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Le caractère généralement temporaire de l'émigration tunisienne, les transferts financiers qui en résultent, les liens très étroits conservés avec les communautés d'origine font que celles-ci s'intègrent progressivement à la zone d'influence des grandes cités extérieures. Sans cette perspective le rôle de ces villes dans les problèmes de développement régional ne doit pas être négligé : tel est l'objet de cette communication sur le Sud-Tunisien.
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The East African coast has had maritime contacts with the peripheral lands of the Arabian Sea from time immemorial, and although dhows have been superseded by steamships since the latter part of the nineteenth century, a few still visit East Africa every year. Unless they are equipped with engines, movement of these sailing craft is dependent upon the monsoonal regime of the western Indian Ocean. However, popular ideas about monsoons constitute major misconceptions. These relate to the southern extent of the reliable northeast monsoon employed for the outward journey to East Africa, and the use of the southwest monsoon for the homeward passage to Arabia, Iran and India. This article seeks to correct these misconceptions on the basis of meteorological conditions in the western Indian Ocean, substantiated where possible by empirical evidence, contemporary and historical.
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Pp. 65-72: al-Ittijāh al-Munḥarif fī Tafsīr al-Khawārij
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I.a. the Ibāḍīs of the Tripolitanian peninsula Fārwa are mentioned.
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The mythical place where all believers, i.e. the Ibāḍīs who preserved their faith, were supposed to gather shortly before the end of times. Lewicki identifies Jughrāf with a valley in the Sahara, called Jughrāf, with a thermal source and palmeries, inhabited by the Tuareg tribe Kel Immidir. In old times, probably already in the 9th century A.D or earlier, a trade route of Ibāḍī merchants leading to Tādmekka and further south to Gao traversed this valley. Later this route fell into disuse and oblivion, and became a semi-mythical symbol. Later Ibāḍī traditionists placed Jughrāf in Oued Righ. Lewicki’s article is mainly based on Warjlānī, Abū Zak. Yaḥyà b. Abī Bakr: K. al-Sīra wa-Akhbār al-A’imma (end of part 2), Anonymous: Siyar al-Mashāyikh, and Shammākhī: K. al-Siyar.
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Mainly based on Jannāwunī: Kitāb al-Waḍʿ fī ‘l-Furūʿ. Pp. 285-290: translation of Jannāwunī, 222-237, chapter 3, on the Ādhān. Furthermore based on the commentary on the Kitāb al-Waḍʿ by Abū Sitta al-Qaṣbī (Abū ʿAbdl. Muḥ. b. ʿUmar b. Abī Sitta al-Qaṣbī al-Nafūsī), who used mainly the Kitāb al-Īḍāḥ of Abū Sākin ʿĀmir al-Shammākhī and Jayṭālī’s Qawāʿid and Qanāṭir.
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