Amazigh (Berber) to Be the Only Official Language of Libya and the African Atlas Countries
Dr. Muhammad Shamsaddin Megalommatis
February 06, 2010
With the present article, I complete the republication of the Report which was elaborated by the Tamazgha Foundation, represented by Mr. Masin Aferkal (founder) and Tawalt Foundation, represented by Mr. Madi Mohammed (founder), Mr. Amnay (Secretary), Mr. Mohammed Rabi Ashor (spokesperson). (http://www.tawalt.com/united_nations/The-Berbers-of-Libya2004.pdf). This Report demonstrates the need for immediate overthrowing of the grotesque, vulgar and cruel regime of Tripoli. In the beginning of this article, the Table of Contents is available for readers who did not have the chance to go through the previous parts.
The Berbers of Libya
Report Submitted to the Committee for the Elimination of Racial Discrimination (CERD)
United Nations Economic and Social Council - International Convention for the Elimination of all Forms of Racial Discrimination (CERD)
64th Session of the Committee for the Elimination of Racial Discrimination
Geneva, from 23 February to 12 March 2004.
Contents
Preamble
Part I: Background
A. General
B. North Africa an Amazigh land.
C. Undeniable Linguistic and Cultural Presence.
Part II:
Main Violations of the International Convention on the Elimination of all Forms of Racial Discrimination.
1. Official and constitutional exclusion of the Amazigh reality.
2. Programmed Arabicization and assimilation.
3. Official exclusion in the fields of culture and education.
4. An authoritarian and repressive anti-Berber policy.
5. Prohibitions.
6. Contradictions in Libya´s official report.
7. Libya: A state of all forms of discrimination.
Part III: Our Proposals to eliminate official discrimination.
(End of the Report´s Table of Contents)
Part II
5. Prohibitions
a) Prohibition of the use of languages other than Arabic
This prohibition aims primarily at suppressing the Amazigh language. Tamazight is a mother tongue to more than 10 per cent of Libyans and the only language spoken besides Arabic.
This was evidenced in the circular by the Communication Office of the Revolutionary Committees – Internal Actions Section, directed to the individuals in charge of the regional revolutionary activities and, for information, to the various members of the revolutionary committees, under the subject "information", and dated June 18, 1995 (see Appendix 1, document in Arabic). In this document it was stated that "it is prohibited to use a language other than Arabic in the various local administrative relations." The circular requires revolutionary committees and regional revolutionary working groups to examine this kind of phenomenon [non-observance of the exclusive use of the Arabic language] and to take the necessary measures so as to obtain "concrete" results.
This circular indicates that the languages used in "Dealings with outside or foreign partners" are not concerned by the prohibition. This shows, once more, that the suppressive measures are intended only for the local languages different from Arabic, i.e., the Amazigh language.
It is important to consider the consequences of such a circular and its enforcement in the Amazigh-speaking areas. Indeed, many people were fined or arrested and imprisoned. In extreme cases, they were tortured simply because they had to use their natural language in their everyday life.
According to testimonies by Amazigh speaking Libyans in exile in Europe, a whole arsenal of directives, circulars, official and semi-official laws... similar to the document cited (Appendix 1) aims at imposing the sole use of the Arabic language and the implicit and explicit suppression of the Amazigh language.
Consequently, the Libyan Amazighs are condemned to a slow but inescapable Arabicization.
b) Prohibition of Amazigh first names
Amazigh first names are prohibited by the Libyan administration. Amazigh parents are effectively forced to choose first names from a pre-established list of Arabic first names. They thus cannot choose an Amazigh name for their newborn.
c) Prohibition of Amazigh cultural activities
Amazigh cultural activities are prohibited and when citizens try to organize anything even within a restricted framework such as within a small village, the authorities intervene to stop the activity and arrest the organizers.
d) Prohibition of Amazigh cultural associations
Amazigh cultural organizations are prohibited as much as are other independent organizations that do not fit the model imposed by the regime.
e) Prohibition of Amazigh festivals, musical and artistic events
Amazigh artistic events and festivals are prohibited. The only activities tolerated are those where the language of expression is Arabic.
6. Libya´s report: The contradictions
The naming of the Libyan State: In the general introduction of its report (first paragraph), the Libyan state defines itself as "Socialist People´s Libyan Arab Jamahiriyah". This ethnicist definition alone shows the pure and simple exclusion of all that is not Arab and thus of the Amazigh character of Libya. The recurrence of the reaffirmation of the "Arabness" of Libya is only one symptom of the doubts that Libya´s leaders entertain about the true identity of the people they govern.
In paragraph 3 of the report (chapter titled "Population"), it is stated "Libyans who are all of the same racial origin, have Islam as their religion and speak Arabic". The official definition, which is based on race (and thus on the rejection of the other) does not do justice to the Amazighs who have always defined themselves on a linguistic and cultural basis regardless of the colour of their skin, creed or way of life. The ethnicist and racist definition by the Libyan state are unworthy of the values of the twenty-first century.
It cannot be admitted that a people be defined only on the basis of race (which one?) especially when we know that North Africa was and still is the crossroads of multiple civilizations which, in their syncretism gave birth to the current civilization. It is important to recall that the North African lands have seen throughout history the successive invasions by the following civilizations: Phoenicians, Romans, Vandals, Byzantines, Arabs, Moslems, Turks, and British. In terms of religion, North Africa has also been affected by all the monotheist religions that Humanity has known.
A racial or "racist" definition of the identity of Libya at the very least is foolish and presents no credibility.
In its report, the Libyan state quite simply ignores the ethnic and linguistic make-up of the country´s population. A whole reality is thus occulted.
In paragraph 11 of its report (chapter titled "Religion"), the Libyan state affirms that "all the Libyans profess the Islamic faith... ". Does this mean that a Libyan citizen cannot be of a religion different from that issued officially, i.e., Islam? What protection and guarantees does the Libyan state provide to non-believers, atheists, and free thinkers...?
How can the Libyan state explain the repression of Ibadites, a minority sect of non-orthodox Islam different from that of the Malikite majority? Ibadites are Amazigh and thus represent a double minority.
In paragraph 19 of its report, the Libyan state categorically affirms that there is no racial discrimination of any kind in Libya. There are no groups or communities defined by their religion, race, language, sex, skin colour or political affiliations [... ]. The fact that all Libyan citizens have the same origin, religion and language have without any doubt contributed decisively to the absence of racial discrimination in the country."
Aside from the confusion introduced in this paragraph, the report conceals a major contradiction. Indeed, how can the state claim to use all means necessary to fight discrimination in all its forms while it categorically affirms that discrimination does not exist on its territory.
Assuming that there is no discrimination, how can we accept at the same time that a Libyan does not have the right to adhere to a religion different from that chosen by the state? Don´t the Amazighs have the right to use their language in spite of the state´s imposition of Arabic as the official language?
As there is also historical identity suppression, the Libyan populations are in their vast majority of Amazigh origin and the Arabicization of part of these populations cannot justify their forced linguistic, cultural or religious assimilation today. The Amazighs have always asserted their language and culture that they have practiced to date.
In paragraph 22 of the report by Libya, it is stated that "[...] any citizen has the right to exert the authority and self-determination within congresses and people´s committees. The right to be a member of these bodies or to be elected to the office of secretary cannot be denied to any citizen who fulfills the requirements."
Some rights! Should we understand that a Libyan who does not belong to a "people´s Congresses" or "Committee" does not have the right to organize himself/herself in a political party or independent trade union. No law, in fact, allows the creation of political parties.
In 1977 "were condemned in the name of Hizbiyah (membership in a political party) an unspecified number of people who were arrested since 1973 without anyone knowing exactly to what sentence." (Bessis, p. 158). In April 1980 "28 intellectuals were arrested and brought before the criminal court for violation of the law on Hizbiyah..." (Bessis, p. 169). Libya does not recognize political parties and trade-union pluralism.
In paragraph 23, Libya praises its adherence to the various international pacts and conventions relating to human rights.
We can affirm with certainty that no convention with provisions relating to linguistic, cultural, religious, trade-union and political diversity is enforced in Libya. The Libyan law takes precedence over international conventions. Worse, certain provisions of the international conventions against all forms of racial discrimination are violated by Libya.
In paragraph 27, the Libyan state refers to Article 1 of the 1991 Law No. 20 which "guarantees" the freedom of expression and association to all citizens.
The right of association quoted in Law No. 20 is actually not in force. Otherwise how can one explain the non-existence of Amazigh cultural organizations? All attempts to organize associations were prohibited or repressed. People know the fate of those who tried to establish opposition parties. In fact, the freedom to organize is tolerated only within the framework defined by the law, which sets everything based on a restrictive vision, which is that of Al-Qadhafi.
Commentary of paragraph 28. Either some Libyan citizens profess religious rites other than Muslim, which makes the assertion in paragraph 11 ("all the Libyans profess the Islamic faith...") null and void: This would indicate that rites other than Islam are present in Libya, otherwise the affirmation of paragraph 28 is just demagogy.
In paragraph 79, the Libyan state indicates that "Everyone is entitled to education and knowledge and has also the right to choose the education which is appropriate to him/her and the knowledge that he/she wishes to acquire, without being subjected to any force or pressure."
With the exception that this education must be done exclusively in Arabic, a language that is imposed on all Libyans. Indeed, the mother tongue of the Amazighs of Libya is neither taught nor tolerated. The Amazigh-speaking populations who wish to learn the Amazigh language at school and to provide their children with courses on Amazigh history and civilization have no chance to see their wishes come true under current Libyan laws.
Paragraph 83 of the report notes that "Decree No. 268, promulgated in 1985 by the secretary of the People´s General Committee, in charge of information and culture, projects the setting up of programmes of spectacles, excursions, sports activities and events for the families. The audio-visual media broadcast children programmes and there are also magazines for children."
Here also, the report fails to note that all that is done is only in the Arabic language. Amazigh children are therefore victims of discrimination because their mother tongue, Tamazight, is excluded from these programmes and activities.
9. Libya: The state of all kinds of discrimination
Based on the elements presented, it appears that the Libyan state has engaged on a policy of forced assimilation. The objective of this policy is, in the long term, to make Arabs out of Amazighs and so that Tamazight becomes a dead language.
By acting so, the Libyan authorities set up a policy whose objective is the simple disappearance of the Amazigh fact. Thus, the repression of Tamazight in Libya constitutes a clear violation of the provisions of the International Convention on the Elimination of all forms of Racial Discrimination.
In addition, the elements presented above show that the Libyan state is in violation of all the international conventions that require the protection of minorities and their interests.
Part III - Our proposals for the elimination of official discrimination
We ask Libya to recognize Tamazight as a national and official language. The Amazigh language needs to be recognized as a national and official language in the official texts and state institutions.
The Libyan state must guarantee to the citizens the right to create associations for the safeguard and promotion of the Amazigh language and culture.
So that one third of the citizens do not feel foreigners or marginalized in their own country, the Libyan state must devote a fair part of its media programmes (radio and television) to the Amazigh language and culture.
The Libyan state must include the Amazigh language in all education and training programmes. In the Amazigh areas, the Amazigh language must be made compulsory at all levels of teaching.
The Liban state must allow Amazigh-speakers to use their language when dealing with the various sectors of the administrations and institutions (administration, Justice...). When necessary, Amazigh interpreters must be provided to help eliminate discrimination and guarantee free speech.
The Libyan state must encourage Amazigh art in all its forms (theatre, music, dance, poetry...).
The Libyan state must establish institutions whose goal is to safeguard, promote and develop Amazigh language and cultural heritage in Libya.
To sum up, the Libyan state must take all the necessary measures to give back the Amazigh people their dignity, and put an end to the discrimination of which they are victims. It must put the necessary efforts and means to ensure the protection of the Amazigh language and culture.
Background
This report submitted by the collaboration of Tamazgha foundation, represented by Mr. Masin Aferkal (founder) and Tawalt foundation represented by Mr. Madi Mohammed (founder), Mr. Amnay (Secretary ) , Mr. Mohammed Rabi Ashor (spokes person).
Note
Picture: Typically Berber dress code from Libya. From: http://farm3.static.flickr.com/2150/2441399080_1da9530422.jpg
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