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The Amazigh of Gafsa2017-10-03T09:59:16+00:00

Project Description

The Amazigh of Gafsa

The Amazigh, also known as Berbers, are the indigenous people of North Africa. They are a strong and proud people. The very name Amazigh is often translated to mean “free or noble men”. There were people from North Africa present in Jerusalem at the day of Pentecost. The church was established among Berbers in the early centuries of Christianity, and some of the great North African church fathers were of Berber heritage.

When Islam swept through North Africa in the 7th century, many pockets of the Amazigh tried to fight the invasion. They resisted Islam’s advance ten different times in history, outwardly saying they would become Muslims, but then returning to their villages and refusing to practice the religion. They intentionally built conspicuous white mosques at the top of the mountains to deceive Muslim invaders. As they passed, seeing the mosque in the distance, they would assume the village had already converted and continue on their way.

Early generations kept their Christian heritage in secret and outwardly submitted to Islamic rule. The symbolism of the cross can still be found throughout Amazigh architecture, designs on handmade carpets, and even tattoos on women’s faces. Today, however, they have no understanding of their Christian heritage.

Tunisia’s first president following French colonization, Habib Bourguiba (1957) worked hard to unify the country. Amazigh villages were traditionally fortified in strong mountain areas. Bourguiba incentivized the Amazigh to abandon their cultural identity in exchange for one “Tunisian Arab” identity. At first, he tried to build cities and communities down in the plains to force integration and to draw the Amazigh out of their strong mountain fortifications. When the Amazigh refused to comply, he burned their books, removed their language from schools, and worked to erase much of the culture.

The 2011 Revolution that ousted the country’s second president (Zine El- Abidine Ben Ali) from power sparked a renewal of the Amazigh culture and identity. Renewed pride and freedom to identify as Amazigh has resulted in many clubs, cultural centers, and organizations focused on retaining and building the Amazigh language and culture.

The Amazigh of Gafsa live in the sub-province of El Sened in central Tunisia. There are about 8,000 Amazigh in this region of approximately 35,000 people.

The Amazigh of Gafsa are all are considered nationals of Tunisia. Their way of life differs greatly from the other groups around them, particularly the urbanized Bedouins. The Amazigh in Gafsa are known for being tidy and organized as opposed to the Bedouins whose way of life is viewed as disorderly. There are disputes between the Amazigh in El Sened and their urbanized Bedouin neighbors. The Amazigh feel the Bedouins have taken their land and unjustly rule over them. Their livelihood comes primarily from jobs in private professions as well as civil servants jobs. Some also work in manual labor.

The Amazigh in Gafsa are Muslims, following the Ibadi school of Islam. Their denomination distinguishes them from the majority of Tunisian Muslims who follow the Maliki school. Ibadi Muslims believe that the real Muslim is the one who practices, not just in word, but also in deed. They are considered peaceful people who generally do not look down on other Muslims. Other Muslim denominations, conversely, may look down on and sometimes persecute Ibadi Muslims. The rest of Tunisian Muslims, of the Maliki school, see the Ibadi Amazigh as outsiders.

Muslims follow the teaching of Muhammad, who lived in the 6-7th centuries in Saudi Arabia. They believe in one God, whom they call Allah (Arabic for “the God”). At judgment day, all people will be judged for their deeds and, if their good works outweigh their bad, then Allah will welcome them into paradise. If not, then they will be sentenced to eternal hell. In order to obtain salvation, they must follow the five pillars of Islam: prayer five times a day, fasting from dawn to dusk during the month of Ramadan, giving to the poor, and, if possible, a pilgrimage to Mecca, to be done at least once in their lifetime (Hajj). Regarding Jesus, they believe that he was a prophet, but that his teachings are inferior to those of Muhammad.

Current Engagement
Apostolic Effort in Residence ✗
Commitment to Work in Local Language ✗
Commitment to Long-term Ministry ✗
Sowing with CPM Vision ✗

How can YOU assist the engagement of the Amazigh of Gafsa?

Additional Resources
Current Engagement
Apostolic Effort
in Residence
✗
Commitment to Work
in Local Language
✗
Commitment to
Long-term Ministry
✗
Sowing with
CPM Vision
✗

How can YOU assist the engagement of the Amazigh of Gafsa?

Additional Resources

The Amazigh of Gafsa

The Amazigh, also known as Berbers, are the indigenous people of North Africa. They are a strong and proud people. The very name Amazigh is often translated to mean “free or noble men”. There were people from North Africa present in Jerusalem at the day of Pentecost. The church was established among Berbers in the early centuries of Christianity, and some of the great North African church fathers were of Berber heritage.

When Islam swept through North Africa in the 7th century, many pockets of the Amazigh tried to fight the invasion. They resisted Islam’s advance ten different times in history, outwardly saying they would become Muslims, but then returning to their villages and refusing to practice the religion. They intentionally built conspicuous white mosques at the top of the mountains to deceive Muslim invaders. As they passed, seeing the mosque in the distance, they would assume the village had already converted and continue on their way.

Early generations kept their Christian heritage in secret and outwardly submitted to Islamic rule. The symbolism of the cross can still be found throughout Amazigh architecture, designs on handmade carpets, and even tattoos on women’s faces. Today, however, they have no understanding of their Christian heritage.

Tunisia’s first president following French colonization, Habib Bourguiba (1957) worked hard to unify the country. Amazigh villages were traditionally fortified in strong mountain areas. Bourguiba incentivized the Amazigh to abandon their cultural identity in exchange for one “Tunisian Arab” identity. At first, he tried to build cities and communities down in the plains to force integration and to draw the Amazigh out of their strong mountain fortifications. When the Amazigh refused to comply, he burned their books, removed their language from schools, and worked to erase much of the culture.

The 2011 Revolution that ousted the country’s second president (Zine El- Abidine Ben Ali) from power sparked a renewal of the Amazigh culture and identity. Renewed pride and freedom to identify as Amazigh has resulted in many clubs, cultural centers, and organizations focused on retaining and building the Amazigh language and culture.

The Amazigh of Gafsa live in the sub-province of El Sened in central Tunisia. There are about 8,000 Amazigh in this region of approximately 35,000 people.

The Amazigh of Gafsa are all are considered nationals of Tunisia. Their way of life differs greatly from the other groups around them, particularly the urbanized Bedouins. The Amazigh in Gafsa are known for being tidy and organized as opposed to the Bedouins whose way of life is viewed as disorderly. There are disputes between the Amazigh in El Sened and their urbanized Bedouin neighbors. The Amazigh feel the Bedouins have taken their land and unjustly rule over them. Their livelihood comes primarily from jobs in private professions as well as civil servants jobs. Some also work in manual labor.

The Amazigh in Gafsa are Muslims, following the Ibadi school of Islam. Their denomination distinguishes them from the majority of Tunisian Muslims who follow the Maliki school. Ibadi Muslims believe that the real Muslim is the one who practices, not just in word, but also in deed. They are considered peaceful people who generally do not look down on other Muslims. Other Muslim denominations, conversely, may look down on and sometimes persecute Ibadi Muslims. The rest of Tunisian Muslims, of the Maliki school, see the Ibadi Amazigh as outsiders.

Muslims follow the teaching of Muhammad, who lived in the 6-7th centuries in Saudi Arabia. They believe in one God, whom they call Allah (Arabic for “the God”). At judgment day, all people will be judged for their deeds and, if their good works outweigh their bad, then Allah will welcome them into paradise. If not, then they will be sentenced to eternal hell. In order to obtain salvation, they must follow the five pillars of Islam: prayer five times a day, fasting from dawn to dusk during the month of Ramadan, giving to the poor, and, if possible, a pilgrimage to Mecca, to be done at least once in their lifetime (Hajj). Regarding Jesus, they believe that he was a prophet, but that his teachings are inferior to those of Muhammad.