بحث باللغة الانجليزية عن العادات والتقاليد الجزائرية في الماضي والحاضر

بحث باللغة الانجليزية عن العادات والتقاليد الجزائرية في الماضي والحاضر
بحث حول عادات وتقاليد ولاية قسنطينة بالانجليزية

بحث حول عادات و تقاليد قسنطينة ( اللباس والاكل )

بحث حول عادات و تقاليد تلمسان بالانجليزي

بحث حول عادات وتقاليد ولاية سطيف بالانجليزية

بحث حول عادات وتقاليد ولاية وهران بالانجليزية

بحث حول عادات وتقاليد ولاية الجلفة بالانجليزية

بحث حول عادات وتقاليد ولاية باتنة بالانجليزية

بحث حول عادات وتقاليد ولاية تيزي وزو بالانجليزية

بحث حول عادات وتقاليد ولاية المسيلة بالانجليزية

بحث حول عادات وتقاليد الجزائر

عادات وتقاليد باللغه الانجليزيه

بحث حول العادات والتقاليد في الجزائر

Urban costumes of Algiers

The evolution of costumes of urban centers located south of the capital, in the region between the Tell Atlas, Kabylie and the mountains of Ouarsenis remains unknown as it is veiled by the imposing history of the costume of Algiers . If the cities of Grande Kabylie, such as Tizi Ouzou, Bouira or Larbaa Born Iraten, display a rural clothing heritage, their respective populations being of mountain origin, it is different for the agglomerations located on the plateaus and plains.

The inhabitants of Blida, a city founded in the 16th century and populated by families of Andalusian exiles, take advantage of the proximity of Algiers to add to their costumes of medieval origin all the novelties of the Ottoman era. Silk shirts and tunics, trousers, embroidered headdresses and ornaments borrowed from Muslim Spain are transformed, from the end of the sixteenth century, jostled by Ottoman and Moriscan contributions. The quality of the bled on canvas and leather embroidery reveals the existence of refined clothing traditions. Thus, the women of the local bourgeoisie assimilate the Levantine concept of jackets and vests enriched with braids and trimmings, especially ghlila and frimla. Conquered by French troops in 1839, the City of Roses, which seems even closer to the capital during colonization, has a feminine costume sensitive to the variations of the Algerian modes. Here too, the party dress is reduced to the modern formula of the camisole and the elongated serouel. On the other hand, the inhabitants of Blida keep a white veil, similar to its neighbor of Algiers, but worn differently. Faithful to the outfit of their Andalusian ancestors, they continue to bring their ample haik on the face so as to discover only one eye.

The traditional costumes of two other important agglomerations, close to Blida, are in turn related to the Algiers model. The story of Médéa and Miliana also has strong similarities with her from Algiers: erected on the site of ancient Roman cities, respectively Lambdia and Succhabar, they are reborn towards the tenth century, at the same time as El- Djezair, at the time of the Zirid rulers, vassals of the Fatimids. They are then included in the Hammadite reign, before becoming Almoravids, then Almohads. Governed by the kings of Tlemcen and conquered, at regular intervals, by their merinid and hafside rivals, they let themselves be led by Algiers, the new regional capital, throughout the Ottoman period. These three urban centers, linked by a common history, give birth to costumes of the same nature, but the rapid growth of Algiers breaks this unity. From the middle of the sixteenth century, Miliana's feminine costume, like that of Medea, which however became the capital of Beylik of the Titteri, no longer succeeded in following the rhythm imposed by the Algerian elite. Jackets and kaftans embroidered with gold thread, however, enter the two provincial cities. After 1830, while the Algerian costume collapsed in the space of a few years because of the departure of the wealthiest third of the population, Miliana, temporary seat of the Emir Abdelkader, occupied by the French troops only in 1841, preserves more stable costumes. The costume of Medea, which is also a fundamental relay for Abdelkader, from 1837, also enjoys a few years of respite. Before the end of the nineteenth century, the inhabitants of both cities, however, returned to the capital and its innovations. They end up renouncing the old forms of tunics and open clothing in front to indulge in their turn to worship the camisole.

Finally, the coastline that stretches east and west of Algiers retains the story of mixed-race women's costumes that accumulate, more easily than their neighbors in the interior, colorful fabrics and generous ornaments. The rich ancient past of the cosmopolitan cities of the Algerian Sahel and their repopulation, several centuries distant, by the Moriscan immigrants driven from Spain seems to be at the origin of this slight cleavage. Two historical factors that combine in only a few happy cases since most of the Phoenician trading posts that flourished during the Roman era, such as Tipasa and Tigzirt, succumbed under the raids of the Vandals, Byzantines and the first Arab conquerors. The history of the costume of the ancient cities of the coast of Algiers remains more consistent than that of later ages. Yet, like Algiers, exceptions remain. Dellys, for example, finds a sartorial style of city life, after the arrival of a large community of Moorish with many artisans. The latter install textile

workshops and take advantage of the quality of the region's waters to obtain quality dyes.

Yennayer, January 12 Yennayer or Ennayer ... a pagan holiday.

In several regions of Algeria, "Ennayer" is copiously feasted on January 12 of each year, and a few days later, with demonstrations and rites of pagan origin, it is said. It is therefore a feast before the advent of Islam, and was celebrated in the Berber kingdoms of the Maghreb, during the Lybico-Punic civilization (about 596 BC) to commemorate, according to some, the victory of the king Berber "Chechnak" on the army of the pharaohs of Egypt came to attack the Algerian lands.The Gregorian year 2011, corresponds to the year 2961 of the Berber calendar. On the other hand, the 07th of December 2010 started the Muslim Hegira year 1432. Year 1 of the Muslim calendar began on the first day of the Hegira, the 1st Muharram, which corresponds to July 16th, 622 of the Christian era, thus marking the day of the departure and exile of the Prophet Muhammad (QSSDSL) and his companions, from Mecca to Medina, before taking refuge in the cave of Hiraa, to escape their Quraish pursuers who wanted kill them.

The "Ennayer" party ceremonies consist mainly of preparing and eating a hearty meal, a kind of chicken stew, berkoukess and spicy hrira harra, with unusual dishes and treats, such as egg cakes, pancakes and donuts of all kinds, and a snack composed mainly of dried fruits, such as nuts, hazelnuts, dried figs, chestnuts, almonds, cacarrettes, dates, oranges, apples, pistachios and other exotic fruits.

بحث حول عادات وتقاليد ولاية قسنطينة بالانجليزية