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Résumés

Kharrūbī, Ḥusīn al-. (2006). al-Taʿlīm al-ibtidāʾī bi-Jazīrat Jarba khilāl al-Fatra al-Istiʿmāriyya. Al-Māy Namūdhajan. أعمال الندوة العلمية الأولى 24-25 أفريل 2004, 161‑203.
Mayol, C. (2006). Où est le sultanat d’Oman ? Outre-Terre, 14(1), 327. https://doi.org/10.3917/oute.014.0327

Consulter sur www.cairn.info
Cross, C. (2001). [Recens. de Review: Mehri Texts from Oman: Based on the Field Materials of T. M. Johnstone, by Harry Stroomer. (Semitica Viva, Bd. 22) 303 pages, map, bibliography, footnotes, transcription table. Wiesbaden, Germany: Harrassowitz Verlag, 1999. DM168.00 (Paper) isbn 3-447-04215-X, par H. Stroomer]. Middle East Studies Association Bulletin, 35(2), 268‑269.
Loumou, A., & Giourga, C. (2003). Olive groves: "The life and identity of the Mediterranean’’. Agriculture and Human Values, 20(1), 87‑95. https://doi.org/10.1023/A:1022444005336

Olive tree cultivation in theMediterranean goes back to ancient times. Evensince the Roman Age, olive cultivation spreadto the entire Mediterranean basin. Thislongevous tree integrates and identifieseconomically, socially, and culturally theinhabitants of this basin and determines itsrural landscape. For the residents of theMediterranean, olive oil constituted the mainsource of nutritional fats, their most valuableexport product, and was identified with theirculture. Even now, olive cultivation has amultiple importance for the Mediterranean. Theolive groves, which grow mostly on inclined,shallow, and low fertility soils, and onhand-made stone terraces, have limited wateringrequirements and sustain the fragile naturalresources of the Mediterranean. Today,olive cultivation in the Mediterranean is anadditional income source and supports thepopulation in rural areas during the winterperiod, which profit from summer and seatourism activity. Although anagro-ecosystem, the olive grove resembles thenatural Mediterranean ecosystem and abandonmenttransforms them into natural Mediterranean typeforests. Their change of use from olivecultivation to pasture degrades the ecosystemand decreases the natural resources, because ofover-grazing. At this time, two major factorsthreaten the traditional olive cultivation (i)the competition of the intensive olive grovesin plain and irrigated areas and (ii) thecheaper seed-oils, which intensify theabandonment of traditional olive groves andchange them into pasture, resulting in thedeterioration of the ecosystem. Olivecultivation has left its mark on life in theMediterranean and has contributed to thesustainability of natural resources.Nevertheless, it succumbs under the pressure ofcurrent socioeconomic situations. Today, theconservation of olives in productionconstitutes a necessity for the fragileMediterranean ecosystems and a challenge foreverybody involved.
Anane, M., Kallali, H., Jellali, S., & Ouessar, M. (2008). Ranking suitable sites for Soil Aquifer Treatment in Jerba Island (Tunisia) using remote sensing, GIS and AHP-multicriteria decision analysis. International Journal of Water, 4(1/2), 121. https://doi.org/10.1504/IJW.2008.018151

The present study aims to locate and rank suitable sites for Soil Aquifer Treatment (SAT) in Jerba Island (South Tunisia) by integrating a single-objective AHP method into a GIS model. The methodology represents a first step in SAT basin construction projects before field investigations. It considers several criteria related to technical, environmental and cost aspects. The result showed that a large area, covering 1489 ha, is suitable for SAT, which exceeds the required area to infiltrate the total treated wastewater produced by all the island wastewater plants. Being situated inside agricultural areas and near coastlines, potential sites for SAT could increase groundwater availability for irrigation and also mitigate existing marine intrusion problem facing Jerba aquifer. The best sites are found closer to Aghir plant than the rest of island WWTPs.
Valeri, M. (2009). Oman: politics and society in the Qaboos state. Hurst.
Perregaux, A. (2008). Mosquée à Djerba. Tunisie [Stylo feutre].

MOSQUÉE À DJERBA, TUNISIE L’île de Djerba, en dehors de la zone hôtelière, recèle des trésors cachés, notamment de très aniennes mosquées. Pour dessiner celle de Faldoun, Aloys Perregaux a mêlé, sans y paraître, divers points de vue, en se déplaçant. On a ainsi une vue synthétisée que la photo ne peut réaliser.
Małecka, A. (2001). Wspomnienie o Profesorze Tadeuszu Lewickim (1906-1992). Towarzystwo Miłośników Lwowa i Kresów Południowo-Wschodnich. Cracovia Leopolis. https://lwow.com.pl/lewicki.html

Consulter sur lwow.com.pl
Elmahi, A. T., & Ibrahim, M. (2003). Two seasons of investigations at Manāl site in the Wādī Samāyil area, Sultanate of Oman. Proceedings of the Seminar for Arabian Studies, 33, 77‑98. http://www.jstor.org/stable/41223755

Consulter sur www.jstor.org
ElMahi, A. T. (2001). The traditional pastoral groups of Dhofar, Oman: a parallel for ancient cultural ecology. Proceedings of the Seminar for Arabian Studies, 31, 131‑143.
Djerbi, A., & Safi, A. (2003). Teaching the History of Architecture in Algeria, Tunisia, and Morocco: Colonialism, Independence, and Globalization. Journal of the Society of Architectural Historians, 62(1), 102‑109. https://doi.org/10.2307/3655087
Uğur, H. (2005). Osmanlı Afrikası’nda bir sultanlık: Zengibar. Küre Yayınları.
Chatty, D., & Peterson, J. E. (2001). Oman. In C. R. Ember & M. Ember (Éds.), Countries and Their Cultures (Vol. 3, p. 1681‑1689). Macmillan References.
Iskander, J. (2007). Devout Heretics: The Barghawata in Maghribi Historiography. The Journal of North African Studies, 12(1), 37‑53. https://doi.org/10.1080/13629380601099484

From the mid-eighth century to at least the mid-twelfth century, a Berber people known as the Barghawata existed increasingly uncomfortably on the western fringes of North Africa. The medieval Arabic histories depict them in ways that show an increasing ambivalence towards their distinctive religious practices, eventually leading to utter condemnation. Yet these same histories preserve depictions that show that the Barghawata were not always thought of as heretics to be vanquished. The historiographic shift charted here is reﬂective of several dynamics. Some are broad, such as the increasingly uniform ideal of orthodoxy in the region; others are speciﬁc, such as the Marinids’ quest for a legitimising ideology, which led scholars to rethink aspects of the tribal past, as well as encouraging the rulers to support the growth of madrasas in Tunisia and beyond. The Barghawata’s image was increasingly reduced to a caricature, one that was subtly contradicted by the earlier sources.
Peterson, J. E. (2007). Historical Muscat: an illustrated guide and gazetteer. Brill.
Luxner, L. (2008). Tunisian Synagogues Flourish Though the Jews have Gone. Middle East, (6), 50‑55.
Guez-Avigal, M. (2009). Sefer Shirat ha-ḳodesh shel nashim meha-I G’erba shebe-Tunisyah. Orot Yahadut ha-Magrab.

“Poésie de prophètes”: le chant sacré des juives de l’île de Djerba en Tunisie
Grøthe, J. (2008). Djerba – «utenfor verden». Den Norske Tannlegeforenings Tidende, 118(8), 504‑507.
Greenspan, A. (2009, juin 5). The Jews of Djerba. Mishpacha, 22‑27.
Flender, R. D. (2005). Parallels between the notation of Ovadiah Hager and a psalmodic cantillation transmitted in the oral tradition of the Jews of Djerba. In A. De Rosa & M. Perani (Éds.), Giovanni-Ovadiah da Oppido, proselito, viaggiatore e musicista dell’età normanna: atti del convegno internazionale, Oppido Lucano, 28-30 marzo 2004 (p. 225‑230). Giuntina.

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