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Marion Sorant, membre associée FMES de l’Observatoire stratégique de la Méditerranée etdu Moyen-Orient (OS2MO)

La tradition ibadite (courant minoritaire de l’islam sunnite dans le sud-est tunisien) a une éthique centrale qui valorise positivement le commerce et cela se voit dans les projets économiques développés par les migrants tunisiens de retour, notamment du sud-est tunisien. Nous discutons de l’applicabilité des concepts européens d’analyse de classe dans des contextes non occidentaux tels que la région MENA, en particulier la Tunisie. Concernant la formation de classe, la Tunisie était à l’indépendance (1956) une société relativement égalitaire basée sur le rang, qui depuis lors a connu une augmentation des inégalités, de la formation de classe et de la conscience de classe. Notre approche s’inspire de Weber sur le rôle économique de la religion, y compris son argument selon lequel l’Islam n’était pas propice au capitalisme et à l’industrialisation. Nous suggérons que l’islam ibadite en particulier a été propice au commerce, en tirant argument des données de l’étude Tunisia-HIMS (2021) sur les projets économiques des migrants de retour du sud-est de la Tunisie, comprenant l’île principalement ibadite de Djerba, qui proposent un pourcentage élevé de projets commerciaux. Nous discutons également du concept d’entrepreneuriat et des obstacles au développement industriel.

Oman is one of the most important countries in the Gulf region and has gradually been working to regain its political and strategic space after the power transition that brought Haitham bin Tariq al-Said as the new Sultan. Due to Covid-19 and other financial issues, the country has faced economic challenges and has been reaching out to rich GCC neighbours secure financial help and investment to overcome them. At the strategic level, Oman is one of the major regional countries that advocate accommodation of Iran in the regional politics and prefer political dialogue over confrontation to discuss and resolve difference with it and Arab Gulf states. India and Oman share a multidimensional and robust relationship encompassing trade, commerce, defence, security, political and diplomatic ties. Oman continues to attract greater Indian attentions mainly because of its strategic location and the potentials in strengthening economic and defence partnerships.

أن يلفت جبل نفوسة عناية ذوي الشغف المعرفيّ المعماريّ والأثريّ، الأدبيّ والفنّيّ، اللغويّ واللهجيّ، الدينيّ والثقافيّ، الاجتماعيّ والاقتصاديّ، التاريخيّ والسياسيّ، أمرٌ بالغ الأهمّيّة. إذ انجذاب غير أهل الملّة الإسلاميّة من بحّاثة أوروبّا، مثلا، من المستعربين، المشتغلين بالعربيّة لغة وأدبا وحضارة، يضاعف قيمة البحث لكونه يسفر عن نظرة مغايرة، خارجيّة أجنبيّة. فيكون ترحيل معرفة مخصوصة، من الضفّة الجنوبيّة للمتوسّط إلى ضفّته الشماليّة. إنّه ترحيل معرفيّ فاتح لبوّابات التعارف والتثاقف والتعايش السلميّ لو أنّ إرادة الباحث تتغيّى المعرفة لذاتها. يسعى هذا البحث إلى اختبار هذه الأطروحة من خلال النظر في المدوّنة الاستعرابيّة ممثّلة هنا في بعض أعمال كلّ من إميل مسكراي، وأدولف مُتِلَنسكي، وريني باصّي. تقوم الخطّة، بين المقدّمة والخاتمة، على المشهد الإناسيّ، فالمشهد السياسيّ، فالمشهد العلميّ. Abstract The engagement of passionate individuals in the fields of architectural, historical, literary, artistic, linguistic, dialectal, religious, cultural, social, economic, historical, and political studies, with the aim of directing their attention towards a vast reservoir of knowledge, assumes paramount significance. The inclusion of non-Muslim scholars, particularly Arabists engrossed in the study of Arabic language, literature, and civilization, enriches the research enterprise by offering a distinctive, external, and foreign perspective. Consequently, it materializes as the migration of specialized knowledge, traversing from the southern shores of the Mediterranean to its northern counterparts. This intellectual migration, imbued with enlightenment, paves the way for acquaintanceship, comprehension, and harmonious coexistence, contingent upon the researcher's unwavering commitment to the pursuit of knowledge itself. The present study endeavors to empirically examine and scrutinize this thesis through an exploration of the Arabist blog, epitomized by the seminal works of Emil Maskuray, Adolf Mutilenski, and Rene Bassi. The methodology employed, situated between the introductory and concluding sections, revolves around the realms of personal, political, and scientific domains.

À la rencontre entre histoire religieuse et études coloniales et post-coloniales, ce numéro propose un dossier centré sur les sources permettant de saisir les relations ambivalentes entre missions et colonialisme au regard du rôle tenu par les femmes. Il s’agit ainsi d’interroger les spécificités de la présence des femmes missionnaires au contact des populations locales en situation coloniale puis post-coloniale, au sein des empires britannique et français. Les contributions interrogent également la hiérarchisation du travail missionnaire au prisme du genre. Elles donnent enfin à voir la pluralité de lieux dans lesquels s’exerce l’activité missionnaire, les modes de financement des œuvres et les imaginaires religieux qui animent les sœurs. Trois articles hors dossier complètent ce numéro. Le premier se penche sur la querelle de l’atomisme au sein de la « science catholique » au XIXe siècle, éclairant à partir de l’histoire des sciences un aspect méconnu de la genèse de la crise moderniste. Le second contribue à l’histoire de l’américanisme en France, en analysant l’échec du projet de congrès des religions imaginé notamment par l’abbé Félix Klein autour de 1900. Suit enfin une relecture socio-historique des origines de la communauté Sant’Egidio, qui retrace l’invention de ses pratiques et discours militants dans le contexte politique italien des années 1970.

Edward Said's Orientalism is one of the most ground-breaking treatises in post-colonial studies. Since its publication in 1978, this controversial work has had a growing influence on different fields in humanities and social sciences such as colonial theory, feminism, anthropology, history, geography, travel literature, tourism and art. In view of this intellectual context, it could be said that fine arts played a clear and direct role in promoting colonialism. This was particularly evident after the French campaign in Egypt in 1798. British, French, and American military campaigns brought a number of artists who took upon themselves to picture the Eastern peoples in general, and the Arabs in particular as different exotic objects to be tamed and "civilized". There was a fertile ground for accepting such ideas as Western creative arts had already depicted the oriental man as a deviant, heathen and bohemian immersed in sex and pleasures, surrounded by maids and slaves. The last image may has come as a result of "Thousand and One Nights", translated by the French orientalist Antoine Galland in the beginning of the eighteenth century, as it had magical effect on most Western artists and writers. Taking its cues from Orientalist theory of Edward Said, this project deals with oriental themes implied by Western drawings and paintings related to Oman, as a place, people, and culture. From the Portuguese colonization of Oman in 1507 to the late twentieth century, an art discourse on Oman has developed. The goal of this project is to explore the images of Oman developed within the works of Western artists. In their representations, I locate Oman as a place, a people and a culture. Precisely, I am interested in looking at their attitudes, both positive and negative, to every aspect of life in Oman. I also hope to contribute to the literary criticism of Western discourse on the Middle East with a different perspective. Unlike Edward Said and his advocates, who homogenize Western discourse on the Middle East, in my project I propose that Western fine art on Oman is much more heterogeneous, ambiguous and discontinuous. My project argues that these works are neither homogenously biased nor impartial, but imply a mixture of diverse attitudes, depending on many factors such as the artists' background, motive of visit, time of visit, and kind of people encountered. The gap of knowledge that this project undertakes to fill is that most of the Western drawings and paintings related to Oman have not been studied in any context.

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.

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.