On January 12, a group of cars and vans filled with rowdy, flag-waving Amazigh activists, left Algiers and began a three-day tour of seven provinces of Algeria, under the slogan of "Yennayer, Feast of National Solidarity". Before departing, the "Yennayer caravan" was handed an Algerian flag and wished the best by Mounia Meslem, Algerian Minister of National Solidarity.
In neighbouring Libya, the besieged western town of Zuwara declared a public holiday on January 13 in honour of Yennayer, the Amazigh new year. In Morocco, civic associations celebrated the day and circulated a petition calling on the government to recognise Yennayer as a national holiday. The political magazine Zamane ran a frontpage story, with the headline "Are we all Amazigh?"
In Paris, Barcelona, Stockholm, Montreal and more than a dozen American cities - with significant North African populations - Amazigh communities are gathering this week to celebrate the start of the year 2695 at a tense, yet hopeful, political moment.
The Amazigh-speaking population of North Africa is estimated to be about 20 million-strong, scattered between Morocco (where an estimated 40 percent of the population is Amazigh-speaking), Algeria (roughly 20 percent Amazigh-speaking), Libya (10 percent Amazigh-speaking), and with smaller communities in Tunisia and the Siwa oasis in western Egypt.
There are also approximately one million Touareg Amazighs who live in Niger and northern Mali. Accurate figures are hard to come by, North African regimes do not include ethnicity in their national censuses.
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Interestingly, however, in the US, where North African migration has risen sharply since the Green Card Lottery was introduced in 1995, the Census Bureau - in response to demands by North African advocacy groups - is considering introducing a new Middle East and North Africa ethnic category, with "Berber" as a "sub-national" option.
The Amazigh are generally known in western discourse as Berber (al-barbar in Arabic), but given that the term derives from the Greek barbarian, activists prefer the terms Amazigh (which means "free man") in Tamazight language.
Yennayer - the first day of the Amazigh New Year, based on the Julian calendar - has long been celebrated in various parts of Morocco, Algeria and Libya with special foods and performances.
A common dish is the seven-vegetable couscous, or the rfissa (shredded pancakes) with chicken. Children receive gifts and treats. Adults wear masks - of different animals and characters - to entertain children. But governments allowing, or even sponsoring, public Yennayer celebrations is a recent phenomenon.
Since independence Amazigh language and culture in North Africa have been marginalised, if not outlawed, by regimes that have embraced Arabic as an official language, and pan-Arabism as a national identity and state-building strategy. This policy was the response of newly-independent states to French colonial policies that tried to divide and rule Berber and Arab.
Arab or Amazigh
Not surprisingly, at independence, North African states defined themselves as Arab, repressing Amazigh culture and Sufi pratice. Yet over the last three decades, a cross-border Amazigh movement has emerged, that is forcefully challenging Arabisation policies and official narratives.
In 1980, a wave of protests and riots swept the region of Kabylia in Algeria - that would become known as the "Berber spring" ("Tafsut Imazighen") - followed by demands for recognition of Amazigh language and rights.
And it was in 1980 that a Paris-based Algerian scholar, Ammar Negadi, a member of the Union of Amazigh People, developed the Amazigh calendar, honing in on 943 BC as the first year of Amazigh history; this was the year that the Amazigh warrior Shoshenq I - a member of the Meshwesh trive of Libya - defeated Ramses II, and made himself pharoah of Egypt.
By the late 1990s, as the Algerian civil war was winding down, leaders in the Maghreb had grown wary of the rising power of Islamist movements - and began to see Sufi brotherhoods and Amazigh nationalism as a political counterforce.
When Mohammed VI assumed the thone in 1999, his (limited) cultural liberalisation brought to the fore a host of politicised Amazigh and pan-African music groups - Hoba Hoba Spirit, Darga, Amarg Fusion, Ribab Fusion - that insisted on singing in local vernacular and Amazigh, explicitly challenging the pan-Arab discourse that denied North Africa's ethnic diversity.
Not surprisingly, at independence, North African states defined themselves as Arab, repressing Amazigh culture and Sufi pratice. Yet over the last three decades, a cross-border Amazigh movement has emerged, that is forcefully challenging Arabization policies and official narratives.