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ملخص البحث ‫يمكن القول بأن الأمثال الشحرية تشكّل جزءًا أساسيًا من الذاكرة الثقافية التواصلية ومن الخزان الثقافي الخاص في هذه الديار عبر التاريخ والتي تعكس بلا شك علاقة الإنسان بالأرض واستمراريته في أرض ظفار. يتناول البحث عددًا من الأمثال المنطوقة التي تعبر عن ثقافة مجتمعية تعتمد على الذاكرة في التواصل واكتساب المعرفة وتداول الثقافة. تكشف الأمثال عن المصادر الأولية في الثقافة الشعبية ومدى ارتباطها بالمعتقد الديني أو العرف الاجتماعي. وتتناول جزءا من ثقافة المجتمع تجاه المرأة فتقدر المرأة وتثمن دورها الاجتماعي، وتوضح الأمثال الشحرية عن نمط اقتصادي رعوي يشارك فيه الرجال والنساء معًا.‬

Abstract First reported in 2014, a fortified site atop a small mountain adjacent to the village of al-Nejd shows another facet of the settlements of the little-known Samad Late Iron Age (SLIA). Until recently, few settlements of the Early Iron Age and late pre-Islamic period are recorded and published in the land between the Oman Peninsula (U.A.E.) and Oman’s southern province, Dhofar. While analyzing graves with skeletons and finds of the latter period yields information about their owners, settlements lag far behind. With this background, al-Nejd offers new insight into the settlement, in addition to the first coin to be found in Oman. The authors attempt graphic documentation to contextualize the architecture and answer two questions. First, is there a typical kind of SLIA fortification separate from other periods? Second, how closely is the SLIA related to its neighbors and the preceding period in terms of material culture and architecture?

Abstract The Nafūn rock art complex, located in al-Wusṭā Governorate in south-central Oman, was discovered in 2020 and has emerged as one of the most extensive rock art sites in southeast Arabia. The site features 59 flat limestone rock surfaces with over 200 South Arabian inscriptions and over 500 engraved figures. These figures include maritime animal depictions such as sea turtles, sperm whales, squid, jellyfish, ray fish, and mola mola, along with more common depictions of camels (sometimes ridden) and horsemen hunting oryx or wild canids. The rock art tradition in the Nafūn area is estimated to reach from the 5th millennium BCE to the 2nd millennium CE, offering a unique window into a way of life that endured for over 6,000 years.

In North Africa, the long-term coexistence between Jews and Muslims generated many interfaith crossings. It was not uncommon for the followers of one religion to visit a shrine of the other, in order to obtain baraka (divine grace). This phenomenon has mostly disappeared throughout the Maghreb, but it persists on the island of Djerba (southern Tunisia), where over a thousand Jews are still living. Every year, for the Jewish holiday of Lag Ba’Omer, a pilgrimage gathers together thousands of Jewish pilgrims in the Ghriba synagogue. Many come from abroad, notably from France and Israel, where many Tunisian Jews migrated after the mid-20th century. Some Muslims also participate at different moments of the pilgrimage. Based on historical research and on ethnographic work carried out in 2014 and 2022, this article elucidates a series of paradoxes that make the singularity of this holy place. Here the interactions between Jews and Muslims at the shrine are characterized by an intense conviviality. Yet, during the last decades this site has been affected by tangible eruptions of bloody violence by Islamist terrorists. The structure of the pilgrimage seems to rest on a delicate balance between local and external forces. More generally, the Ghriba pilgrimage is crossed by major political dynamics, and is recurrently affected by the turmoil of the Israeli-Palestinian conflict.

Prima della delimitazione del confine tra il protettorato francese di Tunisia e i territori ottomani della Libia, nel 1910, la regione di frontiera era un luogo di passaggio attraverso il quale popolazioni dei due territori si spostavano seguendo i cicli delle attività agropastorali, per questioni economiche o in conseguenza di avvenimenti politici. Storicamente questo spostamento aveva interessato in maniera maggiore le popolazioni tripolitane, tanto che una parte notevole degli abitanti della Tunisia era di origine tripolitana, e come tale era riconosciuta dal nome di "trabelsiyya" attribuito ai suoi componenti. L'emigrazione tripolitana ebbe un incremento notevole dopo la conquista italiana di Tripoli: era un fenomeno estremamente negativo per la nuova colonia italiana, che vedeva depauperarsi una regione già poco popolata, mentre il protettorato francese si avvantaggiava dell'apporto di nuova forza lavoro. Intorno a questa emigrazione, tra il 1911 e il 1914 si svolse un'intensa controversia tra Roma e Parigi in seguito ai mutamenti nello statuto giuridico dei tripolitani derivati dalla nuova situazione coloniale. Mentre il governo di Roma riteneva legittimo il riconoscimento ai suoi sudditi libici di Tunisia dei privilegi riconosciuti agli italiani dagli accordi vigenti, il governo di Parigi lo vedeva come un pericolo per la sua sovranità: in prospettiva, come un'arma ulteriore che l'Italia avrebbe potuto usare nella sua rivendicazione del territorio di Tunisi, fondata su una presenza italiana quantitativamente importante all'interno del protettorato.

Due to centuries of rich experience, vernacular architecture offers significant lessons on sustainable building practices. This style competes exceptionally well with contemporary designs because of its efficiency, adept functionality, environmental compatibility, and harmonious relationship with human societies. The M'zab Valley in Ghardaia, Algeria, deserves to be classified as a World Heritage Site because it features original vernacular architecture that expresses smart building concepts while blending seamlessly into natural landscapes. In this paper, we validate the hypothesis that traditional Ghardaia housing in the Ksour reflects high energy efficiency and low reliance on active heating and cooling. We shall conduct a comparative study between a traditional dwelling belonging to vernacular architecture in the ancient Ksar Beni Isguen and a modern residence in Ksar Tafilelt. Through this comparison and simulation method, we seek to determine the most efficient architectural style in terms of energy use and the provision of thermal comfort in order to draw lessons and contribute to reducing the excessive consumption of non-renewable energies.

Oman's leadership transition from Qaboos bin Sa‘id to Haitham bin Tariq validated Al Sa‘id authority in more ways than one. While the 15th Al Sa‘id sultan has only been in power for slightly more than four years, his initial governance preferences indicate that he will manage with poise. Haitham has developed a new doctrine that emphasizes wealth creation, acceleration of education levels, ensuring norms of social security, improving civil rights, and promoting closer ties with the sultanate's neighbors. In key speeches, he has promised to address core challenges and, over the course of four years, has ushered in laws that translate his pledges into actions. This preliminary assessment of Haitham evaluates his early decisions, appraises his declared priorities, and identifies his major preferences. It further highlights some of the internal as well as foreign challenges that confront Omanis. Given his measured and contemplative personality, Haitham has adopted pragmatic policies to preserve and defend Omani interests—not only to continue on his predecessor's path but to further validate long-term Al Sa‘id aspirations.