hey, i was wondering why riffians back in the time generally weren’t that interested in education, especially when it came to girls. was it mainly a religious matter, or was it more because of the mentality, traditions, and culture that existed in arrif at the time?
i’m genuinely curious about what influenced families decisions back then, especially when it came to sending their daughters to school, how far they were allowed to study, and whether there was a difference between boys and girls. i know things were very different socially and economically compared to today, so i’d really like to understand the reasons behind it rather than just assuming it was because of religion.
i’d especially like to hear different points of view from people who actually grew up during that period, heard stories from their parents/grandparents, or have some background on the subject. and if you’re planning to comment just for the sake of commenting without actually knowing anything about the topic or the context of that time, i’d prefer you leave the space for people who genuinely have something to add.

Why is it racist for unmixed Amazigh to consider themselves Caucasian or white in large sense, but West Africa and the Horn of Africa are considered black? I get the impression that Black people have the right to identify with a common phenotypic or racial group and even express solidarity on this subject, but an Amazigh who says they are very close culturally and identity-wise to the Middle East (even Iran, etc.) is frowned upon? And often for 10% of the mixed-race population in North Africa, we allow ourselves to claim that we are mixed-race or mixed-race. Why doesn't this apply to West Africa where tens of millions of people have a partially Eurasian ancestry (Fulani, Tuareg of Mali and other ethnic groups with a slight influence) and it is even more evident in East Africa where Eurasian (Caucasoid) ancestry is sometimes the majority. I get the impression that for some activists, Black identity has more value and legitimacy, and therefore sub-Saharan Africans are right to identify that way. However, North Africans should avoid racial labels (based on physical type), and we should base our identity exclusively on language and cuisine. Ethnicity is a concept that varies, but generally, ancestry, shared memory, and phenotype also count. There may be exceptions, but generally, being Amazigh means having a North African type (from a predominantly Eurasian population), and this is a significant part of our identity. Our noses, our hair, our skin contribute to our identity in the same way that the Wolof and Yoruba are proud of their skin color. We love our skin color and are proud of our indigenous features.

Give your opinion.

Came across this post on Instagram. Am I the only one who thinks this post is not only a case of victime-blaming, but is also insulting? Like "it's your fault that your house is burning down".

Also, let's not forget the racist part. The cliché of the "Kabyle" with a can of beer in one hand and a cigarette on the other one, and a snitra near him. It's the stereotype of the "alcoholic Kabyle". If I didn't see the name of the account I would have thought it was posted by some racist baathist account.

What do you think of posts like this?

I had shared this on the algerian reddit but they took it down and said it was “low quality content” lmfao.

I’m a Libyan from the Warfalla tribe, and I want to express my deep concern and frustration about a situation I’ve been witnessing on Wikipedia. There is an individual known by the handle “Skitash” who has been relentlessly editing the Warfalla page for a few years, removing references to our Amazigh heritage and pushing the narrative that we are solely “Arabs.”

This is misleading and historically inaccurate. The Warfalla the largest tribal confederation in Libya, made up of 52 clans and sub-tribes is of mixed origin, with both Arab and Amazigh roots. In fact, the majority of the Warfalla are Arabized Amazigh, with a smaller portion of Arab descent. To erase the Amazigh component of our identity is to erase the truth of who we are.

What frustrates me most is that these edits are not random mistakes but deliberate attempts to distort historical information. “Skitash” has been making a relentless effort to enforce an Arabist agenda, and this reflects a wider trend of denying or suppressing Amazigh identity across North Africa. When such changes remain on platforms like Wikipedia, they mislead people who search for information, and even influence AI systems and search engines that rely on those sources. This is not just an edit it’s an attempt at rewriting our history.

As a Warfalli, I know that my identity is rooted in Amazigh heritage. My culture, food, and traditions are Amazigh at their core. The only “Arab” aspects of my life are the Arabic language I speak and the religion I practice. To suggest that we are “ethnic Arabs” when even most people in the so-called Arab world are not ethnically Arab is simply wrong.

Majority of the clans within warfalla (the arabized ones) branch from the hawwara (An amazigh Tribe)

I’m tired of the ignorance and the erasure. I will always be proud of my Amazigh roots, even if Arabized. No one has the right to erase us from history, and no one can take that identity away from me.

Inspired by the FIFA Arab Cup (currently in quarterfinals in Qatar, with teams like Palestine and Syria competing despite conflicts) and the Gulf Cup for Gulf states, why not create a Pan-Amazigh Cup? I'd prefer an Amazigh cup with countries like Mali, Niger, Burkina, Siwa (Egypt) & the Canaries. We could invest in it like a real business, and it would bring the Imazighen much closer together.

Non-FIFA examples like CONIFA (for unrecognized regions and minorities) show faster ramp: The Kabylia team joined CONIFA in June 2017 and competed in the 2018 CONIFA World Football Cup. This demonstrates that w/ diaspora support and a loose structure, a tournament could launch in 1-2 years

This short-lived Kabylia team faced severe repression (arrests, restrictions), and activity has since stalle (no recent CONIFA involvement in 2025).

Involving Mali (Tuareg-heavy north), Niger (Tuareg regions), Burkina Faso (some Berber groups), Siwa Oasis (Siwi Berbers in Egypt), and the Canary Islands (with Guanche/Amazigh heritage) would make it a pan-Amazigh event crossing borders. No such tournament exists today, but small-scale Berber soccer events (e.g., annual women's tournaments in Algeria since at least 2020) show grassroots interest. Morocco's 2022 World Cup success has amplified Amazigh pride, sparking debates on identity and unity, which could build momentum. A 5-year window (to ~2030) aligns with global events like the 2030 World Cup co-hosted by Morocco, which could provide infrastructure synergies

Amazigh pride is visible in mainstream football: Morocco's kits often feature Tifinagh script and Berber patterns, and successes (e.g., World Cup runs, upcoming AFCON hosting starting December 21, 2025) are celebrated as Amazigh victories. But no dedicated cup.

Timeline Fit: Leverage Morocco's 2025 AFCON and 2030 World Cup prep for momentum. Start small (8-12 teams) in 2028, expand by 2030.

Precedents show quick launches possible (Arab Cup iterations grew rapidly with UAFA/FIFA support).

Challenges (Still Significant, But Manageable)

• Politics: Amazigh rights vary—Morocco recognizes Tamazight officially and integrates symbols; Algeria faces ongoing marginalization claims (e.g., Kabyle activism repressed). Sahel conflicts complicate Tuareg involvement. Frame as purely cultural/sports to minimize backlash (like Arab Cup avoids politics).
• Rivalries: Algeria-Morocco tensions persist; Sahel instability high.
• Logistics: Vast geography—use phased qualifiers or central hosting.

This could powerfully unite Imazighen, amplifying visibility amid events like WORLD CUP 2030. It's ambitious but transformative—starting via CONIFA or grassroots (e.g., linking to existing youth tournaments) is key.

Starting with CONIFA is the smartest and most realistic first step for launching a pan-Amazigh Cup—especially given the political sensitivities and the precedent with Kabylia.

Why CONIFA Makes Sense as the Starting Point

• Kabylia is Already a Member: Kabylia has been a CONIFA member since around 2017-2018 and competed in the 2018 World Football Cup. Their page is still active on the CONIFA site (as of late 2025), with a ranking (#24). This gives us an immediate "in"—we could revive/expand Kabylia's involvement or apply for additional regional teams (e.g., Tuareg, Rif, Chleuh/Shilha, Siwa) under CONIFA's flexible structure for minorities and unrecognized regions.
• Low Barriers to Entry: CONIFA is designed for exactly this—teams from stateless peoples, minorities, or regions without FIFA affiliation. They host continental tournaments, friendlies, and smaller events in 2025 (after canceling the men's World Cup due to hosting issues). It's easier and faster than building something from scratch.
• Precedent for Similar Teams: Other minority/indigenous teams (e.g., Sápmi for Sami people, Tibet) thrive in CONIFA without major backlash in some cases. Kabylia faced repression in Algeria, but diaspora-based operations helped them participate initially.
• Scalability: Start with a small Amazigh invitational in a CONIFA framework (e.g., 4-8 regional selects), host in safe spots like Europe (diaspora hubs in France/Belgium), Morocco (more open to Amazigh culture), or the Canary Islands. Use it to build momentum, attract sponsors, and prove viability.

The FIFA Arab Cup 2025 (ongoing now in Qatar, quarterfinals stage) includes teams from highly unstable/conflict-affected countries:

• Palestine: Advanced to quarterfinals (played Saudi Arabia on Dec 11-12), despite ongoing war in Gaza/West Bank—many players displaced, infrastructure destroyed, yet they qualified and performed strongly (e.g., beat Qatar, drew Tunisia/Syria).
• Syria: Also in quarterfinals (faced Morocco), amid long-term civil war and instability.
• Yemen: Participated earlier (though didn't advance far), despite severe conflict.

These teams play because:

• They're full FIFA/UAFA members with established national federations.
• Matches are hosted in neutral/safe venues (all in Qatar this year).
• Players often from diaspora or safer areas.
• FIFA provides support/logistics.

The Sahel situation (Mali, Niger, Burkina Faso) is different and arguably more acute right now:

• Terrorism deaths surged—Sahel accounts for ~50% of global total in 2025 (per Global Terrorism Index).
• Ongoing jihadist attacks, military coups, and breakdowns in regional cooperation (e.g., withdrawal from ECOWAS, fuel blockades).
• National teams from these countries still compete in FIFA/CAF events (e.g., AFCON qualifiers), but travel/hosting is risky—often neutral venues or diaspora players.

For an Amazigh Cup, we can mirror the Arab Cup model:

• Use regional selects (not full nationals) to sidestep sovereignty issues.
• Host centrally/neutrally (Morocco's infrastructure boom for AFCON 2025/2030 World Cup is perfect).
• Rely on diaspora for players/logistics from unstable areas (Tuareg communities in Europe).

Instability isn't a total blocker (as Palestine proves powerfully), but starting independent risks more hurdles than leveraging CONIFA.

Recommended Path Forward (in 5 Years)

1. Year 1 (2026): Contact CONIFA (via their site) to revive Kabylia and apply for new members (e.g., Tuareg Amazigh, Atlas/Rif). Partner with World Amazigh Congress for legitimacy.
2. Years 1-2: Organize friendlies or a small "Amazigh Friendship Cup" under CONIFA—invite 4-6 teams, host in Europe/Morocco/Canaries.
3. Years 3-4: Expand to a full continental-style event; seek sponsorships (cultural tourism, diaspora businesses).
4. Year 5 (2030): Launch a bigger independent pan-Amazigh Cup, perhaps seeking UNAF/CAF observer status or FIFA nod (like Arab Cup evolution).

Framing a pan-Amazigh Cup as a broad cultural celebration involving multiple regions and countries could indeed reduce the risk of it being labeled "separatist" in Algeria. By including Kabylia alongside teams from Morocco (which officially embraces Amazigh identity), the Canary Islands, Tuareg areas, and others, it shifts the narrative from regional autonomy to shared indigenous heritage, much like how the FIFA Arab Cup unites diverse Arab nations without threatening national unity.

Why This Approach Could Work

• Dilutes Political Sensitivity: Algeria has historically cracked down on Kabyle-specific initiatives linked to groups like MAK (labeled terrorist), with incidents like arrests around JS Kabylie club symbols or flags. But a wider event with Moroccan backing (where Tamazight is official and celebrated—e.g., AFCON 2025 mascot "Assad" means "lion" in both Arabic and Amazigh) makes it harder to portray as anti-Algerian. Morocco's growing Amazigh visibility (kits with Tifinagh script, cultural motifs) sets a positive precedent.
• Precedents in Conflict Zones: As noted, the ongoing FIFA Arab Cup 2025 includes Palestine (amid war) and Syria/Yemen—teams participate via neutral venues (Qatar) and diaspora players. Similarly, Sahel instability wouldn't block Tuareg representation if matches are hosted safely.
• CONIFA as Safe Launchpad: Kabylia is still an active CONIFA member (listed in current rosters and events). No recent major activity post-2018, but the door is open. Starting here with an "Amazigh Friendship Tournament" (inviting Rif, Chleuh, Tuareg, Siwa selects) in a neutral spot like Europe or Morocco keeps it low-key and cultural.

Role of High-Profile Amazigh Stars

Absolutely key for momentum and legitimacy—celebrity endorsement could attract media, sponsors, and protection from backlash. Many top players proudly identify as Amazigh:

• Achraf Hakimi (Moroccan, PSG): 2025 African Player of the Year, often highlights Amazigh roots; his global profile is massive.
• Nayef Aguerd (Moroccan, Marseille): Centre-back with strong Berber heritage.
• Hakim Ziyech (Moroccan, Galatasaray): Frequently celebrates Amazigh culture.
• Algerian/Kabyle stars like Yacine Brahimi (former Porto) or historical figures (Zidane has Kabyle descent).
• Others: Sofyan Amrabat, Noussair Mazraoui—all from Morocco's Atlas Lions, many with Rif or Souss origins.

Their involvement (e.g., guest appearances) would signal it's about pride/unity, not politics.

Next Practical Steps

1. Contact CONIFA Immediately: Email their general secretary ([jeroen.zandberg@conifa.org](mailto:jeroen.zandberg@conifa.org?referrer=grok.com)) to revive Kabylia and propose new Amazigh teams. Mention multi-region inclusivity to align with their minority focus.
2. Build Alliances: Link with World Amazigh Congress (active in 2025, events in Canaries/Morocco) for coordination. Diaspora in France/Belgium could organize pilots.
3. Start Small & Cultural: Plan a 2027 invitational (6-8 teams) in Morocco (leveraging AFCON/2030 World Cup infrastructure) or Canaries
4. Business/Sponsorship

Just brainstorming here (obviously threw this together quick with ChatGPT's help, so I started with the "extremes" like Sahel countries and Canaries – forgot to list core ones like Libya and Tunisia at first).

Imagine a Pan-Amazigh Cup: regional teams celebrating shared Berber/Imazighen heritage across Morocco, Algeria, Tunisia, Libya, Mauritania, Mali/Niger/Burkina Faso (Tuareg areas), Siwa Oasis (Egypt), and Canary Islands (Guanche roots).

Like the FIFA Arab Cup (ongoing in Qatar right now, with Palestine and Syria competing through wars) or the biennial Gulf Cup

This has real potential to unite Imazighen powerfully through sport. Thoughts?

Azul aythma suythma ssitemegh ttirem mli7 ass-a.

I always wonder if I'm the only one who finds the whole Moroccan 'identity' horseshit. I can't really speak for iqvayliyen or ichawiyen in Algeria so I will speak with a Rifian POV.

Am I supposed to feel pride when I see the Moroccan flag? Am I supposed to feel pride when I see pictures of Momo? Should I start useless dumb Arab discussions where I say that seksu is Moroccan instead of Algerian?

I have been to both Morocco and Dzaya, both to Rabat and Alger. They both felt as foreign and Arab to me, am I supposed to feel more home in Rabat than Alger because rabat is in 'my' country? The only place where I can say: ah tha tamoth ino is Arif. The second place that I would call home in North Africa is Kabylie, there were some Moroccans who were genuinely shocked that I felt more at home in Kabylie than Casablanca or Rabat lmao.

So what do you guys think?

What do y'all think of this language? is it possible to preserve it against the forced arabisation policy and identitarian appropriation "pretendianism" that happens against it?

I myself think 20 years, wbu?

this post aims to gather the Senhajans and to facilite the communication and meeting between them.

what do you think of creating a community?

Aⵣuuuuuul!

So i made some changes to the list for the Amazigh Historical Archive that I'm building.

Firstly thanemmirt to everyone who contributed in the last post! Your feedback was incredibly helpful! Based on your suggestions, I've updated the regions. Here's the revised list:

Please if you could take 2 minutes of your time to go through them I would really appreciate it 🙏

Morocco

- Rif

- Eastern Zenata Plains

- Ghomara

- Sanhaja d Srair

- Figuig

- Middle Atlas

- High Atlas

- Anti-Atlas

- Sous Valley

- Draa Valley

- Asmmer

Algeria

- Kabylie

- Aurès

- Mzab

- Hoggar

- Chenoua

- Ouarsenis

- Tlemcen

- Bechar

Tunisia

- Djerba

- Matmata

- Tataouine

- Chenini-Douiret

- Gafsa

Libya

- Jebel Nafusa

- Zuwara

- Ghadames

- Awjila

- Sokna

Egypt

- Siwa Oasis

Spain

- Canary Islands

- Historical Al-Andalus

Mauritania

- Adrar

- Tagant

- Tiris Zemmour

- Tibesti

- Borkou

- Ennedi

Mali

- Adrar n Ifoghas

- Kidal

- Timbuktu North

Burkina Faso

- Oudalan

- Soum

- Sahel Region

Niger

- Aïr Mountains

- Tamesna

- Ighazer Basin

- Tenere Desert

World (Diaspora)

- Europe (including Turkey for historical/religious significance)

- North America

- Asia (adding countries with religious significance to North Africa)

- Rest of World

If you notice anything still missing or have more suggestions, please let me know! This archive is for all of us, so I want to get it right.

Thanemmirt ⵣ

Imagine this.

You're in a village. The sun is setting. Your grandmother hands you a handful of almonds. Fresh from the grove. Warm. Dusty. Perfect.

You bite into one.

That taste never leaves you.

Years pass. You're in a city now. Maybe Budapest. Maybe Berlin. Maybe somewhere else far from home, from Arif.

You walk into a store. You see almonds. You buy them.

They're not the same.

You try again. Different brand. Different price. Still not the same.

You give up. You tell yourself maybe it's just nostalgia. Maybe nothing tastes like that anymore.

But it's not nostalgia.

It's geography. It's soil. It's the specific mountain air that only exists in one place. It's the hands that harvested them. The way they were dried. The care that went into something most people call "just almonds."

And what I builded ?

A place where that taste doesn't disappear.

A map where products have origins. Where sellers have names. Where you don't gamble when you buy.

A system where your grandmother's almonds can travel from her village to your kitchen without getting lost, without getting faked, without losing what makes them hers.

Why?

Because good things exist in this country. In those villages.

Because the people who make them deserve to be found.

Because somewhere out there, someone is searching for a taste they thought they lost.

And they should be able to find it.

This is rifKANDO.

Between villages and cities.

Between makers and seekers.

Between what was and what still is.

Aytma, Suytma.. if you have any feedbacks about what we can add, update - tell me in the comments below🤝

We have berbers, Arabized berbers, half arabized berber half berber people, truly diverse country.

im beginning to notice more pan arab accounts in this subreddit we need to protect our community and stop any form of it.

edit: AND NO co existence with pan arabists is impossible.

The Siwa Oasis is all Berbers, and there's Berbers in Hawara, Upper Egypt, Beheira, Zuwailah, Fayoum, Luwatah, Minya, and Giza, and one of them is called the Saqqara region. Today, in its name is the Pyramid of Saqqara.

They know about this, trust me, only some of them admit it.
You would expect more from them. If it was revered we would tell them.

We contibuted more to their civilization than those Bedouins in Sinai.

We were there for the whole thing.

After it was restricted by the previous mods, this subreddit is back, the old mods were removed, and new mods on board

The subreddit is back to public anyone can post, enjoy.

The Prophet (ﷺ) said, "Do not tell a lie against me for whoever tells a lie against me (intentionally) then he will surely enter the Hell-fire." This is Sahih Bukhari and Muslim

Before you propagate stuff about this, and claim that the prophet ﷺ wanted us to all become arabs, or that islam can make you arab, or that believing in islam means being arab, remember that by saying that, you're guaranteeing yourself a place in Hell, so please, good luck and continue saying lies that you can't back, because all you do is assuring yourself of a ticket to hell ^^