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In southeastern Morocco, around the oasis of Tafilalet, the Ait Khabbash people weave brightly colored carpets, embroider indigo head coverings, paint their faces with saffron, and wear ornate jewelry. Their extraordinarily detailed arts are rich in cultural symbolism; they are always breathtakingly beautiful—and they are typically made by women. Like other Amazigh (Berber) groups (but in contrast to the Arab societies of North Africa), the Ait Khabbash have entrusted their artistic responsibilities to women. Cynthia Becker spent years in Morocco living among these women and, through family connections and female fellowship, achieved unprecedented access to the artistic rituals of the Ait Khabbash. The result is more than a stunning examination of the arts themselves, it is also an illumination of women's roles in Islamic North Africa and the many ways in which women negotiate complex social and religious issues. One of the reasons Amazigh women are artists is that the arts are expressions of ethnic identity, and it follows that the guardians of Amazigh identity ought to be those who literally ensure its continuation from generation to generation, the Amazigh women. Not surprisingly, the arts are visual expressions of womanhood, and fertility symbols are prevalent. Controlling the visual symbols of Amazigh identity has given these women power and prestige. Their clothing, tattoos, and jewelry are public identity statements; such public artistic expressions contrast with the stereotype that women in the Islamic world are secluded and veiled. But their role as public identity symbols can also be restrictive, and history (French colonialism, the subsequent rise of an Arab-dominated government in Morocco, and the recent emergence of a transnational Berber movement) has forced Ait Khabbash women to adapt their arts as their people adapt to the contemporary world. By framing Amazigh arts with historical and cultural context, Cynthia Becker allows the reader to see the full measure of these fascinating artworks.
In southeastern Morocco, around the oasis of Tafilalet, the Ait Khabbash people weave brightly colored carpets, embroider indigo head coverings, paint their faces with saffron, and wear ornate jewelry. Their extraordinarily detailed arts are rich in cultural symbolism; they are always breathtakingly beautiful—and they are typically made by women. Like other Amazigh (Berber) groups (but in contrast to the Arab societies of North Africa), the Ait Khabbash have entrusted their artistic responsibilities to women. Cynthia Becker spent years in Morocco living among these women and, through family connections and female fellowship, achieved unprecedented access to the artistic rituals of the Ait Khabbash. The result is more than a stunning examination of the arts themselves, it is also an illumination of women's roles in Islamic North Africa and the many ways in which women negotiate complex social and religious issues. One of the reasons Amazigh women are artists is that the arts are expressions of ethnic identity, and it follows that the guardians of Amazigh identity ought to be those who literally ensure its continuation from generation to generation, the Amazigh women. Not surprisingly, the arts are visual expressions of womanhood, and fertility symbols are prevalent. Controlling the visual symbols of Amazigh identity has given these women power and prestige. Their clothing, tattoos, and jewelry are public identity statements; such public artistic expressions contrast with the stereotype that women in the Islamic world are secluded and veiled. But their role as public identity symbols can also be restrictive, and history (French colonialism, the subsequent rise of an Arab-dominated government in Morocco, and the recent emergence of a transnational Berber movement) has forced Ait Khabbash women to adapt their arts as their people adapt to the contemporary world. By framing Amazigh arts with historical and cultural context, Cynthia Becker allows the reader to see the full measure of these fascinating artworks.
Berbers and Others offers fresh perspectives on new forms of social and political activism in today's Maghrib. In recent years, the Amazigh (Berber) movement has become a focus of widespread political, social, and cultural attention in North Africa, Europe, and the United States. Berber groups have peacefully yet persistently laid claim to ownership over broad areas of creativity in the arts, politics, literature, education, and national memory. The contributors to this volume present some of the best new thinking in the emerging field of Berber studies, offering insight into historical antecedents, language usage, land rights, household economies, artistic production, and human rights. The scope, depth, and multidisciplinary approach will engage specialists on the Maghrib as well as students of ethnicity, social and political change, and cultural innovation.
Tazzunt presents a group of Berbers (Imazighen), the Ait Arbaa, who live in the Tessawt Valley of the High Atlas of Morocco, eking out a meager existence from the eroded soil of their rugged environment, by harvesting turnips, millet and maize, and one cash crop of walnuts. They depend also on a simple form of summer pasture. Tazzunt means limit: and it refers to an annual ritual which gathers around the shrine of a local Saint, Sidi Asdal, several villages of the Valley for its celebration. A ceremony, a feast, songs and dances accompany the rite. The book is based on a French ethnographic description recorded by a member of that group, Hassan Jouad, and a Frenchman, Bernard Lortat-Jacob during the celebration of the opening of the Summer Season Festivities, the Tazzunt ceremony, in 1978. The original English analysis based on this description was a spring paper written in 1982 at the Department of Anthropology of Stanford University. Because such material is so lacking in the anthropological literature of Morocco, and given the fact that American universities are beginning to become more interested in Amazigh studies (North African Berbers and Tuaregs), this small book might be appreciated by a number of people entering that field. Hopefully, it will also be of interest to anyone else interested in ritual and religious practice in Africa. The document opens with an introduction to the Berbers of the High Atlas of Morocco, who speak Tamazight, a form of a Berber language which has a number of different dialects through North Africa. A whole section is devoted to the analysis of their segmentary type of tribal organization, and what has been discussed in the past by anthropologists interested in segmentary structures of social organization in past anthropological literature. The various mechanisms of affiliations and alliances, recognized by Berbers (Imazighen) in this part of the world about the middle of the twentieth century, are also examined and assessed as to their function and place in the tapestry of relations not just among the Ait Arbaa, but more generally among the Berbers of that region. The presence of marabouts, saintly men such as Sidi Asdal, the local saint of the upper Tessawt Valley, and a maraboutic complex which antedates the arrival of Islam and has been incorporated into religious practice in Moorcco, are also introduced and discussed in a separate section of the book. The concept of Baraka (blessing, and power of blessing) is introduced and analyzed. Social order and the segmentary structure of social organization are singularly modified by the presence of these powerful saintly men with Baraka as opposed to the rule of elected, temporal chiefs, or amghars. A model of equilibrium, fluidity, and flexibility emerges from such a factor at the core of a structured, hierarchical society. The ritual of Tazzunt itself is presented, explained, and analyzed. An anthropological reflection on the importance of ritual, song and dance, rounds up the presentation. All aspects of the presentation of the ritual of Tazzunt and its meaning for the villagers and mountain people of the Tessawt Valley are backed by a series of poems and songs which were translated from their original Tamazight composition into French by Hassan Jouad, and subsequently translated from the French into English by the author of the book, Helene Hagan. The poetry is essential to the actual substance and meaning of the actions described. In addition to the importance of the poetry which accompanies the prose of the explanatory text, the author had the extraordinary luck to come across a set of photographs taken in that valley, around the very time that this document was being written. These photographs were taken by two architects, Anne and Olivier Fougerat, who were kind enough to share their beautiful photography taken in May of 1984 in the Upper Tessawt Valley of the High Atlas of Moroc
The author entered the United States at age twenty as a student, schooled in French Literature, Classics and Philosophy. After twenty years of marriage, raising three children and running a French Import business in Palo Alto,, she embarked in her American career as a cultural and psychological anthropologist. She has documented some forty years of fieldwork through a variety of substantial essays, crafting a rare collection of fascinating papers about American Indians and Amazigh (Berber and Tuareg) people , a unique book by an immigrant to the United States. From fond memories of Mustapha and her childhood in Morocco, to extensive scholarly research on Egyptian civilization and late writings about the unexplored topic of intermarriages between American Indians and French explorers of North America, the book captivates the reader's attention, always informs, and in some instances, as in The People of Niram, delights in unsuspected irony and wit.
Social Currents in North Africa is a multi-disciplinary analysis of the social phenomena unfolding in the Maghreb today. The contributors analyse the genealogies of contemporary North African behavioral and ideological norms, and offer insights into post-Arab Spring governance and today's social and political trends. The book situates regional developments within broader international currents, without forgoing the distinct features of each socio-historical context. With its common historical, cultural, and socio-economic foundations, the Maghreb is a cohesive area of study that allows for greater understanding of domestic developments from both single-country and comparative perspectives. This volume refines the geo-historical unity of the Maghreb by accounting for social connections, both within the nation-state and across political boundaries and historical eras. It illustrates that non-institutional phenomena are equally formative to the ongoing project of post-colonial sovereignty, to social construction and deployments of state power, and to local outlooks on social equity, economic prospects, and cultural identity.
Investigating minority and indigenous women’s rights in Muslim-majority states, this book critically examines the human rights regime within international law. Based on extensive and diverse ethnographic research on Amazigh women in Morocco, the book unpacks and challenges generally accepted notions of rights and equality. Significantly, and controversially, the book challenges the supposedly ‘emancipatory’ power vested in the human rights project; arguing that rights-based discourses are sites of contestation for different groups that use them to assert their agency in society. More specifically, it shows how the very conditions that make minority and indigenous women instrumental to the preservation of their culture may condemn them to a position of subalternity. In response, and engaging the notion and meaning of Islamic feminism, the book proposes that feminism should be interpreted and contextualised locally in order to be effective and inclusive, and so in order for the human rights project to fully realise its potential to empower the marginalised and make space for their voices to be heard. Providing a detailed, empirically based, analysis of rights in action, this book will be of relevance to scholars, students and practitioners in human rights policy and practice, in international law, minorities’ and indigenous peoples’ rights, gender studies, and Middle Eastern and North African Studies.
This book is the first full-length study dedicated to French women Orientalist artists. Mary Kelly has gathered primary documentation relating to seventy-two women artists whose works of art can be placed in the canon of French Orientalism between 1861 and 1956. Bringing these artists together for the first time and presenting close contextual analyses of works of art, attention is given to artists’ cross-cultural interactions with painted/sculpted representations of the Maghreb particularly in Algeria, Tunisia and Morocco. Using an interdisciplinary ‘open platform of discussion’ approach, Kelly builds on established theory which places emphases on the gendered gaze. This entails a discussion on women’s painted perspectives of and contacts with Muslim women as well as various Maghrebi cultures and land—all the while remaining mindful of the subject position of the French artist and the problematic issues which can arise when discussing European-made ‘ethnographic’ scenes. Kelly argues that French women’s perspectives of the Maghreb differed from the male gaze and were informed by their artistic training and social positions in Europe. In so doing, French women’s socio-cultural modernity is also examined. Moreover, executed between 1861 and 1956, the works of art presented show influences of Modernism; therefore, this book also pays close attention to progressive Realism and Naturalism in art and the Orientalist shift into Modernist subject matter and form. Through this research into French women Orientalists, Kelly engages with important discussions on the crossing view of the historical female other with the cultural other, artistic hybridity and influence in art as well as the postcolonial response to French activities in colonial Algeria and the protectorates of Tunisia and Morocco. On giving focus to women’s art and the impact of cross-cultural interchanges, this book rethinks Orientalism in French art. This book will be of particular interest to scholars in the history of art, gender studies, history, and Middle Eastern and North African studies.
A bold and timely collection that brings feminist theory and critical thinking to life through vital, approachable design methods and practices. Feminist Designer brings together a constellation of voices and perspectives to examine the intersection of design and feminist theory. For decades, the feminist refrain within design has hinged on the representation and inclusion of women in the field. This collection, edited by Alison Place, however, is a call to move beyond this narrow application. Feminist design is not just about who does design—it is about how we do design and why. Feminist frameworks for design activism are now more relevant than ever, as they emphasize collaborative processes that aim to disrupt and dismantle power hierarchies while centering feminist ways of knowing and doing. The first book in nearly three decades to address such practices in design, Feminist Designer contains essays, case studies, and dialogues by 43 contributors from 16 different countries. It engages a wide variety of design disciplines, from graphic design to disability design to algorithmic design, and explores key feminist themes, such as power, knowledge, care, plurality, liberation, and community. Through diverse, sometimes conflicting, intersectional perspectives, this book contributes new design methods informed by a multiplicity of feminisms that confront design’s patriarchal origins while ushering in new pathways for making critical and meaningful change. Contributors Jennifer Armbrust, Dina Benbrahim, Madeline Avram Blount, Elizabeth Byrd, Benedetta Crippa, Alexandra Crosby, Laura Devendorf, Rachael Dietkus, Ashley K. Eberhart, Griselda Flesler, Aimi Hamraie, Gaby Hernández, Alexis Hope, Jeff Kasper, Ellen Kellogg, Aasawari Kulkarni, Eden Laurin, Una Lee, Andrew Mallinson, Claudia Marina, Victor G. Martinez, Lauren Lee McCarthy, Margaret Middleton, Maryam Mustafa, Becky Nasadowski, Maya Ober, Nina Paim, Elizabeth Pérez, Heather Snyder Quinn, Cami Rincón, Jenn Roberts, Velvet A. Johnson Ross, In-ah Shin, Marie Louise Juul Søndergaard, Ayako Takase, Attia Taylor, Rebecca Tegtmeyer, Aggie Toppins, Ilaria Vanni, Joana Varon, Manon Vergerio, Mandy Harris Williams, Sarah Williams