Amazigh literature refers to the literary tradition of Amazigh-speaking populations. Imazighen or Amazigh speakers are the Indigenous people of Tamazgha. Described as the Amazigh homeland, Tamazgha encompasses the territory extending from the Canary Islands in the Atlantic Ocean to the oasis of Siwa in southwest Egypt, including Morocco, Algeria, Niger, Mauritania, Chad, Mali, Libya, Burkina Faso, and Tunisia. The countries composing this vast territory of indigenous populations have historically spoken a variety of “awāl Amazigh” (Amazigh language). Although the current varieties of Tamazight spoken nowadays in these places may not be fully intelligible, they are descendant of a common language that was shared by the different people of Tamazgha. This linguistic kinship is what cements the different trends that compose the expansive territory of Tamazgha. Because of long historical processes beyond their control, the inhabitants of Tamazgha speak a variety of non-Indigenous languages, including Arabic, French, and Spanish. Since their advent at different historical periods, these non-Indigenous languages have shaped the cultural and social landscape in Tamazgha in ways that suppressed the indigenous language and prevented it from fully achieving its literary and intellectual potential. These non-indigenous languages have also been used to produce literature and thought, furthering complicating the very notion of Amazigh literature and its contours.

Racism is a scourge that has not spared any society or community. Moroccan society is not different in its grappling with the legacy of the complex history of slavery and racialization in North Africa. Although social scientists have dedicated much scholarly attention to the study of race in Morocco, they have not accounted for Amazigh language's rich documentation of and grappling with race and racism. Ethnographic work has emerged to explain racial dynamics between Imazighen and isuqiyn (Blacks) or Haratines, but these crucial interventions fall short of examining primary sources in Tamazight to explain how Amazigh communities negotiated racism openly in the public sphere. This article draws on the experience of the Black Amazigh poet Mbark u-Ms‘ud Ben Zayda to demonstrate that racism was not, and is not, entirely silenced in Amazigh-speaking Morocco. In fact, Amazigh sources and terminology reveal that poetic performances in this social environment have not only unsilenced racism but actively grappled with its multilayered dimensions. Adopting a close reading methodology, the article interprets portions of Ben Zayda's poetry and its response to the explicitly racializing compositions of his contemporaries.

Writing about Kabyle literary history today is a difficult task, considering the very nature of this literature. It is fundamentally oral and did not take its first steps toward a written form until the mid-1940s. There is a considerable lack of works dedicated to Kabyle literature, and those that do exist have primarily focused on poetry, due to the characteristics inherent to this genre. Indeed, unlike prose, poetry includes temporal markers since it accompanies or relays easily identifiable historical events, whereas the narrative genres (legends, fables, and tales) are difficult to date, at least in the case of these last two. For this reason, undertaking more work in this area seems to be a matter of urgency. It is therefore necessary, as required by any work on literary history, to start with periodization; this consists of dividing the historical continuum into linear segments. This work should be based on the establishment of literary facts (e.g., authors, publication dates, etc.) as relevant elements, as well as on the socio-historical events that have marked literary production. By examining the textuality of some poetic works produced at different times by different Kabyle poets (e.g., Youcef Oukaci, Si Mohand Ou Mohand, Ben Mohammed, Idir, Matoub, Ferhat, etc.), I will attempt to propose a historical periodization that will account for the development of the theme of identity in Kabyle poetry.

Traditional oral poetry in Takbaylit, Tachelhit, Central Moroccan Tamazight, and Tarafit dialects has been the subject of numerous studies ranging from ethnographic to linguistic. Rather than duplicate what is already widely available, the following brings together comments on a number of representative poems from across the Maghreb to give the reader an idea of the variety of types, styles, and themes of Tamazight poetic tradition. The selections, which are translated into English here for the first time, range from the moving devotional poem in Tachelhit “Like the Beads of a Rosary” to the beautiful love poem in Takbaylit “To Whom Should I Complain.” Among the poets whose works are included are Mririda n'Ait Attik (Tachelhit), Al Hadj Ammar ou al Hadj (Takbaylit), and Taougrat Oult Aissa (Central Moroccan Tamazigt).

The nineteenth-century Kabyle poet Si Mohand U'Mhand is often celebrated as an icon of freedom and unconventionality. Questioning this myth, the purpose of this article is to demonstrate that this bard was rather a liminal figure that oscillated between iconoclasm and conservatism. Drawing on Gilles Deleuze's and Felix Guattari's A Thousand Plateaus and Mikhaïl Bakhtin's concept of the carnivalesque, the article argues that despite Si Mohand's being a notorious wanderer, he was not a nomad in that his poetry betrays a longing for the “State.” Indeed, the poet lamented his nomadic and unconventional lifestyle as the mark of a social and moral decline forced on him by the colonial intrusion, which stripped his family of their lands following his father's execution. In addition, the poet perpetuates the hierarchized and prejudiced traditional representations of his society's different social classes and racial components.

A pioneer of the Amazigh Cultural Movement and modern Amazigh poetics, and one of the first intellectuals to interrogate – from the margin – Moroccan official historiography, Ali Sidki Azaykou has produced two collections of poetry, Timitar (Signs) and Izmuln (Scars), in addition to a posthumous collection, Indguiguen Aghaman (“Eternal Sparks”), appearing in 2019. The present article examines “Taketbiyt” (1971), a poem about the Koutoubia Tower in Marrakesh. While considering the poem, I use Pierre Nora's notion of “site[s] of memory” and Paul Ricœur's “trace of memory” to probe the significance of this centuries-old tower in Azaykou's poetry. I argue that Taketbiyt is evoked as a “site of memory” or a “trace of memory” to both remember and celebrate the forgotten Amazigh ancestry and history. I demonstrate that Azaykou's central concern, through such an act of remembrance, is to interrogate the biased representation of the Moroccan past in the present. As such, the poem complicates Amazigh cultural identity vis-à-vis the hegemony of Moroccan official historiography. Along with an abundance of metaphors, the poem displays an unparalleled allusive diction and a copious array of historical and geographical symbols. I conclude that, with its intellectually-informed theme and its self-consciously weaved form, “Taketbiyt” is a quintessential architype of modern Amazigh poetry.

The celebrated Kabyle singer Slimane Azem is known as a poet of exile due to his expatriation in France. His mastery of the mother tongue is inherited from both the Kabyle oral tradition and great poets such as Si Moh Oumhand. His repertoire tackles a variety of themes such as freedom, exile, culture and identity, in songs that celebrate peace and tolerance. His poems “Syadi L3uqal,” “Si Moh Yenna-d” and “A Yul-iw Utub” are calls for self salvation through reliance on both God and origins. Others such as “A Taqbaylit a Tigejdit” and “Ssut n Tsekrin” reconsider the status of women in Kabyle society, and “A Wid Ijebden Leqlam” vindicates the Kabyle identity. Though Azem is an engaged poet, his texts are devoid of provocative language, and this is what distinguishes him from many other Kabyle singers. This article aims to study Azem's transcendence of violent language in songs that convey revolt against entrenched social, cultural and political issues. In particular, it analyzes his work in reference to Paul Baltes's psychological implicit theory of wisdom, distills seven properties of wisdom. His principles are prominent in Azem's songs which venerate ancestral values of respect, peace and equality on all levels.

Mohammed Rouicha is an Amazigh musical legend. Rouicha came to prominence in his teenage years in the mid-sixties in Morocco and continued to evolve and rise internationally until his death in 2012. An artist and a musician, he was ahead of his time in that he believed that people and communities should connect with one another through music, regardless of ethnicity or language. Rouicha appreciated art in all its shapes and forms and was fascinated by Amazigh, Arab, and Hindi Music. He sang in both Tamazight (the language of the Indigenous Amazigh) and Arabic, winning him accolades among listeners in both languages. In this article, I draw on Rouicha's biography and artistic repertoire in Tamazight to analyze his lyrical and musical style. Rouicha's songs revolved around three primary themes: love, struggle, and resistance, and he painted his lyrics with the beauty and imagery of Tamazgha (Amazigh lands), giving a voice to Moroccans’ embodied experiences. His songs represent an imagined Morocco: a place where Amazigh identity is an integral part of the national identity. I argue that Rouicha represented the hope that an imagined linguistic and cross-cultural interconnectedness would unite all of Morocco within their differences.

A very significant sub-version that derives from Tirruyssa (ⵜⵉⵔⴻⵢⵙⴰ) is called Tanddamt (ⵜⴰⵏⴹⴰⵎⵜ), which refers to musical jousting between two seemingly opponent Rways and/or Raysat. Each singer attempts to address convincing and satirical chants to the opponent singer. Tanddamt is rich of social topoi such as race and gender. This chapter aims to deconstruct the discursive contexts that gave rise to the derivative form of tanddamt, and provide an in-depth analysis of the assorted images of eloquence and satire in the discourse of this melodious genre of contest. A close reading of the conversational poetics of tanddamt shall provide us with profound insight into individual as well as social worries and memories as expressed in the art of Tirruyssa. While the black-versus-white tanddamt triggers an historical debate of racial discourse, blackness, negritude, and slavery, the male-versus-female tanddamt revisits an everlasting discourse of gender discontentment. These binaries are an inherent subject in Amazigh music and constitute a source of acoustic pleasure for the audience. I argue that Tanddamt, as a refined art of lyrical opponency provides a considerable space for ‘subaltern’ expression in the public sphere, which sets it as a propitious canonical genre, amply instrumental in the enrichment of world literature.

This article is dedicated to the study of the question of generic contiguities within Berber (Kabyle) literature. It is devoted more particularly to the study of the boundaries between novels (ungal) and short stories (tullist). I show that the identities of literary genres do not depend only on a norm coming from elsewhere (from the West in particular) but that they are also shaped by the context from within which they evolve and by the function assigned to these genres.

Amazigh literature has undergone a veritable historic shift from oral to written form, following the constitutional and institutional recognition of this indigenous language in Morocco and Algeria. We intend to seize this historic moment by focusing on a titrological analysis which, in our view, would be able to highlight the pragmatic side of a stammering literature that would like to proclaim its rebirth and speak to the world. The titular discourse of these novels, still in an experimental phase, informs us about the semiospheres that nourish and irrigate this writing that defossilizes a buried memory, repressed and threatened by the inexorable desymbolization process that traditional cultures are undergoing. This body of work could never be reduced to a simple scription of a narrative folklore that provides it with its cultural semantics; it is driven by the desire to integrate the international literary heritage by dialoguing with it and drawing inspiration from it.

This article analyzes the narration and representation of space in Amar Mezdad's novel Tettḍilli-d ur d-tkeččem. Concretely, we highlight the relation between the spatial dimension and the narrative fulfillment of the novel. The main objective is to accentuate the way in which the spatial dimension is inscribed in the narration and in moments of narrative suspension (commentaries, descriptions, secondary tales, dialogues) and to present a more global reflection on the organization and the meaning of the space as well as the writing style of Mezdad.

This article highlights, through a poetic approach, the onomastics of the character in a genre called tullist in the Amazigh language. The article works through the first ten collections of texts designated by the terms Tullizt / Tullist that mark the beginnings of this genre (1998–2008). An in-depth analysis then reveals the different naming processes that Kabyle writers use in assigning names to their characters. The article concludes by offering a brief sociological discussion on the semantics of the assigned names.

Until the nineteenth century, Kabyle literature was primarily oral, passed down through word of mouth and limited to various genres such as poetry, proverbs, riddles, tales, myths, and legends. The nineteenth century marked the beginning of the transition to writing in the Kabyle language through the transcription of oral literature. However, the true departure from orality occurred in the twentieth century with the emergence of an intellectual movement within the Kabyle community that started to write in Kabyle to develop it as a written language. These writers introduced new universal literary genres such as novels, short stories, and theater.

The transition to writing in a language long confined to orality was not without its challenges. Writers often drew upon the rich oral expressions of the Kabyle language to overcome the difficulties of expressing new ideas, which became a hallmark of the writing of that era. Mohia Abdellah (1950-2004), faced the particular challenge of promoting his language by translating and adapting universal theater texts. Nevertheless, his translations and adaptations found great success by leveraging the Kabyle language's rich lexicon, especially its proverbs, which contributed to elevating the status of the Kabyle language as a written medium. This article examines some of these Kabyle proverbs reinvested by the dramatist Mohia Abdellah in his play titled “Menttif akka wala seddaw uẓekka” (literally, “better this than being in the grave”), an adaptation of the Russian playwright Nicolai Erdman's work “The Suicide.” Through an intertextual approach, the article highlights the significance of proverbial expressions in Kabyle writing due to their exceptional ability to convey complex ideas from another world. To achieve this, the article initially defines the traditional functions of Kabyle proverbs and subsequently compares them with their counterparts in the source text to better appreciate Mohia's efforts in translating and adapting foreign texts.

Taskla means literature in Tamazight. A neologism, taskla has been used since the 1980s by a group of Kabyle cultural activists, who had joined together in the academic association Imdyazen, to refer to modern literary genres that have been emerging in the field of Amazigh creation since at least the 1960s. Members of the Moroccan Association for Research and Cultural Exchange (AMREC) also adopted the term to encapsulate the work they were doing to construct the new Amazigh literature. This article reconstructs the choices that Moroccan Amazigh activists undertook to establish a full-fledged literary field between 1967 and the early 2000s. Contextualizing this new literature in a longer history of lmāzghī (Amazigh writing in Arabic script), the article reveals how a process of intentionality and active construction of the field has led to the development and current flourishing albeit changing, landscape of Amazigh literature.

This article examines the literary and spiritual initiatives undertaken by Henri Bosco and his collaborators, notably Captain Léopold Justinard, in interwar colonial Morocco. Focusing on the Revue Aguedal, inaugurated by Bosco in Rabat in 1935, I highlight the revue's primary role as a cultural conduit between French and indigenous Amazigh and Arab intellectuals. Bosco's concept of a “poetic church,” championed by contributors such as René Guénon and Ahmed Sefriou, sought to document, safeguard, and translate Amazigh and North African literature. Although the Aguedal literary project experienced interruptions during World War II, it accentuated indigenous perspectives through sections like “Propos du Chleuh,” overseen by Justinard. I also underscore Bosco's simultaneous advocacy for French culture, challenging stereotypical colonial narratives while amplifying Amazigh voices within them. Despite financial challenges leading to the revue's demise after the war, the literary circle fostered enduring literary relationships and left an indelible mark on the nexus of colonial scholarship, literature, and spirituality.

The following interview took place via Zoom with Moroccan film director, producer, and writer Nabil Ayouch on Tuesday, March 22, 2022 at 11:00 AM EST. Lightly edited for ease of comprehension.

The third meeting of OSARK, an international Ottoman Studies conference founded by members of the Sakarya University History Department, was hosted and coordinated by Istanbul Medeniyet University between September 7 and 9, 2022. It was supported by TİKA (Turkish Cooperation and Coordination Agency), YTB (Presidency for Turks Abroad and Related Communities), the Üsküdar Municipality, and Turkish Airlines.

Nezar Alsayyad And Heba Safey Eldeen, eds., Cinematic Cairo: Egyptian Modernity from Reel to Real (Cairo: American University in Cairo Press, 2022). xxxiii + 288pp., £49.95 hardcover. ISBN 978-1-64903-133-4.