News – mergueze.info https://mergueze.info the kabylian voice Wed, 03 Apr 2019 18:36:11 +0000 fr-FR hourly 1 https://wordpress.org/?v=5.2 137128936 The divine Tipaza https://mergueze.info/the-divine-tipaza/ https://mergueze.info/the-divine-tipaza/#comments Wed, 08 May 2019 19:26:34 +0000 https://mergueze.info/?p=15650 As if our past was a field of ruins. We will try to revive the machine to trace the heritage, just to fix it …Ancient and picturesque Tipaza, at the foot of Mount Chenoua, with its Roman ruins with the blue sea in the background. A divine beauty! Remains of a “Roman” past, it is said, therefore no one claims the inheritance. What to expect from a people breaking with its heritage, its history? These old stones have survived the centuries, except that nobody wants to see them. Cumbersome stones for arid spirits for whom the past takes root the day they came to the world. A whole part of the country’s history remains unexplored, and it does not bother anyone, not even the most awake. Astonishing though! Although … should we not primary rejoice that these monuments are still there, when they could have suffered the same fate as ancient Palmyra.

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?

The divine Tipaza

By Dda Stavinsky

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Muhammad did not create Islam. https://mergueze.info/muhammad-did-not-create-islam/ https://mergueze.info/muhammad-did-not-create-islam/#respond Mon, 15 Apr 2019 06:00:18 +0000 https://mergueze.info/?p=15628 Muhammad did not create Islam.

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.

The only concern of the 9th century Catholics was the struggle of ideas against Arianism. Here the destruction of the works of Arius

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.

Barthelemi d’Herbelot, Oriental Library, Paris, Compagnie des Librairies, 1697, p. 501 “ISLAM. Islamism that is to say, Musulmanism, or Mohammedism. This word is taken for religion, and for the country of Mahometans. “

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.

Photo of the mecca of the 19th century. House of the god of the Muslims before the discovery of petrol.

 

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Algeria: Declaration of a spokesman for the Kabyle people https://mergueze.info/algeria-declaration-of-a-spokesman-for-the-kabyle-people/ https://mergueze.info/algeria-declaration-of-a-spokesman-for-the-kabyle-people/#respond Sat, 06 Apr 2019 09:57:39 +0000 https://mergueze.info/?p=15618 After 20 years of reign marked by so many crimes, especially the murder of 127 young Kabyle in 2001, Bouteflika was dismissed by the Algerian army after several weeks of popular protests. The Algerian army, which holds power in Algeria, has decided to get rid of a sick old man, become cumbersome. Even if nobody is fooled by Bouteflika’s “resignation”, one can only rejoice at the humiliation of his political downfall.The Kabylie who has faced this tyran alone in the height of his power observes with satisfaction the decay of an executioner who has shown only racism and contempt, carrying in his hatred of the Kabyle people the lives of 127 of our young thirsty for justice and freedom. This crime will never be forgiven, neither to Bouteflika, nor to his servants and minions, like Zerhouni, Ben Flis or Ouyehia, nor to the Algerian gendarmerie who has put so much heart to slaughter our youth with explosive bullets.Today, it is through the little door that Bouteflika, the supreme leader of this massacre, is forced to leave history. The Kabyle people, whom he tried to humiliate and crush under his boot, will remain forever this giant people he claimed to “deflate the balloon”. Behold, it is he who sinks into the dustbin of history while the Kabyle people remain this free and proud people who refuse to bend. However, the end of this infamous dictator must not hide certain truths that must imperatively be remembered if we want to apprehend the future and build it in the interest of the peoples that make up Algeria. Here are a few :

– The Algerian system, which can not be reduced to the person of Bouteflika, is based on the racist, sexist and assimilationist ideology of Arab-Islamism whose mode of governance is based on social repression, the spoliation of public goods and large-scale corruption.

– Since the constitution of the criminal gang that is the Oudjda clan, the military institution has never stopped setting up and maintaining at the head of the Algerian state dictators of sad memory, including the execrable Boumediene.

– Bouteflika, which everyone decries now, was installed in the Algerian presidency by the military institution through the “last fraud of the century” organized, as a reminder, by Liamine Zeroual, himself installed at the head of the State by this same institution.

– Major General Gaid Salah, whom some “political” circles are trying to portray as the savior, has no fame to draw from this “resignation”. He has only sacrificed the window now cracked system to better spare the heart of the system, that is to say, himself and his acolytes. It should be remembered that Gaid Salah was the arm who attended the 4 mandates of the dictator Bouteflika in his dirty work. He supported the fifth term until the gigantic popular mobilization forced him to sacrifice his friend and ally, Bouteflika.

– Military and politicians who have applied, legitimized, sanctioned the Bouteflikism for 20 years can not pretend to change the system, they are the system.

– And finally, this system that we all want to release, we should first identify because it does not date from access to the power of Bouteflika but from 1962, embezzlement and the spoliation of Algerian independence and the ruthless war waged by the famous Oujda clan against Kabylia. At the end of 7 years of struggle against the French army, it is only that the valiant Kabylie fight the coup d’état of the army of the borders, the dictatorship of Ben Bella who after “Our ancestors the Gauls” of French colonialism , wanted to impose on us “Our ancestors the Arabs” of Arab-Islamic ideological imperialism.The popular mobilization that has been confirmed this Friday to refuse all forms of clan alternation and demand the departure of the system is encouraging, but it is imperative to define what the system. Kabylia, which is once again at the origin of this protest movement with the protests of Kherrata and many are trying to escape the trap, must learn from its history so that any possible change is not made to its detriment. In this sensitive phase, which can not be without effect or consequence on Kabylia, all our political, cultural, associative and civic structures are bound to agree on a political, social and cultural compromise, a minimum which would guarantee the respect of political identities while preserving the interests of Kabylia; it has always struggled and paid a high price for its ideals of freedom, justice and equity, and is justified in remaining vigilant in order to best protect its interests in order to face all possible scenarios.

I appeal to all the forces of Kabylia: Let us be attentive and caring but remain vigilant and protect our children, our history, our culture and our civilization.

Kabylia, April 05, 2019
Bouaziz Ait Chebib

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I am Baya, a Kabyle girl, a stranger in my own country. https://mergueze.info/i-am-baya-a-kabyle-girl-a-stranger-in-my-own-country/ https://mergueze.info/i-am-baya-a-kabyle-girl-a-stranger-in-my-own-country/#respond Wed, 03 Apr 2019 18:36:11 +0000 https://mergueze.info/?p=15615 By: Baya.Mtb

All my life, from my birth, I was forced to follow a religion, so-called of peace, to speak a language, so-called of paradise, to love a stranger, so-called prophet, to have a personality that is not mine, to be an mixed Arab-Muslim.

They wanted to change me, because I’m not one of them. I was an innocent little girl, a blank sheet when they taught me by trying with all their strength to convince me:” you are Algerian Arab Muslim, you have nice ancestors, Mohammed and Okba, your liberators are: Messali, Boumediene, Abdelkader, your only cause is Palestine, your enemies are Jews, Christians, atheists, all non-Muslims, all humanity”.

I am educated in a school that adapts the system of Arabization and Islamization, while forgetting its true objective which is that of science. But I was lucky, I was born in a society, Kabyle, who resists, who does not want to disappear, the one who showed me the right way, which reminds me every time my origins. Despite the 8 hours of daily uprooting in the Algerian school, my heart and soul can not and do not want to join their Arab-terrorist culture under any conditions.

We have our culture, our homeland, our traditions, our land, our true liberators, our history, our cause. We are a people, a fighting people, resistant and refusing to bend, but also an oppressed people who never tasted liberty since the funeral day that colonial France had annexed to the Algerian state it had created a few years before.

I introduce myself, I am BAYA, a KABYLE girl, a stranger in my country, a girl who experience injustice every day, a girl who sees her brothers abused, assaulted, tortured, wounded, exiled and killed without being able to react, a girl treated ignorant and racist because she defends her Kabylity. A girl without voice and without rights.

-Why is my identity card Arabic while I am not?

-Why is my real flag and anthem forbidden on my country?

-Why is my language rejected?

-Why is my Azul haram?

-Why are Matoub and my other brothers murdered?

-Why do they reject me as a I am, a Kabyle?

-Is this not a colonization?

-Aren’t my people human?

-Yes? Why do we not fulfill our rights, written in black on the UN Treaty, to govern our own language, culture, future of our children. In short, govern our own nation?

Friends and compatriots, let us be united in facing the foul!

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The Path of Recognition https://mergueze.info/the-path-of-recognition/ https://mergueze.info/the-path-of-recognition/#respond Sun, 17 Mar 2019 10:58:21 +0000 https://mergueze.info/?p=15604 By Ferhat Mehenni

This truth must be recalled, even though not all political actors and observers want to acknowledge it:

Algeria is a colonial creation, viable and sustainable only by the dictatorship inscribed in its DNA.
No democracy is viable without the peoples of which it is composed and, who must exist distinctly from each other. Any denial of existence of these peoples (Kabyle, Mzab, Chawi, Chenwi, Hartan, Oran, Constantine and Tuareg …) will lead inevitably to failure. I mean no offense to all those who, on social networks, strive to state “we are neither Kabyles, Chaouis nor Touaregs … today, we are all Algerians“!
But the recognition of these peoples will have to be the basis of any eventual reconstruction – including independence for each of them, especially for those of them who wish it. There can no longer be national unity on the basis of the denial of the peoples that make up this country. The path of recognition, ultimately, is that of wisdom. Otherwise, nothing but a military-police dictatorship will be rebuilt on the ruins of the one that has just fallen. A bloodbath incited by the army, as in October 1988 with General Nezzar, would restore a semblance of order, but would not truly solve any political problem. The chaos would lead to a “libyanisation” of Algeria. This would be a lesser evil for all as opposed to the restoration of a new military regime that inevitably will always lead to new Toufik, new Bouteflika and new fluctuations like those of today and the Civil War in the 90s.

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Kabylia reaffirms its fight for independence and rejection of Algeria’s presidential election https://mergueze.info/kabylia-reaffirms-its-fight-for-independence-and-rejection-of-algerias-presidential-election/ https://mergueze.info/kabylia-reaffirms-its-fight-for-independence-and-rejection-of-algerias-presidential-election/#respond Sat, 09 Mar 2019 20:04:42 +0000 https://mergueze.info/?p=15588 Kabylia reaffirms its fight for independence and rejection of Algeria’s presidential election

KABYLIE (SIWEL) – Marches and rallies are taking place throughout Kabylia on March 8, 2019, coinciding with the International Women’s Day. The Kabyles mobilize in the name of a noble cause – the independence of Kabylia.
Kabylie reaffirms its fight and the rejection of the Algerian presidential election and its totalitarian power in Kabylie. We are here today to say that there will be no vote in Kabylia, as there was none in the first term, or for the second … and it’s the same for this fifth term. What happens in Algeria is of no interest to the Kabyles.
The Kabyle people will not yield the ground to intruders. We are always here. The numerous roadblocks of Algerian law enforcement agencies installed around the city of Tizi Ouzou could not prevent freedom activists from joining the demonstration – we are there, in force. Women are here today too, as it is their day. We pay tribute on March 8th to all Kabyle women, the pillars of Kabylia. The contribution of the Kabyle woman to Kabylia is invaluable and irrefutable, said Aksel Bellabbaci, a representative of the Movement for the Self-Determination of Kabylia (MAK).

Long live free and independent Kabylia.

SIWEL 081340 MAR19 https://youtu.be/g0iwqTLUWHk

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The cultural treasures of the berberes phagocyted by the arab-muslims https://mergueze.info/the-cultural-treasures-of-the-berberes-phagocyted-by-the-arab-muslims/ https://mergueze.info/the-cultural-treasures-of-the-berberes-phagocyted-by-the-arab-muslims/#respond Wed, 20 Feb 2019 20:42:12 +0000 https://mergueze.info/?p=15574 The cry from the heart below from Romain Caesar explains the name of the domain of the Mergueze website. The site is named  ( Merguez) after a small Kabyle specialty sausage. But the Arab test-tube people with their Islam, directly out of the Vatican’s laboratory to destroy the North African peoples and their church, can not exist without phagocyting and denaturing the rich culture and identity of North Africans.

That’s what happens while they organize to us morbid distractions

Dar El Ahlam, in arabic esperanto this means “the dreamhouse”: The Arab-Islamists in power in North Africa take advantage of the Berber bickering over language and other imbecilities to promote and sell to tourists Berber art, especially architecture (major art), as an Arab and Islamic artistic treasure. The Berbers, obsessed with language and human rights, are leaving to the Arabo-Islamists: the earth, architecture, cooking, the spiritual, etc. , all that brings in money. ” Romain Caesar

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Duty of remembrance, the atrocious death of Mrs. Aicha Djellid https://mergueze.info/duty-of-remembrance-the-atrocious-death-of-mrs-aicha-djellid/ https://mergueze.info/duty-of-remembrance-the-atrocious-death-of-mrs-aicha-djellid/#respond Sat, 16 Feb 2019 18:22:02 +0000 https://mergueze.info/?p=15562 Mrs. Aisha Djellid was slaughtered in front of her three daughters, one of whom testifies: “Mom begged the killers (muslim activists) to not slit her throat in front of us. We kissed their feet in hopes of saving her. Before they cut her throat, she cried, one last time: Remove my daughters! Do not do this in front of them! Suddenly the blood spurted on all sides. The atrocious man stared us down one last time before letting the stiff body fall like a stone. He cut off the head of my mother, attached to her body at this point but by a thin slice of flesh… Then, they threw my mother’s head in a garbage bin. I picked her up, kissed her, and went back home. Like my little sister, I was convinced that my mother would return to life once her head was put back in place. We spoke to her all night to restore her, but to no avail.”
We have a duty to remind people of these gruesome murders, not just once a year, but every single day.
Source : Ajouad Algerie Memoires

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A Kabyle behind St. Valentine’s Day https://mergueze.info/a-kabyle-behind-st-valentines-day/ https://mergueze.info/a-kabyle-behind-st-valentines-day/#respond Tue, 12 Feb 2019 20:25:49 +0000 https://mergueze.info/?p=15557 “Psyche revived by the kiss of love”. From the work to the Berber writer Apuleius .
St. Valentine’s Day, the 14th of February is considered in many countries as the feast of love and friendship. The couples take the opportunity to exchange sweet words and gifts as signs of love, and red roses that are the passion emblem. In the original Catholic celebration before the Middle Ages, the feast of St. Valentine was not associated with romantic love but with physical love. The party is now associated with mutual exchange of “love letters” or Valentines illustrated with symbols like a heart or a winged eros. The story behind Valentine’s Day in ancient Rome, February 15 was named the festival of Lupercalia or Lupercus, the god of fertility, which is represented with a goatskin. The priests of Lupercus sacrificed goats to God, and after drinking wine, they walked through the streets of Rome half-naked and touching passers by holding portions of goat skin in their hands. The young women were very happy to be touched because it meant fertility and light births. The ceremony honored pagan Juno, Roman goddess for women and marriage, and Pan, the god of nature. At least three different saints were named Valentin, and all three were martyrs. Their feast was set on February 14 by the decree of the great exporter of Berber culture, namely the Kabyle Pope Gelasius I, around 498.

– 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

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Towards the break-up of the borders resulting from European colonization https://mergueze.info/towards-the-break-up-of-the-borders-resulting-from-european-colonization/ https://mergueze.info/towards-the-break-up-of-the-borders-resulting-from-european-colonization/#respond Sun, 10 Feb 2019 20:51:03 +0000 https://mergueze.info/?p=15554 Ferhat Mehenni: The Age of Identity
Towards the break-up of the borders resulting from European colonization
by Yidir

At the end of 2010, the book “Le siècle identitaire –  the end of the post-colonial states” was published by Michalon (Paris). Its author, Ferhat Mehenni , presents his views on the question of the state born in the ashes of European colonization . For him, all the states born of the so-called “decolonization” movement (which saw the European nations renounce their sovereignty over most of the African and Asian territories) share the same characteristics. Regardless of the nationality of its former colonizer (British, French, Portuguese, Dutch …) and its geographical and anthropological situation (Mediterranean, sub-Saharan, Asian …), there is a generic template applicable to any State born of the process of decolonization of the second half of the twentieth century. “In all the formerly colonized countries, the schemas of oppression are superimposed. Having fun interchanging Kabylia with Kurdistan, Casamance with Baluchistan, Somaliland with Tribal Zones, Kashmir with Northern Niger, or trying to swap Algeria and Afghanistan, Congo and Cameroon, Vietnam and Kenya, Afghanistan and Libya … we realize that this does not fundamentally disrupt the data of the problem.
Ferhat Mehenni identifies three such common characteristics: The brutal nature of these states is conditioned by their colonial origin, which forces various peoples arbitrarily gathered by colonization to cohabit within the same state, which prevents the construction of proper nation-states, especially in Africa.
The genesis of the post-colonial state is, to the author, the original sin: “The evil of African countries and of formerly colonized Asia resides not in the quality of their governance, but above all in the nature of their State“. Because “after the independence of the years 1950-60, there was no creation of a new state, merely a renewal of the colonial state almost as it was.The decolonization of fifty years ago was that of the false nations” Mehenni adds. In order to illustrate his point, he reminds us that the current borders of African States were in fact drawn up in Berlin in 1885, at a conference organized by Bismarck and bringing together all the major powers at the time . The “native” populations were, of course, never consulted about the course of these boundaries.
For the author, there is no use in calling for liberalization and democratization of post-colonial states. Their historical origins condemn them to use only brutality in their relations with the populations for which they are responsible, to reproduce the behavior of the European colonial powers that created the borders of each of these states: “The only method within reach was that of brute strength, that borrowed from the colonial power which they had just succeeded. (…) It was not even an alternation, but a succession.
The fatal flaw of the post-colonial state is, for Mr. Mehenni, that their borders, crafted by foreign powers, do not take into account the anthropological realities of the populations under concern. In his opinion, there is no post-colonial state that is a genuine nation-state. On the contrary, it refers to “states without a nation” each harboring on its soil several “nations without a state” . It makes a mockery of ethnic and dialect, often used in a pejorative way against the minority peoples: “In the popular sense, an ethnic group is a sub-people, a dialect, a sub-language, as slave and sub-man “. On the contrary, Mehenni claims that “an ethnic group with its own language, territory, traditions and history, distinct from those of its environment, is a people. When its members are aware of it, it is a nation “. He also notes that these terms are still applied during identity tensions in the former European colonies (from Kenya to Côte d’Ivoire via Darfur, Kabylia or Kurdistan) but never when these same identity tensions are closer to home, in the west (nobody talks about the “interethnic conflicts” of the Basque Country, Ireland, Corsica or Quebec).
Mr. Mehenni insists on this lack of an authentic unified nation within each post-colonial state: “In a given country, as soon as there is a second language, or a second religious belief closely associated with a historical territory, there is a second people. The nation-state is the exception and not the rule throughout the world. It ends where the identity, linguistic or religious dissonance begins. The state of colonization, for wanting to be a nation-state, has decieved its people and to history. For him, the “fake national feeling” (be it Algerian, Ivorian, Congolese …) forged in the anti-colonial struggles of the years 1950-60 is artificial and paradoxically also a “European import” . In reality “it expressed more the rejection of injustice (…) than the existence of a united people” and “was not likely to found, on its own, a nation” .
What are the consequences of this decolonization that has given birth to States grouping different peoples within their borders, disregarding language or religion? For the author, they are disastrous and prevent any creation of a democratic state: In these countries, “the state naturally appears as a place of acquisition and allocation of the scarce wealth and resources of the country. Country, in favor of the region of the people who control it “. Worse still, the fact that these countries are officially recognized as states, accepted at the UN and supported by various major powers can sometimes turn into “permits to torture, to imprison” or even to “permit genocide of” minority peoples by the dictators who are at their heads. Every people who make up the mosaic of the post-colonial state dreams that one of their own will gain power and monopolize the resources of the state for its own benefit. The post-colonial state prevents, by nature, the emergence of democracy since “every people from which the ‘president’ comes is proud of his dictator” . The only way for minority peoples, removed from power, is to renounce their identity and adopt that of the majority people who control the wheels of their state. This is the odious paradox: “Instead of calling into question these states for their colonial origin, we prefer to question peoples and their legitimate political organizations carrying identity claims. »
What solutions does Mr. Mehenni forward to remedy what he thinks is the historic failure of the post-colonial state? For him, “the oppressed cultural minorities do not understand how the civilized world is so concerned about the disappearance of plant and animal species on the planet but not that of peoples! “. As a result, the oppressed peoples can only rely on themselves, once the work of conscientization has been carried out: “If a people wants to access their freedom, it is time for them to express it by democratic means. To wait for others to do it in their place, to await the Messiah, is to condemn themselves to death”. In other words, it is urgent to put an end to “the principle of the inviolability of the frontiers inherited from colonization” . This principle of the status quo at any price has been “emptied of its meaning by Eritrea, East Timor or Bangladesh” , states now recognized by the international community although having themselves seceded – for reasons of identity – from other states from European decolonization (respectively Ethiopia, Indonesia and Pakistan).
For Ferhat Mehenni, the examples of independence of Eritrea and East Timor, or more recent ones from Montenegro, Kosovo or North Ossetia (one could add to the list one in progress, South Sudan) and the creation of autonomous regions in Bolivia, Morocco (Western Sahara) and Iraq (Kurdistan) show the way forward and are the warning signs of a great upheaval to come. “The world is still changing and it’s a safe bet that the number of countries will increase, perhaps double, in 20 to 30 years. The countries of colonization, soon dislocated, will give birth to many countries with new names, some of which nowadays constitute regions “. He seems convinced that “the decolonization of fifty years ago was that of the false nations. That of true people is yet to come”. To those who would worry about an uncontrolled proliferation of the number of states, Mehenni submits a historical counter-example: “To put an end to the Thirty Years War, Europe had no less than 350 states with the Treaties of Westphalia on October 24, 1648. Or are we going to say that what was allowed in Europe at that time would be intolerable today elsewhere? ” As for those among Europeans who are alarmed at the proliferation of states too small to ensure their own subsistence, the author retorts, not without malice, that Europe “admits to it micro-states (…) Luxembourg, the Principality of Monaco or Liechtenstein (…) while at the same time refusing the creation of “normal” states, if at all possible there is a norm in this respect “. For a discussion on the question of the optimal size of a state, the author could also have referred to the 2003 book The Size of Nations in which the authors show that there is no obstacle to a good economic development for a small state, as long as it integrates harmoniously into regional and global trade (examples from Luxembourg or Singapore) .
Ferhat Mehenni does not place any trust in the UN to help bring about this “spring of nations“. In one of his chapters , he describes it as a quasi-mafia organization, headed by “godfathers” (the five states with the right of veto: the United States, China, Russia, France and Great Britain) each constituting a clientele of small post-colonial states that they use to defend their interests. In return, the great powers guarantee the durability of these states in the name of the sacrosanct “intangibility of borders“. This sometimes turns into a tragic farce when states with virtually no tangible existence, such as Somalia, still enjoy their seat in the United Nations, while others that actually exist (Kosovo, Taiwan) are not given a place in the United Nations so as not to “anger” some member states.
Ferhat Mehenni calls for the identification of the post-colonial world – a break-up of the current borders artificially created in the nineteenth century by European diplomats and officers in favor of new, smaller states whose borders more closely match the anthropological realities of affected peoples. He thinks that some transitional solutions such as autonomy or federalism may be sufficient for a long time to sustain the current states, but because of their structure, he considers that most would be unable to carry out such institutional reforms. In his view, the democratization of Africa and part of Asia will only be possible if we first resolve the question of identity that is at the root of the evils that eat away at these regions.
Mr. Mehenni’s argument is well organized, rigorous and convincing. However, we would have liked the book to go beyond the unique theme that is his. Indeed, to be complete, a reflection on the future of the post-colonial world, while it cannot ignore the problem of identity, ought also to take into account the demographic, economic and religious aspects, which do not appear in the work of Mr. Mehenni. Similarly, the examples of young states that have recently seceded from a post-colonial state and which he calls to follow the example leaves one wondering: Eritrea is one of the worst totalitarian regimes in Africa , provoked two wars with Ethiopia and financed the Somali jihadists. As for East Timor, the poorest country in Asia, it can not get out of the economic slump and political chaos. It therefore seems that, desirable as it may be, accession to sovereignty for a persecuted people is not automatically synonymous with progress for peace, prosperity and democracy, as Mr. Mehenni seems to believe. Despite this lack of multidisciplinary and critical sense, we can only recommend “Le siècle identitaire” to all those interested in the future of the world’s minorities.
Yidir Plantade
Notes
Born in Kabylie in 1951, Ferhat Mehenni is an important figure in the Amazigh cultural movement of the 1970s and 1980s, opposed to Algerian power. Deeply involved in politics, he first campaigned in the Rally for Culture and Democracy (RCD, Algerian political party founded in 1989), then founded in 2001 the Movement for the autonomy of Kabylia (MAK). In 2010 he became president of the Provisional Government Kabyle (GPK – Anavad), self-proclaimed “government” and in exile.
We will use in this text the expression “European colonization” because it is exclusively to this type of colonization that we generally refer when we evoke the notion of a “post-colonial” world. It should be remembered that other colonization phenomena have existed in history and, for some, continue today (Aryan, Arab, Bantu, Mongolian, Russian, Turkish, Japanese, Chinese settlements …)
cf. Le siècle identitaire, the end of the post-colonial states, Michalon, Paris, 2010, p. 26.
Ibid, p. 30
Ibid, p. 31
Ibid, p. 36
Ibid, cf. p. 49
Ibid, p. 75
Ibid, p. 81
Ibid, p. 81
Ibid, p. 104
Ibid, p. 108
Ibid. p. 91
Ibid. p. 97
Ibid. p. 101
Ibid. p. 65
Ibid. p. 65
Ibid. p. 113
Ibid. p. 40
Ibid. p. 78
Ibid. p.120
Ibid. p. 54
Ibid. p. 91
Ibid. p. 41
cf. Ibid. p. 125
Ibid. pp. 125-126
Ibid. p. 36
Ibid. p. 127
Ibid. p. 129
Cf. the article by the Economist The Economist on this subject
Ibid. pp. 153 to 162
Ibid, p. 89
See the subject of the article du Monde.
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