The Amazigh year is associated with the agricultural calendar and the seasons of the year, and it is difficult to determine an accurate date for its entry, so it is also known as the "agricultural year".
January is also called by various names, including "January's metabolism", meaning January night, and "Oscas metabolism", meaning night of the year.
One of the most well-known habits of celebrating the Amazigh New Year is the slaughter of sacrifices and the distribution of food to the vulnerable, and these habits in some Algerian regions are called "Luzia".
Some Algerians also prepare a large bowl of sweets, nuts, and dried fruits, then the dish is poured on top of the family’s children, so their next life will be a good and happy life according to their beliefs, then the rest will be distributed among children and adults.
In January, Algerians also make "gharif", which are local pies called "al-Baghrir" in some regions. Some revelers grow olive trees on the first day of the New Year.
The celebration of the Amazigh New Year in North African countries is well-known for its special dishes prepared specifically for this occasion, perhaps the most prominent of which is couscous, which is shared by most celebrities of the holiday in various ways of preparing it.
The celebrities in Morocco prepare the "Takla" dish, which is a mixture of flour, water, salt, butter and honey, and in Arabic it is called "porridge".
It is also prepared by Tunisians from the Berbers and others.
Other than porridge, Tunisians prepare couscous to celebrate the Amazigh New Year. And some families in the cities cook the "Molokhia" "so that the coming year will be a good year" or "green" year, as they say in reference to the bumper crop and prosperity.
Celebrations of the Amazigh New Year are witnessed by various cultural activities, most of which are related to agriculture and agricultural seasons.
The celebrations also include various lectures and academic activities aimed at introducing the Amazigh civilization and its history and also discuss issues related to the Amazighs, their concerns, their culture and their place in their societies.
Some Berbers consider that it is not important for official recognition of the New Year or not, but rather the most important according to their opinion is their adherence to celebrate it.
In this regard, a continuous debate is renewed on every occasion such as this in the countries of North Africa, where in recent years the Amazighs have clung to their identity and their demands for the recognition of these elements by their countries, whether language, cultural activities, or other characteristics of this culture and its people.
There is disagreement about several points, including the arrangement of these demands within the priorities of the state, and also the debate over whether the official "recognition" of this culture and its characteristics is an element that serves the cultural and civilizational diversity of these countries or is it a new factor that divides the people and differentiates its components? Some activists defending the rights of minorities and "indigenous peoples" face charges of extremism and racism.
In the case of defenders of the rights of the Berbers in North Africa, the accusations that are circulated and directed against some of them are usually focused on anti-Islam and anti-Arabs and other charges that may sometimes be based on old differences between the Arab and Berber cultures in North Africa before the two components mix and coexist to separate North societies Modern Africa, with its cultural differences and distinctive elements from the East.
There is no exact number of Berbers in the different countries of North Africa, as do the dialects used by different groups and societies of Berbers in each region.