Belaïd Ait-ali. Quelques Rappels Historiques

Agzul Deg uḍris-a, newwi-d awal ɣef wayen ad aɣ-d-isfehmen ugar ɣef tikli i d-yuɣ Belɛid At-Ɛli d wayen yura di lmendad n tegnit n umezruy. Ameslay-nneɣ yeqqen ɣer tullya n lakulat di tallit-nni n Fṛansa di tmurt n Leqbayel. Di tazwara, anekcum n warrac n wat tmurt ɣer lakul mačči d ayen iceɣben leḥkem n uṛumi. Di tesweɛt nni, i yezwaren d laman ad d-yers di tmurt ; lameṛ i d-ikkan si Fṛansa yeqsed tullya n lakulat ara ineǧren abrid i tuttya n tnaṣlit akken d-izwar yes-s Jules Ferry d Lavigerie. Lakulat n ddula n yiṛumyen akk d lakulat n yimrabḍen iṛumiyen llin di tmurt n Lezayyer. I wacu llin lakulat-a ? Anwa i iwehhan Belɛid At-Ɛli i wakken ad d-yerr ddeh-is s ayen i ttidiren wat tmurt-is ? Ɣef yisteqsiyen-a ara d-nerr. Abstract We approach a shutter which will allow to understand better the trajectory and Bélaid At Ali’s work by placing them in their historic context. In our intervention, it is exactly a question more of bringing to light the process of the implementation of the school institution (this ideological state apparatus or AIE) in particular in High Kabylia during the colonial period. If at first the schooling of the children "natives" was not a concern of the colonial administration because it was necessary to assure(insure) at first the safety in the region, he was decided from the metropolis to create schools which would allow to implement the policy of assimilation introduced by Jules Ferry on one side and by Lavigerie of other one. Secular schools and schools managed by congregations. Secular schools and schools managed by ecclesiastical congregations were created. What was the objective of these creations of schools? Who made sensitive Bélaid At-Ali to be interested in his cultural heritage?It is to these questioning that we shall try to bring some elements of answer.