About Algeria | Discover Algeria

The regions of the Algerian South are numerous and its inhabitants are both sociable and sympathetic .Although the isolation and harshness of life, they always remain smiling and ready to help the visitors. The Algerian Sahara is famous for its magnificent palm trees which give dates of a rare quality in the world. One of the best destinations of local and foreigners visitors is the

Rosicada is the ancient name of Skikda that is given by Phoenicians. It is an eastern Algerian coastline city. It covers an area of 4 137,68 km2 that stretch from Marsa in the east until Oued Zhour to the bottoms of the massif of Collo to the west .It is renowned for its beaches, citrus orchards (oranges, mandarins, lemons, etc.), its strawberry culture, olive oil and fishing. After

Algeria has not often rhymed with tourism because terrorism and violence come more easily to mind when evoking this country which was overwhelmed by years of civil war. Its coastlines, archaeological remains and mountain ranges, as well as the ethnographic richness and sublime immensity of the surrounding desert make Algeria a country that could easily compete with its Moroccan and

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In the heart of the desert, the Tuaregs are craftsmen by excellence; they produce weapons for warriors, tools for agriculture and jewelry for adornment. Tuareg artisans voluntarily adopt these different roles with a wonderful facility. They are at once producers of arms, blacksmiths, jewelry makers, sculptors, warriors and even poets. The Tuaregs are renowned for their craftsmanship

The Bejaia city is a coastal area which is strongly attended by summer visitors to spend holidays after a year of hard work. Among the many beaches that are stretched along the coastline of Bejaia are Tichy, Aokas, Souk El Tenine , Melbou, on the west coast of Bejaia, which is home to the beaches of Boulimat, Tighremt, bay of the Aiguades ... that have welcomed thousands of visitors.

The Tuareg society is matriarchal by excellence. According to the Tuareg oral traditions, it is the female descendants that are retained because of the status of women in the Tuareg societies. Tin Hinan is the legendary ancestor of the Hoggar noble Tuaregs. It is a woman of legend, who is known today through the Tuareg oral tradition that describes her as "an irresistibly beautiful, tall woman with a flawless face, a clear complexion, immense eyes and ardent, with a fine nose, the whole evoking both the beauty and the authority who took up arms to defend her people and the ideals of her country against the roman conquest in the 4th and 5th century ". Its name means in Tamasheq (the Tuareg language), "the one that moves" or" that comes from far away" or "the traveler". The Tin Hinan monument occupies the top of a hill on the left bank of the Oued Tifirt near the oasis of Abalessa in the Hoggar in the Algerian Sahara. The skeleton of Tin Hinan is exhibited at the Bardo Museum in Algiers.

It is very difficult beyond the Tuareg oral traditions to find information on the life and existence of the Queen Tin Hinan in modern scientific and historical works. Tin Hinan is described as the mother of the Hoggar Tuaregs; yet other accounts bring down all Tuaregs of a single woman, named Lemtouna. She leaves her original environment and travels in a caravan through mountains and valleys to finally reach a magnificent region: the Oasis of Abalessa, capital of the Hoggar (near Tamanrasset). Several historians claim that Tin Hinan and his companions did not need to fight to conquer and enjoy this territory. Indeed, it had become practically uninhabited then, that once it was very populated by the Isebeten, people having almost disappeared already in the time of Tin Hinan. However, it meets the people Kel Ahaggar, survivor of this region, whose king the Amenokal (chief) Ag Aumeris has just died. Tin Hinan, therefore, reigned over the region and had three daughters. Tin Hinan is the Amenokal (possessor of the country), the queen of this small people in the process of creation, possessed the finest palm groves.

Thus, Tin Hinan remains a real queen of legend that prefigures modern women, capable of creating life, transmitting a culture, pacifying relations. Moreover, she is considered the greatest source of inspiration and the undisputed matrix of stories, poems, songs and stories transmitted within the different Tuareg tribes.

Tin Hinan, the Queen of the Algerian Tuareg(Written by ARAB Sabrina)

To better forget the harshness of the environment, the songs and dances rhythm the daily life of the Tuaregs. Occasions and ritual moments brought together the Tuareg community regularly around musical and poetic assemblies where they express their happiness through dancing. During which women are adorned with their most beautiful jewels and intone Tuareg songs in their hearts, while men wear traditional costumes and armed with a sword to mimic a warrior waltz on their proud horses or camels.

Tagouba or the dance of the sword is one of the Tuareg dances which depicts dancers wearing their shields and swords of war, making harmonious and acrobatic movements under the admiring eyes of the public, illustrating the victory over the enemy. It is a warlike dance that expresses the bravery of the blue men of Tassili. Dancers armed with swords and shields engage in a game of wars, guards, challenge and tricks. The crosses of swords succeed one another in a sketch of bulls and martial cries. The truce provoked by the women who hope to spread a message of love and peace.

The other dance called Tahikalt or the bachelor's dance. It is a dance that symbolizes the bachelor who wants to find the soul mate. This dance plays a very important role in social relations and in the indirect dialogue between lovers without naming in the song.

The Tindouf region(Algeria) has a specific dance known as the Reguibetes dance that is executed by the women to express their attachment to the local traditions and rites.

In addition to the seated dance (swinging of the head and body). This ritual takes place within the camp, in a tent or outside it, but in a restricted circle, during the day. It is organized for a woman who is suspected to be affected by the signs of depression, usually post natal (fragility after childbirth). This ritual ceremony often concerns women's problems related to sexuality and maternity. In this case, a woman will sit near the sick person, crossed legs and hit the Tindi. The women sitting around the instruments accompany them by clapping their hands and singing, while the men, standing, make a throat noise called "the takhemkhemt". The ceremony begins with a strong, syncopated melody intended to provoke trance then it is slowed down, accompanied by sad poems sung by the women. A little later the melodic theme changes again to end on sweet melodies, facilitating the return of the patient to his family. This dance is strictly feminine (dancing with her head); "Head dancing is an elegant compromise that blurs the line between dance and possession, taking acceptable images in songs and appropriate ways of moving". (Rasmussen 1994).

During the feasts, the dancers practice Tazengherit which refers to a song of women, clapping of hands around the Tindi accompanied by a trance dance, conducted exclusively by men who utter incomprehensible cries. The lyrics are not understandable because of the dominance of the dancers' guttural sounds.

Nowadays, Zahuten (entertainment) is organized in Tamanrasset(region in the Algerian south) where the community meets at night around the sound of the drum or the guitar. Thus, gallant evenings were organized around Lala, the great lady of Tindi in the district of Tahaggart bringing together the young Tuareg around Tindi. The dances regularly cause trances which take place in a fog of incense smoke. These dances and music bring together young people from different backgrounds, among them the Tuareg refugees from Niger and Mali who travel a lot.

Tuareg Dance (Written by ARAB Sabrina)

Islam is the prevailed religion in Algeria .Algerian Muslims are predominantly Sunni, from the Maliki rite. There is only a small community of Muslim Ibadi in the province of Ghardaïa. The Christian and the Jewish community were once important in Algeria, but a large part of its members left the country after the independence in 1962. Informal data on the number of Christian and Jewish citizens vary between 12,000 and 20,000 who concentrated in large cities such as Algiers, Annaba, Constantine and Oran. A significant proportion of foreign Christian residents are students and illegal immigrants from sub-Saharan Africa who seek to travel to Europe and it is difficult to estimate their numbers. The press reported that Christian proselytism had led to the conversion of a large number of Muslims from Kabylia to Christianity; However, Christian sources have indicated that these figures are exaggerated because there are no standardized statistics on religious conversions.In Algeria, religious tolerance and freedom of worship are traditional and Christian churches are still active.

The vast majority of Algerians are Sunni Muslims, and the Islamic religion is an important part of Muslim life, since it dictates a number of guidelines not only for family relations, etiquette, food customs and clothing, but also in matters of law and commerce. Religious festivals are the Muslim festivals. They are fixed each year according to the lunar calendar. The ninth month of the Islamic calendar is the month of Ramadan. Throughout this month, Muslims must abstain from eating, drinking and smoking from sunrise to sunset to commemorate God's revelation to Muhammad. Children, pregnant women and the sick are not obliged to comply with this fast, but they eat less than usual. The government observes the following holidays as national holidays: the birth of the prophet Mohammed, Eid-El-Fitr, Eid-El-Adha, Awal Moharem and Achura.

Eid El-Fitr or Eid El Seghir, in the Algerian dialect, marks the end of the long fasting month of Ramadan. The men will pray at the mosque in the early morning and after that families will meet around a hearty meal. Everyone wears new clothes and the children receive money from their parents and other family members.

Eid El-Adha or El-Kebir, in the Algerian dialect, celebrates the tenth day of Dhu Al-Hijja (Hegira calendar), the last month of the year. This celebration commemorates the Prophet Abraham's willingness to offer his son as a sacrifice to Allah (God). On this day, the heads of families sacrifice a sheep according to Muslim rites and share the meat with their families, friends and the poor.

In addition to the happy event which is called among the Muslims El Mawlid Ennabaoui. More commonly, the Mouloud. From the North to the South and from the East to the West , Algerians celebrate this festive rite by drawing the henna tattoos on the hands and preparing specific meals like recheta or couscous to emphasize the importance of the moment.

Awal Moharem is the Muslim New Year, according to the Hegira calendar.

Achoura intervenes on the 10th of the month of Moharem. It is the feast of alms that are distributed on the poor.

Religion in Algeria (written by ARAB Sabrina)

In one of the most extreme environments in the world, the Tuaregs, traditionally, wear a kind of long garment often called Tagulmust (made of cotton cloth called bazin). It is a kind of turban whose length exceeds five meters wrapped around the head to protect themselves from the harshness of the desert (wind, sand, rain, sun and cold...) which discolored on their skin through time. The wearing of turban or veil is compulsory and it is never even taken away for drinking or eating. It is a sign of nakedness to be without a turban. It should only be taken away at bedtime. It can be of different colors, such as red, yellow, green, so on. Each color has a specific meaning; the white is worn to show a sign of respect on a particular day, the indigo turban, is made from linen often with a complex weaving ,is worn on feast days and on cold days as it is warmer than the cotton one. His dye tends to settle gradually on the skin, which explains why the Tuaregs are sometimes given the nickname of "blue men".They also wear an impressive decorative leather purse suspended from the neck, a boubou covering the wide pants worn in the Saharan regions. Over the clothes a vast trousers and Gandoura(a kind of a large dress) of indigo blue color floats in the wind and colors the skin . Leather hand –made sandals allow them to walk long in the sand .Visitors are usually welcomed wearing sandals. Before sitting down shoes have to be taken off. When entering a tent shoes are usually left in front of the entrance. When traveling, wearing a decent outfit is mandatory (turban allacho), a big boubou, a little boubou underneath and trousers.

Even in the desert, the woman remains a woman who wants to be beautiful in everyday life. The Tuareg woman must cover her body and protect herself more effectively from the powerful rays of the sun. To do this, it usually carries El Melhfa, a very old garment. Long and wide veil that the women wrap around them in the manner of the Haik, generally 4 meters long and about 1.5 meters wide. This dress, which protects her from both cold and heat, is worn all year round by young and old women, each according to its style. The Tuareg women place a special emphasis on their robes. They highly value their indigo-dyed clothes. During celebrations like weddings, religious holidays, or naming ceremonies, the nomads wear their best outfits and most beautiful robes that they let fly more in the wind. Women usually chose indigo robes (Bukar) for festivities. Beneath the Bukar, women wear long colorful dresses. The fabrics of their robes and veils are also dyed with indigo, which gives a blue color close to black and a shiny appearance. The Tuaregs women rarely cover their faces, but the traditional men do so; they leave only their eyes. They wear also leather slippers (to resist the harshness of the desert). Nowadays the shoes are more feminine. Some women even wear small heels.

Tuareg Clothes (Written by ARAB Sabrina)

There are three brilliant playwrights who shine the Algerian theatre: Kateb Yacine, Abd elkader Alloula and Slimane Benaissa .Their works are successful contemporary theatre which is formed through the exploration and integration of cultural and social issues relevant to a popular audience.

Kateb Yacine’s first play version Le Cadaver Encirclé (The Cadaver Encircled) was firstly performed in Tunis in 1958.He published in 1970 another play L’homme aux Sandals de Caoutchouc (The man with the Rubber Sandals).In 1971,he wrote and produced his first play in Algerian Arabic Mohamed ,Prends ta Valise(Mohamed, Take Your Suitcase) . There is a recurrent terminology of war in his plays, interviews and speeches. He is harassed or hampered in his task; his plays were and are still banned from appearing on TV, Radio…He was also banned many times from giving public lectures or making speeches in public. In 1974, he produced La Guerre de Deux Mille Ans (The War of Two Thousand Years), an historical play mainly about the struggles in Algeria, Vietnam and Palestine. All his plays have had a resounding throughout the country and in France. But there is alcohol and hashish in Yacine’s plays, the characters swear, the bourgeois and religious figures are attacked and ridiculed, and people revolt. Indeed, his early works which were written in French had already brought him many enemies mainly among muslim and conservative Algerians .He was awarded in France, The National Prize for Literature in 1986 for his latest publication L’ouvre en Fragments.

Abdelkader alloula is a playwright, director and actor who developed a new form of theatre which draws heavily upon traditional cultural elements. In 1963, he was offered a job as a professional actor in Algiers, he acted five plays: The Children of the Casbah, The Oath, Life is a Dream…He wrote and directed: Al Khobza1970(loaf of bread) which portrays the poor living conditions of the lower classes of society and their daily struggle, Al Mayda (the table) 1973, Hammam Rabbi1975. He used the art of the Maddah in his plays (drama).Alloula’s language combines borrowings from the traditional heritage and present daily life and from modern standard Arabic, the language used in education and by the press.

Slimane benaissa, between 1969 and 1971, took part in several plays. He also translated Kateb’s La Poudre D’intelligence and wrote a play entitled Al Shaab,AlShaab(people, people).In 1977,he wrote and produced two plays ,Yum Al Jumaa(Friday)Al Mahgur(the despised).In march 1982,he produced Babur Ghraq(a ship sank).With this play he became an established playwright and director in Algeria like Abdelkader Alloula and Kateb Yacine .He was one of the main contributors to the collective production of La Femme Algerienne (The Algerian Woman) ,a controversial play about the harsh situation of Algerian women in a male dominated society .The play was performed for one year 1969-1970 because of its appealing theme and the polemical debates it generated.

The Algerian Theatre (Written by ARAB Sabrina)

Marriage in the Tuareg Society

The Tuaregs are monogamous and they are more attached to their ancestral traditions through the strengthening of the social ties whose marriage is considered as the most sacred. The marriage rituals still preserved and transmitted from generation to generation .In the traditional Tuareg marriages, in many cases, when an agreement is done between man and woman, the man then delegates an elderly people of his family to ask for the hand of the girl .The rapprochement between the two families is established to find a common ground for weaving a new tribal bond , fix the amount of the dowry and discuss the conditions for preparing and organizing the ceremony ,of course, under the approval of the tribe’s chief . Generally, the dowry is fixed in kind of animals (camels, goats or oxen) or in cash. Some or the entire dowry is paid to the girl's parents. This ceremony is officialized by a sheikh (a person who is educated in Islam). After this stage, a date is chosen to celebrate the marriage. The Tuareg wedding ceremonies last for a week where songs and dances are performed to the rhythm of the Tindi and Imzad (musical instruments).The ceremony is animated by a large number of women and men dressed their finest garments. The bride is made up with products from a local makeup and adorned with silver jewelry and colorful dress. As usual, the meal Talebdjat is served to the guests consists of chopped camel meat, followed by tea prepared by the fire of embers and the distribution of another dish consisting of an extract of dates and milk. In addition to the dishes, there is the sacrifice of goats that are proposed during the seven days of celebration. Among other traditions, the groom will have to give to his wife a pair of real leather shoes called Agatimene as well as a symbolic sum of money. The tent and its furnishings are supplied to the couple by the bride's family. The latter keeps the property in case of divorce. Moreover, their children bear their mother’s family name and not of the father.

There is a very expressive and impressive proverb in the Tuareg society; "woman is the belt of man's trousers", or "woman is man's pants" which shows the importance of the reference to the attire as a representation of the female and male roles. Without a belt, the pants fall and without pants a man is dishonored. Woman, like trousers, protects man from shame. Like the belt, it maintains honor, it is honor and man is its representative. The most important selection criteria of the Tuareg men for their spouses is based on above all its beauty as well as its capacity to guarantee appearances, namely to respect the game of tradition.

The marriage, in Tuareg, allows an individual to determine his place in the community. In a nomadic environment, from adolescence, the boy leaves the tent of his mother. The tents are female possessions and the most commonly used expression in Adagh and Gourma to mean that one married "to make one's tent". By marrying, the man reinvests a tent (that of his wife) and thus finds stability and recognition in society. The tent is an extension of the mother's tent that transmits to her daughter elements of her own tent. During a divorce, the woman takes away her tent and the man, again homeless, no longer has any social status.

Marriage in the Tuareg Society (Written by ARAB Sabrina)

The Algerians are mainly either the descendants of the ancient Amazigh (Berber) peoples or Arabs (two ethnic groups that predominate in Algeria), or to a lesser extent from South Europe (Phoenicians and Turkey) and sub-Saharan Africa. The Berbers were the very first inhabitants of the country. The Arabs arrived much later due to the Muslim conquests.

At the beginning of the Algerian war in 1954, the number of the inhabitants was 9507 476 inhabitants. After independence in 1962, they were 11547506 inhabitants. Since then, it continues to increase. The fertility rate has reached 2.74 children per woman. The number of births in Algeria reached 1 million by 2015, almost twice the birth rate in 2000.The Algerian population has just passed for the first time the 40 million inhabitants. At the beginning of 2017, Algeria has reached 41.2 million inhabitants, with an annual growth rate reaching 2.15%. Regarding the structure of the resident population in Algeria, a gender distribution shows that men make up 50.62% of the population compared to 49.38% of women. The main characteristic of the population in Algeria is that youth constitutes over 30% of the whole population. However, the rapidly growing population is leading to a great deal of problems especially among the category of young people who are suffering from unemployment and thus looking for a better life abroad (emigration 0.9 per 1000 inhabitants).

Algeria's urbanization rate is close to 75%, and it continues to increase despite the government's efforts to curb migration to cities. Most of Algerians live in the north of the country along the Mediterranean coasts. They are concentrated in the major agglomerations (Algiers, Oran, Constantine and Annaba) .As an evidence , Algiers (the Algerian capital)is the densest city; it witnessed 31,680 weddings and 103,575 births. After that, they are followed by the more rural coastal provinces (Chlef, Tipaza, Tizi Ouzou, Jijel, Skikda, etc.). Then, the inner provinces (Relizane, Mascara, Medea, Souk Ahras, etc.) and finally the provinces close to the Sahara (Tebessa, Msila, Tiaret, Saida, etc.).

The Algerian Population (written by ARAB Sabrina)

Money is a social relation depending on the level of economic and social development of a nation. It also reflects the level of confidence between the state and the citizen. Figures and symbols that are engraved on money tell the story of the country it represents. During the French colonialism, the franc was the Algerian currency that was in force in the country. To mark its independence, on April 10, 1964, the Dinar was established as the national and main monetary unit of Algeria after getting rid of the French colonist.

The Algerian dinar was quoted with the franc until 1973, 1 dinar for 1 franc, and against the dollar 1 dinar for 5 dollars. Since 1974, the value of the dinar has been adjusted according to the development of a basket of 14 currencies with a depreciation between 1986/1990 from 4.82 to 12.191 (USD / DZD), 150% followed by a second depreciation of 22% in 1991. The adoption of the total convertibility of the dinar was considered for the first time in 1991. In connection with the "Stand-By Arrangement" signed in April 1991 with the IMF with an aim to accelerate the profound reform of the national economy and achieving a full and rapidly functioning market economy based on a stable and convertible currency. With the suspension of payments in 1994 and subsequent rescheduling and conditionalities imposed by the IMF, there was a further devaluation of more than 40% against the US dollar followed 1995/1996 of a commercial convertibility of the Algerian currency. The official quotation of the dinar for the 24 of February of 2017, we have - a Euro sale 187 dinars a Euro - purchase 186 dinars a Euro - a US Dollar - sale 175 dinars a Dollar, sale 173 dinars a Dollar US- A Pound Sterling 278 dinars sale and purchase 217 dinars. The solution to face the problem of the depreciation of the Dinar lies in a new governance that requires high-performing companies (cost-quality) that need to be integrated into large groups whose Euro-African and Euro-Mediterranean areas are the natural spaces of Algeria thanks to a win a co-partnership: balance Shared currencies, the accumulation of technology transfer and local management, with human resources as the essential pivot of cooperation. And this is thanks to the de-bureaucratization of society, the recasting of the financial and socio-educational systems, solving the thorny problem of land with its utilities, customs duties and subsidies to be targeted.

See: Algerian banks SWIFT codes

In Algeria, apart from certain figures such as the Emir Abdelkader or Massinissa (Algerian historical figures), the Algerian currency is mainly in the image of animals. From 1964 to the present, fauna has always been in the spotlight in the Algerian currency. Among the animals that have had the privilege of being represented there are gazelles, cows, sheep, rams, horses, camels, oxen, buffaloes, elephants, lions, wildebeests, fennecs, vultures, eagles, peacocks, hawks and even fish. Some of animals are inspired from the paintings discovered in the Hoggar and Tassili caves. Also, the Algerian currency has glorified anonymous heroes. Among them were a Hoggar warrior (in a ticket illustrated by Issiakhem), a woman in haik, an old woman in djellaba, a lady rolling couscous, caravaners crossing the desert, a fellah on her Tractor, riders to the assault, a zaouia leader reciting children and a valiant moudjahid(martyr).

It is possible to change the currency upon arrival at the exchange offices of the airports, in the main Algerian banks (Bank of Algeria, BNA, BEA, etc.), as well as at the reception of major hotels and in the ports. There is no limit to the amount of money you can import, regardless of its form (banknotes, checks ...). However, you must declare in writing the money, the gold, platinum or silver jewelry you intend to import into Algeria. International bank cards are far from being accepted everywhere. They can be used in large hotels, car rental agencies, some restaurants and in a few shops in downtown Algiers. It is highly important to pay attention that some Algerians still speak in pennies and forget to remove two zeros in the price indicated. For instance, if a salesperson announces "30,000" to you during your checkout, it is that he actually asks 300 DA.

The Algerian Currency (written by ARAB Sabrina)

People's Democratic Republic of Algeria is the tenth largest country in the world and the largest country on the African continent with an area of 2,381,741 square kilometers. It is located in north-western of Africa known as Maghreb. It is bordered to the North by the Mediterranean Sea for a distance of 1,280 km, to the East by Tunisia and Libya, to the South by Niger and Mali, to the southwest by Mauritania and Western Sahara, and to the West by Morocco. Algiers is its capital. Its biggest cities are Algiers, Annaba, Oran and Constantine.80 % of its territory is constituted by the Sahara desert to the South. The remaining 20% are mainly formed by the Atlas mountain range, covered with natural vegetation and Mediterranean crops that grow thanks to moderate climate.

Algeria is divided into 48 provinces, each headed by a governor (Wali). The provinces (wilayas) are divided into municipalities, headed by a mayor and an APC (Popular Assembly of the Commune). Among the principal Algerian cities, in terms of population, cultural influence or economic importance: Oran, on the west coast, the second city of the country; Constantine, an important cultural, industrial and university center; Annaba in the east, a tourist and economic city with ArcelorMitta, which is the largest steel-making complex in Africa; Batna, commercial and cultural industrial city, capital of the Aures; Setif, industrial and university town, capital of the highlands; Tlemcen, a cultural and artistic industrial and industrial city, Blida, a cultural and industrial city; Chlef, cultural and industrial city; Skikda has an important port and is a tourist and industrial city; Sidi-Bel-Abbes, commercial and industrial city; Djelfa, cultural and tourist city; Biskra, cultural and industrial city, capital of the Ziban; Tiaret, cultural and tourist city; Bejaia, a tourist and industrial city with the most important Mediterranean oil and commercial port; Mostaganem, industrial city; Tebessa, commercial and tourist city; Ouargla, the capital of the Oasis; Tizi Ouzou, capital of Upper Kabylia; Tamanghasset, capital of the Hoggar; Ghardaïa, tourist town and capital of the Mzab; Etc.

This simplified map of Algeria includes the capital Algiers and major cities. The map presents the geographical framing allowing to situate Algeria in relation to its neighboring spaces, in particular the borders with the neighboring countries, which allows a succinct representation of the geopolitical context.

The Map of Algeria (written by ARAB Sabrina)

In the first November, 1954, the National Liberation Front (FLN) guerrillas launched attacks in various parts of Algeria against French military installations, police posts and public utilities. From Cairo, the FLN broadcast a proclamation calling on Muslims in Algeria to join in national struggle. The French minister of interior, François Mitterrand, responded sharply. The FLN adopted a policy of violent revolution to get independence. On the political front, FLN worked to persuade the Algerian masses to support the aims of the independence movement .As the FLN campaign spread through the country-side, many European farmers in the interior sold their holdings and sought refuge in Algiers.

In August –September, member of National Council of Algerian Revolution (CNRA) within which the fivemen Committee of Coordination and Enforcement (CCE) formed the executive The FLN convinced communist and Arab members of United Nations (UN) to apply diplomatic pressure on the French government to negotiate a cease-fire.

During 1956 and 1957,the National Liberation Army (ALN)successfully applied hit and run tactics ,once an engagement was broken off ,the guerrillas merged with the population in the countryside .Gradually ,the FLN and the ALN gained control in certain sectors of the Aures region, the Kabylie region and other mountainous areas in Constantine and Oran. In these places, ALN established military administration that was able to collect taxes, food and to recruit manpower. To increase international and domestic French attention to their struggle, the FLN decided to bring the conflict to the cities and to call a national wide general strike as evidence, the battle of Algiers on September 30, 1956, when three women placed bombs at three sites, including the downtown office of air France. The French army resumed an important role in local Algerian administration through the Special Administration Section(SAS),created in 1955.SAS’s mission was to establish contact with the Muslim population and weaken nationalist influence in the rural areas by asserting the French presence there.SAS officers (blue caps)recruited and trained bands of loyal Muslim irregulars (Harkis).French army constructed barriers to limit infiltration from Tunisia and Morocco .The best known of these was the Maurice Line which consisted of an electrified fence and barbed wire. They bombarded any village suspected of supplying or cooperating with the guerrillas.

Europeans as well as Muslims greeted De Gaulle’s return to power as the break through needed to end the hostilities .He proposed economic, social and political reforms for Muslims in his appeal he said: "je vous ai comprisI "have understood you ), "vive l’Algerie Française". (Long live French Algeria).

FLN set up the Provisional Government of the Algerian Republic (GPRA),a government in exile headed by Abbas and based in Tunisia which quickly recognized by Morocco ,Tunisia, Soviet Union (USSR) and several other Arab countries.

On July 1, 1962, some 6 million of a total Algerian electorate of 6.5 million cast their ballots in the referendum on independence. De Gaulle pronounced Algeria an independent country on July 3.However, the provisional executive proclaimed July 5, the 132nd anniversary of the French entry into Algeria, as the day of national independence .The revolution resulted approximately 1.5 million death of Algerians.

The Algerian War of Independence (1954-1962) (written by ARAB Sabrina)

In Algeria, the Berber-speakers (Imazighen) represent approximately 35% of the whole population. The word Tamazight designates their language (Berber) and Tamazgha, the territory to which they belong.

Since the beginning of the twentieth century, Algeria has been the focus of the Berber identity claim; the Berbers have regularly claimed their right of having Tamazight (their identity) as a national language in the same way as Arabic. However, they have no chance to be heard. As a result, since 1989, a number of spectacular mass actions have confirmed the identity affirmation of the Berbers of Algeria: several general strikes in Kabylia, large-scale demonstrations in Tizi-Ouzou, Bejaia and in Algiers. In 1991, the adoption of Law No. 05-91 on the widespread use of the Arabic language had the effect of a bomb among the Berbers of Algeria, especially the Kabyle peoples. It has sent down tens of thousands of Berbers to the streets for the biggest demonstration that the capital has ever seen. Their slogans were: "Stop intolerance" and "No to racism". In 1994, Kabyles adopted the general school boycott which paralyzed the education sector in Kabylia for one year.

After many years of struggle, the Berber population of Algeria obtained that its language, Tamazight, is recognized as an official language, a notch below the Arab that remains that of the State. Tamazight as an official language was welcomed by the High Commission for Amazighity (HCA), an official body that is responsible for the promotion of the Berber language, since 1995. Teaching of Tamazight was thus introduced in schools in 1995 in certain regions of the country where Berber is the mother tongue.

In 2002, after bloody riots in the kabylia regions which killed 126 people, Tamazight was recognized as the second "national language" by President Abdelaziz Bouteflika. The will to reform the Algerian constitution since 2015 constitutes a perspective for its formalization. On January 5, 2016, the Algerian Presidency unveiled a draft constitutional reform, including Tamazight, an official and national language.

The teaching of Tamazight language has increased considerably, especially in Kabylia. Tamazight is taught at universities and is gradually introduced to high schools, colleges and primary schools, especially in the Kabylia regions. Tamazight textbooks have been written. Also, the Tamazight departments at universities of Bejaia, Tizi Ouzou and Bouira received the enrollments of thousands of students. The teaching of Tamazight becomes possible in certain countries or regions with a strong Berber-speaking immigrant community, such as France, the Netherlands, Belgium, Spain or Canada.

Above all, a television channel broadcasting programs in Tamazight language in its declensions was launched in 2009 in Algeria. Besides, Chaine 2 which is a national radio broadcaster in Algeria, broadcasting its programs in five Tamazight language variants such as Kabyle Chenoui, Chaoui, Mozabite and Targui. The local radio stations of Tizi Ouzou and Bejaia are almost entirely Berber-speaking. Other local radio stations (Bouira, Khenchela, Batna, Tipaza, Oum El Bouaghi ...) offer some programs in the Tamazight language. Even abroad, Berber Television, a private channel was launched in January 2000, which broadcasts its programs in Kabyle and French. In addition to Beur TV and Beur FM that offers some programs in Berber language.

The Tamazight Issue in Algeria (Written by ARAB Sabrina)

The inhabitants of the town of Djanet, in the state of Illizi (Algerian south), celebrate the Sbiba that took place in the Doghia Square.It is an annual festival originating in the ancient history of the war waged by the two main Tuareg tribes of Tassili N'adjjers and the Pact of Peace which they will sign after years of confrontation.

This festival is held since the first day of the year of the Hegira (Moharrem) until the day of the Ashura, on the initiative of the Office of the Tassili National Park (OPNT) and the town of Djanet (the capital of Tassili). All the inhabitants are dressed in their finest traditional costumes with colorful colors.

Djanet's Sbiba allows local tribes to meet each year on Ashura day to celebrate a peace pact their ancestors have for thousands of years.It gave rise to the execution of folk dances on a the taming rhythm of the tambourines and the women’s songs and thrills to encourage the warriors, exhibitions of fighting reconstructing the last battle as a result of which the pact of peace was signed. This peace treaty between the Oraren and the Tar Orfit tribe meant the end of one of the longest fratricidal warfare in the history of the Ajjer tribes.

During the Sebiba, they replay the last act where the warriors find themselves face to face, and against the backdrop of women youyous (thrills), face, defy and provoke under the sounds of the bendir(tambourine). Then, at the moment when the tension reaches its climax, wisemen intervene to stop the warlike parades of the two tribes and end, after long discussions, to renew the pact of peace signed by their ancestors.

Thus, it is the best time to visit the Algerian Sahara to live such authentic experience of Tuareg festivities and life style.

The Tuareg Festivities: Sebiba (Written by ARAB Sabrina)

Algerian cinema was born after independence. The dominant themes of the films of this period dealt with colonialism and the national liberation movement, as an example, Lakhdar Hamina's film "The Wind of Aures" in 1967.In 70’s, the themes have changed, most of the producers dealt with the concerns of the Algerian society such as "Leila and the others" by Sidi Ali Mazif and "La Nouba of the Women of Montain Chenoua" by Assia Djebbar, both produced in 1977, deal with the status of women. Ahmed Rachedi’s film "Ali in the land of mirages" (1978) is interested in the phenomenon of immigration. Other genres such as comedy and social criticism are brought to the screen by a new generation of directors. The film "Omar Gatlatou" by Merzak Allouache, is an illustration.

The 70's were the years of glory of Algerian cinema. Mohamed Lakhdar Hamina won the Palme d'Or (golden palm)at the Cannes Film Festival in 1975 for his film" Chronicle of Years of Embers ", which is perhaps the most eloquent testimony to the international recognition of Algerian cinema. On April 2016, the film" Douar of women" by director Mohamed Chouikh received the first prize in feature film at the "Vue d'Afrique de Montreal" festival in Canada. Thus, after a period of lethargy, the Algerian cinema regains its vitality.

With a capital of more than 175 productions or co-productions, several international recognitions and a potential of talented young filmmakers Algerian cinema has all the assets to have a bright future. Among the names of Algerian filmmakers are Mohamed Lakhdar Hamina, Ahmed Rachedi, Mohamed Bouamari, Amar Laskri, Lamine Merbah, Ghaouti Benddedouche Merzak Allouache, Nadir Moknache, Rabah Ameur Zaimeche, Abdelkrim Bahloul, Mahmoud Zemmouri, Boualem Guerdjou, Ali Ghanem, Azzedine Meddour, Rachid Benhadj, Ahmed Lallem, Belkacem Hadjadj...

The following films are among the most beautiful achievements we could mention, some films in the chronological order of their output:

The Wind of Aures (1965) by Lakhdar Hamina

Patrols in the East (1972) by Amar Laskri

The Forbidden Zone of Ahmed Lallem, (1972)

The Opium and the Stick, by Ahmed Rachedi

The Battle of Algiers (1966) nominated for the Oscars in Hollywood

Chronicle of the years of embers of Lakhdar Hamina who obtains the golden palm at the festival of Cannes during the year 1975.

Omar Guetlato of the director Merzak Allouache

Hi cousin! (1996), Merzak Allouache

The Forgotten Hill of Abderrahmane Bouguermouh

The Mountain of Baya of Azzedine Meddour

Machaho from Belkacem Hadjadj

The Other World in 2001 by Allouache Merzak

Among the eminent actors who gave a soul to the Algerian cinema stand out: Rouiched who stands out in Hassan terro or Hassan Taxi, Sid Ahmed Agoumi ,Mohamed Hilmi, Athmane Ariouet and Sid Ali Kouiret ,Yahia Ben Mabrouk with Hadj Abderrahmane known under the pseudonym of Inspector Tahar who in 1973 shines in a delirious comedy "The Holidays of Inspector Tahar" directed by Moussa Haddad .

Cinema in Algeria (written by ARAB Sabrina)

Sidi Abellah Tipaza

Tipaza is a coastal town, a few kilometers west of Algiers (approximately 70km). It is endowed with beautiful beaches, surrounded by reliefs of Chenoua Mountain which is the highest peak of the Algerian Sahel hills. It was founded thousands of years ago by the Phoenicians who turned it into a trading post. In Phoenician, Tipaza derives its sense of "passage", in reference to the fact that it represented, at that time, an obligatory passage between Icosium (Algiers) and Iol (Cherchell). The city of Tipaza is famous for its Roman remains and for its beaches. The archaeological site of Tipaza contains various vestiges, including the remains of a basilica of Santa Salsa, a cemetery, thermal baths and an amphitheater, close to the sea.

Chenoua

Among the beaches enjoyed by families on the coast of #Tipaza, that of El Hamdania is, in the opinion of many summer visitors, one of the favorites. The beach of El Hamdania, with its dark sand, extends over a long distance. Close to the waves, small tents of cubic shape are set up there. El Hamdania is ideal for children to swim since the water is not deep even if one sinks a little towards the sea one always touches the bottom. Also, the Chenoua beach that is located at the foot of Mount Chenoua is a destination for many families. It was sung by Camus in "Les Noces". It is accessed by a road of cornice bypassing the massif by the north. One of these beaches leaves the edge of the enclosure of the Roman ruins of Tipaza and develops its curve 2 km further at the foot of the small village giving access to the road of the cornice.

In addition to an array of beaches such as the beach of Oued Sebt, a beach of 3Km surroundings with coarse sand and quite deep; the beach of Bernard or Durando, small beach in continuity of Oued Sebt; the Blue Beach; El Kaid Beach which is a large enough beach (about 1 Km) and not very frequented because it is deep enough; Sidi-Braham West: Pretty large beach with a coarse sand and a west offshore rock; Sidi-Braham East: Smaller than first with a coarse sand and an off-centered rock…

Cherchal

Therefore, Tipaza is one of the best tourist destinations in Algeria with more than four million visitors each year who enjoys the opportunity to discover through mountains, sea, plains and slopes, the fairytale and the natural magic of this beautiful Mediterranean region.

Tipaza Beaches, Jewels of the Mediterranean Sea (Written by ARAB Sabrina)

Taghit, the Pearl of the Algerian Sahara

Algerian Beaches: Skikda City, a Jewel of the Algerian Coast

A Visit to the Bottom of the Algerian Sahara

concours.onec.dz Registration for the teacher hiring contest

Tuareg Jewelry

Algerian Beaches: Bejaia City a Paradise on Earth

Tin Hinan, the Queen of the Algerian Tuareg

Tuareg Dance

Religion in Algeria

Tuareg Clothes

The Algerian Theatre

Marriage in the Tuareg Society

The Algerian Population

The Algerian Currency

The Map of Algeria

The Algerian War of Independence (1954-1962)

The Tamazight Issue in Algeria

The Tuareg Festivities: Sebiba

Cinema in Algeria

Tipaza Beaches, Jewels of the Mediterranean Sea