Agrawli’s Blog

June 30, 2009


Filed under: 1 — Sabri @ 9:48 pm

 All myths, that is, have their grounding in the actual generalized experience of ancient people, and represent their attempts to impose a satisfactory, graspable, and humanizing shape on it. That shape, argues Mouloud Mammeri, springs from the human mind itself, and it becomes the shape of the world that that mind perceives as ‘natural’, ‘given’ or ‘true’. Mammeri is very aware of ‘the idea’ ; [ que toute production doive témoigner De la soif de liberté du peuple] . Herby, the images of revolt and flying-off fetch us a better answer. We fight against disindigenisation. We come up in the world. In fact, no hedges or ditches or any kind of edge can cease the flow of the indigenous iternity. ‘Timmuzgha’ in the case.

Timmuzgha, the ancestral values to be designed to be part of the co-existent Mediterranean, expressed in a no doubt abbreviated form in the previous Med, 1/3. But the substantialist mode of thinking is perhaps most unrestrained when it comes to the search for certain ‘explanatory factors’ tend towards concinnity and concomitancy, and sure towards ‘the cosmopolitan’. In fact, all [values] are human-centred or driven by human interests, and therefore ‘indigenous in various respects’ .

Here is the definition of indigenous peoples, clearly emphasizing the original occupancy as opposed to recent settlers, is as follow:

Indigenous communities, peoples and nations are those which, having a historical continuity with pre-invasion and pre-colonial societies that developed on their territories, consider themselves distinct from other sectors of societies now prevailing in those territories, or part of them. They form at present non-dominant sectors of society and are determined to preserve, develop and transmit to future generations their ancestral territories, and their ethnic identity, as the basis of their continued existence as peoples, in accordance with their own cultural patterns, social institutions and legal systems”. (Barume2000:33)

The quotation above brighten the notion of indigenous peoples in this manner; that being indigenous would largely be attributed to span of one’s memory and one’s interpretation of the concept of ancient times.

The lords in the Mediterranean area of the middle age were clever and wiser. They invented ‘FRANKISH TONGUE’. A common language that permit routine communication between groups and continents.

So, I would like to ask this question. What lies beneath the Mediterranean?.

References and notes:
1 – Nadjia, LACETE -TIGZIRI. Relecture de La Colline oubliée de Mouloud Mammeri. University of Paris XIII, 1998.
2 – Semali, Ladislaus M. and Joe L. Kincheloe (Eds.). 1999. What is indigenous knowledge? Voices from the academy. New York and London. Falmer press.
3 – The quotation in this article is included in Semali & Ladislaus’s What is indigenous knowledge? Voices from the academy. 1999.


June 25, 2009

Ulac Smah Ulac

Filed under: 1 — Sabri @ 9:55 am

Matub Lunes

Assassined in

25- June- 1998


Listen to the great song by



June 24, 2009

THE RIF: Things Should be so Transparent

Filed under: 1 — Sabri @ 11:05 pm


RIF, the land of heroes, civilization and much more to say, has turned to a stage on which some actors perform their strange outlandish skills. Indeed, one would wonder how those politicians make work their projects.

The majority of people in RIF, as in many parts of Morocco, lead to a very harsh life as a result of the deliberated marginalization of the Jackobian policy. The latter has always aimed at excluding and eradicating all what is known as diversity, which is deeply rooted in the Moroccan social imaginary. What is more is that this policy’s goal is to assault, embrace and then at the end to ravish all this richness which, we normally, should be proud of.

With the beginning of 1950, the rifians have not given any chance to take part in the process of developing their region. Furthermore, the central regime has turned a deaf ear to the RIF’s citizens and they have not taken into consideration their contribution in the independence of Morocco. In fact, the blood which blew out of the veins of the rifians has been utterly forgotten. It’s a complete shame not to give honor to these giants people who led a fierce resistance against the imperial colonialism for the sake of this beloved country.

It’s only recently that the central regime has, to some extent, changed their old policy and seemed to be flexible in tackling RIF’s issues. This attempt is probably meant to hurdle the crucial cause which is concrete and fair reconciliation. Obviously the regime has failed to get rid of the gross violations committed in the past. Undoubtedly, to reconcile with RIF, the regime should candidly take into account the following claims:

Reconsider the fundamental role of the rifians’ resistance against imperialism.

– Fair treatment of the violations committed in the past.

Implement good governance in the RIF region.

Recognition of Amazigh identity and culture.

Official recognition of Amazigh language.

The above mentioned claims, in addition to many others like sustainable development are the most tough challenges that the Moroccan regime faces today. Unless the regime has a frank intention to put an end to all sorts of marginalization and inequality, it is impossible to talk about any kind of development and democracy.

To sum up all what we have stated above, it is incumbent upon us; citizens, media, civil society and political actors to work hand in hand so we can change the situation for the better and bring prosperity to the RIF community. This, of course, will never come all of sudden, but it requires perseverance, struggle and most of all confidence.


Rif. Morocco

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