#traditions kabyles

[votre-photographe-mariage]

Azul Fellawen ! Votre Mariage Kabyle, Immortalisé avec Fierté

Awid, le mariage kabyle, c’est pas juste une fête, c’est une tamɣart (grande célébration) où chaque détail raconte notre histoire, notre identité. Nek-d, en tant que photographe mariage kabyle, je suis là pour vous offrir des souvenirs dignes de notre culture.

✨ M’ara tezzim ?

Nek-d yidwen ! Kabyle comme vous, je connais chaque tradition : le burnous, la thabra, la zorna, et tout ce qui fait l’âme de nos mariages.

Je shoote pas juste des photos, je capture l’esprit de votre axxam n tmeddit (maison du mariage).

Avec moi, vous recevez vos photos en 72 heures. Pas de bla-bla, juste des résultats rapides pour que vous puissiez revivre votre fête dès le lendemain.

💡 Akkin i tbanigh

Je bosse avec respect et sans m’imposer. Chaque détail, de l’entrée sous le burnous à la danse avec les timdhen (les jarres), est pris en photo. Pas besoin de parler, mes images feront le taf pour raconter votre histoire.

👉 Venez voir mon taf ici : photographe mariage kabyle.

🌟 Pour Nos Valeurs, Pour Notre Héritage

Un mariage kabyle, c’est pas juste pour les invités, c’est pour l’histoire. Chaque taqvaylit (coutume kabyle) a son importance : le henné, les chants en asefru, les danses en cercle. Nek, je respecte tout ça et je mets tout en lumière pour que vos photos soient dignes de nos ancêtres.

👉 Soyez fiers de votre culture : photographe mariage kabyle.

🖤 Le Photographe de Votre Diaspora

Moi, je suis là pour représenter. Représenter notre tamurt (terre), nos valeurs, et vos plus beaux moments. Un mariage kabyle, ça se fait avec ul, avec respect et avec un regard qui comprend ce que ça veut dire.

👉 Faites confiance à un frère : photographe mariage kabyle.

Azul, ulac smah ulac, je vous garantis des souvenirs qui dureront pour toujours. Nek, je shoote avec le cœur et avec le respect de nos traditions. Awid, c’est notre histoire, et je suis là pour la raconter à travers mes images.

[wafadz]

Algerian culture

[algerian-lady]

✨Kabyle Aesthetic ✨

[sabrinetnh]

Kabyle style hand bags 🫶🏻 🇩🇿

📸: bridia__

[toulousejanvier]

this user lives for kabyle music

[xxcrystalinerose]

Next up in the Sabzerus designs: Tighnari and Cyno!

I know this is unrendered, but I already committed to not rendering these two until I finish Haitham and Kaveh's designs which, in hindsight, is difficult atm because I have more ideas about Collei's design over them. With the recent release of Sethos, it seems that it would have to wait until I finish his and Collei's designs when I get to them. I'm writing a fic now lol so it the wait is probably quite long.

Tighnari's is relatively easy and I'm so pleased with the results! He finally looks put together and not... odd, palette-wise (to put it mildly). His clothing is based on the traditional dress of the Kabyle people, an Amazigh ethnic group from northern Algeria, with some modernized touches (I used references from modern-day photos of Kabyle dress!). The highlight is the burnous (hooded cloak), originally a symbol of resistance in the Algerian War of Independence and now a garment worn in special occasions such as religious festivals. I think it would be appropriate of Tighnari to wear one for his Sabzerus dress.

Cyno is so far the most difficult one to design. I have 0 references outside of speculative fashion plates and museum pictures of jewelry. I struggled so much with the outfit components, but I persevered and this is the result. His clothing is based on what Ancient Egyptian high priests of the New Kingdom wear. The long shendyt (kilt) and shawl are made from linen, which in higher social classes are woven so finely they appear as though transparent. Not just luxurious, but also airy for comfort against the desert heat.

Previously on: Nahida + Wanderer | Nilou

As usual, close-ups and some more thoughts under the cut:

Tighnari's canon design is incredibly confusing to me, because unlike some other Sumeru characters I have absolutely no idea which part of Algerian (or Arab, but that's a very wide ballpark) dress it's supposed to be based on. Where is that white fabric wrap even from? However, when I looked at his hoodie, I realized that it's probably supposed to be a "modernized equivalent" of a burnous. Probably.

The belt accessory is actually an article I always see on women's robe kabyle, but never men's. I think they look neat and Tighnari wears belt accessories, so I incorporated them. (If any of you seeing this are Kabyle or Amazigh, do tell me more of the nuances. Are they exclusively feminine accessories? I also read that Kabyle women tie their sashes differently depending on marital status, but does this only apply to sashes or does it also apply to these cord belts?)

It's not very obvious, but the burnous has a split back, so Tighnari's tail can poke out comfortably. It's also pretty fun to try and incorporate elements of his official design, such as the paw-print gloves, the boots, and the turtleneck. To me, Tighnari without a turtleneck is unimaginable for some reason.

I've been tentatively calling Cyno's design "the one time Cyno puts some effort into doing his hair". The little braids aside, his hair is actually in a half-up bun. I really should draw these refs from more angles... and this is unimportant in the grand scope of things, but I gave him some beef. My guy deserves more beef (and I apologize for covering his chest regardless).

The wesekh (wide collar) is made from gold and various precious gems/minerals. This one has gold, carnelian, and turquoise. The narrow golden beads on the outermost layer represents beetles, which in turn symbolize resurrection (i.e. Hermanubis' indwelling within Cyno).

I've always been baffled at the fact that Cyno wears mostly black, but would prefer for my design to contain elements from his actual design, so I kept the sash and helmet black. However, I do know that too much dyed linen (and animal fibers) are inappropriate to wear in temples. Unless you are a funeral priest, where you wear a leopard skin as a part of the rites. Then again, Cyno's biggest inspiration is Anubis, so perhaps he could get some leeway here...

To continue with the flower theming, I chose the Sumeru Rose for Cyno and Tighnari wears the yellow flower on his canon clothes once again. It's never mentioned in game, but I'd like to think the Sumeru Rose is among the national flowers of Sumeru along with the Padisarah, so it's appropriate for the General Mahamatra to wear it.

Lastly, I gave them matching double piercings. Tighnari wears them on his right ear (as per his canon design), and Cyno on his left. Another matching set :)

[charlie-rain-0]

normally i don't talk too much about my origins on my account but i have a correction to make.

i am algerian (more precisely french-algerian even if here i will only speak about algeria)

i also specify that i am amazigh, i am not arab, i am part of the indigenous people of the region (well the situation is more complicated but frankly, i am a little lazy to explain to western people the complexity of ethnic groups in north africa but even if i am not theoretically one, it does not bother me to be considered as one (and in a certain way, i am by a part of my culture even if it is mainly amazigh).

i often see posts like this from westerners (who have no idea what north africa is).

i will explain why this is complete bullshit and why it is racist and islamophobic.

first of all, anyone who has ever been to north africa knows that the vast majority of veiled women wear the classic hijab. of our generation (i say our generation when talking about generation z) there are quite a few women who do not wear one.

after trying to talk about traditional outfit here there are two huge mistakes. already this outfit wanting to be a traditional outfit is not at all. I explain.

given the patterns it surely wants to be a traditional amazigh outfit (therefore my people) except that our outfits do not even really resemble that (i vaguely have the impression of being confronted with a poor quality outfit or for a disguise of what our traditional outfit is).

our traditional outfits are often very modest, even if the veil does not conform to the hijab, amazigh women have covered their hair for generations. this is normal, it is literally a religious commandment.

i really don't see why westerners often have a problem with wanting or liking to dress modestly. even though i'm non-binary, i always dress very modestly. men also have rules of modesty in islam, so in most muslim countries, men and women are dressed according to codes that mean they are often covered.

(it would never occur to me to go out with a short sleeved t-shirt or with shorts or a short skirt. i am always covered no matter what country I am in)

I have many photos of my great grandmother who wears her hair covered by a turban. this is the case for almost all amazigh women of her generation and the generation after. if you come across an amazigh granny in north africa, it is very likely that she will be wearing a turban.

if we look a little at the history of algeria, we learn that during french colonization, the french government organized “unveiling” sessions where algerian women were forced to remove their veils in public. the french government did this to humiliate and subjugate women; it was an extremely violent act for them.

but that's not all. even if the idiot who made this post (sorry for my vocabulary) tried unsuccessfully to take a traditional amazigh outfit (which is hideous, i personally feel insulted. i grew up as a trans person assigned girl at birth, wearing magnificent kabyle dresses and dreaming of having beautiful amazigh outfits covered in silver jewelry. so seeing an aliexpress dress and not at all traditional revolts me, especially for a person who claims to talk about MY culture without knowing a minimum of it)

that's not all, in algeria the amazigh are an ethnic minority and 80% of the population are arabs from the maghreb (maghreb literally means arab from this area). and among the maghrebis, the traditional dress of women looks like this:

(modern version)

(real traditional version)

and yes, it is also an integral veil. and whether you like it or not, it is the traditional dress of most algerians, even if in fact, the hijab (which is much less covering) is worn more often

well i hope i explained correctly to the european that we should not speak for us. as an algerian person (trans but assigned female at birth) i would like to ask you to shut your mouth and educate yourself before talking about our bodies, the bodies of our sisters, our mothers, and our female ancestors. and above all to stop being stupid, racist and islamophobic people.

ps/ ethnic origin in the maghreb is a permanent mix. north african arabs also have an amazigh part (and this is also often the case the other way around)

ps2/being arab doesn't really mean anything scientifically. being arab can mean living in or coming from an arab country (which would make me an arab), speaking arabic, or having an arab culture. i mean, genetically most arabs are only partly arab.

ps3/ amazigh or berber (which is a pejorative term, which i hate but which is used a lot in the west) is a group of indigenous peoples of north africa. there is a great variety of people who are all very different but who share part of their culture and their language (the amazigh have languages ​​of origin that are not arabic)

ps4/ i am neither pan-africanist nor pan-arabist, i am for a unity of the two .i am for a union of peoples, and in particular non-western peoples. (especially since the concept of state as we understand it in the west is a colonial legacy for most of our peoples. north africa is in its entirety my country, i would even say that all of SWANA is my « country ». i am at home when i am in any country in this area)

ps5/ i made it clear that i was queer in this post and if anyone here has a problem with me being queer and algerian. let that person go choke on a ball of taasbante. seriously, you can keep your shitty pink washing.

ps6/ i would end with a little "tahia falestine" but in kabyle we say rather : ⴼⴰⵍⴻⵙⵟⵉⵏ ⵜⵉⵍⴻⵍⵍⵉⵜ

[readyforevolution]

THE AMAZIGH!

Amazighs are very likely the direct descendants of the Mesolithic and Neolithic Caspian populations that live between 8000 and 2700 BC in North Africa. The reason why there are many Amazigh groups that are quite different from each other is the vast extent of the North African territory where they have live for millennia. Each region has its specific geographical characteristics imposing therefore a specific lifestyle. That's why the northern regions of North Africa that have a Mediterranean climate with regular seasons has a sedentary population, while hotter and arid regions in the High Plateaus and the Sahara have nomadic populations.

The Amazighs live in scattered communities across Morocco 🇲🇦 Algeria 🇩🇿 Tunisia 🇹🇳 Libya 🇱🇾 Egypt 🇪🇬 Mali 🇲🇱 Niger 🇳🇪 and Mauritania 🇲🇷 They speak various Amazigh languages belonging to the Afro-Asiatic family related to ancient Egyptian.

The Amazighs, indigenous to North Africa, have a rich and ancient culture. Their traditional crafts, including jewellery, pottery, weaving, and henna art, hold great value and have been passed down for generations.

The heaviest concentration of Amazighs speakers is found in Morocco. Major Amazigh languages include Tashelhit (Tashelhiyt, Tashelhait, Shilha), Tarifit, Kabyle, Tamazight, and Tamahaq.

In North Africa, the The Amazighs religion was based on Phoenician and Punic deities, with a god (Baal) and a goddess (Tanit).

#AfricaMyAfrica

[parlerenfleurs]

shuffle your favorite playlist and post the first five songs that come up. then copy/paste this ask to your favorite mutuals xo

Hi! Thanks for the ask :) Choosing my favourite playlist is like being asked to choose a favourite food, really hard ahah. I went with the soothing one for when I want to be soothed :)

1 - Madrid, Ólöf Arnalds

2 - Infinite Amethyst, Lena Raine

3 - Helium, Glass Animals

4 - Ay Al Xir Inu, a traditional Kabyle song

5 - Dreamland, Glass Animals

[votre-photographe-mariage]

Le mariage kabyle, c’est une célébration unique, empreinte de traditions riches et de moments inoubliables. En tant que photographe mariage kabyle, je sais à quel point chaque détail a une signification profonde. Mon rôle est de retranscrire l’essence de cette journée si spéciale.

👉 Découvrez mon approche et mes services : photographe mariage kabyle.

Que ce soit les danses traditionnelles, les tenues comme le burnous, ou encore les moments forts comme le henné, je capture chaque instant avec soin et authenticité. Mon objectif est de mettre en lumière la beauté et l’énergie de votre mariage kabyle.

👉 En savoir plus sur ma démarche : photographe mariage kabyle.

✨ Pourquoi me choisir ?

Kabyle moi-même, je comprends vos traditions et leur importance.

Je livre vos photos en 72 heures, pour que vous reviviez rapidement votre journée magique.

Chaque détail, du henné aux mélodies du zorna, est capturé avec discrétion et naturel.

👉 Faites confiance à un expert du mariage kabyle : photographe mariage kabyle.

💡 Ce que je propose

Mon approche est respectueuse et authentique. Je veille à ce que chaque instant soit mis en valeur avec naturel, sans jamais perturber l’atmosphère de votre journée.

👉 Découvrez mes services pour votre mariage kabyle : photographe mariage kabyle.

Votre mariage mérite un regard qui en comprend chaque nuance. Faites-moi confiance pour immortaliser cette journée exceptionnelle en visitant ma page : photographe mariage kabyle.

[wafadz]

Algerian girl wearing Algerian traditional kabyle dress in Paris

[algerian-lady]

✨Kabyle vibes✨

[fatehbaz]

Occupying an interstitial position between different continents [...], [t]his position as a space-between-spaces makes the Maghrib a hub [...]. [I]nvestigate the location of the Maghrib beyond the dominant binary of Arab vs. Francophone, the much-critiqued idea of the Sahara as a barrier, or the assumption of the Maghrib as an insular space. [...] [T]he Maghrib was a revolutionary concept [...]. [T]he idea of the Maghrib was rooted in anticolonial thought, one which the machinations of colonial power and exigencies of postcolonial state building and border disagreements have stalled ever since. [...]

Tamazgha -- as indigenous Amazigh activists have chosen to call North Africa since the 1990s -- was populated by Amazigh populations of Christian and Jewish faiths. [...] These dynamics, however, neither eliminated Amazigh language and culture nor drove out the sizable Jewish populations that shared this Judeo-Islamic space. Rather, it was nineteenth- and twentieth-century European colonialism [...]. Governments have either entirely silenced Amazigh language and culture, as was the case in Libya and Tunisia, or actively repressed them, as was the case in Algeria and Morocco.

Nevertheless, a vibrant Amazigh Cultural Movement (ACM) has struggled to re-Amazighize the Maghrib by inventing traditions and refiguring toponymies.

---

Tamazgha, which this ACM defines as extending from the Siwa Oasis in Egypt to the Canary Islands in the Atlantic Ocean, has replaced both “North Africa” and “the Maghrib” in activist nomenclature.

Activists have thus reinscribed this consciousness of “al-dath al-amazighiyya” (the Amazigh self/subjectivity) in public spaces as well as in the markers of Maghribi geographies.

Gone are the days when Amazigh people could be simply erased from the cartography of their native lands. Tamazight has acquired a constitutional status in Morocco and an official one in Algeria. Its speakers are working to have it recognized in Libya and Tunisia. [...]

The ubiquity of the Tifinagh alphabet (the Tamazight script) and the proliferation of Tamazight literary and audiovisual production has created a new cultural reality. Across short stories, novels, film, and music, Amazigh creators are reinventing the Maghrib and reconciling it with its indigenous past. [...]

---

The rise of taskla Tamazight (Amazigh literature) and cultural production is the single most transformative literary development in the last thirty years of the Tamazghan intellectual movement. [...] Amazigh cultural producers are not just rehabilitating their mother tongue. They also rehabilitate an erased geography, a sense of indigeneity, and the relation-ship between space and people.

Shamal Iiriqiyya (North Africa in Arabic), Afrique du Nord (North Africa in French), or the Maghrib, are geographical and political appellations superimposed on the region [...]. Alternatively, Tamazgha is a politically conscious name that is from the same root as Tamazight.

Tamazgha means the land of the indigenous Imazighen, which reconfigures space, revisits history, and questions accepted toponymies. [...]

---

The plurality of the Maghrib and its multilingualism will undoubtably acquire a different meaning when we read them from the perspective of indigenous authors in Amazigh languages. Immersion in the discourses of the ACM reveals [...] foundational ideas like le Maghrib pluriel (the plural Maghrib) [...]. These organizations seeded and then advocated the idea of “al-wahda fi al-tannawwu‘” (unity in diversity). [...]

Whether it is Algerian Kabyle musician Idir, the Moroccan band Izenzaren (Sun Rays), or Malian Tuareg band Tinariwin (Deserts), Amazigh melodies and poetry travel, cross boundaries, and reconnect Imazighen across the globe.

This “traveling Tamazgha” complicates the Maghrib’s location and invites a constant mapping and remapping of the space and its aesthetics.

---

Text by: Brahim El Guabli. ”Where is the Maghreb? Theorizing a Liminal Space.” Arab Studies Journal Vol. XXIX, No. 2. Fall 2021. [Bold emphasis and some paragraph breaks/contractions added by me.]

[sabrinetnh]

Kabyle details 🇩🇿

📸 toukalina_

[sissa-arrows]

How do you feel when people say Arabs are colonizers/settlers in North Africa? Like yeah it's true North Africa today has wrongly become synonymous with Arab, and that indigenous Imazighen had their cultures and languages supressed by the non-Imazighen state (like many years in Morocco for example), but some people go further and say they are worse than European colonialism???

1: I invite you to read this post if you haven’t already.

2: Most of the “Arabs are settlers in North Africa” come from ignorant people in the diaspora who know nothing about their history and have identity problems.

3: I will use the term Amazigh to simplify but there is no unique Amazigh identity it doesn’t exist. There’s a Kabyle identity, Chaoui, Chenoua, Kel Tamasheq, Riffi, Siwa… they are all Imazighen but they have different clothes different music, different languages, different traditions… anyone who try to pretend there’s one unique identity is full of shit.

Now to the subject. I’ll talk about Algeria as it’s what I know.

Arab/Imazighen in North Africa is not about race it’s about culture.

Most North African are genetically Imazighen but culturally some of us have been more or less Arabized.

In my own blood related family some of us are completely Arab some of us are completely Amazigh and some of us are a mix of both. Does that mean some of us are settlers or descendants of settlers and some of us are indigenous Algerians?

When the Arabs came (it wasn’t just Arabs by the way) I’m not gonna pretend they came with flowers and it was all happy and peaceful. It was war. It was ugly. There was resistance (and today you can see people calling themselves Arabs celebrate the resistance of people like Dihiya for example because they don’t see it as an Arab vs Amazigh fight but a non Algerian vs Algerian fight). But the goal wasn’t to come and steal our land and replace us. The goal was to spread islam. You can see it just with the Imazighen dynasties (there was a Persian dynasty at some point) that ruled over Algeria AFTER the spread of Islam. The “Arabs” who took over Spain afterward and created Al Andalus. They were actually mostly Imazighen (genetically AND culturally).

So like I said the divide is cultural not racial cause the majority of us are descendants of indigenous Imazighen. Now that cultural divide created by Arabization was made in different ways. There’s those who were Arabized by being in contact with Arabs. Those who were Arabized because Arabic is the language of Islam so they Arabized themselves. Those who were Arabized as an answer to French colonialism (in some region for example the French insisted on removing our “arabness” so the way to resist was to insist on keeping and strengthening that Arabness in other region they did the opposite so keeping and strengthening your Amazigh identity was the way to resist.

Later after Al Andalus, after the Ottoman Empire (which was an alliance not colonialism), after French colonialism started… The independence war came and while the Chaoui and the Kabyle paid a heavy tribute none of the leaders and people asked for a Chaoui or Kabylian Algerian their slogan were not “An Amazigh Algeria” it was “An Algerian Algeria”. Then the independence came and with it the time to rebuilt came. The government didn’t want to rebuild with division they wanted unity. That’s where a huge mistake was made. I think the unity should have been built on simply being Algerian. But because of politic, because teachers were sent from Egypt to help us and those teachers spoke Arabic and also because we wanted to get rid of French influence and wanted one language the identity chosen was “Arab” and the arabization by the state started. There were times when schools were not allowed to teach the regional variant of Tamazight. It was really bad and that’s where the whole “Arabs are settlers in North Africa” come from. I do think unity was needed. One of the reasons the French managed to colonize us was the lack of unity. One of the reasons we won was the unity between all Algerians. So unity was needed to rebuild. We needed one banner one identity but that identity shouldn’t have been “Arab” it shouldn’t have been “Amazigh” either it should have been just Algerian. Because at the end of the day our country was saved by Algerians some Arab some Amazigh. So the Algerian identity should have been enough. People have every right to be angry because while it’s getting better now a generation (who fought for the independence) was still robbed of part of their identity and they had to fight to keep it.

Now things are getting better. It’s not perfect but it is getting better despite the attempts to create division made by foreign entities.

(Also the Arabs tried to convert us the French tried to wipe us out of earth. So I’m willing to hear people who say both are bad but saying the French were better? That’s bullshit. That’s what the French say to justify what they did.)

[eretzyisrael]

Preparing for the High Holy Days in Algiers

As the first fruits of they year appeared in the street markets, Jewish housewives busied themselves preparing festive dishes, jams and jelly for the High Holy Days. The chidren enjoyed waffles, biscuits and ice cream. Caroline Elisheva Rebouh shares her memories of childhood in Algiers in the Morial newsletter (With thanks: Leon):

Algerian street market

In the last days of the summer holidays, mothers were busying themselves with the household chores in readiness for the Jewish High Holy Days of Rosh Hashana, Yom Kippur and Succot.

The families gathered around festive meals. They needed to prepare traditional dishes in advance for guests to sample, and especially  pre-prepared confectionery and pastries.  At the time, few of us had a refrigerator.

The markets overflowed with fruit of all kinds: housewives selected quinces, white-flesh sweet potatoes, figs, and pinkish grapes.

The quinces were chosen carefully to be almost sure that they were not “visited” by unwanted worms. They were rinsed,  peeled and cut into quarters –  hard to do as the fruit was hard. The seeds were removed and reserved separately for jam and quince jelly. People loved it  at the end of the Yom Kippur fast!

The fruits were boiled to soften the flesh so that  the sugar syrup seeped into the flesh of the fruit and the sugar remained clear. It was during this operation that the seeds (quince cores) were added so that the pectin let the syrup gel. Some of the boiled quinces were cooked over low heat. During the prolonged simmering,  sugar was added in small quantities,  while  the mix was stirred to make a fruit paste.

The figs were also quickly turned into a light-coloured and appetizing jam.

The grapes: we chose a variety called “bou amar” : the grapes were round, relatively large and pink. Mothers armed their children with fresh feathers  to deseed the grapes. The jam was also pinkish and pleasant, and some mothers would wrap the seeds of the grapes in fresh compresses to make jelly.

A little later there would appear small apples of a very pale green and with light pink spots on the side which were used for the Rosh Hashanah  seder and which were called Kabyle apples. Small white and pink peaches with firm, tender  and fragrant flesh  were also called Kabyle (Berber) – no doubt coming from Kabylia.

In Algiers,  we children ignored the entire selihoth period. We only experienced the season through the pleasure of tasting small amounts of candy floss, fine biscuits and other delights.

During and at the end of  summer,  small stalls “flowered” on street corners: the yaouled (children or young teenagers) offered us freshly-picked prickly pears which they peeled with dexterity and presented them on fig tree leaves  so that our little fingers did not touch the  thorns. Other yaouled offered grilled corn on the cob: we savoured them on the benches in the public gardens where we played with our cousins, neighbors and classmates.

From time to time, we gathered around small confectioners who tempted us with sugar of different colours which they sold in small quantities.  We sucked them by holding them between our fingers and then crunched our teeth on them.

The waffle merchants  announced their passage by waving wooden boards with handles on both sides. festooned with  mini-shutters which tinkled with a dry and dull sound.

At that time we liked our waffles a little thicker than ice cream cones. They were rolled up in cones and stacked in a sort of cylinder about one meter high. The merchant placed it at ground level to serve his young customers.

But fine biscuits weren’t the only popular waffles: at Grosoli, a popular ice cream parlor in Algiers, the ice cream cups were decorated with a fan or a fine rolled biscuit.The Bitone company also marketed what were called “funny wafers”  : they carried short slogans like “You won” or “I love you”.

When many years later we found ourselves in Marseille, we could no longer find ice creams like those of Algiers.

Read article in full