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Cet article est une enquête sur la célèbre khuṭba attribuée à Abū Ḥamza al-Shārī. Ce dernier fut chef de guerre ibāḍite pour le compte de ʿAbd Allāh b. Yaḥyā. Il occupa La Mecque et Médine au milieu du iie/viiie siècle à l’issue d’une révolte d’inspiration ibāḍite qui avait démarré dans les zones reculées du Ḥaḍramawt. La khuṭba est bien connue depuis des décennies dans la mesure où des fragments du prêche ont été disséminés dans différentes sources sunnites et shīʿites. Néanmoins, peu de travaux ont, jusqu’à présent, cherché à comprendre le sermon dans son contexte plus large. De même, nous ne disposons d’aucune traduction complète. Cet article se divise en deux parties. La première est consacrée à l’histoire de l’ibāḍisme dans la péninsule Arabique au cours du iie/viiie siècle. Nous proposons des hypothèses explicatives quant aux multiples raisons ayant poussé ʿAbd Allāh b. Yaḥyā à entrer en rébellion contre les Umayyades. Nous offrons également des éléments de commentaire sur la khuṭba, en vue de faciliter sa lecture. La deuxième partie contient la traduction française de la version la plus longue du sermon dont nous disposons et qui se trouve dans une source ibāḍite méconnue composée à Oman au xviiiie siècle

This paper deals with “defined” numerals, i.e. numerals used in a context where the number of items is already known, like English ‘both’ (‘the two’). Quantifiers referring to two items like ‘both’ are quite widespread in the languages of the world, and most of the Berber languages, too, possess a word, isnin, which is evidently built on the numeral ‘two’ (sin) and means ‘both’. Nevertheless, some Berber languages also display numerals meaning ‘the three’, ‘the four’ etc. This paper aims at describing such peculiar numerals and at providing a diachronic explanation of their origin. This reconstruction implies the presence of the ancient morphemes of determination that nowadays have been merged into all nouns, losing their original meaning and becoming simple nominal marks.

The Berbers of Tunisia form a small minority group inhabiting southern Tunisia with its rich and indelible history. They are ethnically and linguistically distinguishable from the rest of the population despite attempts by local governments, past and present, to describe them as jbāliyye “inhabitants of the mountains” with no reference to their linguistic and Berber heritage. It is a case of “mistaken identity.” They are not Arabs despite their bilingual situation, as there are no more Berber monolinguals in Tunisia. With Ben Ali’s fall in January 2011, there are renewed and emerging local and international voices that call to recognize this group as an ethnically and linguistically diverse group with new demands to teach the Berber language and hear it spoken in schools. However, these calls create a sense of division within the country, which drives the narrative that supporting the Berber cause may be regarded as treason. This debate is part and parcel of what is referred to as contentious politics. The chapter aims to discuss some of the issues related to the Berber case in Tunisia, and attempts to find solutions to safeguard this heritage without recourse to violence. In doing so, the chapter attempts to answer three fundamental questions: First, what is the Berbers’ current situation today? Second, why do the Berbers feel crushed between their desire to maintain their language and culture – and to succumb to a separatist call ideology? Third, how can the Berbers in Tunisia restore their mistaken identity within the government language policy and demand to be recognized for their linguistic heritage?

En Tunisie, l'île de Djerba fait face à sa quatrième année de sécheresse consécutive. Les 163 000 habitants de l'île connaissent des coupures d'eau et pour la première fois, les hôtels de Djerba aussi. Les réservoirs mis en place ne suffisent plus à répondre à la demande en eau du million de touristes attendus cette année. La population locale, quant à elle, récupère l'eau de pluie et l'utilise comme eau potable.

Dans sa modeste maison de l'île tunisienne de Djerba, Said Al-Barouni s'est donné pour mission, à l'aide des technologies et de l'intelligence artificielle, de préserver l'héritage de sa communauté ibadite, un courant minoritaire et modéré de l'islam. "Regardez ce que l'humidité de...

In an unassuming house on the Tunisian island of Djerba, Said al-Barouni embarked on a mission to safeguard his Muslim community's little-known heritage, using technology and AI to save age-old religious manuscripts.The 74-year-old librarian and member of the Islamic offshoot Ibadism took up the reins of his family's six-generation library in the 1960s and has been in a race against time to preserve whatever Ibadi manuscripts he can find.

Depuis l’époque gallo-romaine, l’histoire des Juifs en France ne cesse d'osciller entre ombre et lumière. Tantôt protecteur bienveillant, tantôt despote ostracisant, le pays des Francs demeure ambigu vis-à-vis de l’une des plus vieilles communautés d’Europe. Comment expliquer cette attitude paradoxale ? La France, indéniablement, est une terre d’accueil depuis des siècles pour le peuple juif. Dès le Moyen Âge, la culture hébraïque est partout présente et respectée. Bien après, la Révolution permet même aux Juifs d’accéder à la citoyenneté, tandis que le Premier Empire les unifie sous l’égide d’une organisation centrale. Puis, la Restauration, Napoléon III et enfin la République facilitent leur promotion économique, politique et sociale. Après l’Occupation, les israélites français – avec l’aide d’organisations juives internationales – se dotent d’institutions pour répondre à leurs nouveaux besoins. Enfin, la guerre d’Algérie et la décolonisation font de la France l’un des trois pôles les plus dynamiques du judaïsme mondial (après Israël et les États-Unis). Mais parallèlement, comment oublier que, dès 1209, la croisade contre les hérétiques entraîne leur persécution puis leur massacre ? Qu’on les accuse de propager la peste noire au XIVe siècle ? Que l’affaire Dreyfus est encore à ce jour la pire erreur judiciaire commise par antisémitisme ? Qu’un quart de la population juive à péri pendant la Seconde Guerre mondiale à cause du régime de Vichy ? Plus récemment, que des assassins comme les frères Merah ou Amedy Coulibaly répandent un antijudaïsme sanguinaire d’un genre nouveau ? À la lumière des recherches les plus récentes, le grand historien Michel Abitbol répond à toutes ces questions et à beaucoup d’autres. Partant, il propose une synthèse remarquable sur la relation longue, complexe et ambiguë entre un peuple et un pays.

Introduction:The starting point of female criticism coincides with liberation from the linear stereotypes of men's literary history. Feminist literary criticism does not mean to eliminate the differences in the way of writing between women and men, and in this type of criticism, gender differences do not become meaningless, but the purpose of this criticism is to understand women's writing in order to reach a broader perspective of women's reality. In the 19th century, novel writing was considered a purely masculine practice, and mentioning a female novelist caused suspicion, shame, surprise, and misogyny towards the author. The intellectual endeavors of women in less than two hundred years, has opened up new perspectives on human knowledge and raised many important questions. But the astonishing variety and conflict of ideas themselves has become a barrier to understanding how and why they are. Feminist critique examines the role of women in the two axes of the creator of the work (the woman as the writer) and the created personality (the face presented by the woman in the works of the authors). The experience of writing a novel is considered one of the modern literary experiences in the Sultanate of Oman, and its history does not exceed a few decades. The Al-Tawaf Haith Al-Jamar is considered the first women's novel in Oman and its protagonist in life is a kind of victim of patriarchy. The first appearance of women in the field of Omani novel writing took place in 1999 with the novel Al-Tawaf Hayat al-Jamar by Badria Al-Shihhi. Methodology:In this study, the authors try to use the feminist approach and descriptive analytical method to examine the characters of the story and put their actions according to the characteristics of each of the stages of imitation, protest and self-discovery in the classification of feminist criticism and the evolution Identify and analyze them in each of these stages and seek to find answers to these questions: What are the most obvious feminist components in Al-Tawaf Haith Al-Jamar’s novel? Results:Omani novelist Badria Al Shهhhi, in her novel “Al-Tawaf Hayat al-Jamar,” shed light on an important historical stage in the history of her country, which was characterized by the Omani presence in Zanzibar, Africa, and how rebellious movements were raging in several hotspots there, warning of the occurrence of disasters that would cause historical tragedies. In parallel, it monitors a number of social, commercial and economic transformations that interacted and exploded in ways that were not devoid of cruelty and brutality through its characters, which are decorated with contradictions and contradictions. It does not philosophize much in trying to understand the changes that are sweeping it, but rather goes with the waves as if it were part of the movement of the scene with its confusions, strangeness and madness. Badria Al-Shihhi is the first Omani female novelist, and ironically, her first novel is also a feminist novel that, after forty years of silence, steps into the field of literature not to imitate men, but to shout and protest. Widowed at a young age, Zahra finds herself being forced into a hasty marriage to her cousin. Having been conditioned by her family and society to perennially obey society’s diktats, taking destiny into her own hands seems nigh impossible. Her radical decision to do so takes her on the journey of discovery from an Omani village perched atop a mountain to the East African coast. But of more importance than her physical journey through space is her internal one: of how far Zahra has to go to be free from the shackles of discrimination to finally find her place in the world, and what that search for independence holds for her. The findings of the research show that components such as protest, self-expression, violence, suppression of female instinct, taboo breaking have the most contribution in this novel and make it a part of feminist works. Although traces of self-awareness can be seen in this novel, by choosing to isolate the hero, the author has deprived him of reaching the stage of turning inward and self-discovery to find an individual identity and away from any imitation and protest.Conclusion:Al-Tawaf Haith Al-Jamar presents a model of a woman's efforts to liberate herself and not accept outdated patriarchal traditions. The revolution of this woman against the patriarchal society was parallel to the revolution of the African people against the Arabs who invaded their country and took over their lives and property. The author depicts the hardships that this woman endured on the way to achieving her dreams, as well as the financial and life losses that the African people suffered to realize their freedom; It seeks to prove that no freedom comes without a cost. The name he chose for this novel also indicates its content, because tawaf means an endless cycle and sequence that shows the continuation of this struggle. This novel was written in protest against male writing standards and the presentation of a stereotypical image of women, and it prioritized the defense of women's rights and women's idealism. Badria al-Shihhi shows the emergence of self-hiding in a woman named Zohra after enduring the sufferings that have been imposed on her for three decades in her life; shows. A woman whose whole life is described as endless service. Now looking for a range to be heard and seen and discovered; becomes Badria al-Shihhi has used this character as a model for a better and ideal being. In this novel, there is only one woman who is on a ship as a small community and on a path whose limits and end are unclear and all the passengers are men; is in motion The plurality of men in the novel shows the majority of their determining presence in the real society and the fact that there is only one woman among them has a directional and appropriate link with the reality of women being in the minority and describes the society's inferior view of women. Badria al-Shihhi did not accept the silence and description compatible with the environment and used literature as a means to depict the oppression and oppression of women. He leads his protagonist towards self-awareness, but at the end of the novel, by dragging him into isolation and transsexuality, he has deprived him of reaching the stage of turning inward and self-discovery to find an individual identity and away from any imitation and protest.

Purchase online the PDF of Novità nello scriptorium dei Romani, Pappalardo, Umberto, 1949- -

"The Kanem and Borno Sultanates (11th–19th Centuries)" published on by Oxford University Press.

At a time of rapid international change and marked regional dynamism, the Sultanate of Oman is emerging as a nation of surprising significance. Oman is a unique case of a Gulf state strategically and culturally located at a crossroads between the Indian Ocean, the Arabian Sea and the Persian Gulf. From this position, the Sultanate has developed its own political identity and pursued a unique foreign policy in the turbulent Middle East region, enabling the country to survive and overcome the challenges of the region. Over the years, the Sultanate has earned the title "Switzerland of the Middle East" due to its political neutrality and its prominent role as a regional mediator and peacekeeper. Renowned local and international authors as well as promising younger scholars present studies on the history, politics, economy and culture of Oman.