An almost unique case in history:
Perhaps there is no people in history who denies and rejects their identity, and finds great happiness in assuming their belonging to the identity of others, even though this other does not recognize them as belonging to them, like the Amazigh people. If the Lebanese, Jordanians, Iraqis, Syrians, Palestinians, Yemenis, and Egyptians have also abandoned their original and true historical identities, and assumed affiliation with Arabism, the difference between them and the Amazighs is that the real Arabs, the Arabs of the Gulf, accept their affiliation with them, the opposite of their position on the Amazighs whom they consider Always a non-Arab people. That is why the case of the Berbers, who insist that they are Arabs, and that their Morocco is Arab, even though the real Arabs do not admit this to them, remains an anomaly that may be unique in history, as I said.
What increases the anomaly and uniqueness of this Amazigh situation is that they do not suffice with claiming belonging to other peoples and denying their true Amazigh affiliation and it's over, but rather they accompany this, as a condition for its validity, with aversion to and contempt for the Amazigh, and look scornfully at the Moroccans who are still clinging to it. With their Amazigh affiliation and proud of their collective Amazigh identity, with many of those who deny their Amazighness continuing to use the phrases: “the barbarian language” and “the barbarian man”, intentionally meaning the libelous meaning of the word “barbarian”, which means the backward and the uncivilized savage, which corresponds to it in French, barbare and not berbère, as they claim to justify insulting the Berbers by using the adjective “barbarian”.
Interpretation in terms of “gender transition”:
The concept of “transsexuality”, in its national and identitarian meaning, gives us an explanation for this masochistic behavior as an expression of the hatred of transgender Arabs for their Amazigh race, as they only feel happy when they identify with Arabs, just as the morally homosexual hates and rejects his masculine transformation, and does not feel happy. Except when he identifies with the woman he imitates. The thing that makes this case of homosexuality - always with the original meaning of the term "sex" in Arabic, which means the people and the people - which many Moroccans live in, is a real amputation of their identity member, which is no different, at the level of functions and results, from the surgical amputation of the abnormal male member. Until he transforms sexually into a female, and loses his natural and original masculinity (see the topic: “The homosexuality of the Moroccan state is responsible for the Arabs’ attack on the dignity of Moroccans” in the book “On the Amazigh Identity of Morocco”).
Beside sexual transformation, which explains this hostile behavior of Moroccan converts towards their Berbers, which they have come to reject and deny belonging to, there is another factor - even if it leads to the same result - that supports and leads to this behavior. It is the fear factor of liberation that the Amazigh personifies. Let us explain this issue in some detail.
The corrective ideas of the Amazigh movement bear fruit:
Since the appeal of the Makhzen class in 1912 in France to protect it, the collective identity of Moroccans has been transformed into an Arab identity, after this transformation, before 1912, was limited to individual cases and choices that do not affect the Amazigh character of the collective identity of Moroccans. This transformation will be reinforced after independence through the policy of Arabization, which means, linguistically and idiomatically, the conversion of Moroccans into Arabs. This is how the post-independence generations grew up convinced that Moroccans are an Arab people, and that Morocco is an Arab country with an Arab affiliation, after being nurtured by schools, the media, parties, and state institutions…, that the Arabism of Morocco and Moroccans is something self-evident, indisputable and undisputed.
However, with the end of the last century, the Amazigh movement will sow doubt in the intuition of the Arabism of Morocco, and will prove that the latter is merely an imposed ideological and political construction, denied by the data of history, the facts of geography, and the facts of anthropology. The ideas of the Amazigh movement, on language, culture, history and identity, imposed a retreat from the obviousness of the Arabism of Morocco, as is evident in the 2011 constitution’s declaration that Morocco is not Arab, as it stipulated that the Amazigh language is a major component of the Moroccan identity alongside the Arab element, which is only one of the components of this identity. The multiple components and tributaries (our topic here is not discussing the colloquial and erroneous concept of the multiple identity that does not exist), and he recognized the Amazigh as an official language of the state.
In addition to these official and constitutional reviews of the concept of identity, behind which were the corrective ideas of the Amazigh movement, today, as a result of these corrective ideas, there are reviews of many concepts and axioms related to language, culture, identity and history, as these concepts and axioms began to fall like autumn leaves in front of realities Linguistics, anthropology, history in particular, and even the genetics of populations. This is what made many Moroccans, especially the intellectuals, discover, terrified and confused, that they are Amazigh in their identity and belonging, and that the Arabism of Morocco is a falsehood, impersonation, and self-denial, and nothing else.
However, instead of these Moroccans being happy in their discovery of their Berbers, declaring their pride in them and their belonging to them, and putting an end to their homosexuality, that is, national and identities, you see them persisting, stubbornly and persistently, in claiming that they are Arabs, refusing to recognize their Berber affiliation. Why did these Moroccans insist on continuing their rejection of their Amazighs, and their impersonation of the title, after the fact that they were Amazighs and not Arabs became clear?
Addiction to the drug of Arab illusion:
This is because they have lived since independence in the “Arab illusion” (Arabism is only in North Africa, but in its homeland and among its true Arab people it exists and is real, we respect and appreciate it and we have no problem with it) until they became addicted to it and became addicted to it as an ideological, political and intellectual drug It disrupts the faculty of criticism and revision to the point where this illusion has become, for them, the reason for their existence and their life, with which they think and dream, for which they live and struggle, from which they made their national and pan-Arab heroes and idols, and it is he who gives meaning to their lives and makes them worth living... in the face of this absolute control The “Arab illusion” on the minds and consciences of these Moroccans, especially the intellectuals among them, has become clear that it is difficult to abandon it and be free from it, even after it was revealed that it is really just an illusion, and even after the fall of the heroes and idols of Arab nationalism in its original homelands in the Middle East, and even after the recognition of Amazigh as an identity Collective Moroccans after that today has become a fixed and certain thing. How will they abandon their Arab delusion that they lived by and for, and return to the Amazigh language they spent all their lives insulting and belittling? How will they retreat from their Arab delusion and return to their Berbers, whom they have failed all their lives? How will they turn away from believing in their Arab delusion and believe in the Berbers, which they had previously declared unbelievers in and disbelieved in? How will they leave their Arab delusion, which was the reason for their existence and their life as I wrote, and return to their Berbers to be proud of belonging to it and defend it after they were despised and mocked by it?
This is more than premature weaning. It is tantamount to real suicide, with which they lose their lives and their existence, for which the Arab illusion was a cause and source, as I mentioned. And if we know, as previously indicated, that this delusion is of a narcotic nature that results in its consumption an addictive dependency, then we will know that quitting it is very difficult, if not impossible.
New followers:
It is a natural thing for them to reject Amazighism, even though they are convinced today that they are, in their collective identity, real Berbers and not an illusion, and they cling to the Arab illusion even though they are convinced today that it is an illusion and not a reality. Why? Because their lives, since independence, within and for the sake of this illusion, in whose bosom they were raised and suckled from its milk and worshiped its idols, made them incapable of liberating themselves from their dependence on this illusion and getting rid of addiction to it, after it had become their shelter, their abode and their only world, with which they were accustomed and raised in and upon it. And they became followers of him, Mgululin by him and to him. That is why they are afraid of Amazigh because it represents, for them, liberation from this illusion, and the dismantling of the shackles that bind them to it. They fear this liberation because it will make them, as they believe because of their addiction to that illusion, orphans without a home or home.
They are a vivid example of what is known in Arab-Islamic history as “the loyalists”, who are originally slaves who were freed by their masters who owned them, but they continue to serve them as they did when they were slaves. What concerns us, in this comparison between the case of Moroccans drawn to the Arab delusion and the case of the master, is the answer to the following question: Why do the master reject the freedom granted to them by their owners, and prefer it to continue serving them as they used to do when they are slaves who lack this freedom? The answer is that this master, who spent the most important part of his life, as he was often enslaved when he was a young child as a war booty that was forcibly taken from his family and his family, does not know what he will do with this freedom that he has obtained, because he does not know a family to shelter them, nor a family that will receive him. And embrace him, and there is no house to turn to and live in. Thus, freedom for this freed person becomes an exile, and a punishment more severe than the slavery in which he lived. That is why he is afraid of this freedom and rejects it because it means loss and homelessness for him. Hence he chooses this slavery - voluntary this time - and prefers to return to the service of his master over freedom that he does not know how to practice and manage, because he lived all his life as a subordinate and commanded, and he had never acted freely and decided for himself what he wanted for himself.
The same applies to the Moroccans, who were forcibly extracted from their Berbers since their birth, and lived as a “slave” to the Arab illusion throughout their lives. They did not know affiliation without belonging to the same Arab illusion that they remained affiliated with, serving it honestly and sincerely, from which they derive their existence and the meaning of their lives, as previously mentioned. And when they revealed today the truth of their Amazigh affiliation, which liberates them from slavery to the Arab illusion, and from their impersonated false affiliation, they reject this liberation because they have never lived free, on the level of identity, and therefore they do not know how to take advantage of what Amazigh gives them an opportunity to liberate and emancipate from the captivity of illusion. Arabi. They are afraid of this liberation because they are afraid of being expelled from their Platonic cave (relative to the myth - allégorie - de la caverne of the cave that Plato presented in the book "The Republic" to explain the difference between the world of real truth and false truth) in which they lived throughout their lives, until they were convinced Like the inhabitants of Plato's cave, that illusion is certainty and falsehood is truth. That is why they prefer to live subservient to the Arab illusion, rather than live free and independent identities, because this freedom and autonomie independence scare them given that they are not familiar with and have never practiced them, just as the real loyalists fear freedom and independence, so they prefer to live in slavery rather than live free and independent.
They are afraid of this freedom and this independence that Amazigh gives them, and they reject them to the extent that they oppose, as they do with regard to Amazigh itself, that the dialect rises to the level of a language of education and school, knowing that they say and affirm that it also belongs to their Arab delusion. Why do they oppose her promotion and rehabilitation even though it is part of their Arab delusion? Given that darija is an authentic Moroccan language, qualifying it to be an educational and written language like Arabic means linguistic independence from the Arab illusion. This is what they categorically reject, because they fear everything that leads to liberation and independence from the Arab illusion, as we indicated.
These are the new loyalists, who reject the freedom offered to them by their Berbers, and prefer slavery to the Arab illusion than to live free, with an independent identity, not subordinate to the Arab illusion. They fear identity liberation because they are so addicted to identity slavery to the Arab illusion. With this, they need a special treatment - and a treatment - that is suitable for the disease of hypovitaminosis.
The failure of the intellectual and the need for state intervention:
It is always expected of the intellectual to be among the first to confront illusions and myths, and to fight false consciousness, in order to spread, in its place, healthy and normal consciousness. It was always assumed that this would be his first mission, as a rule that he adheres to and works according to. However, the Moroccan intellectual will deviate, as a result of his homosexuality and identities, from this rule and violate this mission, as he has become the publisher of false consciousness, and the fierce defender of the Arab illusion, the source of this false consciousness, and the rejection of his Amazigh affiliation, which he sees in it as an obstacle to the spread of his Arab illusion (see: “ Amazigh and Moroccan Intellectuals” within the book: “On Amazighism and the Amazighophobic Tendency”). This is due - and a reason for it at the same time - to the fact that Moroccan intellectuals are the most addicted to the drug of Arab illusion, due to its ideological and intellectual nature. And because the matter is related to the intellectual and not to the uneducated citizen, it follows from this that “the worst kind of alienation is the alienation of the intellectuals; That is because their alienation is not limited to them, but is transmitted to others.”
For this reason, if the Arab illusion is still widely spread in Morocco, despite all the facts confirming the Amazigh affiliation to Morocco and the Moroccans, this is due to the abandonment of the intellectuals and their abandonment of their enlightening role, after they were transformed, by the drug of the Arab illusion, into defenders of homosexuality. Always in its sense of identity nationalism, spreaders of illusion and falsehood, promoters of “scientific” ignorance, as Mimoun Amspreth called it, and despise everything that is local and authentically Moroccan, afraid of the identity liberation represented by Amazigh. This is what makes them always lack the courage and integrity to return to their Amazigh language and take pride in belonging to it, as did the Algerian intellectual, Kateb Yassin, who discovered that he was brought up as an Arab because he was the son of an Arabic-speaking family (darija), and taught in school that patriotism requires fighting the Amazigh language because it is associated with By colonialism and calls for division, (discovered) that the Algerian people - and with it all of North Africa - are Amazigh in their truth and belonging, so they became one of the fiercest defenders of the Amazigh after being hostile to it as it tells about it (see topic: “When do Moroccan intellectuals do like the Algerian intellectual Writer of Yassin?” in the book: “On the Amazigh Identity of Morocco”).
In the face of this role that intellectuals play in spreading the Arab illusion and keeping Moroccans subservient and identifiably submissive to this illusion, and fearful of losing it and liberating from it, as in the case of al-Mawali, according to what we have previously explained. Automatically from the system of identity slavery and aware and declaring that they are independent Berbers in their affiliation and collective identity, without fear of liberation from this identity dependence on the Arab illusion, unless the state intervenes through its authorities, institutions and education, in particular, to liberate Moroccans from this humiliating dependence on the Arab illusion. This requires that it itself set an example by declaring that it is an Amazigh state, in the Turabi sense, that is, a state that derives its identity from its Amazigh-African homeland. This state is the one that implicated the Moroccans in this dependence since it brought in France to protect it. It is the one that must liberate them from this dependence, as a continuation of Morocco's independence and its restoration of its full sovereignty.