Insights on the Amazigh tradition
When we see the peoples of the world reviving and celebrating their traditions without interruption, and we notice the joy and meaning these celebrations add to their lives and the strength and presence they give to their culture, we remember that we had our traditions that we celebrated until recently, and we feel regret for our loss, as we sense our great need for the collective joy that was stolen from us, whether we were awake or not. One of these traditions that some of us still remember with great nostalgia is the Pentecost tradition, which falls on the seventh of July every year. What is this tradition? ?What are its implications? And how was it celebrated
* Name and place:
This tradition is celebrated in most North African countries and is called Pentecost in most of them. In others, it is called "Tha'aalth" from the verb "to ignite". Mostly, the word "Tha'aansarth" is of Arabic origin "Pentecost". No one knows exactly what it means, apart from different interpretations, some of which are based on myths. My inquiry into this tradition and its implications dates back to the 1990s. The inquiry included six women and two men from the regions of Rouadi, Tlayoussef, Azmouren and Adsoulien, all regions belonging to the Ibqouine tribe where the memory of this tradition is still strongly present, and some still celebrate it.
- Regarding the meaning of the name, I got two interpretations:
- Aicha Boutzaghti, 90 years old, when asked, said that the name came from the Amazigh verb "Anasr" which means to ripen, referring to the ripening of some fruits during that period. - Omar Aqandoush, deceased, who was 80 years old when asked, said that the word "Pentecost" is of Arabic origin and means Sarah's eye and refers to a legend that a Jewish woman named Sarah had keen eyesight and was instructed by her people to watch for the enemy's arrival in the town, but she betrayed them and did not do her duty and was burned as punishment. It is believed that lighting the fires is a way of reviving this holocaust. These remain mere interpretations that need to be studied and scrutinized. However, what is important is that the tradition of Tha'nasr is a tradition that has been revived in many Amazigh regions and not just in a specific region. This means that it is a Mediterranean Amazigh tradition that has been passed down and respected for centuries and has formed part of the life of the Amazigh people. This is confirmed on the one hand by studies and research conducted in this field and on the other hand by the testimonies of the inhabitants who remember this celebration well in most parts of Tamzgha. A simple inventory of the titles of some books is enough to prove this: "Muslim society in Morocco, magic and religion in North Africa" by Edmond Douty, a book that discusses the rituals associated with the beliefs of the ancient inhabitants of North Africa, including the rituals practiced in the Pentecost ceremony. - "Pentecost, fires and rituals of the summer solstice in the Berber lands" by Albert Bell. - "Names and rituals of the fires of joy among the Berbers of the Middle and High Atlas" by Emile Laoust. - "Doors of the Sunnah, rituals and symbols. The position of Algeria in the Mediterranean tradition". Jean Servier.
* Dimensions and implications of the tradition of the two elements:
The Pentecost ritual has been given many interpretations of its dimensions and connotations, these are just some of them. - It is a tradition linked to the beliefs of the Amazigh people about the earth and nature and their relationship with them. In this regard, Doty says: "This ceremony [...] is linked to the ancient conceptions of humanity about the course of natural things" [1]. A conception based on great respect for nature and the conclusion of an unspoken contract with it based on mutual giving. As a result, people's dealings with nature do not take place without rituals. - Pre-religious Amazigh celebrations are generally linked to the seasons of the year. The transition from one season to another does not take place in silence, but rather through specific rituals to consider the transition from one season to another an important event that must be stopped at and to seek the means to achieve a flexible passage and appease a good future. Pentecost comes during the summer solstice, and this event is considered the gateway for people to enter a new season, which is summer. The December solstice is also considered the gateway for people to enter winter. Hence Jean Servier's designation of the January and Pentecost celebrations as the gates of the year in his book "The Gates of the Year, Rituals and Symbols. The Place of Algeria in the Mediterranean Traditions". - These rituals also come to announce the end of an agricultural season or the beginning of another. The January festivities announce the imminent end of the harvest season and the gathering of the land's produce, and thus belong to the agricultural calendar that is still used in the calendar by the inhabitants of the countryside in North Africa. Servier explains to us in this book how each season has its own tasks and concerns and that the farmers surround these tasks with symbolic gestures that facilitate the passage of these tasks in peace. (Servvier, 1966) We conclude from this that we are dealing with a tradition that precedes the heavenly religions, although the latter worked to integrate some of these rituals into religious celebrations, as is the case with Ashura and Eid al-Adha in North Africa, or gave the entire celebration a religious character, as happened with Christianity with the Saint John celebration. It may have originally been a solar ritual referring to the worship of the sun, but over time it took on other dimensions more related to the earth and the seasons. It is known that water and fire rituals are performed during various periods of the year (January, Ashura, Eid al-Adha, ...) and this, according to Emile Laoust, may indicate that the fire ritual did not maintain its primitive significance.
[2] How is Tha’nassath celebrated? There are three main elements that fill the space of this ancient Amazigh tradition: water, fire and smoke according to rituals of purification, prevention and appeasement. - Water: Water in Tha’nassath has great value for people as it has purifying and healing powers. Therefore, people are keen on this day to wash themselves using any means available to them: in the sea, in rivers or in irrigation canals and springs. However, groundwater is given greater value because it comes from the womb of the earth. (Douty, 1909). Tha’nassath water is purifying water from all that is bad. Illness, bad luck, evil, etc. Mahjouba recounts that they would wake up early in the morning, take their children and animals and go to wash themselves in the sea. Habiba Outah mentioned another property of water, which is to remove fear: “Aman n Tha’nassath tksn thodhaith.” This washing custom was mentioned by Saint Augustine about the Amazigh of Zuwara in Libya during their celebration of Awusu, a celebration similar in this water ritual to the two ceremonies, despite the difference in the chronological documentation of the two celebrations. Louis and Serra wonder in their study of the Awusu tradition if the latter is not the same as the Pentecost tradition and has been temporally transferred due to the rise in temperature during the period known as the Samayim. [3] - Fire: It is the custom of people on this day to light fires everywhere, whether in the countryside or in the cities. In every corner, square and even in the threshing floors. A fire that people jump around seeking protection from all the woes of time. In some countries of the Mediterranean basin, people throw into these fires everything that symbolizes evil to them and at the same time express their wishes while watching the evil burn. Laoust reported that the people of Ida Azdut in turn perform this process by throwing a stone into the fire saying "Gifel kim kolo ma aiterten". He also explains to us what the people of Ntifa do on the day of Tha’nasarth, saying: “A fire is lit a few steps from the threshold of the house and does not exceed the height of a man, and is fed with dry jujube wood [...]. The men jump over the fire three times, saying – I jump this fire as I will jump next year’s fire – while the women, men and old men cross it when it is lower. The women cross the fire carrying their children in their arms”[4]. This mass of fire is called in the Rif “Thafkerth”[5], a word that comes from Latin[6], and was also used by the Amazigh of Zemmour according to Laoust (Laoust, 1921). – Smoke: On this day, people also use smoke for healing and to appease good. Whether it is the smoke of the fires that they lit using wood as firewood or the smoke resulting from burning the herbs available at that time and fumigating trees and animals with it. “People expose themselves to the smoke and especially children to it, pushing it towards the orchards and crops and jumping around it”[7]. Even the ashes of the fires are blessed on this day. Edmond Douty tells us that the rural people used to smear the forelock of their hair that they left behind their heads with it. [8] Mrs. Habiba Outah and Sister Yasmine Samia Ben Si Ali (quoting her grandfather) confirmed this practice related to herbal smoke. Yasmine says, "My grandfather told me that they used to light the herbs of the season on fire and inhale their nectar and their smoke filled their chests to heal all diseases and in search of blessings." Laoust tells us about the tradition of smoking, saying: "The people of Zemmour in Khemisset call the solstice fire Tashaalt, they prepare it in the sheep pen. They light it at sunset and feed it with jujube wood, twigs, charcoal and balsamic plants according to a process prevalent throughout North Africa.Shepherds pass their sheep around the smoke. There is indeed a pool in the smoke. People with eye disease expose their eyes to this smoke in the hope of curing their disease”[9]. The food consumed on this day is also a significant food, as it consists of the year’s crop of grains, “the first meal of this crop” and legumes cooked in water, called in the countryside “amshiakh” or “imshikhin”. It is a custom prevalent in most regions of North Africa. Perhaps many of us have noticed the strange way in which our fathers and mothers taste seasonal fruits for the first time, in a ritualistic manner, with the Basmala and wishes for health and wellness “Bismillah an qas thundith n jdhidh”. This indicates that the relationship of the Amazigh with the land is a special one. He knows the value of what it gives and never underestimates it, but rather fears losing it. In this regard, Servier says, “The foods of daily life are not a negative element in the cycle of life, they are like meanings”, so he adds that each ritual related to agricultural life has its own special foods[10]. Doty summarizes the meanings of these rituals in his saying, “Fire becomes a means of communication between the beneficial sun, man and the earth.” And agricultural products. To ensure the continuity of this communication, man deliberately consumes a portion of the new product and thus enters into intimate contact with the plant [11]. Speaking of plants, the t’ansarth is a good occasion to pollinate trees such as the fig tree “Asikar n’ Doukar” and pollination is enhanced by sprinkling it with soil. Mr. Omar Aqandoush mentioned a prayer that they used to say on this occasion: “Oh God, bless our chosen master, the soil of Pentecost is better than remembrance.” In addition to these dimensions linked to popular beliefs, people exploit this occasion to add an atmosphere of collective joy to their lives. It is not in vain that Emile Laoust called the t’ansarth fires the fires of joy, as he says: “The Berbers of Morocco have preserved the ancient custom of lighting the fires of joy, which are similar to the fires called Saint-Jean’s fires that the farmers of France and Europe still light on the occasion of the summer solstice” [12]. What distinguishes it is that it is done collectively, with the inhabitants hopping around it, jumping, rejoicing and dancing, accompanied by other customs such as burning the apricot bone in the embers of the fire. And turning it into kohl that girls use to decorate their eyes in order to seek healing and good luck. Khadouj, who belongs to the Rawadi group, told me that in the evening, after finishing jumping fires, the young women of the village go to the house of one of the village widows and celebrate the evening party with her to bring joy to her heart."Fire becomes a means of communication between the beneficial sun, man and agricultural produce. To ensure the continuity of this communication, man deliberately consumes a portion of the new produce and thus enters into intimate communication with the plant"[11]. Speaking of plants, the t'ansarth is a good occasion to pollinate trees such as the fig tree "Asikar n' Doukar" and pollination is enhanced by sprinkling it with soil. Mr. Omar Aqandoush mentioned a prayer that they used to say on this occasion: "Oh God, bless our chosen master, the soil of Pentecost is better than remembrance". In addition to these dimensions linked to popular beliefs, people exploit this occasion to create an atmosphere of collective joy in their lives. It is not for nothing that Emile Laoust called the t'ansarth fires the fires of joy, as he says: "The Berbers of Morocco have preserved the ancient custom of lighting the fires of joy, which are similar to the fires called Saint-Jean's fires that the farmers of France and Europe still light on the occasion of the summer solstice"[12]. What distinguishes it is that it is done collectively, with the inhabitants jumping, dancing and rejoicing around it. This is accompanied by other customs, such as burning apricot bones in the embers of the fire and turning them into kohl that the girls use to adorn their eyes, seeking healing and good luck. Khadouj, who belongs to the Rawadi community, told me that in the evening, after finishing jumping over the fire, the young women of the village go to the home of one of the village widows and spend the evening party with her to bring joy to her heart."Fire becomes a means of communication between the beneficial sun, man and agricultural produce. To ensure the continuity of this communication, man deliberately consumes a portion of the new produce and thus enters into intimate communication with the plant"[11]. Speaking of plants, the t'ansarth is a good occasion to pollinate trees such as the fig tree "Asikar n' Doukar" and pollination is enhanced by sprinkling it with soil. Mr. Omar Aqandoush mentioned a prayer that they used to say on this occasion: "Oh God, bless our chosen master, the soil of Pentecost is better than remembrance". In addition to these dimensions linked to popular beliefs, people exploit this occasion to create an atmosphere of collective joy in their lives. It is not for nothing that Emile Laoust called the t'ansarth fires the fires of joy, as he says: "The Berbers of Morocco have preserved the ancient custom of lighting the fires of joy, which are similar to the fires called Saint-Jean's fires that the farmers of France and Europe still light on the occasion of the summer solstice"[12]. What distinguishes it is that it is done collectively, with the inhabitants jumping, dancing and rejoicing around it. This is accompanied by other customs, such as burning apricot bones in the embers of the fire and turning them into kohl that the girls use to adorn their eyes, seeking healing and good luck. Khadouj, who belongs to the Rawadi community, told me that in the evening, after finishing jumping over the fire, the young women of the village go to the home of one of the village widows and spend the evening party with her to bring joy to her heart.
- Conclusion:
This tradition and others have disappeared from our popular cultural environment for several reasons, some of which are related to the alienation we have been subjected to by the media through the dominance and influence of media moguls on our lives, some of which are related to a campaign against such traditions on the grounds that they constitute polytheism, while they have always been practiced by believing men and women who seek nothing but good and joy from them. The task of lighting fires in many areas was assigned to students of religious sciences and supervised by the village faqih due to the status of these people among the people. It also did not contribute to distancing people from their religion or shaking their faith, and some of them are related to the general marginalization that has affected the cultural and identity expressions of the Amazigh. The long-standing lack of recognition of the Amazigh language and culture has resulted in the neglect of these traditions and exposed them to extinction. However, the owners of this cultural heritage can revive it again, as happened, albeit relatively and modernly, with the celebrations of the Amazigh New Year. The peoples of the advanced world still preserve and are proud of their ancient traditions, the title of their ancient civilization and strength.
It does not see this as backwardness, but rather resorts to the traditions of other peoples to enrich its cultural scene, and we possess a rich heritage that was present among us in the recent past and we abandoned it.
Names of the fallen
[1] "Muslim society in Morocco, magic and religion in North Africa" by Edmond Douty. p. 566 [2] Emile Laoust, Names and bows of fires of joy among the Berbers of the High and Middle Atlas, http://archive.org/stream/hesprisarchive01raba/hesprisarchive01raba_djvu.txt [3] Awussu, A. Louis and L. Serra. http://encyclopedieberbere.revues.org/... Laoust, ibid. [4] [5] tafggirt focarium [6] "Muslim society in Morocco, magic and religion in North Africa" by Edmond Douty, p. 566 [7] ibid. [8] Laoust, ibid. [9] Sunnah doors, rituals and symbols. Algeria's place in the Mediterranean tradition. Jean Servier, Paris, Robert Lafont, 1962, p. 116[10] Duty, op. cit., p. 572[11] Laoust, op. cit.[12]
Written by: Asmaa Awtah
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