Tattoos of Amazigh women between the past and today: symbols and significances

Introduction:

Amazigh (Berber) women historically adorned themselves with tattoos for beauty, health, and protective reasons. Despite being a fading tradition, globalization and the influence of Islam have played a role in reshaping cultural dynamics around tattooing for Amazigh women.

amazigh woman with ancient tattoos, created by Noctuark / Licensed by Wikimedia Commons ( public domain)

Origins of Amazigh Tattoos:

Tattooing has ancient roots in Berber and Amazigh culture, dating back to the Pharaonic-Nubian period. Egyptian mummies from the eleventh dynasty displayed tattoos, primarily on women, with symbolic and mystical interpretations. Amazigh women's tattoos held significance in expressing social status, emotions and acting as a form of resilience, especially in times of loss.

The practice of tattooing, once a unifying factor among nomadic Amazigh tribes, has declined over the years. Societal devaluation began in the 1970s with a more rigid interpretation of Islam condemning tattoos. Henna tattooing gradually replaced permanent tattoos in North Africa as a response to religious constraints.

Tattoo Signs of Amazigh Women:

1. The "+" Sign:

Often appearing on the cheek or under the eye, the "+" sign, resembling a bird's paw, signifies power, authority, and protection from arbitrary domination.

2. Cross with Equal Branches :  

Interpreted as a reminiscence of Barbary's Christian past, the cross holds diverse meanings, including balance, perfection, and equality. It serves as a universal symbol found in various cultures.

3. Tanit's Sign:

Representing the goddess Tanit, associated with fertility and protection of life, this anthropomorphic symbol connects the terrestrial world with the celestial. The Cross of Agades in Tuareg culture is believed to preserve Tanit's sign.

4. The Moon:

In Berber traditions, the moon symbolizes magical powers, and a moon tattoo near the eye is thought to capture these powers. The symbol holds no connection to religious or national meanings.

5. Berber Woman Palm Tattoo:

Symbolizing the "mother goddess" and a source of wealth, the palm tattoo represents life and fertility. This connects to ancient Egyptian symbolism, where the palm is associated with fertility.

6. Partridge's Eye:

Shaped like a diamond, the partridge's eye represents beauty, agility, and wisdom. The partridge, difficult to tame, symbolizes qualities that attract freedom.

Conclusion:

The tradition of tattooing among the Amazigh people is diminishing due to the influence of Islam, urbanization, and modernization. While the older generation still bears tattoos, the practice is rare among young women. The challenge lies in preserving the rich heritage, symbols, and stories of tattooed Amazigh women amidst the threats of globalization and modernization.

Bibliography:

1.Bauman, K. "Tattoo Stories: Bodies Revealing Life," National Communication Association, 2008.

2.Becker, C. "Amazigh Arts in Morocco: Women Shaping Berber Identity," University of Texas Press, 2006.

3.Bernasek, L. "Artistry of the Everyday: Beauty and Craftsmanship in Berber Art," Peabody Museum Press, Harvard College, 2008.

4.Courtney-Clarke, M. "Imazighen: The Vanishing Traditions of Berber Women," Clarkson Potter Publishers, 1996.

5.Eickleman, D. "Moroccan Islam: Tradition and Society in a Pilgrimage Center," University of Texas Press, 1976.

6.Fischer, A., Kohl, I. "Tuareg Society within a Globalized World: Saharan Life in Transition," I.B. Tauri, 2010.

7.Gellner, E., Micaud, C. "Arabs and Berbers: From Tribe to Nation in North Africa," D.C. Heath and Company, 1973.

8.Krutak, L. "Tattooing in North Africa, theMiddle East, and Balkans," 2010.

9.Laroui, A. "The History of the Maghreb,"Princeton University Press, 1977.

10.Mifflin, M. "Bodies of Subversion: ASecret History of Women and Tattoo,"PowerHouse Books, 2013.

The Capsian Culture: One of the oldest forms of settlement throughout history: 10,000 to 6,000 BCE

 

Introduction :

 The Capsian Culture, named after the discovery site in the city of Gafsa in the west of Tunisia, was a Neolithic culture that existed in North Africa between approximately 10,000 and 6,000 BCE. The Capsian Culture or « Capsian Erea » unveils a nuanced history marked by distinct phases and sociocultural intricacies.  This article gives aspects of the Capsian Culture, shedding light on its geographical spread, internal subdivisions, and an idea about the archaeological findings that offer glimpses into the daily lives and societal structures of this ancient civilization.

The Ibero-Maurisian Culture, in the Maghreb and Sahara of North Africa, Created by José-Manuel Benito Álvarez about Locutus Borg / Licensed by Wikimedia Commons: (Public Domain)

➡️  The Capsian Culture is shown in gray as shown in the map

 Geographical Spread :

 The heart of the Capsian Culture beats in the Maghreb region, embracing parts of present-day Tunisia and Algeria.  This geographic concentration provides a foundational understanding of the cultural milieu within which the Capsian people thrive.

 Subdivisions :

 Tracing the evolution of the Capsian Culture reveals three distinct phases—Capsian I, II, and III—each reflecting the culture’s developmental trajectory.  These subdivisions offer temporal insights into the adaptive strategies and societal shifts over time.

 Settlement Patterns :

 From nomadic beginnings, the Capsian people transitioned toward more permanent settlements, signifying a shift towards sedentary lifestyles.  This shift is discerned through archaeological evidence, underscoring the dynamic nature of their societal evolution.

 Lifestyle :

 As adept hunter-gatherers, the Capsian people relied on a combination of hunting wild game and gathering plant resources.  Over time, the incorporation of agricultural elements in their lifestyle illustrates the adaptability and resilience of this ancient culture.

 Social Structure :

 While the Capsian social structure remains enigmatic, grave goods and burial practices hint at a degree of social differentiation.  The analysis of these elements contributes to unraveling the intricate web of Capsian society.

 Artifacts and Artistic Expression :

 Archaeological findings, including microliths, pottery, and personal ornaments, reveal the craftsmanship and artistic inclinations of the Capsian Culture.  Decorated pottery and personal adornments offer insights into their aesthetic sensibilities.

 Burial Practices :

 Capsian burials, marked by grave goods, point towards a belief in an afterlife.  The inclusion of tools, pottery, and jewelry in burials hints at the symbolic significance attached to these items in the Capsian worldview.

 Trade and Contacts :

 Evidence of trade and cultural exchanges with neighboring regions underscores the Capsian people’s interconnectedness, highlighting a rich tapestry of social interaction and exchange.

 Decline of the Capsian Culture :

 Environmental changes and shifts in subsistence strategies are implicated in the decline of the Capsian Culture.  The article explores the multifaceted factors contributing to this decline, including climatic shifts and potential population migrations.

 Transition to Later Cultures :

 The Capsian Culture’s legacy extends beyond its decline, serving as a precursor to later Berber cultures in North Africa.  This transitional phase from nomadic hunter-gatherer lifestyles to settled agricultural communities marks a pivotal chapter in the region’s cultural evolution.

 Conclusion :

 In unraveling the Capsian Culture, this article gives an idea of the geographical, cultural, and environmental factors that shaped the trajectory of an ancient civilization.  By delving into the intricacies of settlement patterns, social structures, artistic expressions, and the forces leading to its decline, we gain a more profound understanding of the Capsian people and their enduring influence on the cultural landscape of North Africa.

Bibliography :

Camps, Gabriel. (1974). « Les civilizations préhistoriques de l’Afrique du Nord et du Sahara. » Paris: Doin.

Van Gijn, Annelou. (2009). « The Capsian Escargotière Bou Alem (Algeria): A Molluscan Shell Midden of the 8200 cal. BC and Its Place in Capsian Sequence. » Journal of African Archaeology, 7(2), 243-266.

Lubell, David. (1984). « The Natufian and Capsian in the Southern Maghreb. » In Bar-Yosef O., Valla F.R. (eds) The Natufian Culture in the Levant. International Monographs in Prehistory, Ann Arbor, MI.

Camps-Fabrer, Henri. (1992). « Le Capsien de l’Est algérien: Civilisation des évêques. » Editions Klincksieck.

Mori, F., and Azzaroli, A. (1975). « The Lower and Middle Palaeolithic Periods in Northern Africa. » In Wendorf F., Marks A.E. (eds) Problems in Prehistory: North Africa and the Levant. Colston Papers, vol 24. Academic Press, London.