8 • Preserving Amazigh Ethnic Identity in the Rif Channels 2023 eAxmpar ez isgshi own o mwei tnh “ t ht heeo papboirl ittuyn i tt yo t og gi veet o“ aunt oi nf vt ehres ihoonmoef shpi eh rear rec, ”h iwe sh' i' c (hp .c a1u0s5e)s. OA mr aal zl iitgehr a ht uerrei t iasgae l abrugte pa al srot oMf noor ot cocnal ny hp iosst iot sr y t h( Saat d ioqri a, l 2 0l i 0t e7r)a. t uSraed i qi si (d2e0e0p7l y) f“ ei nm itnhien ea. bMs ae cndc oe n oa fl d t(h2e0 2w1r)i twt erni t ews tohradt, Bl aenrgbuearg ewaonmd eont haerre e ltehme e ng ut sa rodf iBa ne rs b eorf cthurltouurgeh”ou(tpara. 14). It seems that centuries of outside coor anlq ulei treorrast ur reec o rf dr oi nmg Atmh ea z img ho uhtihs tso royf, Ai nms iadzeirg hr e cwo rodms eonf t hhea Ism pa zr iegsheer nv e. d t h e Li nacf rkei oa us iin g( 2 0p0r e8s)e npcoei n tosf ol iutte r at hc ay t atnhde ec hl eacrtarcotneirc mo fe dtihae i sAcmhaazniggihn g l atnhgeu oa gr ael. Lt harf ok ui oguhi a( 2s t0u0d8y) oi fl l tuhset rraetceos n tsht ri su ccthi oa nn goef awne bAsmi t ea .z Si ghhe coor an lc lpuodeems t ho ant at hne AI nmt ea rz ni geht iAsmagzeingehrating “new dimensions of orality,” most notably i a n c c c r e e s a s s ib in le g its prestige, making it to the world and raenc oonr at el ,x tl uo ac al ilz, i ni ngt eor raaclt i vl iet ecroant ut er ex t f troo ma 2d0ig0it8a,l, trans-local context (Lafkioui, p. 1). Despite this rneoctoe ns ttehxat tu aolri az al tl ii ot enr, a t uLraef ksi toi ul l i s e (e2m0s0 8t o) ht raavnes mt hiet t si na gm ea ns do c ieoxccuhl at unrgai nl gf u nAcmt i aozni gohf cultural tradition. Amazigh Women, Language Policy, and Literacy AT ai sms ia(z2i g0 h1t9 a) sa sasne rotfsf itchi aalt ltahnegiunac gl uesiino nt hoef 2m0o1n1o l i nC go un as tl i tAumt i oa nz i g hh a ws o aml laonw et od g tahi ne ps toul di tyi c wa l i trhe ctohgenpi toi owne. rSf uh le sct oa tnecml uednets “ ht he er rdeevmi vi sael oof f t htihs e l a nAgmuaazgieg hm ewa no ms etnh’es mo f a trhg ei ni ra l pi zoalti itoi cna il n, sMo oc iraol c ca on da nedc tohneo rmi si ec rAi igshs ti s ”( 2(0A1i s9s)i,, 2S 0a d1 i9q, i p(. 21040)7. )S i bmeilliaerv et do tl ahnagt u tahgee s s taanndd atrhdeiizra tiino cnl u os ifo nA mi na z ti ghhe epdr oupc aotritoi onn astyes twe mi t h wtohue l dp r bo me odt ii or enc tol yf w( 2o0m1 9e )n i na nMdo r oS ac cdoi q. iI n (c2o0n0t r7a)s, t tBo eAc ki sesri (b2e0t w0 6e )e nw rpoot el i t itchaalt tahgee ntdr aad i at inodn a lr ugraapl Amma ragziingahl i z el idf e mtohnaot l i nhgausa l pwa rotmi c ue nl a r liys oo nf e oAfmt haez img ha j o rc ur el tausroen s faonrdt h el as nu gr vu iavgael (aBs seoc ckieart,i o2n0 0o6f) . i Tl l ihtiesr agcayp ha ansd l eAdmt aozti ghhe leannsguurae gde s t hwaitt h mwoonmo lei nn g, u wa l h i cBh e r hb ae sr wl a no mg ueang e sc,o nat inndu e t ht uo s s pperaeks e rAvme a zoirgahl tt rhaed i t iroonl es ( Bo ef c kAe rm, a2z0i g0h6 ) . wI no me sesne n caes, pt rraedsietri ovne ar sl l y obf e eAnmi na tzei gnhs i f iceudl tbuyr eb ehi nags mruornaloalirnegausa. l, illiterate, and living in
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