By Bruce Maddy-Weitzman
ISBN-10: 0292725876
ISBN-13: 9780292725874
Like many indigenous teams that experience persisted centuries of subordination, the Berber/Amazigh peoples of North Africa are hard linguistic and cultural acceptance and the redressing of injustices. certainly, the stream seeks not anything under a refashioning of the id of North African states, a rewriting in their heritage, and a basic swap within the foundation of collective lifestyles. In so doing, it poses a problem to the present political and sociocultural orders in Morocco and Algeria, whereas serving as a huge counterpoint to the oppositionist Islamist current.This is the 1st book-length examine to investigate the increase of the trendy ethnocultural Berber/Amazigh circulate in North Africa and the Berber diaspora. Bruce Maddy-Weitzman starts by means of tracing North African heritage from the point of view of its indigenous Berber population and their interactions with extra strong societies, from Hellenic and Roman instances, via a millennium of Islam, to the period of Western colonialism. He then concentrates at the marginalization and eventual reemergence of the Berber query in self sufficient Algeria and Morocco, opposed to a history of the transforming into predicament of regime legitimacy in every one state. His research illuminates many matters, together with the fashioning of professional nationwide narratives and regulations geared toward subordinating Berbers in an Arab nationalist and Islamic-centered universe; the emergence of a counter-movement selling an expansive Berber "imagining" that emphasizes the rights of minority teams and indigenous peoples; and the foreign facets of recent Berberism.
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Additional resources for The Berber Identity Movement and the Challenge to North African States
Example text
Shatzmiller lays out two chronological periods in the development of the myth of the Berbers’ Arab origin, the first covering the ninth to the twelfth centuries AD, and the second the twelfth to the fifteenth. Within the first period, she says, there were several schools, “Eastern,” “Andalusian,” and “Ifriqiyan,” which succeeded one after the other. Following the Islamic conquest of North Africa, Arab writers quite naturally sought to determine the Berbers’ origins. One commonly expressed view was that they descended from Jalut (Goliath), whose followers had fled Canaan after being defeated by David.
Architecturally, culturally, and intellectually, the mixing of North Africa and Andalusia produced great works. For our purposes, it should be noted that it was the first time in recorded history that the unifier of North Africa came not from the North or the East but from within the indigenous population— the Almoravids, a Sanhaja Berber dynasty from the Sahara Desert, and the Almohads, from the Middle Atlas Masmuda Berbers. 70 The third great Berber Islamic state, which arose on a portion of their ruins, was the Banu Marin (Marinid) Berber dynasty, a heterogeneous confederation of Zenata Berber tribes, which ruled from Fez and projected considerable power throughout the Maghrib and Andalusia between the thirteenth and fifteenth centuries.
Over time, Kabyles would become the most politicized of all Berber groups and heavily shape Berberist discourse and practice throughout North Africa and the Diaspora. The very name “Kabylie” (“land of the Kabyles,” “Tamurt Leqvayel”) suggests the indeterminate nature of the population’s collective identity in precolonial times. 7 It was formally applied by French colonial administrators, who subdivided the region into Grande Kabylie and Petite Kabylie. The population was organized into tribal groupings, numbering 126, 70 of which constituted political units organized into approximately 12 tribal confederations living in approximately 1,700 villages,8 with some kind of larger, albeit loose, collective solidarity expressed through their identification with Sufi brotherhoods and affiliated marabouts.
The Berber Identity Movement and the Challenge to North African States by Bruce Maddy-Weitzman
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