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You need Arab Cock? Such a pathetic little cockwhore, aren’t you? Follow me to my car faggot! Worship my Arab Cock and Mighty Balls. Suck me dry and swallow my strong and potent Arab seed. And thank me for it, like the whore you are!
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Ain Tezine, Kabylia, Algeria, 1960. Marc Garanger
“This was war and they were forced to be photographed, so there was no communication. This had to happen. I had to take the picture, and they had no choice in being photographed…Their only way of protesting was through their look…They were firing at me with their eyes.”
Following military orders, he photographed women and men who were forcibly displaced from their villages to so-called camps de regroupement (regroupment camps) by the French army. Displacement formed a military strategy intended to disrupt the support networks between villagers and anti-colonial fighters. The photographs taken by Garanger were included with the newly issued identity cards that each individual had to carry with them in the camps. Since most men had left their villages to join the anti-colonial struggle, the overwhelming majority of these photographs are of women.
Tuareg woman playing a guitar, Algeria 🇩🇿
'whats that?'
michael jackson x north african!stylist 🇩🇿🇹🇳🇱🇾🇪🇬🇸🇩🇪🇭🇲🇦
when michael sees a discarded design for his 'we are the world' shoot, he asks his stylist to make it for him.
word count: 1.4k words
warnings: none! just fluff <3 lowercase intended!
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something i think about daily as an algerian girl is how complicated the hijab is to us. during french colonialism, algerian women were often forced to strip down, remove their hijabs publically for humiliation. french soldiers used nudity as a humiliation tactic on algerian women, and many algerian women, due to poverty, had to resort to removing their veils and being tricked into taking naked photos for barely any money. those photographs were extremely sexualised and orientalist, and passed around europe to fetishize hijabi women. the hijab, to algerian women, became a symbol of rebellion against the french, that their bodies were theirs to control and see and not for the public to gawk at. the haik, a traditional style of hijab, was also used to pass through checkpoints while concealing weapons and documents for the revolution.
and yet, that same symbol of rebellion became a tool of religious extremism in the civil war. because of saudi arabia exporting wahhabism, religious extremist terrorists began targeting non hijabi women. women, again, became the subjects to the most horrific forms of torture for choosing what to wear. and even after the civil war, many families still abuse their daughters into wearing the hijab, and in a few areas not wearing the hijab is STILL taboo and will have you gossiped about. my family continuously pressures me into wearing it still.
No matter what you do, you as a woman can never win.
The Algerian mission 🇩🇿 throws flowers on the Seine River in memory of the Algerian martyrs who were killed in Paris on October 17, 1961 while they were demonstrating in support of the liberation revolution, and their bodies were thrown into the Seine River.
An Algerian national heroine, Lalla Fatma N’Soumer (1830–1863) is remembered for the defeats she inflicted upon the French army.
The holy woman
Lalla Fatma, or Fadhma according to the Kabyle pronunciation of her name, was born in Ouerdja. Her father was a renowned religious leader and teacher. From a young age, she was drawn to mysticism and meditation and memorised the Qur’an by heart. At the age of sixteen, she was married to her cousin but ended the union to focus on her spiritual journey.
Lalla Fatma became active and influential in traditionally male-dominated religious and political spheres. She was therefore given the honorific title of “Lalla,” which denotes a woman of distinction.
Resisting the invasion
As the French army threatened to conquer the region of Kabylie, Lalla Fatma used her religious authority to build a structured resistance movement and mobilised an army of men and women. In 1849, she allied herself with the religious and independence leader Si Mohammed El-Hachemi. She and her brother were granted authorization to lead the Imseblen, the “volunteers of death.”
Lalla Fatma was believed to be a prophetess. A strict commander, she did not tolerate slackness or cowardice. Soldiers who tried to flee the enemy were burned with a poker.
In 1854, her troops defeated the French army under General Randon in battle. Although the French forces had superior numbers and equipment, the Kabyle troops prevailed after two months of fighting.
Her story brings to mind the exploits of warrior queens from the Aurès Mountains, such as al-Kahina in the 7th century or Fatma Tazoughert, “the Redhead,” in the 16th century. Both women were also regarded as holy women and prophetesses
As of 1854, the region was still independent and remained, for a time, the last bastion in Algeria free from French rule.
Entering the legend
By 1857, General Randon returned, determined to crush the Kabyle resistance. Lalla Fatma organised the defence. In spite of her people’s bravery, she was ultimately captured. From the moment she fell into the enemy’s hands, all resistance ceased.
She was placed in detention under French authority and died six years later at the age of thirty-three. She later became a symbol of the fight for Algeria’s independence. In 1999, her remains were transferred to the Martyrs’ Cemetery of El Alia in Algiers. Her legacy was also mobilised by feminist movements.
Today, the Kabyle expression “Lalla n’Ouerdja,” a name also attributed to Lalla Fatma, designates a woman who refuses to conform to traditional gender roles.
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Further reading:
Boudjadja Meriem, “Lalla Fatma N’Soumer”, in: Amazones, Femmes de cheval chez tous les peuples de la terre, depuis les temps les plus anciens jusqu’à nos jours
Benbrahim Malha, “Documents sur Fadhma N’Soumeur (1830-1861)”
Carrey Emile, Récits de Kabylie
Chitour Chems Eddine, L'Histoire de l'Algérie, De la résilience à la quête de la modernité
Smail Salhi Zahia, “Nsoumer, Fatma”, in: Dictionnary of African Biography
