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Prénoms algériens authentiques (mis à jour et augmenté)
Sommaire :
1°) Texte en prose :
Hiver
brûlant (Tagrest,urɣu), roman de Σmer Mezdad, éd. ayamun,2000
Extrait d’une traduction en
cours
par M. B, pages 1 à 24
2°) Chroniques_Timkudin : kraḍ temkudin sɣur Lmulud Sellam
3°) Etude :
Le
lexique commun aux dialectes berbères orientaux, par Luigi SERRA,
In ACTES DU DEUXIEME CONGRES INTERNATIONAL D’ETUDE DES
CULTURES DE LA MEDITERRANEE OCCIDENTALE.TOME II, pages 227 À 232
4°) Un article : Iḍelli d RASD n Gueddafi-Boumediène, azekka d RARD... ?, sɣur Aumer U Lamara, in Le Matin d’Algérie,
01/04/2024
5°) L'interview : AFULAY/APULÉE
YURA UNGAL AMEZWARU S TLAṬINIT, BELAÏD AÏT ALI YURA UNGAL AMEZWARU S
TMAZIƔT… ILDI TABBURT I TSEKLA ! SƔUR
AUMER U LAMARA, LE MATIN D’ALGÉRIE 19/09/2025
Essai_de_grammaire_berbere_Hanoteau
Introduction_a_la_litterature_berbere_HADDADOU
7°) TIMEZDEYT-nneɣ :
Ukuẓ temεayin sɣur
Ahmed Ait-Bachir
8°) Le poème : Sin ‘isefra sɣur
Ziri At-Mεmmer : 1.MM WACCAREN-NNI IZEGGAΓEN ;2.DI TEXXAMT N
TMERĞA .
11°) Toutes les rubriques :
Numéro 139 septembre 2025
Scorching winter (Tagrest, urɣu)
Novel by Σmer Mezdad, éd.
ayamun,2000
Excerpt
from a translation in progress
by
Mohand Ou.
Pages 1
to 24 pages
I - SALEM
At this stage of the
interminable walk, it is a snowstorm that welcomes them: white and cold welcome
to the hanging lands of the Aït Yedjer. The timid and scattered crystals that
had fluttered until then are now emboldened into flakes, large to recall the
flaps of burnous, as the
exaggeration of mountain comparisons likes to describe them. As they
gain altitude, the land and scrub disappear under the immaculate mantle.
Fatigue,
imposing itself in cramps and aches, weighs on their progress. The feet are
numb, heavy as if weighted down by invisible lead balls. Sometimes, some skate
before overcoming the inertia that freezes them, others see their efforts
neutralized by discouraging steps backwards. Were it not for the mud and snow
that thicken their soles and, as they overflow, flare out the contours of their
shoes, they would attribute their slowness to some sly brake of the heart that
mopes or of the fear that undermines their entrails.
An
appreciable advance detaches the leader from the rest of the procession. Behind
him, his men are struggling. A string of ants with mandibles loaded with seeds and
defying the steepness of an embankment. Except that, unlike a colony of these
black creatures, their little column never ceases to whiten under the woolly flakes,
and their shoulders bend under loads of steel rather than under sacks of wheat.
Bruised backs,
heavy hearts, feet fighting against the whims of the trails and the snow. Fear
too, despite their courage. It is because they are neither of steel nor adepts
of what happens. In their veins flows a blood other than that whose foam
authorizes all audacity. Nothing to do with these legendary heroes straight out
of the fertile imagination of the Ædes; they alone can boast of a spine that
cannot tremble and a jaw that does not know how to quiver, its legs always
straight and alert, ready to break rather than suffer the affront of the slightest
bow.
Of
flesh and blood, man, as courageous as he is, knows fear. Sometimes it swoops down
on it like a bird of prey to cover it with the full span of its dark wings, to
hold it hostage to its cloak of anguish that flattens its chest, or to fill it
with a thick fog to the point of blurring its vision. When she surprises him,
she strikes his heart with lightning; his legs receive it like a discharge, his
jaws like a shock wave. And on a war front, the valiant may be valiant, but his
heart remains accessible to the dread of bitterness in ambush, of the imminence
of the face-to-face with death and, many times, of the regret of a return
always compromised. Except that, because of his courage, the awareness of risk
does not stand in the way of his race. For the honor of being born a man, he
trains himself to remain the master of his apprehensions whenever his lucidity
brandishes the threat of future dangers. Thus Salem, the leader of the group.
Sometimes he encounters fear. His merit is to know how to tame him by
pretending to ignore the frightful bite of his pincers.
Nor
is Salem a suicidal person or a go-to war. He would have had the choice that he
would have opted with his eyes closed for a peaceful life; smooth and smooth. He
is not insensitive to his benefits and his value in disqualifying any stallion.
Who can spit on a cozy life? Who would refuse to cross life on a straight and
serene path, without thorns or avatars? Who would want to turn their back on
delights and fortune? "Apart from the macaque of our forests, no one
runs away from a garnished dish of couscous," said the derision of the
elders. Thus he wonders while his silhouette haunts the maquis and mountains,
far from his family, for ages of the peaceful family conversations that filled him
with ahappiness that bordered on ecstasy. If we considered only the insatiable
ego, for all the gold in the world, he would not have exchanged the exquisite
warmth of a blazing hearth, progenitors and offspring at hand, time passing
like a quiet river.
By opting for
this path, the page he had turned now covers those who are dear to him, as if
buried in a time so close but long gone. They too have no doubt learned to live
without him. The course of existence may carry their dreams in the direction of
a current that is not the one that had carried it away. In the best of cases,
his wife and children would bury him in a corner of their being, a mere image
in the memory, fading as the fog of time thickens, conceding to him only the
ultimate advantage that his memory is not tarnished. He knows that he has
deprived them of everything, including his shadow who embodied hope for them
just by filling the doorway. Often, he finds himself struggling with the guilt
of having abandoned them, today given over to precariousness and misery,
tomorrow perhaps to the bitter tears that his death would shed. On frosty
days like today, negative emotions harass them more at the idea of them being
hungry and cold. What generous soul would deign to give them a cake or a
bundle of wood? They have only him, but he finds himself between plains and
mountains, straddling life and death. His feet are walking when his heart is
languishing in ignorance of the moment when the thread of his existence would
give way. He has certainly accepted everything, and with full knowledge of the
facts. But the hard shell he shows off hides a bruised heart. A deep voice
lectures him from within every time he agrees to listen to him: "What kind
of man are you to accept the unacceptable and lose yourself in the meanders of
a situation that escapes you? You have long cherished the hope of a serene
life, and here you are, separated from the flesh of your flesh, bleeding from
the absence of laughter and beloved words. »
Paradoxically, the
tendril of guilt that ploughs through his mind ends up sharpening his
determination each time. She urges him to transgress his limits in order to
seek arguments likely to silence her; an exercise from which his conviction
always comes back reinforced. The Cause is noble but still fragile. His call
would be lost in the cacophony of paternal selfishness if they all began to
speak. And for his part, he had long since assured himself that his love and
tenderness would be nothing but cowardly and insipid feelings if he dispensed them
to his family under the yoke of humiliation.
Now the plain is no
longer visible behind them. Mountains follow hills in front of the dozen men
who brave them like Sisyphus for whom steel charges have replaced the stone of
legend. At this stage, thesigns of fatigue burst one after the other, the
majority of the group braced themselves to support the weight of the bales.
They have been marching for a week from the far east of the country where they
had met with those on the borders and recovered their quota of weapons
and ammunition. All along the way back, they never cease to adjust the rhythm
and itinerary to the moods of the sky. The scarce, frayed clouds of the days
before had forced them to walk at night as they could not hope for natural
camouflage during the day. A sign that the fuse has been sold, the spies above
their heads are enraged to spot them. A godsend that today fog and low clouds
come between them and the piercing eye of the cursed planes. They rely on this
celestial shield, not without nourishing a real concern, so inestimable is the
stakes of this mission.
For his companions,
Salem is an old man, he who has not even completed his thirty-five years.
Relativity obliges, he is theoldest of his protégés, the majority of whom are
beardless. Some of them are not yet obliged to fast in the holy month according
to the precepts of the Law. At their age, the lucky ones who live under
milder skies are still enamored with the games of adolescence. Comb in pocket,
cigarette at the corner of her lips, swimming in joy and carefreeness. But
destinies are capricious. The one of these young fighters has not provided for
them either a comb for slicked hair or games of innocence. It has thrown them
into the maquis, crossing inhospitable mountains, many times, as today, under a
sky spewing snow or infested with flying machines, ready to pour their lead on
the bushes or to spray them with their devastating napalm. It was
therefore more out of consideration for his age than for his rank as a leader
that Salem was exempted from the beginning from wearing anything except his
personal belongings. On leaving the frontier, one of his companions, a young
boy from a village on the coast, had insisted that it should be so:
"We will divide your lot among us," he decreed, "our
youth will have to be used for something." He may have guessed that Salem
was observing Lent.
Thus lightened, the
leader is entirely responsible for bringing the men and their duties to a safe
harbor. He is not unaware that of all the missions, that of supplying the
maquis with weapons and ammunition remains one of the most demanding. The
itinerary is lengthened by safe detours to escape the gaze of foreigners,
friendly or hostile. When, moreover, the missionaries are aware that the fuse
is sold as it is now, they know that the slightest imprudence would ruin them.
They then impose the most arduous itineraries on themselves and improvise the
most subtle lures. The paths quickly forget their route and, depending on the
altitude, olive trees, pines or cedars offer free protection of their foliage.
The body consents to be nothing more than a furtive silhouette: the wind
absorbs its slightest rustling and the fog its treacherous shadow. Nothing is
too much to thwart the traps of the enemy. He does not skimp on the means as
much as he lacks imagination. The stakes of the operation exacerbate his
ferocity, and his snitches increasingly torment heaven and earth. By their
obstinacy, they sometimes remind Salem of the little moths around a bedding.
But if these winged insects are the reincarnation of the souls of the dear
departed in search of familiar smells, the planes above their heads are only
evil spirits. Their noise is not a nostalgic buzz. Rather a nocturnal and
uninterrupted bark of a farm dog having sniffed out the scent of an intruder in
the distance.
As vigilant as he is,
Salem does not refrain from making a breach from time to time to let his mind
sail beyond this present of cold and fatigue. When he joined the maquisards, he
had left behind his wife and two children. A status that is certainly delicate,
but not to the point of having dissuaded him. In the symbolism of metals, which
he knows well, this is called choosing between the iron of dignity or the money
of resignation. He preferred iron in spite of his paternal duties and
tenderness. There are times when man must rise above his instincts. It is only
by walking on their dust that he would rush to attack what is beyond him.
From the north of
France to the maquis. Non-stop. Not even a whirlwind visit to his family. From
the outset, he had to avoid the trap of emotions and only see his family after
the fait accompli. His destitution would have fatally triggered in him the
inevitable conflict of pros and cons, the outcome of which no one could have
guaranteed. In this, the experience of some of his friends had taught him well:
They seemed sure of themselves and pushed on to the final rendezvous that would
have led them to the mountains, but they ended up retracting when the fateful
step came. Salem knows them. Neither cowardice nor indignity; unless we take
for such that weakness of paternal love, which, as everyone knows, is capable
of metamorphosing a lion into a lamb. And he is not the one who would allow himself
this confusion. Having experienced it, he knows what this feeling is
capable of. The eyes of a child,shining with fear and hunger, strike down the
toughest of fathers. It impaleshis soul, dries up his mouth and, like a
panicked insect, in his chest hisheart beats wildly. If a father seems to have
disregarded this and manages tojoin the maquis, his stay there is generally
very short. At the end of a monthor two, unless the news of his mobilization
was already known to the informersor to the enemy, he would most often end up
rejoining his family. And if heremains a loyal supporter of , his stay in the
mountains would now be only afleeting memory.la Cause
So, to cut short the
hesitations, Salem opted for the radical solution. It was only many days later,
after he had made sure that he was fully integrated into the fighting and the
news of his enlistment was known to all, that he decided to visit his family.
Just a short visit at dawn, because this kind of visit has never been a piece
of cake; Starting with the shocking spectacle of misery that greets you as a
gloomy guest from the threshold of the house. No matter how much one expects to
find a lamentable situation, the reality of its magnitude surprises the
forecast. Not to mention the risks. Salem knew that many villages were already
infiltrated, and there was no guarantee that his family would be immune. The
gall touches a single fig tree and the entire fig grove is lost, warns the
wisdom of the land.
This evil of treachery
still torments his idealistic mind. He remains incredulous at such a
dishonorable choice. Is it not the height of indignity to be the eyes of the
executioner? Yet there are many who have no scruples about throwing their
brothers into the enemy's nets. Mixed blood, divided religion, the same tongue
suckled at the first wails, none of this prevents the accomplishment of their
dark designs as accursed crows. Oblivious to childhood punctuated by the same
privations, forgetful of hunger and the bite of the frost on their bare toes,
they lend their eyes to the blind aggressor who humiliated the country.
Salem's father-in-law
was recently murdered in France by a Muslim sister. He was an old man on the
verge of retirement, simple and boundlessly generous. Nothing predestined him
for such a tragic end. On the day of his death, after the galleries of the mine
and a good toilet that purified him of their coal, he went to sit down at a
table in a bistro. He had never tasted alcohol, but these places offer the
opportunity for a warm exchange with the children of the country. Nothing
better to twist the neck of the anxieties and the cold of exile. Moreover, it
is a Saturday night. A privileged meeting place to entrust the writing of a
letter to some young scholar, provided that he ran faster than the latter's
drunkenness. A drunken benefactor would compromise the fidelity of his words.
His pen frees itself from the grip of the mind to trace unintelligible words
and disjointed sentences. The old man had already paid the price of such a
misadventure. His family's response at the time had brought him the cruel
sarcasm of the locals:
"A man so old and
known for his wisdom!
- Yet he was a fervent
believer. How can one undergo such a metamorphosis to no longer know what one
is saying in a letter?
- The poor man, the
defects had undermined his youth and it is in sin that he spends his old age.
- Don't they say that
it is through the old that scandals proliferate!
- At the time when the
world is a world, at his
age we thought of the pilgrimage to Mecca, here he is writing his
letters in the vapours of his drunkenness"
The multitude is
merciless. Amnesic. Irrational. She judges stiff and without appeal as long as
evading the presumption of innocence suits her derision. No one remembered that
the old man had never held a pen. In their shortcut, the people of Village
overwhelmed him while exonerating an anonymous young man, himself, it is true,
a victim of the implacable sentence of the road to hell paved with good
intentions. Since this misadventure, Salem's stepfather has been inspired by
the legendary apprenticeship of the jackal who never lets himself be fooled twice.
His nostrils like an infallible detector, he refrained from entrusting the
writing of his missive to the slightest suspicion aroused by the breath of a
young man solicited. "There is no hurry, my son, we will leave the letter
for another time," he justified himself to cut short the atmosphereof
embarrassment caused by his change of mind.
So that Saturday, he
quickly secured theservices of an editor before beer took hold of his lucidity.
Little did he know that his end awaited him in this bar, he, the fervent
believer, the undisputed virtuoso of liturgical songs.
Seated at the first
table, his back turned to the passage that extends the entrance, he calmly
dictates to the scholar the words to be transmitted. Despite the hubbub around,
he lowers his voice so that the unpacking is limited to the perimeter of the
table at most. Those who write the letters generally enjoy the same confidence
usually reserved for the doctor; one trusts in it as if it were a grave. They
are nothing but a docile pen, evacuating the revelations from their memory as
soon as they are put down on paper. Among all illiterate emigrants, these young
volunteers enjoy boundless consideration for their culture of secrecy.
The bar is full.
His zinc is stormed by bistro stalwarts and passing customers. Shoulder to
shoulder, their chatter is going well, fuelled by the euphoria of wine and
beer. No one notices the arrival of the two authors of the future carnage.
After all, customers come and go without interruption. The mobility of consumers
is the very characteristic of this kind of place. Not to mention that by their
clothing as well as by the color of their skin, the two intruders can only be
Muslims; Black heads like the other customers. Except for the fact that they
didn't greet anyone when they arrived. Long after the tragedy, the imagination
of the survivors will give birth to many details: their visages were of stone,
the pursed lips of those who had never smiled and other details. The truth is
that they snuck in incognito, with wolfish steps as in a credulous
sheepfold. Even when it is time to do their dirty work, it is with this
gesture of who would take out his wallet that they surprise everyone by showing
off their weapons. The first to see them don't even panic. With the help of the
veil of alcohol, they first thought it was a simple police check despite the physique
of the strangers. A fatal confusion that would serve the killers in
the pay of the Bearded Man wonderfully.
Their first bursts
target the customers closest to the exit. Salem's father-in-law was shot
several times almost at point-blankrange. With his spine riddled, he slumps
down sharply on his table, an inert bag of dried figs, on his lips the last
word for a letter he will never send. In the blink of an eye, he leaves the
abyss of his life for that of the afterlife, in ignorance of his aggressor and
the motive that activated his treacherous hand. Around him, other corpses lie
in their blood, partridges powerless before the intrusion of an unexpected fox.
The two messengerists continue to shoot mercilessly and without the slightest
consideration in the face of the Lord. Their murderous bullets reap the workers
who fall without moaning or screaming, they who have taken the habit of being
silent, mute cattle in foreign pastures. Were they petrified by the element of
surprise or had they paid the price of their internal quarrels that had aborted
any initiative of union in the face of the Bearded Hydra? In a few minutes,
forty men were reduced to corpses, good at magnifying the macabre statistics.
If they knew that hatred was lying in ambush everywhere, they would have stayed
at home. They would at least have died in the land of their childhood,
pronouncing the profession of faith and in the light of the sun rather than the
pale light of a bar reeking of blood and alcohol. They had fled the country
infested with paras and goumis to rush into the fangs of these merciless
fratricides.
As a pious
mountaineer, Salem cannot help but mix up Fate when he remembers this affair.
After all, one does not run away from written death. When her time comes, the
maternal womb or the hollow of a reed cannot hide the being. There are many
cases of people who have died on the spot by slipping in their courtyard or by
bumping into the trough of their stable. Others, on the other hand, fell from
the top of an ash or poplar tree and escaped unharmed; dusting themselves off,
they gazed in amazement at the length of their fall, then resumed their work,
praising the Lord of heaven.
Despite his piety,
Salem is puzzled by this view. Can the same fate suffered by thevictims
exonerate their executioners? He had known the Messalists only too well during
his years as an émigré. Various circumstances had revealed to him their verbal
radicalism, or even more if they did not have affinities. From the first to
have demanded the pure and simple independence of the country, they moved on to
a frontal opposition to the revolution, thus bringing grist to the mill of an
enemy who does not ask for so much. The red line they have crossed and the horror
they sow by massacring their brothers leaves him incredulous even if he is not
fooled by the whims of politics and its quicksand. How can one drive a stake
into one's own back without remorse? Man turns out to be the worst chameleon.
Another visage, another turn, nothing is repugnant to him when his instincts
blind his reason. A high mountain of intrigue and secrets, all the trails to explore
it are steep.
The evocation of
Messali's supporters suddenly integrates a lively anger into thenoria of his
thoughts: "Here they are, arsonists of their own house. They spit on
fraternity to breathe more vigorously on the vehemence of their real executioner
of yesterday and today. The enemy who pushed them into exile, thrown on the icy
cement of his jails, the same one who crushed them to the point of making them
less than nothing. He must be laughing at us now that they have opened the door
to discord to enthrone him as sovereign in the hearts of families and tribes.
The father no longer recognizes the son, the brothers set against each other,
plunged into the darkest of short-sightedness. Lord Almighty, more than one has
stabbed his father or brother in the damp chamber of exile! We are therefore so
vulnerable and exploitable. Is it any wonder then that the invader has lingered
on our lands? Who will avenge the procession of his victims, as long as the
century and a few since he humiliated us? » But the snow starting up
again, after it had given the illusion of fading, cooled his ire and once again
turned him to a legend of the terroir, reminding him that today is the famous
Loan Day: "February would begin today if he hadn't once lent a day to January.
His eldest son had asked him to punish an old woman for having had a good laugh
at her thirty days spent in the sun and without a drop of rain. Her request granted,
the first month of the year unleashed the wrath of heaven against the old woman
and her goats, who froze to death. At least he has a sense of honor
and a desire for revenge. Thus the name of the Day of the Loan is justified as
much as the lifespan of the two months corroborates its legend. It's a day
known for its versatile humour, like at the jackal festival: the sun only
flashes a pale smile to give instructions to a hailstorm and snowstorm. Things
have been like this since the world was a world. In living memory, we have
never experienced a snow-free end of January or early February. Even in France
we have verified this."
When the present is
hostile, the past and legends are comforting. Happy or unhappy the memories,
plausible or zany the myths, Salem resorts to them in thought to forget the
fatigue and rigour of time. With his neck tucked in, his head nestled between
his shoulders to prevent water from seeping into his back, he continues to walk
at the head of the pack. The idea of a halt to catch their breath does not even
cross his mind. He may be a dog, but the weather is opportune for them; he is
the very guarantee of their discretion, as he makes men and animals hide in the
ground. Not a shadow of a shepherd, not a lumberjack. The few villages clinging
to these heights are only ghosts dozing under the silence of the snow. What
more
could you ask for to walk as far as possible? There are only the
troops certainly mobilized at their heels to curse this raging sky. From time to time, he pauses his daydreams,
the space to take a furtive look behind him and check that his en are holding up, then he returns to his
inner world of inveterate silence. Salem is like that. When the worries of the
present assail him, he rushes into his daydreams as if to mark his territory.
Somewhat stoic, he thus manages to contain the vagaries of life beyond an
impassable line. If he would face them without running away
from them when the time comes, he still benefits from not being
obsessed with them
all the time.
From a young age,
his silences fueled curiosity. To make a stone react seemed easier than to hear
a word from him. In a society where everyone judges everyone else, he was said
to be mentally retarded; a suitable euphemism for idiot or insane. During his
schooling, the schoolmaster himself was not to escape this prejudice.
Fortunately, little by little, he ended up understanding him and taking him
into sympathy.
He was a French
teacher, but a Frenchman like no other. Starting with his accent, which the
rolled r was very close to that of the native scholars. Except for the
metropolis in summer, he never left the village the rest of the year. Not even
to go to the market, which nevertheless brought all the men down to town on
public holidays.
When he arrived in the
country, the people of Village gave him a cold welcome. They identified him
first with other foreigners: all colonists and invaders. Thus their
relationship with him could, at the beginning, go no further than the customary
salamalecs to which courtesy compels. The experience of the peasants could not
have been more rich: everything that came from beyond the sea secreted nothing
but bitterness; and who is bitten by the viper, the slightest bit of rope would
terrorize him. However, things had evolved very quickly. Patient and sincere,
the master managed in record time to forge friendly and disinterested ties with
them. His services went far beyond the education of their children for which he
was appointed. Graciously he wrote their letters to them and provided them with
the medicines of the roumis against the frequent fevers of the old and the
young. An expert in various fields, the peasants appreciated his infallible
knowledge of field work more than anything else. From ploughing to grafting,
from haymaking to breeding, whoever followed his advice rightly appreciated the
little extra that no one would have thought of. It was necessary to raise
ingratitude to its height not to admit his contribution to a community that
lacked everything, and the peasants are not ungrateful. To put things
into perspective, they did not hesitate to compare this teacher who came from
elsewhere to the imam marabout of their mosque. The demands of the latter inclined
them to servility. Drawing water from the fountain and cutting his wood were
common chores; its share of wheat or dried figs and a tenth of all harvests on
the occasion of Ashura took on the appearance of a compulsory tax.And, hold on
tight, barley could not be used to pay for it, only noble commodities were
admitted by his greed. In the face of his royal whims, even women were not
spared. When one of his own was delivered, several of the peasants' maids were
requisitioned for a role as maids until well beyond postnatal
convalescence. Snobbish and spoiled, unconditional of the motto
"Sustain me mother that I don't stumble", his pout of an eternally
dissatisfied man threatened to bring down the sky over everyone, as if he were
only staying in place by his will. And the naïve peasants bent in order, they
believed, to guard themselves against the reprisals of his merciless
curse.
The schoolmaster was
from another wood. Day after day, people have come to be convinced of his
natural goodness. On occasion, they declared without complacency that he had
nothing to do with his predecessors. Some, speaking of him, did not hesitate to
elevate him, a rare privilege for a foreigner, to the most prestigious rank on
the scale of Kabyle values of one and a half Humans. He lived among and like
them. Despite his education, he was disarmingly humble and socially as
destitute as the average native.
Gradually, out of compassion
or gratitude, the people of Village began to reward him. Even if one hunger
cannot relieve another, in the summer the fields allowed for relative
generosity. It was little more than a basket of beans or a bunch of cardoons,
but sincerity elevated them far beyond their market value. The vagaries of the
other seasons, on the other hand, compromised any other impulse, no matter how
generous the hearts. From the beginning of the harvest until the end of the fig
season, the master found himself in the metropolis for the summer holidays, as
for the cold season, his avarice left no chance for a praiseworthy gesture. The
olive oil could have saved the honour, but the hamlet is perched on the top of
the mountain, its flora is limited to a few groves of chains, the olive trees
being the luck and pride of the villages below, on the side of the massif.
However, on the class
and student side, Salem still remembers the firmness of this singular master.
His real bonhomie with the parents in no way altered his authority in front of
their offspring. He had rather a heavy hand, and his thin elm stick knew well
how to remind good manners of the little ones who deviated from it. At the end
of the fifth year, his presence at the school bore fruit; Salem, and with him
several of his comrades, passed the examination for the school certificate. The
outstanding results raised the master a notch in the hearts of the majority who
admired him, while exacerbating the hatred of those who suffered from his
popularity. And, to his misfortune, the all-powerful caïd Mohand Aberkan was
one of them. The letters that the teacher wrote, the news in the newspapers
that he popularized, his language that he taught and ours that he spoke better
and better, the paranoia of the caïd saw them as so many threats to his
arrogant authority. Taking themselves as a reference, the characteristic of
people of power is to sniff out excessive ambition in all others. Seeing
the reflection of their own calculations in the eyes of the other side, they
suspect that he intends to dethrone them. For the kingpin, the French teacher
was an oat glume that tortured his throat and he had to get rid of him at all
costs. Consumed by jealousy, he slandered him and put all his weight as a
servile collaborator to keep him away forever. One morning the gendarmes
arrived. They searched the school and the small recess which was his on-call
accommodation. Books, newspapers and other personal objects of the master were
examined under a magnifying glass and exposed to the gaze of passers-by. The
interrogation and humiliation had lasted the time of an ordeal. Of Breton
origin, and far from France for his activities within a circle claiming this
identity, the master was an ideal prey to satisfy the whim of a caïd whose
weight was measured by the services rendered. The gendarmes took him to a
destination unknown to this day, leaving in the sky of the village and the memory
of its inhabitants only the memory of a man for whom good can be an end in
itself.
Like a bad omen, the
departure of the Breton master was followed by a tragedy that hit the Salem
family hard. In the same week, a fire ravaged his stable where two cows and
their young were charred todeath. Being only half the owner of the animals, the
repayment of the other required the mortgage of a field with the family home.
If it freed him from part of the debt, this option also brought the humiliation
of the father to its peak. He who kept his head high in the assemblies found
himself keeping a low profile in front of his creditors and detractors
combined. Even those whom he had more than once saved from ruin and ridicule
cut all bridges that led to his encounter, leaving him alone on the island of
his unexpected decline. This tragedy, coupled with the departure of the master,
sounded the divorce of Salem from his beloved school. His dream of a career in
teaching to spread knowledge and raise his family's social status evaporated in
the smoke of the fire. He had experienced this episode as a personal failure,
as who, after crossing a desert, vanished in front of the edge of the well he
had dreamed of so much. Without livestock, even the alternative of becoming a
shepherd would no longer be allowed to him. He had no way out but to pack his
suitcase for the North and give in to the bitter fashion of those dark years.
On his arrival in the
land of emigration, he discovered a cold and icy country, the character of its
inhabitants. Instead of opening her arms to him, France presented her gaping
entrails to him. And it was in the mine that he learned that more than a poet's
metaphor, black bread does exist. He has been eating it for nearly twenty
years, his skin as a singular accompaniment. In winter, longer than that of his
native mountain, he forgot the light of day for many months. The mine would
grab him at dawn to spit him out long after dusk. His sun set at dawn as he
entered this coal tomb. But although the monster with the dreadful firedamp explosions
took away his youth, he rewarded him in hard money and above all in
maturity. The body hardened, the mind was forged, and, instead of a
defect, naivety became its main source of will. Character pushed its limits and
the courage its hauntings with each assessment of outdated avatars.
Eight years full of
mien and exile inevitably gave birth to another man, and, for his first return
to the country, it was a new-born twenty-three who arrived in the village with
the breeze of a summer evening. Despite his youth, the way he looked at things
and men had the weight of his experience and his words, rare and measured,
seemed to draw all their density from gold. To the joy of his parents was
naturally added the expected request. Each on his own, but in flagrant
connivance, the father and mother insisted on marrying him off. To convince
him, they invoked the classic and worn-out argument that always manages to make
even the most stubborn lose their means: The mortgaged property could always
wait for better days, but the joy of his marriage was to be enjoyed;
Isn't it that death is omnipresent and theirs could surprise them at any
moment, they would at least leave in the tranquility of a house enchanted by
the laughter and wailing of the long-awaited grandchildren. He finally gave up.
And no sooner had his consent stammered than things accelerated. It turned out
that the lucky one was all ready; If he had forgotten the village while he
lived in the mine, the village had never forgotten it. Less than a month later,
the family home was filled with guests for the sacred couscous. Salem
surrendered to the atmosphere of the party so that he didn't have to think
about what this change in status would entail. He was not unaware that the
feasts that last seven days and seven nights in fairy tales reserve
seventy-seven worries for the austere reality. His wedding night announced the
first by introducing him to a girl who was barely on the threshold of puberty.
The few days he had spent at her side, about twenty at most, passed almost in
the silence which the difference of age had set between them. Then one morning,
he entrusted it to the carrot and the parents' stick and returned to his mine.
The news of a stillborn boy would follow him by letter a few months later.
From the time of his
marriage, he returned to the village once every two years. On each of his visits,
he left his imprint in gestation in the womb of the wife. The peasants who
remained in the country planted the fruit trees and he the fruit of his
frolics, the ardour of which was equalled only by the thirst for a weaning that
lasted two years. Seven pregnancies in total. Without the relentlessness of
death, the smala would have satisfied her old parents who were still attached
to the advancement of the great tribes. The second birth brought another boy
who lived only three months. He died in the heat wave of a July afternoon and
the ordeal of a terrible illness that transformed his little body because it
had swollen. Luckier at the beginning, the daughter born after him was able to
reach fifteen months. She walked and comically articulated her first words to
the great joy of her grandmother who very quickly forgot the disappointment
that the little girl's sex had aroused. But one day, a terrible fall stopped
his youthful feverishness in its tracks and plunged the house and the village
into the horror of the sight of his brain spilled out like molten butter. Salem
was in the village when the tragic accident occurred. To his wife, who lamented
by invoking Fate as if to ward off all negligence, his answer was an
unfathomable silence, suspended between anger and regret. Then, bad luck became
a regular in the house, and two other girls later added to the macabre list. It
is a miracle that the last, two wonderful boys, are still in this world.
Speaking of them, the old women of the hamlet admit that Salem had fed the
cemetery enough for him to consent to throw them away from him. As for the
first five and his parents whom he had since buried, his wife never forgets
them to this day. Every February, she goes to the seer who makes the dead speak
to hear their grievances and be able to appease them. For her, only in this way
would they know eternal rest. She will conform to this ritual until the day she
joins them.
"My wife is
naïve," Salem thought to himself. Doubting the fables of his mother or
grandmother seems to him a heresy. But what is the point of shaking her in her
beliefs as long as they help her get through a life that has not spoiled her?
While I was fighting against the coal under the earth of France, she was giving
birth here, pulling on a miserable rope to better bear her contractions; then,
this suffering over, came the suffering of burying the child who was the source
of her love and the cause of all her sorrows."
He glances quickly
behind him. All the men are there, even if some are visibly marking time. They
cross a clearing where the modest layer of snow leaves bare the waterlogged
land. Between their burdens and the mud, the men who carried waded like
birds caught in glue. For once, they curse their privilege by envying
their lightness to their comrades in rubber boots. Salem notes, not without a
certain relief, that Mohand-Ouali and Rabah are keeping up the pace. Long-time
friends, about the same age as him, they are his real support for the success
of the expedition. The others, seven in number, were presented to him only by
this mission. All of them were liaison officers, not even initiated in the
handling of weapons; but a pressing need for men had recently promoted them to
the maquis. It is precisely because of this weak point that having Rabah and
Mohand-Ouali by his side reassures him. What torments him, however, is the
enigmatic absence of Ouali. No matter how much he turns the question, he can't
get a precise idea of the reason for his call-up. What he is sure of now is
that his friend's charisma and courage would have turned this mission into a
quasi-vacation. Ouali is audacity made man and skill incarnate; capable, as
Rabah the metaphor enthusiast likes to repeat, of trapping the very breath of a
breeze or a ray of sunshine. In many ways, he is reminiscent of the reckless
legend who went so far as to milk a lioness and bring back her milk in a skin
skin of one of his cubs and sewn, the height of audacity, with hair torn from
the whiskers of the sleeping lion king. Whoever you talk to, when it comes to
Ouali, Salem has only one formula on his lips: "Irgazen am Ouali ur ggiten
ara" (men like Ouali are not legion). For the phrase "ur ggiten
ara", literally "there is not enough", Ouali is said to have
said in his very particular language "your caḍen ara". Which
for Salem means rather "are not burned". This variance marked forever
one evening of the first days of their meeting in the land of emigration for
having set up a short dialogue of the deaf between them. Distracted that day by
a reading, Salem, who was preparing dinner, forgot the pot on the fire until
the smell of burning had alerted his nostrils: "The dinner has
burned," he timidly announced to Ouali, who had just returned.The remark
meaning for Ouali rather prodigality, he replied naturally: - So much the
better, we will eat it today and there will be some left for
tomorrow. Believing it to be sarcasm, Salem flew into a rage. He specified
his announcement in the raw language of his youth and the involuntary use of a
word that reconciles the variants: "You'll eat the shit," he shouted,
"I'm telling you that our dinner is charred." » The laughter of
misunderstandings had lulled them so much that evening that it compensated for
the borborygma of their empty stomachs.
Worries pass over Ouali
like rain on duck feathers. Happy or unhappy on days, its visage keeps its
light and remains forbidden to the chisel of time. Above all, he has the rare
art of remaining positive and joking without harming the seriousness of the
situation. Salem remembers what he said to her just after she was married:
"You donkey without a saddle, so you are going to procreate to swell the
ranks of beasts of burden at the mercy of the roumis! But let's remain positive
and say, like our elders, that salvation sometimes lies in the downfall. Now
that the children are here, you will eventually join us in the struggle; it is
the only honorable choice not to have on your conscience to have bequeathed
your yoke to them. They at least will know peace and will unabashedly bear our
filial name of the Imazighen. »
Imazighen, which
means Free Men, is part of his daily lexicon. In the circles of émigrés, he
made use of it without it causing him the shadow of prejudice. But since his
arrival in the country, things have gone wrong. The ears of some suffer this
word like a detonation. Just hearing it, their brows wrinkle, their visages
tense and, through their noses, their breaths purr like a wounded boar.
Sometimes they burp some unpleasant retort, but it rarely goes beyond the neighbor's
ear as Ouali's presence intimidates them. He is ready to die just for this word
and the cause it covers.
Long before the
outbreak of the War of Liberation, he was running to obtain the recognition by
his peers of this dimension without which the very history of a people is
censored. But the "Pipiôu" (*) turned a deaf ear. Those who were
lurking around the party leadership had taken the habit of evading what is
disturbing. The leader whom they sanctified led them like Panurge's sheep: his
aura sucked their wills and his speeches sterilized their ideas. Then, tired of
the bowing of this submissive court, Ouali and his friends spat out their truth
to him one day. Followed by Mohand-Ouali and Rabah, he left the meeting and has
since severed all ties with the party. la Porte Sublime
…………………………………………
(*)
For PPA (Algerian People's Party). Its
rebellious
militants borrow this pronunciation in derision from that of the
common
illiterate.
Less than a month
later, the police were rubbing their hands together at his raid. One after the
other, the lion and his friends were apprehended and the luckiest of them was
given no less than two years. Who benefited from their arrest? Who knew their movements
with such disconcerting precision? As always happens after a low blow, Ouali,
who was able to answer these questions, was unable to prove his deductions.
When he was released
from prison, he suggested to anyone who would listen that the most formidable
of prejudices can only come from a brother, that he is always commensurate with
the bitterness shared and the hopes nourished together. Cracked, her trust in
others has shrunk to a trickle. From now on, for him, apart from his companions
in misfortune, the rest potentially carry the seeds of betrayal. More cautiously, Salem had tried several times
to bring Ouali back to another vision of things. Even if he himself is sensitive
to this question of ancestral identity, out of empathy he knows that it could
be perceived as separatist, or at least weakening, by those who opposed it. Not
to mention the leadership problem that it underpins, rightly or wrongly. He
feared the ferocity of reprisals for his friend and had warned him without
convincing him. Ouali remained intractable. At each meeting, his leitmotif came
back as soon as he spoke, and the audience murmured its apprehension as the
promise of imminent punishment.
Now, despite all these
years, Ouali has remained true to himself. To take this idea out of his head
would be to condemn him to death. The air he breathes, his sight, his strength
and his will combine with this question of the thousand-year-old identity of
his people. Without it, militancy would be nothing more than an empty word,
full of complacency and hypocrisy. And Salem can't help but contemplate the
possibility of a link between this unyielding line and his friend's summons to
the Tifrit Command Post last week. You never go there for nothing. When Ouali
told him the news, Salem begged him not to go alone:
"We will
accompany you at least three of us: Rabah, Mohand-Ouali and myself," he
proposed. "
- You're panicking for
nothing, Salem. They have nothing to reproach me with and you know it. If you
want to come, I don't mind, otherwise know that these leaders to whom I taught
the revolution can do nothing against me. I am a lumberjack more than they are,
and as the saying
goes, it is from the branches that I abandon that their are made.
- Your disciples and
your recruits will be your first executioners, Ouali. Their zeal is to be
feared. If it is not nourished by their inferiority complex, it will be
nourished by the resentment of having followed you on the path of struggle. Do
not forget that they followed you out of fear and your liquidation – or even
ours – would free them from it. »
Even if he seemed deaf
to his advice, Ouali is not unaware of the sense of moderation that
characterizes Salem. He also knows that he is not speaking for nothing, that
each word uttered has been turned seven times in his language. His senses are
always alert and he captures what often escapes ordinary mortals. When Ouali
wants to turn this sensibility, which is akin to a gift, into a joke, he
predicts a seer's future for her once the war is over:
"After the war,
you will still be alive and you will open a diwan of clairvoyance in your
village. People from everywhere will come to consult the old sage and
soothsayer that you will have become. Even those who will be the masters of the
land on that day will seek from you the best ways to govern. If you do not want
to die or rot in the shadows, your counsels must take into account their
appetites; for whoever would contradict them will pass by their arms after
having escaped the fire of the Roumis. »
Ouali always
ended this gloomy picture in a burst of laughter and Salem replied that it is
better to be six feet under the ground than to be a living witness of such a
perversion.
Numéro 139 septembre 2025
Kraḍ temkudin sɣur
Lmulud Sellam :
1._ Asɣar "ifiri"d usɣar "aleẓẓaẓ"
Mouloud Sellam, 20-08-2023
Sin wawalen-agi : "ifiri" d
"uleẓẓaẓ", zemreɣ ad ten-id-awiɣ d amedya
deg wayen yerzan ladɣa asɣar n uslen, acku d awalen i nesseqdac aṭas,
di temnaṭ-agi-nneɣ, melmi d-nettmeslay ɣef sin leṣnaf-agi
n tselnin.
Wid icerrwen afriwen (iferrawen) n uslen
i yiɣersiwen-nsen (ulli, tiɣeṭṭen, d yizgaren) iwakken ad
ɛelfen, walan d acu i d-ɛniɣ imi d-bedreɣ aseklu-yagi ;
iferr (afriw) n "ifiri" yeshel i ucraw, mi t-tḥerkeḍ
yedda-d, ma d win "uleẓẓaẓ" yuɛeṛ,
jebbed netta ad ijebbed.
Inumak n sin wawalen-agi ɣur-neɣ
d wa :
a- Ifiri
Ma yella wwiɣ-d amedya ɣef usɣar-agi
n uslen, zemreɣ ad d-iniɣ yeḍbeɛ neɣ leggaɣ,
iclem n ifurkan-is yettban-d yeḥla zeddig, yessager aman melmi meẓẓi,
ini-s ijebbed ar temlel ; maca melmi wesser usɣar-is, yettmagga iclem-is d
amellal ḥesri, yerna wten deg-s icerrigen amzun d tifexsiwin uḍar.
Iferr n uslen ifiri zegzaw mliḥ,
yerna hraw ɣezzif, yeţţaččaṛ afus, yelha i
tukksa, neɣ i ucraw ladɣa melmi d ageṭṭum, ula d
agezzum-is yeshel, acku asɣar-is yettneqsaf ( yeţţneqʷram,
yettṛuẓu) s sshala.
Aseklu ifiri, acḥal d yiwen i iɣurr,
mi tserseḍ aḍar-ik ɣef ufurek ad k-yexdeɛ, yezmer ad d-yeṛṛez,
ad d-yeɣli win yellan fell-as, ur ken-ɛniɣ. Asɣar ifiri
yettruz irekku, ma yella ur t-nḥuder ara, yerna iseɛɛu affuden
(nœuds) s tuget.
Aslen ifiri yessegmay usɣar-is
nezzeh yerna s lemɣawla, tiddi-s tezmer ad tessiweḍ armi d 40
lmitrat, am wakken yezmer ad yidir sin leqrun neɣ ugar.
b- Aleẓẓaẓ
Asɣar n uslen d aleẓẓaẓ,
d afallaẓ, yettneḥwaṣ, yettleɣway, yettleɣẓam
kan, yuɛeṛ i ugezzum d tṛuẓi, degmi i d as-semmam s
yisem n yimɣi "uleẓẓaẓ " (en français "
Garou "). Aslen aleẓẓaẓ ur yessegmay ara aṭas,
iclem-is iṛuḥ cwiṭ s tewreɣ yezga yekkaw ixuṣṣ
deg waman, iferr-is ijbed ar tewreɣ, mecṭuḥ, yuɛeṛ
i ucraw, am wakken yuɛer i ugezzum.
Aslen aleẓẓaẓ mebla
ccekk yittidir ugar n ifiri, acku ula d aṭan iɣunza-t, ur yufi deg-s
d acu ara yečč.
Gret tamawt :
1-Di kra n isegzawalen "
tifirit"(tafuri) d aṭan n uglim ( "dartre"), maca fkan-as
anamek wis sin am akken neqqar-it nekni "affud"(nœud de bois).
Ma yella anamek amezwaru yebɛed maḍi
ɣef usɣar "ifiri", anamek wis sin yeqreb nezzeh, am akken
d-nniɣ yagi asaɣar "ifiri" zgan deg-s s tuget
"affuden".
2- Neqqar asɣar-agi d aleẓẓaẓ
ilmend imi icuba imɣi-nni umi nessawal "aleẓẓaẓ"
(Daphné Garou), acku asɣar-is yettnebran ur yettemṛaẓ ara s
sshala, yettleɣwan kan.
Aleẓẓaẓ d imɣi
d-nettemlil di sya ɣer da di lexlawi, llan wid tesseqdacen d imɣi i
tujjya, ma d wiyaḍ ẓeṭṭen yes-s tiqecwanin.
2.- Ayɣer tbexsisin-nneɣn kra n wussan kan ad ṛejnent ?
Mouloud Sellam, 13-08-2025
Pourquoi nos figues s'abîment-elles en peu de jours ?
Tukksa n tkeṛmusin telha melmi i d-yedda uqeḍmir-nsent neɣ xeṛṣum d taclalt-nni yettḥaraben fell-asent, iwakken ur ttuweddaṛent ara d umatu.
Takeṛmust iwakken ad d-tettwikkes s ttmam-is, s teclalt-nni iḥurben fell-as, yessefk ad nissin amek, ad tt-id-nekkes. Ad tt-id-nekkes s ubran mačči s ujebbud, ad tt-id-nekkes s lemḥadra ma yella nebɣa ad teqqim ussan ur txetteṛ ara ɣas neǧǧa-t di beṛṛa. Iwakken ad d-nekkes taḵeṛmust akka i d-nniɣ, yessefk ad tt-id-nekkes s ufus, s tɣerrust, neɣ s ulemḍad (s uligan, gant). Tacekkumt (neɣ -tafurka-) ur twulem ara i tukksa n tkeṛmust s teclemt-nni iɣummen timiṭ-is.
Takeṛmus s uqeḍmir neɣ s teclalt tezmer ad teṭṭef aṭas n wussan ad teqqim akken s lebna-sen d waman-is.
Mebla ticlemt, ur trennu ara nnig 3 ɣer 4 wussan, arma texṣer, ur tṣelleḥ ara i wučči, tikwal tettmuɛfun, tezzin-d fell-as yir ibeɛɛac d tizit.
At zik ttekksen-d tikeṛmusin s uqeḍmir, fettren-t i yiṭij, dɣa melmi yekkes wayen izaden akken ɣef teclemt, aqeḍmir-nni i s-d-nečča deg uḥbul n ukeṛmus, xezznen-tent i tegrest. D tid i tetten melmi yergel udfel tiwwura, ɣas ulamma ttkiwent, ulac aman-nni imezwura deg-sent, lbenna-nsent tneqqes diɣen. Maca akken qqaren : "d lḥif i gtezzun aclim".
3._Tabakuṛt (figuier bifère)
Mouloud Sellam, 02-08-2025
Figues-fleurs (abakuṛ, dans la 1ère vidéo, juin 2025)
Figues d'automne (tibexsisin, dans la 2ème vidéo, fin juillet 2025)
Tabakuṛt (Taɣudant) d aseklu di leṣnaf n tneqlin (tigrurin), i d-yeggaren snat n lɣellat (produit des figues deux fois par an).
Lɣella tamezwarut tettili-d deg waggur n yunyu, d lɣella umi qqaren "abakuṛ".
Lɣella tis snat tettili-d di lawan n lexṛif ( ladɣa deg waggur n "ɣuct"), d lɣella n tbexsisin.
1/ Abakuṛ (figue-fleur) d yiwet n tewsit gar tewsatin n tbexsisin i d-imeqqin ddaw yifer, ur kkin yibzizen (figue sans graines), ilmend imi ur yettwasetmeṛ ara s tizit-nni n ddekkaṛ ( figue non pollinisée par le blastophage). Abakuṛ ɣur-s aqeḍmir (figue avec pédoncule). Abakuṛ ɣas ulamma bnin kra n cwiṭ, ixuṣṣ deg tiẓeṭ, qqaren ilmend imi ur tekcim ara tizit n ddekkaṛ.
Ini (nnul) n ubakuṛ d azegzaw imal ɣer tewreɣ, maca llan ibakuṛen s yini "amidadi imalen ɣer tebrek".
2/ Tabexsist n tbakuṛt txulef "abakuṛ", ama deg yini, ama deg talɣa, ama deg tiẓeṭ...
Tabexsist n tbakuṛt d tafuyant, d timdewweṛt am teɣliṭ yakk d tuffalt. Aqeḍmir-is wezzil maḍi. Ini n yeclem-is d azegzaw, ar daxel d tacriḥt yelhan, d tazeggaɣt mm yebzizen. Tiẓeṭ, lbenna.
Tabexsist n tbakuṛt, telha i wxeṛṛef kan, ur twulem i tazart. Melmi tewwa nezzeh, txetteṛ, tettmuɛfun, tɣelli-d d abelttix ar lqaɛa, ladɣa ma ḥuzan-tt waman n ugeffur.
3/ Ma yella abakuṛ yettewwa mebla ibzizen, acku ulac-as tizit n ddekkaṛ (Une figue parthénocarpique est une figue qui se développe et mûrit sans avoir besoin de pollinisation), maca tabexsist n lexṛif teḥwaǧ abeɛɛuc-agi i tt-yessetmaṛen am tbexsisin-nniḍen.
Lmulud Sellam
Numéro 139 septembre 2025
L’étude :
Le lexique
commun aux dialectes berbères orientaux
par Luigi SERRA
in ACTES DU
DEUXIEME CONGRES INTERNATIONAL ’ETUDE DES CULTURES DE LA MEDITERRANEE
OCCIDENTALE. Tome II
Pages 227 à 232
A l'occasion de ce qui devait être notre Congrès de Barcelone j'avais
l'intention de vous présenter le projet d'une étude visant à dégager le vocabulaire
commun aux dialectes berbères orientaux ou, au moins, à la plus grande partie
d'entre eux.
A un an de distance, comme j'ai déjà commencé mon travail, je réduirai au
minimum l'exposé des motifs et de l'évaluation de cette recherche pour vous communiquer
quelques-unes des premières conclusions que mon enquête permet d'envisager,
même si elles sont encore partielles et, peut-être, provisoires.
La similarité fondamentale de la structure morpho-syntactique qui est à la
base de tous les dialectes berbères et grâce à laquelle le berbère-en tant que
langue- "appare facilmente riconducibile ad una sostanziale unità
originaria" (1) malgré "la sua estrema dispersione dialettale” (2) est bien notoire. De
même peut-on aisément reconnaître-précise L. Galand dans un article fort
éclairant sur l'unité et la diversité du vocabulaire berbère (3) - un fond lexical commun qui touche le domaine berbère tout entier; mais,
et bien que dans le contexte des langues chamitiques les études sur le berbère
semblent plus avancées que d'autres, (4) nous ne disposons pas encore d'une grammaire comparée berbère laquelle
faciliterait non seulement la résolution des nœuds comparatifs à l'intérieur de
la langue, mais permettrait aussi l'exercice d'un approfondissement plus précis
des études dans le domaine général du chamito-sémitique. Il nous manque
également un vocabulaire comparé berbère qui, outre les avantages qu'il
apporterait aux études spécifiques de la phonétique et du vocabulaire berbères,
en offrirait d'autres à la comparaison phonétique et lexicale dans le
chamito-sémitique. Ainsi, au moins pour le berbère, serait-on en mesure de ne
plus recourir à ce que Marcel Cohen appelait "la pêche dans les
dictionnaires” (5) pêche
qui, en dehors de toute autre considération, expose au risque de faire tenir
pour générales à tout le berbère des racines qui ne le sont pas et vice-versa.
Sur
cette base, en considérant la division généralement acceptée des dialectes
berbères en orientaux et occidentaux, qui prévoit, entre autres choses, une
homogénéité lexicale remarquable à l'intérieur de chacun des deux blocs, et
étant donné que cette homogénéité est vérifiée dans le secteur occidental et
bien moins dans l'oriental, je me suis convaincu de l'utilité sinon de la
nécessité de dresser “l'inventaire" du lexique commun aux dialectes
berbères de l'aire orientale ou, au moins, de la plus grande partie d'entre
eux. J'ai commencé aussi mon travail dans l'espoir que les résultats puissent
constituer une contribution utile soit pour la réalisation du vocabulaire
comparé berbère dont je parlais et que F. Beguinot souhaitait il y a déjà
plusieurs années, (6) soit
plus simplement pour la recherche du vocabulaire “panberbère' qui pourrait se
révéler bien plus ample et complexe que l'on ne le pense. En effet, je crois
que ce vocabulaire "panberbère” doit intéresser plus pro- fondément au moins les secteurs de la vie matérielle et
sociale auxquels on rattache déjà à présent le lexique commun berbère.
Etant donné cela, je suis aussi d'avis qu’afin de mieux rechercher le
vocabulaire et l'organiser d'une façon systématique et aisément fonctionnelle,
on doive :
a. relever avant tout le vocabulaire commun à l'intérieur des grands blocs
dialectaux berbères (de ce point de vue,
dans le but de conduire un travail le plus possible analytique et ponctuel, je
crois que la distinction traditionnelle des dialectes berbères en orientaux et
occidentaux devrait céder la place à une répartition plus précise,
correspondant aux groupements des dialectes orientaux, centraux, sahariens et
occidentaux; répartition évidemment plus respectueuse de la distribution réelle
des aires berbérophones et des situations géographiques, économiques, sociales,
culturelles particulières et, donc, aussi linguistiques (7), dans lesquelles le groupement
oriental ne subirait pas, évidemment, de grosses modifications);
b. procéder tout de suite à la comparaison positive et négative entre les
résultantes lexicales communes de chaque groupement dialectal afin de faire
ressortir non seulement le lexique commun général, mais aussi les présences
lexicales divergentes ou univoques, les sous-systèmes lexicaux ou d'autres
faits et phénomènes linguistiques particuliers;
c. organiser le lexique “pan berbère".
Tout cela et surtout les
considérations exprimées au point a) constituent les motifs fondamentaux du
travail que j'ai commencé, en souhaitant que d'autres berbérisants plus
compétents que moi pour ce qui est du lexique et des dialectes berbères des
aires centrales, sahariennes et occidentales du domaine berbère, veuillent
faire de même ou me fournir, au moins, leurs suggestions et leurs conseils bien
précieux et autorisés.
En traçant le plan de ma recherche, j'ai considéré comme dialectes berbères
orientaux ceux de la Libye et de l'Egypte, en particulier ceux du Djebel
Nefousa, de Zouara, de Gadames, de Sokna, de el-Fógǎha, d'Aoudjila et de
Siwa.
Les matériaux lexicaux examinés sont naturellement ceux qu'offrent les
travaux existants. En détail ceux de: A..De Calassenti-Motylinski (8) et
F.Beguinot (9) pour le Djebel Nefousa, A.De Calassenti-Motylinksi (10) et J.Lanfry (11)
pour Gadames, T.Sarnelli (12) pour Sokna,U. Paradisi (13)
pour el-Fógaha et Aoudjila, E..Laoust (14)
pour Siwa. L'analyse relative au lexique du dialecte de Zouara je l'ai élaborée sur les matériaux (pour la plus grande partie encore inédits)
dont je dispose directement et que j'ai personnellement recueillis in loco. (15)
Des lexiques et des matériaux examinés je tire, au fur et à mesure que le
travail avance, le vocabulaire exclusivement berbère lequel est progressivement
fixé sur fiches réparties par secteurs d'appartenance des mots. Ces secteurs
sont à présent au nombre de treize. Evidemment ils pourront augmenter ou se
réduire si des secteurs exigent d'être démultipliés ou regroupés.
Pour
le moment les secteurs – disons - lexicaux correspondent à la terminologie
relative à:
- la famille
- le corps humain et ses parties
- l'habitation
- les outils, métaux, couleurs, ameublement
- l'alimentation
- le vêtement
- les métiers, travaux (agriculture,
artisanat, élevage, pèche, etc.)
- la faune
- la flore
- le milieu physique, social, économique
- les phénomènes célestes et atmosphériques
- la toponymie
- les termes génériques
La distinction du lexique berbère par rapport au vocabulaire arabe que les
dialectes berbères ont absorbé abondamment et la distribution du lexique
berbère dans les différentes classes d'appartenance permettent de faire déjà
des observations d'ordre divers :
a. on ne dispose pas pour tous les dialectes d'une documentation et d'un
lexique également amples et riches. On remarque cette situation spécialement
pour le dialecte de Sokna.
b. Le degré d'arabisation du lexique berbère diffère de zone à zone et de
dialecte à dialecte : plus consistant dans les aires de la Cyrénaïque, du
Fezzan et en Egypte, l'apport arabe est logiquement plus réduit en
Tripolitaine. En effet les dialectes de Sokna et d'Aoudjila possèdent un
vocabulaire plus arabisé que celui des dialectes du Djebel Nefousa, de Zouara
et de Gadamès. De même les dialectes de el-Fógaha et de Siwa sont plus arabisés
que ceux de la Tripolitaine, mais dans une mesure plus réduite que ceux de
Sokna et d'Aoudjila.
c. Partout le vocabulaire berbère intéresse la vie matérielle presque
totalement et, dans une mesure considérable, aussi le corps humain et ses
différentes parties, le milieu géographique, les métiers et les travaux,
l'agriculture, la faune et la flore, la toponymie. L'apport arabe domine
surtout dans la terminologie religieuse et spirituelle.
d. Au point de vue de la grammaire on peut étendre à tous les dialectes
orientaux les considérations que Paradisi attribuait seulement au dialecte de
el-Fogâha lorsqu’il précisait que le recours à l’arabe même quand il est massif
«non ha-alterato la grammatica berbera. I verbi presi in prestito seguono la
morfologia del verbo berbero e vengono metodicamente assegnati, a seconda dei
tipi, alle varie forme di coniugazione. Per il nome si notano molte voci
impiegate senza essere berberizzate conservando l’articololo e il plurale
arabi. Altre parole sono invece berberizzate e sottomesse alle flessioni del
nome berbero (16)
En ce qui concerne la première catégorie des noms mentionnés ci-dessus, les
obsevations d’A. Basset demeurent pareillement valides pour tous les dialectes
orientaux -Paradisi (17) les avait
vérifiées déjà par rapport au dialecte de de el-Fôgâha « bien que
l’emprunt parallèle du singulier et du pluriel reconstitue en berbère la
flexion arabe, celle-ci n'est cependant pas productive. Elle reste encore comme
un corps étranger dans la langue. Néanmoins l’invasion massive des emprunts non
berbérisés ouvre une large brèche dans le système morphologique nominal du
berbère, et, partant, dans le système morphologique "tout court" du
berbère, (18)
e. Les vocables communs ou non aux dialectes pris en examen peuvent se
répartir en trois groupes. Le premier constitué par la terminologie qui est
récurrente dans tous les dialectes comparés ; le deuxième formé par la
terminologie présente dans la moitié au moins des langues soumises à la
comparaison ;le troisième représenté par les mots qui sont présents dans
un dialecte, mais sont absents dans les autres, sauf, dans quelques cas, dans
un, deux ou trois autres dialectes au maximum. Par rapport à ce groupe il
arrive, que quelquefois, que certains mots de tel ou tel dialecte ne trouvent
pas leur correspondant dans les autres dialectes orientaux, mais au contraire
dans ceux d'aires différentes.
f. L'absence dans un certain dialecte d'un vocable présent dans les autres
dialectes peut dépendre d'une documentation incomplète. Plus généralement il
s'agit d'une absence totale du vocable ou des vocables, objet de notre
recherche. Absence qui a son origine dans des motifs d'ordre social,
économique, culturel ou de civilisation.’19).
ll arrive à ce propos que les mots funas et tafunâst (bœuf et vache), de très large diffusion dans
tout le domaine berbère, sont, par exemple, absents dans le dialecte de
el-Fógäha à cause du manque de bovinés dans l'oasis. En confirmation de cela
Paradisi observe justement que même les équivalents arabes du funas et tafunâs,
c’est-à-dire bgar et bügra, sont très rarement employés. (20)
D'après la richesse lexicale des trois groupes mentionnés ci-dessus, on
peut classer d'abord le deuxième, puis le premier et enfin le troisième.
A la constitution de ces groupes contribuent indistinctement des vocables
qui appartiennent à chacun des secteurs du lexique précédemment indiqués (famille, corps humain, etc.).Une analyse
quantitative de cette contribution permet enfin de relever, par exemple, qu'au
premier groupe (celui qui est constitué
par les vocables communs à tous les dialectes comparés) un apport considérable
est surtout fourni par :
a. La terminologie relative à la famille. Par ex: frère, rummu (Dj.
Nefousa), oumma (Zouara), rouma (Gadames), ummas (Sokna), ammas (el-Fógǎha),
ummas (Aoudjila),amma (Siwa); sœur , weltmu (Dj. Nefousa), weltma
(Zouara),ouletma (Gadames), oultmi (Sokna) ouletmas (el-Fógãha), wertmas
(Aoudjila), weltmas (Siwa); mère, emm/emmi (Dj. Nefousa), vemma (Zouara), imma
(Gadames) emmis (el-Fógäha),mmas(Aoudjila),umna (Siwa),lalla(Sokna);père, baba
(Dj. Nefousa), haha (Zouara),baba (Sokna), abis (el-Fógãha), abbas (Aoudjila),
abba (Siwa),dadda (Gadames).
b. La terminologie relative au corps humain et à ses différentes parties.
Par ex.: bouche, imi (Dj. Nefousa), imi (Zouara), ami (Gadames), imi (Sokna),
imi (el-Fógáha),am(Aoudjila), ambu (Siwa); cæur,oul(Dj. Nefousa),oul (Zouaa)
oudjoun (Gadames), oul (Sokna), oul (el-Fógaha), oul (Aoudjila),ouli
(Siwa);dent,sin(Dj. Nefousa),sin(Zouara),isin(Gadames),isin (Sokna),isin
(el-Fógaha),asin (Aoudjila),asain(Siwa);foie,tousa(Dj.Nefousa), tesa
(Zouara),tousa (Gadames), tsa(Sokna),tasan
(el-Fógaha),tisi(Aoudjila),/sa(Siwa);langue,iles(Dj.Nefousa), iles(Zouara),alis
(Gadámes), iles (Sokna), iles (el-Fógaha), iles (Aoudjila),iles (Siwa).
c La terminologie relative aux aliments,
aux boissons, aux produits de la terre. Par ex. eau ,aman (Dj,Nefousa),aman
(Zouara),aman (Gadames),aman (Sokna) aman (el-Fógāha), imin
(Aoudjila),aman (Siwa);boire, esou (Dj. Nefousa), esou (Zouara),esouou
(Gadames), sou (Sokna), asou (el-Fógaha),sou (Aoudjila), sou (Siwa): lait, agi
(Dj.Nefousa),agi (Zouara),aḥi (Sokna),aḥi (el-Fógaha), ağev
(Aoudjila),ahi (Siwa),iaf (Gadames):souper,mensi /(Dj.Nefousa),amisi
(Gadames),mensi (Zouara),amensi (Sokna),mensi(el-Fógaha),amisiou (Aoudjila):
blé,irden (Dj,Nefousa),yerden(Zouara),irden (Gadames),irden (Sokna),yerden
(el-Fógaha), irden (Aoudjila),irden (Siwa).
d. La terminologie relative au domaine céleste, aux animaux, à la maison,
etc. Par ex.: soleil, toufout (Dj, Nefousa),tefouit (Zouara),toufet (Gadames),tfukt
(Sokna),tafukt (el-Fógaha),tafut (Aoudjila),tfukt Siwa),coq,gazet (Dj.Nefousa),
yazid (Zouara),azeidh (Gadames) yazit
(Sokna),yazit(el-Fógáha),aqazit(Aoudjila), yazit (Siwa):mouche,ouzou (Dj,
Nefousa),izi (Zouara), izzi (Gadames), izi (Sokna), izan (el-Fógaha), izi n
agmar (Aoudjila), izi (Siwa); terre, tamourt (Dj.Nefousa), tamourt
(Zouara),tamourt (Gadames), tamourt (Sokna), tamourt (el-Fógáha), tamourt
(Aoudjila),tamart (Siwa).
Les quelques exemples précédemment donnés sur le lexique commun aux
dialectes berbères orientaux concernant, sauf dans un cas, le nom, mais aussi
le verbe, les pronoms, les prépositions, les adverbes et les locutions
adverbiales ont leur poids considérable et les exemples pourraient être
nombreux. J'évite pour le moment d'en faire l'analyse et l'énumération que je
renvoie à une étude ultérieure, ainsi que l'examen des variantes phonétiques,
des passages sémasiologiques et des problématiques les plus différentes, cette
communication ayant rempli son devoir de vous présenter le travail que je
conduis.
Notes
1. G.GARBINI,Le lingue
semitiche. Studi di storia linguistica, Naples, 1972,p.168.
2.G.GARBINI,ibid.
3. L. GALAND,"
Unité et diversité du vocabulaire berbère", dans Atti della Settimana Maghribina
(Cagliari,22-25 Maggio 1969),Milan,1970,p.9.
4.G.GARBINI,op.cit.,p.17.
5. M. COHEN, Essai
comparatif sur le vocabulaire et la phonétique du chamito-sémitique, Paris,1969
,p.46.
6. F. BEGUINOT,
"Proposition en vue d'éditer un dictionnaire comparé des dialectes de la
langue berbère", dans Actes du Congrès de l'Institut Intern. des Langues
et des Civilisations Africaines,Paris,1931.
7.Sur ces situations, A.
Basset n'a pas manqué d'attirer l'attention. Cf.A. BASSET, La langue berbère,
Oxford, 1952, pp. 44-45.
8. A.DE
CALASSANTI-MOTYLINSKI, Le Djebel Nefousa, Paris, 1898.
9.F. BEGUINOT, II
berbero Nefüsi di Fassâto, Rome, 1931.
Sur les dialectes du Djebel Nefousa il y a aussi à consulter: A.
CESÀRO,"Due racconti in linguaggio nefüsi", dans AION,NS,v.3,Naples,
1949,pp. 395-404;BUSELLI,"Testi berberi del Gebel Nefüsa (dialetto di
Gemmar)", dans Africa Italiana, 1921.
10. A. DE
CALASSANTI-MOTYLINSKI, Le dialecte berbère de R'dames, Paris, 1904.
11.J.LANFRY,Ghadamès,Etude
linguistique et ethnographique,Fort National, 1968.
12. T.SARNELLI,II
dialetto berbero di
Sokna,Naples,1924-1925.
13.U. PARADISI, "Il
berbero di Augila", RSO, XXXV, Rome, 1960, pp. 157-177;“El-Fôgâha oasi
berberofona del Fezzan », RSO,XXXVI,Rome,,1961,pp.263-302.;" II
linguaggio berbero di
El-Fógâha (Fezzan)", AION NS, XIII, Naples, 1963,pp.63-126.
14. E. LAOUST,Siwa, Paris, 1932. Sur le dialecte de Siwa il y a aussi à
consulter : A. BASSET, "Problème verbal dans le parler berbère de
Siwa", dans Mélanges Maspéro, Le Caire,1935,npp. 155-159 ;
« Siwa et Aoudjila, problème verbal berbère » dans Mélanges
Gaudefroy-Demombynes, Le Caire, 1935-1945, pp. 279-300;"Siwa, Aoudjila et
Imeghran",dans Annales Instit. Et. Orient. d'Alger, II,1936,pp.119-127;R.BASSET,Le
dialecte de Siouah, Paris, 1890; STANLEY,"The Siwan language and
vocabul-ary » dans Journal of Afr.Soc., juil. 1912, pp, 438-457 ;
H.STUMME, « Eine Sammlung über den
berberichen Dialekt der Oase Siwe”, dans Berichte über die Verhandl. der
K.Sachs. Gesellsch. der Wissensch,zu Leipzig,phil. hist. Kl., Bd. 66,
1914,pp.91-109;W. S. WALKER, The Siwi Language, Londres,1921.
15. Sur le dialecte de
Zouara on peut toutefois consulter: E. P. HAMP, "Zuara Berber
Personals", BSOAS, XXI, 1959, pp. 140-141;T.F. MITCHELL,
"Particle-noun Complexes in a Berber dialect (Zuara)”, Bullettin of the
Schoolof Oriental and African Studies,XV, II, 1953, pp. 375-390;"Some
properties of Zuara Nouns, with Special Reference to those with Consonant
Initial, dans Mémorial A. Basser, Paris 1957, pp. 83-96;U.PARADISI, “I tre
giorni di Awussu a Zuara (Tripolitania)”, AION, NS, XIV,Naples,1964,pp.
415-419;L. SERRA,"Testi Berberi in dialetto di Zuara", dans
AION,NS,XIV, Naples, 1964, pp. 715-726; “Due racconti in dialetto berbero di
Zuara (Tripolit-ania)”, dans "Studi Magrebini II, Naples, 1968, pp.
123-128; "Quelques remarques comme suite aux premiers textes en dialecte
berbère de Zouara (Tripolitaine)", dans AION, NS, XVIII, Naples, 1968, p.
4; "A proposito della terminologia marinaresca zuarina", dans Bollettino
dell'Atlante Linguistico Mediterraneo, 10-12, Florence,1970, pp.
231-245;“L'ittíonimia e la terminologia marinaresca nel dialetto berbero
Cultures Méditerranéennes d'Influence Arabo-Berbère
(Male,1972),Alger,S.N.E.D..1973,pp.111-120.
16. U. PARADISI,
"El-Fógâha, oasi berberofona del Fezzan",RSO,XXXVI, Rome 1961.p.296.
17.U.PARADISI,ibid.
18. A. BASSET,La
langue berbère, Oxford, 1952, p. 28.
19.A.BASSET,op.cit.,p.45.
20. U.PARADISI, op.
cit.,p.301.
Numéro 139 septembre 2025
Iḍelli d RASD
n Gueddafi-Boumediène, azekka d RARD... ?
sɣur Aumer
U Lamara
in Le Matin d’Algérie
01/04/2024
RARD : « République arabe rifaine démocratique ».
Adabu n tmurt n Lezzayer ur ilemmed seg umezruy. D
tawaɣit n yiḍelli, d tin n wass-a, d tin n uzekka ; teqqim tmurt di
tikli n timendeffirt.
D isali i d-iffen di tmurt n Lezzayer (1) : « adabu
n Lezzayer ifka tazeqqa i ukabar aɣelnaw arifi (parti national rifain
(PNR) ». Tazeqqa n tagensest/représentation tella deg uzqaq/tazribt Cheikh
Bachir El Ibrahimi (2), di Lezzayer tamanat.
Zun ulac tizeɣwa nniḍen n udabu di
temdint n Lezzayer !
War ma nekcem di tasleṭ tasertant (analyse
politique), asezdeɣ n ukabar PNR di tezribt n Bachir el Ibrahimi, d azamul
ameqqran n tikli n udabu n Lezzayer : ad iwwet akken ad iqqen akabar PNR deg
uqaleb n taârabt-tnneslemt, akken azekka ad idwel d akabar n « République arabe
rifaine démocratique (RARD) ».
Adabu n Lezzayer ad iwwet ad isentu tagest tis snat
n taârabt-tinneslemt deg wakal n Tamaza, am tin i tga tyuga « El
Gueddafi-Boumediène » di 1973, mi d-slulen RASD (République arabe sahraoui
démocratique), di tnemmast n Tamaza.
Nnig wenbac illan gar Lezzayer akked Merruk ɣef
temsalt n RASD, d taḥilet tamaynut n Lezzayer akken ad terr tiyita i tḥilet
tamezwarut n Merruk, win igan tallalt i ukabar n MAK, tin issawḍen
tamsalt ɣer ugraw n ONU (anda anelaf n Merruk, M. Bourita, issuter
timunent n la Kabylie).
Tamsalt tban am uzal : adabu n Merrruk ur iri ad
d-tlal tmurt tamunant, ‘’la République Kabyle’’, di tmurt n Lezzayer ; adabu n
Lezzayer ur iri ad d-tlal tmurt tamunant, « la République du Rif », di Merruk.
Acku i sin d icenga n timanit n iɣerfan.
Si tal tama d tiḥila kan, am tid n zik : «
ayen ufiɣ ad wteɣ yis-s ».
Tamsirt si tsertit n wa akked win :
Tamezwarut d tamenzayt/principe : akabar n PNR
akked ukabar n MAK, ne wiyaḍ, d ɣazref-nsen ad ilin di tmurt-nsen
(Rabat, Lezzayer, Tunes…) ma ddan deg ubrid n tugdut kan, ma ur kcimen deg
unnar n takriṭ/violence, n tirit/racisme, ne n timeṭṭurfit
tineslemt.
D azref-nsen ad seddun tasertit-nsen di talwit. D
tafrent n war asekkak i d tademt ara ten-ɣisbedden, ne ad ten-isselin.
Llan ikabaren ‘’indépendantistes’’ di tmura nniḍen, mačči d ɣɣayen
d-innulfan di tmura n Tamaza.
Tamsirt tis snat : tabburt n tsertit n Merruk,
Lezzayer, Tunes… mačči d beṭṭu d tiḥedrin n yal
tamnaṭ, « am ibawen ɣef lluḥɣ », zun yal yiwet ad tefru
uguren i yiman-is. Winna d abrid ireglen (impasse politique).
Abrid iddren d win ara yesduklen timnaḍin
akken llant, di bennu n usenfar i tmurt tameqqrant tamagdayt, s yal udem n
tmetti yellan deg-s, anda ara kksent tlisa n tmara yellan ass-a gar Merruk,
Lezzayer, Tunes, Libya…
Tasarut-is d tadukli n ierfan n Tamaza akken ad
ikkes ‘’buberrak’’ n taârabt-tinneslemt, ɣɣad d-teffe tmurt seg uḥdun
n ‘’walan aârab’’, ad iqqim ddin ineslem d ddin kan, mačči d amezrag
n tekriṭ gar iɣerfan, gar yemdanen.ɣ
D win kan i d abrid iddren.
Aumer U Lamara
Timerna/Notes :
1. Le Matin d’Algérie : le parti national rifain
ouvre un bureau à Alger :
https://lematindalgerie.com/le-parti-national-rifain-autorise-en-algerie/
2. Bachir el Ibrahimi (d baba-s n Ahmed Taleb
Ibrahimi), ibedd d aselway n ‘’el âulama’’ di 1940, deffir Ben Badis. PPA
isuffeɣ-it akkin ɣer Maser, FLN irra-t ɣer lḥebs di Lqahira
acku illa yesexdam inelmaden izzayriyen deg ubrid n timeṭṭurfit
tineslemt.
D netta i tqerreḥ tutlayt tamazit/taqbaylit
deg yimeẓẓuen !
https://lematindalgerie.com/mouloud-mammeri-au-coeur-de-la-bataille-dalger-entretien-avec-hend-sadi/
Numéro 139 septembre 2025
L’interview :
sɣur
Aumer U Lamara
in Le Matin d’Algérie 19/09/2025
Tadiwennit
akked Lḥusin At Aâli (di nekwa Ibrahim Mohand),
yiwen seg ‘ineggura i yessnen Belaïd Aït Ali (1).
Lḥusin
si taddart n Aẓru At Xlef, deg At Mangellat, netta seg yiwen udrum akked
Belaïd Aït Ali, ixxamen-nsen tabburt ɣer tebburtɣ :
«
Akka, nekkni n yiwen udrum Iḥebciyen deg llant 6 txerruba, yal yiwet s
yisem-is, maca aẓar-nne yiwen. Cfi mi lli d ameẓyan, akk’akka ad
iyi-isseqdec baba :
-
Ruḥ a mmi awi-yas imensi i Dadda-k Belaïd !
Akken
yal tikkelt mi yella Dda Belaïd iman-is kan deg uxxam, ma terzef yemma-s akked
gma-s anida nniḍen.
Lḥusin
yura adlis ɣef tmeddurt n Belaïd
Aït Ali di 2010, « Errance et génie littéraire » (2), syin isuffeɣ-d di
2014 adlis ameqqran ideg yella akk wayen yura Belaïd Aït Ali (3),ɣ
tizmamim n Belaïd Aït Ali / les cahiers de Belaïd Aït Ali (éditions Dar
Khettab, Boudouaou).
Anwa
i d Lḥusin At Aâli, amek issaweḍad yaru adlis amezwaru… ad yernu ad
d-issuffeɣ adlis ameqqran n Belaïd ?
«
Mi lli xeddmeɣ idis n Paris, lliɣ rennuɣ almad n tmaziɣt di
INALCO ɣur Professeur Chaker,
syin seg ucrured ar tikli, ufiɣ-d iman-iw kecmeɣ aḍar afus deg
udlis… yiwen wass ẓriɣ sdat
wallen-iw tizmamin-nni i yura Dda Belaïd di taddart, les cahiers originaux, i
yura, i ixaḍ Dda Belaïd s ufus-is, tawriqt ɣer tayeḍ !». D
agerruj !
Lḥusin
ur iḥemmel ad ihder ɣef yiman-is netta :
Lḥusin
ilul di 1938 deg Uẓru, d netta i d amenzu n 5 watmaten-is d yessetma-s ;
mi yemmut baba-s di tazwara kan n 1954, d netta i ibedden ɣef twacult-is. Di taggara n 1957, si mi
serɣen leâsker taddart n Aẓru akked Ugemmun Izem, izger ɣer
Fransa akken ad ixdem.
Mi
tefra di 1962, ikcem ɣer Lezzayer, ixeddem irennu ilemmed deg upnerbaz
n tmeddit (cours du soir). Di tallit-nni
i tella tnekra n FFS di tmurt. Di Lezzayer, illa yeqqar akked Ramdane Redjala,
syin issen gma-s, Mbarek Redjala (4) win i yellan d ameɣnas n FFS. Lḥusin
ikcem aḍar afus deg ukabar FFS, acku yella yakan d « sympathisant » n
ukabar n Aït Ahmed. Mi tettnadi fell-as la Sécurité Militaire, inser-asen mi ṭṭfen
imeddukal-is, maca yal ass d anekcum n imsulta ɣer uxxam-is, d ahuccu d
usqirri n watmaten-isɣ akked wid akk n twacult-is ; wḍen yimsulta ɣer
taddart n xwal-is, di Budafal, s lmatruyzat, akken ad ẓren ma yeffer din
: « qebleɣ ad ttwaṭṭfeɣ
nekk, ayen ibɣu yeḍru, akken ad hennin atmaten-iw d wexxam-iw ;
yiwen wass ruḥeɣ d nek ɣer ‘imsulta ! ». Lḥusin cudden-t din, iwwet-d sin
iseggasen n lḥebs, ur illi ccraâ, irwa tamerẓagut n la torture.
Bran-as-d di 1969 ; Irna kra n iseggasen di Lezzayer, syen izger diɣ ɣer
Fransa di 1973. Din, yufa Mbarek Redjala
akked wiyaḍ…
Ad
d-nuɣal ɣer Belaïd Aït Ali, d amyaru di taddart Aẓru
At Xlef, gar 1945 d 1946 ?
Dda
Belaïd illa d amezdaɣ n taddart, d yiwen ur nzehher, ur nettkeṭṭir
awal. D aḥedri, d bab n tmussni acku yeɣra, ittqadar, ttqadaren-t
medden. Yemma-s tella d taselmadt si zik n tefransit, di taddart akked imukan
nniḍen, syen tennejmaâ-d ɣer taddart. Illa diɣ yiwen gma-s di taddart, Ṭeyeb. Amur ameqqran,
Belaïd ittili iman-is kan deg wexxam. Di tallit-nni ur iẓri yiwen ittaru,
nnig yemma-s akked at uxxam-nsen.
Awal
i zemreɣ ad d-iniɣ ɣef
Dda Belaïd, illa di taddart ixulef irgazen nniḍen : « atypique », acku ittidir iman-is si mi
tebra tmeṭṭut-is, iqqar idlisen yal ass, ur iteffeɣ si
taddart, ur ixeddem tafellaḥt. Awal akked wudem i d-iqqimen fell-as : d uḥdiq
nezzeh, ittqadar, awal aẓidan deg yimi-s.
Mi
kkreɣ d argaz, selleɣ i yemdanen nniḍen heddren ɣef Belaïd Aït Aâli, d amussnaw
ameqqran, i fehmeɣ argaz i ssneɣ nekk di temẓi, s wayen iɣef
cfiɣ akked wayen d-iqqimen di
taddart, i xemmeɣ ad rnuɣ asurif ɣer sdat, ad kecmeɣ “ gar
yiccer d uksum’’ akken ad t-issineɣ.
Deg
INALCO di Paris i yufiɣ abrid-nni, akked wayen d-lemdeɣ sɣur
père Degezelle (5) asmi nemlal di 1983. Ildi-d ubrid sdat-i. Mi rsent wallen-iw ɣef tezmamin i yura s ufus-is Dda
Belaïd, ikkes-iyi ukukru, wḍeɣ ɣer tala, ɣer « la source ». Qqimeɣ-as, nudaɣ akka
d wakka ; ufiɣ-d ula d taqcict-nni,
Newwara, yell-is n wetma-s, i yettawi deg ufus mi tella d tameẓyant, acku
ɣur-sen i tlul, ɣur-sen i d-tekker.
«
Taqbaylit ur tettaru… ! »
Di
tazwara, mi yas-issuter JL. Degezelle akken ad yaru, Belaïd ur yumin izmer ad
yaru s teqbaylit, acku i netta, i nekkni akk di tallit-nni : « taqbaylit ur
tettaru-yara ! ». Inna-yas yiwen wawal i Degezelle : « nous verrons dans
quelques siècles » ! (ad nẓer akka kra n leqrun ɣer sdat). Maca, mi
yebda tira, ikcem deg-s, ikcem di tmussni iɣef ur ibni tezmer ad tili, iwala tamussni-nni ideg yekcem tessaweḍ
ɣer igenwan, simal iteddu, simal yettaf ayen ur issin, inna di tebrat i
JL. Degezelle : « je vais de découverte en découverte ». Ikkes-as ukukru, iger
aẓeṭṭa n tira !
Mi
yekcem di tira n tezmamt tamezwarut, Dda Belaïd yufa-d amek ara yaru akken
iwata, isnerna seg wayen illan d isekkilen, acku yesnulfa-d amek ara s-iddu i
tira-s netta, « un son, un caractère » (yiwen ssut, yiwen usekkil), am akken
qqaren, yual d “ linguiste’’/asnisli s tmara.
Assa
gar Belaïd Aït Ali akked Khelifati Muḥend
Ameqqran (6) ?
Di
taddart n Uẓru, di tallit-nni, yella yiwen umeɣnas n PPA, Muḥend
Ameqqran At Xlifa (di nnekwa Khelifati), ula d netta ittɣimi di taddart
acku yella « insoumis », illa diɣ ittaruɣ tamaziɣt, ixeddem
tagmi/recherche ɣef tira n tifinaɣ,
s tuffra ur iẓri yiwen. Maca ur illi kra n wassa gar-asen ; mačči yiwet
tikli-nsen, yiwen d mmi-s n ccix n lǧamaâ, lḥaǧ Ḥmed At
Xlifa, wayeḍ ur illi deg ubrid-nni n ddin. Muḥend Ameqqran illa
yettɣimi di Sidi Ṭeyyeb, ma d Dda Belaïd ma yeqqim, ittɣimi di
tejmaât, ur ikeccem ɣer lǧamaâ n taddart. Akken ẓriɣ ur
llin d imeddukal, ur d-ihdir yiwen illa wayen i ten-isduklen di taddart ne
anida nniḍen.
Belaïd
Aït Aâli ibɣa ad yerr awal i Messaliɣ !
Deg
wass n 11 di meɣres 1947, Messali yusa-d ɣer Micli, iga anejmaâ d
ameqqran sdat temdint n Micli, di
Tqerrabin, acku kumisar n tedbelt n Fransa ur iqbil ad yili deg wakal n
tiwant/la commune. Mi d-iga inaw/discours Messali, inna-d ayen d-inna, ihder-d
s tefransit akked taârabt, Si Djilani (n At Iraten) iṭerjim-d awal-is s
teqbaylit. Inna-d kra Messali ur t-iqbil Belaïd, ibɣa ad d-inṭeq, ad
as-yerr awal i Messali.
Mi
yeẓra Belaïd yiwen seg imḍebren, Amer At Ccix (Chikh Amer) n
taddart-is, issuter-as ad yali ad d-ihder. Maca ur t-ǧǧin ad
yali ɣef taârict-nni. Nnan-as : «
Messali d inebgi-nneɣ, illa ddaw laânaya-nneɣ, yiwen ur as-ittarra
awal ». Teqqim akken.
Ar
ass-a ur iẓri yiwen anwa awal deg inaw/discours n Messali i yesserfan
Belaïd Aït Ali, akken ad issuter ad as-yerr awal sdat medden.
Taɣuri
si tedyant-nni, Belaïd illa yeggar tamawt i liḥala n tmurt-is, iga-yas aɣbel,
ɣas ur illi d amɣenas deg ukabar gar wid illan di tallit-nni, maca
tamsalt n temharsa/listiaâmer ur tt-iqbil. Akk’akka teteffeɣ-d di tira-s,
zun d aɣemmez kan, maca s wazal-is.
Yiwen
deg-sen, d awal i yenna i JL. Degezelle, mi yas-d-iwwi yiwen wass idlisen, irna
yessuter Belaïd ad as-yawi ayen yuran ɣef
tmurt n Lezzayer, ɣef umezruy-is,
am wid n Stephane Gsell... « qui me
diront quelque chose sur mes origines » (wid ara yi-islemden ɣef iẓuran-iw).
Belaïd
d anagi n tmeddurt n taddart
Amur
ameqqran n wayen yura d ayen iẓerr di taddart, d imdanen akk iddren
deg-s, ama d irgazen iẓerr, ama d tudert n tilawin (tazmamt « Sut taddart
», numru 9) akked imeẓyanen. Dda Belaïd illa ldint wallen-is, iggar
tamawt, iẓerr ayen illan, irna isell i yal awal d-iffen. Zemreɣ ad
d-iniɣ illa zun d “ photographe’’ s tiṭ-is, il a les yeux et les
oreilles ouverts.
Ma
nekkes ayen illan d timucuha n zik i d-yura, yal amdan nezmer ad as-neg isem di
taddart di tallit-nni ideg yura, gar 1945 d 1947. Udem, neɣ
udmawan/personnage n Jeddi, d Lḥusin At Ḥemmu, irna adar ɣef wiyaḍ di tmussni. Nekk mi
d-kkreɣ, ssneɣ ugar Dda Yidir, memm-is n Lḥusin, d amussnaw
ameqqran, issen taqbaylit.
Tilin-nni
yella di taddart Dda Belaïd, zun iffer ɣef
udabu n Fransa acku yella dɣ imnejli/insoumis, si mi d-irwel si laâsker di
Tunes, teldi-yas tabburt akken ad yissin taddart. Lemmer yeffiɣ yunag ad
ixdem anida nniḍen, izmer lḥal ur ittaru ayen i yura.
Ayen
ideg isnerna, d asenqed n yemdanen. Ur iqqim kan deg uglam/description n
yemdanen ; netta yerna akkin tamuɣli akken ad ifhem imdanen, amek i llan
akken, amek ttxemmimen akken, amek illa lmizan swayes teddun. Netta yessefruy
yal tamsalt, amek tella, acimi akken i tella, ansi d-tekka...
Dda
Belaïd isdukel tamussni n ethnologue akked anthropologue, ɣas netta d
yiwen n taddart, zun si berra i d-iẓerr taddart-is akked tmurt ideg
d-ikker, s tiṭ n wayeḍ. D asenqad d wawal.
Tamuɣli
n Dda Belaïd ɣef tudert n « daxel/agensu n taddart » terna adar
Nenna-t-id
yakan, iimi-nni yeqqim di taddart teldi-yas tabburt akken ad yissin “ taddart n
tmeṭṭut’’. Di tezmamt Numru 9, iwumi isemma “ Sut taddart’’,
isban-d ayen ur nettwassen, ayen ur izmir ad yissin urgaz iteffɣen i
lefjer, i d-ikeccmen i yitran. Netta yella isell i tlawin-nni d-ikecmen ur
yemma-s di tnemmast n taddart, isell i tid yettmeslayen deg ifergan-nsent,
aqerru-s ittaṭṭaf yal awal isell, deg yiḍ ittaru-t di
tezmamt.
Irgazen
iteffen ɣer tfellaḥt-nsen, ɣer ssuq neɣ ɣer temdinin
akkin ur zmiren ad issinen ayen iwumi
isell Dda Belaïd. Tella tayeḍ, mačči d ayen iwumi ur slin
yergazen kan, d ayen iwumi ur fkin azal di tallit-nni. I nutni, zun ur telli
tmussni ɣur tilawin ; llan wid iqqaren awal-nni : « d asqaqi n tlawin »,
zun tameṭṭut mačči d amdan ! Dda Belaïd iffeɣ si tmuɣli-nni,
yufa din agerruj n tmussni.
Ansi
i d-tekka tmuɣli n Dda Belaïd akken ad iẓerr timetti-s akken i
tella, akken ad yefk azal i tmussni n tmurt, d irgazen neɣ d tilawin ? Nek
zemreɣ ad d-iniɣ acku yeffeɣ (illa di Paris acḥal n iseggasen, iɣra din ur
gma-s Muḥend Saâid armi d 1925), irna yeqqar idlisen yal ass ; ayen yufa ad t-iɣer, irna diɣ
yettawi-yas-d JL. Degezelle. Dda Belaïd issahrew tamuɣli-s, tamussni-s, ur iqqim gar
tlisa n taddart ; yufa diɣ, yal tamussni tezmer ad d-teffeɣ s
tutlayt-is, s teqbaylit-is !
Dda
Belaïd d aâfi, d bab n talwit, ur iḥemmel takriṭ/violence
!
Akken
i yella netta i iẓerr tamurt, taddart, di tudert-nni n
temharsa/listiaâmer ideg tella tmurt di tallit-nni. Uraren-nni gar yemdanen,
netta ifhem-iten ansi d-kkan, issemẓi-ten, zun imennuɣen-nni yakk
iwumi isell, nutni d uraren n ddiq, n tmara, ma d uguren afella i d-kkan.
Issaweḍ
tamuɣli-s armi ula di tmucuha n zik i d-yura, llant tid deg ikkes akkin
ayen illan d takriṭ. Ifhem netta « igelliden-nni n tmucuha i itekksen
iqerra », am tin n « ḥmer linɛ »/bu-tiṭ tazeggaɣt),
mačči d timucuha n tmurt, d ayen d-ikkan si Ccerq, seg wagmuḍ
(contes orientaux), mačči d tamuɣli n tmurt.
“
Belaïd wis sin’’ di temdint n Lezzayer !
Dda
Belaïd iffeɣ-d si taddart yiwet tallit, iqqim di Lezzayer, maca
mačči d tudert n taddart ideg illa din, isaâdda/issezri tudert « une
vie de clochard » !
D
ayen issewhamen. Mačči d ayen d-inna yiwen nniḍen fell-as ; d
netta i t-yura (s tefransit) di taggara. Γas illa d azehwani, un bon
vivant, maca yeḥdeq nnig talast di taddart, ma d tallit-nni n Lezzayer
ideg iteddu zun d abuaâryan, war axxam, war acettiḍ, d asekran deg
iberdan, iteddu icennu s tefransit sdat leqhawi n Irumyen, akken ad as-d-fken
duru neɣ snat, ur telli d tikli n Dda Belaïd.
Ayen
fehmeɣ nekk s timmad-iw, yiwen nniḍen izmer ad tt-issefru akken nniḍen
: Dda Belaïd isnulfa-d amdan nniḍen s yiman-is, “ il s’est fabriqué un
personnage’’, akken ad yili anida ur t-issin yiwen, ad ijerreb/ad isker tarmit,
akken ad iẓer ayen ur izmir ad iẓer di tmeddurt-nni n taddart i
d-ifergen s tlisa.
Maca,
ɣas akken “ ikcem deg uglim n wayeḍ ’’, netta ur as-tekkis tmuɣli
ideg tella tmurt-is, tamurt tella ddaw
uzaglu n temharsa/listaâmer. Ayen yura s ufus-is, ɣef liḥala-s mi
yella icennu sdat leqhawi s tefransit (ittmeslay tafransit zun d afransi), inna
: «… parce que la tenue, ni l’accent, ni rien en moi ne permet de déceler
l’indigène » (p. 37).
Tamuɣli-nni
ideg tella tmurt-is, tin deg illa netta d “ indigène’’, ifra-tt-id s yiwen
wawal i yenna i ufesyan-is afransi di Tunes, mi yella d aserdas di 1939 : « Mon
capitaine, même si je vous ramène tous les « Boches » (les Allemands, NDLR) par
l’oreille, on me considérera toujours comme vulgaire indigène » (Tunisie,
soldat rappelé dans l’armée française, 1939) (Lemmer ad ak-d-awiɣ akk
Almaniyen deg umeẓẓug, kenwi ad yi-d-tẓerrem kan d abeldi n
tmurt, zun mačči d amdan).
Tella
tuttra i d-iqqimen, tin i walaɣ nekk : Dda Belaïd iwwet ad ikkes
acuddu-nni n « Belaïd aḥedqi, asusam, amussnaw ittqadaren, i yettqadaren
medden » n taddart, neɣ illa yetturar zun d amezgun s yiman-is, “ il
jouait un rôle de théâtre’’ ? Nekk ur as-ufiɣ asefru-s.
Belaïd
Aït Ali d amaru… d amedyaz !
Di
tezmamt Numru 8 i yura 28 isefra kan, di taggara n 1946. Deg wayen akk yura di
9 tezmamin, d tin kan ideg d-immeslay ɣef
yiman-is. Ur telli d tira n usenqad n yemdanen iddren di taddart, maca s
tmedyezt, zun idel tamuɣli-s, idreg awal-is, zun d aɣemmez kan, am
akken ur ibɣi ad d-yini s wawalen n yal ass ; zun d asberber akken ad
iffer wayen ur issarem ad d-ibin. Dda Belaïd d imsetḥi ?
Neɣ,
am akken i tt-fehmeɣ, tella tmeslayt n usenqed deg-s awal igzem, ikkat
ittaweḍ anida yebɣa, tella tmeslayt n iḥussan, tutlayt n wul d
tasa i d-iteffɣen kan s isefra iwumi yessefk asefru, anekcum “ gar yiccer d uksum’’, d
tamuɣli nniḍen ikecmen ddaw uglim ?
Akka
i teqqim, d asemεen kan. Yal yiwen ad tt-ifhem akken yufa.
Belaïd
Aït Ali d amaru armi d tagnit taneggarut…
Di
1947, Belaïd yunag ɣer tmurt n Merruk akken ad iẓer gma-s i yellan ixeddem
di Ujda. Ur iqqim din, si mi yeẓra gma-s, izzi-d ɣer tmurt n
Lezzayer, maca ur d-iwwiḍ ɣer taddart-is.
Inig-is
iteddu si temdint ɣer tayeḍ, d tikli n uḍar (Meniyya,
tlemsan), d amuḍin si sbiṭar ɣer wayeḍ (Sig, Wehran, Maŝker).
Taggara yemmut di sbiṭar n Maâsker di 1950. Iwweḍ-d tiligram ɣer
Wazen i JL. Degezelle.
Nnan-as-d
awal i Degezelle : mi yemmut Belaïd, illa yettaru, amru (porte-plume) deg
ufus-is.
Ur
neẓri acu i yella yettaru Dda Belaïd, maca d ayen meqqren i yella
yettaru, acku yura-d yakan i Degezelle qbel ad immet, mi yufa iman-is di sbiṭar,
issarem ad yejji, ad d-yual ɣer taddart, ad irnu ad yaru :
«
Je n’aspire qu’au plaisir de reprendre la suite de mes Cahiers, je crois
que c’est ici le moment et l’occasion providentielle pour moi d’écrire quelque
chose de sérieux... » / Sarameɣ ad afeɣ tazmert akken ad uɣaleɣ
ɣer tira n tezmamin-iw, acku dagi i yi-tefka tegnit akken ad aruɣ ayen meqqren.
Teǧǧa-t
tezmert-nni, tamettant/lmut ur as-teǧǧi i Dda Belaïd ad d-yaru ayen
meqqren ugar !
Tamawt
i lǧil n wass-a :
Ma
nerna-d awal aneggaru, d azamul kan n Belaïd Aït Ali i wass-a, i uzekka :
Afulay
yura s tlaṭinit ungal amezwaru deg umaḍal (Les métamorphoses/Ayul n
Wureɣ) di lqern wis 2, akka i nnan
imussnawen ; ma d Belaïd Aït Ali yura ungal amezwaru… s tmaziɣt, 18 leqrun
deffir Afulayɣ ; ass-a d netta i yeldin abrid i tsekla tamazit, i tudert nɣ
tutlayt tamazit !
Awal
i d-iṭṭef Aumer U Lamara,
Achères,
ass n 16/09/2025.
Timerna
/ Notes :
1.
Ayen i yura
Belaïd Aït Ali : 9 tezmamin/cahiers si 1945 armi d taggara n 1946, azal n 500
isebtiren/pages. Di tezmamt Numru 7, ideg illa wungal “ Lwali n udrar’’,
amezwaru s tmazit.
2.
Belaïd Aït Ali,
Errance et génie littéraire, Mohand Ibrahim, éditions Dar Khettab, Boudouaou,
2010.
3.
Belaïd Aït Ali (Izarar
Belaïd), Ittafttaren n Belid i yura ɣef
Leqbayel n zman n zik, ɛɛɣéditions Dar Khettab, Boudouaou, 2014.
Adlis iffe-d yakan tikkelt tamezwarut di 1964, ɣsur Fichier de
Documentation Berbère, Larbaâ n At Iraten.
4.
Mbarek Redjala,
professeur agrégé, illa d ameɣnas n FFS ; irwel-d si Lezzayer di taggara n
1960 mi d-usan ad t-ṭṭfen yimsulta. Izger s tuffra ɣer Merruk,
syen ɣer Fransa. Illa tallit d
aselmad n tmaziɣt di tesdawit Université Paris VIII Vincennes, illa deg
ugraw Groupe d’Etudes Berbères (GEB). Ixeddem di di tagmi/recherche di CNRS,
deg unnar n umezruy.
5.
Père JL.
Degezelle, d amrabeḍ Irumyen di Waɣzen, akked père JM. Dallet. D
netta i yessutren i Belaïd ad yaru ɣef tmeddurt n tmurt, s teqbaylit.
Ittawi-yas-d lkaɣeḍ, ittxellis-as yal tazmamt i yura.
6.
Khelifati Muḥend Ameqqran (1912-1991), d ameɣnas n PPA si 1937 di
Micli. Ittwaṭṭef ɣer lḥebs akked Amar Ould Hamouda. Illa
yeskar tafellaḥt n tagmi/recherche ɣef tira tifinaɣ n tamaziɣt. Deffir 1962, illa akked
Bessaoud Mohand Arab gar imezwura i d-islalen Agraw Imaziɣen di Paris, di
1967.
Numéro 139 septembre 2025
Tadlist
nniḍen :
Essai_de_grammaire_berbere_Hanoteau
Introduction_a_la_litterature_berbere_HADDADOU
Textes
Berbères des Ait Souab (Anti-Atlas, Maroc)_Jean Podeur_1995.pdf
Tizi_wwuccen_methode_de_langue_berbere_kabyle.pdf
Dictionnaire-français-touareg-E.masqueray-1893.pdf
Menyif_akka
wala_seddaw_uZekka_Mohia_Abdellah.pdf
Numérisation
du lexique arabo-berbère d’Ibn Tunart - K. Naït Zerad _ S. Lounissi _ S.
Djemai.pdf
Essai_sur_la_litterature_des_Berberes_Henri_Basset_1920.pdf
Etudes_sur_les_dialectes_berberes_René_Basset_1894.pdf
Nasserdine_Ait_Ouali_Le_Roman_Kabyle_vol_I_Voix_et_voies_francophones.pdf
Numerisation_du_lexique_arabo_berbere_d_Ibn_Tunart
_K.Nait Zerad_S.Lounissi_S.Djemai.pdf
Amazigh_Voice_Vol-25-Issue-1_Summer-2023.pdf
Grammaire-Dialogues-et-Dictionnaire-Touaregs-Tome-1-Motylinski.pdf
LA_BERBERIE_ORIENTALE_SOUS_LES ZIRIDES.pdf
2 numéros de la revue Aguedal contenant la conférence de Mouloud Mammeri
sur la Société Berbère :
Dictionnaire_de_proverbes_RAM_Edition_Zyriab.pdf
LEXIQUE_ANIMAL_Mohamed_Oussous.pdf
Mehenna Mahfoufi, CHANTS ET POÈMES DE LA KABYLIE DANS LA
LUTTE DE LIBÉRATION,
pages 1-86
DICTIONNAIRE_FRANÇAIS_TOUAREG_EMILE_MASQUERAY_1893.pdf
Tameddurt_n_Galilei_Bertold_Brecht.pdf, asuɣel
sɣur Σ.Mezdad
TEXTES_BERBERES_DANS_LE_PARLER_DES-AIT-SEGROUCHEN_Charles_PELLAT_1955.PDF
LA_VIE_BERBERE_ PAR_ LES_TEXTES_ARSENE_ROUX_1955.PDF
Les
grands symboles meditérranéens dans la poterie algérienne_JB_Moreau
SIN-NNI.PDF,
par Muḥend-Uyeḥya
Culture_savante_culture_vecue_MAMMERI_Tala
Dictionnaire_Français_Kabyle_Père
Huygue_1902_1903.PDF
JOURNEE_D_ETUDE_DE_LINGUISTIQUE_BERBERE_LA_SORBONNE_1989.pdf
Akken qqaren medden sɣur
Mohia GEB, 1978
Berber
Art_Jeanne_d'Ucel_Norman_University_Oklahoma_1942
Dictionnaire_de_proverbes_Remḍan_At_Menṣur_3eme_Edition.pdf
Ageldun-amecṭuḥ_St-Exupery_Tasaɣelt_sɣur
Habib-Llah-Mansouri
Aglam-deg-wungal-n-Amer-Mezdad-Ass-nni,
sɣur
Ferhane Badiaa
RECUEIL_DE_PRENOMS_AMAZIGHS_Md_Akli_HADDADOU.pdf
ITIJ_BU_TCERKETT_Taher_Djaout_tasuqilt_Samir_Tighzert.pdf
La_Babel_du_Ponant_2eme_partie_Ali_Farid_Belkadi.pdf
Aglam_deg_wungal_n_Amer_Mezdad_Ass-nni_FERHANE_BADIAA.pdf
DESCRIPTION_ET_HISTOIRE_DU_MAROC_Leon_GODARD_1860.pdf
APERCU_SUR_TRENTE_TROIS_SIECLES_DE_L'HISTOIRE_DES_IMAZIGHEN.PDF
MUHYA_SI_PERTUF_traitement_de_texte.pdf
Revue Izen Amaziɣ, 3
numéros :
Textes berbères de l'Aurès_
Parler des Ait Frah
Romans et ambiances dans la maison
kabyle traditionnelle.pdf
La_Kabylie_Recherches_et_Observations_1833.pdf
Jules_Maistre_Moeurs_et_Coutumes_Kabyles_1905.pdf
Tighermin_yemmeccen_Sari_Med.pdf
MOULIERAS_Auguste_Une_tribu_Zenete_anti-musulmane_au_Maroc_Les_Zkara.pdf
LA_LANGUE_BERBERE_EN_AL_ANDALUS_Md_Tilmatine.pdf
Inédite,
une pièce de théâtre de Idir Amer :
Idir_Amer_Ay_Afrux_iferelles.pdf
Inédite, Dom Juan de Molière,
en langue kabyle :
DOM_JUAN_LE
FESTIN_DE_PIERRE_MOLIERE_SI YEHYA_TASEGLULT-S-UDΓAΓ.PDF
Dictionnaire_Francais_Berbere_Antoine_JORDAN.PDF
Les_Cabiles_et_Boudgie_F.PHARAON_Philippe_libraire_Alger_1835.PDF
Habib-Allah_Mansouri_Inventaire_des_neologismes_amazighs.pdf
Ddem_tabalizt-ik_a_Mu_Kateb_Yacine, version bilingue
Ad lemmdeɣ tamaziɣt
n Hamek : http://www.ayamun.com/adlis-usegmek.pdf
Belkacem Bensedira_Cours de
langue kabyle_Adolphe Jourdan_1887
JM_DALLET_LE_VERBE_KABYLE_FDB_1953.pdf
AMAWAL_TUSNAKT_H.SADI_1990.pdf
CHANTS_BERBERES_DE
_KABYLIE_Jean_AMROUCHE_CHARLOT_Ed.1947.pdf
OUARGLA_M.JARDON_J.DELHEURE_Tome1_FDB_1971.pdf
OUARGLA_M.JARDON_J.DELHEURE_Tome2_FDB_1971.PDF
Plus de livres dans notre rubrique Téléchargement :
http://www.ayamun.com/telechargement.htm
Numéro 139 septembre 2025
TIMEZDEYT-nneɣ
Ukuẓ
temεayin sɣur Ahmed Ait-Bachir :
1. Yiwen wass, yiwen
ufellaḥ
yekker-d taṣebḥit
Ahmed
Ait Bachir, 02 ɣect 2025
Yiwen
wass, yiwen ufellaḥ yekker-d taṣebḥit iruḥ ar tejnat-is, ifarned yiwen ugazu n
tẓuṛin ackit. Yettwali deg-s, yenna-yas :
-Agazu yagi buddɣ-as-t i wεessas n tewwurt n teglizt (église),
ad εeddiɣ a s tawiɣ.
Mi yewweḍɣur-s, yenna-yas :
-Ass-a wwiɣ-ak-d agazu n tẓuṛin yiffen akk iguza i
isεiɣ di tejnat-iw. Sarammeɣ ak d-yawi cwiṭ n tafat n yiṭij,
d cwiṭ n cbaḥa n ugeffur, d cwiṭ n tayri n bab igenwan. Axaṭer
yal mi ara k-id qesdeɣ, tawwurt-ik tezga telddi. Yal ma ara yili uɣuṛar
yesɣaṛ lɣela inu : tefkkiḍ-iyi-d ččiɣ,
tefkkiḍ-iyi-d swiɣ. Yal ma ara qeḍεeɣ layes, tesliḍ-iyi-d
tefkkiḍ-iyi-d afud...
Aεessas-nni, yeṭṭef agazu-nni yettwali deg-s, iεeǧbit,
yesnammer afellaḥ-nni, yenna-yas :
-Agazu-yagi a s tawiɣ i wpapas yellan s nig-i, axaṭer d netta
i yufiɣ, d netta iyi d-yettaken afud s imeslayen-is ẓiden.
Yewwi-yas agazu-nni i upapas ameqqran, yeṭṭf-it, iεeǧb-as,
yeffṛeḥ s yis. Yemekta-d ssεan yiwen gma-tsen yuḍen. Dɣa
yenna-yas :
-Agazu yagi a s tawiɣ i wmuḍin-nneɣ, a s ifek cwiṭ
n tumart (joie) di tudart-is.
Gma-tsen amuḍin, mi yeṭṭef agazu-nni iεeǧeb-it,
yefṛeḥ imi apapas ameqqran iga-yas azal. Ula d netta diɣ
yemmekta-d amsewway-nnsen (cuisinier), yenna-yas :
-D netta iyi d-yettawin ad ččeɣ, yettkaber-iyi yettḥinni-d
felli, a tesfaṛḥeɣ s ugazu yagi.
Yewwi-yas agazu-nni, yeṭṭf-it, yeqqim yewhem di cbaḥa-s,
yenna-yas :
-Agazu yagi a s tawiɣ i gma-tneɣ i iḥemmlen cbaḥa
akked tẓuṛi (art), d netta i wumi i iwulem.
Mi i isyewwi agazu-nni, yeṭṭf-it, i tezzi deg-s, yettwali-t
si yal tama, yewhem di cbaḥa-s, yenna-yas :
-Agazu-yagi, a s tawiɣ i gma-tneɣ ilemẓi-nni i d-ikecmen
d ajdid, ad iwali ccbaḥa n bab igenwan tella di yal taɣawsa n
lexliqa-s.
Ilemzi-nni yeṭṭef agazu-nni, yeččur wul-is s lfaṛḥ.
Yemekta-d aεessas-nni n twwurt. Ass amezwaru mi d-yussa d netta i s
d-yelddin tawwurt iqubel-it-id s wecmumeḥ. Uqbel a d-yeɣli yiḍ,
yewwi-yas agazu-nni n tẓuṛin i wεessas n tewwurt n teglizt.
Akka, agazu-nni i tezzi i tezzi, alarmi i d-yuɣal ar uεassas n
tewwurt.
*Aḍṛis agi yura s tefransist, yella yettmenṭer di
internet, εeddaɣ rriɣ-t-id ɣer teqbaylit.
2.- Melḥa Taqasitt
Ahmed
Ait Bachir, 16 yulyu 2025.
Melḥa Taqasitt, tella tettḥucu-d rrviε i taɣaṭ-is
di telmatt Iweɣlisen. Mi tfukk, tettnadi tamrart-is, iwakken ad tcudd luḥcic-nni,
ad texdem irin, ad t-id awi i taɣaṭ-is.
Tnuda tnuda tamrart-is, ulac; isεrqas-tt Cciṭan. Tuɣal
tεenna ɣer Sidi-Ɛli Tɣaleṭ, tenna-yas :
- Di laεnaya-k a Sidi-Ɛli, af-iyi-d tamrart-iw ad k-fkeɣ
lwaεda.
Taqasitt tameɣbunt ulac, ya Rebbi ma tesεa s wacu ara tesider
tarwiḥt-is. Maεna ruḥ kečč in-as akka. Tṛegem-as
lwaεda i Sidi Ɛli Tɣaleṭ, wissen ansi ara s d-tekk!
Tezzi kan akka cwiṭ, tufa tamrrt-nni taεekkamt,
tekkaεkeε d taḍṣa, dɣa twehha ar Sidi-Ɛli,
tini-yas :
-A Sidi-Ɛli..., meεna d anecreḥ kan i ttnecraḥeɣ
yid-k !
3. Yiwen wemden iteddu ad isewweq
Ahmed
Ait Bachir, 15 yulyu 2025
Yiwen wass, yiwen wemden iteddu
ad isewweq ɣer Ddraε Lmizan. Yerkeb sufell-a n weɣyul-is, yeṭṭef
abrid. Mi Yewweḍ ar yiwen umkan akken, d lxali u yerna tiẓgi, dɣa
yenjaε aɣyul-is, yini-yas :
-- Err ! Sellek arwiḥ-ik uqbel ad aɣ-d-yaf Umerri !
Ḥḥmed Umerri dinna kan i yella yeffer nnig webrid.
Yesla-yas-d imi s-yemmeslay i weɣyul-is, dɣa ineggez-d ar tlemmast n
webrid, yini-yas :
-- Ay amexluq, aεni tessneḍ Ḥḥmed Umerri ?"
--Ala, d lxelq werǧin ssineɣ !
--Yella kra i ‘k-yexdem, neɣ i yexdem i win ‘k-yettilin ?
--Ala, ad i-yemneε Ṛebbi
di lbaṭel !
--Ihi acimi tuggadeḍ Ḥḥmed Umerri ?
--A wlidi nsel kan dacu i d-ḥekkun fell-as, dɣa nettaggad-it.
--Ihi d nekk i d Ḥḥmed Umerri !
--Abbuh a lmumnin! Tura ur d-iṣaḥ ula d yiwen a d-iqeṣṣer
netta d weɣyul-is !
Umerri yeṭṭerḍeq
d taḍsa, yini-yas :
--Ṛuḥ, mi tewwḍeḍ ɣer Ddraε Lmizan,
εeddi ar tḥannutt n Ḥemmu Uwesεid ad ak-d-yefk tacekkart
n wewren. In-as d Umerri i yi-d-iceggεen !
4. Afellaḥ
di tmurt n l'Ecosse
Ahmed
Ait Bachir, 06 ɣect
2025
Yella yiwen ufellaḥ di tmurt n l'Ecosse, isem-is Diziri. D igellil.
Yiwen wass ineqqec di tebḥirt-is, allarmi yesla i isuɣan usan-d seg walma (marécage) yella rrif n tferka-s. Yebra i dduzan-is yefka-tt d tazzla ɣer walma-nni ideg i d-teffɣen isuɣan. Lfejεa n teṛwiḥt mi iwala yiwen weqcic daxel-is yezzer allarmi d ammas, yettuɣu, ixebbeḍ i wakken ad d-yesenser iman-is. Diziri yekcem ɣer daxel, yemmeɣ fell-as yesuffeɣ-it-id, imneε-it-id di tmettant.
Azekka-nni, Diziri ur yuḥtam ara allarmi iwala yiwen ukalic yerqem yakk, iteddu-d ad d-yekcem ɣer wayla-s. Mi d-yewweḍ, iṣubb-d seg-s yiwen wergaz d acu n llebsa d acu n ccedda. Yenṭeq ar Diziri, yenna-yas :
-Nekk d baba-s n weqcic-nni i d-tselkeḍ iḍelli di tmettant, usiɣ-d iwakken ad ‘k-fkeɣ tunṭict.
-Tanemmirt-ik! Umεna ur zmireɣ ara ad qebleɣ tunṭict-ik. Dayen yesefken fell-i kan ad t-xedmeɣ, i xedmeɣ!
Dɣa ata iḍal-d mmi-s n Diziri di tεecciwt, yenna-yas wergaz-nni :
-Aqcic-inna d mmi-k?
Diziri, s zzux yerra-yas-d:
-Ih, d mmi.
-Ihi, ad ‘k-fkeɣ ayen nniḍen. Ad iyi-tanfeḍ ad awiɣ mmi-k, ad t-seɣreɣ am wakken ara seɣreɣ mmi. Ma yecba-d di baba-s, dayenni, qeḍεeɣ ccek, ad d-yaweḍ d argaz ad nefṛeḥ yerna ad nzux yis-s, nekk yid-k di sin.
Diziri yeqbel.
Mmi-s n Diziri yedda d wergaz-nni, yuɣal yeqqar, yeḍfer timsirin (cours) deg iɣerbazen yifen akk iɣerbazen di tmurt n Legniz. Ar taggara, yewwi-d agerdas (diplôme) n uɣerbaz n tujjya n Sainte-Marie n Londres. S leqdic-is, d usirem i yesεa, yesaweḍ mechur yisem-is deg umaḍal (monde) merra. D netta i wumi sawalen amsujji Alexandre Fleming : d netta i d-yesnulfan pinicilline.
Kra ‘iseggasen ar zzat, aqcic-nni i d-yesuffeɣ Diziri seg walma, yuḍen turin-is. S wacu i t-seḥlan ? S pinicilline i d-yesnulfa umsujji Alexandre Fleming. Anwa-t weqcic-nni? D mmi-s n Sir Randolph Churchill i wumi sawalen Sir winston Churchill, i yuɣalen d aneɣlaf amezwaru n tmurt n Legniz.
*Aḍris-agi yella s tṛumit rriɣ-t-id ɣer teqbaylit.
Numéro 139 septembre 2025
Sin ‘isefra sɣur Ziri
At-Mεemmer
1.
Mm waccaren-nni izeggaγen
Ass-nni n tefsut
Seg igenni ur d-yettrus
Nemlal zdat tewwurt
Nbedd nesnuffus
Tefka-yi-d tasarut
S ufus ayeffus
Ma s uzelmaḍ, tameṭṭut
Texbec-iyi deg ufus
S waccaren-nni izeggaγen
Tettaḍṣa ur tettru
Ulac d acu yeffren
Amek ara tt-nefru
Allaγ-iw yebren
Tga am usefru
D widen i d idmaren
Ssakdeγ-tt seg uqerru
Almi d iḍarren
At waccaren-nni izeggaγen
Tessenεet-iyi-d s wallen
Am tin d iyi-d-yennan, "kcem!"
Ul-iw yakan iḍallen
Yugad imiren aweccem
Yuγal yeqbel isallen
D aḥulfu i s-yennan, "rrcem!"
A taqendurt iγilen
Ur kem-ẓriγ seg at Hicem
Telsa-kem-id m waccaren-nni izeggaγen
Ihi amek akken tura
Ad zwireγ ad s-sselfeγ?
Ayen-nniḍen ẓriγ teẓra
Dγa musaγ-tt kan telfeγ
Nettu yakk yella berra
Seg imiren neqqel ur nteffeγ
Wwiγ-d tafsut-nni merra
Deg wusu-s i yeqqimeγ
M waccaren-nni izeggaγen
Ay ixef yellan teḥmiḍ
D acu akka yuqmeγ
D tagrest d usemmiḍ
Wass ideg i d-ffγeγ
D yiwet tga am ucuffiḍ
Deg ijufar-is ḍefreγ
Ṭṭṣeγ yid-s tettγiḍ
Ma deg wul ḥerqeγ
Γef m waccaren-nni izeggaγen
Azekka-nni kan
Ay ul teṣfeḍ imi
Nekker nbeddel amkan
Neggumma iγimi
Yerna awi-d ukan
Imi ur d-tenna acimi
Rnu wissen kan
Tatut-is melmi
M waccaren-nni izeggaγen
Ttmektiγ-tt-id tettlawaḥ
S yiwet tcettiṭ
Aferteṭṭu deg-i iceṭṭeḥ
Yerna γef timiṭ
D tameṭṭut d ṣṣeḥ
Ur tga am tcuffiṭ
Leγyab n tiẓeṭ iqerreḥ
Ddmeγ tamuziṭ
Γer m waccaren-nni izeggaγen
Γer zdat tewwurt wwḍeγ
Sanda tezdeγ tmeṭṭut
Di tamawt greγ
Tbeddel tasarut
Seg iceqqiq ḍalleγ
Dγa tufrar tagut
Mi akken tt-walaγ
La tfettel di terbut
Mm waccaren-nni izeggaγen
Ziri At-Mεemmer
2.
Di texxamt n tmerğa
S amsejji yemma ssawḍeγ
Tenterr almi dayen kan
Deg wallen-iw qqleγ seffḍeγ
Ger tilawin mi ṭṭfeγ amkan
Yezmer lḥal ahat γelṭeγ
Γur-neγ mačči d Marikan
Ur uḥtameγ tiṭ teffeγ
Ul yenna-yi-d, wali kan
Aεrur-is yezzi γer lḥiḍ
Zdat-i m wudem-nni am lemri
D lemri yettemḥiḥid
Si tfednan tettali-yi-d tayri
- "Teḥliḍ a yemma, teḥliḍ"
I d as-nniγ, ur d iyi-d-terri
Ugadeγ amesejji ad t-tγiḍ
Ad tt-yezwer, tasa-w a d-teγli
Tasa ṛebbaγ imiren
Ad tt-yegzem zzher am useḥḥar
Nniγ-as i wemsejji mi d-yebren:
- "Tura kan i d-newweḍ ur nḥar"
Daγnetta d amcum yefren
Tiṭ-is twelleh γer lefnar
Iḍarren-is akken d-kkren
Ssakdeγ-tt seg usawen d akessar
- "Ttxil-k d nekkni ara yezwiren
Yemma waqila tenṭerr!
Ay amsejji ad k-steqsiγ
Leεqel-ik teddem-it tmedda?
Tesεiḍ dderya i yesliγ
Yerna yemma-tsen d tasedda"
- "D acu yuγen yemma-k tura?"
- "Amsejji d kečč, wali!"
Yemma tkemmel i yiman-is merra
S irebbi i d as-teγli
Ldiγ tawwurt ḍalleγ γer berra
Walaγ-d udem-iw di lemri
"Anef-aγ ad nesker tameγra!"
Tiṭ akka i s-tger s teγri
Imuḍan ugten γas d tafsut
Wa yeffeγ, wayeḍ yekcem
Yemma temneε-d ur temmut
Ul-iw deg-i imiren iḥeccem
Akud-nni yennejla ifut
Di lmissa-s deg-i yercem
Nekk yesnejla-yi-d si tmurt
Nettat tedder deg at Hicem
Ziri At-Mεemmer
Numéro 139 septembre 2025
ACCUEIL
INDEX GENERAL
NUMEROS PARUS
LIBRAIRIE TELECHARGEMENT SITES FAVORIS
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Dernière révision : 30/09/2025
mardi 30 septembre 2025