young people – Liby Amazigh http://libyamazigh.org/ Tue, 15 Mar 2022 11:00:54 +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 young people – Liby Amazigh http://libyamazigh.org/ 32 32 Meet the 16 Global Landscapes Forum Women Leaders Leading Earth Restoration https://libyamazigh.org/meet-the-16-global-landscapes-forum-women-leaders-leading-earth-restoration/ Tue, 15 Mar 2022 11:00:54 +0000 https://libyamazigh.org/meet-the-16-global-landscapes-forum-women-leaders-leading-earth-restoration/

It’s International Women’s Month 2022! To mark this phenomenal month, The Global Landscapes Forum (GLF) announces its third annual list of climate leaders. Jhe Global Landscapes Forum (GLF) honors 16 women who are making a significant impact on halting runaway climate change through science, finance, policy-making, art, activism, indigenous rights, etc.

The outstanding contributions of these women, spanning more than two generations and across five continents, have led to greater engagement in international climate treaty negotiations, increased public awareness and activism, the rise of climate finance, the growing reach of science, and soil conservation and restoration across the globe.

The third year 16 Women Restoring the Earth promotes the recognition of women in a world where women are underrepresented in science and technology – and are particularly vulnerable to climate change and environmental distress.

Each of the leaders has actively participated in the work and mission of the Global Landscapes Forum over the past year. ’16 Women Restoring the Earth’ aligns with this year’s Women’s Day theme: ‘Gender equality today for a sustainable future’.

Meet some of these amazing women:

Ndidi Nwuneli – The Transformer

On the food front, Africa is burdened with the negative stereotype of being a net importer in addition to facing the challenges of famine and drought. But serial entrepreneur, Ndidi Nwuneli, sees the future differently, and quite so.

Over the past two decades, Nwuneli has co-founded two companies, Sahel Consulting Agriculture and food shaping policies and AACE Foods integrating African food products into local and international markets; founded the start-up Changing Africa’s narratives to change global perspectives on African food systems; and sits on more than 10 global powerhouse boards, from the Rockefeller Foundation to the World Economic Forum’s Young Global Leaders to Heineken-owned Nigerian Breweries Plc.

“As a continent naturally endowed with agricultural excellence, Africa holds significant potential not only to feed itself, but also to achieve food security and become a net food exporter,” says Nwuneli, who has dedicated the major part of his career, which began in management. Council, to drive this transformation forward.

Social entrepreneur Ndidi Nwuneli has transformed the way Africa produces and consumes food in a holistic and sustainable way. She is one of World Landscapes Forum 16 women restoring the Earth.

Fatoumata Diawara – The artist

Born in Ivory Coast and raised in southern Mali, Grammy-nominated Malian singer, songwriter and actress Fatoumata Diawara left her West African home as a teenager and traveled to France alone to pursue a career. of actress. And although she has appeared and still appears in various films – 12 so far, including the one nominated for the Oscars in 2014 Timbuktu — it was her musical career as a singer-songwriter and guitarist that she developed alongside acting that thrust her into the limelight the most.

“With all my heritage, with all my background, I needed to sing,” she says of her musical development in Paris. “I needed to hear my power, to speak, to express myself.”

Diawara is now one of the rare female African music artists to perform solo. Often singing in her native language, Bambara, she integrates the Wassoulou music of her region – considered one of the main heralds of the blues – with groovy syncopations and smooth instrumentals for songs that are both universal and deeply rooted in the history, identity and place.

Musonda Mumba – The mobilizer

Even two years into a pandemic when Zoom fatigue is at its height, Musonda maintains a way to turn digital events into inspiring gatherings, weaving stories from his career as an environmentalist with new scientific discoveries and powerful human truths in his singsong Zambian accent, kicking listeners in the ass to move forward with their personal environmental goals, whatever they may be. (“Humans are emotional and relate to stories easily. Jargon is confusing and unnecessary,” she says of her public speaking secrets.)

Mumba, who is the director of the Rome Center for Sustainable Development under the United Nations Development Program (UNDP), has held positions in nearly every major conservation organization over the past two decades, from Ramsar Convention to WWF to UN Environment, where she spent over 12 years working directly on ecosystem adaptation and restoration. And in this space where absolute femininity is celebrated less than a good pair of glasses and a slew of published articles (although she certainly has both – with red cat-eye frames and a doctorate from the University College London, no less), Mumba has carved out an image of a fashionista, a mother and a proud African determined to change the course of the world.

Houria Djoudi – The Protector

Raised in the Amazigh culture of North Africa, Houria Djoudi says the power of language was instilled in her from an early age. Master poets and storytellers who pass on their skills to the next generation – known as Aheddad bbwawal, “blacksmiths of the language” – were at the top of the social ladder in his home community. Encouraged by her parents, Djoudi spends long winter nights around the fires with other children, each telling a story to perfect her handling of words.

His education allowed him to open his eyes and sharpen his understanding as a scientist of different perspectives during his research: “There is my own culture full of imagination, symbolic meanings and spiritual connection to nature , and the dry and expected – but non-existent – ​​objectivity that a scientist is supposed to have,” she says.

By combining the two, she has developed a successful scientific career for herself, having published more than 30 peer-reviewed articles and conducted research in more than 10 countries, mainly on the three topics that are most important to her: climate, trees and gender. She admits that her own bias as a woman plays into her worldview, but nonetheless, Djoudi struggles to understand why gender and social inclusion are only now receiving more attention in research and negotiations on gender. climate, while women produce the majority of the world’s food and yet have limited access to land or other assets and, on average, experience the challenges of climate change more severely than men.

Mariem Dkhil – The Financial

The importance of the role of the financial sector in agriculture cannot be overstated, especially as agriculture is increasingly uprooted by the effects of climate change and land degradation. These impacts are particularly felt in Africa, where drought, desertification and soil salinization are disrupting the lives of smallholder farmers who lack the resources to adapt.

“The bank itself makes it possible to reach all sections of the population in order to improve their incomes and their way of life. Access to finance is a prerequisite if we want farmers to adopt sustainable farming practices,” says Mariem Dkhil. An agronomist by training, Dkhil is a specialist in sustainable finance at Crédit Agricole du Maroc (CAM), a Moroccan bank that has championed agricultural financing since 1961. During her stay there, she contributed to the creation of CAM’s subsidiary, Tamwil El Fellah, which provides unsecured loans to smallholder farmers, giving them the opportunity to invest in medium and long-term projects. She also improved the bank’s environmental and sustainability standards and developed new products and services for climate-smart agriculture and responsible agricultural supply chains.

Today, she is committed to sharing the bank’s expertise with African financial institutions and mobilizing investments for the climate adaptation of African agriculture.

She also strives to consider the sustainability and social impacts of projects, such as creating an environment that gives women entrepreneurs access to financial services – a sign that inclusivity and sustainability are indeed investments. profitable. “I want other women to follow their lead and seize opportunities to have a positive impact,” Dkhil said when speaking about sustainable finance at GLF Luxembourg in 2019.

Other women leading the restoration of the land are:

Analí Bustos – the steward

“I find it absolutely heartening that we women are beginning to put ourselves at the forefront of restoration projects.” Biologist Analí Bustos is part of World Landscapes Forum 16 women restoring the Earth.

Galina Angarova – The defender

Galina Angarova highlighting the role of indigenous leaders around the world in preserving our planet’s ecosystems.

Gisele Bündchen – The model

Author, philanthropist, model and from UNEP Global Goodwill Ambassador Gisele Bündchen uses her powerful voice to advocate for a healthier, more sustainable future.

Katharine Hayhoe – The Believer

“What is climate change, at its core, other than a failure to love?” Climate scientist and activist Katharine Hayhoe believes in a just future for all.

Ko Barrett – The Connector

Koh Barrett, @IPCC_CHThe Vice President of connects people and science by sharing the global climate story, advocating for greater diversity and inclusion in climate science.

Luciana Gatti – The Guardian

“We have to put all our knowledge on the table and think about how to build a better future.” Harnessing science to save the Amazon is at the heart of Luciana Gatti‘s work.

Marguerite Kim – The accelerator

Margaret Kim is the CEO of Gold standarda foundation that enables entities to maximize their impact on climate finance and the SDGs.

Nonette Royo – The Lawyer

Filipino lawyer and land rights activist Nonette Royo continues the fight for indigenous peoples’ rights to their forests and lands.

Ridhima Pandey – The Activist

At 9, Ridhima Pandey sued the Indian government for failing to take action on climate change. Now 13 years old, she continues the fight for the future of our young people.

Ottilie Bälz – The philanthropist

As Bosch Foundation Senior Vice President, Ottilie Bälz understands the role local communities play in restoration activities that benefit climate goals, the ecosystem and provide sustainable livelihoods.

Samantha Power- The idealist

Pulitzer Prize-winning author and former US Ambassador to the UN, Samantha J Power, is one of the leading female foreign policy makers.

To visit World Landscape Forum to see their complete profiles.

]]>
Living together: religious coexistence in Morocco https://libyamazigh.org/living-together-religious-coexistence-in-morocco/ Mon, 20 Dec 2021 17:33:00 +0000 https://libyamazigh.org/living-together-religious-coexistence-in-morocco/

By Mohamed El Kadiri
Marrakech, Morocco

The fascinating site we encountered is located in Erfoud, a small, quiet town in the south-eastern part of Morocco, about 70 km from Errachidia. Our visit was initially aimed at following the fruit trees distributed to farmers in the region as part of the 1 million trees campaign launched by the High Atlas Foundation (HAF) and its partners. But we were struck by the region’s rich, long history, filled with neighborhoods, Ksour (fortified villages) and cemeteries. Everything suggested that we had set foot in a unique city. We were at the heart of Moroccan Amazigh, Jewish and Arab history, as well as the African roots of Morocco.

Erfoud is an ancient town characterized by its natural diversity, teeming with palm trees that cover much of the region. Erfoud is also considered the largest oasis on the African continent. In addition to this, the city is known for its rich historical, cultural and religious diversity, which we witnessed during our visit. This diversity has long existed with humanity, helping us to remind ourselves that the hallmark of humanity is the acceptance of the differences that have given rise to multiculturalism and religious diversity.

The Jewish cemetery is what caught our attention the most. We were moved by the poor conditions of a cemetery considered to be part of the rich heritage of our country. We discovered the existence of this site thanks to our constant communication and collaboration with the inhabitants of the region. By discussing the programs that the High Atlas Foundation implements with its partners as well as its areas of competence, we learned of the existence of the old Jewish cemetery in the region dating from the pre-colonial period. Accompanied by members of the Ghaith Al-Khair cooperative, we headed to the two-hectare cemetery located next to Oued Ziz (Ziz River) and where Jews of all ages — men, women, children, as well as Sheikhs (Chiefs of tribes) —were buried.

A sage who joined our visit spoke about the graves, referring to the rich oral history of the Moroccan peoples. “The death of a sheikh in North Africa is like burning down an entire library.” Among the tombs we noticed Hebrew inscriptions on the tombstones. It was sad to see how neglected and abandoned the cemetery had resulted in areas of the cemetery where the remains of the deceased had resurfaced. It was like a total disrespect for the dead. We were really moved by the situation, knowing that all religions pay particular attention to respecting the remains of the deceased in general, the Jewish teachings in particular.

As a young Moroccan, I was struck by what I witnessed, and as a Muslim who respects all people regardless of their religious, cultural or intellectual and ideological backgrounds, I could not condone the situation. Considering the sanctity of the Jewish funeral tradition, it was an ethical and national duty to find ways to restore the sanctity of the dead with the aim of reviving Judeo-Moroccan culture, as well as historical and civilizational ties. In fact, I was not the only one who felt this; even residents and civil society actors were moved by the deteriorating conditions of this historic site.

Faced with this unfortunate situation, I started by deliberating with the civil associations in the region to obtain more information and data on the site. We were able to coordinate with the Ghaith Al-Khair cooperative and have a meeting with its president Zakaria Al Khmari. During our meeting we agreed on how the current situation poorly reflects the image of the culture and people of the region which is normally characterized by conviviality and coexistence.

After our discussion, it occurred to us the urgency of implementing the first phase, starting with the restoration of the ruined tombs while respecting their spiritual value and their sacred character. Thus, with the support of the High Atlas Foundation, a project to organize restoration workshops for the entire cemetery is being considered.

What Erfoud has witnessed over time is the reality of cohabitation and interfaith concepts in real life. These values ​​were instilled in Moroccans a long time ago. We have inherited them from our ancestors and it is our duty to pass them on to future generations. Throughout this unique experience, I had the chance to understand the importance of these values.

In addition, we were very happy to see how young people in the area were engaged and working with the Ghait Al Kheir cooperative to help restore the graves. Once again, it made me realize the importance of solidarity. Working together to implement this activity will allow us, first of all, to preserve human dignity and to contribute to the preservation of our material heritage. Thus, we participate in the revitalization and maintenance of the diversity of Morocco in terms of languages, dialects, faiths, ethnicities and tribes. The ultimate objective is to shed light on the Moroccan heritage and to contribute to the preservation of the heritage of our country.

Moreover, the experience revealed the vulnerability and fragility of the structures in this region. It was truly a touching experience, through which I determined that much more needed to be done to preserve Morocco’s many identities. It has also occurred to me that religious and tribal affiliations are threatened if we do not come together to realize that as citizens it is our responsibility to preserve the heritage and history of our country as they all belong to us. .

Mohamed El Kadiri is a member of the Youth Conservation Corps Morocco pilot program, which is supported by the United States Forest Service and implemented by the High Atlas Foundation.

This article was produced with the support of the United States Agency for International Development (USAID) Activity of religious and ethnic minorities, and the High Atlas Foundation is solely responsible for its content, which does not necessarily reflect the views of USAID or the United States government.

© Scoop Media

]]>
Snow traps Amazigh tribes in the Middle Atlas mountains in Morocco | https://libyamazigh.org/snow-traps-amazigh-tribes-in-the-middle-atlas-mountains-in-morocco/ Fri, 10 Dec 2021 15:27:12 +0000 https://libyamazigh.org/snow-traps-amazigh-tribes-in-the-middle-atlas-mountains-in-morocco/

TIMAHDITE, Morocco –

For residents of the remote Moroccan village of Timahdite, nestled in North Africa’s highest mountain range, heavy snowfall results in weeks, if not months, of isolation.

The nomadic Amazigh tribes who live there depend on the sheep that graze in the lush forests around the village, located at an elevation of 1,800 meters (5,900 feet) in the Middle Atlas Mountains. But as winter sets in, they are gradually cut off from the world.

The mountains, known for their red-shaded ground, give way to what appears to be endless white. The isolation persists until the road to the village is reopened by tractors from the local authorities. But they are often delayed.

After only a week in the first snowfall of the season, the pool and foosball tables that young people spend time with are fully covered. The sheep are nestled together in a small barn for days.

When the snowy weather finally recedes, families try to get their lives back on track. Children walk along winding roads to reach the nearest school.

While most men return to work in neighboring towns, women bear the brunt of village life. They chop wood from a nearby forest that is used for heating, bake Amazigh bread from flour that had been stored weeks in advance for the winter. In the afternoon, they walk or ride donkeys to nearby lakes or water sources and wash clothes that can finally dry in the sun. Sometimes they also play the role of the shepherd.

]]>
Trapped by snow in a Moroccan mountain village :: WRAL.com https://libyamazigh.org/trapped-by-snow-in-a-moroccan-mountain-village-wral-com/ Thu, 09 Dec 2021 08:41:34 +0000 https://libyamazigh.org/trapped-by-snow-in-a-moroccan-mountain-village-wral-com/

– For residents of the remote Moroccan village of Timahdite, nestled in the highest mountain range in North Africa, heavy snowfall results in weeks, if not months, of isolation.

The nomadic Amazigh tribes who live there depend on the sheep that graze in the lush forests around the village, located at an elevation of 1,800 meters (5,900 feet) in the Middle Atlas Mountains. But as winter sets in, they are gradually cut off from the world.

The mountains, known for their red-shaded ground, give way to what appears to be endless white. The isolation persists until the road to the village is reopened by tractors from the local authorities. But they are often delayed.

After only a week in the first snowfall of the season, the pool and foosball tables that young people spend time with are fully covered. The sheep are nestled together in a small barn for days.

When the snowy weather finally recedes, families try to get their lives back on track. Children walk along winding roads to reach the nearest school.

While most men return to work in neighboring towns, women bear the brunt of village life. They chop wood from a nearby forest that is used for heating, bake Amazigh bread from flour that had been stored weeks in advance for the winter. In the afternoon, they walk or ride donkeys to nearby lakes or water sources and wash clothes that can finally dry in the sun. Sometimes they also play the role of the shepherd.

Heavy rains and snowfall are generally welcome in Morocco, a coastal country on the edge of the Sahara with few sources of fresh water. Farmers look forward to the rainy season as agriculture depends on storing rainwater in dams, and the prices of vegetables and fruits can be affected by rainfall levels.

But for people like Aqli Fatima, standing in his house while his daughters feed the chickens and clean a carpet, winter is a hardship. Despite her family’s best efforts, using bricks or nylon bags, rainwater and sleet seep into their small living room.

“It’s like that every year, there is nothing to do but pray.”

Mohamed Miloud sits at home as his children are dropped off in a school transport vehicle. A solar panel perches on top of her brick house as her daughter Ihsan peeks out the door.

“Maybe things will be better for them,” he said.

]]>
Tunisia: in brief | New Internationalist https://libyamazigh.org/tunisia-in-brief-new-internationalist/ Wed, 01 Dec 2021 19:31:06 +0000 https://libyamazigh.org/tunisia-in-brief-new-internationalist/

Analysis

December 1, 2021

Outside the Medina of Tunis. CLÉMENT ARBIB

Earlier this year, outside a local cafe just off a busy street in one of Tunis’s sprawling neighborhoods, a group of teenagers talked about their country’s affairs. They hated the police, who beat and arrested their friends. They felt, on the whole, lost and hopeless. “Once I’m 18 I’ll try to cross over to Europe with my friends – at least there’s money there,” one said.

How is it that 10 years after the Tunisians ousted the autocrat Zine El Abidine Ben Ali – at the origin of what has often been hailed as the only democratic achievement of the Arab Spring – they still feel so dejected? ?

Tunisia visibly bears the imprint of its various occupants and civilizations. Traces of its indigenous Amazigh people can be found in its dialect and its cuisine. Carthaginian and Roman ruins are scattered across the landscape, from the Punic port of Tunis, shaped like a crescent moon, to the impressive Roman amphitheater of El Jem. The Muslim Arab conquest of the 7th century converted many Tunisians to Islam, while Ottoman rule shaped its buildings and towns. The French established a protectorate in 1881, which again transformed the culture, language and economy of Tunisia.

Since obtaining its independence from France in 1956, until the revolution of 2011, Tunisians had lived only under two presidents: Habib Bourguiba and Ben Ali. Both were ruthless strong men who suppressed dissent.

Bourguiba carried out sweeping reforms – many of which benefited the poor and women – that kept the debate over his legacy alive today. When Ben Ali came to power in 1987, he said his leadership would usher in a new era. He organized elections and needed to take a gentler approach to religious fundamentalists.

However, in 1991 he banned the Islamist Ennahdha party. Human rights violations escalated as Ben Ali further strengthened the national security forces. Although the middle class prospered under Ben Ali, economic inequalities have widened. He would win every election in the next 24 years with an overwhelming majority of votes.

It is this dysfunctional state and this economic misery that pushed Mohammed Bouazizi, a fruit seller in the inner city of Sidi Bouzid, to set himself on fire in December 2010, triggering demonstrations across the country. On January 14, Ben Ali fled the country with his family – and suitcases of gold and silver stolen – to Saudi Arabia. He died there in 2019.

In the years following the revolution, Tunisia experienced its first free and fair elections, sweeping the ruling Ennahdha party. In 2014, a new constitution was drawn up which ensured a careful separation of powers and made Tunisia a secular state.

Ennahdha supporters demonstrate in Tunis on February 27, 2021. HASAN MRAD / SHUTTERSTOCK

But the last decade has also seen assassinations of political figures and horrific terrorist attacks, while attempts to migrate across the Mediterranean Sea have increased. In the midst of successive chaotic governments, the Tunisian dinar has devalued considerably and purchasing power has sharply reduced. Tunisia is currently negotiating its fourth IMF loan in a decade.

It is in this context that an unlikely populist candidate, Kais Saied, was elected president in 2019. His image as a “clean”, “uncorrupted” law professor has won over voters – especially young people – unhappy with the political elites. .

Over the past year, Covid-19 has exacerbated political and economic unrest in Tunisia and shattered the country’s health system. On July 25, Saied invoked an emergency article of the constitution: to remove the government, suspend parliament and assume all executive powers. While the move was hugely popular, critics called it a “coup” and many fear it could open a darker new chapter in the region’s latest democracy.

LEADER: President Kais Saied

ECONOMY: GNI per capita $ 3,100 (Algeria $ 3,550; France $ 42,330).

Monetary union: Tunisian Dinar

Main exports: Insulated yarns, textiles, crude oil, pure olive oil.

Tunisia’s trade balance is structurally negative and the country imports ($ 21.6 billion) more than it exports ($ 14.9 billion). The main trading partners are France, Italy, Germany, China and Algeria.

POPULATION: 11.8 million. Annual population growth rate: 0.75%. Persons per km² 73 (United Kingdom 281).

HEALTH: Under-5 mortality rate 17 per 1,000 live births (Algeria 18.9). HIV prevalence: less than 1%. The Tunisian health system was already under strain due to underfunding and the large working-age population.

ENVIRONMENT: CO per capita2 emissions: 2.59 metric tonnes. Disposal of toxic and hazardous waste has proven ineffective, while water pollution from raw sewage and factory waste continues to be a problem. Tunisia has limited natural freshwater and has suffered from soil erosion and desertification.

RELIGION: 99% Sunni Muslim. Until the 20th century, there were also significant Jewish and Christian populations.

TONGUE: Arabic (official), French (trade language with Arabic, and spoken by about two-thirds of the population).

INDEX OF HUMAN DEVELOPMENT: 0.739, 95th out of 189 countries (Algeria 0.748; France 0.901).

The desert in Gabès

The desert in Gabès. CLÉMENT ARBIB

DISTRIBUTION OF REVENUES ??

There is a persistent economic divide between the wealthy Tunisian coastal elites and the poorer inland cities. More than 40% of Tunisians work in the informal economy without access to a stable income, social security or compensation linked to the pandemic. 15.2% of the population lives below the poverty line.

LITERACY ??

Tunisia has a high literacy rate (79%) which continues to improve every year. After independence, President Borguiba made education a priority with an emphasis on modernizing the system. Education was free and compulsory for all.

LIFE EXPECTANCY ??

77 years old (France 83, Algeria 77).

WOMEN’S POSITION ????

Tunisia is ahead of other North African countries in the fight against gender inequalities. Bourguiba introduced new reforms in the 1950s, banning polygamy and giving women the right to divorce. In 1973, birth control and abortion were legal – before France. But culturally, Tunisian women still face many obstacles.

FREEDOM ??

Since 2011, Tunisia has experienced a transformation in terms of freedom of speech and expression. However, there have been recent arrests for social media posts criticizing the military and for blasphemy. Traces of the pre-2011 police state also remain, and some officers continue to torture and harass detainees.

SEXUAL MINORITIES ??

Homosexuality remains criminal (according to an old colonial law) and there have been several cases of forced anal exams. Police regularly harass, target and detain LGBTQI + people. Tunisian trans people are particularly at risk.

POLITICS ??

Corruption became commonplace after Ben Ali’s marriage to Leïla Trabelsi, which ushered in a new era of mafia rule with power centered around Trabelsi’s brothers. The family stole billions of dollars from Tunisia over the next decade. After 2011, governments searched but struggled to tackle persistent corruption. The recent dismissal of the government by Kais Saied has been called a coup.

Cover of New Internationalist Magazine Issue 534

This article is taken from the November-December 2021 issue of New Internationalist.
You can access the entire archive of over 500 issues with a digital subscription. Subscribe today »

Help us produce more like this

Editor's portrait
Patreon is a platform that allows us to offer more to our readership. With a new podcast, eBooks, tote bags and magazine subscriptions on offer, plus early access to videos and articles, we’re very excited about our Patreon! If you’re not yet on board, check it out here.

Support us »

]]>
France according to Eric Zemmour https://libyamazigh.org/france-according-to-eric-zemmour/ https://libyamazigh.org/france-according-to-eric-zemmour/#respond Mon, 01 Nov 2021 04:18:43 +0000 https://libyamazigh.org/france-according-to-eric-zemmour/

of Aldo Cazullo

The far-right star identifies as an “Amazigh Jew” and has an anti-Semitic thesis. The polls give him 17%, one point more than Marine Le Pen. The role of televisions in giving them space

a
On the eve of the 2014 World Cup semi-final between Germany and BrazilEric Zemmour predicted a clear defeat for the Germans, now tainted with the blood of Arabs and Africans, and no longer “blond dolichocephalic”: a term taken from racist publications of the early twentieth century.

presidential election of 2022

It is expected that Zemmour will announce within ten days his candidacy for the presidency of the French Republic. We vote in the spring of 2022. But the character seems to have come out of the 1920s. Jean-Marie Le Pen, founder of the dynasty which rebuilt the European far right, is generally considered to be the son of Vichy, Pétain, of France collaborator . But this is not a generous definition. Orphan of his father, he drowned in a mine with his fishing boatAt sixteen, Jean-Marie decided to fight the Nazis and introduced himself to a legendary figure in the resistance, Colonel Valin – whose real name was Henri de la Vissière – to whom he said: “My boy, go back to your mother. “Le Pen is certainly a reactionary, but his right, if he has any, is that of French Algeria and the Organization of American States, organizing the secret army that de Gaulle considered a traitor (Jean-Marie had fought in Indochina and Algeria).

presidential election of 2022

Eric Zemmour comes from an Algerian Jewish family. He identifies as an “Amazigh Jew”. Yet he is accused of anti-Semitic races. On the surface, a mystery of history and politics. A leader beloved by young people – “Generation Z” are called his militants – who reopens secular wounds: he doubts the innocence of Dreyfus, quotes Moras and Paris, evokes the motives of France coming from the interwar period , and praises Pétain who “sacrificed the foreign Jews to save the Jews of France”; It is also a mistake. One wonders how a Jew could have criticized the choice of Chirac, the first head of state to recognize France’s responsibility for the arrest of Jews at the Vélodrome d’Hiver. However, Zemmour did it: it was for him that Chirac was mistaken when he asked for forgiveness for the tragedy of the City of Heve, whose prefect, the prefect of police René Bousquet, an anti-Semitic fanatic, was involved to death (he was killed in 1993). Five strokes from my mad executioner) of a fraternal friendship with François Mitterrand, he never gave up even after his election to the Elysee Palace. Regarding the De Gaulle, for him, was a “null and void” Vichy: as if he had never existed. But for Zemmour, the cooperating officials “are not guilty, because it is their duty to obey the state”.

murdered Jewish children

“The Jews have everything as persons, nothing as a nation”: such is the slogan of the revolutionaries of 1789 who have recovered, as if to say that there are only individuals and not ” political bodies ”, and no other identities compatible with the French identity. To translate this principle into our days, Zemmour went so far as to say that Gabriel, Aryeh and Miriam, the three Jewish children who were killed by the Islamist terrorist Mohamed Merah in Toulouse, They were not real French, but “foreigners when they were alive who wanted to remain foreigners when they died”He was also buried in Israel. In addition, Zemmour has a real phobia of “non-French” first names: after Rachida Dati, Sarkozy’s former minister, accused him of having called his daughter Zahra, Sarkozy reproached himself for having given his daughter Carla Bruni an Italian given name: Giulia.

hated

The community leaders hate him. Francis Caliphate, President of the Council of Jewish Institutions of France, said: the scientist: “Not a single Jewish vote should go to potential candidate Zemmour. However, the same newspaper interviewed Jews who, although they preferred to remain anonymous, expressed sympathy for the “potential candidate”: the problem, as they say, is not historical memory. The problem today is the “ethnic replacement” of Islamic immigration.What Zemmour points to the symbol of the Halles metro station, where on Saturday afternoon the children of immigrants from the suburbs descend into the belly of Paris.

Right heir

It is clear that Zemmour would not campaign in the 1920s. He would present himself as the heir to the right wing of Gaullism, “the popular and Bonapartist right, which brings together the popular classes and the national bourgeoisie”. On the program: blocking immigration, end of jus soli and family reunification “national preference” for home and work. More ambiguous formulas that many French people like “Napoleon is our father, the king of the sun, our grandmother, Joan of Arc, our great-grandmother”.

The election

In the polls, Zemmour has 17%, one point ahead of Marine Le Pen. This does not displease Jean-Marie, who met Eric in January 2020 with the daughter of Ribbentrop, the Minister of Foreign Affairs of Nazi Germany. In fact, no one believed that Zemmour could become president. It seems unlikely that he will go to the polls. It was not even said that his candidacy would be successful: Zemmour succeeded him with two convictions for inciting racial and religious hatred, as well as worrying complaints of sexual assault. But it represents the novelty of this electoral campaign. And he is taken very seriously by the most aggressive French businessman: Vincent Polloré.

Polori television

his TV, News, left him a lot of room as a columnist: with the daily sequence of Zemmour, he went from 0.5 to 5% of his share. Today Bolloré has bought the Lagardère press group, and above all director fired Paris MatchGuilty of having featured a photo of an effusion at sea between Zemmour and his “very close advisor”. (So ​​in the title) Under 35. It would be interesting to see the position of the right-wing French newspaper, Le FigaroZemmour worked as a political editor for thirteen years, then worked on it extensively magazine. In 2017, however, Le Figaro Macron’s support. The president still has a good chance of being re-elected; But he risks taking control of a square of rubble, and without a majority in Parliament.
(And anyway, in the World Cup, an unsuccessful Germany beat Brazil 7-1 at home.)

Oct 31, 2021 (change Nov 1, 2021 | 1:01 AM)

]]>
https://libyamazigh.org/france-according-to-eric-zemmour/feed/ 0
Berber tattoos on the decline in Morocco https://libyamazigh.org/berber-tattoos-on-the-decline-in-morocco/ https://libyamazigh.org/berber-tattoos-on-the-decline-in-morocco/#respond Wed, 27 Oct 2021 14:45:21 +0000 https://libyamazigh.org/berber-tattoos-on-the-decline-in-morocco/

These two women are part of a minority who still have Berber tattoos.

Fatima Masoudi, 89, and Ighoudane Taguelmane, 86, live in Khemissat, a Berber town in Morocco.

Masoudi always wanted to get a tattoo, especially because it was a common thing to do when she was young.

“One day when we were transferred to town, I decided to do it. I was 14 years old, I asked my mother to do it but she refused, ”says Masoudi.

“At that moment, despite her refusal I decided to do it, I went to a tattoo artist, I did it so that I was beautiful, but unfortunately my mother and my grandmother did not accept this gesture.”

Despite his family’s disapproval, Masoudi has had tattoos several times, on his chin, neck and arm.

She chose different patterns which are symbols of Berber culture.

Taguelmane had a reverse experience with tattoos: she was forced by her mother to do one at a young age.

She was tattooed between her eyes and on her chin.

At that time, tattoo centers were considered beauty salons, a place that women used to go to look pretty.

But the process was painful.

“There were several tattoo designs and each one chose what they wanted, they used black charcoal, then sewed up the skin with a needle and placed the substance through those openings and wounds to stay inside the skin. skin “, explains Taguelmane.

” This operation was very painful, then I waited a week until there was a scab on my face, then I took it off, at that point you can see the final result of the tattoo.”

Tattoo artists also use salt water and herbs for sterilization.

Historically, the origins of such tattoos are difficult to pin down.

“There is no exact date, but what is known is that the Berber tribes, from the ancient drawings that were found in the caves, and on the basis of certain books and sources that spoke of the tattoos in Berber tribes go back thousands of years, ”explains Mohamed Es-Semmar, historian.

The Berbers lived in several Berber regions of North Africa and often lived in mountainous and desert areas.

Most of the symbols used in tattoos are inspired by nature.

“Amazigh people use many symbols, in various types of carpets, ornaments for women, as well as in tattoos,” says Es-Semmar.

The symbols were plentiful, such as triangles and semicircles. They are found in earrings, bracelets, anklets. These symbols are also found in many Amazigh dresses and costumes, whether for women or men. And also we find several symbols in the utensils of the house, and we also can not forget the architecture, for example, wood, gypsum, and also the stone engraving, always the same symbols that they used in The tatoos.”

Symbols can, among other things, have meanings related to strength, energy, fertility, healing, and protection from envy.

Berber tattoos were used to determine tribal affiliation and identity, indicate the marital status of women as well as whether they were ready for marriage.

They were also performed for aesthetic and therapeutic reasons.

“The Berber tattoo was totally different from what we see today, it had several meanings and several patterns, each one has its own definition, but today this modern tattoo that we see, is not mine, he comes from other countries and young people prefer him and do it too, ”says Masoudi.

Tattoos weren’t limited to women, but men were much smaller and inconspicuous.

Nowadays, if Berber tattoos are difficult to find, it is because of a larger phenomenon.

“Tattoos have largely disappeared among the Berber tribes due to the fact that the Berber tribes have disappeared. Is there still a tribe? Berber society has changed,” explains Es-Semmar.

Others also tend to have their tattoos removed for religious reasons.

“When I did the tattoo I didn’t know it was forbidden in Islam, when I went to the pilgrimage I asked about it and they told me there was no problem, because when I did it I didn’t know anything, but despite that I’m scared and I want to take it off “, says Taguelmane.

Tattoos have started to disappear since the 1960s, and with them a part of Berber culture.

]]>
https://libyamazigh.org/berber-tattoos-on-the-decline-in-morocco/feed/ 0
New Moroccan government unveils ambitious social program https://libyamazigh.org/new-moroccan-government-unveils-ambitious-social-program/ https://libyamazigh.org/new-moroccan-government-unveils-ambitious-social-program/#respond Mon, 11 Oct 2021 20:32:58 +0000 https://libyamazigh.org/new-moroccan-government-unveils-ambitious-social-program/

The new head of government Aziz Akhannouch began his mission by chairing the first ministerial council followed by a presentation of a government program to parliamentarians strongly committed to the social and economic plan.

Akhannouch was appointed head of government after his party won the September 8 elections. He built a parliamentary majority with PAM and Istiqlal and set up a compact government of 24 portfolios.

The program aims to respond to royal directives, recommendations for the implementation of the new development model and includes measures to support economic activity and reduce disparities.

The government is committed to creating 1 million jobs during its five-year term, increasing the participation of women in economic life from 20% to 30%, generalizing social protection and expanding the middle class including in rural areas by further improving the Moroccan education system to rank among the top 60 in the world and allocating $ 100 million to the implementation of the official character of the Amazigh language.

Akhannouch told MPs that the government’s social policy would strive to achieve better targeted social support for the needy by ensuring stable incomes for the poor, the elderly and those with special needs.

Hence the need to complete the unified social register which would make it possible to target the needy and ensure regular financial assistance.

Increasing social protection and generalizing health coverage would put the health system under high demand and this requires reform of public health services, Akhannouch said.

Therefore, the government allocated additional funds to the health sector to finance the reform by increasing the number of health workers, building more health centers and ensuring the availability of health care throughout the kingdom.

The reform of the education system was also highlighted as a priority for the current government, starting with the rehabilitation of teachers while guaranteeing them better starting salaries and better working conditions, Akhannouch said.

On the economic front, the government is committed to promoting the national productive fabric and promoting job creation, particularly in a context where the economy is recovering from the impact of Covid-19.

In this regard, the focus will be on promoting entrepreneurship, rescuing threatened businesses and unlocking investments.

A program to hire people without diplomas in local government will be abolished to employ 25,000 people on two-year contracts and the government will continue the Intelaka program to encourage entrepreneurship among young people through guaranteed loans.

Regarding agriculture, Akhannouch said the Green Generation plan will be implemented with the aim of mobilizing 1 million hectares of additional land.

In application of royal directives, the government has promised to strengthen Morocco’s strategic reserves in terms of food, energy and medicine.

The government would also guarantee a level playing field for all economic operators and ensure a simple administrative procedure to facilitate doing business in the country.

The Moroccan economy is expected to grow by more than 5.5% this year after contracting 6.8% last year under the impact of Covid-19.

]]>
https://libyamazigh.org/new-moroccan-government-unveils-ambitious-social-program/feed/ 0
Moroccans demand that English replace French as the country’s first foreign language https://libyamazigh.org/moroccans-demand-that-english-replace-french-as-the-countrys-first-foreign-language/ https://libyamazigh.org/moroccans-demand-that-english-replace-french-as-the-countrys-first-foreign-language/#respond Tue, 21 Sep 2021 16:38:53 +0000 https://libyamazigh.org/moroccans-demand-that-english-replace-french-as-the-countrys-first-foreign-language/

Activists say the English language will open more opportunities for Moroccans than French “colonial language”.

Moroccans participating in online campaign say English is the language of the future [Getty]

Moroccans have taken to social media to demand that English replace French as the country’s first official foreign language.

Using a hashtag – which translates to #YesToEnglishInsteadOfFrenchInMorocco – Moroccans argued that French is outdated, limited in its influence and is the language of the “colonizer”.

A campaign has started for English to take its place as Morocco’s second language due to its wider reach and use in science.

“Even the French recognize the importance of English, so why not move on?” Twitter user @Tarikilla said.

AJI, an educational page on Facebook with the stated goal of simplifying sociology, said in a statement that “English is the path to success in all fields because it is a scientific language and most people in the field. people speak it “.

Twitter user Khalifa Aneed also encourages Twitter users to continue using the hashtag “so that the matter can be reviewed”.

The use of English would also be less likely to endanger the use of other languages ​​in the country, Aneed calling on “young people to learn English in parallel with other languages, without compromising our national Arabic languages. and Amazigh “.

The ‘Kingdom of Morocco’ Facebook account, which describes itself as a media company, said that “fluency in the English language will open up indescribable doors and opportunities for Moroccan students.”

However, the account also said that French was important for enabling Moroccans to communicate with people from the West African nations of Senegal and Mali.

There was an outcry online last week when reports revealed that Islamic education had been removed from primary and secondary school exams under new procedures coming into effect this school year.

Morocco’s education ministry subsequently denied the allegations.

Following the recent elections in Morocco, the country’s political parties are expected to adopt a charter for “new development models” and “a new generation of reforms and projects” in the years to come, the king said recently.


]]>
https://libyamazigh.org/moroccans-demand-that-english-replace-french-as-the-countrys-first-foreign-language/feed/ 0
Create a fair deal for Moroccan artisans https://libyamazigh.org/create-a-fair-deal-for-moroccan-artisans/ https://libyamazigh.org/create-a-fair-deal-for-moroccan-artisans/#respond Tue, 14 Sep 2021 08:30:12 +0000 https://libyamazigh.org/create-a-fair-deal-for-moroccan-artisans/

AUSTIN, Texas -– Many Moroccan artisans work in the informal economy. Therefore, middlemen can exploit artisans by buying their products below their value, raising prices and keeping profits. Crises like the COVID-19 pandemic also make artisans vulnerable due to a lack of financial support. However, government programs, artisans’ associations and businesses seek to create change.

Moroccan craftsmen and their crafts

About 2 million Moroccans work in the handicrafts sector, which includes everything from carpet weaving to ceramics. This sector represents 8% of the country’s GDP. Common crafts include pottery, leatherwork, carpentry, ironwork, and jewelry. Textiles, including woven rugs, are one of Morocco’s iconic handicrafts, often found in Rabat and Fez. Various rugs use distinct knotting and weaving techniques and are important cultural elements for the Berber people, originally from North Africa. Amazigh women weave these rugs on a loom using mainly sheep wool which they have to prepare.

Intertwined challenges

Amazigh artisans generally live in rural areas, far from the bazaars of city centers. Due to the inaccessibility of large markets, rural artisans rely on intermediaries. These merchants buy their goods and then resell them in the markets. However, they can take advantage of these artisans by purchasing their products well below their value. Craftsmen, often women, often suffer from meager conditions because of the meager benefits granted to them.

In addition, the economic devastation of the COVID-19 pandemic has affected Moroccan artisans more than people in other sectors. Artisans often do not work in the formal sector. Thus, they lack insurance and social security, so bad business leads to loss of income without a safety net. Additionally, during the lockdown restrictions, it was difficult for artisans who collaborate with other artisans and traders to do their jobs.

Moroccan artisans are also heavily dependent on international tourism and suffered from the 78.5% drop in tourist arrivals in 2020. The Economist reports that around 35% of artisan businesses in Morocco closed in September 2020. Due to challenges faced by artisans, there are fewer young people. ready to get into traditional crafts like carpet making. Some fear that these skills will disappear with future generations.

Government involvement

The Moroccan Ministry of Tourism, Handicrafts, Air Transport and Social Economy aims to help artisans to market their craft products and to guarantee high quality products in collaboration with the Maison de l ‘group. Artisan. In 2007, the ministry launched Vision 2015, a ten-year plan to improve the craft sector. Its objectives included improving working conditions for artisans, creating more than 100,000 new jobs and creating 300 small and medium-sized enterprises (SMEs). According to the Oxford Business Group, Vision 2015 has exceeded some of its goals but has yet to meet others. In 2013, Morocco had 680 new SMEs but only 53,000 new jobs. Vision 2015 has also invested in training for craftspeople, by offering management and accounting courses to around 19,000 people.

To cope with business losses due to the COVID-19 pandemic, on April 20, 2021, the ministry and the Maison de l’Artisan launched a program allowing artisans to market their crafts in the major cities of Morocco. Through this program, artisans exhibited handicrafts in shopping malls during Ramadan. The Ministry and the Maison de l’Artisan have also created a campaign on social networks to promote the event.

Craft solutions: the Anou cooperative

The ministry is also working with seven e-commerce platforms to promote Moroccan crafts. The Coopérative d’Anou, a collective of 600 Moroccan artisans, is one of these platforms. Anou strives to go beyond fair trade, which does not always offer opportunities for development to artisans. Anou uses an “artisanal” model instead. Through this model, Moroccan artisans are owners and managers of the cooperative. They thus acquire skills and leadership rarely granted to artisans.

Hamza Cherif D’Ouezzan, Anou Operations Mentor, explains: “Fair trade is a model of aid and has brought benefits in the past. […] where Anou is a vehicle for artisans in the creation of wealth and the necessary structural change today and in the future.

Thanks to Anou, the artisans earn 80% of the profits. Anou invests the remaining 20% ​​in training for things like marketing and design. Craftsmen, as well as mentors, also organize these trainings. To eliminate middlemen, Anou’s e-commerce platform allows artisans to showcase products, purchase materials, and interact with shoppers from their smartphones. This platform has also made it easier for artisans to sell their work during the COVID-19 pandemic. Cherif D’Ouezzan notes, “[T]he context also shed light on the solutions that Anou brings [to]what the craft sector structurally needs to prosper and reduce its dependence on the tourism sector.

Crafting Solutions: Kantara

Another company working with Moroccan artisanal cooperatives is Kantara. Kantara markets itself as an ethical trade design company that buys rugs from artisans and sells them through its Los Angeles-based showroom and online catalog. Founder Alia Kate started Kantara in 2008, after visiting Morocco and witnessing artisanal mining through middlemen. She remembers the experience: “It’s disempowering to say the least, but it also has an impact on women’s financial independence. They may be the makers of these beautiful antique rugs, and yet they are often cut from [the]commercial side of the operation.

Kantara works with the same 30 weavers, developing relationships of trust while promising fair remuneration and respect for the work. Kate says that over the past 15 years, she has witnessed improvements for Amazigh women, including better education and greater involvement in businesses and cooperatives. She hopes Kantara will foster this empowerment by supporting what the artisans want. Kate says that initially she taught subjects such as design and product photography to artisans in workshops. However, in recent years, it has focused on allowing artisans to take charge of their work, intervening only on request.

Kate says, “More than anything, I listen. They are the artists and they have skills that go back decades and decades. Many young women are pursuing careers outside of the craft sector. Still, Kate hopes that listening to artisans while increasing the profitability of weaving will encourage more women to learn the craft.

A thread of hope

Crafts are still recovering from the effects of the COVID-19 pandemic. In addition, there is more to be done to improve conditions for Moroccan artisans throughout the industry. However, Morocco’s Ministry of Handicrafts, Maison de l’Artisan, cooperatives and businesses fighting for the empowerment of artisans are actively working to forge change. So far, the efforts of these stakeholders have provided more direct power to artisans and increased the sustainability of the craft trades. This collaboration is a silver lining for craftsmen of Moroccan quality leather, intricate pottery and distinctive rugs.

Annie prafcke
Photo: Unsplash

]]>
https://libyamazigh.org/create-a-fair-deal-for-moroccan-artisans/feed/ 0