By Si Belkacem Taieb (auth.)
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Extra info for Decolonizing Indigenous Education: An Amazigh/Berber Ethnographic Journey
I was amazed to see that he was right. We tried with many different trees playing like kids with what seemed like a miracle. In the daylight, those branches seemed to develop in complete disorder but in the night they form a circle around the light. Designed as a spiral (Attarian, 2009), the shape of the inquiry shows that we are moving around the heart of the village, moving toward its center. It is organized in the same way as the society that I envision, and discuss later in this book. It is a spiral that moves up and down, from the grave of the Ancestor that unifies our village with a common heritage to the outside world.
Different villages have different identities, and so each wife introduced a different culture. I was dealing with two little republics with specific cultures, my father’s village and my mother’s village. In our culture, while we acknowledge the mother’s family, officially a child belongs to the father’s village. I remember when we were in France with all the family sitting at the table. The rule of the house was that we all had sit together at the table before anyone could eat. My mother would portion out a chicken.
For Kabyle people: Human existence was not separate from the natural world, since it followed the same cyclical patterns. It was believed to emanate from the same invisible source that belonged to the eternal cycle of death and rebirth. Kabyle spirituality united the physical world of their surrounding with the invisible non-concrete world, which for them, was just as real. (Makilam, 1999, p. 231) Water holds a special place in my culture. Understanding who is in charge of carrying the water, I will also give a better understanding about the actual irrigation systems, and connections, that transformed 18 Decolonizing Indigenous Education my family tree and village into what it is today.