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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

This thesis describes the phonology, morphology, syntax and lexicon of the Arabic variety spoken in the al-ʿAwābī district (northern Oman). This district played an important role in the history of the Ibadism and of Oman in general, especially in the period when Rustāq was capital of the Sultanate (c. 1600 CE). The prominence of the dialect spoken in this area finds evidence in the work Ein arabischer Dialekt gesprochen in ‘Oman und Zanzibar written by Carl Reinhardt in 1894, which constitutes the starting point of this thesis and material for comparison. Reinhardt’s work was presented as a linguistic guide to German soldiers quartered in the Sultanate and in Zanzibar, when part of East Africa was a German colony. This thesis considers the lexical and grammatical core of Reinhardt’s work and aims to reanalyse it considering the vernacular used by present-day inhabitants of al-ʿAwābī town and Wādī Banī Kharūṣ. Chapter 1 offers an overview of the linguistic situation of Oman within the Arabian Peninsula and of the al-ʿAwābī district itself, including remarks on the fieldwork site and the methodology used for this research. Chapter 2 is an account of the phonological characteristics of the dialect spoken in the district, followed by the nominal and verbal morphology (Chapters 3 and 4, respectively), and the syntax (Chapter 5) of the al-ʿAwābī district vernacular. In addition to this core, a prominent part is dedicated in this thesis to the analysis of the rich cultural lexicon used in the district (Chapter 6): foreign borrowings, quadriliteral roots indicating plant and animal names, traditional medicine, clothing, accessories, etc., culminating in the compilation of a lexical glossary organised in roots (Annex 2). Annex 1 presents an overview of the history of the Sultanate, whereas Annex 3 inlcudes a traditional song, and local proverbs.

This dissertation analyzes the ongoing attempts of Omani Ibadis to re-envision Islamic identity in the modern era. Arguably Islam’s oldest distinct sect, Ibadism has offered alternative formulations of Islamic belief and jurisprudence that never claimed the adherence of a majority of Muslims, but thrived in enclaves in Arabia and North and East Africa. Omani Ibadis’ encounter with modernity began around the turn of the 19th century and accelerated after 1970 under Sultan Qaboos. Like Muslims across the globe, the Ibadis of Oman have navigated the transformations of modernity, striving for coherence between their sectarian identity and the evolving world around them. A mixed methodological approach combines textual analysis and fieldwork to examine the modern religious discourse of Ibadi ʿulamāʾ primarily, and of lay Ibadis secondarily. Interviews with 58 diverse individuals offer a window into the reality of public religious life in Oman. The survey of the works of contemporary ʿulamāʾ encompasses books, articles, pamphlets, video lectures, and social media postings. The study of these resources enables a set of observations about the engagements of modern Ibadis with their textual tradition. The modern state’s control over public religious life, the centrality of fear as a recognized and valued tool for inspiring positive behavior, and the concern with presenting Ibadi identity in a way that appeals to a broad Sunni audience are important themes that recur throughout the chapters. Additionally, the language of tolerance emerges as a ubiquitous idiom in contemporary Omani Ibadi discourse, and scholars and lay believers alike express their sect’s distinctiveness in terms of positive relations with religious others. I argue that the spread of Saudi Salafism presents an enduring challenge to Ibadism’s place within the international umma. Here, a study of Salafi scholars’ opinions on Ibadism informs a subsequent exploration of contemporary Ibadis’ responses to those opinions as well as their own discourse on Salafism. Finally, this dissertation documents the recent emergence of the tayyār ʿaqlānī (rationalist stream) of Ibadism, a movement that challenges the state-affiliated Ibadi mainstream and advocates for internal criticism in order to better integrate Ibadism into modernity.

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.

La leçons de vie d'un amazigh de Djerba (Tunisie)

Depuis les années 1960, l’historiographie mozabite a affirmé avec insistance la participation des populations berbérophones et ibadites du Mzab au « mouvement national algérien ». Un contexte très marqué par la lutte anticoloniale explique ce positionnement, rendu aussi nécessaire par la situation de minorité linguistique et confessionnelle des Mozabites. Ce récit nationaliste est toutefois problématique. Focalisé sur le militantisme partisan, il minore d’autres formes d’engagements. Plaquant a posteriori les catégories du nationalisme sur les actions et les discours, il unifie et appauvrit les trajectoires des acteurs. Enfin, il oublie que l’ancrage des Mozabites était souvent plus régional ou transnational qu’algérien. Les oulémas-journalistes auxquels est consacré cet article, Abū Ishāq Attfayyish (1886-1965) et Abū al-Yaqzān (1888-1973), sont des figures connues de l’historiographie mozabite, qui met en exergue leur combat pour établir une presse arabophone libre de l’entre-deux-guerres, dans un contexte colonial très répressif. Plutôt qu’une lecture de cette presse comme uniquement « arabe et algérienne », je propose ici d’envisager la façon dont les journalistes mozabites ont contribué à la naissance d’un espace public algérien, autonome par rapport à la sphère du pouvoir colonial, et qui permette la publicisation des opinions privées et le débat public. En l’abordant par ses marges ibadites, je souhaite aussi interroger et éclairer la structuration et les contours de l’espace public algérien…