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Les régions de Gerba, du Mzab et du Djebel Nefoussa, toutes liées à la tradition ibadite, présentent des convergences marquées sur les plans historique, religieux et littéraire. Ces communautés, issues d’une migration pour échapper aux persécutions, ont partagé une organisation sociale centrée sur les valeurs de justice, d’égalité et de consultation (shura). Leur patrimoine religieux se reflète dans l’architecture simple et fonctionnelle des mosquées, ainsi que dans une riche production manuscrite portant sur la théologie et le droit islamique. Par ailleurs, ces zones ont entretenu des échanges économiques et culturels dynamiques, favorisant la préservation et la diffusion de l'identité ibadite. Cet article explore les mécanismes qui ont permis à ces régions de maintenir une cohésion spirituelle et culturelle au fil des siècles.
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Le but de cette contribution est de mettre ensemble et valoriser le patrimoine dispersé d’un aspect de la culture immatérielle qui concerne les textes oraux et les contes populaires recueillis sur le terrain et transcrits par les Italiens pendant la colonisation en Libye. Les textes collectés et transcrits concernent la vie quotidienne ou des contes qui représentent les parlers du Djebel Nefoussa. La mise en contact d’un pluralisme linguistique et culturel crée une diversité de processus d’appropriation et de reconfiguration. Le conte apparaît comme un lieu privilégié de dynamiques interculturelles, soulignant soit leur proximité à travers des motifs et des symboles, soit leur diversité patente. Cette étude tente d’analyser, à travers ces textes, comment interprètent les questions d’identité, de rencontre culturelle dans la Libye contemporaine, en situant cette production orale dans le contexte plus large dans laquelle s’enchevêtrent les dimensions locale, nationale et universelle.
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The paper, based on archival sources and Arabic press, addresses the emergence and construction of a Libyan nation and nationalism, particularly among Libyan exiles, in the Mediterranean region from the 1930s until independence. Since the 1930s, associations of Libyan exiles in Tunisia, Syria and Egypt began to imagine the future of their country in an attempt to find an alternative to both Italian colonial occupation, and the older previous political system, which had collapsed in its wake. I discuss how the influence of Pan-Arabism in the theoretical elaboration of a “Libyan nation-state” led to referring to the Libyan nation as an Arab nation. The paper stresses the contribution of Sulayman al-Baruni to the debate. Particular attention is devoted to a series of articles published in 1937 by al-Baruni in al-Rabita al-‛Arabiyya. This weekly Egyptian magazine was an important instrument in giving voice to different points of view on the Libyan question. I argue that al-Baruni’s stress on an Arab-Islamic identity probably aimed at appeasing and overcoming the divergences between Tripolitanians and Cyrenaicans concerning the “imagined” future Libyan nation. (Upon independence, the Arabism-Islam binomial became the watchword for the construction of a new national identity. This binomial did not include the Berbers and other minority groups and denied them any official recognition).
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Sulayman al-Baruni played a particularly important role during the first decade of the colonial occupation in Libya: from the landing of the troops in Tripoli till the end of the First World War, he was one of the main animators of the resistance against the Italian intervention. A muslim of Ibadi confession, he belonged to one of the most important families of the Adrar n Infusen (the Berber mountain) region and was elected deputy of the Ottoman parliament after the seizure of power by the Union and Progress Committee in 1908. Closely related to Enver Pasha, one of the most prominent figures in Ottoman politics of that period, in 1913 he was appointed senator in Istanbul. During the First World War he was charged with promoting the intervention of the Libyan forces alongside the central Empires against Italy and its allies. The interpretations of his thought and political activity have made him one of the followers of the Berber principality dream, one of the protagonists of the pan-Islamist action in North Africa and, finally, one of the “lions” of Tripolitanian proto-nationalism as a leading member of the ephemeral Jumhuriyya al-Tarabulusiyya of 1918. This paper aims at analyzing the position of Sulayman al-Baruni towards the new politics of colonial Italy after the First World War, trying to understand it through some archival documents concerning his stays in Italy in 1919 and 1920.
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