to magnetic north.

However, when we use the geological record to look back in time, we find that throughout Earth’s history there have been thousands of “magnetic reversals” or times when the polarity of the field magnetic has been reversed from what we observe today. On average, there have been four to five magnetic field reversals every million years. There have been many timeframes with much less frequent reversals as well. The reversals create “bands” of alternating magnetic fields that look a lot like a barcode. Geoscientists can use these patterns of magnetic inversions to date things like hominid fossils and archaeological sites or the age of the ocean floor.

The last reversal occurred 800,000 years ago, which begs the question, are we due for another reversal? The answer is not clear! While the magnetic field has gradually weakened since measurements of its strength were first taken in the 1800s, the field is still relatively strong. But the magnetic north pole drifted rapidly, which could suggest instability.

What are the complications of a flip in the magnetic field? We’re not exactly sure, but judging from the geological and paleontological records, there doesn’t appear to have been any significant extinctions during past reversals!

Kira Jumet, Assistant Professor of Government – How did North Africa end up with “Judaized Berbers”?

Although explanations vary, a prevailing narrative is that Jews, individually or in small groups, migrated to the region and converted some Berber (Amazigh; pl. Imazighen) tribes. A modern narrative within the Moroccan Amazigh cultural movement is that some Imazighen were Jews and Christians before the Arabs introduced Islam to the region and this is Dihya (aka. Kahina), a so-called Jewish queen- Amazigh, who first resisted the Arab conquerors. .

Although explanations vary, a prevailing narrative is that Jews, individually or in small groups, migrated to the region and converted some Berber (Amazigh; pl. Imazighen) tribes. A modern narrative within the Moroccan Amazigh cultural movement is that some Imazighen were Jews and Christians before the Arabs introduced Islam to the region and this is Dihya (aka. Kahina), a so-called Jewish queen- Amazigh, who first resisted the Arab conquerors. .

The important Jewish-Amazigh bond was documented in Morocco’s 1936 census which, according to an Israeli expert on Moroccan Imazighen, revealed that three-quarters of the country’s 161,000 Jews were bilingual in Tamazight (the Amazigh Berber language) and Arab. This statistic speaks both of the history of Amazigh Jewish tribes and of the coexistence of Muslims and Jews in the Amazigh regions of Morocco, particularly in the southern region of Souss.

Few Jews remain in Morocco today, due to emigration following the 1948 Arab-Israeli War. However, in 2017 plans were announced to establish two Amazigh-Jewish friendship associations in Souss , home to the largest population of Imazighen in the country. In the city of al-Hoceima, in the north of the country, with an Amazigh majority, another association of friendship between Jews and Amazighs, “Collective Memory”, was created to fight against anti-Semitism and promote tolerance. The Times of Israel reported in 2014 that Amazigh rights activist Omar Louzi launched the Moroccan Observatory for the Fight Against Antisemitism not only to fight antisemitism but also to strengthen ties with Israel.

Adam Lark, Teaching Assistant Professor of Physics – What is the probability of life on other planets?

Each star in the sky is the sun of a different solar system. These distant suns usually have a multitude of planets orbiting them. Astronomers have discovered thousands of these planets (called exoplanets) using a variety of techniques, but there are still billions yet to be discovered. In fact, we expect there to be more planets in our galaxy than there are stars in our galaxy. With so many planets to cover, there is a high probability of life on other planets!

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Ukrainian folk rappers win Eurovision with musical morale boost https://libyamazigh.org/ukrainian-folk-rappers-win-eurovision-with-musical-morale-boost/ Fri, 20 May 2022 09:34:40 +0000 https://libyamazigh.org/ukrainian-folk-rappers-win-eurovision-with-musical-morale-boost/

DUBAI: For many Lebanese, the past can be a painful subject. A civil war destroyed large swaths of the country between 1975 and 1990. The post-war period was marked by sectarian strife and government dysfunction.

But despite the traumas of recent decades, Lebanon remains a land of immense cultural richness, with a rich history reflected in its architectural, cultural and anthropological heritage.

That’s why the Beirut Art Museum, or BeMA, which is due to open in 2026, has been touted as a “beacon of hope” in a country plagued by political paralysis, economic decline and turmoil. worsening humanitarian crisis.

When Sandra Abou Nader and Rita Nammour started the museum project, their goal was to showcase the great diversity of Lebanese art and provide facilities for education, digitization, restoration, storage and curricula. artists in residence.

“They realized that there was, in fact, very little visibility for the Lebanese art scene, in the country and abroad, and for Lebanese artists, whether modern or contemporary,” Juliana said. Khalaf, BeMA art consultant, to Arab News.

Computer-generated views of BeMA. Described as a “vertical sculpture garden,” it will feature three floors of galleries that borrow elements from local art deco designs. (Provided/WORKac)

Around 700 works of art will be exhibited in the new venue, drawn from the Lebanese Ministry of Culture’s collection of more than 2,000 pieces, most of which have been in storage for decades.

“We are going to house this very important collection,” Khalaf said. “We call it the national collection and it belongs to the public. It is our role to make it, for the very first time, accessible. This has never been seen before.

The works of art, created by more than 200 artists and dating from the end of the 19th century to the present day, tell the story of this small Mediterranean country from its renaissance and independence to the period of the civil war and the -of the.

The collection includes pieces by Lebanese-American writer, poet and visual artist Kahlil Gibran and his mentor, the influential late Ottoman master Daoud Corm, renowned for his sophisticated portraits and still lifes.

Works by pioneers of Lebanese modernism, such as Helen Khal, Saloua Raouda Choucair and Saliba Douaihy, will also feature in the collection, along with several lesser-known 20th-century artists, including Esperance Ghorayeb, who created several rare abstract compositions in the years 1970.

“The collection is a reminder of the magnificent heritage we have,” Khalaf said. “It shows us our culture through the eyes of our artists.”

Among the priorities of the BeMA team, in partnership with the Cologne Institute of Conservation Sciences, is the restoration of the collection, which includes several paintings and works on paper damaged by war, neglect, improper storage or just the passage of time. .

Collecting information about artists and their effects on Lebanon’s artistic heritage is another priority for the BeMA team, and it’s a task that has proven difficult given the lack of published resources and the means to catalog them.

QUICKFACT

* International Museum Day, held annually on or around May 18, highlights a specific theme or issue facing museums internationally.

“What was surprising was how little research was available and how much we need to do on that front, like getting the right equipment that is not currently available in the country to properly archive books and photographs,” Khalaf said.

In 2018, the BeMA team approached WORKac, a New York-based architecture firm, for ideas on the new venue. Co-founded by Dan Wood and Amale Andraos, a Lebanese-born architect and former dean of Columbia University’s Graduate School of Architecture, Planning and Preservation, WORKac has designed museums in California, Texas, New York and Florida. .

For Andraos, who left Lebanon at the age of three, the chance to design a home for Beirut’s artistic heritage is particularly special.

“I think it’s a very personal project for everyone involved,” she told Arab News. “Everyone put their heart and soul into this idea that Beirut really needed a museum to house the national collection.

“For me, personally, I have a great attachment to Beirut, to its history, as well as to the architectural, artistic and intellectual level.”

“Everyone involved sees it as a beacon of hope, it’s almost like resistance to collapse,” says Amale Andraos, a Lebanese-born architect and co-founder of architecture firm WORKac. (Provided)

Given the country’s troubled past and complex identity, Andraos believes the museum’s collection will prove invaluable in helping Lebanon rediscover its identity and recover from the traumas of the past.

“It’s an archive that we need to go back to, to understand who we are and how we’re moving forward,” she said.

After approval of the project by the city authorities, the foundation stone was laid on the site of the new museum in February. The initial phase requires Andraos and his team to examine the site for archaeological remains.

When completed, the museum will feature three floors of galleries that borrow aesthetic elements from local Art Deco urban design. It has been described as an “open-air museum” and a “vertical sculpture garden”, due to its cubic facade which will be embellished with bursts of greenery from top to bottom.

Andraos admits she was initially skeptical of the project. Lebanon is plagued by multiple crises, including a financial collapse. Beirut, the capital, has yet to recover from the devastating explosion at the city’s port on August 4, 2020, when a warehouse full of highly explosive ammonium nitrate caught fire and exploded, leveling an entire neighborhood .

All of this, combined with the additional economic damage caused by the COVID-19 pandemic, has driven thousands of young Lebanese to move abroad in search of work and respite from the seemingly endless litany of crises.

Lebanon is experiencing financial collapse, economic damage from the COVID-19 pandemic, mass unemployment and hunger, growing poverty and government dysfunction. (AFP)

For some people in the country, however, it is precisely because of these issues that a museum celebrating Lebanon’s cultural achievements is needed, perhaps more than ever.

“When I recently presented the museum to a BeMA board member, I said, ‘This is probably the worst time for a museum’, and he said, ‘This is the worst time. more important for a museum, because we need culture, education and ideas,” said Andraos.

“When people are hungry, it’s like art versus food – but art is also food, in some ways, for the mind and the spirit.

“All those involved see it as a beacon of hope and the country needs to strengthen its institutions. It’s almost like resistance to collapse. We have a history that deserves to be valued, reread and a culture that we must preserve and develop.

This is not to say that the project was well received by everyone initially.

“There is no great public attendance at museums; it’s something that really needs to be developed,” Khalaf said. “In that respect, people felt like it was a pointless project.

“But now that people see that this is a serious project and that it is happening, the attitude has changed. People say there is something to look forward to.

To date, around 70% of the funding for the project has been allocated and a public call will soon be launched to fill any shortfall. Admission to the museum will be free.

Located in the leafy, upscale residential neighborhood of Badaro in the heart of Beirut, known for its early 20th-century art deco-influenced buildings, the museum will stand on what was once the “Green Line” that separated the east and west of the capital during the civil war.

“The good thing now is that it could become the ‘museum mile’ because there’s the National Museum, BeMA, the Mim Museum, and if you go any further down you’ll actually come to the Sursock Museum” , Khalaf said.

“It changes the perspective from a war-torn Beirut to a culturally alive Beirut.”

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Twitter: @artprojectdxb

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What is the Great Replacement? Buffalo killer Payton Gendron cited theory as reason for hate crime https://libyamazigh.org/what-is-the-great-replacement-buffalo-killer-payton-gendron-cited-theory-as-reason-for-hate-crime/ Sun, 15 May 2022 07:12:00 +0000 https://libyamazigh.org/what-is-the-great-replacement-buffalo-killer-payton-gendron-cited-theory-as-reason-for-hate-crime/

BUFFALO, NY: The 18-year-old who shot dead 10 people and injured three others at a Buffalo supermarket has reportedly released a white supremacist manifesto, outlining his step-by-step plan. Officials revealed that Payton Gendron claimed in a 180-page rant that he was ‘radicalized’ on the internet when he was bored during the early days of the pandemic, not by people he had personally met. The self-proclaimed white supremacist and anti-Semite has apparently learned through his ‘research’ that the world’s low white birth rates are a ‘crisis’ that ‘will ultimately result in the complete racial and cultural replacement of the people of Europe’.

Speaking of other racially motivated killings, Gendron said he “mostly agreed” with Brenton Harrison Tarrant, a man who live-streamed his attack that ultimately killed 51 at a New Zealand mosque in March. 2019. Gendron reportedly began planning the attack in January. He chose Tops Supermarket in Buffalo because “it has the highest percentage of black population” by zip code, and also because it wasn’t very far from his Southern Tier home. New York Post reported.

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In a section of the manifesto, Gendron detailed his step-by-step plans for the day of filming. He also wrote about the corned beef hash he ate for breakfast. He planned how he would get to the supermarket, wear his bulletproof vest and carry his gun. He also wrote about the live broadcast of the attack.

Reports say the Buffalo Massacre is the latest in a wave of mass shootings inspired by the Great Replacement theory – a racist theory popular among white supremacists and the far right.

What is the Great Replacement Theory?

Spread by French author Renaud Camus, the Great Replacement theory is a far-right white nationalist conspiracy theory. He states that white people are being replaced in their countries by people of color, which will lead to the extinction of the white race. The theory stemmed from the belief that the ethnic French population, as well as white European populations, was being demographically and culturally replaced by non-European people, including Arab, Jewish, Berber, Turkish and Sub-Saharan Muslim populations.

Since the late 19th century, various similar themes have characterized other far-right theories. This particular term, however, was popularized by Camus in his 2011 book “The Great Replacement”. The theory is popular among far-right anti-migrant movements in the West. These claims were dismissed by critics, who said that this belief resulted from an exaggerated reading of immigration statistics and stemmed from unscientific and racist views.

Gendron reportedly drove “hours away” in Conklin, New York, to Tops Market on Jefferson Avenue. The shooting took place in a predominantly black neighborhood. Eleven of the victims were black and two of them were white. “We are investigating this incident as both a hate crime and a case of racially motivated violent extremism,” Stephen Belongia, the special agent in charge of the FBI’s Buffalo field office, said at a conference call. hurry. Erie County Sheriff John Garcia said, “It was pure evil. It was a racially motivated hate crime.”

Two people who saw Gendron said he was wearing camouflage with a black helmet. “He was standing there with the gun to his chin. We were like what’s going on? Why does this kid have a gun to his face? Braedyn Kephart, a witness, said. He described how the shooter fell to his knees, ripped off his helmet and dropped his gun, before being tackled by police.

Gendron has pleaded not guilty to the murders, his lawyer confirmed, according to the Daily mail. He allegedly scrawled the word N on his rifle before committing the massacre.

]]> A brilliant Saharan ray of Tuareg music and ambiance https://libyamazigh.org/a-brilliant-saharan-ray-of-tuareg-music-and-ambiance/ Fri, 06 May 2022 12:01:19 +0000 https://libyamazigh.org/a-brilliant-saharan-ray-of-tuareg-music-and-ambiance/ The New Arab Meets: Tuareg nomadic group, Tamikrest. Following in the esteemed footsteps of famous Tuareg bands past, Tamikrest have since established themselves as stalwarts of the desert blues style, reflecting their Saharan essence.

“A bit of blues, with a bit of rock”, and the Tamasheq [Tuareg] essence, “it’s our style of music”, explains the singer of TamikrestOusmane Ag Mossa.

Tamikrest is basically a Tuareg group. It was formed in the Kidal region of northern Mali in 2007, but with members from Mali, Algeria and France.

The band’s desert rock music has its roots in Ishumar rock or Tuareg blues but borrows from other musical genres influenced by various cultures.

The Tuaregs or Kel Tamasheq (those who speak Tamasheq), as they prefer to be called, center the guitar in the heart of their modern music. The musicians adapted the traditional Tuareg notes and melodies to the guitar.

“While the Arabic and Tamasheq cultures are similar, the music has some differences, as with Tuareg music, the main instrument is the electric guitar while Arabic music is based on Oud”

A knot, a connection, a junction or a coalition – all these words can mean Tamikrest in Tuareg or tamasheq language, a language that is not widely spoken or recognized, and that only ethnic Berber speaks (along with other Amazigh languages).

With “homemade guitars”, Ousmane had learned to play. From there, the band progressed to produce five studio albums, one live album and 25 original compositions.

While touring Algeria, Ousmane from Tamikrest talks about his itinerary, explaining that he will be touring for a while as the band has scheduled around 30 concerts ending in July this year. The first concert in Europe is planned in Mertola, Portugal, on May 20 and the second in Strasbourg on May 24.

“Europe is different from any other place, it offers opportunities and support for artists,” says Ousmane, adding that there are a huge number of festivals every year where musicians can play.

In an unintended generalization he says that “Europe is not like Africa, because while there is an audience for our music, African countries do not invest heavily in cultural events so music concerts are generally rare there.

In addition to European countries, Ousmane has played in Kazakhstan, Turkey, Korea, the United States, Canada and Japan, but not yet in a Middle Eastern country.

From East to West, a mixture of melodies

Discuss Tuareg music without touching the influence of the famous Tuareg group Tinariwen is almost out of the question. Tinariwen were considered one of the first Tuareg bands to introduce the desert blues style and receive international recognition.

The group’s musical style and political message influenced many Tuareg musicians who were proud of this position and of having rubbed shoulders with its members.

“Understanding the complex history of the Tuaregs is essential to understand their love for the Sahara and their identity”

Ousmane tells the story of his childhood where he often listened to Tinariwen and tried to imitate the band’s style and play their songs. “Tinariwen was a big influence on my music,” he says, adding, “I was also influenced by other musical genres and bands, such as blues and Pink Floyd.”

He says he is influenced to produce his original music by all the different melodies.

True to his word, the band’s latest album Tamotait meaning hope for positive change in the Tuareg language, is a musical fusion encompassing Japanese orchestrations and English lyrics sung by Moroccan singer Hindi Zahra.

If the Tuaregs and more generally the Berbers rub shoulders with the Arabs, their musical styles are different. “While the Arab and Tamasheq cultures are similar, the music has some differences. As for Tuareg music, the main instrument is the electric guitar while Arabic music is based on the oud.

He goes on to explain how different instruments give different feelings, and for him Tuareg music gives the listener a blues and rock feeling because of the electric riffs.

Ousmane confirms that he listens to Lebanese, Syrian, Saudi, Jordanian and Yemeni artists, although an opportunity for cooperation has not yet arisen.

Tamikrest is basically a Tuareg group [Getty]

Azawad: State, identity and fragmentation

Most Tuareg musicians, including Ousmane, speak openly about Azawad, the aspiring state for the Tuaregs that emerged when a secular rebel group declared independence from northern Mali in April 2012.

The short-lived state quickly collapsed and the rebels signed a peace accord with the Malian government in 2015, brokered by Algeria.

Ousmane is from Kidal, formerly the capital of Azawad. He explains that “Historically, the Tuaregs inhabited the entire Sahara region, but colonial France divided it and created nation-states forging an artificial link between the different ethnicities of this region”.

He quips that he does not intend to give a history lesson but, for him, “understanding the complex history of the Tuaregs is essential to understanding their love for the Sahara and their identity.” Therefore, Tamikrest’s message through their music is to make Tuareg culture and poetry accessible to everyone.

“Although based in Algeria, I am a nomadic artist, I travel a lot and since 2014 I always come back to Kidal”, he says, but retorts that “it’s true, there were times when I didn’t not visited, but those were the times when there was Al-Qaeda.

Ag Mossa’s aspiration for a Tuareg state is clear. He says that the fact that the Tuaregs do not have an independent state is an issue he has dwelled on, and for him, he sees no geopolitical obstacle there.

“For many internal and external actors, they see the Sahara as a place of exploration for uranium and oil, for me it is the land where we belong.” He concludes that he has “a lot of love for the Sahara”.

Azawad and the Tuareg identity and cause remain at the forefront of Tamikrest and Tuareg music.

People should try “to understand the cause and continue the conversation about Tuareg identity”, concludes Ag Mossa.

Aman Al Bezreh is a trilingual journalist, media training consultant at OpenDemocracy and security analyst for West Africa and the Sahel.

Follow her on Twitter: @AmanBezreh

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Babka, borsch… and pumpkin spices? Two writers discuss Jewish identity through contemporary cookbooks. https://libyamazigh.org/babka-borsch-and-pumpkin-spices-two-writers-discuss-jewish-identity-through-contemporary-cookbooks/ Thu, 05 May 2022 18:08:36 +0000 https://libyamazigh.org/babka-borsch-and-pumpkin-spices-two-writers-discuss-jewish-identity-through-contemporary-cookbooks/

Druckman: I wanted him to have a bit more…gravitas isn’t the right word, but something that grounded him. On the other hand, I’m the last person who thinks a cookbook should be everything for everyone. And if it has the effect it’s supposed to have, even just on you, then it’s nailed what it meant to do.

FlintMarx: As my English teacher said in first year of college, we all have a baggage that we bring to any text we interact with, right? I look at this book and I’m like, “This sounds familiar,” even though I didn’t grow up taking trips to Palm Beach or anywhere else. There’s still that element of suburban Jewish life in the 80s and 90s that feels so familiar to me. And that makes me wish some of my loved ones were still around, frankly.

Druckman: Next is Jewish by Jake Cohen. We should probably say that earlier this year Jake Cohen was named as a defendant in a case involving alleged discrimination at FeedFeed, the company where he worked. We didn’t know that when this story was first offered. None of us looked at the book through this lens. So when we criticize this book—because we’re both very critical of this book—it’s not related to issues outside of the book. This only comes from watching the material.

This book really pissed me off.

FlintMarx: Yeah me too. So the book, to be clear, is written as a Jewish hyphen. This title Jewishnon-Jewish, is presented as reinvented recipes of a “modern mensch”.

What pissed me off was this idea in the introduction, I’m paraphrasing, that if you’re not the kind of Jew who goes to synagogue, you’re not entirely Jewish, you’re Jewish-I am. So already I’m kind of like, well, wait a minute because I’m not really going to the temple. Does that mean I’m just some kind of Jew? Am I just a cultural Jew, a “less than”? This whole concept of varying degrees of what makes a Jew a Jew, told in this incredibly flippant way, was truly infuriating.

Druckman: And what annoyed me even more was like he was saying, “We’re not all-Jews, but you don’t have to do too much to be like us and be like us, that’s it.” is really cool, so join our party. , right?” Incredibly reductive in many ways. I felt like he was trying to portray himself as the Alison Roman of Jewish cooking. It was a book about entertainment, where he said you don’t know nothing about Shabbat, but if you have dinner parties every Friday night, you can be Jewish like me.

It also seemed normative, like he was saying that’s the best way to be Jewish, that we should aspire to not necessarily feel connected in any way, in addition to having dinner parties on Friday nights. . Anyway, if that’s what makes you feel Jewish, I’m not going to judge it. But I don’t think you should tell people it’s how to do it or how to be Jewish. My mind was a bit blown away.

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