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, ABSTRACT:, This article follows the career of Saʿīd al-Shammākhī (d.1883), who served in Cairo, Egypt as the wakil of the Bey of Tunis from 1871–1881. I suggest that Shammakhi's life and career as wakil offers novel valence and voice to an increasingly polyvalent, polyphonic, and polychronic history of late Ottoman North Africa; namely, that of an Ibadi Muslim commercial and diplomatic agent, whose career linked two late-Ottoman Arab provinces at a decisive period in their history. The article situates Shammakhi in recent scholarship on late-Ottoman North Africa, with an emphasis on work that has sought to decenter European imperialism and colonialism as the defining factors in the chronology and history of the region. It also outlines his biography leading up to his appointment as wakil before then contextualizing Shammakhi's role as wakil by explaining the nature of that office. Shammakhi's time as wakil—and even the years following his death—expressed multiple belongings, imagined alternative futures past, and embodied a life and afterlife disrupted, but not defined, by the encounter between European imperialism and Ottoman lands in Africa.

The aim of this paper is to reconstruct the collective portrait of the Banū Birzāl, a Berber nukkārite group that was exiled from the Maghrib to al-Andalus during the caliphate of al-Ḥakam II. The objective of this reconstruction is to highlight the effects that the changes in geographical, socio-political and religious contexts provoked in their collective biographical portrait, which, in certain periods, is transferred from the collectivity to certain individualities. The collective displacement of Banū Birzāl and the details of their historical trajectory allow us to draw some conclusions about their textual representation as a group, changes in both their leadership and their beliefs and, finally, about their mobility in the Mediterranean area.

This study focuses on the physicochemical characterization and biological activities of some traditional date vinegars from the indigenous knowledge populations of the M’Zab valley (north-eastern Algerian Sahara). These are four types of vinegar made from different varieties of dates, including TemdjohoretTafezwine-Ghars (TTG), Ghars-Tafezwine-Azerza (GAT), H’Chef Deglet Noor (D1), and Ghars-Tafezwine-Azerza-Deglet Noor (ND). The analysis results show that the date vinegar samples studied are characterized by an acidic pH (3.15±0.02-3.62±0.00), high dry matter contents (3.98±0.17-8.47±0.06%), insoluble solids rate (8.1±0.06-15.05±0.03), in electrical conductivity (3.36±0.01-6.11±0.01ms/cm), and total acidity contents ranging from 14.17±2.40 for GAT to 39.8±0.92 g/l for TTG. The residual alcohol rates are 1±0.00% for the TTG sample to 4.9±0.00% for GAT. However, total sugar contents (0.88±0.1%7.36±0.57%) are more or less high in samples of traditional date vinegar, which gives a sweetness to some date vinegar samples. The protein contents (0.43±0.007-0.79±0.002) of the various date vinegar samples are low. Statistical analyses show that each type of traditional date vinegar has a distinct profile, influenced by the chemical characteristics of the cultivars used. The antioxidant activities of traditional date vinegar samples show their high antioxidant capacity for all types of radicals. Each sample of vinegar has significant antioxidant activities, although their activities are always lower than those of ascorbic acid (vitamin C) or Trolox. For each type of traditional date vinegar sample, it should be noted that the radical inhibition rates (FRAP, DPPH, and ABTS) are dosedependent. The sample with the highest antioxidant power remains GharsTafezwine-Azerza (GAT), with IC50 = 0.0538 mg product/ml distilled water for the DPPH test and IC50 = 0.0125 mg product/ml distilled water for the ABTS test. For a high reduction capacity by the FRAP test, it is 484.16±8.66 µM/ml equivalant Trolox.

يتناول هذا البحث مظهراً من مظاهر المقاومة الثقافية أثناء الاحتلال الفرنسي للجزائر، مُمَثَّلاً في الاهتمام باللغة العربية في بيئة محلية (مزاب)، حيث قام أحد مُثقَّفِيها وهو الحاج عمر بن إبراهيم العطفاوي بتمويل طبع العديد من كتب الشيخ محمد بن يوسف أَطْفَيَّشْ بِمالِه الخاص، مع شريك له من بني يسجن يدعى الحاج محمد بن صالح اليَسْجِنِي مُكَلَّفٌ بمتابعة عملية الطبع. نطرح من خلال هذه الدراسة مجموعة من التساؤلات: من هو الحاج عمر بن إبراهيم، وماهي دوافع ودلالات الاهتمام بكتب الشيخ أطفيّش، وكيف كانت ظروف طبع الكتاب العربي أثناء الاحتلال الفرنسي. من هم الخطاطون الجزائريون وما هي الخطوط المستعملة.تبيّن من خلال التساؤلات أن الدراسة تفتح آفاقاً نحو مواضيع أخرى، كالطباعة الحجرية، والخطاطون الجزائريون، والخطوط العربية. في حين تكمن أهمية الدراسة أنها تستند إلى ثلاثة عقود تُوَثِّقُ لِشَراكة مؤقَّتة في مجال طبع الكتب، وهي ظاهرة جديرة بالاهتمام، في زمن ساد فيه الجهل وعزّ فيه الطلب على الكتاب.

This paper investigates the Sub-Saharan works of architect André Ravéreau (Limoges 1919-Aubenas 2017), as interpretations of the Modern Movement in Africa. A student of Auguste Perret, Ravéreau was strongly influenced by Le Corbusier, so much so that he followed in his footsteps by making a journey to study the Saharan architecture of the M'Zab Valley, made known to the West thanks to Le Corbusier’s 1931-33 Carnets de voyage. In the 1960s, Ravéreau moved to Algeria, where he worked for about twenty years, holding important positions. From 1965 to 1973 he was Architecte en chef des monuments historiques d'Algérie. From the 1970s onwards, his work took him beyond the Algerian desert, to Sub-Saharan Africa, where he received commissions for school and health buildings in Mali, Mauritania and Burkina Faso; he then took part in the competition for the French Embassy project in Uganda. In his discovery of this “new Africa”, Ravéreau brings with him the experience learned in the M'Zab, which he transfers into his sub-Saharan projects, arriving at new “tropical” solutions always strongly contextualised.

Ce n’est pas la première fois qu’Alice Wilson nous invite à découvrir un mouvement révolutionnaire du monde arabo-musulman et ses réminiscences dans le présent. Notre collègue de l’Université de Sussex au Royaume-Uni s’était en effet déjà fait connaître en 2016 par un ouvrage consacré au mouvement de libération du Sahara occidental, le Front Polisario, et à la République arabe sahraouie démocratique, dans lequel elle se penchait sur la question de la souveraineté exercée par cet État exilé de...

While historians have never written about it, in May 1846 the Sultan of Muscat arrived in Weathersfield, Vermont for his first voyage to the United States. This article uses the Sultan’s arrival in Vermont as a platform for augmenting a growing chorus of historians challenging the geographic and disciplinary boundaries that continue to define Middle East Studies. Using archival sources from the US, UK, Zanzibar, and a range of secondary sources, this article addresses a complex centuries-long process of Omani expansion and expropriation that culminated in Zanzibar in the nineteenth century and the height of the Omani Empire as an active participant in shaping the modern world economy. The writing of world history and of Middle East history generally continues to commence from the presupposition of an inevitably ascendant Western-created and led modern world. This article challenges the latter assumption.

AbstractThe formation of the Fatimid state in the Maghreb in 297 AH was the beginning of the Fatimid attempt to dominate the entire territory of the Maghreb as an all-encompassing state. This made the Fatimids' treatment of other believer groups in the Maghreb inevitable. other believers included Sunnis, Zaidi Shiites, and khariji religion who played important roles in the political, economic, and social spheres. Fatimid relations with these groups have been quite different based on religious and political circumstances. Based on a descriptive-analytical approach, the present study seeks to investigate the relationship between the Fatimids and khariji religion other believers of the Bani Rostam and Bani Madrar religions and the influence of religious, political and economic factors on these relations. Findings show that all three religious, political and economic components have played an important role in shaping these relationships. Although the religious and intellectual component has played a more prominent role and the intellectual and religious conflicts in the field of Imamate and Caliphate have been the infrastructure of Fatimid relations with this group of other believers; On the other hand, the effort to develop the land and form a powerful government, as well as access to the commercial interests of the region, has been one of the political and economic factors influencing the Fatimids' relations with khariji religious people.