Translating Nouzha Fassi Fihri's La Baroudeuse: A Case Study in ...

They were still forced to help him, for if there were accusing eyes, they
were looking at the more fortunate. Heads nodded. Disapproving gazes were
lowered. Sarcastic voices rose up: "There is no force or power but in God!"
"He will inherit the earth and the sky."
"He is the Rich. He is the Ever Present!"
In this situation, all energies merged into a formidable coalition. The city
had to be saved from famine. People had to share to insure the survival of all.
They were defending not only their country, but also their language,
identity, and religion. They had to preserve this Islam that had been brought to
Africa in an equestrian tornado. It was the only language they could use to speak
to God and they did not want it to fall into disuse.
The high Christian authority was eloquent: "The Pope requested that,
following his example, I devote my life to this pivotal movement to eliminate the
Arabic language and Islam from North Africa, to the benefit of the French
language and Christianity. . ."
They would rather die to the last man. This holy ground will not hear the
sound of church bells. The only call that will rise to heaven would be the
unadorned, original call that rose from the first mosque built in a Muslim land by
Bilal the slave dignified by the new religion!
Lalla Kenza was only one of the gears of this machine that had been set in
motion to foil the enemy's plans. Others worked in the secrecy of their homes,
moved by the same visceral emotions to fight for the survival of the people.
Different groups came into play. In particular, the association of negafats
was in charge of collecting funds for the rebellion, and they were just the right
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