the Aït Atta Tribes

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1. The Origins of the Aït Atta Tribes

There is much ambiguity surrounding the origins of the Aït Atta tribes, despite their historical fame for heroism, their resistance to colonial powers, and their endurance against both military might and harsh mountain climates. This ambiguity is mainly due to the lack or scarcity of written sources that can be considered accurate and objective, except for the works of David Hart and George Spillman.

Because of this, researchers studying the origins of Aït Atta often rely solely on oral traditions and the accounts of elders, whose memories still preserve some information—though these stories differ greatly. Among these oral accounts are:

  • The first narrative claims that the ancestor of Aït Atta was a amazigh man named ‘Atouch- ⵄⵟⵟⵓⵛ’, who had five sons from three wives: the first bore one son; the second bore two sons named “Oula” and “Alwan”; and the third bore two sons named “Wahlim” and “A‘zza.” Since Amazigh people often shorten names (for instance, Fatima becomes “Fto” or “Ftim,” Aisha becomes “‘Abo” or “‘Abeesh,” and Mohammed becomes “Moh”), the ancestor “‘Aṭa” was affectionately called ‘Aṭouch’.

  • The second narrative says that Aït Atta descend from a Amazigh man named ‘Aṭta’ who had forty sons. He married them all off on the same day, but after spending only two nights with their wives, they were attacked and killed by the Aït Sedrat tribes. All the wives, miraculously, were pregnant and later gave birth to thirty-nine sons who referred to their grandfather as ‘Dadda Aṭa’ (“Grandfather Ata”).

Because of these conflicting and unverifiable stories, it is very difficult to objectively determine the true origins of the Aït Atta. This lack of reliable sources poses a challenge not only for studying Aït Atta but also for tracing the origins of many other tribes and communities.

2. The Social Structure of the Aït Atta Tribes

Discussing the social structure of the Aït Atta tribes is not easy, as using modern sociological terms like “class” or “category” can be misleading — the historical and social contexts in which such terms arose are entirely different. Instead, we can use the concept of the “family”, which forms the fundamental unit of tribal societies.

Among the Aït Atta, there are three main types of families, differing in lineage, wealth, and social position within the tribe:

  1. The wealthy families: These families sit at the top of the tribal hierarchy. They are landowners and hold important privileges within the confederation. This group includes notables, elders, and religious scholars (faqihs).

  2. The middle families: They occupy the second level. They own some property and are consulted in important tribal matters, though they do not make final decisions.

  3. The lower families: These are the poor and laboring classes, who work as laborers for the wealthy in agriculture, farming, or herding.

Economically and geographically, the Aït Atta society is divided into two main groups:

  • The pastoral nomads, known locally as Arḥaln (“the travelers” or “the wanderers”), who live in tents in the mountains and move constantly in search of grazing lands for their livestock.

  • The settled farmers, who live in fortified villages called Ighrem or Tighrmatin (plural), often referred to as “kasbahs.” These are traditional earthen buildings, many of which still exist in regions like the Draa Valley, N’kob–Tazzarine, and Dades Oasis. These kasbahs are valuable cultural heritage sites that deserve protection from the Ministry of Culture, Tourism, and Urban Planning.

3. The Administrative and Judicial System of the Aït Atta

Politically, the Aït Atta confederation adopted a kind of decentralized governance system. At the head of the confederation stood a chief elected for one year by the tribal elders, who themselves were also elected. The chief bore several titles:

  • Amghar n usggas– “The Chief of the Year”

  • Amghar n Uflla – “The Supreme Chief”

  • Amghar n Tuga – “The Chief of the Pastures”

These leaders held broad powers in managing the confederation but also bore heavy responsibilities. For example, if a drought struck during a chief’s term, he was considered unlucky and could be dismissed. Because of such burdens, many refused the position—it was seen as a duty rather than a privilege.

The judicial system was structured into three levels:

  1. The Lower Court, composed of a chief judge (the local amghar) and 8–10 assistants, known collectively as “Aït ‘Ashra” (“the Ten Men”). Their decisions could be appealed only if the ruling was not unanimous.

  2. The High Court, composed of seven members: the supreme chief and representatives from the tribes of Aït Hassou, Aït iazza, and Aït Zemrou. This court issued final rulings based on the customary tribal law known as “Azref.”

  3. A Specialized Court, created to handle matters specific to the tribes of Aït Asfoul and Aït Alwan.

4. The Five Divisions (Khmās) of the Aït Atta Confederation

The Aït Atta confederation is divided into five main groups, known as Khmās (literally “fifths”), each made up of several sub-tribes (Aghsan or “branches”):

  1. Aït Ounir – Aït Oulal

  2. Aït Wahlim

  3. Aït Asfoul – Aït Alwan

  4. Aït iazza – Aït El-Fersi

  5. Aït Ounbki

Each of these fifths includes numerous clans such as Aït Silellou, Aït Hmad, Aït Mghezdn, Aït Rba‘, Aït Maskour, Aït Bouknif, Aït Hassou, and many others.

While all five divisions share a common cultural and social foundation, there are minor differences in dialect, clothing, and customs—reflecting the richness and diversity of Aït Atta culture.

5. Marriage Customs among the Aït Ounir (N’kob Region)

Marriage (Timgra) is one of the most significant social events among Aït Atta, symbolizing the transition from youth and independence to adulthood and responsibility.

Traditionally, Aït Ounir weddings followed a unique sequence of rituals deeply rooted in Aït Atta customs. Sadly, many of these traditions are disappearing under the influence of Arab and Western modernity.

The main stages of the wedding are:

  1. Engagement (Toutera) – The groom’s family proposes marriage through an intermediary, often the mother. If accepted, they bring symbolic gifts (Tasmghourt): sugar, meat, clothes, almonds, etc. Sharing almonds publicly announces the engagement. Breaking an engagement is rare and considered dishonorable (Amoutl).

  2. Asqimu (Day 1) – The first day of the wedding when both bride and groom are adorned. The groom sends four representatives (Isnayn) to deliver the bride’s trousseau. Women sing traditional Amazigh songs (Hiro), and the evening ends with communal dancing (Ahidous).

  3. Tanaka (Day 2) – The bride, riding a mule, is escorted in a festive procession to her husband’s home, accompanied by songs and rituals. Along the way, groups of men symbolically block the path (Iqt‘an), dramatizing the value of the bride and the groom’s determination.

  4. Tissi (Day 3) – A symbolic purification ritual near a spring or river. The bride carries a pot filled with almonds, throws them into the water (a wish for abundance), refills the pot with water, and sprinkles it on the house threshold for blessings.

  5. Amsifat (Day 4) – The final day. The bride’s face is revealed for the first time, and farewell ceremonies are held between both families with blessings for prosperity and happiness.

6. Modern Changes to the Traditional Wedding

Over recent years, many authentic Aït Ounir traditions have faded or been replaced by foreign customs. Among these changes:

  • The wedding duration has been shortened from five days to only two.

  • Traditional attire and adornment have been replaced by modern, imported fashions.

  • The introduction of the “Nekkafa” (a modern stylist) and her rituals, foreign to local culture.

  • The decline of traditional Amazigh poetry and songs in favor of popular modern music.

  • The near disappearance of Ahidous, the traditional group dance and poetic performance.

  • The substitution of the mule procession with car convoys, often accompanied by loud horns instead of traditional songs.

In conclusion, this brief overview highlights the rich social, cultural, and political heritage of the Aït Atta tribes, especially their marriage customs. Unfortunately, many of these traditions are rapidly disappearing, replaced by alien practices that threaten the preservation of this unique cultural identity.

Would you like me to make this English version more formal and academic (for use in a report or publication), or keep it in this natural narrative style?

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