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Abstracts

Combès, J.-L. (2017). La bijouterie tunisienne (F. Barouni-Ben Sedrine, Ed.). Office National de l’Artisanat.
Mbarek, A. (2018). Entre classement et patrimonialisation : Les usages du patrimoine judéo-tunisien. L’Année du Maghreb, (19), 55–69. https://doi.org/10.4000/anneemaghreb.3970

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Najar, S. (2011). Les pratiques sociales de l’Internet et les transformations des identités et des liens sociaux au Maghreb: Étude de communautés diasporiques tunisiennes. Méditerranée, (116), 49–57. https://doi.org/10.4000/mediterranee.5381

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Pénicaud, M. (2015). Filmer les pèlerinages et le religieux en mouvement. ThéoRèmes, (7). https://doi.org/10.4000/theoremes.673

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Di Tolla, A. M. (2019). [Review of Les Ibadites. Mode de vie, organisation et patrimoine d’une minorité musulmane, conçu et coordonné par Virginie Prévost, by V. Prevost]. Annali dell’Istituto Universitario Orientale di Napoli, 79(1–2), 324–328. https://doi.org/10.1163/24685631-12340083

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Molins, P. J. (2019). Fleet Management and Naval Warfare. Geographic Origin and Onboard Life Regulations of the Royal Catalan-Aragonese Fleets against the Kingdom of Tunis (1430-1435). https://digital.csic.es/handle/10261/206479

The recurrence of war and the different areas where the armies were mobilised make the reign of Alfonso the Magnanimous an outstanding laboratory for the social study of war. Furthermore, it is even more excellent thanks to the vast amount of documentation preserved, which allows us to study the period in a much more comprehensive way. This paper would aim to be an approach the human component of the medieval Aragonese fleets analysing the particular case of the Royal fleet organised by King Alfons the Magnanimous in 1432 against de Tunisian island of Djerba. Often the motivation and relationship between the sea and the men who participated in such expeditions were very diverse, heterogeneous or even non-existent. The armada became somehow an exchange between social groups, sometimes forced, of different influences –economic, social, political, cultural- of different social status, communities of diverse territories and Kingdoms of the Crown of Aragon and, finally, between seafarers and landsmen. In this sense, we will focus on the study of the geographical and social origin of the crews of the Armada. Specifically, to the men who served in the four Royal ships and the Royal galley of the fleet. First of all, we will identify the centres of enlistment, and we will focus on the recruitment system. Secondly, we can note the nationalities so recorded, and comment on the patterns of service of the foreigner and identify if there was a government policy towards the service of crews of non Catalano-Aragonese origin, and the consequent attempts to record nationality on the enrolment books.

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Ayoub, A. (2019). Le sîg (ḥajjij eb-bâh), jeu spécifique des femmes de l’île de Djerba. Recueil de Communications, 97–108. https://www.faridasellal.com/wp-content/uploads/2020/04/Recueil-Imzad-.pdf#page=98

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Msellem, Z. (2017). Recherches sur la présence ottomane et espagnole sur l’île de Ğirba/Djerba à la lumière des témoignages archéologiques [Mémoire de Mastère]. Faculté des Sciences Humaines et Sociales de Tunis.

L’objectif principal de cette étude tend à classer les différents témoignages d’occupation Espagnole et Ottomane sur l’île de Ğirba ainsi faire un recoupement des données historiques et archéologiques pour faire éclairer cette épisode de l'histoire de l’île
Sellaouti, N. (2010). Les techniques de construction à Jerba [Colloque]. Artisanat, métiers et savoir-faire dans le littoral tunisien.

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Seroussi, E. (2015). Islands of Musical Memory: Performing Selihot According to the Codex Siftei Renanot in Al-Andalus, Djerba, Tripoli, and Israel from the Eleventh to the Twenty-first Centuries. In R. F. Davis (Ed.), Musical exodus: Al-Andalus and its Jewish diasporas. Rowman & Littlefield.
Lamine, R. (2018). Place de l’olivier dans le paysage de Djerba. Colloque international « L’olivier dans la pensée et la culture ».
Kdhai, H. (2013). Emblèmes territoriaux et attachement aux origines : le cas des communautés djerbienne et gafsienne à Morneg. In S. Najar (Ed.), Penser la société tunisienne aujourd’hui: la jeune recherche en sciences humaines et sociales (pp. 181–197). Cérès Editions.
Deshen, S., & Shokeid, M. (2019). Predicament of Homecoming: Cultural and Social Life of North African Immigrants in Israel. Cornell University Press.
Földessy, E. (2014). Rítus És Nyelv: Egy Dzserbai Közösség Házassági Szokásai [Thèse de doctorat]. Eötvös Loránd Tudományegyetem.

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Földessy, E. (2012, January 17). Les cérémonies de mariage dans l’île de Djerba (Tunisie). Société Kőrösi Csoma.
Fadhlaoui-Zid, K., Rodríguez‐Botigué, L., Naoui, N., Benammar Elgaaied, A., Calafell, F., & Comas, D. (2011). Mitochondrial DNA structure in North Africa reveals a genetic discontinuity in the Nile Valley. American Journal of Physical Anthropology, 145(1), 107–117. https://doi.org/10.1002/ajpa.21472

Human population movements in North Africa have been mostly restricted to an east-west direction due to the geographical barriers imposed by the Sahara Desert and the Mediterranean Sea. Although these barriers have not completely impeded human migrations, genetic studies have shown that an east-west genetic gradient exists. However, the lack of genetic information of certain geographical areas and the focus of some studies in parts of the North African landscape have limited the global view of the genetic pool of North African populations. To provide a global view of the North African genetic landscape and population structure, we have analyzed ∼2,300 North African mitochondrial DNA lineages (including 269 new sequences from Libya, in the first mtDNA study of the general Libyan population). Our results show a clinal distribution of certain haplogroups, some of them more frequent in Western (H, HV0, L1b, L3b, U6) or Eastern populations (L0a, R0a, N1b, I, J) that might be the result of human migrations from the Middle East, sub-Saharan Africa, and Europe. Despite this clinal pattern, a genetic discontinuity is found in the Libyan/Egyptian border, suggesting a differential gene flow in the Nile River Valley. Finally, frequency of the post-LGM subclades H1 and H3 is predominant in Libya within the H sequences, highlighting the magnitude of the LGM expansion in North Africa. Am J Phys Anthropol, 2011. © 2011 Wiley-Liss, Inc.

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Davis, R. F. (2010). Time, place and Memory: songs for an African Jewish Pilgrimage. In F. Scheding & E. Levi (Eds.), Music and Displacement: Diasporas, Mobilities, and Dislocations in Europe and Beyond (pp. 71–88). Scarecrow Press.
Naim, Y. (2014). Djerba’s Rabbis: Orthodox Judaism in Islamic Territories? / רבני ג’רבא – האומנם יהדות חרדית בארצות האסלאם? Jewish Studies / מדעי היהדות, 50, 83–113. JSTOR. https://www.jstor.org/stable/24524030

It is commonly argued today that the Jews of Djerba—an isolated, mysterious island across from southern Tunisia—held to worldviews and halakhic concepts similar to those common among Ultra-Orthodox European Jews. Yet researchers have singled out one supposed exception: the positive attitude of Djerba's rabbis towards Zionism and its leaders. A closer examination will show that this assumption of a shared outlook is unsupported. By clarifying and explaining the concept of Orthodoxy, I will suggest that the key challenges created by the tension between conservatism and modernity regarding human rights—i.e., democracy, free choice, human autonomy, etc.—caused European rabbis, headed by Moshe Sofer (the "Chatam Sofer") to formulate a religious response characterized by conservatism and a complete rejection of modernity. On the other hand, I will show that Djerba's rabbis and Jewish community, headed by Rabbi Khalfon Moshe Hacohen (1874–1950), impressively handled the challenges posed by modernity for religious Jews, on precisely those same points at which European orthodoxy rejected modernity. It is worth noting that Djerba Jews retained their strict religious principles, and even became an ongoing source of religious and halakhic inspiration for the rest of North African Jewry. I will present examples of Rabbi Hacohen's positive attitude towards modernity and explain why there is no real similarity between European Orthodox Judaism and Djerba Judaism. Finally, I will speculate as to the origins of the false notion of the comparability of the halakhic attitude of Djerba Jews and that of the European Jewish communities.

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ארנד, א., & Arend, A. (2013). Djerbian Talmudic Commentary: “Terumat HaDeshen” by R. Tzemach Cohen / פרשנות ג’רבאית לתלמוד: “תרומת הדשן” לר’ צמח כהן. Sidra: A Journal for the Study of Rabbinic Literature / סידרא: כתב-עת לחקר ספרות התורה שבעל-פה, כז/כח, 7–25. JSTOR. https://www.jstor.org/stable/24174703

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Conord, S. (2010). Le pèlerinage “Lag ba Omer” à Djerba (Tunisie): une forme de migration touristique. In K. Boissevain & P.-N. Denieuil (Eds.), Socio-anthropologie de l’image au maghreb (pp. 105–116). L’Harmattan.

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