Descriptive of the M’zab between 1050 à1882
Name:
‘Septapolis’ of M’zabDate of birth: 1050 to ‘El Atf ‘ Algeria
Particular sign: No smoking and no drinking society
Size: 8 000 km² of surface microstate!
Territory: Oasis in the southern of Algeria limited by the land use!
Population: A few thousand of inhabitants in each city face to face society
Ethnic: Algerian Berber regrouped in seven cities!
Pattern settlement: Residential zones on hillsides surrounded with palm-grove
Inhabitants: Enrolled in clans, the ‘Stand-by ‘ and others no ibadhits noticed distinction!
Economy: Date palms, goat, and handicraft in view of self-sufficiency!
Religion: Islam Ibadhit creed the seal of the community!
Defence: Ramparts, watching towers and vigilance committees fortification!
Autonomy: Defence against invasions of the Bedouin, negotiation with the central authorities (Turkish and French) on behalf of the society limited autonomy!
STATEMENT
1 INTRODUCTION
Dr F. Jaabiri is most likely a specialist of the Ibadhit thought, which inspired and shaped the community of the M’zab. Citizen of this society and forged in its crucible I may be able, I hope, to contribute to the understanding of certain aspects of this millennial civilisation that does yet exists today and that continuous to exist as far as it keeps up its own factors of regeneration.
The question to debate concerning this symposium remains to know if the M’zab can be considered as a ‘City-state Culture ‘ and if its seven cities meet criteria of ‘city-states’. In this contribution, in complement of the communication of Dr Jaabiri, I try to expose you a sample of activities of daily life in these cities. This paper treats the past of this civilisation and also its elongation in the present.
The model of social organisation prevailing in M’zab could constitute a topic of research and yield rich information sources for further studies. Therein, a small society knew how to stand keeping up its identity life through ten centuries of existence in spite of a doubly hostile physical and human environment.
In order to be acquainted with this millennial civilisation it would be necessary to stop one instant to observe the translation of their Creed into their actual life. Their Creed founds upon the triptyque of faith, word and act. This is adjusted by tolerance of others and it’s confirmed by the necessary firmness facing the different threats of dilution and disappearance.
The organisation of this society is based on a moral hierarchy with to the top the council of the mosque called the ‘Halqa ‘ that co-ordinates the city council or enlarged council which comprehends different ‘Achira’ or tribes of the City.
2 ORIGIN
2.1 pacifist attitude
The Mozabits are of Ibadhit obedience The Ibadhits, known under the name of ‘Quietists’ to have refused armed confrontation, encouraged the dialogue with the ‘Omeyyad’ authorities and adopted since, a pacifist attitude. Thus, they were limiting themselves since to denunciation of the wrong, recommendation of the right and to the formation of faith preachers. This, constitute their retorts against society deviation and governors abuse.
This thought of ‘Quietist ‘ marked deeply the behaviour of the Mozabits during all their existence in
the valley.
2.2 patriotic roots
The conception of a completely hermetic model cannot have the luck to survive ten centuries. Indeed this model opens a measured way outside to enrich itself but without letting absorb itself by its environment. This opening is well expressed by indefectible attachment of this community at all moments of history, to its mother homeland, Algeria.
The M’zab considers itself like an integral part of its mother homeland Algeria and one of its main cultural richness. It refused the French occupation by the voice of its spiritual leader Sheikh M.Tfyèche that has been kept under house arrest for the remainder of his life. It refused the separation of the Sahara of the remainder of Algeria by its reformer leader Sheikh B. Bayoud and it turned out remarkable Moufdi Zakaria, ‘Poet of the Revolution ‘ that knew to express this feeling of attachment while singing the historic prestige of all regions of Algeria in his famous ‘Iliad ‘ and while composing the national hymn of Algeria.
2.3 popular expression
‘Toumzabt’ is a variety of the Berber language
spoken in Algeria. It is spoken and written in Arabian letters or in Berber alphabet ‘Tifinagh ‘. ‘Toumzabt’ component of the Berber language or ‘Tamazight ‘develops and invests today the Algerian media.
3 NORMS AND AUTHORITY
3.1 norm of reference
The Koran being unchangeable, it is the superior reference for the society and its steady and obligatory norm placed above of all.
One of important aspects of this specificity appears in the organisation of invocation ceremonies. During these ceremonies the Koran is recited, its teaching is recalled and alms are collected then distributed among the presents. These ceremonies are opportunity of competition between pupils in the recitation of the Koran.
Festivities and ceremonies of invocation are a factor of cohesion where inequalities of fortunes and social ranks vanished.
3.2 Spiritual authority
The M’zab, ever acts under the spiritual authority of the ‘Halqa ‘ or Circle. The members of the ‘Halqa ‘ form the supreme Council of the mosque. It also exists a female ‘Halqa’. The members of these ‘Halqa’ are only renewed individually what assures the everlastingness of the organisation. Members are chosen among most devout. They belong to the middle class and are instructed of the unchangeable
credentials of the society.The ‘Halqa ‘ has for task to teach Koran sciences, and foundations of the Ibadhism in the private schools. It has to take funerals, to supervise the market of the city, while designating sellers to the sale by auction and while fixing their remuneration. The ‘Halqa ‘ regulates festivities, and designates maximum level of expenses in order to protect citizens of modest incomes and to warn the society of superfluous expenses. In case where someone transgresses what is regulated, or commits a scandal that disrupts the society in its moral integrity and after having established facts, the Sheikh of the ‘Halqa ‘ denounces him publicly and calls him to repent publicly. The ‘Halqa ‘ co-ordinates and orientates the Enlarged Council of the city which regroups the different actors of the society.
Under the orientation of the ‘Halqa ‘ the private school plays an important role in the citizen’s formation and completes the public school. It is the crucible where the Ibadhit personality is built.
3.3 Call to Order
The ‘Tabriat’ or the momentary quarantine inflicted to those that disrupt the social order is considered like a justice given back to the society and also to whom who mistakes obviously by carelessness or weakness. The ‘Tabriat’ can’t be seen as amputa
of a member but it is rather considered like a recall to order under a solely moral constraint. The way of dealing depends on several factors of circumstances with only sole the target of calling to order.4 ORGANIZATION
4.1 roles of tribes
‘Achira’ or tribes constitute the basic infrastructure of the society. Under the orientation of the ‘Halqa ‘, every ‘Achira’, divided into families, organises itself and manages its internal business. Every ‘Achira’ attends its needy persons, settles the differences and co-ordinates its activities with the remainder of the society. The efficiency of this system is valued by the eradication of begging and the weak judicial business percentage treated in courthouses outside of the family’s advice.
Every ‘Achira’ endows itself of a house that it puts, free of charge, to the disposition of the society for various uses of the cultural activities and festivities of marriage. ‘Achiras’ lend strong hand to the ‘Halqa ‘ and the ‘Enlarged Council’ in order to the general discipline, to remind foundations of the society and to attend the local elected in their daily tasks.
4.2 role of the woman
4.2.1 Female ‘Halqa’
The society gave a role no of the least to the woman. This one has her own structures. The ‘Halqa ‘ of women consults regularly with the male one regarding to the new social arrangements. This ‘Halqa ‘ instructs the feminine society denounces the wrong and recommends the rights
4.2.2 contract of marriage
The marriage is contracted by an act stipulating of conditions to which the husband is submitted and in case of defection the wife is free to leave her husband or to remain. She can delay her decision of departure without losing this right. These conditions are for example: the polygamy, a long absence, delinquency etc. The woman in this society is freer than she is supposed to be.
4.2.3 possibility of recourse
The woman, in case of bad treatment or injustice may come to the mosque, stops men from praying to draw attention to her problem. Thus imam cannot pronounce the prayer before someone commits before all to be in charge personally of her problem in order to solve it. This practice was not so far required. In fact, a window giving on the inside of the mosque of Beni-Izguen is foreseen for this audience.
4.3 ‘Ziarat’ or Cultural visits
In view to assure a soldering between the past and the present, to pass the relay to new generation, to sensitise them on sacrifices agreed by forbears, every spring of visits is organised by the ‘Halqa ‘ in the palm-grove and places of vestige. Members of the ‘Halqa ‘ give then lessons of history on site, and inspect the upkeep of oueds trails in view to avoid the devastating raw in case of rains that are rare but torrential.
5 SOLIDARITY
5.1 permanent vigilance
In spite of the lack of material strength, the Mozabits used a spiritual strength capable to make survive the community in a very hostile environment. They faced the external dangers by the permanent vigilance and by the prevention of conflicts while using the clever negotiation and the material sacrifices. This practice armed the Mozabits of the patience and the steadiness.
Since the independence of Algeria and after the installation of local authorities the traditional caretaker association changed into associations of vigilance.
5. 2 Contribution from all
The foundation of this social organisation and its maintenance are the fruit of a spontaneous and
continuous goodwill of its members. The whole ‘Halqa ‘ members have their own professional activity and they don’t discern any salary remunerating their activities within the ‘Halqa ‘.Even the less wealthy contribute to the common effort and each according to his possibilities. Some offer to the mosque a date palm or just a regime of it at every harvesting time; others offer a known quantity of meat and couscous… these yearly grants in nature can have a permanent character. In this case they are written down on the act of possession of building property and form a condition of acquirement of these possessions. Thus, all successive landlords must fulfil these grants every year to the mosque or ceremonies of reading of the Koran. All these alms are redistributed to the presents at the time of invocations.
5.3 ‘Toulouth’ or contribution after death
Most of the deceased citizens let a will on which they offer a maximum of a third of their possessions to the social projects of beneficence. These possessions of dead hand serve in general to maintain the private schools, the common houses of families, houses of collective use outside of the M’zab and abroad, the upkeep of cemeteries... These possessions can also finance the social lodgings, the upkeep of irrigation and well networks etc
5.4 ‘Touiza’ or solidarity in the construction
Paying attention to the citizen needs the ‘Enlarged Council’ took lately the initiative with the local authorities to construct lodgings for the most deprived people. The solidarity of the community with its lower class, the mobilisation of future acquirers in the common tasks and the co-ordination between the official organisms of the public and conventional organisms is indeed good achievements of this initiative. Other projects already take the relay. The aid mentality and the will of safeguarding local architecture are well anchored in the people manners and continue to give their fruits.
5.5 Solidarity in the marriage
It’s happening that a rich man when he wants to celebrate family wedding includes other weddings and pay for all. This practice well spread nowadays in Guerrara City is indeed a clear expression of a high level of solidarity with the lower income class in the society.
6 ECO-EFFICIENCY
6.1 Irrigation network
Water in this region remains the rare commodity that it has not to be wasted. Thus it must be shared fairly. The society knew to turn out efficient system of
irrigation of the rainwater while orienting them in gullies in proportional quantities to surfaces to irrigate. This system remains a curiosity for hydraulic professionals and for tourists. It is steel operational today with restraints of water in surface nourishing by infiltration the underground networks of well. The society inherited a big network of wells, which have been dug with rudimentary tools asking for big sacrifices and a lot of patience.6.2 Promotion of traditional lodging
The traditional lodging is characterised by its simplicity and functionality. It uses the local materials, reducing construction costs and protecting the environment. Indeed these lodgings are conceived with mind of eco-efficiency and functionality:
These lodgings are conceived, today, in prefabricated elements of modular shape on the expandable models not requiring any specialised mason for their installation.
6.3 Place for multiple exchanges
The traditional market of the City is an economic and cultural exchange place. The ‘Halqa’ supervises it. There the housewives may exchange home products of traditional handicraft. This market was the daily place meeting for all people and only the sick persons misses it.
It exists in each city of the M’zab a place where all person having day off and anxious to work can present himself. Therefore it is sufficient to all person having need of working man to call in.
6.4 Investment of modest savings
Deeply convinced of the ominous aftermath of usury and interests. Women, orphans, weak income people can invest their small savings in the joint-stock societies. This aid towards the less fortunate completes social lodgings and other advantages that the society doesn’t stop offering.
7 CONCLUSION
The society records permanently its needy persons to come them in help: the money of orphans, of housewives, of people to the modest incomes has the possibility to be invested and reinvested. The needy people are well subsidised by the ‘zakat’ or the obligatory tribute that the rich take out from his wealth once a year at rate of 2.5%.
The access to the lodging is often facilitated by the society using several formulas of help. The marriage is subsidised by the family and individuals and the ‘Halqa’ regulates its expenses.
Besides, the society puts to the disposition of its members:
Indeed the social tradition value is confirmed by centuries of practice where the traditions have undergone various efficiency tests and necessary adjustments throughout.
The everlastingness of the administration that only changes by indand permitted the capitalisation of its experience.
The common target is to preserve internal harmony and better behaviour with the environment preaching tolerance and the peace in quality of ‘Quietist’.
Reviewed criteria of City State
1. The M’zab that spreads on a surface of 8.000km2 was populated exclusively by a community that used to speak the Berber and to share the same culture and the same traditions.
2. Lasting ten centuries, from 1012 up today, M’zab protected its cultural identity inside five then seven distinct cities, each autonomous, with regard to others but enjoying the same type of social organisation inspired by the Ibadhit thought. These cities auto-managed up to the French colonisation. The social internal organisation steel exists upon each city and the whole is co-ordinated by an upper council of the seven cities ‘Halqa’.
3. The region, before the formation of the seven cities, there are ten centuries, was a space of grazing where certain nomads had fixed their tents The ‘pentapolis’ (1012-1355) has been achieved at the beginning the 14th century to which are added two other cities during the 17th century (1630-1679). Dr B. Behhaz noticed that these cities lost their political autonomy since France had imposed to the region the military regime.
4. The factor of the development of the region was not solely an economic factor but face to environment insecurity small human grouping have been reassembled gradually on hillsides in order to defend themselves better and to organise themselves according to a model of auto-defence and self-sufficiency. So were born the seven cities through centuries and those organised themselves under the moral authority of the ‘Halqa ‘ and the region changed from desert to cities region of auspicious civilisation.
5. The rise of ‘City-culture’ in this area was probably the main factor of the enhancement of this part of the desert where life was nearly impossible. Indeed the civilisation of the M’zab has attracted a lot of emigrants of other regions of Algeria. Some could have integrated in the society and others remained different. Today these emigrants present a big percentage of the population of the region and the ‘pentapolis’ progressively takes the shape of a large city within districts represent the ancient five cities.
6. The ‘City-Culture’ is steel lasting today and presents a model of ‘eco-efficiency’ worthwhile to further study and consideration. Although the political authority was not the concern of the ‘Halqa ‘ that never displayed ambitions of domination, the cultural and organisational identity stands against wind and tide during thousand years of existence.
7. The politic in the sense of dominating didn’t germinate in this dry region. The spiritual authority of the ‘Halqa ‘ with the support of ‘Achira’ or tribes of the City had proven in all circumstances their ability to manage the society. Every City managed its own business without ambition of domination or extension of its authority outside of its own limits. The ‘septapolis’ managed to cohabit with its environment and to protect its cultural identity while always feeling a deep attachment to the mother homeland Algeria.
8. Every city is an autonomous unit in permanent economic exchange with its immediate and far environment. The cultural exchange is especially with the other M’zab cities. The urbanisation and the extension at the moment of these cities create conurbation that is not so far in conformity with the classic conception of these cities. Nevertheless, to the origin, the creation of these cities was made from the human gathering that has been regrouped on hillsides.
9. According to Dr B. Behhaz the region was essentially agricultural and its inhabitants excelled in agriculture and it is only the repetitive invasions of the Bedouins that obliged inhabitants to restrict their fields of agriculture for the sake of defence needs. Indeed austerity that the society underwent during centuries made that the local agriculture and especially the plantation of date palms provided to the primary needs of the population.
10. The regrouped cities as a whole or cities between them did not stir up actual ambition of domination in spite of the certain confrontation occurrence because their strategy is noting but the preservation of their cultural identity in the peace and the neighbour’s respect.
11. The economic and cultural interaction exists permanently between cities and their immediate and far environment. Some skirmishes occur in periods of cultural recession and the weakening of the authority of the ‘Halqa’. These struggle once over, the society extricated its lessons of history and became even stronger than before. Dr B.Behhaz assigns one of the cohesion factors and the unit of the society to the different tentative of invasion of the Bedouins that reassemble them in a forehead unique of defence.
12. The region was semi-dependent in the time of the Turkish colonisation to which it paid for a tribute. The society also paid for a tribute to France in order to dispense their children of the military service under its flags. In view to preserve its cultural identity, the M’zab manage well to negotiate with central authorities in order to keep its autonomy when dealing with its proper affairs.
13. Citizens of this community have the feeling to be privileged by the adherence to this millennial civilisation and this by opposition to their neighbours in the region.
14. In M’zab, the five cities are regrouped with a maximum distance of five kilometres and the two others are moved away of about fifty and hundred kilo meters respectively. Their geographical implantation remains very similar.
We may conclude with Dr Behhaz’ note on criteria of the ‘City-State Culture ‘ establishes by the Cpc.
‘Here are some brief remarks of which I could summarise the essential idea while saying that the M’zab had constructed and had formed a sort of city state or cities states but with the colonisation and after, in the period of the independence of Algeria, the M’zab didn’t have this kind of City-state anymore and it loosed several aspects described by criteria of the City-state. I add that if this were not the Ibadhit creed that Mozabits followed until today there would be no distinction between them and their Malekit environment. This is neither the geographical remoteness of their region nor their Berber origins and nor their language tamazight that could have preserved them against dilution in this environment.
The Ibadhit creed was the basis of this distinction. It is that protected the Berber language, it is that inspired the construction of cities and ramparts all around, it is that strengthened the social distinction, in politics, economic, traditions and habits with regard to the external environment. ‘
The survey of City-states driven us to consider the following questions
How long the City-State civilisation will be able to last? Is it possible to classify them according to their length? What are factors of their longevity? Do factors of internal regeneration exist? What is the woman’s role in these Cities? What is their attitude towards the physical and human environment? What balance do they hold between the ‘autarky’ and the opening to the world? How do they manage contradictions in the application of their believe principles on their daily behaviour? What is the degree of answer of the society to needs of its members? And at last is it interesting to pierce the secret of everlastingness when these Cities resist long enough?
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Les textes et photos sur le Mzab, sont des textes et photos originales tirés des diverses recherches faites par le Dr. Benyoucef Brahim .
Réferences et Sources:
Benyoucef Brahim, le Mzab, espace et société, Alger, IAD, 1992. et Benyoucef, B, Le mzab, les pratiques de l'espace, Alger, SNED, 1987. Et Benyoucef,B, Le Mzab,le processus d'urbanisaytion et les transformations sociales, Thèse de doctorat 3ème cycle en urbanisme, université de la sorbonne, Paris-4, 1983. Et Benyoucef, B, Urbanisme et problématique tradition-modé, thèse de doctorat d'état, Epau, Alger, 1999.
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