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À l’origine, le Musée du Patrimoine Traditionnel de l’île de Djerba a trouvé refuge au sein des structures de la Zaouïa de Sidi Zitouni, à Houmt Souk. Édifié à la fin du XVIIIe siècle sous l’impulsion du caïd Hmida Ben Ayed, ce monument fut érigé pour honorer la mémoire du cheikh et juge Abou Bakr […]

The article attempts to place Musandam in the context of a relationship with the ancient trade center of Hormuz. It tentatively tries to give some directions that define Musandam not only as the periphery of the Arabian Peninsula, but also as the southern hinterland of the former world trade metropolis. And in this context as an active part of the flows and activities of the strategic strait for a period of at least 400 years in Hormuz heyday between the 14th and 17th centuries. The spatial approach is based on field research in Musandam focusing on grain production and regional mobility, conducted first in the 1970s and later in the 2010s, completed by the analysis of literature on the history of Ilormuz and the greater region. Traces of this ancient connection are still recognizable, shaping the landscape and culture of today's Musandam.

n Oman, the numerals of sheep and goats in the present time reflect a clear disparity in both animals' populations numbers. The Agricultural Census 2018 stated that the livestock of Oman contains 2,302,000 goats and 605,000 sheep. The divergence between the two animals is attracting attention and notice through the unexpected and conspicuous population numbers. In addition, archaeological excavations in Oman and the United Arab Emirates indicated the same situation during prehistory. This paper examines the discrepancy in the numbers of the sheep and goat populations in Dhofar region, southern Oman. There must be an explanation for this disproportion between goat and sheep in prehistoric and present times. This is an attempt to find the compels and the conditions that characterize this discrepancy. It examines the environmental conditions in Dhofar for both animals and the preference of the traditional herdsmen in Dhofar over sheep and goat. Moreover, the paper examines the effect of copper in soil and grass on both animals and finally provides the archaeological record of the osteological remains of sheep and goat. The examination of these factors can possibly facilitate a reasonable analogy between the present and prehistoric situation.

In May 2013 Gõesta Hoffmann and Maurizio Tosi had the opportunity to document some surface clusters of Islamic period remains in the wilayät Sib, along the coastal area between Wadi Al Lawami and Wadi Al Khars. This consisted mainly of pottery dated between the early to late Islamic period (8th to 20th centuries CE). In June 2013, on behalf of the then Ministry of Ileritage and Culture, a first survey allowed us to recognise more archaeological materials focused around al-Rawdah Roundabout and the remains of a fort made of mudbricks and heavily obliterated by vegetation further to the south. In light of written sources referring to the ancient settlement of Damă as located in the southern al-Bäținah plain probably identifiable as As Sib (Seeb), further field analyses were undetaken in September 2013 in order to define the geoarchacological landscape via systematic survey, investigative excavations, and the definition of the palco coastline pertaining to the fort. The results of the project support the hypothesis that the ancient town and harbour of Dama is indeed to be located in present day As Sib.

While the UNESCO World Heritage Site of Bat, Oman, is famous as an exceptionally large and well-preserved Early Bronze Age oasis settlement, the site's archacological landscape extends far beyond the oasis. The Bat Archacological Project (BAP) aims to better understand the complex array of Umm an-Nar period (ca. 2700-2000 BCE) cultural activity and human-environment interactions evidenced at the site and its environs in the Wadi al-Hijr. This paper presents the excavation results and preliminary interpretations of BAP's winter 2022-23 field season, which targeted three areas of suspected Umm an-Nar period settlement in the Bat landscape within a 10 km radius of the oasis: "Operation A," al-Khutm Settlement, and Rakhat al-Madrh. In choosing to look beyond the site's oasis center and examine ancient occupation in three geographically distinct areas within the greater Bat landscape, this research sheds light on the diverse cultural processes and socioecological strategies practiced by the region's Umm an-Nar period inhabitants.

Archaeological campaigns led during five years on the necropolis of Khawr Jirama, located in the Sharqiya, have brought to light what appears to be a new prehistoric funerary tradition still unknown in Oman. The excavation of seven tombs, located not far from the Jarama lagoon, has enabled the discovery of the earliest monumental Neolithic tombs built in Oman. The oldest ones have been dated from the middle of the 4th millennium BC, that is to say several centuries before the tower tombs of the Hafit period. These tombs discovered at Jarama are characterized by new architecture and funerary practices, rising the question of either the arrival of a new population in this area, carrying new funerary tradition reflecting their social organization, or cultural evolution of local Neolithic cultures. This discovery participate to fill a relative void of data observed until now in Sultanate of Oman between 3500-3100 BCE, a period of transition between the end of the Neolithic and the beginning of the Halit period. Moreover, the Jarama tombs challenge the standing interpretation of the first prehistoric socictics in Sultanate of Oman. The evidence presented in the paper suggests that, before the intensification of trading routes with the city-states of Mesopotamia and the Indus Valley during the 3rd millennium BC, the region was home to strongly structured and probably hierarchical groups, led by members buried in monumental tombs.

لقد شرع الإسلام الحرب بقصد نشر الدعوة ورد الاعتداء ورفع الظلم، ووضع لها الأحكام والنظم وقيدها بسياج من المبادئ الأخلاقية التي ترشد أفراد الامة إلى السلوك الإسلامي الأصيل في تعاملهم وقت الحروب، وقد التزمت الأمة في صدرها الأول بتلك المبادئ والقيم، وعلى أساسها سار الإباضية حينما أنشأوا دولتهم في اليمن عام 129هـ وبرزت على امتداد تاريخهم قيادات أثبتت التزامها، ومنهم الإمام أبو حمزة الشاري أشهر الشراة الإباضية، ومن أسباب اختيار الموضوع أنه يبرز جهود أحد القيادات في تطبيق المنهج الإسلامي في الحروب، وتكمن أهمية الموضوع في التعرف على شخصية الإمام أبي حمزة ودوره الدعوي في مكة والمدينة، وجاء البحث ليطرحجملة أسئلة ما المكانة العلمية والقيادية التي يتمتع بها الإمام؟ وما المنهج الذي اتبعه في دعوته؟ وما القيم التي أظهرها في مواجهاته؟ وقد اعتمد الباحث على المنهج التاريخي : وذلك بذكر ترجمة مختصرة عن الإمام أبي حمزة ووصف حياته وجهوده، والمنهج الوصفي لتتبع النصوص الواردة في خطبه ومواقفه، وعلى المنهج التحليلي لتفسير النصوص ودراستها ، وجاء البحث مقسما إلى ثلاثة مباحث تناول الأول التعريف بالإمام أبي حمزة ا

AccueilA la uneYennayer : temporalité agraire, mémoire collective et construction identitaire amazigheA la uneIdéesYennayer : temporalité agraire, mémoire collective et construction identitaire amazighePar : La Rédaction Date : dimanche 11 janvier 2026147 Dans la même ...

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