Category Archives: Imazighn( Berber) History

10 Argan Oil Benefits for Hair and Skin, pregnancy

Often called ‘liquid gold’, argan oil is an organic product extracted from the kernels of the argan tree, which is native to Morocco. It is extremely rich in beneficial nutrients including fatty acids and vitamin E. Its properties make it particularly beneficial for the hair and skin, which makes it a popular cosmetic choice for many celebrities. It’s not just for the rich and famous, though – anyone can reap the argan oil benefits for their body. Here are some of its most common uses.

1. Skin Moisturiser

skin-moisturiserArgan oil is most commonly used as a skin moisturiser to hydrate and soften skin. With its high vitamin E and fatty acid content, argan oil is the ideal product to give skin a natural boost. It absorbs easily and is non-greasy and non-irritating, which makes it a great natural moisturiser.

It is easy to use all over the body, including the face and neck. Simply smooth a few drops into your skin using gentle rubbing motions, as you would any face andbody lotion.

2. Hair Conditioner

hair-treatmentArgan oil is proven to make hair softer, silkier and shinier. It is the ideal hair conditioner, and it can even help to treat split ends and tame frizzy hair. Using argan oil to condition your hair is extremely easy. It comes in several types of applications and products and has so many ways to use it for different results that we decided to write an in-depth guide to using Argan oil for hair.

3. Sleek and Shine Styling

shiny-straight-hairDue to its ability to tame frizz and give hair shine, argan oil is also commonly used as a styling agent. It makes hair more manageable and adds a healthy, attractive shine to any hair style. This is an ideal step to add to your daily routine after blow-drying. Rub a few drops of argan oil over your palms and then comb your fingers through your hair to apply.


Not only does argan oil act as an effective moisturiser, it can also give skin a youthful glow and reduce the visibility of wrinkles. Its anti-oxidant effect makes argan oil the ideal anti-aging product. It restores elasticity and leaves skin feeling plumper and softer.

The best way to apply argan oil for the most prominent anti-aging effects is to massage a few drops into your face and neck before bed. It acts as a moisturiser and anti-ager all in one.

5. Dry Skin Conditions

People suffering from dry skin or conditions such as eczema which can leave skin raw, flaky and itchy will benefit immensely from argan oil. The vitamin E and fatty acids in argan oil are excellent for repairing damaged skin and providing it with nutrients which will prevent further dryness and irritation. Argan oil also contains ingredients which soothe skin. Applying a small amount of oil directly to afflicted skin and massaging in gently can provide relief and encourage healing.

6. Acne

Where many oils and moisturisers can exacerbate skin conditions such as acne, argan oil actually soothes afflicted skin and promotes healing. Acne is often the result of oily skin. Since argan oil is non-greasy, it helps to balance skin by providing natural moisture. Argan oil also contains anti-oxidants which help to heal damaged skin cells and reduce inflammation.

Applying a few drops of argan oil to skin afflicted by acne after cleansing and patting dry ensures that essential moisture and nutrients are introduced to clean, dry skin. Rubbing in gently and repeating twice daily can help clear up mild acne as well as balancing oily or dry skin.

7. Protection and Healing

The antioxidants in argan oil are generally beneficial for healing skin which is irritated, cracked, damaged or even burned. It is best used as a preventive for dry or sore skin, but it can also be used to speed up healing. Its properties include reducing inflammation, soothing pain and increasing healing rate.

Smoothing a few drops of argan oil into sore or damaged skin helps to speed up the healing process.

8. Click Here!Pregnancy

Stretch marks are an issue for many pregnant women, but argan oil is the ideal protection against stretch marks and sagging, puckered skin after birth. Argan oil increases the elasticity of skin due to its vitamin E content. Using a few drops of argan oil to rub into breasts, stomach, bottom and thighs during pregnancy will reduce the likelihood of developing unsightly stretch marks.

Argan oil is also idea for keeping skin and hair soft, healthy and hydrated during pregnancy.

9. Foot, Hand and Nail Treatment

Argan oil’s softening properties are ideal for brittle nails, dry hands and cracked, hard skin on feet. It both moisturises and softens skin, leaving hands and feet supple and soft and nails strong and healthy. Try massaging a few drops of argan oil into cuticles, hands and feet before bed each night.

10. Lip Moisturiser

Especially in cold or dry weather, lips can easily become sore, dry and cracked. Argan oil is the ideal product to ensure lips stay plump, soft and supple. Rub a drop or two into dry lips as a balm – but be sure to wipe off any excess.

All This… In One Bottle

argan-oilThe best thing about argan oil is that is can be safely used in its pure form and doesn’t need to be bought as an ingredient in lotions, conditioners and moisturizers. One bottle of argan oil is extremely versatile and can be used for all these benefits. This miracle oil will change the way you live your life.


Definition of Berber & Etymology of Imazighen

The perplexed term ‘Berber’ is shrouded with mystery, just as the Berbers themselves. Regardless of whether some people like or dislike the use of the term ‘Berber’, the name had entered the international vocabulary, and therefore it will be used here when writing in English. The matriarchal name ‘Tamazight’, albeit more popular in its recent masculine and patriarchal form Amazigh, is gradually becoming known to the outside world. This is not to say that there is anything wrong with using the term Berber, just because it was mistakenly associated with Greek barbarous and the negative connotation it conveys; as it existed long before the Greeks and the Romans, and was also used by the Ancient Egyptians and the Berbers long before them. The etymology of the name ‘Berber’ was altogether misunderstood, and it never meant ‘barbaric’ or ‘savage’, simply because the Romans used it to describe the Ancient Egyptians whom we all know were far more advanced and civilised than both the Romans and the Greeks.

The etymology of ‘Imazighen’, namely ‘The Free People’, also has no etymological basis nor historical foundation, and it was merely a superstitious conjuncture that somehow gained widespread popularity amongst both Berberists and European scholars, probably after it was introduced to them by Berber Leo Africanus without questioning its authority or explaining how it came to have this bizarre etymology. Which part in the term ‘Imazighen’ that says ‘free’ and which part that means ‘people’ remain to be explained. The only etymology that can be concluded, so far, is “nobel”, as in Tuareg Tamaheqt majegh (‘nobel’). Nobel, they are, no doubt; but free is far from true! Freedom starts in the mind, then manifests in the real world.

Imazighen is the plural form of the masculine singular Amazigh or Mazigh, while ‘Timazighin’ is the plural form of the feminine singular Tamazight. This means that the recent use of the term “Amazigh” to describe a group of people, as in “the Amazigh of Libya” or “the Amazigh of Algeria”, is inaccurate because the term is singular; and therefore the correct form to use is the plural “Imazighen”, as in “the Imazighen of Libya” — in the same way one cannot say: “the Berber of Libya” because the correct form to use is “the Berbers of Libya”. However, there are instances where one can use the singular form to describe a group, like “the Berber people”; but “the Berber of North Africa” (or “the Amazigh of North Africa”) is also incorrect.

And so the term Berber was used by foreigners, or aliens some would say, while the Berbers call themselves Imazighen or Imushagh; as they came to call Berber language by the name of “Tamazight”, (also ‘Tamaheqt’ or ‘Tamasheght’, depending on language and dialect). The popular and masculine form used almost world-wide, namely “Amazigh Language”, does not exist, violates the sacred “Tamazight”, and is heading towards threatening the very base on which it was founded — the matriarchal nature of the whole Berber culture & society. Tamazight by itself means exactly that: ‘Berber language’; full stop.

‘Tamazgha’, meaning the ‘land of the Imazighen’, namely North Africa, was also invented by activists to describe what the Berbers have always prescribed as ‘Tamort’, or ‘Thamorth’, (‘land, village, town, country, earth’). Terms like ‘Amazighity’, which mixes the English suffix -ty with the Berber noun Amazigh- in a rare percussion, and ‘Imazighenautes’ (‘the Berber geeks of the Internet’) give the amusing impression that “things are getting complicated”. For some unknown reason, there seems to be an attempt, not quite sure by whom, to abandon the original matriarchal form of the appellation “Tamazight” and ultimately all its associated forms.

Some might say this is not bad and should not pose a threat, but one can only agree that modernisation, in the context that was applied to justify elimination of identities rather than illuminate, is part of biological evolution overall and is not man’s invention. TEK (‘Traditional Environmental Knowledge’) is already taking care of modernising all aspects of human existence in one complete system we know as evolution. This extensive TEK system of indigenous People’s heritage and accumulative wisdom, which modern scientists now seek for new insights, insures culture’s continuation and inspires new inventions of material types, smart tools and even new human societies altogether; encompassing all aspects of human’s existence. Yet despotic systems, in contrast, emphasise only one single aspect on the expense of all other aspects including the desecration of nature, polluting the environment, and feeding the earth with toxic waste. This reckless and temporary expression will not succeed in evolutionary terms because it violates long range perspective with which nature sees its future offspring thriving as ever!

Given the fact that Berber mentality, their cheerful attitude to life, their customary egalitarian justice and tribal council of the elders (both female and male transparent members of the society who could lead by example), and all the good and unique elements that distinguish Tamazight society from most of the warring ideals of the neighbouring and far distant countries may well become affected, and may even become infected with the new cultureless direction towards which the Berber society may one day find itself led to — something the Imazighen of today should be concerned with right now rather than shortsightedly endure later. If the Berbers loose their own cultural unique identity, as a Berber, one may no longer wish to remain a Berber, since there will be no one in essence.

To take away from indigenous people the values at the heart of their existence, rather than preserve their priceless world heritage, goes against all human ideals reverberating across the moral world. The Tuareg of the Sahara have also come under the patriarchal hammer in the last decade or so, where they were forced to perform some patriarchal con-sessions, and even were pressurised to abandon a number of Tamazight matriarchal institutions including the “sacred matrilineal naming system”.

“If the only tool we have is a hammer, I guess all problems must look like a nail.”

Berber Nesmenser; Zuwarah, Libya.
All Rights Reserved © 2011.

Inside Story: Berbers in North Africa

Why the goverments in North Africa are affraid of Imazighn despite the fact that Imazighn are the first inhabitants of the region, and they constitute the majority in Morocco Imazighn are over 70% of the population,in Algeria over 30% , in tunisia over 10% in libya over 5 % besides twareg in azwad in Mali and in Niger west of the Nile in canary aisland…..???So, Still there , s Amazoghophobia from some calling themselves Arabs….who show their discrimination towards anything wehere they smell Tamazight as a culture. language , history and Identity. Our dignity will push us to struggle more to get things go back to its original.North africa is amazigh lingusiticaly speaking and historically speaking……THIS discrimination have to be over.Enough is Enough.Imazigh ask only to be recognized and their language and culture to be survived and keep it in life as a very rich culture in North Africa.

Tamazgha Celebrates Yennayer 2962

  Let us first mention how some scholars explain the inception of the Amazigh calendar. According to them, the origin of Yennayer refers to the first mention of Amazigh people in historical records: the founding by Amazigh Pharaoh Sheshonq I of the 22nd pharaonic dynasty in 958 BC, followed by the 23rd and 24th Amazigh pharaonic dynasties, over 200 years (958 BC-712 BC) of Amazigh rule in ancient Egypt. According to ancient Egyptian historian Manetho (3rd century BC) and archeological records, Amazigh Pharaonic dynasties brought back stability to Egypt by reunifying it and defending it against foreign invasion from the East.

In summary, Yennayer 2962 that we  will celebrate this year commemorates the first mention of the Amazigh people in history. Significantly, it refers to Imazighen as the contributors to the glorious Egyptian civilization. 13 January corresponds to the end of armed conflict between Imazighen and the Egyptian pharaohs.

Here are some few traditions related to the celebration of Yennayer (on January 13th) in some areas of the large land of Tamazghra as they had been described at the beginning of the twentieth century by some French ethnographers since our ancestors didn’t keep records of their practices and since these traditions are unfortunately in the process of disappearing if nobody act efficiently in order to save them.

The festivities are strictly a family affair involving specific dishes. Couscous with chicken is the predominant dish, which embodies the whole symbolism of the event. Nowadays, the celebration -when it takes place- is limited to a special meal like, usually prepared in a household with elderly members or to a party usually initiated by young active members of Amazigh movements in urban societies where most of Imazighen evolve today.

Yennayer should be an occasion to learn more about the cultural background of our ancestors, and to make every effort to transmit this heritage to the young generation that hardly speaks and cares about its significance.

Celebrating Yennayer could also be a step to affirm a fundamental cultural aspect of Imazighen  and further more an attempt to revise or reappraise the official historiography.

The members accustomed to attend celebrations organized by some Amazigh association in Huceima and Nador and documenting the event.

5 000 years ago, Imazighen


5 000 years ago, Imazighen

The name of the Libyans is registred in the oldest documents of – Egyptian historie , towards 3.000 before J.C, perhaps even before this date and the Libyans, today Imazighen, have an old history of more than five thousand years Téhénou, Lybian, Imazighen The country of the Libyans was called Tehenou among Egyptians. This designation is a little arbitrary, we only know about the T-h-n-w consonants; because the Egyptians did not wrote the vowels (like Touareg today). Only one “Libyan” could be named Teheni and several other Teheniou (in Egyptian: T-h-n-y-w). We employ the name Libyans to indicate all the Berber or Imazighen of -antiquity which were near -Egypte. There was also a particular tribe: The Libou whose -appellation had been generalized by the Greeks of Cyrénaïque so that we in general speak today about the Libyans without reference to tribe. It would be more correct calling the Berber ones by their name, namely Amazigh in the singular and Imazighen in the plural, witch mean the “free people” or the “noble ones”, because the name of Barbari relates in the -Antiquity with the people which spoke neither Greek, nor Latin. Also people which had a high civilization, like the Egyptians, Babyloniens or Perses were of Barbari to the eyes of the Romans. Here is four documents: The pallet of king Scorpion The first document mentioning Libya is a pallet fragment of schist from king “Scorpion”, one of the predecessors of king Menés who reigned little before 3.000 before J.C. The surface is divided into four horizontal bands whose first line is filled with oxen, the second with a row donkeys and the third with sheep. The fourth band is filled with a row of trees and a hieroglyphic group composed of the sign meaning “foreign ground” in which one planted a curved stick, arms of the Libyans. The whole is read Tehenou “ground of the Libyans”. It s the oldest known document to date in Egyptian writing. The name of the king that one can translate NR, “fish” and MR., “chisel” is written in a serekh, ancestor of the cartouche. The whole represents, after Georg MOLLER, the spoils brought back by king “Scorpion” from a victorious forwarding against the country of Tehenou where there were oxen, donkeys, sheep and trees. The ivory cylinder of -Hiéraconpolis The small ivory cylinder bears the name of king Narmer, known by his famous schist pallet preserved at the Museum of Cairo. Our document coming from -Hiéraconpolis, l-ancian Nekhen, 85 km in the south of Louxor, comprise three lines of bearded prisoners that the king terrace. The group in the middle, a curious mixture of symbolic writing system and hieroglyphic is perfectly readable: “the god Horus is alive. King Narmer, protected by the goddess “Vulture” from -Elkab city conquered the country of Tehenou and kills the prisoners ” The pallet of king Narmer This votive pallet in black schist is preserved at the Museum of Cairo, finely worked, it has a 64 cm height. Two lines horizontrales divide the surface of the back into three unequal parts. All in top we see two heads of the goddess Hathor with horns and ears of cow, goddess of the sky. In the middle, a diagrammatic drawing of the royal palate in which is writen the name of the king. A “silure” is read nar and a “chisel” means sea, which gives Narmer. The part in the middle shows the king, standing, carrying the crown of High-Egypt, embanking an enemy with a bludgeon, it is a perforated stone ball through which one passed a stick. The short clothing, maintained by only one strap and a belt with frangues of which an animal tail hangs, leaves most of its body naked. Behind him, a servant carries his sandals. In front of the king, the Horus god in the form of a falcon brings to him prisoners of the country of papyrus: the Delta. All in bottom we see two enemies escaping, designated by two hiéroglyphes difficult to interpret. The recto of the pallet is divided into four bands. One sees all in top the heads of the Hathor goddess with the palate of the king. Below, the king who carries the red crown of Low Egypt, between two servants, preceded by four men carrying of symbols posed on long stems, in front of 10 enemies whose cutted head is placed between their legs. In the medium, two panthers whose exaggeratedly long necks intertwines to form in the middle a round hollow where the make-up was ground. All in bottom, a bull, probably the king, destroyed an enemy fortress with blows of horns. This pallet enables us to specify l-importance of the king. Work is of an extreme smoothness, astonishing for the time. The long interlaced necks is of mesopotamic origin. Libyans of the country of Tehenou The following document is much more recent. It dates from the reign of king Sahourê, second king of the fifth dynasty (2442-2430 before J.C). A copy of the relief is in the funerary temple d-un another king, Phiops II, from the sixth dynasty (2221-2157 before J-C). It is a relief carried out carefully in the best tradition of Egyptian art. It includes eight superimposed bands. In top, the Seshat goddess, mistress of writing, note the number of the prisoners and the cattle which the king had brought back of the country of Tehenou. The remainders of scenery from the first band had to show the king embanking the Libyan head, traditional scene. Its close relations spoke to Sahourê (nonvisible) and implre its leniency. The following bands show us the captured cattle: more than 123 400 oxen, 223 400 asses, 32 413 caprine and 243 688 sheep. Other Libyan tribes At side of the Libyans of Tehenou whom we know through Egyptian representations, there was also Temehou, with which they should not be confused. The first representation that we had of this tribe comes from the tomb of king Sethos Ier in the Valley of the Kings (1303-1290 before J-C.) they were fair-haired, had the blue eyes and the clear skin, they carried a long coat, open on the front, and with ostrich feathers in the hair. Thereafter the names of the tribes multiply. In the Ramesside time we meet Libou or Libyans, Meshwesh or Mâ, Qeheq mentioned under Ramses II and Ramses III as well as Isebeten. This last name corresponds to that of Isebeten, old tribe from Hoggar which was unaware of the metals use and still lived in stone age when the current ancestors of Touareg penetrated in the country. A fraction of Isebeten joined to Dag Ghali, a Targui tribe which still have hunting rights in the Hoggar. Old Isebeten were also hunters. Then there were Baqal, Qeyqesh, Mehesoun, perhaps Massules of the Romans, and Païat of the copt texts. Hérodote (towards 450 before J-C.) gives us a whole list of Libyan tribes living west -Egypte. Rise of Lybian in ancient -Egypte The Libyans enter —Egypte historie like enemies, like invaders. This is perhaps not exact with regard to the province of Fayoum which seems always Libyan before being integrated into the kingdom of -Egypte under Sésostris II (towards 1897-1878 before J.C). To strike the country of Tehenou was an act whose several kings glorified themselves. Indeed, the Libyans of the small oases could not measure themselves with the Egyptians, by far higher in number. If Sahourê brings back a rich booty from the country of Tehenou, it s- certainly from Fayoum, oasis in which was a lake, today Birkat Qâroun, which still had the name: shet Temeh “lake of Libyans” under the 12th dynasty(HOLSCHER 1937: p. 49). If the Libyans were often overc
ome during their first contacts with the Egyptians, their courage had to impress the latter, because one finds them starting from the New Empire like soldiers in the Egyptian army and even as officers. Mes en Mâ “master of the Meshwesh” was the title for high row officer. Thereafter the Libyans reach even the kingdom. Two of the 30 dynasties were of Libyan origin, the 22e and 23e (946-720 before J-C.) and their kings was called Sheshenq, Osorkon and Takeloth (comp. the name of T-K-L-HT in a numidic inscription). With considering the examined documents, we note that Imazighen or Berber historie begins even with the threshold of Egyptian -historie, towards 3 000 before J.C, and not tardily with the Greeks or the Romans and even less with the Arabs. In these documents, it s always about the country of Tehenou, Libya in the direction of the Greek historians, witch means the countries located west of -Egypte. The inhabitants was the Teheniou in Egyptian or hatiou-â N Tehenou, “princes of Libye”. This last denomination points out the proper name of the nation, Imazighen which also means the free men or the noble ones. Marie Boudarène after Werner Vycichl / Translated by Sifaks U Rave source:

Posted by Tamazight at 2:13 PM 0 comments

Big soccer game coming Sunday 03-27-2011.

 Morocco soccer Team( The Atlas Lions) VS




SV   Algeria soccer Team( The Fenics)

Every moment there is a big SOCCER  game between the Two neighbours, It is  going to be great game and a alot of challenge. The two countries speak almost the same languages Tamazight( Berber) and local arabic which is almost the same. Almost the same traditions and Rituals.

   This is A soocer game hope it s going to be  a fair play between the two great teams.

Morocco soccer

      The soccer team of Morocco consists of players of high caliber. These players are trained and coached by efficient people in this field. The players are given ample of opportunities before being absorbed in the national soccer team.

They have to play consistently well in various lower division matches. Plenty of football grounds are found here and these are equipped with all sorts of arrangements to accommodate a considerable number of football lovers. Long hours of practice, dedication and passion for this game contributed a lot in the progress of the players.

The players are always kept updated about the modern techniques so that they can effectively and efficiently improve their performance. Moreover, the Morocco soccer team plays a pivotal role in representing the country in the international football arena. This apart, the Morocco soccer is also trying hard in upgrading its Marouane Chamakh    standard to match the international status.

The popularity of Morocco Soccer in the present time is attracting many young and promising players to join the national soccer team. Soccer in Morocco also helps in establishing the name of the country among other prominent soccer teams.