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This presentation sheds light on the system of water management and distribution of the aflaj in Oman through the case study of Falaj Al-Khatamein in Birkat Al-Mouz, which has been registered on the UNESCO World Heritage List since 2006. The lecture will start with an introduction to the historical background of the aflaj system. "Aflaj" (plural Falaj) is a gently sloping subterranean tunnel that drains out groundwater and conveys it onto the earth surface and all falaj systems in Oman are divided into three groups; Dawoodi Falaj, Ayni Falaj and Ghaili Falaj in northern Oman, the typology of aflaj, their cultural significance in the Omani society and their connection to different aspects of life in the past. The presenter will also talk about the management of aflaj water and the methods of distributing the water shares of aflaj. He will address various aspects connected to the aflaj system, including the irrigation cycle of falaj in the region/village and the daily division of the falaj water shares. Also the methods and tools for measuring irrigation time will be explained, for which a special sundial (Lamad) is necessary during the daytime and traditional star gazing at nighttime. The last part of the presentation will examine Falaj Al-Khatamein. The presenter will discuss the historical background of this falaj and the Birkat Al Mouz area, and will also explain the reasons behind the selection of this falaj and its management system for this study. Moreover, the social and economic aspects of this falaj and their impacts on society will be discussed, and it will be spelled out how the falaj has contributed to social harmony in the area.

This talk is an overview of my book manuscript under review. The book is a history of the shifts and re-orderings in nationality and citizenship among a networked group of diasporic post-revolution exiles of mixed Arab and African descent, during the era of decolonization in the Indian Ocean, from the 1950s through the 1970s. Through use of archival documents, oral histories, and locally published vernacular works, ZWAC weaves together the story of a postcolonial diaspora from Zanzibar as they become exiles, emigres and Omani citizens. In seven chapters, it traces the diverse modern historical experiences within this group up into the twenty-first century: as ‘Zanzibari’ anti- colonial nationalists, as ‘Manga refugees’ shipped to Oman, as exiles and political dissidents in the UK and Dubai, as ethnic returnees to Oman, and as popular intellectuals of Zanzibar's history in Oman. ZWAC argues that these experiences demand we see Indian Ocean diasporas as not antithetical to nationalism, but as shapers of multiple national discourses not only through discourse of homeland elsewhere but through direct participation in the development of the territorial nation-state.

In the book “as-Sira”, Salim ibn Zekwan has presented the essential codes of the Kharijites/Ibadi thought and the relationship between faith and politics in the early period. In “as – Sira” he reflected the specific examples of the Kharijites/Ibadi thought in faith and action context by using explanation of events of the time of Hazrat Osman and Hazrat Ali. Also, Salim has become one of the important figures of this thought by evaluating political events in the context of faith. Religion is one of the most effective values in the life of an individual and society. It is a motivation that influences, directs and gives enthusiasm and spirit to the individual and society. Therefore, religion does not serve any political, legal, individual and social purpose. Also, it cannot be sacrificed to a false belief or thought and fanaticism. When religious texts are taken out of their context, they can be misunderstood. One of the problematic reasons for religious fanaticism is the commentaries that contradict the purpose when they assign a meaning to divine orders and apply them to daily life. It causes chaos and discomfort trying to force your own political and intellectual views as absolute truths and imposing them on others. As a result of that people are directed to the wrong direction and purpose, they are divided, grouped, separated and become enemies to one another. Thus, religion, which its real purpose is making people live in unity, equality and sense of brotherhood, appears as a problem and chaos by being got off its point. Especially, it turns into means of violence, oppression and chaos in the hands of some malicious people. The Holy Quran has established the faith as high and sacred value principles. It invites people to believe in these values independently and gives people the freedom to accept or reject the values of Islamic faith. It does not accept any pressure or direction on this subject. Allah has not given a right to anyone or organization to make pressure or coercion in worships. The Quran has ordered Prophet Muhammad to preach revelation and not to put pressure upon this issue.

Oman, an Arab country in Persian Gulf, right on the southern part, has a long history with traditional customs. Oil has opened new opportunities for development. In an area with rash political changes and many political world-wide waves, it has been a nearly stable country. The author shows in this article, that the governors of Oman, how preferred stability over rapid democratic changes.

This paper seeks to clearly outline the features that distinguish Ruʾūs al-Jibāl Arabic (also called Šiḥḥī Arabic, Musandam Arabic) spoken on the Omani peninsula from surrounding dialects. Comparison with nearby Arabic varieties yields a few areal features (in segmental phonology) that establish a dialect continuum from the coasts of northern Oman to Musandam. A large number of phonological similarities between Ruʾūs al-Jibāl Arabic and Dhofari Arabic are then documented here for the first time. This robust but discontinuous link re-frames many of the peculiarities of Ruʾūs al-Jibāl Arabic as vestiges of a coastal southern Arabian dialect group. This finding fits a wellknown ancient pattern of northward population movements out of south Arabia, and allows for a more effective delineation of innovations unique to Ruʾūs al-Jibāl . It also offers a direction forward for an expanded framework for the classification of the Arabic dialects of southeastern Arabia, incorporating Oman's peripheries at Dhofar and Musandam.

This lecture offers a critical re-reading of Omani development and work history. Dr. Ennis will reflect on what we can learn when we shift the entry point of our analysis from oil to human beings, or in this case, from one ‘factor of production’ to another – labour. Because the oil industry is capital rather than labour intensive, the story of work remains at the margins. By “centring” these margins—the living and working— she explores some of the lineages of differentiation and resistance that have shaped the contemporary labour market young Omanis face. Such analytical shifts do not discount the importance of oil, but signal that we lose valuable comparative insights by focusing on one puzzle and emphasizing exceptional narratives. Using labour as a lens allows us to build our understanding of development trajectories, the human impact of Oman’s embeddedness in global markets, the changing nature of work and workers, and the production of difference, regulation, and governance over time.

ملخص إن الدولة الرستمية هي أول دولة خارجية تمتعت بالإستقلال فكانت هذه الدولة بالمغرب الأوسط أسسها عبد الرحمان بن رستم عام 161 ه /777م ،متخذا من تيهرت عاصمة. لها فقد لعبت تيهرت دورا متميزا في نمو و ازدهار النشاط التجاري بالمغرب الأوسط نظرا لموقعها الهام ،كما عرفت نشاطا اقتصاديا مزدهرا في شتى المجالات ،و قد روى العديد من المؤرخين الإباضيين على هذا النشاط الإقتصادي فكان من بينهم الربيع بن عبد السلام بن حسان بن عبد الله الوسياني ،و الذي كان من أبرز أعلام الإباضية . كانت بلاد المغرب الأوسط مزدهرة في المجال الزراعي فانتشرت البساتين و المزارع و ذلك راجع إلى كثرة تساقط كمية الأمطار و وفرة الموارد المائية و تنوعها من أنهار ،أبار ،عيون ،فتعددت المنتوجات الزراعية من حبوب و زيتون و نخيل و فواكه ،و بهذا أصبحت للأرض أهمية كبيرة في النشاط الفلاحي فقد تنوعت و اختلفت فمن أنواعها نجد :أراضي الإقطاع ،أراضي الملك ،و الأراضي الجماعية .كما سدت بهذه الدولة تربية المواشي و ذلك بسبب وجود المراعي الواسعة في السهول العليا و الجبال والتلال وعرفت العديد من الصناعات الحرفية و التي كانت تعتبر بمثابة النشاط الأساسي في المجتمع الرستمي و لعل من أبرزها الصناعات الزراعية ،صناعة الجلود ،النسيج ،الخشب.... إن بلاد المغرب الإسلامي ربطت علاقات تجارية مع جنوب الصحراء نظرا لتوفر العديد من المسالك و الطرق التجارية منها الطريق الغربي و هو من أقدم الطرق بالإضافة إلى الطريقين الشرقي و الأوسط و اللذان كان لهما دورا مهما في تجارة الرستميين مع بلاد السودان الغربي بحيث نتج عن هذه المسالك العديد من المراكز التجارية المغربية (سجلماسة ،واراجلان ، تاهرت ) ،و المغربية (أودغشت ،تادمكت ،وغاو ) ،فكانت تتم تبادل السلع و البضائع المختلفة بين الشمال و الجنوب في الأسواق و المدن ،و قد استخدمت الدولة الرستمية عددا من النظم في تجارتها الداخلية كالنقود و التي سهلت عملية التبادل التجاري. Summary The Rustamid state is the first foreign state that enjoyed independence, and this state was in the Middle Maghreb, founded by Abd al-Rahman ibn Rustam in the year 161 AH / 777 AD, taking Tihart as the capital. For her, Tehert played a distinguished role in the growth and prosperity of commercial activity in the Middle Maghreb due to its important location, as it knew a thriving economic activity in various fields, and many Ibadhi historians narrated this economic activity, among them was Al-Rabi bin Abd al-Salam bin Hassan bin Abdullah Al-Ossiani, who was one of the most prominent Ibadi flags. The countries of the Middle Maghreb were prosperous in the agricultural field, so orchards and farms spread, and this is due to the large amount of rainfall and the abundance of water resources and their diversity from rivers, wells, eyes, so the agricultural products multiplied, such as grains, olives, palm trees and fruits, and thus the land became important Great in agricultural activity, it varied and differed. Among its types, we find: feudal lands, king lands, and communal lands. This country also dominated livestock breeding, due to the presence of wide pastures in the upper plains, mountains, and hills, and it knew many craft industries, which were considered as The main activity in the Rustam community, perhaps the most prominent of which is the agricultural industries, the manufacture of leather, textile, wood.... The countries of the Islamic Maghreb linked commercial relations with the south of the Sahara due to the availability of many trade routes and routes, including the western route, which is one of the oldest roads, in addition to the eastern and central routes, which had an important role in the trade of the Rustamids with the countries of western Sudan, as a result of these routes Many Moroccan commercial centers (Sijlmassa, Argalan, Tahert), and Moroccan (Audghest, Tadamukt, and Gao), so different goods and merchandise were exchanged between the north and the south in the markets and cities, and the Rustamid state used a number of systems in its internal trade Like money, which facilitated the process of trade.