21 years ago, Imazighen lost Mammeri: a writer, a playwright, a researcher, an anthropologist, a thinker, ... a father!
Like Ulysses, all his life was a kind of journey which took him back after long detours to his native land after a time consuming search to reconciliate his spiritual affiliation with his people. He made peace with himself but also with the legends, the values, the convictions and the aspirations of his fellow imazighen from Kabylia whose cultural heritage has been forgotten and persecuted. He became an “amusnaw” or a man of knowledge whose words, written or spoken have a special meaning for a whole people. He realized very soon that his people have made him the carrier of a torch which burns for freedom and democracy in a country were rational talk must overcome obscurantism, hatred and indifference.
Early in his life, Mouloud Mammeri became very fascinated by Amazigh poetry. His first book “La colline Oubliée” or “The Forgotten Hill” was written in French. It was not any kind of hill he had in mind, since Mammeri was born in Kabylia in 1917 in a village called Taourirt or The Hill.
In the 50s, Mammeri was a professor of French literature at the University of Algiers.He knew that Amazigh culture has contributed a lot to the Mediterranean culture since, after all, it belongs to a region which is a crossroad of civilizations. His first essay “La Societé Berbère” or “The Berber Society” published in the magazine Aguedal in 1938 showed a vocation at its early stage.
He already had a lucid vision of hispeople: a critical witness of the Amazigh society that he wrote “persists butdoes not resist". The place of the Amazigh culture in the modern world was one of his earliest concerns. While surrealism was predominant in his first writings, like in “The Forgotten Hill,” soon he was backto earth with “Le Sommeil du Juste,” “L'Opium et le Baton,” “Le Banquet,” “Le Foehn” and “La Traversée.”At the same time Mammeri published essays on Amazigh literature. The publication of “Chants Berbères de Kabylie” by Jean Amrouche in 1937 was so emotional for him that he tried to get the original text ofthe book in Tamazight; he will preface the re-edited version of the book published in 1989, a book that he will never see because by thattime he had already left us.
After the independence of Algeria, he thought for some time that the end of the tunnel for the persecution of the Amazigh culture was near. He had new dreams. He tried to persuade the Department of Education to implement the teaching of Tamazight in the system. Once more, he was denied because according to some officials of the same department “Berber is an invention of the Pères Blancs” (as the French catholic priests were called in Algeria). The rebuttal of the language of his ancestors by these officials pushed Mammeri to a kind of crossing a desert. It was hard to swallow that while French, the language of French colonialism in Algeria for 130 years, can have free ride while Tamazight was denied existence. To add injury to prejudice, it was obvious that at the same time these same officials were celebrating the teaching of the language of Moliere to their children; in public they were showing a hate-relationship with French culture and French colonialism.
In the late 60s, Mammeri developed a new transcription of Tamazight with Latin letters, a new approach different from the one introduced in 1894 by Professor S. A. Boulifa of the University of Algiers. Historically, Tamazight is one of the rare languages that has its own alphabet called Tifinagh; early scripts of Tifinagh were recorded in North Africa more than three thousand years ago.We can also add that there are speculations thatLatin is a language of Egyptian origin and therefore of north African origin even if it has been subject to many modifications by the Greeks and the Etruscans.
With his new transcription of his mother tongue, Mammeri wrote a new grammar (Tajerrumt ) and elaborated a lexicon of modern words; both were published in France because Tamazight was forbidden from being even shown in public in Algeria. Around the same period, he contributed to the writing of the French-Touareg lexicon with Jean Marie Cortade.
In 1969, Mammeri published in Tamazight the celebrated “Les Isefra de Si Mohand” or “Poems of Si Mohand,” a folk hero and poet of Kabylia which will be re-published seven times.
Mammeri became director of the CRAPE (Centre de Recherches Anthropologiques Prehistoriques et Ethnographiques), which became under his leadership an ideal research center for Algerian and foreign students. The CRAPE Transactions on Prehistoric era and Anthropology became an internationally recognized publication in academia. All the success of the CRAPE could not help it to survive when an article written on cultural anthropology in the same transactions became the target of the political system in place that is denying one more time the existence of Berber history. The CRAPE was shut down. It was a great loss. No center of that dimension has ever seen lifein Algeria since the date of its closing.
Mammeri was a persecuted man and he always managed not to show it in public: after all, he was a “Free Man,” anAmazigh.
In the spring of 1980, while just anyone from the Middle-East or Europe canbe invited to Algeria to talk about almost anything, M. Mammeri was one more time denied the right to make a presentation on Kabyl poetry in the city of Tizi-Ouzou, the heart of the Kabylia region. The local population saw that as an outrageous act of censorship, and soon the whole region was in ebullition to vehemently denounce this act of denial of the existence of the Kabyl language.Such an act will have repercussions in the whole country for years to come. It was this incident that opened a window to the rest of Algeria, a sign of a new hope for a better life; a sign that mediocrity, intolerance, exclusions, lack of freedom should not have their place in modern Algeria.
Mammeri, the skeptical and independent humanist, the man who never made a judgment about anyone, found himself under fire from a certain media which used just any kind of tricks in order to discredit the man and his vision. Even his nationalism was questioned by certain “journalists,” hiding behind other causes, but who did not know the man, his activism in the MTLD (an underground political organization of the 50s which already was calling for the independence of Algeria), and his suffering during the French-Algerian war. He never talked about it. Only those who fought with him knew the facts. His open letter in the newspaper Le Monde to answer those who targeted him was a lesson on the dignity and commitments of the profession of journalist: “only truth should prevail in their articles, not lies”, he said.
In 1982, Mammeri found some kind of niche in France where, with some of his former students, he discussed the idea of creating a center of the same dimension as the CRAPE. However, it was in Paris at “La Maison des Sciences de l'Homme et l'Ecole des Hautes Etudes en Sciences Sociales” that Mammeri received a cheerful welcome to continue his research. He founded with his good friend Pierre Bourdieu a center for research on the Amazigh culture known as “Centre d'Etudes et de Recherches Amazighes” and together published the review Awal or word in Tamazight. He found an ideal place to do research on his own society and his people, something that never stopped burning in his heart. He dedicated his time to revive the Amazigh culture fromits ashes. No, the fire will never stop burning. His “Poemes Kabyles Anciens” published in 1980 were a robust reference to North African culture which has often been a victim of biased historians. While the culturalidentity of the Imazighen from Kabylia was beautifully narrated in “Poemes Kabyles”, other books like “L'Ahellil du Gourara” about the Imazighen of the southern region of Oran and and “Les Dits de Ccix Muhend U Lhusin” confirmed one more time his love and dedication to traditional life in Algeria. All his publications were beautiful contributions to universal culture.
It is, in fact, this universal perspective that became the focus of another one of his books “Le Banquet ou la Mort Absurde des Azteques.” Mammeri had a passion for history and truth; he is the man who wentto visit the roman vestiges of Rome, looking for traces of Jugurtha, the amazigh king who valiantly fought the roman legions. He narrated: “After being defeated, Jugurtha was thrown in the Latonies, a kind of underground cell used as a prison in Rome. I visited it. I have read the name Jugurtha among other names of enemies of Rome of that time. They thought that Jugurtha was going to die from starvation but it was not the case, so they forced a slave to strangle him. I always wanted to write a play called Jugurtha because he was the most magnificent of our freedom fighters.”
Mouloud Mammeri never wrote this play because of a car accident. On his way back from Morocco where he drove to participate to a conference, he was, according to the official version, killed by a tree that fell across the road. We may never know what really happened the day of his farewell to the man who loved so much Tamazgha , the ancestral land of millions of Imazighen.
He left us at a time where all the ideals he fought for all his life started slowly to become reality in Algeria. He can leave now. His work will be the main reference for many generations to come and the fire that he started in our hearts will never stop burning. Qim di Talwit a Dda Lmulud.
Blurb of L'opium et le baton, the movie
Quand trop de secheresse brule les coeurs Quand trop de faim tord trop d’entrailles Quand on rentre trop de larmes Quand on baillonne trop de rêves C’est comme quand on ajoute bois sur bois sur le bucher A la fin, il suffit du bout de bois d’un ésclave pour faire Dans le ciel de Dieu Et dans le coeur des hommes Le plus énorme incendie Mouloud Mammeri
Publications by M. Mammeri
Novellas
Ameur des Arcades et l'ordre, Paris, Plon 1953
Le Zebre, Paris, Preuves, 1957
La Meute, Europe, 1976
Escale, Revolution Africaine, 1987
La cite du soleil, Algiers, Laphomic, 1987
Books
La colline obliee, Paris, Plon, 1952
Le sommeil du juste, Paris Plon, 1955
L'opium et le baton, Paris, Plon, 1965
Les Iserfa, Poemes de Si Mohand ou Mhand, Paris, Maspero, 1969
Tajerrumt n tmazight, Paris, Maspero, 1969
Le Banquet, Perrin, 1973
Poemes kabyles anciens, Maspero, 1980
Machaho! contes berberes de Kabylie, Maspero, 1980
Tellem-chaho! Contes berberes de Kabylie, Paris, Bordas, 1980
Le Foehn ou la preuve par neuf, Paris, Publisud, 1982
La traversee, Paris, Plon, 1982
l'Ahellil du Gourara, Paris, CERAM, 1984
Inna yas Ccic Muhend, (compte d'auteur) 1989
Articles
More than thirty articles published in various magazines.
Adlis-a n tmedyazt tamaziɣt (s taqbaylit) yeffeɣ-ed deg useggas 2008. Masinisa Lwennas yuzen-aɣ-d yiwet n trumalt n wedlis-is. Nesnemmir-it aṭas u nessaram-as tazmert tameqqrant akken ad ikemmel abrid n tira d usefru.
Hatta wacu d-ittwuran f umedyaz ameẓyan (asebter aneggaru n wedlis):
Amedyaz Masinisa Lwennas d yiwen ilemẓi ilulen ass n 06 Yulyu 1985 deg At Meḥmud di taddart n tewrirt Musa Waɛmer. Ilemẓi-agi ad yli seg wid i umi qqaren "tettuneft-asen" imi tamedyazt tezdeɣ-it, yettidir yis-s. Yesɛa acḥal d asefru deg wallaɣ-is. Ɣer tira, akken kan yerra lewhi-s imi d wagi i d ammud n isefra amezwaru i d-yeffɣen. Ad t-id-ḍefren wiyaḍ.
" Tamzwarut ilaq a d-nini belli tira n tmaziɣt n wedlis-a gerrzent. ḍefrent ilugan n tira akken ilaq. D ayen waqila iɛedda zzman nni deg yal wa ittaru akken ibɣa. Isefra n Masinia serrḥen, uran s teqbaylit isehlen. Maca ufiɣ belli amedyaz ameẓyan yettader-ed isem n Ṛebbi, ad as-tiniḍ d awessar. Aya ur nezmir ara a d-nini ma yella ikka-d seg laɛwayed n leqbayel (am isefra n at zik) neɣ seg wakken amedyaz d win iḍefren abrid n Ṛebbi ak d tineslemt. D amedya yenna deg usefru "Tamɛict nneɣ":
Newwi lmektub d aɛwin Ṣṣber d lkuraj di sin Nɣil iṭij ad aɣ-yecreq Dawit-aɣ ay at ddin Nɣant-aɣ tismin Lebɣeḍ la d-iḥemmeq At lbaṭel i ɣ-d-yezzin Ur nettagad mi ara ɣ-awin S wawal n Ṛebbi a d-nenteq
Ayen i yi-ɛeǧben deg wedlis-a, ɣas akka ittwadder-d degs Ṛebbi aṭas, d akken isefra n Masinisa d isefra n lḥif n imeẓyanen n tmurt n leqbayel. Am Masinisa Lwennas n At-Meḥmud, am Masinisa Germaḥ d waytm-as yeɣlin di tefsut taberkant (2001) anida ilemẓyen n tmurt n leqbayel kkren-d, neɣ a d-iniɣ ggelfaɛnt seg lḥir n tmuḥqqranit d lmizirya.
Deg usefru "Imeɛdar" yenna-yas:
Aqli-yi am win yessaramen Ad sɛuɣ iḍarren Ula d nekk ɛyiɣ di lemrar Di ṣṣifa cubaɣ all medden Lameɛna kkawen ifadden Zzher-iw dima yenṭer D lmut kan i ɣ-d-iṣaḥen A nesteɛfu d ayen Axir akka wala kter
neɣ akken i s-yenna deg usefru i wumi isemma: "Cubaɣ-k ay iṭirelli"
Cubaɣ tamɛict iṭirelli Si ṭṭlam ur d-yettefeɣ Ddunit teɛkes fell-i A tafat ur am-zmireɣ Xas ruḥ eǧǧ-iyi Tannumi tesɛeb a tt-kseɣ
Maca deg tama nniḍen ilaq a d-nini dagi beli issewhem-aɣ yisem n wedlis-a "Laṣel mebla izerfan" acku adlis yewwi-d aṭas ɣef tlufa n tudert ak d tayri. Ulac aṭas n wawl ɛef izerfan neɣ laṣel.
Ata wayen tura Tnaṣlit (tamedyazt-tamyarut) fell-asen:
Tadsimant, lγerba, tayri…tirga n war isem !
- -Tidmi - -
Tamawt : Tidmi tettemgerrad, seg wemdan ar wayeḍ, yezmer lḥal ad telhu, akken i yezmer ad tecceḍ, maca, ayen ideg yella lehhu, am wudem n tafukt ur iseffeḍ, aγerbal ur t-yettγummu, afus ur t-yettaweḍ ! Yal wa amek i tga tmuγli-s, yal yiwen amek i yettwali timsal, ferneγ a d-fkeγ tamuγli-w γef wayen i yeεnan isefra-agi n umedyaz anaẓur « Sεid At Mεemmar» (Tadsimant, lγerba, tayri, targit-iw), εerḍeγ akken a d-skefleγ aḥulfu uffir i yeddurin deffir yal awal, deffir yal asefru. Skefleγ-d udem-nni i walaγ deg isefra-agi, s iḥulfan-nni i yi-d-ssawḍen. Skefleγ-d tamuγli n umedyaz deg wayen i ira a γ-d-yessiweḍ, maca, a yi-yessuref ma yella wanda i zegleγ, ma yella wanda akken i ccḍeγ. Ḥṣiγ yella wi ara yebḍun yid-i tamuγli, yella win ur tettwali am nekk timsal, maca, a d-teggri tagi d tidmi, yal wa d wamek yessen, yal yiwen s wacu yettamen d wamek yettḥulfu…
« Nekk nniγ ayen ssneγ, γas kunwi s waya ur tuminem ! Awal d-tennim a t-meyyzeγ, yes-s ad ttnadiγ f usirem! Si yal taεwint a d-agmeγ, ayen kan yellan yewqem! Ayen n dir a t-ssufγeγ, ad yeğğ adeg-is i lehhu! Nniγ ih, tennam ala, tennam ih, nniγ uhu! Yal wa d ilelli deg wayen yebγa, d ilelli deg wayen yettargu! »
Targit n wegdud akken ad yili, aken ad yedder d ilelli, ad yessuγ ad yessiwel. Ad yissin, ad inadi, akken d wayen i s-yehwa ad yini, war leḥya, war tugdi!
Tadsimant, asuγu n terwiḥt n Massnsen, lebγi n yal ilelli, akken ad yidir s nnif. D targit n wegdud-nni i yexsen ad idegger azaglu n ddel γef yiri-s, ad yaf iman-is, ad yessiwel s tutlayt-is, ad iḥulfu s tlelli-s… Azref n wegrud akken ad yissin lejdud-is, ad yeεqel imawlan-is, ad yaf γer laṣel abrid-is!
S wawal i yezḍa abernus mellulen, di tecdaṭ-is yeckenṭed usefru “Tadsimant”, s taγect-is, yewwi-t-id “War isem”, am ucewwiq-nni n temγart i yezzuzunen mmi-s di dduḥ, akken i yesself “War isem” i targit n wul-is s ifassen n usirem di Tadsimant.
« Tecfam f lqermud mi d-yeṭṭilli, yettwali-d ur d-yelcim! Yerra tiqit, yerra-d tili, ulac d acu i wumi ur t-nuqim ! Ixammen n zik nessuli, γlin yiwen ur d-yeqqim ! Akka ara γ-teḍru d tlelli, ma ur s-nebni axxam urqim ! »
I yenna umedyaz deg wawal-is, War isem, idegger tamuγli-s γer wanda akken i yecceḍ uḍar, iwala ugur anda i yettgani, yessekfel-d takekkuyt i yezdγen aẓar, din i tuḍen icc-is ziγenni. Win yebγan ad yebnu, ad iγiz lsas iseḥḥan, ad yesbedd tigejda yeqqwan, ma ulac, fiḥel ad yewwet agelzim !
Tadsimant : Efk-iyi tilelli n takti d wawal, anef-iyi ma yehwa-yi ad ččeγ agercal. Anef-iyi ad iliγ kan d nekkini, ma yehwa-yi ad dduγεeryan ḥafi !
Tadsimant : Ssuγeγ, γas kečč ur tesliḍ, ddreγ assmi akken i yi-tenγiḍ ! Nekk lliγγas ur yi-tettwaliḍ !
Tadsimant: D isuγan n wagdud amaziγ, i yettnadin abrid-is γer tilin.
Tadsimant: D amennuγ n wacḥal leqrun mgal taḥeqranit, mgal zzur, mgal lbaṭel.
Tadsimant: D anadi n yiman γef yiman-is!
Berra i taddart n imawlan, si tama-nniḍen n yill, akin i tlisa n tmurt, tessawel-d tasa n weγrib, tger irebbi teγri-s i wakal n “At Meslayen” tessekfel-d iγsan yerkan ddaw wakal, tarwiḥt n tmurt i wul terra-d awal, tessawel-d si talqayt n yiman n “War isem”, tger irebbi i tyemmat, tesfeḍ imeṭṭi i tegmat, tbedd γer yidis n tdukli, teẓẓel ger waktayen n temẓi, din ansi d-tekka, anda i tessen, tjerreb, teẓra, ayen ur nelli anda-nniḍen!! Itezzem ayen akken yellan d tamentilt n yinig, ayen akken akk i s-d-yemlan iberdan yessufuγen berra n “At Meslayen”.
« A tayri lemmer ssusmeγ Fell-am yettağğa lawan S usefru-agi ad cuddeγ Imurar ger wulawen Ssarameγ ad ttwameḍleγ Yes-m deg wakal n “At Meslayen” Ssarameγ assmi ara fateγ Aẓekka ideg ad meṭleγ Ur yettili deg yinig! »
Tarwiḥt i icewwel lefraq, tettargu s tujjma timlilit, ad yaf wul widen i yectaq, yid-sen a t-tezdi talwit. D tarwiḥt i d-igren tiγri, tessuγ, i “At meslayen” teggar irebbi yal ass di targit.
« Deg taddart anda i luleγ Iγsan-iw a ten-sserseγ Akken γas necceḍ ur neccig S tayri d lγerba ttwaqqseγ Greγ-d abbuh suγeγ Ul n uḥulfu ur yettcerrig A yemma bγiγ a n-aseγ Ussan yid-m a ten-kemmleγ Γas ul n tmurt ur zeddig! »
S tezmert n tayri, tin akken i wumi ur nezmir, yessken-aγ-d udem n yetri, win akken ur nelli d uffir, nwala-t imi berrik igenni, zdat waggur yetreqriq, yekkes i wulawen ugur, yecna-d i lebγi acewwiq. S terwiḥt i yeffuden laman, s wul zeddigen am waman, aman n wasif ur nluγ, yessawal, yettsuγ, yimi n tayri, s yiles n “War isem” yesself i leğruḥ ḥlan, yessaγ taftilt i wuḍan… yerra-d i wallaγ allaγ, yekmes deg irebbi n temẓi aktayen i teffer temγer, iḥekku-yas i wass-a ayen akken i s-iga yiḍelli, yettcetki-yas i tezmert ayen akk i texdem deg-s tewser, yeqqar-as i Tayri: “AYΓER?!!”
« A tayri d acu i m-uqmeγ Yak nekk seg wid tettγadeḍ?! »
Yettmekti-d tizeṭ i yessebleε yimi, deg-s tessegra-d terzeg nnehta, yettmekti-d ayen i yuγalen d awezγi, yak yiwwas yella d tidet tṣeḥḥa, tidet-nni i targit tger irebbi, d ccfawat kan i d-tesnulfa!
« Ḥulfaγ qqleγ d targit-is tewweḍ-itt mi yi-d-tettwali Ẓẓleγ afus s afus-is I sin γer tayri neγli »
Targit n tayri i yeskikkiḍen tudert, d aseḍsu-nni n yimi, i yettarun γef wudem azwwel n tumert , mi akken ara zdin yerwiḥen, mi ara mlilen wulawen, di lğennet-nni yessruγun, din akken anda i ttaḍsan ttrun, anda i ttmeğğiden cennun, din anda i yettdukul leεtab d talwit, ṣṣbeḥ d tmeddit, anda akken ur llint tilas, deg irebbi n usirem-nni iyeẓẓem layas! Ger ifassen n lehna-nni ideg ihemmej lweswas!!
« Ulac lehhu it t-yugaren Tegnit-nni ideg nesdukkel iswi Assmi nuγal d yiwen Lemmer fell-aγ ur tt-nerwi!»
D tignawt-nni n tefsut ideg cebḥen wussan, tasga teṭṭef-itt tafukt, deg yiḍ tettṣaḥ-d i yetran, ccbaḥa-s win akken tfut, yeffud ur yeswi aman!
Din din, a d-teεjel tegrest, tignewt yeṣfan ad terwi, kra zegzawen ad yejjet, agu ad yeḥjeb kullci, asirem yellan ad yemmet, layas ad yennerni!
Ayen akk iγef newwet, a γ-yewwet s ufus n tayri. Akka i d nettat tayri, ma tesseḍs-aγ-d ad a γ-tessru, yiwwas a γ-teddu di lebγi, deg wayeḍ a γ-d-tessekfel ddeεwessu, a γ-terfed armi d leεli, sikin γer lqaε a γ-tebru!
« Nekk γur-i ad iteffeγ Waẓar n tayri i tmeṭleḍ Tenna-k d awezγi ad ffγeγ Wali-yi ur yi-tettawdeḍ »
Udem-nni n yetri i γ-yecqan, nettu yezga-d deg igenni! Nettwali-t s wallen kan, ur t-nettaweḍ d awezγi, udem-nni n yetri acebḥan, tikkwal iḥejjeb ula f tmuγli, mi ara iγumm agu aberkan, amek ara teḍru i yeẓri, yuγ tannumi i wayen yelhan, dγa tuεer tannumi!
Akka i d agama n wemdan, yettcebbib γer wayen i s-ibeεden, d ayen ur s-d-nettṣaḥ i t-yecqan, ur yecliε deg wayen i ṭṭfen ifassen! Ilili γas d ayen rzagen, yeεjeb-asent i wallen!!
“War isem”; war akukru, iger afus-is yesself i wudem n tayri, yesfeḍ-as i lhemm imeṭṭi. Yessendi ifassen i targit-is, γas d tirgin i s-d-tewwi, yeṭṭef-itent, yes-sent iteqqed ul akken kan ad yettmekti!!
Tayri-nni tamezwarut, tinna i iteddren i lebda, tin akken ur tettḥaz lmut, tin i izeddγen di ccfaya. D targit-nni tamenzut i d-yettağğan i wul ccama, deffir-s ur telli tmaynut, yeskaddeb win yennan « Tella » !
« Teggra-d ccfaya n tiẓeṭ Ay ul d ayen ur ntettu I k-yehwan ay imi tγezzeṭ-t D arzagan am yir seksu! »
Tettuγal-d targit n war isem, akken a d-tejbu s leḥya, am tafukt deffir usigna, teggar-d ixef-is, deffir yal awal, tesrusu allen-is γef yal tawinest, tettarra nnehta di yal asefru. Targit-nni i γ-yettawin deg webrid ur nban, akken ad nnadi ccbaḥa n wussan, akken ad nqelleb γef lğerra n laman, targit-nni i γ-yessawaḍen γer umaḍal n iḥulfan!
Lemmer netta d targit-is ad mlilen, lemmer d-terezzef γer tilawt targit, sani ara γ-ssiwḍen, d acu ara d-xelqen?!
« Lemmer nekk yid-m a nemlil Ad nekkes i usirem timedlin Amzun yeṭṭes ddaw weεdil Ussan a t-id-ssakin »
Targit-is, akken ad yedder usirem, n kra wi yessaramen, ad yeffeγ layas seg wulawen, ad tecbeḥ tudert n yakk medden!
«Lemmer nekk yid-m a nemlil Ad neṣfeḍ lğerḥ i yal d aqcic Γas nedfen widen ugujil Ad nesseḥlu yal d adeddic »
Targit-is, akken ur ttilin leğruḥ, ur tnezzef tasa, ur yettruy umecṭuḥ, ur yettcihwi ḥedd lehna.
« Lemmer nekk yid-m ad nemlil Win yeqqaren ccah yeγza Yir aḥulfu a s-t-neslil Ad yeqqel am yemma Tereza »
Yettargu ad tdel tezdeg yal aḥulfu i izedγen iman, leḥnana yeffren a tt-id-yessekfel, γas ulamma seg yir amdan. Yettargu ad yeffeγ ddγel, ad yeğğ i tayri amkan, tiselbi a tt-yif leεqel, cceḥna a tt-yesfeḍ laman.
Yettargu kra yellan d acebḥan, ad yejjuğğeg ad yennerni, talsa ur tettağğa amdan, ur yettuγal d adeγli, leḥmala ad teṣfeḍ urfan, a d-teffeγ si tili, tafat ad teččar iberdan, azaglu n ddel ur yettili. Lemmer netta yid-s ad mlilen:
« Lemmer nekk yid-m ad nemlil ad nnecraḥen akk wulawen Iγi ur yettuγal d ikil Luḍa mačči d asawen!»
Yettargu, targit ur tekfi, yettraju, wissen ar melmi?! Yettargu, targit-is aziγ d targit, di tidet wissen ad teḍru, neγ ad tedder d taγribt deg wul i iεebban azaglu n tilawit?!!
Targit-ik a War isem, d asefru, asefru yebdan ur yekfi. Seg wansi i yekfa ad yebdu, asni i yebda ikeffu. S ufella tettban-d d awezγi, s daxel teččur d tidet!
Targit-ik a gma ur tt-nessin, γas ma tezga tedder deg-neγ, tettban-aγ-d tikkwal d alhin, di ṭṭlam kan i d-iteffeγ. Tikkwal tettban-d d aneglus aḥnin, i iselfen i yerwiḥen-nneγ! Targit-ik terra-yaγ nettargu, γas ma llint wallen-nneγ!
Yewwi-yi usefru-agi γer tizi n targit, din ufiγ ayen is ttamneγ akkit, ufiγ deg irebbi n targit, ayen i γ-tekkes tilawt, ayen akken ur nezmir ad nedder mi ara d-yelli wass allen-is, kra din aziγ yezdeγ ddunit n tirga, dγa afeγ-d iman-iw steqsayeγ:
« Anwa i yessawalen tidet d targit neγ d tilawt?! »
War aεeṭṭel, yerra-d “War isem” i westeqsi-agi s tzemnit-is n tanummi, yenna-d ayen i yettwali s wallen unazur, amedyaz:
“Tirga mgarradent, llant tid-ak i nettargu mi ara neṭṭes, mi ara nexxuc, ad ncexxer, neγ mi ara γ-yexneq buberrak…atg. Maca llant daγen tidak i nettargu mi ara d-naki si tmezwura, tineggura-agi llant tid i yettnaγen d tilawt, llant tid i yettaṭafen i tilawt afus mi ara yili webrid-is yenğer γur-sent. Tigi dγa d tirga n yal ass ideg ukin yemdanen neγ n wuḍan ideg ttwanasen bururu.
Tilawt tebḍa γef sin, tin i yemyuṭṭafen afus d tirga, akk d tin akken i yettnaγen yid-sent. Imdanen daγen mgarraden, wa d tidet i d tidet-is, wayeḍ uhu. Yal amdan s iḥulfan-is, d amgarred-agi n iḥulfan i d-yeslalan tayri si tama, aksan neγ lkerh si tama-nniḍen, i tura d acu i d tidet? Ur ẓriγ ara. Akken ttwaliγ, ad anfeγ kan tiririt n westeqsi i yiḥulfan imi d nutni i d ddunit.”
Tanemmirt seg wul yettargun, d yiman yettḥulfun, ay anaẓur, ay amedyaz, imi i d-tneğreḍ i terwiḥt targa γer ddunit n tirga!
Azul fellawen a wid iqqaren, wid ittaken azal i tagi nneɣ. Ass-a s lferḥ d ameqqran ara wen-d-qeddmeɣ yiwen umyaru. Ahat d amaynu ɣer kra n yemdanen, maca aṭas i t-yessnen. Argaz-agi isem-is Essaid At Maamar. Attan a wen-iniɣ belli tira ines gerrzent d ayen kan, snecraḥant, ttakent-ed asirem deg tmaziɣt (neɣ deg "teqbaylit" akken qqaren kra imedyazen nneɣ). Amagrad agi amenzu ara d-nawi sɣur Essaid, a t-nehdu i tmaziɣin akken llant i lmend n was n tmeṭṭut. Nekkini a t-hduɣ aṭas aṭas i yemma ɛzizen. Tanemmirt ɣef terzeft nnwen. Ḥsen.
Dda Ɛmer bu tfenṭazit
A tawaγit-iw, a lqecc-iw d wi tbubbeḍ ay ul ageswwwaḥ!!!
Macahu γef wass-nni amcum, yettaken anzi s ussan-nniḍen kan:
Tekker nna Taferruǧt s asewwi n imensi, aεeqqa n wewren ur izad, ur yenγis. Amzun tettektil-iten ngum a d-kecmen taseksut.
Teftel, terḍem, tesseww, yewweḍ-d lawan n imensi, yekcem-d dda Ɛmer (argaz-is) s axxam.
Yeqqim γef ukursi, yeẓẓel iḍarren-is akken yessefk, yesnejbad akk iman-is akka d wakka, yuγal yenṭeq γef mmi-s, yenna-yas: Yya-d a Mexluf a mmi, qabel-iy-id akka s yahin s učči, meqqar ad sɛuɣ la biti!
Dda Ɛmer: Asmi d-newwi tislit si Xnecla i Bextis-nneγ, fkan-aγ-d at Meṛwan kra n imerṣumen n weksum a Mexluf a mmi fi εin cciṭan, wellah ar ugaren amehraz-inna deg ufus n yemma-k. Rnan-aγ-d yiwen lgazuz d aberkan, neswa almi neṭṭerḍeq, nuγal nettgurruε akka am tura. Twalaḍ a mmi li bbunsivinir, jjami u bli jjami teffɣen aqerru n yiwen "ya ma sseεd-k ya faεel lxir" ad yerḥem Rebbi iγsan n at lxir di lğennet!
Mexluf: Am arezg-nwen a ba, terwam-d MANJ TU s iqeffafen!
Lgazuz-nni aberkan ssawalen-as medden Kuka Kula (Coca Cola).
Dda Ɛmer: S bibṛas i t-xeddmen?
Mexluf: Wellah ma ẓriγ a ba, maεna ur cukkeγ ara, d lgazuzd- yennulfan di Marikan, si lazi akin, wissen ma yella dinna bibṛas…
Nna Taferruǧt tekker tejmeε ijeqḍuren ideg ččan yergazen, tesfeḍ-d ṭṭabla, tesdukel seksu d-yugaren deg iḍebsiyen-nsen γer yiwet tqedduḥt, terna-yas kra n useqqi, teqqim γer tγerγert (lqaɛa), acku nettat d tameṭṭut i tella, ur tessin ara i wučči a la Xnecla. Akken tessaweḍ snat neγ kraḍ n tγenjawin n seksu s imi-s, terwa si tmendit imi ur d-yenni ara dda Ɛmer ass-nni izad kra neγ yenγes. Tessers taγenjawt-is (tijγelt-is), tekker tebda asired n leḥwal.
Dda Ɛmer iremmeq-itt si teɣmert, iwala tessegra-d kra n iεeqqayen n seksu di tqedduḥt-is, iγil εni tefka axxam-is i uxessar.
Yečča wergaz timess, yesmermeɣ fell-as s leεyaḍ, yenna-yas:
Ssers-iten din ijeqḍuren-nni, ssers-iten din a ddin n yemma-m!
"Yessusef-as γer tqedduḥt, ttfuh, ttfuh!!!" snat tikkal, yenna-yas daγen: Mebla ddin n baba-m, mebla ddin n baba-m, a lukan a d-teğğeḍ yiwen uεeqqa yugar-d, ar d-iferreğ deg-m win ixaqen. Ayen a lmettwet, ṣṣreγ lɛar-im almi d ass-a akken ad tessnegreḍ axxam-iw yerna yal ass qqareγ-am lḥal ilmend n leḥwal, kemm tugiḍ ad tesleḍ. D ayen iɣef d am-ttεeggineγ iɣer tettuɣaleḍ. Yefka-yas sin iqeddimen γer tlemmast n uzagur, yuγal deg-s nnefs tmeɣdurt, teẓẓel deg tlemmast n tγerγert, teṣreɛ. Dda Ɛmer bu tfenṭazit yezzi, yenneḍ sennig uqerruy-is, yebren cclaγem-is, yenser axlul, yenneḥneḥ, yuγal yekker ad yekcem γer tɣurfett-is, yessegra-yas-d imeslayen-agi: A yelli-s n yiẓẓan, lammer a d-yini cciṭan igenni tεawdeḍ i ugejdur yecban wagi, a kem-refdeɣ d tamuddurt, a kem-id-sserseɣ d lmeyyet. Ihi tura nekk nniγ, kemm tesliḍ, ata wansi kkiγ!
Yekcem γer texxamt-is n tguni, yefser iman-is γef wusu, iger-d nnehta, yessaweḍ yiwen uɛemmur n ccemma, annect tettaddam telwaḥt γer ddaw n icenfer-is ufella yellan di tama taẓelmaṭ, yettban-d amzun temγi-d teẓrut ddaw tiṭ-is,yuγal-d acemma γer leεqel-is, imiren yesteqsa iman-is γef wacuɣer d wacu d-yella ccwal-nni deg wexxam.
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