{"title":"从流亡到文化民族主义:解读法德玛·阿姆鲁什作为卡拜尔文化民族主义者","authors":"Jeetumoni Basumatary","doi":"10.1080/13629387.2023.2199986","DOIUrl":null,"url":null,"abstract":"ABSTRACT The beginning of the Amazigh cultural movement is often traced to the Berber Spring of 1980 which was triggered by the cancellation of Mouloud Mammeri’s lecture on ancient Berber poetry at the University of Tizi Ouzou in Algeria. But the intellectual foundation of the movement can be traced to the discourse of an Amazigh cultural nationalism which developed since the 1930s in the articulation of anti-colonial sentiments. From Si Amar Saïd ou Boulifa to Mouloud Mammeri, several writers from Kabylia have been identified as having contributed to the construction of a Kabyle Berber identity in their articulation of colonial subjectivity. But in this list of cultural nationalists from Kabylia, Fadhma Amrouche’s name is conspicuously absent despite the rich legacy of Kabyle oral poetry and songs she left behind and her autoethnography My Life Story: The Autobiography of a Berber Woman ([1968] 1988). This essay seeks to situate Fadhma Amrouche in the above-mentioned list by arguing that her eternal sense of alienation and exile as a Berber Christian colonised subject, is also a story about her adherence to her Kabyle identity. This shall be done by examining the relationship between her exile, quest for identity, and cultural revival as expressed in her autobiography.","PeriodicalId":22750,"journal":{"name":"The Journal of North African Studies","volume":"1 1","pages":"931 - 951"},"PeriodicalIF":0.0000,"publicationDate":"2023-04-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"0","resultStr":"{\"title\":\"From exile to cultural nationalism: reading Fadhma Amrouche as a Kabyle cultural nationalist\",\"authors\":\"Jeetumoni Basumatary\",\"doi\":\"10.1080/13629387.2023.2199986\",\"DOIUrl\":null,\"url\":null,\"abstract\":\"ABSTRACT The beginning of the Amazigh cultural movement is often traced to the Berber Spring of 1980 which was triggered by the cancellation of Mouloud Mammeri’s lecture on ancient Berber poetry at the University of Tizi Ouzou in Algeria. But the intellectual foundation of the movement can be traced to the discourse of an Amazigh cultural nationalism which developed since the 1930s in the articulation of anti-colonial sentiments. From Si Amar Saïd ou Boulifa to Mouloud Mammeri, several writers from Kabylia have been identified as having contributed to the construction of a Kabyle Berber identity in their articulation of colonial subjectivity. But in this list of cultural nationalists from Kabylia, Fadhma Amrouche’s name is conspicuously absent despite the rich legacy of Kabyle oral poetry and songs she left behind and her autoethnography My Life Story: The Autobiography of a Berber Woman ([1968] 1988). This essay seeks to situate Fadhma Amrouche in the above-mentioned list by arguing that her eternal sense of alienation and exile as a Berber Christian colonised subject, is also a story about her adherence to her Kabyle identity. This shall be done by examining the relationship between her exile, quest for identity, and cultural revival as expressed in her autobiography.\",\"PeriodicalId\":22750,\"journal\":{\"name\":\"The Journal of North African Studies\",\"volume\":\"1 1\",\"pages\":\"931 - 951\"},\"PeriodicalIF\":0.0000,\"publicationDate\":\"2023-04-13\",\"publicationTypes\":\"Journal Article\",\"fieldsOfStudy\":null,\"isOpenAccess\":false,\"openAccessPdf\":\"\",\"citationCount\":\"0\",\"resultStr\":null,\"platform\":\"Semanticscholar\",\"paperid\":null,\"PeriodicalName\":\"The Journal of North African Studies\",\"FirstCategoryId\":\"1085\",\"ListUrlMain\":\"https://doi.org/10.1080/13629387.2023.2199986\",\"RegionNum\":0,\"RegionCategory\":null,\"ArticlePicture\":[],\"TitleCN\":null,\"AbstractTextCN\":null,\"PMCID\":null,\"EPubDate\":\"\",\"PubModel\":\"\",\"JCR\":\"\",\"JCRName\":\"\",\"Score\":null,\"Total\":0}","platform":"Semanticscholar","paperid":null,"PeriodicalName":"The Journal of North African Studies","FirstCategoryId":"1085","ListUrlMain":"https://doi.org/10.1080/13629387.2023.2199986","RegionNum":0,"RegionCategory":null,"ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"","JCRName":"","Score":null,"Total":0}
引用次数: 0
摘要
阿马齐格文化运动的开始通常被追溯到1980年的柏柏尔之春,起因是穆卢德·马梅里在阿尔及利亚蒂齐乌祖大学关于柏柏尔古代诗歌的讲座被取消。但这场运动的思想基础可以追溯到阿马齐格文化民族主义的话语,这种话语自20世纪30年代以来在反殖民情绪的表达中发展起来。从Si Amar Saïd ou Boulifa到Mouloud Mammeri,几位来自卡比利亚的作家被认为在他们对殖民主体性的表达中为卡比利亚柏柏尔身份的构建做出了贡献。但在卡比利亚的文化民族主义者名单中,Fadhma Amrouche的名字明显缺席,尽管她留下了丰富的卡比利亚口头诗歌和歌曲遗产,以及她的自传《我的生活故事:一个柏柏尔女人的自传》([1968]1988)。本文试图将Fadhma Amrouche置于上述名单中,通过论证她作为柏柏尔基督徒殖民地主体的永恒异化和流放感,也是一个关于她坚持自己卡拜尔身份的故事。这将通过考察她在自传中所表达的流亡、身份追求和文化复兴之间的关系来完成。
From exile to cultural nationalism: reading Fadhma Amrouche as a Kabyle cultural nationalist
ABSTRACT The beginning of the Amazigh cultural movement is often traced to the Berber Spring of 1980 which was triggered by the cancellation of Mouloud Mammeri’s lecture on ancient Berber poetry at the University of Tizi Ouzou in Algeria. But the intellectual foundation of the movement can be traced to the discourse of an Amazigh cultural nationalism which developed since the 1930s in the articulation of anti-colonial sentiments. From Si Amar Saïd ou Boulifa to Mouloud Mammeri, several writers from Kabylia have been identified as having contributed to the construction of a Kabyle Berber identity in their articulation of colonial subjectivity. But in this list of cultural nationalists from Kabylia, Fadhma Amrouche’s name is conspicuously absent despite the rich legacy of Kabyle oral poetry and songs she left behind and her autoethnography My Life Story: The Autobiography of a Berber Woman ([1968] 1988). This essay seeks to situate Fadhma Amrouche in the above-mentioned list by arguing that her eternal sense of alienation and exile as a Berber Christian colonised subject, is also a story about her adherence to her Kabyle identity. This shall be done by examining the relationship between her exile, quest for identity, and cultural revival as expressed in her autobiography.