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Cet article, centré sur l’usage du corps et le style vestimentaire, interroge ce que ceux-ci nous disent du respect des normes de genre et de la capacité, ou de la volonté, de transiger avec celles-ci ou de se les réapproprier à son avantage. Il se fonde sur une étude portant sur des femmes mozabites vivant dans leur territoire d’origine (le M’Zab), et dans un territoire d’accueil, la ville d’El-Eulma (Setif). La comparaison entre ces deux espaces permet d’éclairer et de mesurer le décalage entre les usages du corps et du vêtement selon le poids démographique et la force des liens de sociabilité. Le port du voile aḥouli, accessoire qui, au M’Zab, sert à l’invisibilité des femmes mozabites, se révèle accroître leur visibilité ailleurs, de sorte que celles-ci peuvent vouloir l’ôter pour gagner en invisibilité.

What role did enslaved East Africans play in producing and transmitting the occult sciences between East Africa and Oman? This article explores the relationship between enslaved East Africans and the occult sciences in the works of Nās.ir bin Abī Nabhān (1778–1846), a jurist and practitioner of the occult sciences who lived between Oman and East Africa. It argues that enslaved East Africans were instrumental in producing and disseminating valuable occult knowledge. The analysis informs how occult knowledge operated and circulated between the Arabian and African coasts, animated in occultist idioms, and was written in Arabic and Swahili. Moreover, it explores how East African and Omani actors articulated occultist knowledge by paying attention to the interlinkages between power dynamics and knowledge hierarchies during the expansion of the Bu Saidi Empire in the nineteenth century. This study explores uncharted waters in a transoceanic sphere by tracing translation processes and nonEuropean imperial knowledge production in the Indian Ocean world.

تُعدُّ الكلمة بمثابة بوابة تفتح على عوالم من الدلالات والمعاني المتعددة، وهذا ما أدّى إلى تأسيس علم مستقل يعني بدراسة الدلالة، حيث يركّز على فهم الكلمة ومعانيها واستخداماتها في سياقات مختلفة. تبرز نظرية الحقول الدلالية كأداة أساسية في فهم المعاني وكشف الأبعاد الدالة في النصوص. ونظرًا لهذه الأهمية، قررنا تطبيق هذه النظرية على قصائد الشاعر العماني سليمان بن علي العبري، وبما أن نصّه الشعري يتمتع بلغة غنية بالدلالات، تهدف الدراسة عبر المنهج الوصفي- التحلیلي إلى معرفة مدى تنوع الحقول الدلالية في شعره، وقد توصلت الدراسة إلى حقولٍ دالة على الطبيعة والمناظر الطبيعية، والحبّ والعواطف، والدين والروحانية، والحضارة والتاريخ، والسلام والتسامح.

In the late nineteenth century, abolitionists felt entitled to use all possible means to save the African victims of the slave trade. As European imperialism rose, abolitionism legitimized interventionism. This article explores how a major humanitarian movement could sanction colonial occupation and the violence that accompanied it. It also examines the position of African slaveholders who resisted the entrenchment of European rule and defended an order in which slavery was common. It focuses on two main actors: French Captain Leopold Joubert, Catholic royalist and former pontifical Zouave who supported Cardinal Lavigerie's Missionaries of Africa and Belgian King Leopold II's allegedly abolitionist endeavours; and Tippu Tip, a trader and slaver who, like Joubert, worked for self-styled abolitionists such as Leopold II and the Sultan of Zanzibar. The connected microhistories of these men show how the international problematization of African slavery fuelled both European imperialism and anti-colonial resistance, while also creating circumstances in which enslaved persons emancipated themselves. The article investigates the moral perceptions of individuals whose sense of self was predicated upon values embodied by Europe's monarchies, the papacy of Rome, and the sultanate of Zanzibar. Faced with what they perceived as existential threats to these institutions, they responded with rising radicalism.

تسعى هذه الدّراسة إلى رصد صورة متكاملة لبدو عُمان كما قدّمها كتاب «الرمال العربية» للمستشرق والرحّالة البريطاني ويلفريد ثيسيجر Wilfred Thesiger (1910 - 2003). وقد قضى ثيسيجر تسعَ سنوات مستكشفًا أفريقيا وبعض أقطار العالم العربيّ قبل أن يعيش مدّة خمس سنوات أُخرى (1945 – 1950) في جنوب عُمان برفقة البدو، والصّحراء.ويدين ثيسيجر لتجربته الثّريّة في اكتشاف إِحدى أقسى صحارى العَالم، والاقتراب من حياة مجتمع الهامش، إلى خصوصيّة علاقته ببدو عُمان، وعلى رأسهم «ابن كبينة» و«ابن غبيشة»، فمهّدوا له مهمّة عبور صحراء الرّبع الخالي مرّتين على نحوٍ غير مسبوق، وجسّروا المجتمعَ البدوي لمعايشة الغريب وتقبّله بينهم. كما يدين لهذه التجربة بجملتها بفضل تقريبه من أَسرار العالم الرُّوحيّ ليكشف وجهًا نقيضًا من الحياة مغايرًا للعالم المادّي المهيمن على أوروبا – كما يقول. يقدّم ثيسيجر تجربته هذه في مقالات نشرها متفرّقة قبل أن يجمعها في كتابه «الرمال العربية» (Arabian Sands). والمطّلع على هذا الكتاب يتبيّن صورةً لبدو عُمان تشفّ عن إعجاب ثيسيجر الشّديد بنبل أخلاقهم، وصبرهم وشجاعتهم وكرمهم وأمانتهم، وإيثارهم شظف العيش على رغده.لكن إلى جانب هذه الصّورة المشرقة المهيمنة على جملة تفاصيل تجربة ثيسجر بين بدو عُمان، والصّحراء، تحضر صور أُخرى تُرْسَمُ من تأفّفه من فضولِ البدو، وتنمّر بعض أطفالهم عليه لتخلّفه عن مشاركة النّاس الصّلاة، وغيرها.

The distributive political economy of contemporary Arab Oman yields a status-differentiated social infrastructure composed of elites who distribute and non-elites who, in many ways, rely on those distributions. The construction of communicative links within social infrastructures via the performance of sung poetry depends on the phaticity of the link being activated. For Omani poets, different linguistic performance genres telescope the vast social distance between elites who listen and non-elites who sing in different ways and with different results. Omani poets from the rural north of the country conduct cross-class social contact—conceptually “vertical” social infrastructural movement—by way of two contrasting genres of Arabic praise poetry: a one-off request or statement, the solo qasida, and a recognitive, addressive choral form that reciprocally establishes and evaluates such vertical relationships, the 'āzī. I argue that the metapragmatic distinctions that Omani poets draw between these two genres reveal a subtle phatic ideology that allows certain modes of communicative contact to index deeper, cross-class social ties within grand public performances, while simultaneously reinforcing tacit norms of elite avoidance of non-elites in everyday social intercourse.

Ghardaïa, situated in the centre of Saharan Algeria, is renowned for its well-preserved medieval architecture tracing back to its establishment by the puritanical Ibāḍiyyah sect in the 11th century CE. The city has been home to a Jewish community for centuries, although its exact origins remain debated. Evidence suggests migrations from Djerba, Marrakesh, and Tafilalt shaping a unique Jewish dialect that reflects ties to both Tunisia and Morocco. This paper presents a preliminary linguistic analysis of the Jewish dialect of Ghardaïa, shedding light on its historical layers and socio-linguistic dynamics. Through comparative analysis with neighbouring Muslim dialects, Jewish Djerba, and Jewish Marrakesh, it unravels the complexities of this distinct linguistic heritage, providing insights into its origins and evolution. Additionally, it delves into the nuanced variations between male and female lects within the Jewish community of Ghardaïa, elucidating socio-phonetic features that contribute to the rich diversity of the dialect.

يهدف هذا البحث إلى دراسة حياة وآراء الشيخ أبي بكر الكندي، أحد أبرز علماء الإباضية في القرن السادس الهجري، وذلك من خلال تتبع مسيرته الشخصية والعلمية، وتحليل مؤلفاته، واستعراض آرائه الكلامية. اعتمد البحث المنهج الوصفي التحليلي، حيث قام الباحث بجمع المعلومات من مصادرها الأصلية، ككتب التراجم والمؤلفات الخاصة بالكندي، وقام بتحليلها واستخلاص أهم النتائج. توصل البحث إلى أن الكندي كان عالمًا موسوعيًا، له إسهامات كبيرة في مختلف العلوم، مثل الفقه والميراث والنحو والمنطق والفلسفة وعلم الكلام. كما تميز الكندي بآرائه المتميزة في بعض المسائل الكلامية، وقدرته على استخدام المنطق والعقل في إثبات وجهات نظره، مع الحفاظ على التوافق مع المنهج الإباضي العام. خلص البحث إلى أهمية إجراء المزيد من الدراسات حول تراث الكندي العلمي، وتحقيق بقية مؤلفاته التي لم تُنشر بعد، وتنظيم ندوة علمية لتسليط الضوء على شخصيته وتراثه العلمي.

From the 1930s to the 1950s, the Mzab region in the north of the Algerian Sahara, then under French rule, was shaken by controversies over the consumption and lawfulness of European goods. Historians typically analyze these debates as a form of cultural resistance to colonization or as a sign of the allegedly difficult adaptation of “Islam” to “modernity.” They single out two types of reaction: that of self-proclaimed “reformist” scholars and that of “conservatives,” caricatured as shoring up a barren tradition. Based on the case of the Mzab and on a wide range of Islamic legal documents, this article opens up a new perspective on the relations between Islam, modernity, and colonialism, demonstrating that other logics were also at work. For the Islamic scholars involved, the most important issue at stake was the purity of their community and its preservation in a context of cultural and political uncertainty. Using the tools of Islamic law, both advocates and detractors of these “innovations” shaped a particular vision of their community and its boundaries. By bringing together colonial and Islamic sources, and drawing on both colonial and Islamic studies, this article challenges a reading of the modern history of Islam based on notions such as modernity and reform, which were essentially instrumental in these debates. It also moves away from a historiography that is blind to the internal complexity of these societies, drawing attention to the multiple rationales at work in colonized North Africa., Des années 1930 aux années 1950, le Mzab, région du Nord du Sahara algérien alors sous domination française, fut secoué par des polémiques autour de la consommation de produits européens : étaient-ils ou non licites ? Ces questions ont jusqu’à présent été envisagées comme une forme de résistance culturelle à la colonisation, ou comme le signe de la difficile adaptation de l’« islam » à la « modernité ». Des lettrés qui se voulaient « réformistes » auraient été les fers de lance de cette adaptation, par opposition à des « conservateurs » caricaturés comme arc-boutés à une tradition stérile. À partir du cas du Mzab et de sources liées à la normativité islamique, cet article, qui explore d’une façon inédite le rapport entre islam, modernité et colonisation, démontre que d’autres logiques étaient à l’œuvre : pour les acteurs, l’enjeu portait avant tout sur la pureté de leur communauté et les moyens de la préserver, dans un moment d’incertitude culturelle et politique. À l’aide des outils de la normativité islamique, partisans et adversaires de ces innovations façonnaient des images différentes de leur communauté et lui assignaient des limites distinctes. Faisant dialoguer sources coloniales et islamiques, historiographie des sociétés coloniales et islamologie, la démonstration remet en cause une lecture de l’histoire contemporaine de l’islam centrée sur les notions de modernité et de réforme, qui étaient essentiellement instrumentales dans ces débats. Elle fait aussi entendre la pluralité des rationalités à l’œuvre dans les sociétés colonisées du Maghreb, tranchant avec une historiographie d’ordinaire aveugle à leur complexité interne.

Aflaj are the most important engineering technology in Oman for the abstraction of water under the ground. Aflaj’s water is used for domestic and agricultural purposes in this country. Therefore, the quality of Aflaj’s water is crucial for both domestic users and farmers for agricultural and irrigation purposes. Water decision-makers consistently recognize the need for a reliable model that can predict quality. This study employs four distinct models to achieve this objective. Artificial neural network, adaptive neuro-fuzzy inference system (ANFIS), K-nearest neighbor, and support vector machine are the engaged models. They have been used for the forecasting of electrical conductivity (EC) as a quality parameter in falaj Al-Hamra, Oman. To this end, five reasonable scenarios are defined (S1, S2, S3, S4, and S5). Input data such as precipitation, flowrate of falaj, temperature of water, and EC values with lag time is the only difference among these scenarios. The data collection spans from 1982 to 2021. We implement these models using the MATLAB programming software. We also use four evaluation criteria, namely, mean absolute error, root-mean-square error, Nash–Sutcliff error, and R, to assess the performance. Results showed that, among all the models, ANFIS has the highest accuracy in all stages, including training, testing, and validation. All evaluation criteria indicate this. Also, findings were presented that S4 is closer to the real condition of falaj Al-Hamra, as the errors achieved from this scenario are less than the others. It means that there is a relationship between the contributing parameters in scenario #4 and the quality of water in falaj Al-Hamra. The funding also revealed that changes in flowrate have a greater impact on the water's EC than precipitation. This study assists water decision-makers in developing a well-functioning model for quality forecasting, which can then be enforced in falaj Al-Hamra.

The emergence of the Spatial Agency approach marks a significant shift from traditional architectural paradigms, emphasizing the interconnectedness of social and technological networks involving diverse stakeholders. This approach aims to reframe conceptual frameworks and establish a resilient built environment. In contrast, the M'Zab architecture in Ghardaïa, Algeria, is adapted to the harsh desert landscape, reflecting socio-cultural identity and meeting the needs of local communities. The ksar of Tafilelt in Ghardaïa exemplifies strategies for preserving M'Zab architecture and urban identity while promoting sustainability and empowering marginalized communities through intricate socio-technical networks. This study examines how architectural interventions in Tafilelt's new ksar, as a system of agency, contribute to social and ecological resilience, health, well-being, and the continuation of Mozabite architectural identity, particularly focusing on its Eco-Parc. The research methodology utilizes the Mapping Controversies technique and Bruno Latour's Actor-Network Theory (ANT) as a conceptual framework. Spatial agency is presented as an innovative strategy fostering socio-ecological networks of resilience in the new ksar of Tafilelt. It views architecture as an ecosystem that balances human agency and non-human local devices, empowering communities in decisionmaking and management. This approach promotes ecological balance, social equity, economic resilience, and health enhancement. The findings and framework can guide local architects in understanding and navigating the complexities of architectural practice, especially in marginalized communities. Future research could explore the application of these concepts in other Algerian regions and compare them with traditional government project approaches to understand their benefits and drawbacks.

How and why does Oman maintain an independent foreign policy that is neither allied, neutral, nor dependent? Previous arguments have emphasized the importance of Oman’s location and culture or the personality of Sultan Qaboos (reigned 1970‐2020). However, relying on geographical factors overlooks the Sultanate’s dependence on the United Kingdom under Sultan Sa‘id (r. 1932‐70), while focusing on the personality of the late Qaboos underassesses continuities in policy under his successor, Haitham (r. 2020‐). In this article I argue that Qaboos’s promotion and preservation of international partnerships in suppressing the Dhofar Rebellion in the 1970s shaped – and have sustained – Oman’s statecraft.