Even more surprising is the sheep docility with which the whole world of scientists in this country accepts the one and only version of the facts emanating from Latin sources, in other words foreign. It does not matter that you are called ugly pirates or “fierce barbarians” (wild barbarians). To give credit to the theses of others without searching oneself in one’s memory is to give up without hesitation and to condemn oneself to the status of “man without history”, thus deprived of a future. This is the denial of oneself, of one’s history. The capitulation to the alien soft-power, western (French – mirror larks) and oriental (Arab-jealous because they are unable to provide proof of existence of a city in their sacred desert of Hijaz before the fable islam). Must we be astonished at the frightful number of servile and enslaved minds in this country?

By Dda Stavinsky

In Dante’s “The Divine Comedy”, the hero, traversing the 9th circle of hell, sees Muhammad.

There, he is not presented as a false messiah, but as an Arian Christian bishop who divided Christianity.

For a long time Islam was seen as but a schism of the Judeo-Christian world, a duality of a Judaic schism or Christian schism.

Only later did it assume the form of a fully fledged religion, with the constitution of sunnah and sharia (with the help of haddiths) by the “ulemas” for Sunni Muslims and ayatollahs for shia. Historical clues may perhaps tell us the time of the mutation of Mohamadism into Islam as we know it. The grammar of Esperanto, the so-called Arabic language needed to make the sacred texts of Islam, was the work of a North African who lived in the 12th century. The terms “Islam” and “Muslim” did not appear in the European literature, that of France and Britain, until the 16th century for the “muslim” and 17th for “Islam”. Notably, these countries fought against the ” muslims” and “islam” in the Crusades, from 1095 to 1492.

In both the case of Sunni and Shia sects, a clergy caste of priests needed a (new) oracle who could achieve indisputable control, no matter what he should say.

In Kabylie this caste of priests are the marabouts. Another time, the priest / shaman served as intercessor with deities, spirits and all supernatural entities. They wrote and uttered unintelligible words to uninitiated humans.

With Islam our marabouts, wrote in Punic liturgical language (wrongly described as Arabic writing) and recited surah in Esperanto said Arabic language, if someone is sick they will write a surah on a piece of cloth and put it on the wound or on the forehead.

Obviously to keep their grip on the Kabyle it was necessary at all costs that they remain illiterate.The writing is therefore reserved for the initiates.

The ayatollahs are probably one of the oldest clergy in the world, Zoroastrian clergy, or muslim clergy whatever.

– Valentine of Rome, a priest who suffered martyrdom in Rome in the second half of the third century and was buried on Via Flaminia.
– Valentine Terni, a bishop of Interamma (the modern Terni), who also suffered martyrdom in the second half of the third century and was also buried on Via Flaminia.
– A martyr in North Africa, as it has not been written about.

In his book “La Mia Vita”, written in Italian, Cardinal Joseph Ratzinger, who was believed to Pope Benedict XVI, wrote: “Shouldn’t Europe today include North Africa, instead of the Nordic countries? Their addition to our intellectual and philosophical heritage of civilization and crystallization of today’s concepts defined “European roots” is a central reference: Works of Tertullian, St. Cyprian, St. Augustine, Pope Gelasius 1st, etc …

Anthesteria

What is Yennayer?

Yennayer is the feast celebrating the transition to the new year by the Imazighen. This day corresponds to January 12 of the Gregorian calendar, which became universal. Like the other civilizations in the world (Russian, Chinese, Irish, Arabic, etc.), the Imazighen thus had their own very old calendar, based both on the changes of seasons and the different cycles of vegetation that determine the crucial moments in agriculture, and the positioning of celestial stars such as the moon and the sun. At the arrival of the Romans, another calendar (the Julian calendar), would replace the native calendar, which no longer met the new seasons born of agricultural innovations. January 12th of the Julian calendar (instituted in 45 BC by Emperor Julius Caesar) corresponds to January 1st of the current Gregorian calendar (established by Pope Gregory XIII in 1582).

Why January 12th 2969?

The advent of Yennayer of the year 951 before Jesus Christ of the Gregorian calendar corresponds to a political event of immeasurable significance for the Imazighen. Numerous in the different armies of the Pharaohs, the Imazighen would gradually assert themselves and influence the Pharaohs. Thus they managed to tear their right to observe their own rites as funeral cults, a spiritual practice of paramount importance at the time. There was one that could not go unnoticed, the funeral rite organized on the death of Namart, father of Sheshonq I, who was soon to be the founder of the XXIIth Pharaonic dynasty. Indeed, in the year 950 BC, on the death of the Pharaoh Psusennes II, an Amazigh named Sheshonq I attains the status of Pharaoh of Egypt by submitting the entire Nile Delta, as well as the Egyptian High Priesthood under his authority, and founded his capital at Bubastis. Previously, Sheshonq I ruled over a territory from the eastern part of present-day Libya to the Nile delta. He reigned over Egypt as Pharaoh from 950 until 929 BC. Concerned to respect the Pharaonic tradition, his son married Princess Makara, daughter of the late Psousennès II. In commemorating this event, Yennayer also becomes the symbol of the reunion between the Imazighen and their millennia history, of which they have been unjustly robbed.

The celebration of yennayer.

To the Imazighen, Yennayer is first and foremost a gateway to the new year and it is often called ‘tabburt useggwass’ (the door of the year). Its celebration is explained by the importance given to the rites and superstitions of the time, some of which still exist today. The period in question attracts particular attention because the season corresponds to the approach of the ending of the provisions kept for the winter. It is therefore necessary to renew one’s spiritual strength by appealing to rites. At this time of year, the rites must symbolize wealth. Thus, for the new year to be more fruitful and the land more fertile, it is necessary to purify and clean the premises. Ritual laws such as the sacrifice of an animal (Asfel) on the threshold of the year are also still performed on the foundations of a new building. The Asfel ritual symbolizes the expulsion of evil forces and spirits to make room for the beneficial spirits that will sustain us throughout the year. If the means allow it, there should be a sacrifice of as many animals as there are family members. Tradition has retained the sacrifice of one rooster per man, one chicken per woman and one of each for pregnant women so as not to forget the future baby. In the absence of meat, each family member will be represented by an egg surmounting a crown of pasta.

Dinner on this day will be served late and must be hearty, which in the eyes of the Imazighen foretell a plentiful year. The meat of the sacrificed animal will be served according to the rite. Those who cannot afford such a sacrifice, serve dried meat, such as acedluh, kept for such occasions: a Yennayer without dry meat is not Yennayer! During the dinner, a ceremony is held to preserve the memory of absent loved ones and to make the year-to-be a good one. The absent ones will not be forgotten: cutlery arranged on the dining table by the mother of the house symbolize their presence and a symbolic proportion will be left in the collective palace, assumed to gather all the forces of the family. After the meal it is necessary to check if everyone has eaten to an end. It is the lady of the house (the grandmother or the mother) who asks the children the question to know if they have eaten to their fain: and the answer should hopefully be necca nerwa (yes, we have eaten, and we are satiated). The lady of the house does not forget neither her closest nor her neighbours, who in return also make her different foods: it is not costumery to leave empty utensils around the house on the blessed day of laawachar.

The party keeps its flavor during the few days following the event. The new utensils arranged after the last celebration will come down from tareffit (shelf), we prepare lesfenj (donuts), tighrifin (pancakes), and any other dishes and cakes recalling a rare flavor were imported. The dried fruit will also be present, or bought throughout the rest of the year, dried figs, almonds, hazelnuts, dates, etc.

Nowadays, in some areas of Algeria like Oran, Beni Zennassen, etc., the celebration of Yennayer has lost none of its freshness or authenticity. In the latter, some abstain from eating spicy or bitter foods for fear of presaging a year of the same taste. Yennayer’s meal is conditioned by the harvests according to the region but also by the means of each other. The foods served will symbolize wealth, fertility or abundance. It is thus irecman (boiled wheat and beans) or the heart of the palm in the beni-Hawa: no question of missing the meal of blessing that is that of Yennayer. The good omen of Yennayer also makes it associated with other family events such as the first haircut of the last born or marriage. In recent times, we place kitchen utensils full of salt on the outside of our homes and on the roofs of our houses. The number of which symbolizes the months of the year.

Yennayer in the Diaspora

In the land of exile, far from ours and places of our childhood, Yennayer is first and foremost an opportunity to meet and celebrate the new year in an Amazigh cultural bath. It is also an opportunity for us to remember our duty to fight for the survival of our culture and our identity, and to affirm our presence alongside our brothers and sisters who are struggling currently in an environment that is politically hostile.

By Karim Achab

The history written by the French is not right. They state that they invaded North Africa, once on the grounds of wanting to end pirate actions in the Mediterranean, and once because the French consulate would get slapped in the face by the Turkish dey. The Consulate which was the lover of the Turkish dey. All this is nothing but bogus. The only reason that the Turks didn’t defend themselves against attacks from the French, was that the two nations, for several centuries, were allies against North Africa. The golden age of the Ottoman empire was at its end. The Kabylians were ready to rule North Africa, the way the American consul William Shaler wrote in his book “Sketches of Algiers“,Kabyle people he describes as being fanatic of equality and freedom . France would never allow their enemies of centuries (Kabylians) to rule the south of the Mediterranean, which is the real reason for France to invade North Africa.

The Turks fled the city, leaving only the Kabyles to try to defend it

Testimony of General Comte de Cornulier

The summits of the mountains quickly took on the charming rosy hues of the dawn, which soon lit up the valleys and plains, as the day grew rapidly.
Long lines of Kabylians were seen descending down the paths of the mountain, and hastening towards the city and the batteries. The latter were quickly filled with armed men.They had not other hope than to count on the power of surprise, and they realized that it was essential to take the position by force.

The previous year the sailors of the Béarnaise had visited Bougie and its annexes, as mentioned. A few months later, the Duke of Rovigo sent some faithful Moors and Captain Lamoriciere to this very town, on some pretext, but in fact to study the area. The Turks and other Moors had not been too hostile against the French, which was unlike the Kabyles who descended from the mountain wanting to massacre them. The French managed to escape with great difficulty. However, this short time was enough for Lamoriciere to draw a rather exact sketch of the area.

The Bougie Bay, which we have already mentioned, is entirely dominated by the high peak of the Gouraya, forming Cape Carbon, from which the view extends far into the distance.
As soon as the Victory ship, which was marching the squadron, was within range of the enemy cannon, it had to bear the fire of the forts and batteries. However, the shots were badly aimed and caused little damage, and did not by any means prevent the ship from anchoring quietly at half-past six in the morning, and tightening its sails.
When it did so, it opened fires and splits 300 meters from the coast. Meanwhile, the other ships, still with its sails raised, then reached the anchorage assigned to them.

After a few minutes the enemy batteries were silenced. The captain then signaled all the vessels to disembark. Barges loaded with infantry troops and towed by canoes advanced rapidly towards the triumphal arch (tawwurt llevh’ar) which adorned the beach, under the protection of armed canoes at war.
These troops were met by a rolling fire of musketry, which begun at a hundred paces distant. Those who produced it, staying perfectly ambushed remained almost invisible. However, they were seized by the artillery of two of the buildings.
From the squadron nothing was visible of what was happening, because of the intensity of the smoke. But as soon as it dissipated, we distinguished our soldiers who had captured the two hillsides overlooking the triumphal arch. Lamoriciere, along with 200 men, advanced forward, and taking advantage of the disorder which reigned among the Kabyles, he managed to reach the foot of the old city whose door had remained open.
The main positions had been occupied rather briskly, but the Gouraya and the city still held. The Kabyles descended from their mountains into the city, where each house would become a small fortress. A beautiful Kabyle woman, carrying a flyssa in her hand, encouraged the Kabyles to defend the city. Everywhere, the enemy, cleverly clutching behind the walls and the neighboring escarpment, shot everything that appeared in the open. The fight was violent and obstinate. It became impossible for the French to advance. Occasionally the artillery of the squadron found a favorable opportunity to launch some projectiles on a certain point with little certainty of reaching the French, and the combat had degenerated promptly into a series of particular struggles, in which each one acted their best, but on their own.
Here, soldiers were attacking houses whose doors had to be kicked down, when one could approach it; and then all the men, women, children, who were there, were brought to arms, and then the provisions that came to hand were eaten. There, we fired with rage in order to gain a few meters of the field which was very difficult. Elsewhere, there were obstinate Kabylians who managed to take back houses that had been taken away from them. In the midst of this confusion, the officers no longer knew where the soldiers from their respective companies were located.

If there had not been for this defeat, our Moroccan friends and our donut selling Tunisians would have been Algerian.

And I bet that the people of Tunis or Rabat would be shouting “long live Algeria as one and indivisible in 14 centuries”.

A curious custom among the Kabyles

“There is a very curious custom prevalent among the Kabyles called the anaya, which they all equally respect. The anaya is both a passport and a safe conduct, with this difference, that instead of its being delivered by the legal authority of any constituted power, every Kabyle has the right to give it. Not only is the foreigner or stranger who travels in Kabylia under the protection of the anaya, free from violence during their journey, but they are also temporarily able to brave the vengeance of their enemies or the penalty due for an anterior crime.
The Kabyles rarely confer it on people who are unknown to them; they only give it once to a fugitive; they regard it as worthless if it has been sold, and anyone who obtains it by stratagem incurs the penalty of death. In order to prevent fraud, the anaya is usually made known by an ostensible sign. The person who confers it delivers at the same time, as an extra guarantee, an object well known to belong to him, such as a gun or a stick. Sometimes he sends one of his servants or even accompanies his protégé himself.

The value of the anaya is in proportion to the quality of the person who gives it. Coming from a Kabyle of an inferior position, it will be respected in his village and in the immediate neighbourhood; but if it is given by a man who is esteemed in an adjoining tribe, it will be renewed by a friend, who will substitute his own for it, and so on until the traveller reaches the end of his journey. If it is given by a Marabout, its value is unlimited. While a Kabyle chief can only give his protection within the circle of his own government, the safe-conduct of a Marabout reaches even to places where his name is unknown. Whoever is the bearer of it can travel all through Kabylia without fear of molestation, whatever may be the number of his enemies of the nature of their grievances against him. He will only have to present himself to the Marabouts of the different tribes, an d each will hasten to do the honour to the anaya of the preceding Marabout and replace it by his own.

A Kabyle has nothing so much at heart as the inviolability of his anaya. In giving it he engages not only his own personal honour, but also that of his relatives, his friends, his village and, in fact, the tribe to which he belongs. A man who would not be able to find a friend to aid him in avenging himself for a personal insult, could cause the entire population of his village to rise if it were a question of his anaya being disrespected. It is extremely rare that this ever happens, but tradition has, nevertheless, preserved to posterity a memorable example of it. As the story runs, a friend of a Zouaoui presented himself one day at his house and asked for the anaya. In the master’s absence, the wife, who was rather embarrassed, gave the fugitive a dog which was well known in that part of the country. Shortly after he had left, the dog covered with blood, returned alone. The inhabitants of the village assembled, and, following the traces of the animal discovered the traveller’s body. They declared war to the tribe upon whose territory the crime had been committed, a great deal of blood was shed, and the village which was compromised in the quarrel bears even to this day the name of Thadert ukjun: The village of the dog.”

–          The Gentlemans Magazine

The New York Times, published December 14^th, 1873

And during this time among the carriers of civilizations

The mausoleum under the Ottoman and French occupation

In 1555, the Pasha of Algiers, Salah Rais, a  Turkish governor , gave orders to pull down the mausoleum hoping to find a treasure to steal. After large black wasps swarmed out and stung some of the workers to death, the effort was abandoned. At the end of the 18th century, Baba Mahommed tried in vain to destroy the monument with artillery.
Later, when the French occupied Algeria the monument was used by the French Navy for target practice.

The entrance is under one of the false doors (west side).
The architecture is similar to that of the medghasen tomb. Circular shape with stacked stones without mortar. This technique is called Bazina (avazin in Kabyle).
It is a technique very controlled by the Kabyle. Just see Tighremt (stone walls without mortar).
Aghrum, unleavened bread (semolina without binder) also derives from this word.
The historical monuments built by our ancestors demonstrate this mastery of architecture without mortar. The Romans only copied us.
Render to Caesar what is Caesar. The ruins that exist in Kabylia are Kabylian ruins.

They lied to us and continued to deceive us with our consent.They erased the whole history of the centuries and made us believe that a  superman arab was fanatising by a prophet, who did not exist yet, riding a flying horse and annihilating all resistance on his way to impose a god whose name does not exist, and was yet to be spoken about. But who in good spirits could ever imagine the existence of a horse in the Arabian desert, an animal that needs several tens of liters of water a day. Who could honestly believe that the small water points of this region concealed cities that were supercitys which were as important as Paris or London, two cities of which we find a rich history, dating from centuries before the time of supposed Mohamed.

It was Napoleon who said that history is a series of lies on which we agreed. He knew what he was saying, the guy!
Here is a piece of history that they have hidden about centuries ago whose history has been erased and replaced by fantasy stories that have given birth to Islam.

At the time of the birth of the supposed Mohammed, the sixth century, the religious conflicts were numerous in all the Mediterranean rim, two Christian sects (Not to mention the Jews blowing on the embers between the two), the Trinitarians and the Unitarians. The advantage was on the side of the Unitarian Arianists.
Apart from the Byzantine state, which was a trentary Catholic Orthodox, it would seem that the majority was Unitarian around the mediterranean counties, South, North, East and West.
The Germanic tribes,  the Goths (East and West), with their states in Ravenna and Spain were Unitarian, like the Langobardes and the Vandals in North Africa. The Franks were Arianists too.
The region of Damascus and Jerusalem was only “officially” a part of the Byzantine empire. The real power was already in the hands of the Unitarians, the Judaeo-Arameo-Christians were in the Unitarian majority of a long tradition.
Egypt, the base of Arianus, founder of the Arianism doctrine, as well as North Africa, were also predominantly Unitarian.
Even later, in the 7th century after the death of the supposed Mohamed, things are not clear. The first Umayyad caliphs, do not seem to have been “Muslims”. Some archaeological data confirms the Unitarianism of the time:
– The Al-Aqsa mosque in Jerusalem does not have a qibla. Unitarians in Jerusalem did not need a qibla. In addition, the mosaics at Al-Aqsa are interpretable as pure Arianism, especially if we consider that the language spoken and written in Jerusalem was not Arabic, a language that did not exist yet, but Arameen .
– The old mosque in Kairouan and the great mosque in Cordoba have a qibla ….. in the direction of Jerusalem and not towards Mecca! A city that contains no trace of life of that time.

There were two big lies on which millions of others were built.

The first is that of the false birth of Islam in Arabia. The second is the perception of the “Arab / Sarazins” by the Catholic Church and the role they wanted to give them. The term “Arabic” only first appeared when modern Europe was interested in the Ottoman Empire, at least officially.

A few bands of nomadic villains scattered in a huge desert does not make a people capable of suddenly creating a religion and imposing it by force on nations, which were more powerfull in all areas; social, military, technical, cultural, etc. whereas some were located thousands of kilometers from the Hejaz desert.

According to the official history of Islam written by Catholic and Muslim fanatics, the Sarazens were those who were cited as the conquerors who spread the Islamic faith in the 700 hundreds. A faith whose sacred book would only exist a century later.
Let’s see whom the sarazins were in the middle ages.

In his book « The Sarazins were from the area » (Les Sarazins étaient du coin), the French historian Joseph Henriet demonstrates that those whom history has named Sarazens were not Arabs. They would be, more generally, pagans, peoples who had not converted to Christianity, and assimilated to Muslims by a confusion due to the idea, formerly believed, that Islam adapted certain traits estimated prior to Christianity. Heresy was generally regarded as a superficial garment given to old beliefs; this was also the case of Arianism, which had been adopted by the Burgundians. In the heart of the Alps, according to Henriet, different heretics and pagans could live side by side, but at the end of the day, they were no stranger to the area: it was a native people, settled in places since the beginning. They are those whom we today call Ligures, whose language was no doubt close to Basque. In opposite from the Allobroges, they remained at the top of the mountains or in the depths of the valleys.

According to Henriet, the description of « Sarazins » by medieval authors refers to indigenous peoples, not Eastern invaders.

The history of Islam is a series of lies that can not be retold in one single article. For almost three centuries the religious have erased the history of the spread of Islam and have imagined a story that saves the honor of the three monotheistic sisters, Judaism, Catholicism and Islam.

The last word will be given to the historian Charles Andre Julien.

The specialist in the history of islam and North Africa, Charles Andre Julien, wrote about the islamization of berberes: “No archives, no foreign travelers’ stories, no European chronicles. To supply the punishment of epigraphs, the absence of reliable texts, we must to fall back on Arab historians very posterior to the events. And what historians!
Of their congested relations of legends and details of a picturesque suspect, where the important facts are drowned in a jumble of idle digressions, it is difficult to extract accurate and reliable information.”

–  Muhammad Sven Kalisch  professor of Islamic Religion :The prophet Muhammad never existed.
– Karl-Heinz Ohlig: The Hidden Origins Of Islam
– Patricia Crone: Meccan Trade And The Rise Of Islam
-Ignaco Olague:  Los árabes no invadieron jamás España (The Arabs never invaded Spain)
-Joseph Henriet: Nos ancêtres les Sarrasins des Alpes

The orientalist Georges Marcais, “specialist” of Islam wrote: The Islamization of North Africa raises a historical problem that we have no hope of solving … ”
But in fact. We must see how the Amazigh victims defend the fable that has multiplied by 1000000 the number of Beduins of Arabia mounted on fantastic horses attacking half of the universe. We must see how they tell in great details the fantastic rides of Okba colliding with the beautiful Kahina who had at the end betrayed her people by giving herself to an irresistible Arab. They give the impression of having solved the riddle as if they had themselves participated in the battles they describe.

If for  Georges Marçais, the French whose nation has won everything with Islam, the “detail” of the problem posed by the Islamization of Numidia is good to jump over I do not understand why the amazighs turkeys stuffed with Islam do not see this problem as a major fact and will not seek to understand what really happened at the period between the 7th and the 10th century. Centuries whose history is voluntarily and systematically destroyed to be replaced by fantastic tales.

Alexandria, an ancient city which was the strong base of Christian Arian doctrine , sheltered in the 7th century a population of more than 500 000 inhabitants of which more than 200 000 warriors were ready to defeat the greatest powers of the century. The history tells us that this city was attacked and defeated by two or three malnurished and ignorant cats whom crawled out of the black hole of the Hijaz.