Spread in Morocco, many vernacular erroneous views about Amazigh and Tamazight, find their origin in the pre-judgments, convictions and ready, and rumors circulating on the subject. However, the great disaster that this vernacular views wrong, they often turn to the “scientific” truths espoused and defended by thinkers and intellectuals from a high level, as Mr. Abdullah Hamoudi did in his lecture Light on April 2015 at the Faculty of Arts and Humanities, son Amsik, Casablanca , under the title “Amazigh identity and pan-Arab identity in the context of my extended.”
I could not hear or read the lecture, which has not been published, to my knowledge, and to this day (April 8), so that they are discussing the position of Professor Hamoudi comprehensive exposed to each of the questions raised by what his answers. In the absence of a full lecture, I will have to rely on synthetic summary of the same lecture, published by the daily “Today’s News” in its issue dated April 3, 2015.
Among the frequent concepts in lecture Professor Hamoudi concept of “intermingling” between Amazigh and Arabs, the thing that gave the Moroccan identity own character. “Intermingling”, the main concept is key in the intervention Professor Hamoudi, is really a slang idea based on the observed mating and Tsahir between Amazigh and other elements are believed to be Arab. That is why The same concept (the merger) is expressed also as “fusion” and “mixing” and “cross-fertilization” and “identity vehicle” … but it is slang idea and not scientific, they do not add anything to what have dealt with the public on the issue of identity in Morocco, nor thus provide an explanation nor solutions to Achkalatha. Indeed, this concept raises questions make him a beating and inappropriate to understand the phenomenon of the idea of identity, of these questions:
As long as the “intermingling” the result of mixing and “fusion” between Amazigh and foreign elements that belong to other folks, in what the logic is limited this “blending” the Amazigh and Arabs, and does not include other foreign elements, such as the Romans, Phoenicians, Albzntaan and Africans Alsanegaliyn and financial … and all of them who have already mingled Balomazageyen that due to migration or colonization? In this case, the logic of “intermingling” requires that Arab and Berber and Phoenician, Roman, Byzantine, Jewish and Sanegalah and financial Moroccan identity … This is the dilemma that leads to the logic of “intermingling”.
Does he wanted and chose Amazigh this “intermingling” between them and the Arabs voluntarily? Do you asked the Arabs to come to their country in order to “intermingling” with them? If this is not optional, it means that the Arab identity resulting from this “intermingling”, are imposed identity as does the colonization which imposes occupier identity by force and prevail (see our theme «in refuting the myth of” fusion “between Arabs and Berbers» on “Hsebres” http link: //www.hespress.com/writers/252305.html). This is another dilemma leads to the concept of intermingling.
If the origin of the Moroccan identity is the “intermingling,” explains Professor Hamoudi, why Morocco is called an “Arab”? And why is a member of the Arab League? Why Arabization policy which aims to impose one’s identity is not “blending” where an Arab identity? If there was a “mixture” between the Arab identity of the Amazigh identity, there would have been Arabization of the Moroccans, or there was Arabization Tmazig and at the same time application of the concept of “assimilation.”
If there is a “mixture” between Amazigh and Arabs, knows how a group of Arabs that they are people with “Sheriff proportions” and Arabic Qah, after centuries of “intermingling” and intermarriage between ethnic Arab and Berber race? It’s another dilemma to the logic of “assimilation.”
Why then, “intermingling” led to the existence of identities, Berber and Arab as stated in the lecture Professor Hamoudi, only the countries of North Africa alone, on top of Morocco? title Why such a “did not intermingling”, located in almost all countries of the world, to the emergence of identities or more? Why is there in the Arab Mashreq one’s identity is Arab identity, although this region known as “Tmazja” between Arabs and Ottoman Turks lasted several centuries? Why does not know France only one identity is French identity, despite the “intermingling” which happened in this country between the indigenous French and human groups belonging to other folks, immigrated to France and settled them and “mixed” on the occasion of the occupation of France with a population of their countries? Why do not you know Iran is only one identity is the identity Persian, although some people other “Tmazjt” with the Persians, such as Afghans, Kurds and Arabs?
Mr. Hamoudi’ve answered these questions implicitly when explained that this “intermingling”, which distinguishes Morocco, never did get in any other region of before, which is not in America or in Europe. If this “intermingling” gave results Alhoiatih Morocco, only without the rest of the countries that you know are also like this “intermingling”, resulting from migration or colonization, it will not be interpreted Alhoiati situation in Morocco, based on the concept of “intermingling”, a scientific explanation, it is just to justify my impression and Ami. What for? Because scientific explanation takes a general rule formula (what is known as the law of science) explain all phenomena similar in characteristics by virtue of belonging to a single class. Had the “intermingling” scientific explanation for identity, for permission Sri same interpretation on the identities of all other peoples, and not for the case of Morocco only. The scientific base that explain the phenomenon of identity in general, and not only the identity of the Moroccans, it is the rule that says that the identity determined by the geographical home of the people, not the “intermingling” situational and contingent. An inductive base available, therefore, on the terms of the scientific law which is based on extrapolation. So when Mr. Hamoudi confirms that everything that is said, about identity, beyond the scope of “intermingling” theory is the word of ideological and emotional not narrated science objectivity and knowledge, it is confirmed true of his theory of “Altmazjah” that are not available to the public (ie be public shall apply to all cases IDS) and objectivity, which are two of the conditions of scientific truth. Therefore, this theory is just a justification impressionistic and Ami and temperamental to give legitimacy to the Arab identity of ethnic Morocco.
But if the interpretation of the theory of identity “intermingling” is not based on any scientific basis, it does not mean that the “intermingling” ethnic phenomenon does not exist. It is a common and generally not free them of any people or any society. But have nothing to do with identity, contrary to what goes to Professor Hamoudi, who did not raise the following question: “blend” with the Hoiatia not ethnically?
Al-Qaeda that newcomer who settled the country of what permanently and continent, is that “blend” with the indigenous population to become the descendants of it, after a few generations, a part of these indigenous people, belonging to the same identity because they are affiliated to the same home, which belongs to these indigenous people, which gives everyone the same identity. It means that the nature of the original identity not undergone any change as a result of the accession of foreign elements to this identity, because the “intermingling” limited, in terms of identity and not a race, a newcomer element shall not be interactive and participants may participate in it equally newcomer and original.
The Indians who have settled, and permanent and final, Britain, when the latter was occupied their country, Angelazaan in identity became grandchildren today as well as the British nationality, but without prejudice to the English identity for Britain to become Bhoatin, English and Indian result of “blending” a group of Indians with the British. Vallowavd is “dissolved” and “mixed” with the original without having any impact on the identity of these indigenous.
On the other hand, closely understanding colloquial “for blending,” Mr. Hamoudi analyzes the concept of identity for individuals, nothing to do with peoples and nations that represent these people. This understanding is in fact out on the subject, and discussion of issues unrelated to the true concept of identity. This concept, although that has multiple meanings of multiple areas of use, such as in the field of philosophy or logic or mathematics or psychology or anthropology …, but when combined with the use of states and nations and peoples, such as the Moroccan people, he always refers to what is collective and political in the same time: mass is related to the identity of the people, not the identity of the individuals, and political association with the state representative for the people. Identity collective of peoples and nations have nothing to do, then the identity of individuals as they want and perceive, which is mostly a personal choice is governed by cultural, educational, social and ethnic factors. As mathematics, physics and humanities proved that groups independent and different properties for properties consisting of these groups elements, so the people and the state, which represents a collective identity determined by collective home of this people and this state, nor specify the total identities of the individuals who make up this nation and this state. Which results in that even if there is a Moroccan Arabs, it does not mean that the people and the state Moroccans are two Arabs, either wholly or in part, because the identity of the state and the people of Moroccan independent collective identity of what may claim individuals ethnicity real or impersonator, as happens often .
This perception of the identity of the individual is the one who explains the “intermingling” theory when Mr. Hamoudi, because “intermingling” resulting from mating between two individuals and not between the two peoples. Even the meaning of “intermingling” (Métissage) knows Lexicon French as «mating between members of different races» {Croisement entre individus appartenant à des races différentes (http://www.cnrtl.fr)}. If we adopted the concept of identification, we will cancel the truth collective identity of the people, as long as the identity Stnhal to individual identities estimated at a number of functions between the couple does not belong to the same tribe and the same race. Then we are in front of exile and identity of the people we are going to prove. This behind and contradiction.
As long as there is a “Tmazja” between Arabs and Berbers of Morocco, as he goes, Mr. Hamoudi, it is not possible to determine who is Arab and who is ethnically Amazigh, as noted above. Which will entail that the Moroccans Vakedon any identity because they are unaware of their origin and affiliation. This is another dilemma lead him “intermingling” theory, a dilemma that can not get out of it, but by appealing to the home as a source of collective identity of the Moroccan people and the Moroccan State. If the Moroccans do not know precisely the certainty of their ethnic origin, because of the “intermingling” which won them by Mr. Hamoudi, but they know, with certainty and definitively, they come all out of joint one, which is home to North Africa, which derive from the collective identity regardless of their ethnic origins individual. Since this is the home of Amazigh land, the collective identity is Amazigh identity, any North African, belongs to everyone, including those with Arab ethnicity, real or perceived.
This perception Turabi identity is a solution to the problem of “out” the first two people in Morocco, a “parent” who denies Mr. Hamoudi be Amazigh, saying «that the Amazigh are not residents of Morocco, the first two, but had them folks extinct do not know much about it», ignoring or ignorant Recent archaeological discoveries of the location “Taffoglet” (Berkane Province) and the location of “n evry Ammar” (Nador province). But he contradicts himself when he says: «were extinct before them folks do not know much about it.» If you do not know much about it, how he knew they were not the Amazigh? Vtjunba of metaphysics “origin”, associated with the ethnic perception and “Altmazja” identity, perception Turabi give us a solution to the issue of the “parent”, and so cold that the “parent” is not to a particular race, but to the home, which is the land of North Africa, which constitutes a “originally” for all, including impostors “asset” Arabic. Thus, the “origin” of Moroccans all is their homeland, Morocco, and from which derive their identity, which is depending on the identity of the Amazigh Berber identity for this home.
In the context of the issue of “origin”, Mr. Hamoudi said that the functions of the “parent” is a political functions that will be granted privileges in the present. This is true for a fairy tale, “Sharif descent”, which is based on the claim of “origin” ethnically pure, which contradicts the theory of “intermingling” defended by Mr. Hamoudi. The concept of “origin”, here concerning “Sharif descent”, the concept of ethnic racist Anthalth many Amazigh families metamorphic sexually, ie, that changed her sex (nationalism and affiliation) Amazigh Arab sex, because of what gives him this sexual transformation of religious privileges, social and economic (“Sharif” does not work, but others live Boattiyat) and in particular the political (power and rule). The question of “origin” Amazigh did not raise the original issue, but branched issue for a fairy tale, “Sharif descent”: Given that “Sharif” is by definition non-Amazigh, it must then determine the “origin” Amazigh to show that non-Arab even given legitimacy to the prosecutor, “Sharif descent”. Then expand the “parent” to include the identification of any other folks have Amazigh were descended from them. Which will lead to the emergence of the myth of the “parent” of the Yemeni Moroccans. All of these myths (percentages Sharif, Yemeni origin …) feed of race and culture of ignorance asset ratios prevailing in the Arab heritage. And can not put an end to such Kharafi thinking “out” Amazigh, but the adoption of visualization Turabi to understand and analyze identity. Narrated question: Who is the Amazigh? This perception answer Turabi: Amazigh is both belong to North Africa, and it is not descended from Amazigh origin. Consequently, all the Moroccans Omazagjun in the collective identity, not the individual, because they all belong to North Africa, Morocco, which is a part of it.
If this is the Amazigh, it is the Maghreb? It Amazigh transgender (nationally and Hoiatia), creating for himself rolling the language even convince himself that he speaks Arabic Arabic, like the real Arabs. But the language of rolling this, offered as evidence of Arabism, which is bright and cutter on Omazegeth proof, because in this dialect spoken language Tamazight glossary of Arabic, while retaining the structure and composition Amazigh, which can not, logically and actually, to do Arabic real because it is unaware of the Amazigh . Mr. Hamoudi does not indicate, from afar and from close to the Moroccan dialect as a matter closely related to the issue of identity. With that you can not address the issue of identity in Morocco in isolation from the subject of rolling stock. There is no doubt that Mr. Hamoudi thought, such as the public, that the rolling branch of the Arabic language, spoken by the Moroccan Arabs. This understanding of colloquial rolling correct course with colloquial understanding of identity, based on the “intermingling” of individual and ethnic its content.
Valdarjh not prove that the speakers are Arabs, as far as proving that they have become sexually Omazagjun (the original meaning of the word “sex” in Arabic, which means nationalism and belonging Alhoiati), any Arabised. Based on this sexual transformation, the “intermingling”, he is talking about, Mr. Hamoudi, has received between Amazigh transgender, any Almarbin, and between Amazigh heterosexual and Hoiatia. The final conclusion is that this “intermingling” have happened between Amazigh and Tamazight, and not between these foreigners and expatriates. The belief that “intermingling” took place between Amazigh and Arabs, is the same as a result of the spread of a culture of sexual transformation, dealing with transgender as Arabs, and the rolling stock is classified as a branch of the Arabic language.
So when Mr. Hamoudi says that this “intermingling” never happened in any other region, it is true, it is rare to find in March people of the same sex transformation as practiced by the Amazigh themselves, posing Amazigh identity and Menthalin Arab affiliation, with the creation of Amazigh language glossary Arabic (Darija) even seems to turn them from sex to sex Amazigh Arabic true and complete, and that even before this becomes a sexual transformation State policy calls localization.
Even assuming that there is actually a “Tmazja” ethnically between Amazigh and Arabs, as is common in colloquial thinking, it does not give Morocco identities, one Berber and Arab second, as we find in countries that define a multiplicity of identities, as in Spain or Belgium or Switzerland. .. multiplicity of identities of these countries due to the presence of habitat-specific identity, and up dirt and Sunni known, within one state. In Morocco, there is no special home Balomazageyen and other special Arabs so we can say that there are two identities. There is the home of one of all, is the land of Morocco, which is HCA, any North African. Consequently, all of Moroccan Amazigh Omazagjun derive their identity from their homeland of North Africa, regardless of the “Tmazjhm” ethnic and racial origins relative.
The fact that the identities become today a letter of citizenship, says Professor Hamoudi, this is not true at all, because the identity independent of citizenship, which is based on nationality, which is a legal link between the individual and the state to which he belongs as a citizen. While the identity of the Association of dirt – and not legal between the people and not the individual and the land belongs to him as a home in. The difference between identity and citizenship is the difference between identity and nationality, which is the same difference between domicile and citizenship. And Mr. Hamoudi confuses identity and citizenship when he says that originally met former subsequent asset originally Akhalqa new is the “Moroccan”. With the word “Moroccan” means to participate in the national nationality is Moroccan nationality, while the collective identity of those are Moroccan Amazigh identity, as I explained, or are Berber and Arab identity according to the theory of “intermingling” of Professor Hamoudi. This distinction between sexual identity incredibly well on the Iranians, which means the word “Iranian” to participate in the Iranian citizenship, which is something different from the mass of Iranians, which remains the Persian identity. And incredibly well on the Saudis who are involved in the Saudi nationality, while the remaining Arab identity and not Saudi Arabia. Confusion between these concepts (identity, nationality, citizenship, domicile) is the cause of the misunderstanding of the concept of collective identity of peoples and nations.
Then if the identity is based on the letter of citizenship, so why not continue to Mr. Hamoudi linked to “intermingling” ethnic its content?
If Mr. Hamoudi, a world anthropological skilled, you may eat identity in relation to the Amazigh are far from objective and scientific methodology, this is something inherent in any thinkers The Moroccan intellectuals, who eat a lot of objectivity and scientific methodology and logical rigor in reasoning and conclusion global intellectual issues. But when you take a topic relevant to the Amazigh, absent they have this objective and scientific methodology and logical rigor, and who are thus, as I said in the beginning of the article, jumping in their analysis of the provisions of the ready, and frequent views, ideas and common slang and traded on the Amazigh and Tamazight. But it must be recognized that the concept of the common man “for blending,” which analyzes by Professor Hamoudi problematic identity in Morocco, is a great progress in relation to other thinkers who ate the same subject. What for? Because they often have only their reference Amazigh to discuss is the myth of the “barbaric back”, which Agrvon them their thoughts and Haggaghm, whether directly or indirectly. As Professor Hamoudi Vmhadharth was totally free of any referral to a “barbaric back” or “derivatives” such as: segregation, retail, colonialism, threatening national unity …]]>
Mr. Abdullah Hamoudi colloquial understanding of identity
