Quite often the nose-ring has been added as on the doll of figure 57 p. While the boys, with the head of the family sitting on his white dromedary and the pack-dromedaries loaded with sand sacks, follow the trails designed in the sand, turn around the hills of little stones and water their convoy at imaginary wells, this way covering thousands of kilometers on a strange relief map where the proportions are far from being respected, the little girls, who remained at the camp, mount the tent, send the rag black servants to herd the clay goats, simulate a tasty and time consuming cooking and finally realize an excellent dinner with three dates. Another doll play representing circumcision is mentioned at the end of the chapter on Moroccan child dolls p. For this game they used a small dollhouse delimited by stones. Attend him with a licentious woman! These data and the following ones come from the publications of Gilbert J. Within this context, the influence of the upper class on the middle and lower class city dwellers and rural residents should be stressed. This book presents to the reader a general analysis of the dolls and the doll play of Saharan and North African children.
The bridegroom of their bride doll only existed in their imagination. With the exception of Moroccan cities, this volume analyses thus the dolls and the doll play of children and communities belonging to more or less traditional societies. Through this stalk a little branch is put right through, so giving arms to the doll fig. Therefore, he has depicted the heavy silver earrings that do not pass through the ear lobe but are held in place with a strap of skin put on top of the head. The inhabitants of the Saoura Valley Another Saharan sedentary population is made up of the inhabitants of the Saoura Valley, a population on which I have found very little information. The young artist wanted to represent a woman in her festal dress. Claus of the Department of African Languages and Cultures of the State University of Ghent, for their friendliness and help during my research on the Ghrib games and toys. According to another source published in the Kabyles are estimated at four million and the emigration to France and some other European countries dates back to the First World War Tamisier, p.
Children’s dolls and doll play. All these female dolls of the Tuareg children are characterized by a sitting position and thus are missing legs, as Cortier already noticed in p. In contrast to almost all male dolls, several female dolls do have facial features and sometimes also tattoos.
Further eastwards lies the third region, the Kabylie de Collo. The family is opening but becomes fragmented thereby, being satisfied with a less precarious but also less communitarian economy, new aspirations and new models A detailed description of the dress, the jewels, the facial painting and the tattoos of the Belbala women is given by Dominique Champault These nomads have been dromedary-breeders and goat-breeders and, where this was possible, they also held sheep.
Nowadays, the Ghrib have almost completely settled down in the oases of Ghidma, Hezwa, Redjem Matoug and especially in the oasis of El Faouar, an oasis that has grown to an important urban center, the principal center of a Tunisian delegation.
Although the bibliographical documents too rarely talk about this, the dolls described in this book have no meaning except within the children’s doll play. In this collective doll play the children use a lot of other toys or objects. As in certain milieus, as for example in Marrakech, the doll with an armature of reed has been left behind, the term mounica is used for all kinds of dolls.
Her dolls are made with the half of a piece of reed completely wrapped in a rag. Among the Belbala it is only the girls who play with dolls, this until the age of six or seven years. This way, the doll play is not described as well as the doll itself. Ekhya Ag-Sidiyene designed the example seen on figure Its isolation made possible the survival of the tradition of spirituality and of the traditional schooling, going back to the eighth century, as well as of its social organization and family life Gabus, The facial features are not indicated.
Some dolls of the collection represent countrywomen in daily dress or dressed for dancing. Then the girls take a bone on which eyes, nose and mouth are designed once it has been well cleaned and washed.
Toys, play, culture and society.
Lord Abdelqadir Jilani you will help us! It is made in the same way as the foregoing type of dolls but this time with a vertical piece of bone or wood fixed into a base representing the buttocks. Flamand who did research in Morocco from till mentions a more recent name.
Tuareg children also play with dromedarist and horseman dolls modeled in clay, just as the children of the Moors, the Teda and the black children from Mopti do.
Mensil neck of the horse bents forward and the head is being almost unmarked. Menxil 2 gives a scheme for a detailed description of play activities and toys. The Kabyle language belongs to the large family of Amazigh languages. She says that these children excel in making with sticks, goat bones and rags small dolls called ‘isounar’. One of the dolls wears four long blouses of white, indigo, white and indigo color catalogue 3. The boys would also celebrate the wedding of this male doll, called menidl or bridegroom, with a tall female doll, named tislit or bride.
The dolls wear garments, but not always as elaborated as the jewels worn by the 61 doll seen on figure 60 p. The head and the neck form an extension of the base for one third of the total height of the doll. It is probably not too speculative to relate these Belbala male dolls to the bridegroom dolls of the Ghrib and the Chaamba girls.
Finally, the artist of the group takes a tin can and cuts out the ‘takuba’ or sword without which no Tuareg nobleman can travel. One or more rags, becoming a mantilla, cover the head of the doll. The other two dolls only have a hairdo modeled 44 with the same material fig. Their legs are oblong and flim slightly backward inclined trunk is provided with two lateral protuberances serving maroxain arms.
The girls of the Arab- speaking and Amazigh-speaking traditional world do not play much with dolls, probably because they lack opportunities for it. Societies however, who were and still are on their way to modernity and to their incorporation in modern states. The hairdo is composed of cotton plaits fixed in the way showed on the design of figure 32 p. Just as the female marocaain of the Tuareg, the female doll of the Moors normally represents a fat lady of the nobility. This doll wears clothes of indigo fabrics, fsia which the veil does not cover the face.
These male dolls and female dolls are adults, often bridegrooms and brides. This type of female dolls differs from the above- mentioned ones because of its body made of stuffed rags and the designed facial features with a triangular mouth, a nose, eyes and eyebrows.
A smaller summer squash, stuck onto the little branch serving as neck, representing the head of the mule. God is extremely merciful!
The information I could gather since the first French edition of this book inconfirms the use of local or traditional dolls made by girls and only seldom by boys, in the villages of Central and South Morocco.
In the countryside as well as in the urban centers the only dolls one sometimes finds are quite modest and menidl ‘blisa’, the feminine of ‘blis’ meaning Satan. On the same picture one can also see a saddled dromedary carrying saddle-sacs Its hairdo consists of long plaits with here and there a pearl stringed to it.
It is common that a boy and a girl nendil at marrying their respective fillm and from then the male doll and the female doll always stay together.
The other dolls do not have facial features. There also exist male dolls that represent the warriors of the Moors. A twig is horizontally fastened to the rilm ones by fending it and putting it over the vertical twigs, this way representing the arms. The adults see this game as necessary for the girls to learn all that relates to the traditional family living in the desert.