The Modern Algerian Renaissance
first: Internal elements for Algerian Renaissance :
1. The futility of the armed popular struggle/action (1830-1916):
In the face of French expansion and ruthless policies, the Algerian people successfully fought several resistances. Despite their numerous manifestations and varied resonance, these revolutions failed for a number of reasons, including:
- The resistance's positioning in a limited area made it easier for the French army to eliminate it, especially because of its spontaneity and lack of structure, as well as the lack of cooperation among the rebellious tribes.
These uprisings were mercilessly repressed by the French. The likes of it are rarely recorded in history. France's destructive army committed unspeakable crimes of murder, sabotage, burning, plundering, looting, displacement, and decapitation.
Despite the fact that the Algerian resistance and revolt did not achieve military triumph, the French army was able to instill the revolutionary spirit in the hearts of the Algerian people.
2. Abusive French policy:
To achieve its purpose, France employed every means available, including extermination warfare against the Algerian people, and it is enough to read what those French commanders had to say about their campaigns to have a sense of what our forefathers went through as a result of the plague of colonialism. Colonel Demonitagnac describes the letters of a soldier in his book " Lettres d'un Soldat ": ...” "We were stranded in the midst of the nation, and our only concern was to burn, kill, and sabotage our way out until the land was stripped bare. Some tribes continue to resist, but we pursue them from all sides until 1842, when the women and children must choose between enslavement and sacrifice, and the spoils between pillage and looting..."
These activities only served to tarnish the French army's image. The Algerian revolutionaries, on the other hand, made them more difficult and powerful, as Pelissier de Reymand put it: "I am not ashamed to proclaim that the splendor of the vanquished has overtaken and surpassed that of the winner.”
Second: External Elements for the Emergence of the Renaissance:
1. The Islamic University:
The early pioneers of this movement, which began in the final part of the nineteenth century, were: Al-Afghani, Al-Kouakibi, and Mohamed Abdo
Algerians were affected by the Islamic University's beliefs of brotherhood, religious and social cooperation, as they learned about these concepts and fresh views via newspapers and literature brought to Algeria by Algerian pilgrims, for example. The Islamic University also played a part in encouraging Algerians to migrate to the East, and its journals contributed to the formulation of the Algerian cause and its resistance to French control.
Due to the colonial administration's fear of the Islamic University's propaganda, it was decided to close cafés and deport, exile, or jail any Algerian suspected of spreading the Islamic University's principles.
2. Mohamed Abdo's visit to Algeria in 1903:
Sheikh Muhammad Abdo, a leader of the Islamic University in the Levant, visited Algeria in 1903 for nearly ten days to see the people's conditions and meet with Algerian scholars, including Maliki Mufti Sheikh Abdelkader bin Soumaya (1866-1933) the Maliki Mufti Sheikh Mohamed bin Zakour, the Hanafi Mufti Mohamed Bouqandora, the Hanafi Mufti, and Hanafi Mufti Mohamed Bin Mostafa El khoufa (1865-1915). Many of these people have embraced the Sheikh's ideas, and we can confidently assert that this visit accurately reflects a cycle of cultural and historical communication between Algeria and the Arab world, which would result in the blossoming of a new fruit, which is the Association of Algerian Muslim Scholars(Ulemas), on a reformist approach with independence in thought and practice.
3. The Impact of Middle Eastern newspapers on Algerian Renaissance:
The Middle Eastern press has played an important role in the emergence of awareness in Algerian society, as well as contributing to the advancement of the Algerian Renaissance by focusing on some of the country's difficulties. These journals helped to introduce Algerians to this culture of defending their rights and resisting colonialism's dominance and arbitrariness. These periodicals also helped to encourage Algerians to continue fighting for their country and to foster a sense of patriotism among them. As a result, Algerians experienced a cultural revolution and an intellectual rebirth. The Arab media had opened their pages to the cries of Algeria, its concerns, and the suffering of its people, in addition to contributing to increase Algerian consciousness. Al Manar..................
Third: The Manifestations of Algerian uprise:
There were several expressions of uprise and awakening amongst Algerians, some of which are given below:
1- The emergence of petitions and delegations:
Petitions have become a new means of political battle for Algerians. Petitioning appears to be an old practice in Algeria, dating back not only to the latter years of the occupation, but also to the initial years of the occupation, with the number of petitions increasing in the eighties of the past century and continuing until the onset of the First World War.
Algerians filed a petition to the French authorities in 1860, criticizing the attempt to create civil rule in Algeria. They addressed petitions to Napoleon III and the French government in Algeria a decade later, reminding France of its commitments under the Algiers Agreement in 1830 and demanding an end to the colonizers' power.
Moreover, there is the petition of 1887, which is one of the most important petitions since it came to reflect more of the Algerians' demands,
and it included, in addition to its rejection of naturalization, requests such as:
a. Organizing Arabic schools and spreading the language amongst Algerians.
b. Equality in representations between the French and Algerians in Municipalities and Unions.
c. Restoring the Islamic Judiciary system, which has been abolished following the law of 1886.
Then there are several petitions requesting restrictions on the occasion of the enactment of the obligatory conscription law, as well as declaring its rejection.
Delegations were just as important as petitions, and we may find delegations from before the First World War among them. In October 1908, the Committee for the Defense of Muslim Interests sent a mission to France to demand equality with the French. In addition to providing Algerian deputies with the freedom and authority to speak for the interests of Algerian Muslims.
Algerians' political attitudes have changed dramatically as a result of these petitions. After serving as a vehicle for voicing grievances and demonstrations, petitions evolved into platforms for discussing national and political concerns. It began with the notion of maintaining people's rights, and while these petitions did not yield many exact outcomes, they came to symbolize the rise of the Renaissance in Algerian culture. This intensified Algerians' national and political feelings, prompting them to seek a change in the situation. Rather, it served as a vehicle for conveying the Algerian people's complaints to worldwide forums and breaking down the barriers erected by the French media. It also contributed to expose France for what it is, and if this suggests anything, it is the degree of the renaissance thinking that pushed the Algerian people to alertness and keeping up with their times and advancements rather than relying on expectation.
2 - The emergence of Western-cultured Algerian elite's activity:
By seeking equality with the French and providing Algerian delegates independence and autonomy to defend the interests of Muslims, this elite was able to safeguard Algerians from the oppressive laws of colonialism.
3 - The emergence of print presses:
Algerians recognized the significant and prominent function of printing in promoting awareness by publishing lessons and lectures that might reach the farthest reaches of the Algerian country and reach the vast majority of society's members at all levels. During this time, the following printing presses were among the most well-known:
a. The print of Fontana:
It was founded in Algiers in 1895 by the Frenchman Pierre Fontana, and it contributed to the publication of numerous books and works by Algerian reformers and intellectuals, with more than thirty volumes written in both Arabic and French between 1895 and 1912, and among them Some authors wrote in the book in which it was published, for example: Defining Al-Khalaf with the Men of the Salaf by Sheikh Al-Hafnaoui in two parts (1905-1907), and the book Alluma’a on the Systems of myths, interpretation of Scholar Abdelkader Almajaoui, “El bid’a” by Sheikh Mouloud Ben el Mouhoub In the year 1912 and “caring for women’s rights” by Mohamed Ben Khoja in 1897, etc.
b. Thaalibia Print :
Founded in 1896 in Algiers by the Turkish Rhodesian brothers (Ahmed and Kaddour), this printing business has printed numerous priceless works from Algeria's traditional history. In addition to selling oriental artifact, the printing press printed a variety of authorships for numerous writers throughout that time period. The following are some of the books that have been published in it: Ad'diraya fi man Arafa El Ulema "The know-how among the scholars" in the seventh century in Bejaia by Abu Al-Abbas Al-Ghubrini in the year 1910, and the book Al-Bustan "The Garden" in remembrance of saints and scholars in Tlemcen by Ibn Maryam in 1909.
Other printing presses appeared in addition to these, playing a passive role in the printing and publishing process, including the two printing presses Jordan and the Jules Carbonell Press, that also contributed to the propagation of Algerian writings, but their contribution was minor compared to its predecessors.
We may deduce from this that printing had an important role in disseminating cultural awareness across Algerian society, as well as contributing to the protection, resuscitation, and resurrection of Algerian legacy, and therefore to the preservation of Algeria's historical heritage.
4- National Press
The Algerian researcher and writer Mohamed Nacer says in his book: “Algerian Press Article” "If the press is called the fourth power in the state because of its impact on people's formation, then we can say that the reformist press in Algeria is colonialism's eyes and ears." Because of its direct impacts in directing, teaching, and preparing the Algerian people for the crucial war, it is acceptable to call it the first authority.”
Despite the lack of capabilities and methods for shutdown and ban, the Algerian press supported various French colonial policies aimed at completely destroying Algerian identity and confronting all systematic attempts at distortion, as well as working to enlighten Algerians, undertake their concerns, and instruct them of international and regional issues,n thus taking down the iron wall that had been constructed to isolate Algerians.
5- Clubs and associations:
Algeria saw the formation of several cultural groups and clubs around the turn of the twentieth century. Its goal was to reach as many people as possible with reform and political ideals, particularly young people. The following organizations played a significant influence in broadening the cultural circle during this time period: Saleh Bay Club, Rashidiya Association, Al-Taraki Club....
6- Historical Revival Movement:
Algerian intellectuals were interested in publishing and documenting the history of their forefathers around the turn of the twentieth century, resulting in the formation of a movement for historical revival of legacy, which included: Ibn Abi Chanab, Ibn Al-Khoja, Abu Al-Kasim Al-Hefnaoui.
The movement arose in response to the French government's charges against the Algerian nation. Therefore the Algerian nation has historic origins, and that its culture is comparable to that of other countries. As a result, new generations must recognize this and continue in the field and cultural activities that their forefathers began. Furthermore, the composition's other purpose is to reassure France that Algerians cannot be divorced from their historical origins.
Al-Hafnaoui wrote his book: Definition of Al-Khalaf
Ibn Abi Chanab was interested in investigating and publishing a number of books, including: “A’diraya Fi Man Arafa Min’ El Ulema” in the 7th millenial in Bejaia, for Abi Abass Ahmed Al Gharbini. Nouzhat El Andar in Histology By Hocine El Ouartilani, known as “The Journey of Al Ouartilani” Printed in Fontana Print Press in 1908 in Algiers
The historical resurrection of heritage has played a significant role in improving national and political consciousness and growing interest in Algerian history among Algerians.
7- The Importance and the Role of Algerian Theater in the Renaissance:
The rising Algerian theatre has strived to break free from cultural stagnation and appeal to keep current, especially in this sector and throughout Algeria, and has highlighted the reality that it experiences on stage. The majority of the subjects, such as "Salah al-Din al-Ayyubi," "For The Sake of The Country" and "The Conquest of Andalusia," deal with national and Islamic concerns. Given that most of the items played on stage were derived from Islamic history, Arabic, and foreign literature, many have viewed it as a good start in Algerian cultural life.
Arab theatrical representation first appeared in Algeria in 1912, when the Medea company performed the play "Visibility and Loyalty," and the Capital Troupe produced the play "Macbeth," which was also staged by the Blida Troupe. A theatrical group performed the assassination of Hussein in 1913, and the play Jacob the Jew the following year.
Opinions differed on where Algerian theatre originated. Some attribute the birth of the Algerian theater to El Amir Khaled's actions in France, namely his participation at a banquet held by theatrical actor George Abyad in 1910 on the occasion of receiving the "Conservator's Diploma," and the latter's visit to Algeria in late 1918.
In 1922, Mohamed Al-Mansali created the "Arab Representation Association," which comprised a number of Algerian performers and artists such as: On September 29, 1922, Gharid Lakhal, Ibrahim Dahmon, and Allal Al-Arfaoui, Mohieddin Bashtarzi, produced two plays on the stage of the choir: “For the sake of the motherland.” It is a three-act drama, but the arbitrary French government forbade it from being performed again, creating challenges for this fledgling theater. She also performed a second play, "The Conquest of Andalusia," on June 25, 1923.
The plays that were performed between 1921 and 1924. Despite its inability to draw a huge audience, it led to a significant progress in cultural life as well as the rise of vigilance within Algerian society.
