University of Cadi Ayyad

Faculty of Letters and Human Sciences

Department of English Studies

Research Project Module

Ait Atta’s wedding traditions:

Alnif as case study

A term paper submitted to the department of English in partial fulfilment of the

requirements for the degree of License in English.

Prepared by: Supervised by:

Dr. JIBRAILI FOUAD
ASSINE BOUAZZAT

Academic year:
2020-2021

1
Cadi Ayyad University Academic year:

Faculty of Letters and Human sciences Date: ………

English Department

English Studies Filiere

Marrakech

Semester 6 Term paper Module

Marking Sheet

Student’s Name

Registration Number

Read and approved by

Supervisor

Second Reader …………………………………………………………………

Writing paper Evaluation Student’s Presentation Evaluation

Supervisor ……………/10 Supervisor…………./05 Second reader………../05

Final Mark HH20gh ………………../20

……………………………………………………………………………………………………………………………………………
……………………………………………………………………………………………………………………………………………
……………………………………………………………………………………………………………………………………………
………..

2
 Dedication

I dedicate the fruit of this work to my dear parents, who stood by my

side in any distress or fortune.

Many thanks of gratitude and appreciation to my supervisor Mr. Jibraili

Fouad.

To all my family, friends and professors. I am deeply grateful and

thankful to you, without exceptions.

3
 Acknowledgment
First and foremost, Praises and thanks to Allah, the Almighty, for his
showers of blessings throughout my research work to complete it
successfully.

I would like to thank my supervisor Dr. Jibraili Fouad, who gave me the
opportunity to do this modest project, as I would like to thank him for his
guidance and help to fulfill this research paper successfully.

I also want to thank my family for their mental and physical assistances
during my life time.

Fresh thanks to the old people who provide me with the information
needed, to those who always remember everything about our culture.

Thanks to all my friends who helped me to make this literary work

done.

Thanks again to you all.

4
 Table of content
Dedication………………………………………………………………………..3

Acknowledgment……………………………………………………………..4

Abstract……………………………………………………………………………6

Introduction……………………………………………………………………..7

CHAPTER ONE OVERVIEW about AIT ATTA……………............9

1-The origin of Ait Atta……………………………………………………..9

a- The origin of Dada Atta and his descendant…………….9

b- The division of Ait Atta……………………………………...........10

2- Geographical area of Ait Atta………………………………...........12

a- Ait Atta Nossamer…………………………………………………..12

b- Ait Atta Nomalo………………………………………………………13

3- language of Ait Atta……………………………………………………...13

4- Marriage in general……………………………………………………...14

CHAPTER TWO : WEDDING CELEBRATION………………………15

Ahidous……………………………………………………………………………15

1- Tughmi (the first day at the bride’s house)……...……...17

2- Asugz (the first day of the wedding)…………….………….19
3- Anammas( the middle day)……………………………………..22
4- Assufgh N’oqmo(the last day of the wedding)………….24
5- Boyqliin (only for family members)………………………..27
6- A glimpse about wedding groups in Alnif………………..28

Conclusion…………………………………………………………………........31

Bibliography …………………………………………………………………...32

5
 Abstract

This paper is aimed to give an overview about the Ait Atta’s group of
ethnicity, especially those on the southeast of Morocco, including their
origin, style of living, in addition to the celebration that takes place there.
Well, the main objective of this research is to provide people who are
interested to know more about this rich culture, with a pot of information,
as it is steered to discover how Ait Atta celebrate their weeding in Alnif
exactly, So as to figure out their rituals and traditions gradually during the
marriage’s days. Taking part in this literary work and sharing these
precious details that will be based on oral interviews, would be an honor
and a matter of proud as I am a person belonging to this Amazing culture.

6
 General introduction:

Deep in the heart of Morocco survives a rich culture with an ancient way of
life virtually untouched by the outside world, specifically in the south east of
Morocco which Ait Atta considered as their stronghold of their original head.
To this day Ait Atta are scattered among the peaks of the high atlas mountains,
where people still preserve and worship the value of their culture. Amazigh
people use a two word name, ‘Ait’ which means people of, and the name of
their ancestors ‘Atta’ as in Ait Atta.

The problem of naming Ait Atta falls within the framework of general
problem that lacks decisive and serious studies, as it is shrouded in ambiguity in
many aspects, the scholars and those who are interested in the origin of Ait
Atta and their culture, have differed throw the name, that we find “Spellman”,
quoting from “Ibn Khaldun”, in which he claimed that the origin of Ait Atta is
traced back to “Sanhaja”, Ait Atta Nossamer, or ‘Ait Atta n L’aqblt’, is related to
the Sanhaja of the ‘Qibla’, and The ‘Ait Atta Nomalo’ is related to the Sanhaja
of the shadow. The relationship between this nomenclature, is what made him
confirm this origin of these tribes of Ait Atta, as we can favor this opinion
especially since these tribes have settled in the area of the Sanhaja tribes.

As for David Hart, the origin of the name of this tribe, goes back to the fact
that Ait Atta tribes descended from their grandfather, “Dada Atta” and it is
based on the narration that says, a man name Atta had forty sons and married
them in one night, on the third day the Ait Atta were Attacked by Ait Sedrat,
and they killed all the sons of Dada Atta, leaving their wives pregnant after nine
months they gave birth to thirty nine sons and a daughter, the grand children
called Ait Atta according to their grandfather Atta.

These opinions are remained differently, denying each other, but from our
point of view we can say that these tribes have one origin relying on their
common language as well as the same traditions that remains to a large extent
similar between them.

The wedding traditions in Ait Atta’s tribes, are celebrated in an amazing

performance, which remains till this moment, and that is what shows their
7
safeguarding to their wealthy culture. The days of the wedding ceremony, and
the wedding in groups are such an example of this conservations in addition to
what will be mentioned in chapter two.

8
 Chapter one : An overview about Ait Atta.

The objective of this chapter is to lead you by an overview about Ait Atta and
their origins, in addition to a sight to their geographical areas. Besides, it will
give information and examples of the spoken language among these societies,
as it will provide you with a clear picture of their division as well as it will show
you what is marriage in general within their societies.

1. The Origin of Ait Atta :

Ait Atta is the largest Amazigh group which obviously settled in the southeast
of Morocco in the 16thcentury, their ancestor was Dadda Atta, who had forty
sons, they were all killed by a group of Ait Sedrat during their communal
wedding according to the Anthropologist Hart “p42, 1984”. Surprisingly, after
nine months, their wives gave birth to thirty nine sons and a daughter. They
were raised by their grandfather Dadda Atta, educated them with love of each
other, and the hate of others (Ait Sedrat as an example). After this event, the
Ait Atta federation began to be formed.

a-The origin of Dadda Atta and his descendants ( grandchildren)

There is a conflict of opinion about the origin of Dadda Atta and his
grandchildren. According to Iblihi‘s book “p22 , 2016”, there are two
possibilities; The first one is that Dadda Atta was a Sheriff Idrissi with a blood
relation to Sherif Idrissi Moulay Abdellah Ben Hssain, the founder of
Tameslouht Zawia. The second possibility is: Dadda Atta was a Senhaji disciple
or Scholar for ‘Tit Nfitr’ accompanied his old man or joined when he came from
there to settle in Haouz. According to Hart (p43,1984),,,the origin of Dadda Atta
and his descendants are entirely Amazigh from Jbel Saghrou, his children too
are Amazigh from Saghrou some settled in Saghrou and others moved to live in
nearby or far areas as Ait Atta Nomalo did (Ait Atta Nomalo is a part from Ait
Atta).

9
 The southeast of morocco is known as an Amazigh place to settle in since the
ancient times. Due to the love, Imazighn in general, queen to the nature as it is
on their flag.

b_ The division of Ait Atta:

Ait Atta is largest Amazigh group divided into five fifths (khams khmas) as in
the following :

1_ Ait Ouallal.

2_ Ait Wahlim.

3_ Ait Isful.

4_ Ait Ounbgi.

5_ Ait Yazza.

The figure bellow gives the necessary information about Ait Atta and their
division:

10
[Source: The tree of Ait Atta from Abdelhakim Bakki’s book (page 21) 2015]

11
5_ Ait Yazza.

We are going to give some more details about the one which I belong to: Ait
Yazza. Ait Yazza‘s Ighs (clan/bone) divided into 7 bones as follows :

Ait Bourkhis __ Ait Bouyreg__Ikkabourn__ Ait Moula__ Ititawn__ Ait Krat

Ighsan__ Ibaghatn.

2_ The Geographical area of Ait Atta :

Ait Atta lands is scattered in the southeast of Morocco and the Central Atlas
as mentioned bellow:

According to ( Iblihi,2016, p21) the geographical area or what most people

call it ( Timizar or Ikalen Nait Atta) are limited geographically to specific areas
between the Fourth Dades, Toudgha (Tingher), Farkla and Ghris from the north,
Tafilalt and Douara from the east. The Valley of Draa from the west, while it
opens up a door to the great desert from the south. This region is mediated by
Saghrou Heights, Aknat ( Gnat ) and its oases such as Tazarin, Taghbalt, and
Ahsiya ( Hsiya). In general the southwest of Morocco which is bounded by High
Atlas mountain rage in the north, and the Heights of the Anti Atlas in the west.
It is the open side south and east to the largest Sahara.

a)_Ait Atta Nossammer :

Ait Atta Nossamer are existed in different places in the southeast of

Morocco such as: Tingher, Saghrou, Alnif, Hsiya, Tazarin, Merzouga, Arfoud,
Errachidia, and they are existed even in Zagoura regions.

Ait Atta Nossamer ( of the sun) named so because of their spread over areas
extending from the Western Algeria borders to the foothills of the High Atlas.
As Abdellah Stittou explained, Ait Atta Nossamer known with their love of
sunny places.

12
b)_Ait Atta Nomalo:

Ait Atta Nomalo is a part from The Ait Atta who are: Ait Ouallal who are
existing in The Central Atlas, also Azilal, Beni Mllal, Wawizght, Bougmmaz…

According to Abdellah Stittou, Ait Atta Nomalo named so due to their spread
over the geographical areas that touches “ Wadi Al-Aabid”, especially in the
Wawizght region, which is the area that the sun does not reach it much owing
to its high altitude and its many slopes.

As everyone knows that nowadays people quite or leave their homelands

looking for a better living. This is the matter that tells us they can be found in
other places that are not mentioned above.

3_ Language of Ait Atta:

Ait Atta is known as the largest Amazigh group of ethnicity who are living in
the southeast of morocco. According to the anthropologist “Hart ” (p43,1984).
Said that Ait Atta’s mother tongue is purely Amazigh both of Ait Atta Nossamer
and Ait Atta Nomalo. To give more arguments we can rely on what “Mahraj”
said in his book,( 25/2012) who said that Ait Atta is an Amazigh group. These
two books is enough to know what is the Ait Atta’s mother tongue. The only
thing we can shed light on is the diversity of Tamazight dialects which differ
from one place to another in term of some words.

Being a part of this culture, I brought some rare words which cannot be
found in books in order to show the different uses of language dialects within
the Ait Atta’s groups of ethnicity. For example, Ait Khbbach who are a division
of Ait Ounbgi they call the blue color “Achhmey” while we as Ait Yazza call it
“Ajnjaliy”. Also the word “House” in dialect of Ait Atta Nomalo it is “Jgga”
which we call it “Taddart”. Another example , if Ait Saghrou want to say taste
this food they say “ Mty n’amt” and we say “Arm Lmakla”. These are some
examples that show the difference between both dialects in form of words or
even in alphabet.

Whoever we belong to these different groups of ethnicities we do really

understand each other and we realize the communication process successfully.

13
4_ Marriage in general :
According to the legal dictionary ,<<marriage is the legal status, condition, or
relationship that results from a contract by which one man and one woman,
who have the capacity to enter such an agreement, mutually promise to live
together in relationship of husband and wife in law for life, or until the legal
termination of the relationship>>.

In our society, marriage can be defined as a legal relationship between a man

and a woman, seeking for building a family, and being with each other through
thick and thin. Marriage in general is the ceremony celebrated by a group of
people so as to shed light on a couple who want to build their own family. This
happens with the agreement of both lovers passing by many rituals and
traditions.

In the past, people get married in front of certain witnesses and a piece of
paper written by The Imam of the village. In addition, people get married early
at that time due to family reasons such as a house care that the wife have to
cook for the husband’s parent. There is a particular reason why people get
married early in the past which manifests in having children early in order to
take care of them in the right time before getting old.

People get married couple of times in the past owing to the lack of strike
rules that are existed in our presence. There are examples of men who get
married for more than seven times. Even though all these divorces, the
relationship between them still good and they live in peace without envying or
jealousy.

14
Chapter two: Wedding celebration

Ait Atta’s wedding is still celebrated in the traditional way, where rituals and
traditions have a great value and priority over any other aspects of the
weddings. Their wedding last for four days: The first day that occurs in the
bride’s house. The second, third and forth days of the marriage are spent in
the groom’s house while each day differs from the other in terms of traditions.

Ahidous:
According to Bakki (2025,p53) <<Ahidous is a traditional dance that is
controlled by human body, with few musical instrument such as “Tallunt” or
“Agnza”, which is a musical instrument like a drum that are commonly used. In
addition, it usually marks the end of the harvest and the beginning of the new
season, in celebration of love and wedding.>>

To give more details, Ahidous is a traditional dance taking part by women and
men in two straight lines in which they face each other using the
confrontational poems which is called “Izlan” or what we call poetic words. In
this dance the participant men are moving toward women, as the women move
backward getting away from men movements while they exchange “Izlan”, this
create a beautiful picture of the dance and poems which those participants
practice in Ahidous.

As Bakki mentioned in his book, the Ahidous female participants wear the
particular clothes which is ‘Tahruyt’ a kind of scarf, beside women clothes,
men wear ‘Tajllabiyt‘ and ‘Ikorbine’ in order to save the cultural aspects of our
grand fathers ( Ait Atta) left for us.

So as to understand the richness of Ait Atta’s Ahidous, here is an example of

‘Izli’ that has been said by my mother (Fatima Ben Karta)

• Attit inw djiwn araa g unna trit ata g unna trit

• Ador it aadabt askka g ur illi ata g ur illi

Which can be translated to the following words:

15
 • Oh my eyes feed love from the beloved one, the beloved one
• So as not to blame me once he has gone, when he has gone

Claiming that the poet try to show his/her feeling of love to someone as
he/she mentioned that after he/she will surely miss each other. Also the feeling
of missing that cannot be satisfied except the existence of lover.

Ahidous then is a cultural tradition which its participants wear particular

clothes and sing particular ‘Izlan’ exchanging lovely speeches and expressing
their impressive between them in an advanced poems as the one above,,, in
addition to the way of dancing in group.

Here is a picture that shows how Ahidous lines are formed, also the particular
dresses for both men and women.

[Source Ziz Draa. The Ahidous style of Ait Atta]

16
1_ Tughmi ( the first day at the bride’s house):

The first day in the wedding is called ‘Tughmi’ or “Asqqimo”, which takes
place at the bride’s house. The first action that the wedding starts with is
sending ‘Isnayn’ who will bring the bride later according to Khadija Ben Aatna.
Those ‘Isnayn’ always wear a uniform dress which consists of white robes and
slippers. The groom’s family send three adult men who turn into four, the
fourth one is the bride’s brother. She explained that the mission of ‘Isnayn’ is to
be responsible of taking care of the groom in one hand and help him to prepare
for the wedding. In the other hand, ‘Isnayn’ are responsible to offer the gift to
the bride’s family. The gift contains suitcases, a blanket, and clothes that the
bride is going to wear during the wedding. When ‘Isnayn’ and family of the
groom arrive the bride’s house, they receive the gift and the two families play
Ahidous singing ’Izlan’ in which the family wish a happy long lasting life to the
couple.

Concerning ‘Tughmi’ which takes place at night, a huge number of invited

people come to eat dinner and attend that particular night. While they are
waiting to eat dinner, the Imam ‘Lfqqih’ reads Quran from time to time. When
the imam stops reciting Quran, women in their part start to beat ‘Agnza’ and
sing between them some ‘Izlan’.

After guests have taken their dinner, henna rituals start to take place. A
crowd of family women including the bride’s mother, her aunts sit in the
bride’s side. According to Aicha Jaamot, An old woman is given the duty to
decorate the bride’s feet, her hands with henna and her eyes with ‘Tazolt’
“Kohl” as an adornment. Aicha explained that henna is a an important ritual in
Ait Atta societies, as it completes ablution for the bride.

After henna rituals, the bride get adorned with a traditional dressing. She
wears a white robe called ‘Ahroy’ and she bends her stomach to her with a
thick red yellow and green mixed colored belt, which they call ‘Tasmrt’, this
belt attached to a lot of threads made up of silver called ‘Ibran, and Tisghnas’.
She also wears a jewelry in her nick which called ‘Tazra’ and a silver jewelry
‘Azby’ in her hand. Aicha mentioned that the old woman puts ‘Aabrok’ “Veil”
on the bride’s face, this cover will hide her face till the last day of the wedding.
17
As people believed at that time, the significant belief behind wearing ‘Aabrok’
is to protect the bride from the evil eyes and to protect her beauty as well.

This is all the events that takes place in the first day ‘Tughmi’. The bride will
go to the groom’s house if they are far, and if they are close, the bride will stay
till the morning.

Source [ https://cutt.ly/pnRicpB ] Tislit the day of tughmi

18
2_ Asugz (The first day of the wedding):

The first day of the wedding is called ‘Asugz’ which means riding. It is the day
in which the bride arrives to her new house. In the past the bride used to ride a
mule but in our presence, ‘Asugz’ is done by the car, that is to say, the bride
gets in a decorated car from outside, with her mother and aunts according to
what Zahra Bouazzat said. On the way to the groom’s house, a crowd of people
(the invited people and others from the town) going after the bride playing
Ahidous and singing particular ‘Izlan’ as follows:

• Wa mrhba zark a wnna zari diddan.

• A mr nofi ljent digs tilim.

Which can be translated into:

• Welcome to those who came to my home.

• We also wish we guest you in heaven.

Here, the crowd welcome the bride’s family as well as they wish the best for
them in a great way with special words.

On the way to the groom’s house, time to time the crowd stops for a while
to subject ‘Isnayn’ to perform some activities that the crowd asked them to do,
most of these actions are funny even it is not for the performer as a result of
shyness. The crowd make sure that they will not move until the performance is
done. For instance, the crowd ask them to dance in public, or to drive a stone
and pretend that he is driving a real car, just as the other ‘Isnayn’ pretend to ride
with him.

Usually the bride arrives to the groom’s house at lunchtime, where the bride
and guests were guested by the groom’s family. The bride accompany her
mother and an old woman to a separated house so as to give her some pieces of
advice and instructions about the night of intercourse as she explained. In the
evening, people gather in a particular place to attend ‘Tughmi N Isli’, an

19
experienced ‘Asnay’ has the duty to adorn the groom with henna and helps him
to wear his particular dress, which consists of a cloak, also ‘Aslham’ a traditional
dress for men, as well as pant and slippers which are always white, in addition to
a red silk belt called ‘Tikrzit’ which wrapped around his head, also a similar belt
crossing under his right shoulder and above his left one...

The crowd including women play Ahidous in a circle, singing particular ‘Izli’ for
this occasion saying:

• Maydas ighmman iysli maydas ighmman?

• Lalla Fatim Zhra aydas ighmman.

Which can be translated as follows:

• Who is applying henna’s ritual for the groom, who?

• Lalla (Ms) Fatima Zahra(Prophet’s daughter) is the one who is applying it
to him.

While the crowd is busy with singing ‘Izlan’, ‘Asnay’ exploits the opportunity to
get the groom out of the circle as well as to give him instructions concerning the
night of intercourse, then he drives him to the appointed place where the bride
is, so as the night of intercourse’ rituals start to take place. People play Ahidous,
singing and expressing their happiness and joy by beating ‘Agnza’. As Ben Karta
Mhaned explained, this is an opportunity for those who still single to find their
life partner, after or before having dinner, the groom’s mother blasts four
successive murmurs. As an official announcement about virginity removal,
singing a special passage saying: ‘Ayaarinw Labasse’ and women in their part
reply with “Or Hchimgh Labasse”, words between quotes are the important
words ever, because the virginity removal has been done successfully, its
importance is going back to the background of the bride’s life and her parents
education,,, etc. As it controls the success or failure of the wedding.

20
A personal picture (my brother in his wedding) that shows the groom’s wedding dress

21
3_ Anammas (The middle day):

The second day of the wedding is called ‘Anammas’ “the middle day” and it
does not differ from the first one except in some rituals. People take their
breakfast, making honey and margarine as the favorite meal, especially for the
couple. M’bark Bouazzat, explained that the groom’s father chooses three
sheep to slaughter them as a gift to the bride and the groom. In addition, our
ancestors practiced this ritual to show that the bride was a virgin the night of
intercourse.

The famous ritual concerning this day is called ‘Asrkd’, this ritual begins
after the two families and the invited gathered in a particular place which is
‘Takhamt’ which means “the tent” or in other place in the groom’s house if it is
large and vast. The goal of this conditions is to give everyone the chance to
participate in this activity as he mentioned. In the side of males, they choose
the professional ones to beat ‘Agnza’ as they memorize ‘Izlan’. Males start
singing with the following passage:

• Slli aala Mohmd ayd yofn iwaliwna.

• Adagt nigh osar aadimgh iwaliwna.

Which can be translated into:

• Peace be upon Prophet Mohammed is the best of words ever,,,.

• If I said it I will not doubt I am saying bad words

After this passage, males start reprimanding the couple’s mothers so as

to make mockery of them saying:

• A mays n Tslit a bachklet abaliy.

• Amays n Isli a yanjayn n taghat

Which can be translated into:

• Bride’s mother looks like an old bicycle

• Groom’s mother have cheeks as goat’s ones.

22
 After the singers ask the bride’s mother to give them almonds in
which they say:
• A chimtaghd Ibawn Mcham Lah Lloz…

Which can be translated into:

• Just give us beans if there is no almonds…

As soon as the singers get Almonds, they stop mocking about the
couple’s mothers, and they start singing passages describing the future
life of the couple, as well as wishing the best for them. Among the
famous ‘Izlan’ for this moment as the following:

• Zurgh lfal nm adig almou atislit, mqqar thma Ghocht ar garn

ikhalifna.

Which can be translated into:

• Hope your omen becomes like grass, even it is hot in august it

grows up.

Concerning the groom’s wishes they start saying:

• Zurgh lfal nch adig imchilli tgn ifllahn ig ofan tayrza swaman
nonzar.

Which can be translated into:

• Hope your omen becomes as what peasant do when they find

the appropriate weather for agriculture.

According to Bouazzat M’bark The goal behind ‘Asrkd’ is to give an

opportunity for the two families to know each other, as it helps them to break
some barriers between them. Most of those ‘Izlan’ or description are the same
since ancient times. People sing them this year and the next one, so mothers
do not get angry, but on the contrary, they smile and laugh whenever they hear
a description of great mockery of them. In addition, they are happy, they
experienced being one of the couple’s mother.

23
 In the evening, people gather to adorn the groom with henna just as the first
day, singing and expressing their joy. When the groom is done, they start
playing Ahidous in groups. Each group do their best to make themselves the
best singers with new ‘Izlan’, forming two lines for males and females.
Sometimes Ahidous ends with dinnertime, but if the wedding owner adores the
joy and singing, Ahidous goes on late.

4_ Asufgh N’oqmo (The last day of the wedding):

The last day of the wedding is called ‘Asufgh N’oqmo’, in which people wait
the bride to show her covered face with ‘Aabrok’. This is the end for invited
people to go back to their houses. In the morning, it does not differ from the
previous day in term of rituals. People repeat the same activity which is ‘Asrkd’.
They do the same as yesterday, creating an atmosphere of irony, making fun of
the couple’s mothers, then they ask almonds, this is a sign where singers move
to wish the best for the couple using the best ‘Izlan’.

In the evening, the important event is about to start, ’Asufgh N’oqmo’, that
means the revealing of the bride’s face in public. Before this, people gather in a
certain place to adorn the groom with henna, in addition to help him to wear
his particular dress. Women in their part adorn the bride’s face with special
make-up such as: ‘Zafran’ (Saffron), Tazolt (Kohl), Nwar (Carnation) and
Lmswak(tooth cleanser). The bride gets prepared to reveal her face which has
veiled since the first day in her father’s house. The awaited moment comes, in
which the bride comes out with her uncovered face so as to be identified and
recognized by the people of the tribe and the invited, who impatiently wait for
this great moment. According to Hssain Ouchribou, The couple in this day hold
a decorated cane with balloons and ‘Badnni’(a kind of scarf), in addition to a
small palm branch not only for decoration but also for what it signifies. In this
moment while they are holding this cane, they sing a significant ‘Izli’ which
describes that cane and what it made up of.

• Aywa ya dawa aakkaz aytga taymat

• Aywa ya dawa aandak awnna tirzan.

24
This’ Izli’ can be translated into this words below:

• The family is like a crutch

• So woe to those who broke it.

People forms two lines, the one where the couple take part with women, and
the second line for males who start singing special ‘Izlan’ for this occasion,
describing the couple with beautiful words (Izlan) such as:

• A tazoghi ns a tamlli ns barkllah.

• Iga gr waln ns ammi ttaqs tawlrdat.

Which can be translated into:

• What a beautiful shining face

• She looks like a flower blossoms

The crowd keep singing as they go to a nearby place, where there is water.
when they reach there, the bride’s mother have a bucket filled with water. the
bride in her turn mixes water with almonds, this is a symbol of rebirth and life in
Ait Atta’s traditions. He also explained that the bride throw the mixed water with
almonds in that place where water is. People in their turn collect almonds in a
funny atmosphere. This practice is called “Imzid” in Ait Atta’s traditions.

The crowd then return back to the groom’s house, so that they can play
Ahidous and sing best ‘Izlan’. The couple participate in Ahidous, the groom join
men’s line whereas the bride is in women’s line. They create a beautiful picture
of Ahidous. They sing amazing ‘Izlan’, in which they describe how the couple’s
life will look like and wish them best life.

This is one of those ‘Izlan’ :

At iwighd adara abolfrh ad gologha

Han assufgh izddig ayamarg iwigha

Han chan d l’aazza abolfrh izwaraka

Wadagh ihyo rbbi azin adnoghola

25
 I came by my feet in order to join you (family’s wedding)

The day of face revealing is done successfully, and I will miss you all

There are pride and honor previous your wedding

Hope we will still alive till we rejoin you back.

Source[timghriwin alnif 2016] Assufgh

26
5_ Boyqliin (only for family members):

After the wedding’s third day, there comes Boyqliin day.

In this particular day, family members enjoy their new member company, the
bride. They first get up early and eat their breakfast which made up of fresh
margarine as a sauce to a special food, a food like small pills similar to rice
(Taam). According to Ouhja Itto, After taking breakfast the sister of the bride
helps her to take off all her wedding dress one by one, then she wears simple
clothes as the other members wear. She also makes her tradition make up
such as Zaafran (Saffron), and L’mswak a tooth cleanser, in addition to
Tazolt(kohl).

Besides that, the groom also wear simple clothes, with his brother
assistance. The two families choose two singles from different gender, a boy
and a girl, they wear both the bride’s and the groom’s wedding traditional
clothes, as she explained after a long conversation. She also claimed that , the
goal behind this amazing ritual, is that the families wish the best of luck and
happy ending to those two singles, and gave them the desire to look for their
life partners. The dress then is an omen to the ones who wore it. This lead to
make the two families play Ahidous, sing, and dance between them, singing
best ‘Izlan’.

The atmosphere they create before they eat lunch and get to farewell each
others. They get to the moment of sadness, the bride itself and her family, even
it is good that this makes the bride patient and strong, her mother tells her
some words to make her patient and feel that the new family is better for her
as the mother in low welcomes her as her daughter so as to avoid this sadness
and the torment of such goodbyes. The bride hug for the last time her sisters,
brothers and her best friends.

The groom and the bride after this moment, go out in order to discover the
village and the gardens or fields especially, because she will visit it whenever
she want to feed house animals such as a cow and sheep,,, etc.

27
 Life goes on after the wife and her husband are wishing to have children to
raise them and live in peace and love for the rest of their lives.

She also added that, from the day following, the young couple leaves the
family home and is received by different families. Their hosts offer them board
and lodging, but also gifts and entertainment provided by folk groups. On their
return home, the newlyweds organized a small reception for the benefit of
relatives and close friends announcing the start of their married life. She said
that this ritual called “ Tarda N Islan” in Ait Atta’s traditions’’.

6_ A Glimpse about wedding groups in Alnif:

Wedding groups is an old tradition in Ait Atta societies. This kind of

weddings are organized in Alnif, in a place called “Inrarn”, which is a large and
vast place that can hold huge numbers of people. These kind of weddings take
place in the month of August or July according to what people agreed about.
As Mouacha Lhoussain explained, the goal behind group weddings is that
Tribes seek to reduce the cost of weddings, by distributing the number of
residents (guests) over the number of married people. In Ait Atta societies,
wedding are not acceptable without inviting and feeding all inhabitants of the
tribe. However, the increasing of villagers made the problem of providing food
and drinks for all, a very costly matter, due this problem, people tend to make
wedding groups to share the cost.

Bougafer Association take the responsibility to organize this kind of weddings

as it has been doing every year for more than a decade. This association
ensures that these weddings will be organized according to old customs over a
period of three days. He claimed as well that, the organizers do not interfere
with the guest of married families, every house has a wedding, each one is free
to host their guests and to honor them according to the way they want. Thus,
the organizers make sure that whoever enters ‘Inrarn’ is safe. The role of the
organizers is limited to watching over rituals related to local customs and
traditions, in addition to the responsibility of organizing such weddings.

28
 As Ben Youssef Brahim clarified, In the past, what we call ‘Asugz’ always
started with the brides riding on mules, but the organizers of group weddings
have prepared an elegant bus to carry out all the brides. The service of the
association starts with ‘Asugz’. This is the first and the last morning they
participate in, concerning the morning of the second and third day, each family
stays in their house to create an atmosphere for ‘Asrkd’ and other rituals that
takes place at the morning . The last day which called “ Asufgh N’oqmo” is the
beautiful and the awaited day for the inhabitants and guests, waiting to see the
brides faces which have been covered since the first day “Asqimo, Tughmi”
identifying and recognizing huge numbers of the brides faces forming a straight
line, sometimes the number of the brides reach 40 or more. Each one with her
own beauty, smile, that makes people wait eagerly for the new season, or even
being married just to participate and to be seen in such amazing weddings.

According to Hassan Azwawi, every bridegroom has the right to participate

in these celebrations, by doing this, the quality among the population and fight
class inequality is preserved. The collective organization relieves many burdens
on married couples and their families, as well as it helps them to preserve an
immaterial capital. as what Azwawi explained, if this indicates anything, it
indicates the Timozgha values of Ait Atta.

He also added that, the organizers organize a special time for Ahidous
competition, that is to say whoever wins in this competition will receive some
prizes. Groups of singers come from different places, sometimes they reach 20
groups. This activity takes place on the last day after ‘Asufgh N’oqmo’. It is
watched by huge numbers of people, its organized according to the laws
applied by the jury that consists of the organizers. Meanwhile, each group is
striving to show all ‘Izlan’ they have. Sometimes, these groups make fun of
each other with very expressive passages in order to gain the audience’s vote
and popularity.

Here the wedding celebration finishes, bride and the groom seek their spirit
to have good children, the groom work to help his family to overcome the
expenses of life, his wife in her turn helps his family, and they spread love to
each other, waiting the next summer to be invited to the wedding ceremony
with their children.

29
Source[https://cutt.ly/onRpV97], wedding groups in Alnif.

30
Conclusion:
To sum up, the main concern of this paper is giving a general idea about Ait
Atta’s ethnic groups, by knowing their origins as well as the founder of this
tribes, who is Dada Atta. In addition to their geographical area which is
bounded by the high atlas mountain’s rage in the north, and the heights of the
anti atlas in the west as well as it opens up a door south and east to the largest
Sahara. As this paper gives a pot of information about the Ait Atta’s mother
tongue which is Tamazight. Moreover it shows some examples about the
diversity of dialect within these tribes.

The mean objective of this paper is to show how Ait Atta celebrate their
weddings in terms of traditions and rituals, that is to say, Ait Atta organize their
weddings which is celebrated in a great and beautiful atmosphere, where joy,
dance and singing occurs, over a period of time, the day of Tughmi in the
brides house in addition to the three days that takes place in the grooms
house.

Ait Atta as a conservative of their culture, still preserve the wedding

celebration in a magnificent way except some changes that occurred due to
religion matters and the improvement of methods nowadays, such as changing
mules by cars or buses in wedding groups. Thus some families just reduce the
days of wedding into one as a result of financial problems and so on, as they
keep doing the traditions as they are.

31
 Bibliography

George Spellman (1936), “ les Ait Atta de Sahara et la

Pacification de Haut Draa. Rabat”.
David Hart(1984), “The Ait Atta of Southern Morocco: Daily life
and recent history”.
Cynthia Becker(2006), “Amazigh Arts in Morocco: Women
Shaping Berber Identity”
Mohssine Mahraj (2012), “The Moroccan Ethnic Groups: an
historical perspective”.
Bakki Abdelhakym (2015), ”Ait Atta Tribe and their Culture”.
Zayd Oublihi (2016), “Ait Atta’s Federation: From origin to the
battle of Bougafer / ‫ منالنشأةالىمعركةبوكافر‬:‫ ”اتحاديةايتعطا‬.
Hassan Oumili (2017),“ Tazarin Ait Atta, The Path of Mrrouda
Oasis/‫” تازارين ايت عطا مسار واحة مروضة‬
Abdellah Stittou, Hespress.[ https://cutt.ly/znRdKYe ]
Legal dictionary, marriage. [ https://cutt.ly/GnRfuay ]
Hespress, [https://cutt.ly/CnTrY6O]
[http://www.warflag.com/shadow/history/desertres.htm]
[http://tribusdumaroc.free.fr/m/aitatta.php]
[https://www.amazigh.it/berber-tribe-ait-atta/]

32