the main conservation measures that have already been taken by the algerian gouvernment.

the main conservation measures that have already been taken

by the algerian gouvernment about :

Natural resources :

soil conservation:

Algeria is lightly forested with less than 2 percent of its area covered by either forest or other wooded land. All of the country´s forest and arable land is in a broad coastal strip, around 400 kilometres wide. The rest of Algeria is Saharan with vegetation comprising sparse Acacia spp. and desert grasses. Northern Algeria has been extensively deforested, with around half the country´s forest area being cleared between 1935 and 1962. The country´s high forests comprise remnant stands of mainly Pinus, Quercus and Cedrus species, mainly on the slopes of the Tell Atlas and the Saharan Atlas. Other forested areas include large tracts of Marquis scrub. Algeria has established an extensive tract of plantation forests as part of its "Green Dam" project to protect against desertification. The plan requires the eventual establishment of a 3 million hectare band of plantations as a barrier to the Sahara. Pinus halipensis is presently the most common species planted. Algeria has an extensive protected area system including 10 national parks. Around 4 percent of the country´s forests are inside protected areas.

The green dam :

 In many African countries, the people are struggling against  desertification.

 The Algerian Government once thought of facing the problem squarely, building a "green dam".

 Twelve million trees were planted in an attempt to stop the Sahara Desert from marching on. Yet, the desert won the match. A Tuareg legend says the Sahara is like a sleeping giant, who, when it wakes up and looks at you, instantly burns you down to ashes. The Sahara woke up, moved around the obstacle and went on, leaving behind the "green dam" dry and dead.So Algeria was left with the Atlantis Valley, that used to be the tree granary of the nation, as a vast expanse of barren land.Millions of people were left homeless, landless, without any means of livelihood.

 Programme, 67 million people in North Africa and 145 million in the Sahel are severely affected by desertification This means that more than 200 million people are now forced to move towards the areas with enough water to sustain their lives.In this way, the long-held equilibrium between nomadic and sedentary people is lost, and as a consequence social tensions are building up.

 Water conservation :     

 Algeria is one of a number of African nations Johns Hopkins University predicts to have a ratio of water annually available per person at less than 1,000 cubic metres in 2025, a daunting figure when experts consider a country "water-stressed" at below 1,700 cubic metres available per person.

 Although government officials are working with international experts to increase water supplies to both rural and urban areas the task remains difficult.

 "There are many construction sites that need to be opened in the water supply sector because our natural resources are not sufficient," says Water Resources Minister Abdelmadjid Attar. "We are obliged to appeal to foreign companies as much for material needs as for a desire to master new technologies."

 Government officials are in a race against time to maximize the already scant water resources. Around 1.5m dinars are earmarked by the Algerian government to improve hydro-infrastructures. Building new dams, reducing dam silting, used-water treatments, preventing water loss and waste and desalinization projects are some the efforts underway.

 To repair the estimated 30 per cent of water pipes in Algeria that leak, the government has earmarked 53 billion dinars. Projects are underway in Algiers and Oran, with an additional 16 of the 40 cities slated for repairs targeted in the next phase. .

Conservationists are excited about the decision.

 "This is exciting news for freshwater conservation in the region," says World Wildlife Federation's Francesca Antonelli, adding that Algeria is a North African leader in wetland conservation.

 Involvement in Algerian water management is not just restricted to international corporations and global conservation organizations, individuals are also making a positive impact.

 American student Greg Sanz learned from his Algerian hairdresser in 2002 that his village well had dried up and the only water source was a pipeline being illegally siphoned before the water reached the people...

Wild life conservation:

 The wildlife of Algeria includes its flora and fauna and their natural habitats.

The varied vegetation of Algeria includes coastal, mountainous and grassy desert-like regions which all support a wide range of wildlife. Many of the creatures comprising the Algerian wildlife live in close proximity to civilisation. The most commonly seen animals include the wild boars, jackals, and gazelles, although it is not common to spot fennecs, (foxes), and jerboas. Algeria also has few panther, leopard and cheetah populations but these are seldom seen.

Conservation of open spaces and forests:

Algeria hs so many open spaces and forests such as :

Belzma National Park

The Belzma National Park is one of the most important national parks of Algeria. It is located in Batna Province. Created in 1984, it stretches over an area of 262.5 km², the climate ranges from a cool subhumid climate to a dry semi-arid climate, it contains 447 species of flora (14% of the national total) and 309 species of fauna, of which 59 are protected species.

 Chréa National Park

 The Chréa National Park is one of the smallest national national parks of Algeria. It is located in Blida Province, named after Chréa, a town near this park. The park, located in a mountainous area known as the Blidean Atlas (which is part of the Tell Atlas) includes the ski station of Chréa, one of the few ski stations in Africa where skiing can be done on real snow, and the grotto of Chiffa. It is home to a varied flora and fauna, including its old Atlas Cedar forests, where many Barbary Macaques live.

Djurdjura National Park

 The national park of Djurdjura is one of the national parks of Algeria. It is located in Kabylia, named after the Djurdjura mountain chain. Nearby cities include Tizi Ouzou (to the north) and Bouïra (to the south). The park is home to a very broken tectonics, as well as many forests, grottoes, gorges, and an important fauna.

El Kala National Park

 The national park of El Kala is one of the national parks of Algeria, in the extreme north-east of the country. It is home to several lakes (including Lake Tonga, whose name is unrelated to Tonga) and a unique ecosystem in the Mediterranean basin, it was created in 1983 and recognized as a biosphere reserve by the UNESCO in 1990. This park is treatened by the creation of a highway in Algeria, which would treathen the rare animals and plants of the park. It has been proposed that the highway should avoid this region and go further south

Mineral resources conservation:

 Algeria's nonfuel minerals were used extensively as raw material for domestic manufacturing, but some, such as high-grade iron ore, phosphate, mercury, and zinc, have also been exported since the early 1970s. The state mining and prospecting corporation, the National Company for Mineral Research and Exploration (Société Nationale de Recherches et d'Exploitations Minières), was established in 1967. As a result of the government's decentralization policy, the company was restructured in 1983 into separate production and distribution entities. The most important of these were an iron ore and phosphate company known as Ferphos, which had three production units and a port complex at Annaba, and another company called Erem that specialized in conducting mineral research at Boumerdas on the Mediterranean Sea and Tamanrasset in the south

Monuments conservation

Timgad

" World Heritage Site " (listed in 1982 )
Timgad is his passion and his way of the cross , the stake of Homeric battles against stupidity and ignorance and contempt for laws that are supposed to protect the archaeological heritage.
If it was not his indefatigable stubbornness, there is a long time since everything would have been decimated Tipasa

(listed in 1982 )On the shores of the Mediterranean, Tipasa ancient Punic trading-post conquered

 by Rome and turned into a strategic base for the conquest of the kingdoms of Mauritania . It includes a unique set of Phoenician , Roman , early Christian and Byzantine , side by side with indigenous monuments such as Kbor er Roumia , the great royal mausoleum of Mauritania.
The Casbah of Algiers

(listed in 1982 )The Casbah was inscribed on the World Heritage List at the 16th session of the

Committee in December 1992.Est commonly called the area comprising the Casbah  itself ( fortress ) and the entire old city of el- Djazaïr between the fort andthe sea.

 

 

Beni Hammad Qal'âa

(listed in 1982 by UNESCO World Heritage )There are just a thousand years, in 1007 , was born in Hodna at the foot of Jebel Taqarbouzt , Berber dynasty Hammadites . In an almost desert environment, the kingdom of Beni Hammad Qalaâ would give rise to a brilliant but ephemeral civilization, which would radiate across the Maghreb.

Human resources :

Health :

 In 2003 about 0.10 percent of the population aged 15–49 was living with human immunodeficiency virus/acquired immune deficiency syndrome (HIV/AIDS). The poor generally receive health care free of charge, but the wealthy pay for care according to a sliding scale. Access

to health care is enhanced by the requirement that doctors and dentists work in public health for at least five years. However, doctors are more easily found in the cities of the north than in the southern Sahara region.

 Education:

 Education in Algeria is free and officially compulsory for Algerians up to age 16, but actual enrollment falls far short of 100 percent. Enrollment drops off sharply from primary to secondary school. In fact, only about half the eligible population is enrolled in secondary school, which consists of two three-year cycles beginning at age 12In addition, Algeria has 10 universities, seven university centers (centres universitaires), and several technical colleges. The primary ******** of school instruction is Arabic, but Berber-******** instruction has been permitted since 2003, in part to ease reliance on foreign teachers but also in response to complaints about Arabization.]

Algeria Economy :

The hydrocarbons sector is the backbone of the economy accounting for roughly 57% of government revenues 25% of GDP and almost all export earnings. Algeria has the fifth-largest reserves of natural gas in the world and is the second largest gas exporter; it ranks fourteenth for oil reserves. Algiers' efforts to reform one of the most centrally planned economies in the Arab world began after the 1986 collapse of world oil prices plunged the country into a severe recession. In 1989 the government launched a comprehensive IMF-supported program to achieve economic stabilization and to introduce market mechanisms into the economy. Despite substantial progress toward economic adjustment in 1992 the reform drive stalled as Algiers became embroiled in political turmoil.

 The Culture of Algeria

 Algeria’s culture is strongly influenced by its religion, Islam, although in the past it was mainly influenced by the French culture.

 Hospitality is part of the culture of Algeria as it is in the rest of the Arab world.

 Women must cover their heads and bodies.

 In the main cities of Algeria people are used to the Western culture, but in the south and rural areas the follow more traditional practices.

 Items that are mostly sold in Algeria are Berber rugs, Sahara fabrics, traditional pottery, jewelry, copper and the traditional clothing of the country.

 The most important library in Algeria is the National Library founded in 1835 in the city of Alger.

 In the capital you will find the Museums of Prehistory and Ethnography, the National Archeological Museum and the National Museum of Fine Arts.

محمد البشير الإبراهيمي بالإنجليزية

Mohammed El Bashir Al Ibrahimi
Mohammed El Bashir Al Ibrahimi was born on July 19, 1889 in Ras el Oued (Setif). He received a first teaching in his hometown, under the leadership of his father and uncle, then went to the Hedjaz in 1911 and settled in Medina where he received a higher education in the fields of language, theology and Islamic

sciences.
MY EDUCATION
The youngest of my uncles, Sheikh Mohamed El Mekki, the Alem (scholar) of our region known as "Righa", a perfect scholar of sciences of the Arabic language, took charge of my education. The families of the ulema in our country have inherited and preserved an old tradition of providing the activities inherent to the school. They receive dozens or even hundreds of students who are studying. The family supports their charitable restoration, whatever their number. The Alem or the Ulemas of the family give them regular classes, during the day, drawn from books taught in El Azhar.

Among these families, count ours who has inherited "El ilm" (science) since the last five known centuries and among his famous scholars who devoted themselves to the cause of the teaching and the activities dedicated to the public utility, in the search for the approval of God, we quote Sheikh Mohamed Sherif el Omri El Ibrahimi, Sheikh Mubarak El Ibrahimi and Sheikh El Koureichi El Ibrahimi. These people have lived in the last three centuries.
TRAINING
I did not leave my home to educate myself. My home was school where I studied before teaching there. In my third year, my uncle took charge of my education and education. I did not leave him even during sleep and meals. He did not abandon me for a minute without inculcating a new acquaintance. He had an astonishing method of diversifying themes as well as topics to memorize so that I would not be bored.
For my part, I had a phenomenal memory that he knew how to maintain and use wisely. I have thus fully and perfectly learned the Koran at the end of my eight years and I also learned with him, at this age, because of the diversity that I have mentioned, El fiât Ibn Malek1 and Talkhis El Miftah (synthesis of the key). At ten, I learned by heart several long scientific papers.
At fourteen, I memorized the two Al fiât d'El Iraki on the chronicles and the biographies, Noudhoum El Douai (State Systems) of Ibn El Khatib and most of the collection of his letters in his book Reihanet el Koutoub (the flagship of books) as well as the vast majority of Andalusian scholars like Ibn Chahid, Ibn Abi El Khissal, Abi el Matraf Ibn Abi Amira, as well as those of Mashreq, at the example of Essabi and El Badie. I learned the Moualakat (The iodines) and El Moufadhaliat'2, the totality of El Mutanabbi's poetic work, a good part of the poems of Chérif Erradi, Ibn Erroumi, Ibn Temmam, El Bouhtouri and Abi Nouas.
My uncle occupied me throughout the day with grammar lessons, alone or with other students. I submitted each end of the day to a control of assimilation, he was pleased with the answers I provided. At nightfall, he dictated to me what he had in memory of selected poems, drawn from a collection, in full or in the form of excerpts, until I memorize a hundred verses, he opposed me a refusal when I asked for more. He justified his objection by saying to me: your brain will end up getting tired by learning and memorizing as the wearer of heavy loads ends up exhausting himself. Then, explaining to me the meaning of the poems, he ordered me, that God have his soul, to go to bed.
My uncle died in 1903 when I was fourteen. I recited before him certain works when he was on his deathbed. Awarding me the mastery known at the time, he ordered me to replace him and to give courses to my fellow students to whom he had devoted himself and took charge of their teaching.

I respected his will and the Almighty helped me in my task. The accumulation of knowledge, stored in my extraordinary memory, has been of great use to me; which allowed me to prematurely acquire a preeminence and destiny wanted me to become sheikh (revered teacher) from my early youth.
From Medina, he went to Damascus where he took advantage of his schools and chouyoukhs. On his return to the country, he settled in Setif and began his mission in education and education, being in close contact with Sheikh Abdelhamid Ibn Badis.

MY JOURNEY TO MACHREK
I left Algeria for El Hijaz in 1911 when I was twenty-one when, at his order, I joined my father who was established there. I passed through Cairo where I stayed for three months going round the course cycles of El Azhar. I visited Ahmed Chawki, whose poems I learned and recited. I also met Hafez Ibrahim in a café in Cairo, Rachid Réda in Dar Eddaoua wel Irchad (preaching and orientation) and a group of Ulema of El Azhar before returning to Medina where my father resided.
I devoted myself to reading before volunteering lessons and attending several exegetical and Hadith classes. My unusual memory helped me store men's names and memorize whole books of the Hadith.
 MY RETURN TO ALGERIA
I returned to Algeria early in 1920 with the intention of undertaking a work related to public education which will be followed by political action. I found the climate more favorable than in 1911, a year marked by war and its pangs. Nevertheless, society was not ready enough to take any concrete action.
I got along with a group of free ulema brothers to begin work that consisted of perfecting preparation in society and mobilizing the means to implement it. The effort was exhausting and the results slow. Continuing the same path, we endured ten years of exhausting work. The year 1930 was a pivotal year. It has been a dividing line between the past and the present. The occupation celebrated its centenary and France, jubilant, organized, on the occasion, celebrations of jubilation.
The Algerian, Arab and Muslim people have shown their disapproval and have seen in some programs the manifestation of joy, a clear offense, an outrage to their honor and an insult to their history. We used this resentment to awaken his valor, and refine his predisposition to take action.
Colonial demonstrations failed because of our work and because of other external factors. France, disillusioned, lost hope placed in the festivities. She spent in vain colossal sums to commemorate the sad event.
THE CREATION OF THE ASSOCIATION
                          ALGERIAN OULEMAS
The Association of Algerian Oulema was created in 1931. The elements participating in its constitution, we knowingly wanted them natural and elementary so as not to arouse the suspicions likely to fight it and to strike it a fatal blow even before it do not get up. If the Association had been aborted in the bud, we would not have been able to resurrect it for decades.
We lived a year in the discretion and sobriety during which we set up rules of the work, made contacts with the various layers of society and strengthened relations with them. As soon as the second year was announced, intriguing hands began to work to harm the Association but in vain because its principles had pierced in this time span runs the soul funds within the society.

 MY WORK WITHIN THE ASSOCIATION
I am embarrassed when I mention my action within the Association. I will leave it to the proven facts to testify to it. A reality that will be known by all those who will work to find it. But I remain particularly honored by the confidence placed in my person by my brothers since the birth of this association of which I was the deputy of the president, Imam Abdelhamid Ben Badis, the Father of the Renaissance of Algeria in all his aspects.
I assisted him in many positions until his death, April 16, 1940. While I was incarcerated, my brothers, members of the Association, elected me president of this one, a function which I assume nowadays.
Among the achievements that I initiated, after my release from prison where I spent three years, it is necessary to count the building in one year and some months of not less than seventy free primary schools, work of the Association. which was born thanks to my efforts and was accomplished under my direction as well as about one hundred and fifty schools, ranging from the most imposing establishment to the most modest, financed entirely by the money of the people.
These establishments are attended by about fifty thousand students, supervised by four hundred teachers, these schools were crowned by the construction of a large high school hosting a thousand internal students. With all its components, the school is owned by the Algerian people.
His work
Sheikh El Bashir Ibrahimi began his mission through his teaching profession in which he saw an effective way to reform the situation in Algeria, by promoting the awareness of the people and by teaching him the principles of his religion and his language in order to prepare him to defend them against the colonizer.
In 1931, he participated with Ibn Badis in the creation of the Association of Ulema Muslims of which he was appointed vice-president. He was also appointed to represent the association in western Algeria after having been given the task of running the Dar al Hadith school in Tlemcen.
Because of his activities hostile to colonialism, he was arrested by the colonial administration and deported to Aflou, near Laghouat. Despite his exile, he was chosen to chair the Ulema Association after the death of Ibn Badis.
Released in 1943, he was again imprisoned after condemning the massacres of May 8, 1945. After his release for the second time, he continued his preaching activities like Ibn Badis. He wrote the editorial of the newspaper "Al Baçaïr" (clairvoyance), organ of the Association of Ulema and had also created the newspaper "ach-cheb al muslim" (The young Muslim) in French.
In 1952 he went to the Middle East and settled in Cairo where he stayed until the liberation struggle broke out. As a result, he issued a statement from the Muslim Ulema Association, calling on the people to unite around the liberation struggle.
In Egypt, he worked for the benefit of the Algerian question until independence. He died on May 20, 1965.

Paroles en or de Cheikh El Bachir El Ibrahimi.

المدرسة هي جنة الدنيا،والسجن نارها،،،الأمة التي لا تبني المدارس تُبنى لها السجون،والأمة التي لا تصنع لها الحياة ، يُصنع لها الموت، والأمة التي لا تعمل لنفسها ما ينفعها ويُسعدها ، يعمل لها غيرها ما يضُرها ويُشقيها..والأمة التي لا تغضب للعز الذاهب ترضى بالذل الجالب ،والأمة التي تتخذ الخلاف مركبا يُغرقها في اللجة،والأمة التي لا تكرم شبابها بالعلم والتثقيف مُضيعة لرأس مالها ، والأمة التي لا تجعل الأخلاق ملاكها تتعجل هلاكها،والأمة التي تلد لغيرها أمة تلد العبيد لا أمة تلد الأحرار والصناديد، والأمة التي تعتمد في حياتها على غيرها طفيلية على موائد الحياة حقيقة بالقهر والنهر وقصم الظهر.

بقلـــــــــم : نصـــــار أحمـــــــــــــد
الجــــــــــــــــــزائـر