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Declich, L. (2004). Passaggi culturali tra Oman e Zanzibar, 1830-1930. Cafoscarina. Fonds Martin Custers.

Declich, L. (2004). The Mund̲iris of Zanzibar: three generations of Ibādi ’ulamāʼ at the Sultanʼs Court (1800-1900). Aracne editrice. Fonds Martin Custers.

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Bang, A. K. (2003). Sufis and scholars of the sea: family networks in East Africa, 1860-1925. Routledge-Curzon. Fonds Martin Custers.

ʻAbd Allāh, F. ʻAbd al-Wahhāb. (2014). al-Muzāraʻah wa-atharuhum al-siyāsī wa-al-ḥaḍārī fī Mumbāsah, 1699 M-1947 M (al-Ṭabʻah al-ūlá). Markaz Jumʻah al-Mājid lil-Thaqāfah wa-al-Turāth. Fonds Martin Custers.

Lindström, J. (2019). Muted Memories: Heritage-Making, Bagamoyo, and the East African Caravan Trade. Berghahn Books. http://www.jstor.org/stable/10.2307/j.ctv1850hm7

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Brode, H. (2000). Tippu Tip: the story of his career in Zanzibar & Central Africa (H. Havelock, Trans.; 2nd ed.). Gallery Publications.

Sadgrove, P. C. (2004). From Wadi Mizab to Unguja: Zanzibar’s Scholarly Links. In S. S. Reese (Ed.), The transmission of learning in Islamic Africa. Brill. Fonds Martin Custers.

Nicolini, B. (2012). The first sultan of Zanzibar: scrambling for power and trade in the nineteenth-century Indian Ocean. Markus Wiener Publishers.

Ghazal, A. N. (2010). Islamic reform and Arab nationalism: expanding the crescent from the Mediterranean to the Indian Ocean (1880s-1930s). Routledge. Fonds Martin Custers.

This book examines the relationship between Islam and nationalism and the evolution of identity politics. Bridging African and Arab histories and giving a cross-national and cross-regional analysis of movements of religious reform, nationalism and anti-colonialism, its wide geographical coverage ranges from Zanzibar on the Indian Ocean through to Oman into the Mediterranean

Bacuez, P. (2001). De Zanzibar à Kilwa: relations conflictuelles en pays swahili. Peeters.

Racine-Issa, O. (2002). Description du kikae: parler swahili du sud de Zanzibar: suivie de cinq contes. Peeters.

Hoffman, V. J. (1999). Ibadi Islam in the religious configuration of Zanzibar.

paper read at a meeting in Philadelphia of the African Studies Association, 12 Nov. 1999

Prevost, V. (2012, August 1). Valerie J. Hoffman, The Essentials of Ibāḍī Islam, Syracuse, Syracuse University Press, 2012, xii + 344 p. [Billet]. Maghribadite. https://maghribadite.hypotheses.org/366

Valerie J. Hoffman, The Essentials of Ibāḍī Islam, Syracuse, Syracuse University Press, 2012, xii + 344 p. Valerie J. Hoffman a publié ces dernières années plusieurs articles sur les ibadites d’Oman et de Zanzibar aux XIXe et XXe siècles. Son dernier livre porte sur la théologie ibadite qu’elle souhaite rendre accessible au grand public … Continuer la lecture de Le nouveau livre de Valerie Hoffman: une lecture de Virginie Prevost →

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Brunotti, I. (2006). Donne di Zanzibar. Percezione della realtà femminile attraverso gli ngoma. Africana: Rivista di Studi Extraeuropei, 12.

Nicolini, B. (2002). Le isole di Zanzibar e Pemba. Africana: Rivista di Studi Extraeuropei, 8.

Nicolini, B. (1999). Vincenzo Maurizi e David Vatrin: due presenze italiane nell’Oceano Indiano nel 1800. Africana: Rivista di Studi Extraeuropei, 5.

Grohmann, A., & Werner, A. (2012). Zanzibar. In Encyclopaedia of Islam (1re éd.). Brill. https://referenceworks-brillonline-com.prext.num.bulac.fr/entries/encyclopaedia-of-islam-1/*-COM_0217

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Nicolini, B. (2008). The Makran-Baluch-African Network In Zanzibar And East Africa During The XIXth Century. In S. de Silva Jayasuriya & J.-P. Angenot (Eds.), Uncovering the History of Africans in Asia (pp. 81–106). Brill. https://doi.org/10.1163/ej.9789004162914.i-196.48

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Nicolini, B. (2009). The Myth of the Sultans in the Western Indian Ocean during the Nineteenth Century: A New Hypothesis. African and Asian Studies, 8(3), 239–267. https://doi.org/10.1163/156921009X458109

Abstract The power of the Al Bu Sa'id Sultans of Oman was widely known as based on delicate balances of forces (and ethnic-social groups), deeply different among them. In fact, the elements that composed the nineteenth century Omani leadership were, and had always been, generally 'divided' amongst three different ethnic groups: the Baluch, the Asian merchant communities and the African regional leaders (Mwiny Mkuu). Within this framework, the role played by European Powers, particularly by the Treaties signed between the Sultans of Oman and the East India Company for abolishing slavery, and by the arms trade was crucial for the development of the Gulf and the Western Indian Ocean international networks They highly contributed to the gradual 'shifting' of the Omanis from the slave trade to clove and spice cultivation – the major economic source of Zanzibar Island – along the coastal area of Sub-Saharan East Africa. The role played by the Omani Sultans – the myth – within the western traditional historiography, which often described them as firmly controlling both the Arabian and African littorals and the major trading ports of the Western Indian Ocean during the nineteenth century, will be reexamined in this paper, taking into account recent research studies and international debates in the topic. The new hypothesis consists of a different perception of the concepts of power and control (political and territorial) of the Western Indian Ocean littorals by the most famous of the Sultans of Oman during the nineteenth century: Saiyid Sa'id bin Sultan Al Bu Sa'id.

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Oruc, F. (2019). Transoceanic Orientalism and Embodied Translation in Sayyida Salme/Emily Ruete’s Memoirs. Hawwa, 17(1), 1–20. https://doi.org/10.1163/15692086-12341347

Emily Ruete’s Memoirs of an Arabian Princess was first published, in German, in 1886, on the threshold of the nineteenth-century imperialist “Scramble for Africa.” Ruete’s exilic relationship with both Europe and Africa made her an insider-outsider, well positioned to capture the imperial stage of Enlightenment Orientalism in flux and transmit it across the oceans to a public who would have found the life she describes unimaginable. In relaying the story of how Sayyida Salme became Emily Ruete, the Memoirs employs a mode of translation that is simultaneously linguistic, cultural, religious, and material. In Ruete’s case, translation is an embodied act. As a translator, Salme/Ruete critically and comparatively translates Zanzibar, and by extension the “Orient,” for a Western audience by virtue of her body being able to enter into and to pass through multiple social and cultural spaces.

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