The role of French colonialism in the Arabization of North African countries

The future tricolor flag of France?[/caption] THE MECHANISM OF ARABIZATION Arabization follow other paths, although it was prepared by the obligation to pronounce in Arabic the few essential phrases of adherence to Islam. During the first period (seventh to eleventh centuries), linguistic and cultural Arabization was first mainly urban. Several North African cities of ancient foundation, Kairouan, Tunis, Tlemcen, Fez, maintained a fairly standard language, memory of that first Arabization. This Arab city, being in charge of various constructions borrowed from the Imazighen (Berbers), also maintained from W. Marçais, in elderly sedentary rural residents as the Tunisian Sahel or the maritime region of Constantine, or the Traras and Jebala Eastern Rif; gold, the maritime regions are the markets of old regional capitals Arabized long. This linguistic situation seems to reproduce that of the first Arabization. [32] Moreover, this ancient form, which is not known what was the extension, was submerged by a more popular language, Arabic, Bedouin, which presents a certain unity of southern Tunisia at the Rio de Oro largely going north in the plains of central Algeria, Oran and Morocco. This Bedouin Arab was introduced in the eleventh century by the Hilali tribes because it is they, indeed, who really Arabized (Berbers) Imazighen much. To understand the unexpected arrival of the Bedouin Arab tribes, we must go back to the tenth century, at the time was taking place in the Maghreb Central first, then in Ifriqiya, a prodigious and well known adventure, that of accession to Fatimid Caliphate. While Zenata Imazighen (Berbers) gradually extended their domination over the High Plains, indigenous Imazighen (Berbers), Sanhadja, kept the mountainous areas of central and eastern Algeria. One of these tribes, since Roman times, occupied the Petite Kabylie, the Ketama [33], had hosted a Shiite missionary, Abu Abd Allah, who announced the coming of the Imam “directed” or Mahdi, a descendant Ali and Fatima. Abu Abd Allah settled first in Tafrout in the Mila region; he organized a militia group’s earliest supporters and transforms Ikdjan, east of Babors, into a fortress. Is revealing a remarkable strategist and leader of men, he takes turns Setif, Beja, Constantine. In March 909, the Shiites are masters of Kairouan and proclaim the Imam Fatimid Obaid Allah, still a prisoner at the other end of the central Maghreb, in the distant Sidjilmassa. An expedition Ketama, still led by the indefatigable Abu Abd Allah, the triumphant brought in Kairouan, 909 in December, not without, incidentally, destroys principalities kharedjites. The outcome dynasty Obaid Allah, the Fatimid, so made a point to control much of North Africa, but terrible revolts shook the country. The most serious was that of Kharedjites led by Mahlad said Abu Yazid bin Kaydâd, “the man with the donkey.” But the dynasty was again saved by the intervention of the central Maghreb Sanhadja, led by Ziri. Also, when the Fatimids, having conquered Egypt with the help of Sanhadja, establish their capital in Cairo (973), they leave the government Maghreb Bologgin their lieutenant, son of Ziri. This decision, which seemed wise and leaving the leadership of the country to a (Berber) Amazigh dynasty, was born the worst disaster that gripped the Maghreb. In three generations, Zirides release their bonds of vassalage with regard to the Fatimid Caliph. In 1045, El-Moezz rejected Shiism that had not been accepted by the majority of his subjects and proclaimed the supremacy of the Abbasid Caliph of Baghdad. To punish this secession, the Fatimid “gave” the Arab Maghreb too turbulent tribes who migrated from Syria and Saudi nomad in Sais, in Upper Egypt. Some of these tribes were connected to a common ancestor, Hilal, hence the Hilali invasion name given to the new Eastern immigration from North Africa. The Beni Hilal, soon followed by the Blessed Soleim penetrate in Ifriqiya in 1051. Indeed, the list of these tribes and fractions is quite long but relatively well known, thanks to the narration of Ibn Khaldun and popular literature relied on an oral tradition still alive, a true epic known as the Bani Hilal Taghribât (walking west of Beni Hilal). There were two main groups, the first formed Zoghba tribes Athbej, Ryah, Djochem, Rebia and Adi was connected to Hilal, the second group was the Blessed Soleim. In this flood of invaders succeeded, a few decades later, a group of Yemeni Arabs, Ma’qil, who followed their own path, southernmost and reached southern Morocco and Western Sahara. Nomadic Jewish groups seem to have accompanied these Bedouins and helped strengthen the Jewish communities of the Maghreb [34], most of which was zénète origin. It would be wrong to imagine the arrival of these tribes as a marching army meticulously occupying the ground and fighting in a war without thank you Zirides and their cousins, the Hammadites, who had organized a separate kingdom in Algeria. It would also be wrong to believe that there were between Arabs and Imazighen (Berbers) invaders a total confrontation, racial or national type. The tribes that enter the Maghreb occupy the open country, join forces to seize the cities they systematically looting and then disperse again, carrying away plunder and desolation. Amazigh (Berber) princes Zirids, Hammadites later Almohads and Merinides, do not hesitate to use military force, always available, as are these nomads, step by step, and penetrate further into the North African campaigns. Upon the arrival of the Bedouin Arabs, Amazigh (Berber) rulers are considering using this new force in their struggles. Thus, far from worrying about the penetration of the Banu Hilal, the Sultan Zirid their research alliance to fight his cousins ​​Hammadid and gives one of his daughters in marriage to the sheikh of Ryah, which does not preclude those same Arabs beat by two Once, in 1050 and in 1052 Haïdra in Kairouan, the army and invade Zirid Ifriqiya soon entirely subject to anarchy. Arab leaders took the opportunity to carve tiny kingdoms as ephemeral as territorially restricted; these are the emirates of Gabes and Carthage, from the late eleventh century. Meanwhile, Hammadids get the assistance of Athbej fighting Ryah their cousin as themselves struggling against their cousins ​​Zirid. In 1152, a century after the arrival of the first contingents Bedouins, the Beni Hilal come together to deal with the growing power of Almohad Maghreb al-Aqsa masters and most of central Maghreb, but it’s too late and they are crushed at the battle of Setif. Paradoxically, this defeat does not hinder their expansion, it only changes the process. The Almohad successors of Abd el-Moumen, do not hesitate to use their troops and, more serious consequences, they ordered the deportation of many fractions Ryah, Athbej and Djochem in various provinces of the Maghreb al-Aqsa in Haouz plains and the Atlantic which are thus Arabized. While the Almohad Empire collapsed, the Hafsids IFRIQIYA gain their independence and ensure the support of Kooûb, one of the main fractions of Soleim. Meanwhile, the zénète Yaghmorasen founded the kingdom abd el wadide Tlemcen with the support of Zorba Arabs. Other Zenata (Berbers) Imazighen, the Beni Merin, hunt the last Almohad Fez (1248). The new dynasty relied on Arab families deported to Morocco by the Almohads. For over a century, Marinid maghzen was recruited in Khlot. Everywhere these Arab contingents, sometimes against their will brought in new or established at the head of agricultural regions whose populations kind of life does not stand long in their depredations, inevitably cause the decline of the countryside. But although they have plundered Kairouan, Mendia, Tunis and the main cities of Ifriqiya, although the Ibn Khaldoun has portrayed as an army of locusts destroying everything in its path, Beni Hilal, Beni Soleim and later Blessed Ma’qil were far more dangerous by anarchy ferments they introduced in the Maghreb by their own depredations. It is a strange and actually quite wonderful story that the ethno-sociological transformation of a population of several million Imazighen (Berbers) by tens of thousands of Bedouins. We can not, indeed, to exaggerate the size of Beni Hilal; regardless of the number of those who think their descendants, they were at the time of their appearance in Ifriqiya and the Maghreb, at most a few tens of thousands. The successive contributions of Beni Soleim, then Ma’qil who settled in southern Morocco, not carried over one hundred thousand individuals of Arab blood who entered North Africa in the eleventh century. The Vandals when they crossed the Strait of Gibraltar to land on the coast of Africa, in May 429, numbered 80000, (possibly twice that if the figures given by Victor de Vita concern only men and male sex siblings). This means that the size of the two invasions is substantially equivalent. Now that he remains the Vandal influence in Africa two centuries later? Nothing. The Byzantine conquest erased simply the presence vandal, which would be sought in vain for the descendants or those who claim to descend. Now consider the consequences of the arrival of the Arabs Hilalian eleventh century Barbary was largely Arabized and Maghreb States consider themselves Arab. This is, of course, nor the fertility of Beni Hilal nor the (Berbers) Imazighen of extermination in the plains behind this deep cultural and linguistic Arabization. Bedouin tribes, firstly another blow to sedentary life by their depredations and the threats they pose to the open countryside. They thus reinforce the dissolving action of the nomads’ neo-Amazigh (neo-Berber) “Zenata who, from the sixth century, penetrated Africa and Numidia. Precursors of the Banu Hilal, the Zenata nomads were easily assimilated by the newcomers. Thus nomadic Arab contingents, who spoke the sacred language and drew great prestige, far from being culturally absorbed by the nomadic Amazigh (Berber) mass, attracted to them and adopted it. The identity of the living genres facilitated the merger. It was tempting for Amazigh (Berber) nomads to say also Arab and to win the consideration and conquering status, see Sharif, that is to say, descendant of the Prophet. Assimilation was further facilitated by a legal fiction: when a group becomes the client of an Arab family, he has the right to take the name of his boss as if it were a kind of collective adoption . The existence of similar practices, in Berber themselves, even facilitated the process. The well-known episode of the third son Kahéna adopting as its Arab prisoner Khaled is a good example of this [35] process. The interpenetration of the Amazigh (Berber) groups and nomadic or semi-nomadic Arab was such that the reverse phenomenon, that of Berbérisation fractions of Arab or Arab saying has been sometimes noted. We will cite as an example, which is far from being isolated, the case of the Arab tribe of Beni Mhamed subservient to one of “Khums” (that of Ounebgi) of the powerful confederation of the Ait Atta. [36] Arabization thus won first nomadic Amazigh (Berber) tribes, particularly Zénètes. She was so complete that it no longer exists today nomadic Zenata dialects; those who still have a certain vitality are spoken by Zénètes is set in the mountains (Ouarsenis) or in the oases of the northern Sahara (Mzab). Before the fifteenth century, the powerful nomadic Amazigh (Berber) groups Hawara central and northern Tunisia are already fully Arabized and are assimilated to Soleim; as W. Marçais notes from that time Tunisia has acquired its current ethnic and linguistic characteristics; it is the country of the Maghreb as Arabized. [37] At the central Maghreb, the Imazighen (Berbers) of Sanhadja group, long dominant, are increasingly supplanted by Zenata Arabized tribes or in the process of Arabization which, among others, founded the kingdom abd el wadite Tlemcen, while ‘ Other Zénètes, the Beni Merin, displace last Almohades of Morocco. Another factor that Arabization was less often retained by the Maghreb historians is the extinction of the tribes who, having played an important role, have seen their workforce over the ongoing fighting or distant expeditions. I had drawn attention several years ago, on the case of Ketama Petite Kabylie; firmly established in their mountainous region, they contributed, as we have seen, to found the Fatimid empire, made expeditions in all directions: Ifriqiya Sidjilmassa, al-Aqsa Maghreb and Sicily and Egypt, interspersed by costly rebellion against the caliph they had established. Scattered in the garrisons, decimated by wars, Ketama disappear like in a trap; Today the country, from the mountains of Babors to the Tunisian border, is profoundly Arabized. [38] In concordance ways of life among nomadic groups, Arabization powerful factor, in addition, we have seen, the political game Amazigh (Berber) rulers who do not hesitate to use military force mobility and newcomers against their kinsmen. For the dual pressures of migration pastoral and warlike shares with looting, fires or simple pilferage, nomadic tide which now identifies, in most of the Maghreb, with the Bedouin Arabism s’ extends endlessly, gangrene States, clears the sedentary life of the plains. The Amazigh (Berber)-speaking regions are reduced essentially to mountainous islands. When the Amazigh movement declares its rejection of the policy of Arabization abhorrent, Full Altribion, in order to incite this movement, that this rejection is a rejection of the language of the Koran and Islam, hypocrites, misleaders and that the purpose of the arabization is to spread the use of Arabic. So why Moroccan Amazighs did not stay in their identity with the use of the Arabic written language to them? But why is that illiterate Moroccans turned into “Arabs” and they do not know the Arabic language? Between these two questions that Arabic is the language of “haven” is used only as an (Alibi) to justify the real Arabization goals, which is to transform Amazigh race to Arabic race (the original sense of the word race, which means people), to blur the Amazigh Moroccan and the North African identity and bring them the spoofed Arab identity. The proof that this is the real and practical goal of the Arabization policy, which has nothing to do with the development of the Arabic language and its service, is that it can achieve this Arabization goal in the complete absence of the Arabic language. This is what actually happened: First, lets take a look at this Arabiization, and with no Arabic language, because of France completed the political phase starting from 1912, when added to its protected state in Morocco, an Arab character, and began to deal with Morocco as an Arabic country with Arabic affiliation. It is clear that this political Arabization, its content, which concerns the Arabization of the state and political authority and not the Arabization of the people nor the language of the people, applied in French because the one in charge and responsible for this arabization it was the French protectorate which were exported all its decisions, which are in the political Arabization of the state, reached with its goal in French. The reality is that Morocco has become an Arab state and an Arab authority without any role of the Arabic language in the policy Arabization performed using the French language. Secondly, the Amazigh language has never knew that comprehensive and holistic exclusion like the one it did experienced since the independence (1956) until the nineties of the last century. With that the French language was dominant in Morocco as a language for teaching scientific subjects, and even literature and all the sectors, before the Arabic language replaced the French gradually with the late eighties. The result, as well, to the exclusion of the Amazigh, associated Arabization, known aspects of the French pride, and without the Arabic language role in that, because they were not is the language of instruction. Thirdly, most of the men anti-Amazigh (Berber) of the “National Movement” were fluent in French and empowered them, and the most of them achieved their education and training in French schools and universities. Which results in that hostility to the Amazigh, as a result of ideological Arabization is linked in French, not Arabic language. Fourth, did not proceed with the partial lifting of the exclusion of all Amazigh, which lead to political Arabization, but with the third millennium, after the total Arabization of education in primary and secondary level and French moved from a language to be taught to a to language teach. What these data show ? it demonstrate that the Arabization, as a policy of ethnic and racial assimilation abhorrent, criminal and ignorance because it is contrary to the teachings of (Islam)?, (which does not call at all to the Arabization of non-Arabic speaking people), and that (Arabization) aims to transform the Amazigh race to Arabic race, to blur collectively the identity of the Amazigh Moroccan and the people of Morocco and the Moroccan (State), the same dirty politic is used by other North African regimes, and replace the identity of the Arabist plagiarized and imposed, is the ideology of self-contained and independent of the language that may depend upon this ideology, according to need and context, to ensure the success and to justify the Arabization, as we have seen evidently in the dependence on the French language in the political and the main part of the Arabization of the Moroccan (state), then continue to the State of Independence the Arabization of Morocco the same French resort before that, in the last quarter of the twentieth century, to the adoption of Arabic for the same purpose, which is the Arabization of Morocco, Moroccans and the entire Tamazgha and the Amazigh population. [caption id="attachment_4228" align="aligncenter" width="473"] Arabism and its Disastrous effects on the Amazigh civilization in North Africa[/caption] AMAZIGH AND SECULARISM Today, the influence of French colonialism still affects the social and religious dynamics in Tamazgha. The French anti Amazigh (Berber) politics involved, in part, a system of classifications determine the religious, linguistic and political “indigenous” (Hoffmann, 2008). Contradicts the common myth that French colonialism directly supported Amazigh nationalism, Katherine Hoffman suggests that the French domination, “increased the prestige of aid Classical Arabic outside the religious matters “(p. 725), supporting a change to use Arabic as a language rather than French Tamazight. This occurred because officials and settlers were more comfortable and able to use Arabic as the indigenous language Tamazight. Bring Arabic in the public sphere, where it was previously confined and limited to religious spheres – the mosques and Islamic education – have become a prerequisite for the post-independence Arabization process. The idea that the Arabization and Islamization are linked to Morocco was strengthened by the approach of the French colonial officials such as Robert de Caix, who said, “arabize is Islamize” or “Arabization is to Islamize “(Hoffman, 2008, p. 734). Yet Islam existed and spread in North Africa since the 7th century AD and since that time for the start of the twentieth century Tamazight remained French in Tamazgha. As Hoffman argues, French policy involuntarily favored by Arabization (1) promoting an Arabic language change and (2) inspiring a pan-Arab nationalist movement, to rise up against French imperialism. This movement revered “the two pillars of the Arabic language and the Islamic religion as the foundation of the Moroccan resistance,” scorned Amazigh language and religious practices, and Imazighen portrayed as “French collaborators”, a charge which remains common (pp. 748-749). In reality, Imazighen Were at the forefront of the anti-colonial resistance to both mid-nineteenth century Kabylie and southern Morocco during the so-called “pacification of war” of the 1920s and 1930s was also the Kabylie center nationalist movement and was hit hardest by the French war effort, with the famous “The policy of scorched earth.” latter generally Kabyle revolutionary leaders advocated for an Algerian Algeria, a multiethnic nation-state and secular; however, they were then marginalized (if not exiled or murdered) from a nationalist movement that came to be monopolized by the National Liberation Front (FLN) party with an ideology of Arab nationalism and Islamic unity. (Silverstein, 2007, p.109) Both Hoffman and Paul Silverstein (2007) note that many colonial officials romantically imagined that Imazighen had a greater potential to assimilate the French standards as other African topics, even creating mythologies they were of European and Christian origin. Citing a French official. The colonial powers in this case Spain and France led their military campaigns cruelly merciless against the Amazigh people in their home land and that has weakened their capacity from they gave the power to an Arabic-speaking minority which it has continued to practice this dirty arabization policy. The acceleration of radical Islamism in Morocco and in all countries of Tamazgha (North Africa) by professional players from the 70s caused by bad intentions of the Arabization policy of teaching that was dictated by authoritarians and increased the arabization plans of North African countries against the secular identity of the Amazigh and the population in general. the forced Arabization involving a significant number of foreign teachers, ” often Egyptians, Syrians or Palestinians, many of are from the Muslem Brotherhood, it is they who have introduced large-scale Islamism ‘, which eventually continues to ruin Moroccan education system and considerably lower the quality of its performance. And the nightmare created by France continues with the Nord African regimes in the countries of Tamazgha its Arabization with all the bad educational means, the arabic media and the massive construction of more than 20 mosques each year followed by prisons and it ges the same policy of mosques constructions is applied in the hexagon (France), throughout the countries of Europe and in other regions of the world. [caption id="attachment_4188" align="aligncenter" width="500"] Arabization Pandemic Disease of North Africa[/caption] MOROCCAN AND ALGERIAN ASSISTANCE TO THE DEVELOPMENT OF  ISLAMISM RADICAL IN FRANCE … July 2 we learned that Morocco has sent 160 imams to strengthen Islamic prayers in France during the month of Ramadan. Belgium, meanwhile, will host during the same period, important for the Muslim preaching, 61 Moroccan imams. This only applies in France the network of 500 places of worship, community centers and religious obedience Sharifian affiliated to the Union of mosques in France, headed by Mohammed Moussaoui. The competing network, attached to the Great Mosque of Paris, depends on the Algerian state, as everyone knows,  As in previous years, he will receive “only” a hundred preachers. The poor relation in short. The Turks and Saudis will also send theirs. But the King of Morocco not only ensures the amount of its missionaries serving an Islamization, yet rampant yesterday, today, increasingly displayed if not rampant, the former metropolis and protective. Indeed he published on July 3 an Order No. 1-14-104 (“Dahir” under its constitutional authority of Commander of the Faithful). This text will regulate more strictly the dependence of imams still attached to the Moroccan State. They will thus comply fully with the Maliki interpretation of the Koran, which dates back to the eighth century AD. They will be required for example to “observe a dress code [called] purely Moroccan.” This last point probably will challenge all those who refuse to see the aggressive nature, if not conquering, clothing intrusions appeared in France in recent years. The policy of Arabization and Islamization is giving very well its tangible results on the french ground that France harvests what it has sown with its policies and its continued support of Arab-Islamic totalitarian regimes in North Africa. Which resulted in the terrorist attacks in France and if the attacks in Paris are the most deadly attacks for a long time in France, these are not the only acts of terrorism this year. In January, include the office of Charlie Hebdo and a kosher supermarket that were targeted. Now the French people must ask serious questions: What is the terrorist threat? How to live with? What is the future of France? Does the language of Molière (French) will be arabized in its turn? These are important questions of daily news to which it belongs to French policy makers to find the right answers, would it not be wise to revise the North African policy of France and restore the Amazigh their legitimate power, control and maintenance of their territories and to be considered their real allies to secure this important region of the world in order to push back the enemy and hold it in its the Saudi desert boundaries. And for proof our history demonstrates very well the intelligence, wisdom and leadership of our ancestors Imazighen (Berbers) and their contributions to the Roman empire that was one of the most powerful nation in the history who maintained law and order, economics, social justice and civilization development as evidenced by this list: Roman emperors and governors of Amazighs origin (Berbers) – Septimius Severus (Severus), Governor of Lyon Gaul and Roman Emperor who reigned from 193-211 – Caracalla, Roman emperor who ruled from 211-217. – Publius Septimius Geta, Roman emperor who ruled from 211-212. – Macrinus (Macrin), prefect of the Praetorian Guard under Caracalla, then Roman emperor who reigned from 217-218 – Clodius Albinus, governor of the Belgian Gaul and Britannia, current Great Britain 192-197 – Lucius Alfenus Senecio (in), born in Cuicul last governor of Britannia, before its division then governor of Syria 203-206 – Lusius Quietus, one of the best generals of Trajan, governor of Judea – Quintus Lollius Urbicus, born in Tiddis, governor of Britannia, to 138-144, then Prefect of Rome. Anyway all empires have fallen and it is imminent for the Arabs to face the same thing and Amazighs (Berbers) will always remain masters of their homeland.  ]]>