كيفية كسب المال من موقعك كيف تصبح غنيا كيفية كسب المال من الانترنت

جوجل ادسنس هو الخيار الأكثر شعبية في إطار هذه الفئة ، ولكن هناك أيضا آخرون. في الأساس تحتاج إلى الاشتراك مع الشبكة ولصق بعض مقتطفات الشفرة على موقع الويب الخاص بك. وبعد ذلك سوف تخدم شبكة اعلانات (إما النص أو الصور) ذات الصلة إلى موقع الويب الخاص بك ، وسوف يحصل على مبلغ معين من المال مقابل كل نقرة.

ربحية قدرة شرائية الإعلان يعتمد على مستويات الحركة العامة للموقع ، والأهم ، على نسبة النقر إلى الظهور (الظهور) وتكلفة النقرة). للحد من الخطر يتوقف على تصميم الموقع. الاعلانات وضعت في الاقامة أضعاف أو المخلوطة مع المحتوى ، وعلى سبيل المثال ، تميل إلى الحصول على أعلى نسبة النقر الى الظهور. للحزب الشيوعى الصينى ، من ناحية أخرى ، يعتمد على لطيفة للموقع. الرهن العقاري والمنتجات المالية والتعليم الجامعي هي أمثلة على مجالات مربحة (النقرات قيمتها بضعة دولارات ليست نادرة) ، في حين أن التكنولوجيا المواضيع ذات الصلة تميل إلى الحصول على الحزب الشيوعى الصينى أصغر (وأحيانا منخفضة تصل إلى بضعة سنتات عن كل نقرة).

مصدر من حركة المرور ويمكن أيضا أن تؤثر على معدل الشاملة للحد من الخطر. العضوية حركة المرور (على ان يأتي احد من محركات البحث) يميل إلى أداء جيد لأن هؤلاء الزوار كانوا بالفعل تبحث عن شيء ما ، وأنها تميل إلى أن النقر على الإعلانات في أكثر الأحيان. الحركة الاجتماعية وسائط الإعلام ، من جهة أخرى ، ويعرض بشكل رهيب الظهور منخفضة لأن هؤلاء الزوار البارعين في امور التكنولوجيا وأنها مجرد تجاهل الاعلانات.

TASHELHEIT INVITING FORM : A PRAGMATIC APPROACH

INTRODUCTION:

INTRODUCTION:

Along the history language is still considered the most controversial phenomenon of mankind .For this reason linguists and philosophers have attempted hardly to discover all the secrets of language as a source of all knowledge that is primarily related to humans. Indeed, this controversial problem has led them to the fact that human being is unique among all creatures. Therefore, the only way to study language , genuinely, is via the association of what is social and cultural on the one hand ,and the combination of what is linguistic and what is psycholinguistic on the other one.
Our aim in this research project ,broadly speaking, is to investigate the nature of speech events in relation to language ;and more specifically ,to analyse the inviting forms in Tashelheit as a distinguished speech events n this language .But before, let us first sketch out the framework that we shall follow.
In the first part, we are going to demonstrate the different theoretical approaches that have dealt with the aforementioned topic. We shall get a look at pragmatics, and we shall explain how it is influenced by the recent findings in sociolinguistics.
In the second part, we shall consider all the extracted solutions, which have been accounted for in the theoretical part ,in order to implement them in the analysis of the inviting forms in Tashelheit while accounting for systematic observations in the nature of the inviting forms namely speech events.

SPEECH EVENTS: A GENERAL THEORITICAL BACKGROUND

1.1 Preliminaries

Generally speaking, language in relation to culture receives a considerable attention from scholars of the twentieth century. The term “culture” may be defined as social or shared knowledge that members of a specific society acquire and within this knowledge language may constitute a unit (1). Accordingly, a speech event is a sample of the interaction of language with social life (2).Our basic concern here is with the problematic question: How can one analyse the speech events of a given language? And here is an outline of our investigation.

1.2 The traditional approaches

1.2 The traditional approaches

1.2.1 The emergence of SPEECH ACT theory

Initially, within the traditional theoretical approaches, language is, broadly speaking, treated as a matter of philosophical problem. In the 1930s ,the doctrine of “logical positivism” which regards language throughout truth and falsity verifications has emerged(3).But later on ,it is challenged by Austin’s(1962) theory of SPEECH ACT(4)which combines the utterance of a specific sentence and the action that may result in (5). Controversially, this theory of illocutionary acts is very complex, since it suffers from a lot of defects ,and lacks systematic and solid criteria(6).Basically ,because the illocutionary notions indicate both similar and inter connected categories(7).
Although developed by Searl(1975) in his distinction between direct and indirect speech acts ,the theory in general ,whether effective or not, is still lacking contextual factors(8). In this regard, Grice’s conversational implications represents a gradual separation from the old traditional scope, and a new discovery in terms of novel ways of analysis (9).
But even Grice’s four folded maxims of “quality” “quantity” “relation” and “manner” are entirely handicapped within conversational analysis(10).In short ,although these theoretical views have failed to analyse language more effectively ,at least they have introduced a pragmatic background for the language analysis.


1.2.2 Pragmatic in relation to empiricism

Relatively, this association between the meaning and its use would represent the basis of pragmatics as a scientific discipline of the study of language .Pragmatics goes beyond semantics; since the meaning of an utterance is, apparently, embodied, the rest of it requires the collaboration of other contextual factors (11).
Thus, the most effective and practical way to study pragmatic phenomena is by analysing conversational structures as they are a sort or a sample of language usage (12).
In this respect, conversational analysis may be studied effectively via empirical techniques (13). This need for empirical research on the nature of what would construct language was for one reason: To account for socio-cultural and psychological features (14), and in this regard Gumperz(1986) said that:

The descriptive linguists of the 1930s or 1940s both insist on the need for more intensive and systematic empirical research into the nature of basic cognitive processes and by implication they are critical of social science measurement which neglects to show how the researcher’s categories relate to the actors perceptions of what takes place (15).

As far as language analysis is concerned, it is apparently wide open that both the traditional theories or the descriptive linguists were aware that social factors are important elements which should never be neglected .Nevertheless, they have failed to employ them .In sum, the techniques and theoretical methods suggested by the theoretical linguists are logically and practically not sufficient for conversational analysis (16).

1.3 The sociolinguistic approaches

1.3 The sociolinguistic approaches

1.3.1 The major directions in sociolinguistics

Meanwhile, within sociolinguistics there are many directions and approaches that treat language as a socio-cultural component. Among these directions the ethnography of speaking approach and the ethno-methodology approach.

In this stream, let us first investigate the relationship between language and sociolinguistics. According to Gumperz(1986),sociolinguistics views language as a set of rules which makes speakers capable of interpreting knowledge from the environment into sounds ,and for him social categories are part of this environment which comprises physical elements ,cultural artefacts , myths , values , etc…(17)

1.3.2 The ethnography of speaking approach

Now, as we have already mentioned that the ethnography of speaking would represent an independent direction within sociolinguistics; let us see in what manner it describes language. According to Hymes (1964)

The ethnography of speaking is concerned with the situations and uses , patterns and functions , of speaking as an activity in its own right .(18)

Therefore to some extent ; this field is an intermediate stage between what is shown in ethnographies (19).

For Hymes (1968) the effect of social life on language and vice-versa is seen as a “matter of human action” based on conscious or unconscious knowledge (20).Though, since human actions are themselves activities ,the speech events are activities that are restricted by rules and norms for speech performance(21).In other words a certain basis for distinguishing rules and manners , in which speakers combine specific fashions of speaking , subjects or message forms with a particular settings and activities(23) , should be established.
Accordingly, Hymes(1986) suggested seven components of speech which are :Addresser ;addressee ;hearer ( audience );a message form –in what way an utterance is a unit of what is said –setting or context ;code ,the tone or the manner in which something is said ;which refers to the lexical hierarchy and finally ,the channel –being oral or written (24). At last but not the least, these factors are also related to other seven functions of speech: expressive, directive, rhetorical, poetic, contact, meta-linguistic and finally referential (25).

1.3.3 The ethno-methodological approach

Having shown the ethnographic view, let us now get a look at the ethno-methodological approach. For Gumperz (1986) the basis of ethno-methodology is that of an ethnography of speaking (26) as well as of sociolinguistics; all of them share a methodological background in that they give priority to contextual factors (27) (i.e., they start from the data of speech events on the one hand, and they depend on contexts imposed by speakers on the other one). Besides this, ethno-methodology is paralleled to Chomsky’s theory of competence (see Chomsky 1964) in that it puts a certain emphasis on socio-cultural values as interpretative rules (28). What is more, ethno-methodology is described by Garfinkel, who first implemented it, as:

I use the term ethno-methodology to refer to various policies, methods, results, results, risks, and lunacies with which to locate and accomplish the study of the rational properties of practical actions as contingent ongoing accomplishments of organized artful practices of everyday life (29).

In brief taking into consideration that speech events as social activities (30), and that conversation is a moment of an alternative manner of talking, it follows that it is understood by its participants not only for their inner linguistic competence, but on the basis of their agreement on the time, manners of speaking as well as ways of interpretations (31).

1.4 Conversational analysis approach

1.4 Conversational analysis approach

As far as conversational analysis is concerned, we have already mentioned that an ultimate empirical analysis is necessary within the scope of pragmatics; therefore, it is not a surprise to see the impact of ethno-methodology on pragmatics (32), for the pragmatic empirical way to study conversational organization is via empirical techniques (33).

1.4.1 Conversational sections

A- Question-Answer sequences

The conversational organization is composed of various parts. Obviously, the first remark, that can be intelligibly noticed, is that tow party conversational sequences are seen via “ABAB” order where “A” and “B” are participants (34). Basically, minimal pair of conversations consists of “Question-Answer” sequences (36).

B-Summon-Answer sequences

For a conversation to start, there must be “a culturally standard beginning” and a “proper end” (37).Indeed, Schegloff (1986), based on telephone conversational studies, called the items that occur at the beginning “Summons” (38). A summon may be a courtesy phrase such as names , interjections ,like “huh” , or a physical device such as gestures (39).Summons are called “attention getting device” (40),they may occur at the beginning of an utterance ,at the end or inserted within it (41).


C-Summon-Answer probabilities

A summon-answer sequence is not repeatable. Once a Summon is answered a summoner may not begin another Summon-Answer sequence (42).Furthermore, the summon-answer sequences are relevant to further speaking (43); and Schegloff (1986) observed that the caller is obliged to offer the first topic (44). In this regard, Schegloff said that:

In such a formulation we treat the S A sequence for which further talk becomes the second item expectable upon the occurrence of the first. (45)

Thus the summon- answer formula is a complementary unit to the “chaining rule” sequences

Apart from this , the possibility that no response to the summon may be returned can happen .Though ,in this case , the first summon may be repeated , and there is an empirical observation indicating that summons are repeated until a response returned (46).Relatively, this problem may be explained the availability processes that are based on the presence versus absence or readiness versus non-readiness of the interlocutor .This process adheres to the social restrictions of rights to talk (47); for instance, sub-sequences like “huh” or “yes” signifies availability (48). While the non-readiness can be shown in Levinson’s (1983) comment:

Thus dispreferred seconds are typically delivered :(a) after some significant delay ;(b) with some preface marking their dispreferred status ,often the particle WELL;(c) with some account of why the preferred second cannot be performed.(49)

Subsequently, such intimacy or familiarity of relationship can explain easy recognitions or readiness for talk (50). On the other side, the closing manners are pre-closing summon-answer sub-sequences that check the readiness of the interlocutor for closing the conversation (51), indicate the “passing turn” or check the recipient state (52).

Finally, in case there are many interlocutors, if A selects B, it is only B who got the right to answer; otherwise another one may do so (53). In spite of this, overlap happens, but one speaker usually drops easily in anyway





1.4.2 Summary

As a summary, we have investigated the different theoretical, empirical and sociolinguistic approaches, which have dealt with speech events analysis .On the one hand, we considered the theory of SPEECH ACT ,which have introduced linguistic pragmatics ; furthermore, we have referred to the necessity of an empirical research . On the other one ,we have explained the major directions in sociolinguistics that have contributed in the establishment of a practical empirical analysis of speech events such as the ethnography of speaking , which is based on social and contextual features in speech analysis . Finally we have investigated the ethno-methodological approach as an independent direction that combines the analysis of speakers’ internal competence with data of conversations of everyday life, which is adopted in linguistic pragmatics.

THE INVITING FORMS IN TASHELHEIT: CLOSING AND OPENING SECTIONS

2.1 Preliminaries

As we have mentioned before, language is the combination of what is related to linguistic competence in terms of native speakers’ internal rules and what is socio-cultural in terms of values, ways and contextual settings of peaking. Therefore, Tashelheit is an independent language, which has its own rules, its own society and its own culture .Since this is the case, a thorough analysis, then, is a necessary task to discover all the hidden aspects and qualities of Tashelheit as a language oriented towards a large society.

In Tashelheit, inviting forms play a major role in conversations. Taking into consideration what has been suggested in the theoretical section that a language may be analysed in terms of conversational units related to social context ;we shall base our practical analysis on carrying out all what has been established by our predecessors on the basis of driving other assumptions , conclusions and solutions .Our basic concern in this section is to investigate the inviting forms and their situations in the conversation, whether they are pre-closing or pre-opening sub-sequences ,on the basis of practical observations and logical assumptions .

2.2 Inviting forms as pre-closing sections

2.2 Inviting forms as pre-closing sections

2.2.1 Readiness checking forms

Invitations, which are said not to represent units or elements within conversational sections, in fact, constitute a part of conversations in Tashelheit. It has been observed that forms of inviting in Tashelheit usually occur at the end of conversations .In support of this; we have mentioned that pre-closing sub-sequences check the readiness of an interlocutor to close the conversation. Therefore, the point of all this is that forms of inviting in Tashelheit represent units in the form of pre-closing sections within conversations in some cases if not in all.

For example, we can see that the purpose of invitations in the following conversation is to check the readiness of the interlocutor to end the conversation:
(1)

T1 F: rwαћ sə zar ?mklı ?
Come to where lunch
((Asking for ending the conversation
negatively by inviting the partner to
continue it at the lunch table))

T2 G: ?uĥu:j , ?a’kı’sərbћ rε’bı
No ing you win God
No thank you
((Accept to end the conversation ))

T3 F: ĥja , ?’kı3αn rε’bı
So ing you help God
Ok goodbye

T4 G: ?j3αwn rε’bı
Ing him help God
Bye


This section usually occurs at the end of a conversation especially at the parting of two interlocutors. Indeed, it is widely apparent that in order to end the conversation and be separated, the first participant F invited his partner to lunch since it was noon, but the other participant G refuses; hence, he contradictorily shows his readiness to close the conversation. In brief, forms of inviting constitute pre-closing sections in this language.


2.2.2 Showing intimacy

The inviting pre-closing sections are intended to show intimacy. Undoubtedly, the social relationship among Tashelheit native speakers is reinforced by various verbal patterns among them the inviting forms, which are most of the time situated at the end of conversations. Thus, if a person feels that another one is a member of this community; whether it is a village community, a close relationship such as being friends, or a family; then, the first person feels compelled to invite the other person, either for lunch or for another meal
Especially it they are close to his house due to an unconscious social obligation. Indeed, this sense of belonging very often urges natives of our society to perform these kinds of verbal behaviours to show how deep the following is among speakers as shown in the following conversation:


(2)

T1 F: ja´lαĥ sə ´zar ?mnsı
Come to where dinner
((Asking politely for permission
to end the conversation))


T2 G: ?uĥu:j ,u:rasufıR
No not can I
((Accept to en dit))


T3 F: ?uĥu:j dursaz ra´darnR s´du :s
No occasion this must us go you
No this time you must go with me
((regretting respectfully to end the conversation))


T4 G: ?uĥu:j ?a’kı’sərbћ rε’bı ´dur jadnıή
No ing you win God occasion another
No thank you another time

T5 F: ja´lαĥ ?awa
Come ohh
((showing high level of intimacy))








In this sample, the first speaker feels compelled to invite his partner; on the one hand to show their mutual social relationship degree, on the other hand to finish their conversation politely and respectfully.

2.3 Inviting forms as pre-opening sections

2.3.1 Invitation acceptance

Having shown how an inviting form in Tasheheit may constitute a pre-closing section within a conversation; now, what if an interlocutor have accepted the invitation ? If it is the case, the situation, then, would completely change, and the pre-closing section may be inverted into a pre-opening section, or rather what we may call a “pre-continuum unit” in that they end a conversation and begin another. For this reason, it is just a matter of a continuation as we shall see in the conversation below:


(3)

T1 F: madə sul tskərt ə ?ı: wakal
What later done you for earth
Concerning earth wht have you done?

T2 G : 3ədəlRət ə sul ləwrak
Register it at last papers
I officially register it at last

T3 F: rwαћ sə zar ?mklı ?
Come to where lunch
((Asking for ending the conversation))

T4 G : bısmı ´lαЋ
In name God
ok

T5 F : madə sul tskərə ləћsanja ?
What further done Hasania
WHAT ABOUT Hasania?

Logically speaking, if a form of invitation is merely a pre-closing section, then, any conversation would stop immediately after an inviting section. Contradictorily, neither forms of inviting are only pre-closing units within conversations, nor they are merely units for stopping conversations. Therefore, there is no doubt in saying that invitations may play a role of pre-opening units as in the case illustrated above.

At last, we assume that this kind of inviting, the more or less, is completely different from the formal way of performing an invitation; in other words they are merely socio-culturally adopted verbal patterns .Apart from this, formal invitations represent independent topics for certain conversations intended for an inviting objective .However, our case is with invitations which are most of the time rejected by the invited person especially at the end of a conversation.

2.3.2 Summary

In brief, we have been arguing in this section that inviting forms in Tashelheit as verbal behaviours may be sub-sequences within conversational units. Accordingly, we have demonstrated how they are pre-closing units on the one side, and how they may become pre-opening unit on the other one.

CONCLUSION

CONCLUSION

It is genuinely true that language is everywhere, and language is the environment of human beings. As a result, it is implicated in everyday life including culture and society. Therefore , taking into account that each society has its own culture , the accommodation of society with its language and the interaction of culture and language are widely apparent .Consequently , each society have adopted its culture and the result is different social patterns .

Correspondingly, if we take into consideration the recent empirical findings in both sociolinguistics and pragmatics, which are based on concrete observations on the nature of conversations; we shall accumulate valuable material for analysing speech events of various languages.

Indeed, as we have applied these methods and observations on the nature of the aforementioned inviting forms in Tashelheit , we have to conclude that certain of these forms of inviting are , in fact , part of conversational analysis . Though, we doubt the assumption that rejects certain forms such as apologizing congratulating and inviting as forms not included in conversational units. Unfortunately, our task is limited in scope and time. Hence, we shall be satisfied by this humble attempt.

FOOTNOTES

FOOTNOTES

1 John. L , Language and Linguistics , p . 302 .
2 Dell .H , “Models of the interaction of language and social life” in Directions in Sociolinguistics : The Ethnography of Communication , p .53.
3 Steven .C.L, Pragmatics,p.227.
4 Fatima.S, et al . Introduction to Modern Linguistics ,p.286.
5 Ibid.,p285.
6 Ibid.,p.289.
7 Ibid.
8 Ibid.,p.290.
9 Ibid.,p.291.
10 Steven .C.L, Pragmatics, p.294.
11 John.L, Language and Linguistics, p.140.
12 Steven, p.284.
13 Ibid.,p.285.
14 Fatima.S,et al . Introduction to Modern Linguistics, p.289.
15 John. J.G, Directions in Sociolinguistics : The Ethnography of Communication ,p.301-2.
16 Steven .C.L, Pragmatics,p.294.
17 John,p.14.
18 Dell.H, Language in Culture and Society, p.101.
19 Ibid.
20 Dell .H , “Models of the interaction of language and social life” in Directions in Sociolinguistics : The Ethnography of Communication , p .53.

21 Ibid., p.56.
22 Ibid., p.58.
23 Dell.H, Language in Culture and Society, p.112.


24 Dell .H , “Models of the interaction of language and social life” in Directions in Sociolinguistics : The Ethnography of Communication , p .58-62.

25 Dell.H, Language in Culture and Society, p.117.
26 John. J.G, Directions in Sociolinguistics : The Ethnography of Communication ,p.301.

27 Ibid., p.305.
28 Ibid.,p.304.
29 Harold.G, “Remarks on ethnomethodology” in Directions in Sociolinguistics : The Ethnography of Communication ,p.309.
30 Dell .H , “Models of the interaction of language and social life” in Directions in Sociolinguistics : The Ethnography of Communication , pp .56-57.

31 John. J.G, Directions in Sociolinguistics : The Ethnography of Communication ,p.303.

32 Steven .C.L,Pragmatics,p.295.
33 Ibid.,p.285
34 Emanuel.A.S, “Sequencing in conversational openings” in Directions in Sociolinguistics : The Ethnography of Communication , p .350.

35 Harvey.S, “On the analysability of stories by children” in Directions in Sociolinguistics : The Ethnography of Communication,p.343.
36 Ibid.
37 Ibid.,pp.344-45.
38 Emanuel.A.S, “Sequencing in conversational openings” in Directions in Sociolinguistics : The Ethnography of Communication , p .358.

39 Ibid.,pp.353-58.
40 Ibid.,p.357.
41 Ibid.,p.358-59.
42 Ibid.,p.360.
43 Ibid.,p.359.
44 Ibid.,p.360.
45 Ibid.,p.364.
46 Ibid.,p.365.
47 Ibid.,p.377.
48 Ibid.,p.379.
49 Steven .C.L,Pragmatics,p.307.
50 Emanuel,p.353.
51 Steven,p.116.
52 Ibid.,p.317.
53 Ibid.,p.298.
54 Ibid.,p.300.

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THE LEGONDE OF HMADE ONAMIRE

THE LEGONDE OF HMADE ONAMIRE
“ In the early ages in the past of our civilzation at the begining of the world when animals used to talk, there was a young boy,who was named ‘Hmade Onamire’, living in alitle village in souss district.’’like this, may grandmother always used tosay while re lating to us one of her mysterious, interesting, orale, legendary stories.but this time,the situation is so different especially when the subject is one of the most popular stories among the Amazighian society. The subject of narrating, this time, is the legendary story of “Hmade Onamire’’.

“As I said before, my sweat hearts, the young boy,’’my grand mother continued, “lived with his mother in a little village which belongs to one of the most beutiful places in the world. This place place was called ‘Tafraoute’…’’


And what magnificinet environment ! discribed by my grand mother’s magical words,which renders the atmosphere breathable and the prospective perceptable. All, her words and her narrative sense were adequtely sufficient to attract us into her attractive world of all imaginations.

Tafraoute is a distict situated at the end of the little Anti-Atlas montains section in morocco. It is known by the existence of the sacred Argan trees, which provides Argan oil for the native population as well as for the european restaurants and labratories.in the spring, one my sees beautiful perspectives of Argan trees,can percieve small agricultural field scutered here and there upon grassy valleys, and may observes some shepherds pasturing their sheeps the whole day in the attractive nature.

Among small villages,all spread on vast lands and valleys, a little village was scarecely appearing in the darkness at the sunrise in an early cold morning. A young boy came out from an old door, made from argan wood,of an old house in the midst of the village houses, which were built in a traditional way by rocks constracted together to result beautiful mosaic. The young boy, wearing a white ‘jellabat’ and a traditional yellow shoes , walked slowly to the village’s mosque, opend the door and ascended up the stairs leading toa small room, in which he entered. Then the boy saluated his master, who was setting down in a corner, and sat down near his classmates.


In the outside, the boy’s voices while reading the holly koran verses can be heared by the passengers and the village inhabitants. These legedary voices, mingled withe the cocks’ crowing and the birds twitterings, were the heart of an unforgetable fantasies. After an hour had passt, a small boy, was sitting near Hmad, suddenly cried, “ Look ser at the hand of Hmad ! it is all painted withe henna .’’


“oh, my God !’’ the master said with astonishment, “henna is only for women !’’ and he added without leaving a chance for Hmade to defend himself, shall panish you, then, for doing this !’’


The young boy, panished by the teacher, returned home sad, because he was prevented from returning back to study until the henna had vanished upon his hand. Hmade, who ignored even the responsible for painting his hand, asked his mother if she was behind that, but unfortunately she answered negatively. Afterwards in the night, as he was depressed, Hmade cold not sleep for the hole night.



All of a sudden, while he was pretending to be slept, he heard some girlish laughters near his bed. Theh, Hmade quickly opened his eyes and found an unbelievable spectacle. He found an extremly splandid, beautiful angel wearing a shiny, white robe ; holding a little stick in her hand and standing near his bed.


“ who are you ? and where did you come from ?’’ Hmade asked the angel with amazement.

“ I am Tounarouz,’’ the angel answered him, “I come from the heaven to clean your hand.’’

“ So, it was you who panted my hand with henna ? isn’t it ?’’the young boy asked.

“Yes,’’ Tounarouz replied, “it was me, because your decipline, intelligence, inspirations and your courage have impressed me, I thought it was a good idea to promote you with henna, the sacered tree of heaven.’’

“ Well, ‘’ said Hmade breathingly, “ How much your dowry cost …you have just inspired me with love, I want to own you, I cannot let go this opportunity…please ! I need you !’’

“But you cannot pay my dowry !’’ said the angel.

“ Certainly, with the help of God I may pay it .’’ replied Hmade with determination.

Thus, the angel imposed on him to build for her seven underground rooms with one key, and to hide this key in a safe place, “That’s my dowry.’’ The angel finished, “It ‘s simple, but it’s too hard.’’

Afterwards, Hmade Onamir carried out her conditions – he built the rooms and hide the key in the poultry pen. Hmade contignued his natural life as usual, but with a small shift.after a long time,his mother noticed his continuous absence during the night, and she observed his usual visits to the poultry pen ; though, she determined to know what’s going on with her son. In the afternoon, the mother took a sack of corn and said to her chicken that the one who would find that key would have the corn sack. The chicken, among them a blind cock, were looking everywhere ; suddenly, the blind cock found the key and got the reward. Then, the mother went to the rooms, opened them one by one and discovered the angel. The later one blow away and disappeared.


In the night after an exhausting day full of hard work and learning, Hmade came back from the mosque, and found his mother waiting to inform him about what had happened. The mother begged her son’s pardon, but the face of the later had already changed from happiness to saddness.


In the early morning, Hmade got up, rode his horse and started like an arrow. The horse ascended hills and descended valleys, swept long tracks and jumped high rocks, and kept galloping days and nights until Hmade Onamir reached the top of the mysterious eagle’s mountain. Then, Hmade asked the eagle to take him to the angels’ world. The later [the eagle ] imposed on the young boy to cut his horse into seven pieces, and to give the eagle one piece of meat each time they would passe a single heaven among the seven heavens, “that’s your only chance.’’the eagle said to him. Hmade accepted immediately, rode the eagle and flew through the sky.


At last Hmade Onamir reached the angels’ world, where he found Tounarouz was waiting for him. She guided him to her palace, and she explained for him her reasons which were behind her parting. And among these reasons : his failure to preserve the key. Anyway, Tounarouz gave him a warm welcom, and accepted his staying in the angels’ world on one condition : that he should never look at the magical lake in order not to see things from the other world.


“ But, my sweat hearts,’’objected my grandmother, this is not the hole story. You have just missed that in spite of Hmade agreament with the angel, he had wished to see the face of his beloved mother just for the last time. That’s why he broke up once again the agreement, and demanded from the magical lake to show him his mother’s conditions. Accordingly, like on the cinema the lake shows him his mother holding the rope of the sheep in the great day of the sacred feast [Aid al Adha]. His mother was saying sadly, “where is my beloved son to massacre this sheep for me ?’’ then, the young boy, unable to bear his mother’s suffering, jumped in the lake and fell down near his mother, became blood and salt, and some of his blood flowed to the sheep,magically massacered it within a second.

IDERNANE IN TAFRAOUTE EL MOULOUDE :BERBER OR AMAZIGH TRADITIONS

The culture in tafraout of Ammln and its suburbs is very rich in traditions of the amazigh society such as parties, mariages , cellebrations, old music : ahwash ,tahwsh and so forth . Among these cultural cellebrations there is Idernan which circulates from the past until now between tribes while exhibiting the area’s cultural characteristics .


Idernan, a fabulous party, is an Amazigh cultural cellebration in the moroccan Anti-Atlas. First of all, the word ‘ idernan’ in Tashelheit language means a sort of bread like a bagel cooked by argan oil. Idernan, though, took its name from this sort of bagels, but its real cause was war and starvation. In the past, this celebration has being founded by the “ oulama ’’, the Muslim jurists, who assembled all the leaders of tribes in the area to signe a peace contract by which travelers may travel without holding arms with them at that time.

From that time on, Idernan begins at the begining of the julien year, which corresponds with the 13th january. Idernan gives the start to the seasonal parties which permits to the valley of the anti-atlas to pass progressively from the autumn lethargy to the spring renaissance.

Tribe after tribe, Idrnan changes from place to place until it finishes at the end of march. Each village cellebrates Idernan when its turn comes. This cellebration begins on Thursday and lasts three days. Tribes ; such as the ammelen, the ait souab , the ida ougnidif ; the ida ou samlal and the ida ou’baakil ; cellebrates idrnan in turn-tribe by tribe.

In Tafraout el mouloud we cellebrate Idernan on the last Thursday in March. Tafraout el mouloud is one of the ida ou samlal tribes. Our ancesters are khnown by thier hospitality ,especially in these occasions. We present to the guasts ‘idernan’ ;amlou ,made from argan oil mixed with amand; touzit, made from buter and argan as well as tagin and fruits. Finly after eating idernan, most of the people go to attend ‘ahwsh’ or ‘tahwsh’.