14th International Festival of Amazigh Culture at Fès - Report

14th International Festival of Amazigh Culture at Fès called to strengthen the values of social justice and freedom

The curtain fell last Sunday on the fourteenth edition of the International Festival of Amazigh Culture in Fez. Organized under the High Patronage of His Majesty King Mohammed VI by the Association Fes Saiss and the Center South North in partnership with the Region Fes-Meknes, this edition was marked by the vibrant homage paid to the great writer Tahar Ben Jelloun and by a series of tributes to several figures of the Amazigh song.

During the debates, which brought together 30 speakers included Moulay Driss Alaoui Mdaghri, Mohamed Kabbaj, Nouzha Skalli, Hassan Aourid, Fatima Sadiqi, Jean-Marie Cimon, Juliane Tauchnitz ... the speakers emphasised the impact of multiculturalism in general and Amazigh culture in particular on modernity, democracy and sustainable development. "This congress shed light on the contribution of minority culture to the Islamic world and called for multiculturalism to be a lever for economic, social and cultural development," says Moha Ennaji, director of the festival. And to add that the congress has examined ways to promote democratic culture in the countries of North Africa. During the debates, Participants noted the important role of Amazigh intangible heritage and cultural diversity and their contributions to the culture of peace. Unanimous, academics like Mohamed Arji (University of Fes), Abdallah Boumalek (IRCAM), Abdelouahad Mabrour (University of El Jadida), Ali Fertahi (Mly Slimane University), Mohamed Chtatou (International University of Rabat) and Driss Bouyahya (University Moulay Ismail, Meknes), reviewed the evolution over the years of Amazigh cultural action and its different phases of transformation.

A dozen concerts at the historical site of Bab Makina set the tone for a colourful event! The varied programming attracted lovers of Amazigh and popular music.

Dounia Batma

The great artist Aicha Maya and the Faisal orchestra gave great concerts on the prestigious opening stage of the Festival. The second evening featured the great artists Fatima Tachtoukt, Sami Ray, and the group Ahidous Oulmès. For the Sunday closing, the Catalan band Marea Flamenca, the great artist Houssa 46 and the star of the Moroccan song Dounia Batma performed in marvellous concerts with their unique talents. The festival was pleased to honour the latter singers.

The International Forum, another strong aspect of the festival, it was a platform to discuss the Amazigh culture and the future of democracy in North Africa. The discussions focused on the importance of democratic culture and intercultural dialogue for human development, peace and social cohesion.

In parallel, theater, writing, and painting workshops, as well as poetry readings, art and book exhibitions and Amazigh carpet exhibitions were on the program.

Tahar Ben Jelloun, "the man of the year"

During the festival, the organizers paid a warm tribute to the writer Tahar Ben Jelloun. Born in Fez, the winner of the Goncourt prize (in 1987 for "La Nuit Sacrée") was chosen "man of the year" by the Amazigh festival. In a testimony, Mohamed Kabbaj, founder of the Association Fes-Saïss, returned on the paths crossed with Ben Jelloun. "Although we are both native of the medina of Fez, a few hundred meters, I have known you through your writings, novels, and articles," Kabbaj said. Prix ​​Goncourt in 1987 for "La nuit sacrée" (translated into 43 languages), Tahar Ben Jelloun is the glory of Moroccan writing: Arabization made him leave his post of teacher of philosophy in 1971, but opened him an international career. He is the most translated French writer in the world. He is the author of fifty books, poetry and novels. Writer elected member of the academy Goncourt (since 2008), he is the author of many novels including "Harrouda", "The scars of the sun", "The reclusions solitary", "The prayer of the absent" ... until to "A country on the nerves" and "Punishment".

Among the big names, writers, poets, and journalists who participated in this festival: Driss Mdaghri Alaoui (Morocco), Nouzha Skalli, Hassan Aourid (Morocco), Jean-Marie Simon (France), Noha Bakr (Egypt), Johan Goud ( Holland), Tarik Mira (Algeria), Juliane Tauchnitz (Germany), Mino Vianello (Italy), Youssouf Amine Elalamy (Morocco) and many others!

In the end, the 14th edition of the festival released the following recommendations:
1) Emphasise the central role of the Amazigh language and culture as vectors of universal values of democratic culture and living together.
2) Strengthen respect for gender equality and the preservation of social integration.
3) Sensitize individuals, especially young people through education, to the values of democracy, modernity and peace.
4) Encourage democratic culture in the family, school, community and cities, at local and national levels.
5) Encourage self-criticism and critical thinking, and work on mentalities as a way to prevent conflict.
6) Separate religion from politics, and consolidate the separation of powers.
7) Strengthen the values of social justice and freedom, and strengthen cooperation among North African countries to achieve democracy and sustainable development.

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Fez International Festival of Amazigh culture - Full Programme

The 14th Fez International Festival of Amazigh culture on the 11th, 12th and 13th of May. It is a rare chance to learn more about Amazigh (Berber) culture

The festival features an international forum as well as concerts at Bab Makina

Concerts: BAB MAKINA 21:30 - 00:00

FRIDAY 11th MAY 2018
- AHIDOUS OULMES (Morocco)
-AICHA MAYA (Morocco)
-ORCHESTRA FAISAL (Morocco)

SATURDAY 12th MAY 2018
- CARISHTO GROUP (Italy)
- SAMI RAY (Morocco)
- FATIMA TACHTOUKT (Morocco)

SUNDAY 13th MAY 2018
- MAREA FLAMENCA GROUP (Catalogna, Spain)
- HOUSSA 46 (Morocco)
- DOUNIA BATMA (Morocco)

INTERNATIONAL FORUM

Forum Venue: Mérinides hotel       11-13 MAY 2018

Amazigh Culture and the Future of Democracy in North Africa

Program of the Forum
Friday 11 May
16:30 Arrival of participants
17:00: Opening of the Forum and the Festival
-Speech by the President of the Fes-Saiss Association
-Speech by the President of South North Center and the President of the Festival
-Speech by the honorary President of the Festival
-Speech by the President of the BMCE Foundation
-Speech by the President of the Fez-Meknes Region
-Speech by the Wali of Fez-Meknes
-Other Speeches
17:30 Tribute to the distinguished Moroccan writer Tahar Ben Jelloun
Testimonies: Mohammed Kabbaj, Nouzha Skalli, Abderrahman Tenkoul
18 :15 Inaugural speech: Amazigh Culture and democracy
Hassan Aourid
Moderator: Moha Ennaji
18 :30 Reception and Exhibitions Tour

Saturday 12 May
Morning
9 :00 – 12 :00
Room 2
Parallel Session: Workshop on Tifinagh Alphabet
By Amina Majdoub (General Inspector of the Amazigh language)
9 :00 - 10 :30
Room 1
First Session: The Amazigh Cultural Movement: review and prospects
Moderator: Fatima Sadiqi (INLAC, Morocco)
Speakers : Mohamed Arji (University of Fez), Abdallah Boumalek (IRCAM), Abdelouahad Mabrour (University of El Jadida), Ali Fertahi (University of Beni Mellal), Mohamed Chtatou (International University of Rabat), Driss Bouyahya (University of Meknes)
10 :30– 11 :00 Coffee break
11:00– 1 3:30
Room 2
Parallel Session: Workshop "Life and death of a book, from writing to oblivion"
Hosted by Jean-Marie Simon (French writer)
Room 1
11 :00 – 12 :30
Second Session : Amazighity, citizenship and democratic culture
Moderator: Omar Marrakechi (Fes Sais Assocation)
Speakers : Tarik Mira (Algeria), Moha Ennaji (INLAC, Fez), Driss Maghraoui (Al-Akhawayn University), Maria-Angels Roque (IE Med, Spain), George Joffé (Cambridge University, U.K), Filippo Bignami (University of Southern Switzerland- SUPSI)
12:30 – 13 :30
-Presentation of the general dictionary of the Amazigh language by Meftaha Ameur (IRCAM)
-Presentation of the novel "Funny Spring" by its author Youssouf Amine Elalamy
Moderator: Juliane Tauchnitz (University of Leipzig)

Saturday 12 May
Afternoon
15 :00 – 16 :30
Room 1
Third Session : Amazigh Culture, democracy and Literature
Moderator: Johan Goud (University of Utrecht)
Speakers : Jilali Saib (Morocco), Alberto Tonini (University of Florence), Abdelkader Benali (Amsterdam), Bouthaina Ben Kridis (University of Carthage), Juliane Tauchnitz (University of Leipzig), Hamid Bahri (City University of New York)
16:30 – 17 :00 Coffee break
Room 1
17:00 – 18 :00
Poetry reading: Saida Khiari, Bassou Oujebbour, Hammou Khalla, Mohamed Akouray
Moderator: Mohammed Moubtassime (University of Fez)
Room 2
17:00 – 18 :30
Parallel Session: Painting Workshop
Supervised by Khadija Madani Alaoui (University of Fez) and Tarek Sadki (University of Fez)

Sunday 13 May
Morning
9 :00 – 10 :30
Room 2
Parallel Session: Clown theatre for children (8 years plus)
By Annick Renault (France)
9 :00 – 10 :30
Room 1
Fourth Session : Amazigh Culture and Women’s Movement
Moderator: Fouad Saa (University of Fes)
Speakers : Loubna Amhair (Morocco), Aziza Ouguir (Morocco), Enza Palamara (François Rabelais University, Tours), Jean-Marie Simon (France), Fatima Sadiqi (INLAC, Morocco), Mohamed Taifi (United States)
10 :30 – 11:00 Coffee break
11 :00 – 12 :30
Room 1
Fifth Session : Amazigh Culture, Multiculturalism and Democracy after the "Arab Spring"
Moderator: Mohamed Bokbot (Dean of the Faculty of Letters, University of Fez)
Speakers : Diederik Vandewalle (Dartmouth College), Johan Goud (University of Utrecht), Noha Bakr (Egypt), Madina Touré (University of Nouakchott), Rachid Raha (The Amazigh World), Mino Vianello (University of Rome)
12:30 – 13 :00 -Photos Exhibitions "Ait Séghrouchen, Hommes Libres" by Michel Rissoan (France) : Commented by Jean-Marie Simon
Moderator: Mohand Rguig (Faculty of Letters, University of Fez)
13 :00 Recommendations and closing

Sunday 13 may
Afternoon
17 :00 – 19 :00 Guided Tour of the Medina (optional)

Commentators:
Souad Slaoui—El Hassan Hjiej-- Driss Rhomari--Rachid Elouardy--Kebir Sandi--Mohyiddine Benlakhdar--Khadija Hassala-- Mohammed Yachoulti--Fouad Saa--Fatima Hnini--Said Gafaiti--Mohand Rguig--Abdelmounaim Azzouzi--Abdeslam Jamai --Mustapha Aouine-- Kamal Elaissaoui-- Mounia Slighwa -- Karima Nour El Aissaoui—Assia Bouayad --Ahmed Falah

Photos Exhibitions by Michel Rissoan (France) OFFICIAL PHOTOGRAPHER OF THE FESTIVAL
Paints Exhibitions by Khadija Madani Alaoui and Tarik Sadki



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January 12th - Yennayer - Amazigh New Year

Yennayer, the celebration of the Amazigh (Berber) new year will take place on January 12th. 2018. The day heralds in the year 2968

Yennayer is a word composed of two Amazigh words; yen (yan) which means number 1 and ayer (ayur) which means month. So yennayer means the first month.

It was Ammar Negadi who created a Berber calendar in 1980, based on a landmark event in the history of the Amazigh people, an undeniable historical fact to make it the zero point of the calendar. His choice fell on the year 950 BC, which corresponds to the date when the Berber king Sheshonq I (also spelled Chichnaq or Chichneq) was enthroned Pharaoh of Egypt and founded the XXIInd Dynasty which reigned over Egypt until the year 715 BC. This Berber king had managed to unify Egypt and then invade Palestine. It is said of him that he seized the treasures of the Temple of Solomon in Jerusalem in 926 BC. This date is mentioned in the Bible and would be, therefore, the first date of Berber history on a written support. King Sheshonq is mentioned in the Bible under the name of Sésaq and Shishaq (שִׁישַׁק) in ancient Hebrew.

And the Algerians are joining the party

Algerian President Abdelaziz Bouteflika announced Wednesday his decision to consecrate Yennayer, the Amazigh New Year, as a paid holiday on January 12, 2018.

It was a long-standing claim of the Amazigh movement, both in Morocco and Algeria. The new year, Yennayer, is celebrated every year on January 12, and this will be for the first time in the history of our neighbours to the East.

The announcement was made by the Algerian Head of State Wednesday at the meeting of the Council of Ministers. "In presenting its best wishes to the Algerian people on the eve of the year 2018, President Abdelaziz Bouteflika announced his decision to devote Yennayer day off work and paid as of January 12, the government being responsible for making the appropriate arrangements for this effect, "said a statement issued after the Council.

"This measure, like all those already taken to benefit our national identity in its triple Islamic, Arab and Amazigh component, will strengthen national unity and stability, while multiple internal and regional challenges challenge us," added President Bouteflika. , which "urged the government to spare no effort to generalize the teaching and use of Tamazight, in accordance with the letter and the spirit of the Constitution." The President of the Republic has also instructed the government to accelerate the preparation of the draft organic law for the creation of an Algerian Academy of the Amazigh language, "the statement said.

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Morocco - A Question of Identity

All human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood. (Article 1 of the Universal Declaration of Human Rights)

“We are not an Arab country, but rather Maghrebi, and our history comes from Berber origins” - Samira Sitail

When Samira Sitail, Director of Information at Morocco’s second national TV channel, 2M, said in an interview on Radio Aswat, that Morocco is not an Arab country, her comments met with a mixed reaction. While many Moroccans claimed that she was correct, others disputed it.

Samira Sitail emphasised Morocco’s Amazigh roots

The question of identity in Morocco is complex, given the historical melting pot of cultures that have contributed to the Kingdom. According to the preamble of the Moroccan constitution adopted in July 2011, Morocco is a “sovereign Muslim state whose unity was forged by the convergence of its Arab-Islamic, Amazigh and Saharan-Hassani components, which were enriched by its African, Andalusian, Hebraic and Mediterranean influences.”

“We must be proud of our roots and our origins and move away from useless debates now,” Sitail said. But within days of her remarks being reported by Morocco World News an Algerian TV anchor, Khadija Benguenna, refuted Sitail's the statement.

The anchor, who works with the Doha-based Al Jazerra channel, said, “Morocco is a genuine Arab country, whether people like it or not.”

The Algerian journalist’s statement on her Facebook page where she has over 7.5 million followers, went viral on social media with several thousand people sharing it or commenting on it. Comment varied between people who support her statement and those who challenge her and ask her to provide historical facts that support it.

Khadija Benguenna challenged Samira Sitail

The word Imazighen (singular Amazigh) means "free born" and is the preferred term to the more commonly used "Berbers" which is an offensive hangover from the Romans and Greeks, who labeled almost everyone they didn't understand as "barbarians".

The Imazighen desire to establish a national identity gained ground in 2001 and 2002 with demonstrations taking place in Morocco and Algeria, calling for official acceptance of Imazighen identity and state-funded education in the Amazigh language. However, before Morocco's adoption of the 2011 constitution it was uncommon to see prominent personalities challenge the idea that Morocco is an Arab country. Now that is changing.

On the streets of Fez, people of both Arab and Amazigh backgrounds are quick to point out that "we are not Arab, neither are we African - we are Maghrebi!"

Getting accurate statistics of the number of Imazighen is problematic as a proper census does not appear to have been taken. Numbers claimed vary widely and are complicated by the fact that the number of people identifying as Imazighen is lower than the actual number. Some sources claim Imazighen represent as many as 80% of the population in Morocco and Algeria, more than 60% in Tunisia and Libya and 2% in Egypt, altogether some 50 million people.  It is also suggested that centuries of cultural "Arabisation" has persuaded many Imazighen, particularly in the cities, to adopt the Arabic language. The number of people perceiving themselves as Amazigh is hence much lower.

A 1995 report suggests about 30% of Moroccans are Amazigh-speaking, with the main Amazigh dialects being Tarifit, Techelhit and Central Morocco Tamazight. Director of the Royal Institute of the Amazigh Culture, Ahmed Boukoss, believes that Moroccans who previously may have rejected the notion that they may have Amazigh ancestry, are warming to the idea and developing a pride in Morocco’s Amazigh dimension. Although Moroccans commonly base their identity on French and Arab influences, it is believed that the majority of Moroccans have Amazigh ancestry

Wikipedia claims there are between 13 to 20 million Imazighen in Morocco.

There are some twenty-five to thirty million Berber speakers in North Africa. The number of ethnic Berbers (including non-Berber speakers) is far greater, as a large part of the Berbers have acquired other languages over the course of many decades or centuries, and no longer speak Berber today. The majority of North Africa's population is believed to be Berber in origin, although due to Arabisation most ethnic Berbers identify as Arabised Berbers - Wikipedia

The Amazigh flag

The Imazighen identity is however, wider than language and ethnicity, and encompasses the entire history and geography of North Africa. Imazighen are not an entirely homogeneous ethnicity and they encompass a range of phenotypes, societies and ancestries. The unifying forces for the Imazighen people may be their shared language, belonging to the Imazighen homeland, or a collective identification with heritage and history.

On the Middle East Research and Information Project website Paul Silverstein and David Crawford wrote lucidly about the changing stature of the Imazighen culture in Morocco. They trace the major change back to October 17th, 2001, when King Mohammed VI set up the Royal Institute of the Amazigh Culture, known in Morocco by its French name, l’Institut Royal de la Culture Amazigh, or IRCAM.

When primary school students in the major Tamazight-speaking regions of Morocco returned to class in September 2004, for the first time ever they were required to study the Tamazight language. The mandatory language classes in the Rif, the Middle Atlas, the High Atlas and the Sous Valley represented the first significant policy change implemented IRCAM

Silverstein and Crawford point out that this royal edict, or dahir, represented a dramatic reversal of legal discrimination against Imazighen and an explicit attempt to reclaim their culture as “a principal element of national culture, as a cultural heritage present across all stages of Moroccan history and civilisation.” Since Moroccan nationalist discourse has tended to emphasise links to the high culture of Arab-Islamic civilisation, and in particular the royal patriline leading back to the Prophet Muhammad, the dahir indicated a shift in, or at least an amendment to, the official national imaginary. Instead of posing Imazighen culture as a challenge to national unity, the king promoted embracing it as a necessary step in his project for a “democratic and modernist society.”

Imilchil Festival 

Critics of IRCAM say it has undermined the work of some Imazighen NGOs and further divided the gap between rural and urban communities. They also say that IRCAM is turning some aspects of the culture into "folkloric tourist events". Silverstein and Crawford say a potent example of this monopolisation is the Imilchil festival, the annual High Atlas moussem, where young Berber men and women marry supposedly outside of familial negotiations. "Promoted by the Moroccan state over the last ten years as a tourist destination, the festival had become an opportunity for local cultural associations to support their yearly activities by vending High Atlas Berber arts and crafts, or by being paid by the state for their musical and dance performances. In 2004, however, the moussem was taken over by IRCAM and the Rabat-based Centre Tarik bin Zyad run by Hassan Aourid, which promoted it as an “Amazigh” event, bringing in performance groups from across Morocco, Algeria, France and Canada. Local associations were excluded from the organization and enactment of the festival, a symbolic and financial blow that has elicited much criticism".

Many other Imazighen activists are happy with the changes and the inclusion of language in schools. There is, however, an ongoing dispute about the Tifinagh alphabet being used. There are at least eight different versions of the Tifinagh alphabet and the one chosen by IRCAM is the ancient  script while almost all dictionaries and books available are in the Latin alphabet. Many experts argue that using the Latin script would make learning Tifinagh much easier and promote the spread of the language.

Amina Zioual, President of The Voice of the Amazigh Woman 

The struggle for Amazigh culture is also a feminist issue and there are many strong women's voices in the ongoing debates.

“Women’s groups always speak of ‘the Arab woman’ but we are not Arab women — we have an Amazigh culture, language and identity which has nothing to do with the Arab woman from the Middle East,” says Amina Zioual, President of The Voice of the Amazigh Woman .

Suggested further reading : An interesting article "Morocco’s indigenous Amazigh women unite against Islamists and Arab elites"

While saying there is still much to be done, many scholars are quick to point out that they feel the last decade has been one of progress. One thing is beyond question; the Amazigh culture is an essential and valuable part of Moroccan identity - in the past and in the future.

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Yennayer - The Amazigh New Year

January 13  - Amazigh Celebrate the New Year

On January 13, the Amazigh (Berber) community in Morocco celebrate Yennayer, the Amazigh New Year. Contrary to the Christian and Islamic calendar, it has no religious connotation. Considered as the First Nation people of Morocco, the Amazigh use New Year as a time to focus on their rich cultural and artistic heritage and showcase their food, music and dance. The song and dance forms Ahwach and Ahidous are common at New Year, and are important connections with their long tradition.

Amazighen have achieved constitutional recognition as Morocco's First Nation people and Tamazight is now an official language, however, to draw greater attention to their significance in Moroccan society, there is a movement to make January 13th a national public holiday.

Berbers call themselves "Amazighen," or free men, and their resentment of the Arab-dominated central government means they have long agitated, sometimes violently, for autonomy. The Amazigh, who are now spread across Algeria, Morocco, Libya and Tunisia, were the original inhabitants of North Africa before the 7th century Arab invasion, and they make up a fifth of Algeria's 33 million people. The largest numbers of Amazigh are believed to be in Morocco where the number is estimated between 15 and 20 million.

Ahmed Assid, an academic and activist, says the traditional Amazigh New Year celebration has developed into a political cause.

"If the first of [the Islamic month of] Moharram is a holiday in Morocco, and the first day of the Christian calendar is a holiday, why shouldn't the first day of the Amazigh New Year be also?" he asked.

In the past, Amazigh culture and language were marginalised. Happily, the situation is changing. In the early 2000s, a Royal Institute for Amazigh Culture was set up in Rabat and Tamazight instruction was introduced in primary schools. Also, an Amazigh television channel was launched in 2006.

The 13th marks the first day of year 2966 for the region's indigenous pre-Arab inhabitants, although anthropologists say it is difficult to establish with any precision the historical roots.

The origin of the Amazigh calendar is something of a mystery. "Some historians link it to the enthronement as pharaoh of the Amazigh king Chachnaq, after defeating Ramses III [believed to have happened in 950 BC],"  says archaeologist Mostafa Ouachi. "For others, it corresponds to what is known in Morocco as the agricultural calendar, celebrated around January 13."

The New Year celebration "marks the reaffirmation of some important aspects of agrarian society, a return to the land," he said, calling the festivities a way for Berbers to "refresh their collective memory."

Celebrations are planned in several parts of Morocco, including the capital Rabat and other parts with concentrated Berber populations, such as Agadir and Tiznit in the southwest.

In the mountains of northern Algeria, over 4,500 Berber villages will celebrate the New Year. The local community has spent the past six months preparing the traditional "Timechret", a ritual that involves sharing out pieces of meat to the village's 2,000 families.

HAPPY YENNAYER!

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The 11th Festival of Amazigh Culture ~ Fez, 24-26 July

This year's Festival of Amazigh (Berber) Culture is the eleventh edition. It takes place in Fez between the 24th and 26th of July

Amazigh women performing at the 2012 Amazigh Festival (photo: Sandy McCutcheon)

The Festival is organised by La Fondation Esprit de Fes, The Fes-Sais Association, the North South Centre and in partnership with l"institut Royal de la Culture Amazigh and the BMCE Foundation.

The Festival is a World Congress on the theme of "An Alliance of Cultures and Religions for Peace".

The festival will feature a special tribute to Mr Ahmed Tawfiq. Al-Tawfiq is the Minister of Endowments and Islamic Affairs in Morocco. He is a strong supporter of Sufi groups. He is a writer for the Moroccan Association for authorship, publications and translation as well as the Vice President of the Moroccan institution for historical research.

Al-Tawfiq is an advocate of interfaith dialogue and is currently on the Board of World Religious Leaders for The Elijah Interfaith Institute.Minister of Endowments and Islamic Affairs

Provisional programme

Friday, July 24
17: 00: Opening of the Congress and Festival Speeches
18: 45 Reception and Exhibition Tour
21: 30: Place Bab Makina - Musical Evening with Lenacay Flamenco (Spain) and Khadija Atlas and Latifa Raafat.

Lenacay is an experimental music project that fuses flamenco and different languages ​​of musical expression. It´s an innovative journey through time that runs from flamenco roots and culture, to electronic beats, rumba melodies and rhythm patterns, funky bass-lines and electric guitars.

Saturday, July 25
9: 00-9:30  Room 1 - Inaugural speech: Celebrating Diversity: Amazigh in the Wider African Context. Kwesi Prah (Centre for Advanced Studies of African Society, Cape Town, South Africa). Moderator: Fatima Sadiqi
9: 30-12: 30 Room 2 - Workshop Tifinagh Alphabet Powered by IRCAM
9: 30-10: 50 Room 1 - First Session: Amazigh and Alliance of Cultures and Religions: Civilisational Dimension. Moderator: Ahmed Boukous.
Speakers: Madina Toure (University of Nouakchot), Mamadou Lamine Sall (Dakar University), Mohand Tilmatine (University of Cadiz), Ines Kohl (Academy of Sciences, Austria), Maddy Weiseman (USA)
10: 50- 11: 20 Debate
11: 20-11: 35  Coffee Break
11: 35- 1:35 p.m. Room 2 - Parallel Session: MUSIC WORKSHOP Abdellatif Abatani
11: 35-12: 55  Room 1-Second session: socio-cultural representations of cultures and religions in the Maghreb.  Moderator: Moha Ennaji
Speakers: Kenbib Mohamed (Mohamed V University), Abdu Filali-Ansari (London), Moha Ennaji (INLAC, Fez), Nathalie Fave (Canada), Azzedine Layachi (St John University, New York)
12:55 - 13: 25 Debate
15: 00-16: 15 Room 1 - Roundtable on the theme "Culture, Identity and writing" Moderator: Fatima Sadiqi.
Speakers: Abdelkader Benali (Amsterdam), Laila Laalami (Moroccan writer), Fouad Laroui (Amsterdam), Mohamed Berrada (Paris), Moha Souag (Writer maroain) Maati Kabbal (Paris)
16: 15-16: 30 Coffee Break
16:30 - 17: 15  Room 1 - Poetry readings. Moderator: Hassan Hjjij
17: 45-19: 00  Projection
21: 30: Place Bab Makina Musical Evening
Amazigh Symphony, Salh Lbacha, Aicha Maya

Aicha Maya

Sunday, July 26
9: 00-10: 20 Room 1- Third session: Alliance of cultures and religions Development. Moderator: El El Mujahid Husain
Speakers: Abdellah Hammoudi (Princeton), Mohamed Benaissa (Morocco), François Gérard Dumont (Sorbonne), Mohammed Ould Mohammed (University of Nouakchot), Youssef Sawani (University of Tripoli)
10: 20 - 10:50 Debate
10: 50 - 11:05 Coffee break
11: 05-12: 05 - Fourth Session: Alliance of cultures and religions for peace and coexistence Moderator: Laila Shahid
Speakers Bassam Tibi (USA) Saad Eddin Ibrahim (Egypt) Barbara Ibrahim (Egypt) Chahlane Mohamed (Morocco) Bishop of Rabat (Morocco) Raymond Guigui (Morocco)
12:05 - 12: 35 Debate
12:35 Recommendations and Closure
17: 00-20: 00 Tour of the Medina (optional)
9:30 p.m.: Place Bab Makina - Musical Evening with Clara Conti (Italy), Nadia Laaroussi and Tagrawla (Algeria)

"La Princess de Chaabi" ~ Nadia Laaroussi

There is no entry fee to any part of the festival or concerts. If you are visiting come from outside Fez, the organisers can help you get a reduced hotel price or rooms at the youth hostel.



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Ronda and the Legacy of Islam in Spain

The links between the Medina of Ronda and that of Fez go back a long way. From the 13th to the 15th century Ronda was the most resplendent medina in the Kingdom of Granada. It was the last Islamic stronghold in the region and, though much has faded from historical memory, there is a street in the Fez Medina that carries the name Derb Ronda and where refugees from the brutal last struggles on the Iberian Peninsula began to rebuild their lives in Morocco

Ronda ~ the sunset of Moorish Spain

The city of Ronda (Izna Rand Onda in Arabic), about 100 kilometres west of the city of Malaga in Andalusia, is now home to a population of around 35,000. The Islamic influence can still be seen in the narrow winding streets of the medina-like historic city, and in several significant buildings. These include the Arab baths, or Banõs Arabes, at the base of the hill.

The "New Bridge" links the city of Ronda

The baths or hammam are the Muslim adaptation of Roman baths. Those in Ronda were constructed between the 13th and 14th centuries. As is typical of Islamic baths, they have three main rooms - hot, temperate and cold. Whereas the Romans traditionally immersed themselves in pools, the Muslim baths were steam rooms with small pools for collecting water for washing.

The preserved remains of the once fabulous hammam of Ronda

Traditional waterwheel

The baths were often in close proximity to the city gates, as they served both a social and religious function. Visitors to the city would normally wash before entering the main city. In the case of Ronda the baths were next to the Bridge Gate (which no longer exists).

The other reason for the siting of the baths was the need for a supply of water. Being situated beside a river was of primary importance, but it was also necessary to be able to distribute the water. To do this a huge water-wheel was constructed that raised the water to the level of the baths, from where it went to a wood-fired boiler and to a tank for storing cold water. Under floor heating in the room next to the boiler kept the paving hot enough to produce steam for the baths.

Lighting was achieved by small holes in the domed ceiling supported by cruciform pillars and arches.

Ronda ~ a short history

After the disintegration of the caliphate of Córdoba, Ronda became the capital of a small kingdom ruled by the Berber Banu Ifran, the taifa of Ronda. During this period Ronda received most of its Islamic architectural heritage. In 1065 Ronda was conquered by the taifa of Seville led by Abbad II al-Mu'tadid. Both the poet Salih ben Sharif al-Rundi (1204–1285) and the Sufi scholar Ibn Abbad al-Rundi (1333–1390) were born in Ronda.

The Islamic domination of Ronda ended in 1485, when it was conquered by the Marquis of Cádiz after a brief siege. Subsequently, most of the city's old edifices were renewed or adapted to Christian roles.

The cliffs of Ronda were ideally suited to defence 

The Spanish Inquisitions affected the Muslims living in Spain greatly. Shortly after 1492, when the last outpost of Muslim presence in the Iberian Peninsula, Granada, was conquered, the Spanish decreed that all Muslims and Jews must either vacate the peninsula without their belongings or convert to Christianity. Many people overtly converted to keep their possessions, while secretly practised their religion. Muslims who converted only overtly were called Moriscos. Moriscos were required to wear upon their caps and turbans a blue crescent, which brought upon them taunts and violence of a fanatical population. Traveling without a permit meant a death sentence. This systematic suppression forced the Muslims to seek refuge in mountainous regions of southern Andalusia; Ronda was one such refuge.

On May 25, 1566 Philip II decreed the use of the Arabic language (written or spoken) illegal, doors to homes to remain open on Fridays to verify that no Muslim Friday prayers were conducted, and heavy taxation on Moriscos trades. This led to several rebellions, one of them in Ronda under the leadership of Al-Fihrey.

After a bloody and vicious battle, the Spanish forces advanced, while the Moriscos forces retreated. While the Spanish forces were busy with collecting loot left behind from the retreating army, the Moriscos army launched a surprise counterattack. This forced the Spanish forces to flee, except for Alfonso a few soldiers he was able to gather around him. Alfonso, badly wounded, was able to escape with two-hundred of his soldiers to an area shielded with two large rocky areas. Al-Fihrey and his men followed Alfonso until they found him. At this point both leaders prepared for a head-to-head combat. Their almost insane stubbornness, strength, and will-power is shown by their war of words. As Al-Fihrey approach, Alfonso shouted to him: “If you thought that you found an easy prey, know that I am Don Alfonso de Aguilar.” Al-Fihrey answered him: “If you are Don Alfonso, know that I am Al-Fihrey.” A few minutes later Al-Fihrey struck down Alfonso.

Al-Fihrey’s soldiers continued to hunt down Alfonso’s soldiers until the next morning. Every Spanish solider found was killed and no prisoners were taken. After a ferocious battle, Al-Fihrey's insurgent army was able to defeat the Spanish army sent to suppress them under the leadership of Alfonso de Aguilar. So violent was the retribution that no Spanish soldier captured was spared his life, including Alfonso himself. This prompted Phillip II to order the massacre of all Moriscos in Ronda. Those few who survived were sold into slavery.

The streets of the historic city resemble those in a medina

This systematic method of ethnic cleansing continued until 1609. It is estimated that this exodus led to the expulsion of half million people. From 1492 to 1609, it is estimated that a three million people have been expelled from Andalucia and an unknown number of people have been killed in Inquisitions and battles of 1499 and Rebellion of Alpujarras of 1568. As for the rebellion`s leader, Muhammad ibn Abouh, he was caught and his head was left hanging on one of Granada`s doors for 30 years.

Ronda continued to decline economically and politically until the 19th century. In the 19th century, the New Bridge was built which connected the old city of Ronda and the new Christian city, which were previously separated by a large valley. A new bullring was also built.

Today, Ronda is a popular tourist site. Some of the older Muslim sites still stand, including the Arab Public baths, Palace of the Arabian King, Arab Walls and City Gates, and St. Sebastian's Minaret. This last site, St. Sebastian`s Minaret, was formerly a small tower belonging to one of the mosques in Ronda and later was used as a bell tower for the church of St. Sebastian, which no longer exists. The foundations of the tower date back to the 14th century. It was declared a historical monument in 1931.

For further information on Ronda CLICK HERE

Story: Sandy McCutcheon  Photos: Suzanna Clarke

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Escaping the Heat ~ and the Crowds

With thousands of Moroccans crowding the beaches and the seaside towns such as Essaouira or up in the hills in Ifrane or Chefchaouen (see story here), The View from Fez went searching for the perfect combination of cooler weather and tranquility. We found the answer just over 80 Kilometres from Fez, at Auberge Ain Sahla

With twenty rooms and both indoor and outdoor dining areas, Ain Sahla is the perfect base for exploring the Jebel Tazzeka National Park. The architecture appears to be the offspring of a wonderfully whimsical marriage between Hobbits and Gaudi. There are numerous terraces with spectacular views as well as a perfectly maintained pool and (surprisingly) a small walled soccer field complete with goal nets!

Set beside the National Park, the area abounds with interesting flora and fauna, including the largest black bumblebees we have come across. For those with good eyesight there are also chameleons and a variety of lizards.

A large black bumblebee feasting on lantana flowers

A well disguised chameleon

The generous breakfasts and evening meals are all prepared onsite from local ingredients. The cooking is done on charcoal and wood fired grills and Berber ovens. In addition, the gardens are full of fruit trees with pomegranates, figs, citrus and grapes. With the wonderful Berber hospitality, guests are free to sample fruit straight from the trees.

All the cooking uses traditional methods and utensils

THE TAZEKKA NATIONAL PARK

The Tazekka National Park is only a few minutes drive from the auberge and offers spectacular scenery and a variety of walks and cave experiences.

Amongst the main attractions of the National Park are the Friouato caves (Arabic: مغارة فريواطو‎), better known by their French name Gouffre de Friouato.

The farthest explored point in the cave system is about 272 meters, but its real limits are still mysterious. However, some locals believe that it is about 3.5 kilometres in length. Be aware that climbing down and then up again does require a certain stamina. (See our story here.)

At the end of a day of exploration, returning to the auberge for a cool drink, a swim and some fine food, is the perfect conclusion.

Ain Sahla Website

Photographs: Suzanna Clarke & Sandy McCutcheon

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A Gourmet Cheese Tasting in the Middle Atlas

A selection of goats cheese produced by Domaine de la Pommeraie

Last weekend saw an assortment of riad and restaurant owners take a break from the busy season in Fez and trek out towards Immouzer on a quest for goat's and sheep's cheese, writes Vanessa Bonnin

We had been invited to taste a range of artisanal produce at Domaine de la Pommeraie, a 12.5 hectare farm in the Middle Atlas, which produces cheese made from goat's and sheep's milk, as well as honey, apples, plums, peaches, apricots and cherries. The cheese is produced using an ancient Amazigh (Berber) method of fermentation.

We had rather foolishly arrived on time for the event, somehow forgetting we were in Morocco where nothing ever starts on time. Our second elementary error was not eating lunch beforehand, optimistically believing that bread and the much anticipated cheese tasting would suffice.

So you can imagine that after two hours on a very empty stomach, gazing at a buffet of cheeses arranged enticingly that we were not allowed to touch, we were feeling rather, well, cheesed off.

The only explanation we could get was that we couldn't start until everyone had arrived so in desperation we sat at a table and started eating some dried fruit and olives that was obviously meant to go with the cheese but by this stage - 4pm - we were so ravenous we didn't care.

Finally, at 4.30pm, the big cheese arrived - the Wali of Fez himself - and we suddenly understood why we had been made to wait so long. We felt rather 'sheepish', but delighted as platters of cheese held by white-coated waiters began to make their way towards our table.

Accompanied by thyme honey and olive oil from the farm, plus an array of breads and fruit, the first few cheeses came and went in a flash as we began to quell the tummy rumbles.

The Jben du Douar was slightly acidic, so went particularly well with the honey. This was followed by Le Berbére, a very fresh and buttery tasting cheese that would have benefited from a little more aging. The creamy Tomme Mimoun was very popular with the table, bringing comparisons with Camembert.

The Kandri had a more distinct goat flavour and was sticky on the palate. Our youngest taster, Francesca, described it as "a bit fizzy"! We then went off the menu (which had listed a ten-course tasting extravaganza) and tried a sheep's cheese. This new product had a great nutty flavour and a long finish and quickly made the top of the list so far.

The herd of 180 goats at the farm feast on lush foliage and herbs

The emergence of a dish of hand-churned butter also went down well, particularly after being described by a waiter as 'Beurre Berbere' (try saying it quickly) which for some reason caused us to dissolve into fits of giggles. I think we were all a bit giddy after finally getting food in our bellies, but our raucous table undoubtedly caused some to think that we'd spiked our home-made ginger juice with vodka. Tsk, tsk, all those foreigners are alcoholics...

La Buchette de Cedre was up next and despite being rolled in cedar this smooth, soft cheese didn't have a strong flavour. The final installment was La Mousse au Chevre, a lovely mousse served in a glass with strawberries - light and fluffy with a touch of sweetness, this was pronounced "a splendid dessert".

In the end we tried six of the ten cheeses on the menu, plus one surprise sheep's cheese, and all were noteworthy. What really got our goat however, was the star cheese - a special goat's cheese with a mould added that makes it green rather than blue - was nowhere to be seen! This had been anticipated as a highlight but we didn't get to try it. Fortunately my husband had purchased one earlier on (as he had to leave before the event got underway due to work commitments) and I got to try it later at home. I can confirm that this cheese has the most depth of flavour of all and a wonderful smoothness. It's a shame not everyone got to try it as this is definitely their best product.

Domaine de la Pommeraie
Ain Chiffa, Imouzer Kandar
Tel: 21265385248
www.domainedelapommeraie.com

Domaine de la Pommeraie owner, Tariq Lechkar

Words: Vanessa Bonnin
Photos: Suzanna Clarke

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