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==Kalender Tuareg calendar==
[[File:Finding arcturus.png|thumb|right|350px|The she-camel constellation ([[Ursa Major]] plus [[Arcturus]]), whose appearance int the sky marks the beginning of the Tuareg astronomical year]]
<!--{{See also|Tuareg calendar}} Still not present in en.wiki -- Gengis Gat -->
<!--Tuaregs share many elements with northern Berbers concerning the subdivision of the year. Even they make reference to two different cycles, a solar one similar to the Julian calendar and a lunar one for religious purposes.
 
However the climatic, biological and socio-cultural differences between the desert and more temperate territories create some differences, especially in the subdivision of seasons.
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==Perhitungan tahun==
Kalender Berber tradisional tidak dikaitan dengan suatu [[era]] untuk menghitung tahun. Cara tradisional perhitungan tahun yang dilestarikan oleh budaya Tuareg tidak mengekspresikan tahun dengan angka melainkan setiap tahun mempunyai nama yang merupakan cirinya.
 
Namun, sejak tahun 1960-an, atas inisiatif [[:en:Berber Academy|Académie Berbère]] di Paris, sejumlah orang Berber mulai menghitung tahun sejak 950 SM, perkiraan tahun mulai berkuasanya raja pertama dari Libya sebagai [[Firaun]] di Mesir, [[Shoshenq I]], yang diidentifikasi sebagai orang Berber terkemuka pertama dalam sejarah (Firaun ini dicatat berasal dari Libya kuno).<ref>{{cite web
==Computation of the years==
The traditional Berber calendar was not linked to an [[era]] with respect to which years were calculated. Where traditional ways to compute the years have been preserved (Tuareg civilization), years are not expressed with numbers but each of them has a name characterizing it. <!-- (in proposito si può vedere: [[cronologia tuareg]]). Still not present in en.wiki -- Gengis Gat -->
 
Starting from the 1960s, however, on the initiative of the [[Berber Academy|Académie Berbère]] of Paris, some Berbers have begun computing the years starting from 950 BC, the approximate date of the rising into power of the first Libyan [[Pharaoh]] in Egypt, [[Shoshenq I]], whom they identified as the first prominent Berber in history (he is recorded as being of [[Ancient Libya|Libyan]] origin).<ref>{{cite web
| last = Benbrahim
| first = Malha
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| accessdate = 2007-09-04 }}</ref> For example, the Gregorian year 2010 corresponds to the year 2960 of the Berber calendar.
 
Inovasi ini telah diterima dengan kuat oleh banyak pendukung budaya Berber dan sekarang menjadi bagian warisan budaya bangsa ini, sepenuhnya diintegrasi ke dalam sistem kebiasaan tradisiional yang berkaitan dengan kalender Afrika Utara.
This innovation has been adopted with conviction by many supporters of the Berber culture and is now a part of the cultural heritage of this people, fully integrated in the system of traditional customs related the North-African calendar.{{citation needed|date=June 2012}}
 
[[File:Berber new year.jpg|thumb|left|100|Photo taken on 31 December 2007 near [[Tafraout]] (Morocco), with the writings ''aseggas ameggaz'' ("good year") in [[Tifinagh]] and ''bonne année 2959'' ("good year 2959") in French. Note the 1-year mistake, as 2959 corresponds to the Gregorian year 2009.]]▼
 
▲[[File:Berber new year.jpg|thumb|left|100|PhotoFoto takenyang ondiambil tanggal 31 DecemberDesember 2007 neardekat [[Tafraout]] (Morocco[[Maroko]]), with thedengan writingstulisan ''aseggas ameggaz'' ("goodtahun yearbagus") indalam bahasa [[Tifinagh]] anddan ''bonne année 2959'' ("goodtahun yearbagus 2959") indalam Frenchbahasa Perancis. NotePerhatikan thekesalahan 1-year mistaketahun, askarena 2959 correspondsbersesuaian todengan thetahun Gregorian year 2009.]]
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==Neologisms and false traditions==
An interesting aspect from the [[Cultural anthropology|anthropological]] point of view, concerning the birth of traditions, is the flourish of innovations that "restore" alleged forgotten customs. This phenomenon exists in the context of the rediscovery of a long-denied and hidden [[Cultural identity|identity]] and is aimed at regaining a lost or endangered heritage. The calendar, perceived as particularly important due to its connection to the control of time, has been the object of many of these innovations, some of which have gained consensus and been adopted as a genuine part of Berber traditional heritage. Examples follow.
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