|
|
|
|
Education
of
North
African
Immigrant
Children |
|
| I.
CONTEXT |
|
Presently,
there
is
but
one
choice
for
North
African
children
of
the
2nd
generation
in
Europe
to
know
their
“culture
of
origin”:
through
the
Arabic
language
or
“Islamic
civilization.”
In
fact,
there
is
no
secular
version
and
thus,
the
history
and
culture
of
North
Africa
has
little
objectivity.
It
goes
without
saying
that
this
is
true
as
well
for
the
majority
of
North
Africans.
Despite
the
recent
promises
of
the
governments
of
Algeria
and
Morocco,
in
neither
case
did
action
follow
words.
On
the
contrary,
the
children
of
the
affluent
classes
of
these
countries
have
always
had
the
ability
to
frequent
French
schools
or
other
learning
establishments,
created
thanks
to
the
collaboration
of
western
countries.
Unfortunately,
despite
a
certain
ethnocentrism,
they
receive
a
point
of
view
definitely
more
objective
than
their
less-favored
compatriots.
It
happens
that,
even
in
Europe,
social
actors
(educators,
professors,
district
organizers,
political
leaders,
etc.)
fall
into
this
trap
because,
through
ignorance
and
good
faith,
they
come
to
admit,
and
even
prescribe,
courses
in
the
classical
Arabic
language,
thus
objectively
preparing
the
way
to
acculturation
of
the
berberophones
and
the
development
of
fundamentalist
islamism
in
Arabic-speaking
people.
This
is
not
without
effect
on
the
development
of
the
extreme
right
in
Europe…
The
irony
is
that
the
parents
of
these
young
berberophones,
being
relatively
illiterate,
follow
in
the
footsteps,
believing
they
are
embracing
a
culture
superior
to
their
own.
One
of
the
consequences
of
this
phenomenon
is
that
the
matrilineal
component
of
the
Amazigh
culture
is
replaced
by
the
patrilineal
Arab
culture,
with
all
the
psychological
imbalance
which
results
from
it.
Let
us
note
that
this
"subculture"
of
low
level,
that
is
the
popular
Arab
culture
of
North
Africa,
is
intended
for
the
substrate
of
society;
the
leisure
class
of
these
countries
do
not
adhere
to
it
or,
at
least,
only
formally
since
their
children
are
always
educated
within
the
Western
culture.
It
is
also
notable
that
the
principal
actors
of
this
policy
of
"arabization"
are
notorious
Berbers:
Boumedienne,
was
he
not
of
Chaoui
origin
(like
his
main
adviser,
Colonel
Lakhdar,
who
never
left
the
Aurès);
Abbassi
Madani,
the
head
of
the
FIS,
is
he
not
Kabyle?;
Hassan
II,
did
he
not
have
a
Chleuh
mother
?;
Chikh
Yassine,
the
head
of
the
extremist
islamists
in
Morocco,
isn't
he
Chleuh
(still
communicating
in
his
language)?,
etc.
In
fact,
of
all
the
islamized
people,
only
the
arabized
Berbers
take
themselves
for
Arabs,
and
the
phenomenon
of
"arabization
"
is
the
work
of
their
own
aristocracy!
In
the
Eighties,
the
intellectual
berbérisants,
who
often
resulted
from
the
favored
stratum,
had
envisaged
the
scenario
of
collective
suicide.
As
a
consequence
of
unrestrained
arabization,
those
living
today
in
Algeria
are
treated
as
separatists!
History
has
unfortunately
given
them
reason.
The
financing
of
Arabic
language
and
Islamic
religion
courses
by
Saudi
oil
involves,
in
fact,
an
investment
by
the
government
with
the
goal
to
maintain
and
develop
the
very
lucrative
business
of
the
pilgrimages
to
Mecca!
It
is
scandalous
to
note
that
the
Belgian
government
tolerates
this
situation
in
its
territory,
especially
since
that
concerns
a
population,
which
intends
to
remain
indefinitely
in
this
country
and
for
whom
this
is
not
their
true
culture
of
origin!
The
opposition
of
the
governments
of
North
Africa
to
the
integration
of
immigrants
in
Europe
is
explained
primarily
by
their
will
to
maintain
the
financial
flow
significantly,
intended
for
their
families
remaining
in
their
countries,
and
controlled
by
privileged
importers,
dependent
on
the
power-holders
in
place,
who
thus
benefit
from
the
currencies
that
these
states
place
at
their
disposal.
The
governments
of
North
Africa
hypocritically
play
the
ideological
card
of
"pan-arabism"
in
order
to
divert
the
attention
of
their
compatriots
from
the
problems
and
real
stakes,
which
affect
them.
However
it
was
noted
that
since
the
Gulf
War,
this
collective
phantasm
of
"pan-arabism"
has
taken
a
serious
blow,
leaving
in
place
the
ideology
of
extremist
islamism!
The
question
of
Palestine,
independent
of
the
analysis
that
one
indeed
represented
for
a
long
time,
is
today
always
a
handy
bone
to
toss
in
order
to
divert
attention
to
the
leaders
of
this
area.
However,
at
one
time,
there
was
a
highly
significant
percentage
(+
25%)
of
Berber
Jews
who
emigrated
to
Israel,
and
nobody
speaks
about
it!
Europe,
and
in
particular
colonial
France,
have
a
historical
responsibility
in
the
arabization
of
North
Africa,
and
the
fate
of
the
relationship
between
future
generations
on
both
sides
of
the
Mediterranean
depend
on
the
actions
of
yesterday
and
today.
North
Africa
represents,
like
it
or
not,
the
back-yard
of
Europe,
and
it
matters
that
durable
and
healthy
cultural
links
are
established
between
the
two.
The
capitalism
of
today
(with
its
increasing
"post-industrialism")
needs
(contrary
to
that
of
yesterday)
neither
stupid
customers
(in
North
Africa)
nor
stupid
immigrant
workers
(in
Europe).
As
far
as
the
Western
press
is
concerned,
there
is
tremendous
ignorance
of
the
cultural
problems
in
North
Africa
and
among
immigrants
in
Europe,
particularly.
It
explains
this
"passion"
for
Maghrebian
art,
which
they
conceive
only
as
raï
and
chaabi.
The
interest
in
this
subculture,
with
its
lewd
and
non-substantive
contents,
is,
according
to
some,
nothing
more
than
a
revelation
of
the
average
European's
touch
of
conscience—a
pity
misplaced,
to
some
extent,
for
"the
ex-colonized,
whom
one
must
take
as
they
are"—which
is,
in
effect,
racist.
The
musical
and
film
production
have
not
been
left
out
of
this
misinformation
process.
The
devastating
effects
have
been
highlighted
by
Canal
+
productions
Jamel
Debouze,
Eric
&
Ramzy,
and,
finally,
more
devastating
(including
the
emission
Nulle
Part
Ailleurs)
is
none
other
than
the
famous
Nagy.
|
| II.
SECULARITY
(MODERNITY)
AND
BERBER
CULTURE |
| While
having
been
strongly
influenced
by
Islam,
Berber
society
and
culture,
to
be
strictly
accurate,
are
not
"Islamic"
in
the
sense
that
if
the
religion
is
present,
it
is
neither
the
only
reference,
nor
even
the
principal
source
of
the
social
norm.
One
can
affirm
that
Berber
society
is
mostly
secular
in
the
sense
that
social
organization
and
power
are
not
of
religious
origin,
as
attested
by
the
society's
rituals,
whether
among
the
Kabyle,
Touareg
(dominantly
matrilineal),
Chleuh,
Middle
Atlas,
etc.
In
these
cultures,
the
religious
intervene
only
in
a
secondary
way—to
sanctify,
to
some
extent—but
it
is
never
the
source
of
the
norm
or
of
authority.
In
many
areas,
ritual
or
legal,
it
frequently
happens
that
the
Berber
groups
maintain
or
initiate
practices
either
completely
external
from
Islamic
orthodoxy,
or
even
in
direct
opposition
to
its
regulations.
The
well-known
example
of
the
Ait
Haddidu
(Imilchil—Middle
Atlas)
women,
who
choose
their
husband-to-be,
attests
to
this.
This
tendency
is
particularly
marked
in
Kabylia
and
among
immigrant
Kabyles
in
France
because
of
the
Republican
School's
long-time
influence,
present
in
the
area
since
1870.
This
secular
influence
is
a
strong
characteristic
of
Kabylia,
including
among
the
less-educated
stratum
of
society.
It
results
in
massive
adherence
to
democratic
ideals,
confirmed
by
recent
electoral
experiments:
this
area
is
the
only
one
in
Algeria
which
has
escaped
from
the
Islamist
influence
(as
well
as
that
of
the
FLN)
and
where
republican
and
democratic
parties
occupy
a
dominant
position.
It
is
thus
seen
that
immigration
is
not
without
influence
on
the
country
of
origin!
|
| III.
EFFECTS
ON
IMMIGRATION |
|
It
is
interesting
to
note
the
influence
of
the
islamists,
as
well
as
the
touch
of
delinquency,
especially
among
the
children
of
immigrants
from
the
last
wave
(1970-80)
who
arrived
from
the
shantytowns
of
cities
like
Tangier,
Casablanca
etc.
These
are
often
newly
arabized
and
adopting
the
extreme
behavior
of
the
converted
(i.e.,
to
be
more
Arab
than
the
Arabs).
But
this
is
not
seen
among
those
whose
parents
migrated
much
earlier
as
a
result
of
earlier
social
dishevels,
and
thus
often
berber
speaking.
This
enables
us
to
characterize
the
majority
of
them
as
pertaining
to
the
lumpen
periphery
(to
take
a
Marx’s
term).
We
will
also
notice
that
the
social
hierarchy
of
North
African
cities
are
dominantly
patrilineal
and
frankly
"machist,"
contrary
to
rural
society,
the
origin
of
the
majority
of
those
who
immigrated
a
long
time
ago.
These
earlier
migrations
were
due
primarily
to
the
loss
of
the
Amazigh
woman's
economic
power,
and
thus
she
accompanied
the
rural
migration
while
recent
migrations
are
heavily
male
oriented.
However,
in
spite
of
the
rural
origin
of
most
of
the
earlier
migrants,
one
notes
a
phenomenon
of
"progressively
developing
the
town
values
of
the
country
of
origin."
Arabization,
which
opens
the
gate
to
islamization,
is,
at
the
very
least,
dogmatic
and
out-of-date,
illustrated
by
the
quasi-systematic
wearing
of
the
veil
by
many
of
the
immigrant
women,
while
in
their
own
countries,
this
is
a
sign
of
membership
in
the
lumpen.
Yet,
it
is
favored
in
Europe
due
to
its
amicable
presentation
and
the
absence
of
cultural
and
ideological
alternatives.
We
also
saw
the
islamists
resurrect—by
the
simple
wearing
of
the
veil
by
the
older
sister
of
the
victim—the
"Loubna
Benaissa"
affair,
whose
family
originated
in
the
Rif
(An
Amazigh
area
in
north
Morocco,
said
to
be
descendants
of
the
Vandals
(no
pun
intended),
who
came
to
North
Africa
in
the
early
days
of
the
current
era,
around
the
30s
C.E.).
This
is
not
the
most
spectacular
example,
being
quite
moderate,
but
its
effect
is
no
less
harmful
to
the
Amazigh
community
than
it
is
for
the
Belgian
community,
which
is
led
to
believe
in
one
certain
image—distorted—of
immigration,
originating
in
North
Africa
and
Turkey.
|
| IV.
DESCRIPTION
OF
THE
ACTION
AND
METHODOLOGY |
|
The
problem
of
the
assumption
of
responsibility
for
the
languages
resulting
from
immigration,
in
particular
Tamazight,
does
not
arise,
obviously,
only
in
France,
where
Tamazight,
according
to
INSEE,
is
the
most
commonly
spoken
foreign
language!
|
| V.
PRACTICAL
IMPLICATIONS
&
ROLE
OF
THE
ASSOCIATIVE
WORLD
IN
EUROPE |
|
1.
There
is
real
potential
to
mobilize
second-generation
young
around
strongly
unifying
and
value-filled
activities
related
to
the
teaching
and
animation
of
the
Amazigh
language
and
culture,
linking
communes,
districts,
etc.,
thus
supporting
both
individual
and
collective
integration.
2.
Give
the
oral
culture
its
worth,
a
culture
primarily
conveyed
by
the
women
in
the
case
of
the
berber
speaking
families,
and
allow
it
to
be
spread
throughout
the
population,
including
the
Western
public.
3.
Animation
in
Tamazight
could
be
a
concrete
contribution
toward
consolidating
the
linguistic
and
cultural
inheritance
of
groups
generally
disadvantaged,
a
preparatory
school
concerned
with
cultures,
tolerance,
and
opening
up
towards
the
Other.
|
| VI.
OBJECTIVES |
|
1.
Put
a
stop
to
the
increase
of
fundamentalism
as
well
as
to
racism
and
xenophobia,
whether
it
comes
from
immigrants
or
non-immigrants.
2.
Encourage
the
two
communities
to
try
and
understand
each
other.
Mastering
one’s
mother
tongue
and
a
better
understanding
of
one’s
ethnic
background
can
only
be
add
favorably
to
scholarly
success,
as
well
as
proportionally
increase
the
cultural
adaptation
to
the
new
community.
Individually
or
collectively,
one’s
positive
attitude
toward
his/her
own
native
language,
culture,
or
origin
is
a
deciding
factor,
necessary
to
welcoming
others.
All
psycho-pedagogic
observations
will
confirm
that
children,
who
truly
understand
their
linguistic
and
cultural
origins
(mainly
that
of
their
parents)
feel
self-confidence
and
master,
with
more
ease,
the
language
and/or
the
culture
they
are
in
contact
with.
One
can’t
be
in
harmony
with
others
unless
he/she
is
first
comfortable
with
one-self.
To
relieve
the
shame
of
berber
speaking
parents
in
speaking
their
own
language
with
their
children
is
a
must
if
they
want
their
children
to
regain
a
sense
of
value
within
the
immigrant
community
and
to
deter
them
from
falling
into
marginal
ranks
of
fundamentalism
or
delinquency.
3.
For
the
arab
speaking
immigrants
who
believe
that
they
are
“arabs”,
in
fact,
uncultured
Berbers,
encourage
them
to
forgo
the
religious
obscurantism
and
the
collective
fantasy
of
the
so-called
"Arab
Nation,"
from
which
the
elite
of
their
native
land
emanate,
and
who,
themselves,
do
not
abide
by
what
is
taught.
4.
Demonstrate
that
European
and
North
African
genuine
cultures
are
closer
to
each
other
than
it
is
common
believed,
through
examples
of
the
undeniable
contribution
of
the
Berbers
to
the
occident:
·
historical
figures
such
as
Berber
writers
in
antiquity,
e.g,
St
Cyprian,
St
Augustine,
Fronton,
Lactance,
Apuléus
were
the
first
to
introduce
Christianism
in
Europe,
or
Leon
the
African,
Jugurta,
and
countless
other
prominent
figures
who
marked
history;
·
contemporary
people
such
as
Daniel
Prévost,
Zinedine
Zidane,
Isabelle
Adjani,
Mouloudji,
Edith
Piaf,
Enrico
Macias,
Jean
&
Taos
Amrouche,
Albert
Memmi,
Mouloud
Feraoun,
and
more,
as
well
as
so
many
of
the
unknown,
most
of
them
Berber-speaking
mountain
people,
who
died
during
both
world
wars
on
European
soil;
·
the
contribution
to
Latin
culture:
the
influence
of
the
African
church,
agricultural
developments
in
the
Roman
period,
demystification
of
the
so-called
Arab
inventions,
etc.
5.
Erradicate
racism
against
Israelis,
maintained
by
the
governing
power
of
the
Maghreb,
and
clear
up
the
misconceptions
surrounding
Jews,
since
many
citizens
of
Israel
speak
a
South
Moroccan
Berber
language
(Tachelheit).
6.
Reduce,
if
not
remove,
the
seclusion
of
immigrants
in
organizations,
mosques,
associations
representing
their
ethnic
group
(sponsored
by
suspicious
sources)
under
the
false
pretence
of
facilitating
the
integration
of
immigrates
to
European
society.
7.
Work
toward
co-operation
between
the
European
Union
and
the
Mediterranean
countries
rather
than
trying
vainly
to
establish
a
dialog
between
Europe
and
the
Arab
countries
since
this
is
without
real
meaning
at
this
point.
|
| CONCLUSION |
|
To
conclude,
we
would
like
to
quote
here
the
writings
of
Mr.
Salem
Chaker,
Professor
of
the
Berber
language
at
INALCO,
Paris,
since
this
also
applies
to
Europe
:
For
historical,
cultural,
social
and
political,
internal
and
external
reasons,
it
is
not
only
necessary
but
also
urgent
for
the
National
Education
in
France
to
take
charge,
in
a
realistic
and
progressive
manner,
of
the
Berber
culture
and
its
language.
The
geo-strategic
position
North
Africa
holds
is
of
principle
interest
to
France,
then
Europe.
The
vast
majority
of
North
African
Berber
specialists
were
formed
in
France.
French
is
the
language
they
use
at
work,
and,
in
major
part,
the
language
used
for
the
publications
of
their
work.
A
considerable
portion
of
the
population
of
people
of
North
African
origin
living
in
France
is
Berber
speaking
(principally
of
Kabyle
origin
from
Algeria
and,
secondarily
of
Chleuh
(*)
from
Morocco),
and
thus,
they
have
become
an
internal
socio-cultural
core
of
France.
Number
of
graduates
(baccalaureates)
clearly
demonstrate
that
Berber
should
also
be
considered
as
a
language
in
France.
We,
therefore,
have
an
exceptional
opportunity
to
cease
Berber
as
an
additional
language
in
Europe
since
we
have
young,
living
speakers
of
European
nationality,
intending
to
remain
European,
with
a
natural
and
intimate
knowledge
of
the
language
and
Berber
culture.
Teaching
this
"Language
of
Europe"(°)
would
usefully
contribute
to
the
valorization
of
the
original
linguistic
and
cultural
patrimony
when
we
are
aware
that
valorization
is
the
determining
factor
for
the
harmonious
integration
of
the
population
of
these
ethnic
groups
within
European
society.
The
youths
of
such
cultural
background
will
be
the
natural
link
between
their
community
and
their
country
of
origin…
It
goes
without
saying
that
European
authorities
should
react
immediately
and,
without
delay,
create
the
Faculty
of
"Berber
Civilization".
This
would
immediately
open
the
door
to
the
education
of
the
children
of
immigrants,
training
educators,
forming
teachers
from
primary
to
secondary
schools,
etc.,
as
well
as
educating
people
who
specialize
or
simply
deal
in
immigration
issues
in
Belgium.
University
professors
are
numerous
world-wide,
and
the
idea
of
"itinerant
professors"
is
a
possibility
as
well
as
modern
media
technologies.
The
Faculty
of
"Islamic
Studies,"
as
it
now
stands,
is
merely
scientifically
endorsing
the
underground
work
of
imams
of
our
countries
!
Research
from
sacred
books--and
therefore
of
dogmatic
relevance--will
not
be
fully
representative
of
populations
and
their
living,
breathing
customs.
Field
studies
(in
the
country
of
origin
or
in
ethnic
neighbourhoods
in
Europe),
as
well
as
the
study
of
the
living
language,
will
teach
us
something.
How
can
one
learn
about
daily
life
in
Belgium,
its
language
and
culture
through
reading
the
Bible
in
Latin,
for
example,
specially
if
most
of
them
speak
Flemish?
The
teaching
of
classical
Arabic,
unrelated
to
the
daily
life
of
North
Africa,
is
opening
the
gates
to
the
study
of
the
Quran
and
allowing
Islamic
fundamentalism
to
take
over.
Paris
1999
(*)
In
Belgium,
the
strongest
majority
of
mine
workers
living
in
the
region
of
Flanders,
is
originally
Chleuh
(South
of
Morocco),
and
a
strong
portion
of
North
Africans
living
in
Brussels
are
from
Kabylia
(Algeria)
or
the
Rif
(Morocco).
(°)
Should
we
remind
our
reader
that
berber
is
the
main
language
used
in
Ceuta
&
Melilla
Spanish
land !
…
|
|
|
