At the intersection of history, culture, and gastronomy, sellou represents the fusion of civilizations in Morocco, beginning with Amazigh traditions. Made from grains and honey, assellou was originally served as a dessert in the Almoravid courts. Over time, it evolved to reflect changes in consumption, adaptations, and regional influences, now incorporating local, Andalusian, and Arab-Oriental elements.
Akhnif, a traditional Amazigh cape made by women of the Ait Ouaouzguit in Morocco's Atlas Mountains, combines practical protection against harsh weather and symbolic protection against evil.
Just after the Amazigh New Year, in mid-January, Idernan is traditionally celebrated as a day of peace between tribes. The galette, specially prepared for the occasion, now takes its name from this festival. Similar to the more commonly known «baghrir», this dish was later introduced to the Yennayer table. It is served as a sign of welcome to guests before the festive dinner.
Morocco celebrates the Amazigh New Year, Yennayer, as a national holiday, honoring centuries-old traditions of abundance, connection, and cultural rituals. The celebration features unique vocabulary and special greetings—let's discover some of the most commonly used Amazigh words during this New Year's Eve.
During the Amazigh New Year, a moment of gratitude and celebration of the earth's abundance, the dishes prepared for this occasion are primarily based on the year’s harvest. For this reason, the Yennayer table is uniquely enriched with dishes made mostly from seeds or greens, and occasionally with dried meats. Ourkimen is one such preparation.
In Morocco, January 14th is now a national holiday, commemorating the Amazigh New Year. The lead-up to this ancestral celebration is marked by a unique atmosphere, highlighted by the preparation of traditional dishes. Among the festive meals of Id Yennayer, tagoula has stood the test of time as the undisputed centerpiece for centuries.
In this interview, Moroccan researcher Brahim El Guabli emphasizes the significant role Moroccan women played during the «Years of Lead», both as victims of political repression and as active participants in resisting state violence. The researcher also discusses rehabilitating Amazigh cultural production, historical marginalization of Amazigh culture due to aggressive Arabization policies, and the importance of fully integrating Tamazight into educational systems and public life.
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