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Zwara Berber is a variety of Nafusi (ISO 639-3; Lewis, Simons & Fennig 2016) which belongs to the eastern Zenati group within northern Berber (where Berber is the scientific term for Tamazight), a branch of Afro-Asiatic. Zwara (Zuwārah, Zuwara, Zuāra, Zuara, Zouara) is a coastal city located at 32.9° N, 12.1° E in Libya. The speakers refer to themselves as / a t ˈ w i l . l u l / (also / a j t ˈ w i l . l u l /) ‘those of Willul’ and to their specific variety of the language as / t .ˈ w i l . l u l t / ‘the language of Willul’. Having no official status during the Italian colonization of Libya and the first period after the country's independence in 1951, repression of the language became severe after the Cultural Revolution of 1973. Its propagation through teaching and the media fell under a constitutional ban on the denial of the Arab identity of the state, and qualified as such as treason, a capital offense. Until the revolution of 2011 (‘17 February’), the language was therefore not spoken in cultural, educational or governmental domains and could not be taught, printed or broadcast. The number of Tamazight speakers in Libya is estimated at 184,000 in Lewis et al. (2016) and at 560,000 by Chakel & Ferkal (2012). In the absence of a municipal register, the number of inhabitants in Zwara is uncertain. A conservative estimate is between 50,000 and 100,000, which is also the number of speakers of the Zwara variety. Other than through exposure by radio and television, children learn Arabic only from age six, when attending school. Speakers have variable L2 Arabic competence depending on exposure to the language.

In 'Ibāḍī Texts from the 2nd/8th Century' Abdulrahman Al-Salimi and Wilferd Madelung present an edition of fourteen 'Ibāḍī' religious texts and explain their contents and extraordinary source value for the early history of Islam. The 'Ibāḍīs' constitutes the moderate wing of the Kharijite opposition movement to the Umayyad and ʿAbbasid caliphates. The texts edited are mostly polemical letters to opponents or exhortatory to followers by ʿAbd Allah b. Ibāḍ, Abu l-ʿUbayda Muslim b. Abi Karima and other Ibāḍī leaders in Basra, Oman and Hadramawt. An epistle detailing the offences of the caliph ʿUthman is by the early Kufan historiographer al-Haytham b. ʿAdi. By their early date and independence of the mainstream historical tradition these txts offer the modern historian of Islam an invaluable complement to the well-known literary sources

"Āthār al-Rabīʿ b. Ḥabīb. Edition and Study, written by Kahlan Al-Kharusi, 2016
" published on 16 Mar 2018 by Brill.

From at least the 17th century onward, a sizeable Maghribi Ibadi community lived, studied, and worked in the city of Cairo, centered around a trade agency, school, and library known as the ‘Buffalo Agency’ (<em>Wikālat al-Jāmūs</em>). Over nearly four centuries, this agency served as a hub for Ibadi intellectual activity and manuscript production. Despite its place of prominence in the history of early-modern Ibadi communities, manuscripts are some of the only surviving evidence of its existence. Using manuscript notes from and catalog data on manuscripts either held at the agency’s library or copied there, this article suggests that Ibadis were far from the small, isolated minority community in northern Africa they are often imagined to have been. Instead, the story of the Buffalo Agency points to the ways in which Ibadis very much belonged to the intellectual and commercial worlds of Sunni-dominated Cairo from the 17th–20th centuries.

Depuis la classification de la vallée du M’Zab au patrimoine national puis mondial de l’UNESCO en 1982, plusieurs mosquées historiques qui témoignent du rôle social et économique que jouait ce patrimoine Ibadite depuis des siècles, ont été restaurées par des institutions publiques, des associations culturelles et même par des locaux. Ces opérations de valorisation ont certainement contribué à perpétuer les références dominantes et les lieux de mémoire de la communauté Ibadite, attachée aux symboles forts de l’identité Mozabite, mais elles ont également répondu à des besoins et à des usages contemporains, en renforçant la vocation touristique nationale et interna- tionale du M’Zab, célèbre par l’harmonie de son architecture authentique. Aujourd’hui, nous assistons à une prolifération de nouvelles mosquées dont l’architecture rompt totalement avec le caractère de l’espace de culte ibadite mozabite. Par ailleurs, la question de la patrimonialisation de la vallée entraîne diverses difficultés que le gouvernement et les institutions locales peinent à résoudre. En effet, le classement de la vallée à permis une certaine prise de conscience par la Wilaya de la valeur d’un tel patrimoine, engendrant une série d’infrastructures visant à valoriser son architecture (dont l’actuel Office de Protection et de Promotion de la vallée du M’Zab). Cette organisation a pour but premier de protéger et de restaurer le patrimoine urbain, mais elle ne jouit que d’un pouvoir consultatif au regard des nouvelles constructions initiées par le minis- tère de la culture. Ce dernier, conscient de la notoriété d’un patrimoine classé à l’UNESCO, n’a de cesse de vouloir promouvoir une telle culture millénaire au détriment de son aspect local... Cette communication tentera, donc, de mettre en exergue la politique de préservation du patrimoine Ibadite dans la vallée du M’Zab et d’analyser son impact sur les conditions de vie de la société Mozabite.

Pionnière de l'archéologie islamique française au Moyen-Orient, Monik Kervran (Cnrs, laboratoire Orient & Méditerranée) s'est illustrée dès le début de sa carrière par ses fouilles à Suse en Iran et la découverte de la statue de Darius en 1972. Elle a dirigé dans les années 70 et 80 la fouille d?importants sites portuaires de la côte arabe du golfe Persique et de la mer d?Oman, à Qal'at al-Bahrain et Sohar. Elle a également mené des recherches en Asie centrale et en Iran oriental, notamment à Nishapour, puis, depuis les années 90, dans le delta de l'Indus où elle a ouvert des fouilles à Sehwan Sharif et Banbhore. 00A travers les dix-neuf contributions internationales présentées dans cet ouvrage, les éditeurs et les contributeurs ont désiré mettre en lumière la diversité des intérêts scientifiques de Monik Kervran. Ils souhaitent ainsi exprimer leur admiration et leur gratitude pour ses apports majeurs aux champs de l'archéologie, de l'histoire, de l'architecture, de l'iconographie et de la culture matérielle du Moyen-Orient et de l'océan Indien occidental aux périodes pré-islamique tardive et islamique

Since the so-called 'Jasmine Revolution' of 2009 in Tunisia, the idea of heritage has been destabilized following a series of attacks on religious and cultural sites across the country by militant Salafi groups. Thus far, sites of Jewish heritage have been the most affected. Cultural heritage from Tunisia's rich ancient history, redolent for certain Islamists with associations of Jahiliyya, has also been targeted. The well-publicized attack on the Bardo Museum in March 2015 was perhaps the most famous symbol of this trend. However, less publicized have been attempts to reclaim some sacred sites, resulting in the occupation of local mosques on the island of Djerba and in the town of Le Kef. In the wake of these events, some Djerbian civilians have stood up to defend what they consider as intrinsic parts of the patrimonial identity of their island. But as they have been defending these mosques against extremist groups, new considerations related to their preservation have surfaced, calling into question their very patrimonialization. In the context of this radical politicization of Tunisian heritage, this article explores the struggle over who defines the meanings and uses of heritage in Tunisia and the new challenges and opportunities that Salafi attacks have created for the heritage sector since the revolution.

Les étudiants sont appelés à devenir des acteurs du changement positif pour assurer le futur du tourisme au sein de leur propre destination et à suivre leur trajet vers un secteur de tourisme durable pour l’île de Djerba jusqu’en 2030.