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باجو, م. ب. ص. (2017). قراءة جديدة في قروض دعم تشغيل الشباب. In إ. ب. ع. سعيد (Ed.), بحوث ندوة التميز الفقهية: القروض التمويلية لدعم التشغيل (pp. 159–172). مركز التميز للبحث والدراسات الاقتصادية.
حمدي, م. ب. ص. (2017). صيغ تمويل الشباب تقييم تجربة الجزائر. In إ. ب. ع. سعيد (Ed.), بحوث ندوة التميز الفقهية: القروض التمويلية لدعم التشغيل (pp. 135–158). مركز التميز للبحث والدراسات الاقتصادية.
اللجنة العلمية لمجلس الفتوى بغرداية. (2017). القروض التمويلية لدعم التشغيل رؤية فقهية. In إ. ب. ع. سعيد (Ed.), بحوث ندوة التميز الفقهية: القروض التمويلية لدعم التشغيل (pp. 121–135). مركز التميز للبحث والدراسات الاقتصادية.
بابكر, خ. ب. م. (2017). القروض الاستثمارية في ميزان الفقه الإسلامي. In إ. ب. ع. سعيد (Ed.), بحوث ندوة التميز الفقهية: القروض التمويلية لدعم التشغيل (pp. 96–120). مركز التميز للبحث والدراسات الاقتصادية.
شبير, م. ع. (2017). القروض التمويلية لدعم التشغيل في الجزائر من منظور فقهي إسلامي. In إ. ب. ع. سعيد (Ed.), بحوث ندوة التميز الفقهية: القروض التمويلية لدعم التشغيل (pp. 33–95). مركز التميز للبحث والدراسات الاقتصادية.
سعيد, إ. ب. ع. (2017). القروض التمويلية لدعم التشغيل. In إ. ب. ع. سعيد (Ed.), بحوث ندوة التميز الفقهية: القروض التمويلية لدعم التشغيل (pp. 9–32). مركز التميز للبحث والدراسات الاقتصادية.
Drine, A. (2024). L’hydraulique urbaine de Gigthi et de Meninx. In A. Oueslati (Ed.), L’eau agent de paysages et facteur de risques (pp. 71–90). Université de Tunis.
Drine, A. (2024). Les Murileguli de Meninx. In S. Aounallah, F. Hurlet, & P. Ruggeri (Eds.), L’Africa antica dall’eta repubblicana ai Giulio-Claudii: l’Africa Romana, XXII (1a edizione, pp. 53–69). Carocci editore.
Lecardane, R. (2024). Le village magique. Le Club Méditerrannée inaugure le temps du loisir, 1950-1970. In La déraison des infrastructures : Magie (pp. 153–168). Métis Press. https://iris.unipa.it/handle/10447/664760

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Kahlaoui, T. (2025). “May God Destroy the Spanish,” North African Sixteenth Century Ottomanophilia Through Mapmaking. In J. M. Fregulia (Ed.), Windows into the Medieval Mediterranean. Routledge.

In the work of Fernand Braudel, Henri Pirenne, and many who have since built upon their scholarship, the Mediterranean narrative has long been shaped by sources that represent a single point of view, that the Sea and its environs were a European creation. As a corrective my recent book, Creating the Mediterranean (Brill, 2018), discusses the often overlooked contributions of Islamic sources in shaping our perception of the Mediterranean. In particular, during both the medieval era and early modernity, the words of North African authors provide a unique insight into the cultural interactions that took place within this region of the Mediterranean. These interactions, notably with the Iberian Peninsula, were growing towards the end of the sixteenth century as Andalusians started reaching North African coasts.
Drine, A. (2023). Le savoir-faire des Meningitani (île de Jerba). In N. Kallala, B. Yazidi, & S. Sehili (Eds.), Autochtonie II: Les savoir-faire autochtones dans le Maghreb et en Méditerranée occidentale, de l’antiquité à nos jours: originalité, mutations. Actes du deuxième colloque international Ecole Tunisienne d’Histoire et d’Anthropologie (Tunis, 25 - 28 novembre 2021) (Vol. 1, pp. 425–440). Centre des arts, de la culture et des lettres “Ksar Saïd.”
Ben Tahar, S. (2023). L’autochtone n’est rien d’autre que ce qu’il se fait : à propos des habitants de Jerba aux temps protohistorique et archaïque. In N. Kallala, B. Yazidi, & S. Sehili (Eds.), Autochtonie II: Les savoir-faire autochtones dans le Maghreb et en Méditerranée occidentale, de l’antiquité à nos jours: originalité, mutations. Actes du deuxième colloque international Ecole Tunisienne d’Histoire et d’Anthropologie (Tunis, 25 - 28 novembre 2021) (Vol. 1, pp. 309–322). Centre des arts, de la culture et des lettres “Ksar Saïd.”
Roberts, N. P. (2021). They Never Thought a Yankee Could Do So’: Sayyid Saʿid bin Sultan and the Anglo-American Rivalry in the Indian Ocean. In R. M. Abusharaf & U. Chandra (Eds.), Oceanic Circularities: Mobile People and Connected Places in the Indian Ocean. Georgetown University Press.
Watson, J. C. E., Qumairi, S. al-, Alaffari, N. A., & Mahri, A. M. al-. (2024). Seven texts in the Mehri of the al-Afār tribe, Habrūt. In N. P. Heeßel, V. Tsukanova, & M. Waltisberg (Eds.), Der Perlentaucher: Festschrift für Stefan Weninger zu seinem 65. Geburtstag am 6. August 2024 (pp. 435–450). Harrassowitz Verlag.
Schwartz, W. (2024). The Rustamid imamate: Building activities and military features as reported by Ibn al-Ṣaghīr. In F. Schulze (Ed.), Between Morocco and Indonesia and beyond: Essays in honour of Irene Schneider (pp. 31–48). Harrassowitz Verlag.
Vikør, K. S. (2024). “There is no sin in it, unless ...”: Legal reform among the Maghreb Ibāḍīs. In F. Schulze (Ed.), Between Morocco and Indonesia and beyond: Essays in honour of Irene Schneider (pp. 3–30). Harrassowitz Verlag.
النالوتي, ع. (2010). ‏حتى القبور يا “سين” ترفض الأصغاء. In ر. الكوني & أ. ممو (Eds.), قصص من تونس: مختارات قصصية مصدرة بوصف وتحليل وملحقة بمسرد للقصة التونسية (pp. 338–345). منشورات قصص.
Bolton, C. (2024). Swahili Arabic: Imitation, Islam, and the Semiotics of Race in Zanzibar. In The Routledge Handbook of Islam and Race. Routledge.

Swahili Arabic: Imitation, Islam, and the Semiotics of Race in Zanzibar by Caitlyn Bolton: This chapter traces the shifting historical modes by which racialized discourses about the “Swahili” have been marshalled to claim imitation and authenticity in Islamic practice in East Africa. When Zanzibar was made Oman’s capital in the 19th century, it initiated a period of Arabization. Both Arabness and Islamic authority were established through genealogy, and the Swahili term for “civilization” became ustaarabu, meaning “to become Arab-like.” Under British colonialism, the Swahili people were branded as a “mixed breed,” both Arab and African, and particularly prone to imitation. As such, their Islamic identity was deemed inauthentic and simply an imitation of Arabs without true belief. As racial tensions mounted ahead of independence, many Swahili began to identify instead as “Shirazi,” based on fictive descent from Persia. Shirazi identity allowed Zanzibaris to claim the Islamic authority associated with a great Islamic civilization while also asserting more authentic claims to indigeneity in Zanzibar compared to “alien” Arabs. Postcolonial Islamic reform movements also branded the Swahili as prone to imitation—but of the West, particularly in clothing. Given the unreliability of phenotypical racial classifications in Zanzibar, the Swahili employ semiotics to signal their racial and Islamic identity, particularly through language (Swahili-Arabic code switching) and clothing.
Hege, P. C. (2024). “Trophy Colonialism” and the East African Collections in the Übersee-Museum Bremen, 1882-1939. In J. Zimmerer, K. S. Todzi, & F. Odenwald (Eds.), Displacing and Displaying the Objects of Others: The Materiality of Identity and Depots of Global History (pp. 151–190). De Gruyter. https://doi.org/10.1515/9783111335568-005

Displacing and Displaying the Objects of Others is a thought-provoking collection that brings together a diverse range of contributions inspired by research from the "Hamburg's (post-)colonial legacy" research center. The authors explore new perspectives in provenance research by situating it within the broader contexts of global history, colonial history, and postcolonial studies. This volume goes beyond simply tracing the origins of objects, considering the significant impact on the societies from which these objects originate. It also critically examines how these objects were used in collections and museums and how the process of musealization shaped collecting practices. With its multiperspective approach, Displacing and Displaying the Objects of Others encourages readers to reflect on the deep connections between past and present and to consider responsible ways of engaging with colonial collections.

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Ferhat, N. (2004). A propos de gravures récentes dans le M’Zab (Sahara algérien). In Valcamonica Symposium (p. 251). Centro Camuno di Studi Preistorici. https://www.ccsp.it/wp-content/uploads/2022/08/vcs2004.05.pdf

Au cœur de la vallée du M’Zab à quelques 600 kilomètres au Sud du littoral méditerranéen, et au cours de récentes extensions sur le plateau du Belvédère de la ville de Béni Isguen, une des cinq villes de la pentapole de Ghardaïa, de nouvelles gravures rupestres, ont été mises en évidence. Les gravures, dites du Belvédère, se trouvent sur des dalles horizontales, formant le sommet d’une surface de plateau qui s’étire en un promontoire rocheux qui domine de la ville à son côté oriental. Ce site est destiné à la construction d’un nouveau lotissement de plus de 500 logements sur une superficie de 14 hectares. Un premier inventaire photographique des gravures, limité à la surface du lotissement à bâtir, a pu mettre en évidence une centaine de gravures toutes symboliques réparties sur 80 dalles horizontales. Cette découverte est un ensemble original dont on ne connaît aucun similaire dans tout le Sahara. Leur symbolisme et leur mode d’obtention permettent de soutenir leur appartenance à une époque récente au plus vieux remontant à l’âge du bronze. Les gravures du Belvédère sont d’une importance première pour la connaissance de l’évolution de l’art rupestre saharien notamment celui des époques “tardives“ ainsi que celui du peuplement, à ces mêmes époques, de la vallée du M’Zab, d’autant que le site gravé est situé à quelques centaines de mètres de l’enceinte de la ville de Béni Isguen juste sur la rupture de pente de la rive gauche de l’oued N’Tissa, un des affluents de l’Oued M’Zab.

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