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Résumés

Jafarnia, F. (2018). The Comparison of Factors Affecting on the Process of Life of Azāriqa and Ibāḍiyya Sects. Astra Salvensis, 137‑144.

Khawarij was formed during the war of Siffin and following the advent of arbitration. In spite of Ali (AS)'s war with them and the massacre of them, their opinions remained intact. Because of differentiation in the Khawarij, several sects came out of which two sects of Azāriqa and Ibāḍiyya are among them. As the most extreme sect, Azāriqa disappeared after a while, but Ibāḍiyya continued to live with the modest way. According to author, ideas, the areas of influence and the way of entering these areas influenced the life of these two sects. The result shows that the extreme performance of Azāriqa compared to the planned actions by Ibāḍiyya has been effective to promote ideas and differences in the selection of areas for activity.
Hagemann, H.-L. (2016). Challenging Authority: Al-Balādhurī and al-Ṭabarī on Khārijism during the Reign of Muʿāwiya b. Abī Sufyān. Al-Masāq, 28(1), 36‑56. https://doi.org/10.1080/09503110.2016.1152803

Khārijite resistance to Umayyad authority during the caliphate of Muʿāwiya b. Abī Sufyān (r. 661–680) is represented in detail in the works of the early Muslim scholars Aḥmad b. Yaḥyā al-Balādhurī (d. c. 892) and Muḥammad b. Jarīr al-Ṭabarī (d. 923). While the Khārijites are overwhelmingly depicted by both authors as religious fanatics whose excessive piety caused widespread bloodshed and who thus should be condemned, a closer look reveals that Khārijites serve specific and distinct narrative purposes: al-Balādhurī uses them mainly to illustrate Umayyad tyranny, while al-Ṭabarī addresses the consequences of Khārijite revolts for communal and imperial stability. The latter's work is also marked by a dichotomy between activist and quietist Khārijism, implying that al-Ṭabarī is not so much opposed to Khārijism as a set of “heretic” religious ideas, but rather to its violent expression of politico-religious opposition.
Fromson, J., & Simon, S. (2019). Visions of Omani Reform. Survival, 61(4), 99‑116. https://doi.org/10.1080/00396338.2019.1637117

Oman’s need to reduce its oil dependence illuminates the difficulty of reforming Gulf rentier states writ large.
Sachedina, A. (2019). The politics of the coffee pot: Its changing role in history-making and the place of religion in the Sultanate of Oman. History and Anthropology, 30(3), 233‑255. https://doi.org/10.1080/02757206.2019.1594803

Centered on the dalla, the Omani coffee pot, this paper considers how the social practices and knowledges induced by its material form and function organize different forms of perceptual skills. These skills habituate ways of seeing that become a means towards examining the shift from the religio–ethical relationships that defined the shari'a society of the last Ibadi Islamic Imamate that ruled the interior of the region (1913–1955) to those that define ‘heritage’ as part of Omani modern nation state building today. As a coffee server in the Imamate era, the dalla facilitated a history that was primarily moral in nature, oriented towards God and divine salvation. From 1970 onwards, as a visual symbol, it became an integral part of a national linear chronicle of progressive historicity. Through a shift in authoritative time, rationales of temporality, ethics and history were reconfigured, displacing an Imamate while establishing a modern-day Sultanate in its place.
Hoffman, V. J. (2016). Muscat and Zanzibar, Sultanate of. In The Encyclopedia of Empire (p. 1‑7). John Wiley & Sons.

The Sultanate of Muscat and Zanzibar grew initially from Oman's struggle with Portugal in the 17th century for dominance over trade in the Persian Gulf and the Indian Ocean, and then from the desire to assert control over Omani settlements in East Africa. In 1832, Sayyid Sa‘id ibn Sulṭan transferred the capital of the Omani Empire from Muscat to Zanzibar. Although Sayyid Sa‘id and his successors in Zanzibar appointed governors along the coast and had agents as far inland as the Congo, actual territorial control was weak. In 1856 the empire was divided between two of Sa‘id's sons, one ruling in Oman and the other in Zanzibar, a division that was formalized in 1861, marking the effective end of the sultanate. European colonialism dramatically reduced the domains of the Zanzibar sultanate in the last quarter of the 19th century, though a member of the Bu Sa‘idi family remained on the throne in Zanzibar until January 1964. The Bu Sa‘idi dynasty continues to reign in the Sultanate of Oman.
Amara, A. (2016). Ifriqiya, medieval empires of (Aghlabid to Hafsid). In The Encyclopedia of Empire (p. 1‑13). John Wiley & Sons.

The Byzantine province of “Africa” was conquered by Arab forces in the early wave of Islamic expansion from the east, and became the Umayyad province of Ifriqiya in 703 ce. Although united in Islam, the history of Ifriqiya is one of constant religious schism and rivalry as well as marked cultural and ethnic divisions between the immigrant Arab and indigenous Berber populations and others, as well as distinct differences between the population, outlook, and economy of the coastal cities and the interior. In the turbulent world of medieval Ifriqiya the Aghlabids, viceroys from 800, acted as sub-imperial agents of the Abbasid caliphs in Baghdad. They were supplanted by the imperial-minded Shia Fatimids whose ambitions for the caliphate saw them rise to the domination of all Islamic lands, before the native Zirid dynasty of Sanhaja Berbers assumed power over Ifriqiya. Further fragmentation saw a temporary conquest by the Almohads of the western Maghreb before the Hafsids re-established a late flourishing of the empire of Ifriqiya which dissolved in the 16th century.
Schmierer, R. J. (2015). The Sultanate of Oman and the Iran Nuclear Deal. Middle East Policy, 22(4), 113‑120. https://doi.org/https://doi.org/10.1111/mepo.12162
Limbert, M. E. (2016). Liquid Oman: oil, water, and causality in Southern Arabia. Journal of the Royal Anthropological Institute, 22(S1), 147‑162. https://doi.org/10.1111/1467-9655.12398

This paper explores how different natural resources figure in temporal imaginings. I ask: how do oil and water come to frame the relationships and chronologies of transformation and, more particularly, of causality? In order to understand visions of environmental futures, not only might we need to attend to the forms of planning, expectation, and prognosis that shape knowledge or senses of the future, but we may also consider how and why causality and significant events are associated with particular natural resources. Drawing on my previous work that explores the future orientation of oil-depletion talk in Oman as well as textual sources and ethnography, I argue that while water has been associated with pious rule and divine presence, oil has been considered to be much more transitory and the product of human interventions and policies, interventions and policies that emerge from a fraught political history. While water seems to motivate events and cause change, serving as an indication and vehicle of God's power, oil appears less a cause of national transformation, at least in its origins.
Belushi, M. A. K. al-. (2014). Archaeological legislation in the Sultanate of Oman. International Journal of Heritage Studies, 20(1), 36‑53. https://doi.org/10.1080/13527258.2012.709193
Meouak, M. (2015). La langue berbère au Maghreb médiéval: textes, contextes, analyses. Brill.

3 Vestiges de la langue berbère dans les textes ibadites du Maghreb 3.1 Remarques préliminaires sur les élites savantes ibadites au Moyen Âge 3.2 Vestiges de la langue berbère dans les ouvrages ibadites du Maghreb médiéval 3.3 Les élites savantes ibadites et le dilemme entre écrire en berbère et/ou écrire en arabe 3.4 Les dénominations de la langue berbère dans la littérature ibadite 3.5 Al-lisān al-barbarī/al-luġa al-barbariyya : langue versus dialectes dans la littérature ibadite ?
Frantzman, S. J. (2011). [Recens. de Review: Proconsul to the Middle East: Sir Percy Cox and the End of Empire - By John Townsend: Proconsul to the Middle East, par J. Townsend]. Digest of Middle East Studies, 20(1), 145‑147. https://doi.org/10.1111/j.1949-3606.2011.00083.x
Peterson, J. E. (2014). Muscat as a Port City. In L. G. Potter (Éd.), The Gulf in Modern Times: Peoples, Ports and History (p. 153‑172). Palgrave Macmillan.
Peterson, J. E. (2013). The Baluch presence in the Persian Gulf. In L. G. Potter (Éd.), Sectarian Politics in the Persian Gulf (p. 229‑244). Hurst.
Miller, E. (2016). The Jewish Community of Djerba, Tunisia and the event of La Ghriba (p. 24) [Biehl International Research Fellowship]. The University of the South International and Global Studies Religion.
Michel, K. (2012). Cheveux et poils dans le judaïsme. Anthropology of the Middle East, 7(2), 39‑56.
Healy, H. (2016). Jewish Women Praying at the Ghriba Synagogue. Financial Times.
Yaḥya, F. (2018). al-amāzighiyya ki-ḍāhra thaqāfiyya. Al-thaqāfa al-amāzīghiyya : al-thawābit wa’l-mutaghayyirāt.
Ibn Muʿammar, F. (2018). Namādhaj min al-thaqāfa al-amāzīghiyya bi-Jarba. Al-thaqāfa al-amāzīghiyya : al-thawābit wa’l-mutaghayyirāt.
Cheslow, D. (2016, juillet 13). Le blues des Juifs de Djerba. Courrier international, 18‑19.
Brunschwing, F. (2010, mai 3). Le pèlerinage qui réconcilie juifs et musulmans. À Djerba, juifs et musulmans donnent des leçons du bien vivre ensemble. La Tribune de Genève, 6.

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