In Libya there are a people referred to as the Berbers, while these people are not in the main view of everyone they make up a fifth of the population in Libya and struggle to survive in the face of colonialism. Many of them cannot interact in society because their language is not recognized as official; it is this sort of action that confines them to the designation of minority instead of person. Even though the Berbers were a Key part of the “Arab Spring” they await recognition and for what they call the “Black Spring” where they too can receive freedom and justice. All attempts to be Berber fail under the law, political party assistance, voting, etc do not help the Berbers because of the stigma against them that has been engrained into the minds of the Libyan people. For years their people have spent in prison for just embracing their culture, now they are in the never ending grasp of the colonialist prison, never being seen as equal by the people around them simply because they are different. There is no recognition for the Berber not under the transitional constitution and not in state education or buildings; the Berber is merely portrayed as a distant memory that is not incorporated in present day society.
Currently the Berbers have been marginalized out of the topic by means of rhetorical imperialism; people choose not to talk about them because they can’t be used to gain a traditional debate impact. Through imperialism inside the community and out we further these peoples oppression by choosing not to acknowledge their existence.
current political engagement is failing at every level, each time an opportunity for progress opens up the Berbers are only further degraded. This is evidenced by their role in the revolution by helping take out gadaffi, yet they are still second class citizens.
Zurutuza 11, (8/11/
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rights activist and former member of the NTC.)
Libya's Berbers, or Amazigh, played a
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to protect the Amazigh identity, in October.
Zurutuza goes on to say:
Zurutuza 11, (8/11/
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rights activist and former member of the NTC.)
Deutsche Welle: You've criticized that your people
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government would also stick to the old speeches.
Hodgson 2009 (Dorothy L. [professor of anthropology and the director of the Institute for Research on Women at Rutgers University]; Becoming Indigenous in Africa; African Studies Review > Volume 52, Number 3, December 2009; kdf)
On August 3, 1989, Moringe ole
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Gupta 2002).2 [End Page 3]
The situation of the Berbers is analogous to that of indigenous peoples in North America, constantly they are told they need to assimilate into the world that they do not want to be a part of in order to give up tradition for the education of the colonizer whether it be the whitestream appeals of academia to just give in or the calls of an oppressive regime the situation is tragic for indigenous peoples everywhere, in a quest for language, culture, and a way of life they are constantly threatened with democracy assistance for Native Americans it was disease ridden blankets, boarding schools where children were raped and beaten, and the imposition of values that were more like the white man. The Berbers face a similar path of being forced to convert to western ideals to fit into a box, it starts off with learn Arabic and ends with forget your past and accept the ways that make you successful in the Arab world.
Begaye 08 Tim Prof of Education at Arizona State “Modern Democracy: The Complexities Behind Appropriating Indigenous Models of Governance and Implementation,” ,” Handbook of Critical and Indigenous Methodologies, pp 467-468
A democratic society must have a reflective process
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where participation and expression are open to everyone.
Decolonization must be at the forefront of all activities- failure to do so dehumanizes all involved Greg and I advocate that we should break free of the colonialist mindset the topic wants us to continue and embrace a pedagogy of decolonization
McCaslin and Breton 08 Wanda D. Law Foundation of Saskatchewan Research Officer with the Native Law Centre of Canada, Denise C. founder and executive director of Living Justice Press, “Justice as healing: Going outside the colonizer’s cage,” ,” Handbook of Critical and Indigenous Methodologies, pp 513
First, decolonization is critical for both Indigenous
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who are colonizers, desperately need decolonization too.
Kincheloe 07Joe Canada Research Chair of Critical Pedagogy at McGill University “Critical Pedagogy in the Twenty-First Century: Evolution for Survival,” Critical Pedagogy: Where are we now, p 29
Picking up on Wexler's theoretical move, I
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oppression or possibly understand their complicity in oppression.
The affirmative is the only way to break down the oppression of the Berber people, it is by addressing the wrongs of the past and the present that the Berbers to gain access to their existence, this is an action that leads to true democracy
Maddy-Weitzman 2011 (Bruce [Marcia Israel Senior Research Fellow at the Moshe Dayan Center for Middle Eastern and African Studies]; The Berber Awakening; The American Interest; SUMMER (MAY/JUNE) 2011; kdf)
So who are the Berbers,
inconceivable a generation ago.
The Affirmative is key to solve for indigenous colonization everywhere, it is only through speech acts that we become true activists
Hodgson 2009 (Dorothy L. [professor of anthropology and the director of the Institute for Research on Women at Rutgers University]; Becoming Indigenous in Africa; African Studies Review > Volume 52, Number 3, December 2009; kdf)
What the Declaration means
to demand justice and change.
Giroux 2005 (Henry A. [ the Global Television Network Chair in English and Cultural Studies at McMaster University]; Cultural Studies in Dark Time, http://www.henryagiroux.com/online_articles/DarkTimes.htm, FAST CAPITALISM, 1.2)
As the Bush administration spreads its legacy of
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praxis, global protests, and collective resistance.
