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Durant des siècles, à travers le Sahara, des êtres et des biens ont été échangés, de même que les modèles culturels et les croyances religieuses. Ces échanges se sont accompagnés d’une propagation de l’Islam. Dans cet espace africain, des auteurs distinguent : – Les traites « internes » à l’Afrique noire, caractérisée par leur longévité (VIIe au XIXe siècle) et leur extension géographique. – Puis, les traites « orientales » qui concernent plus précisément le monde musulman. Elles suivent les routes sahariennes et celles qui relient l’Afrique de l’Est et la mer Rouge. Elles se sont accompagnées d’une islamisation des populations. -Enfin, la traite « occidentale » et ses différentes phases (Eric Mesnard et Aude Désiré, Enseigner l’histoire des traites négrières etde l’esclavage-cycle 3, 2007). Notre propos concerne donc la seconde période qui, selon Olivier Pétré-Grenouilleau, aurait concerné, du VIIe au XXe siècle, 17 millions d’individus. Les « traites internes» concernèrent 14 millions pendant la même période et la « traite atlantique » 11 millions de personnes du XVIe au XXe siècle (Olivier Pétré-Grenouilleau, les traites négrières. Essai d’histoire globale, 2004). Mais il faut aussi distinguer au moins deux périodes dans l’Islamisation, qui a marqué la phase qui nous intéresse, de populations vivant au sud du Sahara, en particulier en Afrique de l’Ouest. Ces deux étapes différentes sont celles du commerce transsaharien puis des conquêtes proprement guerrières. Les liens religieux entre les Ibadites du M’zab et l’Afrique sub saharienne se sont surtout noués durant la première partie mais ils ont aussi participé à la seconde. Notre intervention s’attardera sur la connaissance et la réactivation actuelle de ces routes par les passeurs qui organisent les mouvements de population entre l’Algérie et les pays au sud du Sahara. Comme nous essaierons de montrer que ces mouvements réactivent les récits d’origine des populations noires vivant au M’zab.
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Studies of trans-Saharan trade have recently been revitalized, mainly through an exploration of local archives. These archives offer a further possibility: to investigate the link between local settlement and wider patterns of exchange. Material from southern Algeria and northern Mali suggests that oases were not viable without outside investment, that pastoral economies needed storage space and agricultural produce, and that intra-Saharan and trans-Saharan trade relied on each other. Hence, regional mobility and outside connections were not subsidiary but constitutive of the local, and local patterns of production and trans-Saharan commerce were aspects of the same system.
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This paper puts under scrutiny the alleged link between the Trans-Saharian Arabo-Berber trade and the development of complex polities such as the Ghana empire in the West African Sahel. When did Ghana come into existence? As evidence is lacking, the city of Djenne (Jenne) could provide some clues. Meanwhile, the peculiar urbanism of Djenne-Djeno (old Jenne) can be understood as depicting alternative, auto-organizing social relations in the Inland Niger Delta. Furthermore, during the first millennium before and the first millennium after common era, the distinctive «urban cluster» pattern of Djenne-Djeno or Dia in the Macina can be found elsewhere along the Niger Bend and as far downstream as Bentia-Kukiya. Climatic changes affecting the Sahara presumably induced a common Soninke origin for Djenne-Djeno and for the Ghana polity, in both cases via the Neolithic culture of Tichitt. Based on this and on the Wagadu myth of the snake and the rain-maker, some features of Ghana can be underlined. Specifically, the level of economical interactions clearly shows that internal West African networks dealing with copper, salt, stones and staples predated the Trans-Saharian links with the Islamic world, leading to the conclusion that the so-called Arabic stimulus explanation can be dismissed. Finally, the articulation between the two towns of Djenne is addressed.
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Pp. 55-56: extract from Ibn al-Saghīr: Tarīkh al-Aīmma al-Rustamiyyīn; 123-124: extract from Abū Zak. Ya1yà al-Warjlanī: K. al-Sīra wa-Akhbar al-Aīmma; 166-168: extract from Abū 'l-Rabīʿ Sul. al-Wisyanī: Siyar al- Wisyanī; 171-175: extract from Anonymous: Siyar al-Mashayikh; 194-196: extract from Darjīnī: Tabaqat al- Mashayikh.
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Trans-Saharan trade dates back to antiquity. We know from numismatic evidence that from the end of the third century, an irregular gold coinage was issued at Carthage, and by the end of the fourth century there was a significant, if not regular, trans-Saharan
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