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Le workshop international « Connectivités djerbiennes : Globalisations méditerranéennes des Juifs de Djerba » que nous avons co-organisé, initialement prévu en mars 2020 à l'IMéRA à Marseille, s'est finalement tenu en présentiel les 27 et 28 juin 2022. Son objectif était d'inaugurer une recherche collective et pluridisciplinaire menée dans le cadre d'un programme financé par l'A*Midex (Aix-Marseille univ.) en partenariat avec le Centre de recherche français à Jérusalem (CRFJ) et l'Institut de recherche sur le Maghreb contemporain (IRMC) à Tunis. Les difficultés d'organisation d'événements internationaux durant la pandémie COVID-19 ont conduit à reporter cet atelier au terme de ce programme, même si un certain nombre d'événements intermédiaires 3 ont permis de jalonner la mise en dialogue des différentes recherches effectuées par les membres du groupe. Celui-ci se compose d'universitaires français, israéliens et tunisiens, en mesure d'appréhender la diaspora des Juifs de Djerba dans ses points d'ancrages principaux, qui établissent entre eux diverses connectivités, et dessinent de façon originale une globalisation méditerranéenne nourrie d'échanges sud-sud.

The research deals with a popular tale from the ancient Omani heritage. In our research, we tried to learn about the Omani heritage and the distinct Omani culture, especially its literary heritage. We dealt with the story with literary criticism and analysis, and we focused on the characters of the story, the method of narration, the language, the presentation, the quality of the wording, the artistic plot, the fertile imagination, and the idea that derived its roots from the Omani culture and imagination. In our research, we followed the descriptive and analytical approach that is consistent with the subject of the folk tale.

The Iranian military intervention in Oman (1972–75) proved to be one of Shah Mohammad Reza Pahlavi's most successful foreign policy initiatives. He entered at the request of Sultan Qabus to help quell the Marxist rebellion of the Popular Front for the Liberation of Oman in Dhufar province. The shah took this action without any prior consultation with either Britain or the United States, acting for reasons wholly related to Iran's regional security. In so doing, he angered most of his Arab neighbors, who protested vigorously. He persisted. His troops tipped the balance in favor of the sultan's forces, contributing to a speedy end to the insurrection, for which Iran earned the lasting gratitude of the sultan.

The social changes that have occurred in the lives of slaves in Oman, a cultural study particularly about the conceptual situation and its impact on the social status of slaves, which continued even after the complete prohibition of the slave trade and the adoption of the Basic Law, present a problem for this research on slavery in Oman. The aim of this research is to shed light on the history of slaves as a practice and its impact on humanity and on the Omani society. The problem of research is the social transformation of slaves, especially after the prohibition of this slave trade, but it is practiced in a different sense until the present in certain places. The historical and descriptive analytical approach was followed in this study to reach the results. The Omani view of slaves after the liberation processes, both in the heart of Islam and after the international conventions that approved the principle of equality, the prohibition contributed to the formation of classes that had the role and the supreme illusion of the Renaissance of Oman that the Arab view of slaves, especially African, was undesirable, thus leading to conflicts in society to this day.

During the early nineteenth century, the Omani outpost of Zanzibar emerged as a leading marketplace in the Western Indian Ocean. The island's economic expansion depended heavily on a community of well-connected Indian merchants. The port's rising fortunes also attracted traders from farther afield. By 1826, American merchants had reached the island. Although Americans had decades of experience in the region, they struggled to turn a profit on Zanzibar. Over time, American traders realized that commercial success depended on a strong relationship with the island's Indian community. By the 1840s, the American consul, Richard Waters, and Zanzibar's custom master, Jairam Shivji, had formed a lucrative arrangement exchanging commodities. Waters, Shivji, and their peers developed a commercial framework that melded key precepts of Indian Ocean trade with their Atlantic equivalents. Aided by bilingual commodity contracts, trade between the United States and Zanzibar flourished. In time, the island served as a crucial springboard for American ventures to India. With the help of Parsi firms, Waters and his successors incorporated Bombay into their trade routes. In turn, the city's economic expansion reshaped trade in East Africa. By the American Civil War, commercial intelligence and British credit from Bombay contributed to Americans' success on Zanzibar.

يزخر المغرب الإسلامي بنماذج لمدن كان لها دور تاريخي وحضاري، اختلفت أسباب وجودها وعوامل تطورها كالقيروان، وبجاية، وتلمسان، ومراكش، وفاس ....وغيرها، وتعد مدينة سدراتة بالجنوب الشرقي الجزائري نموذجا للمدن الإسلامية التي اختلفت عن النمط المعماري الصحراوي المعروف بالقصور، فجاءت كجوهرة في وسط الرمال، إذ اعتبرت العاصمة الإباضية الثانية بعد سقوط الدولة الرستمية 296ه /909 م بتيهرت، فبعد عطاء دام أكثر من ثلاثة قرون خربت هده المدينة على يد ابن غانية الميورقي سنة 426 / 1236، فهجرها السكان وغطتها الرمال بمرور الزمن، وقد لفتت هذه المدينة أنظار الباحثين الغربيين أثناء الاستعمار الفرنسي فأجريت بها العديد من الحفريات الأثرية على يد كل من الباحث لارجو ، وهارولد تاردي ، وبول بلانشي، وفوشي ، و أخرها حفرية مارغريت فان برشم ، والتي كان من نتائجها العثور على بعض معالم المدينة، والعديد من البقايا الأثرية المتنوعة خاصة القطع الجصية المزخرفة، التي نقل العديد منها إلى متاحف فرنسا، كما وضع جزء منها بالمتحف الوطني للفنون الإسلامية بالجزائر العاصمة، وبالرغم من محاولة بعض الباحثين الجزائريين في السنوات الأخيرة لإجراء بعض الحفريات والبحوث أكاديمية إلا أن أكثرها لم ينشر، والمدينة اليوم تغطيها الرمال كليا، لا يعرفها الجزائريون إلا من خلال المؤرخين. The Islamic Maghreb is full of exemplary of cities that had a historical and cultural role. The reason for their existence and the factors of their development are different, such as Kairaoiane, Bejaia, Tlemcen, Marrakech, Fes … The city of Sedrata in the south east of Algeria is considered as a model of the Islamic cities which differ from the desert architectural style known as Kesour(palaces). It appears as a diamond in the middle of sand. Sedrata was considered the second Ibadi capital after the fall of the state of Rustamid 296 / 909, in Tiaret. After more than three centuries, Sedrata was destroyed by Ibn Ghania Elmaiorgy in 296 / 909. Tts inhabitants abandoned it then it was covered by sand over time. During the French colonialism, Sedrata attracted the attention of Western researchers; many archaeological excavations were conducted by Largeau, Arold Tardy, Paul Blanchet, Faucher and Margierte. The last of which was conducted by Van Berchem who managed to discover some landmarks of the city, many various archaeological remains, especially decorative plaster pieces, many of which were transferred to museums of France. A part of these archaeological was also placed in the national museum of Muslim Art in Algiers- Algeria. Although some Algerian researchers have tried recently to conduct some excavations and carry out some academic research, but most of them havn’t been published. Today, the city is completely covered in sand and the Algerians only know it through Historians.

Cet article est une enquête sur la célèbre khuṭba attribuée à Abū Ḥamza al-Shārī. Ce dernier fut chef de guerre ibāḍite pour le compte de ʿAbd Allāh b. Yaḥyā. Il occupa La Mecque et Médine au milieu du iie/viiie siècle à l’issue d’une révolte d’inspiration ibāḍite qui avait démarré dans les zones reculées du Ḥaḍramawt. La khuṭba est bien connue depuis des décennies dans la mesure où des fragments du prêche ont été disséminés dans différentes sources sunnites et shīʿites. Néanmoins, peu de travaux ont, jusqu’à présent, cherché à comprendre le sermon dans son contexte plus large. De même, nous ne disposons d’aucune traduction complète. Cet article se divise en deux parties. La première est consacrée à l’histoire de l’ibāḍisme dans la péninsule Arabique au cours du iie/viiie siècle. Nous proposons des hypothèses explicatives quant aux multiples raisons ayant poussé ʿAbd Allāh b. Yaḥyā à entrer en rébellion contre les Umayyades. Nous offrons également des éléments de commentaire sur la khuṭba, en vue de faciliter sa lecture. La deuxième partie contient la traduction française de la version la plus longue du sermon dont nous disposons et qui se trouve dans une source ibāḍite méconnue composée à Oman au xviiiie siècle

Introduction:The starting point of female criticism coincides with liberation from the linear stereotypes of men's literary history. Feminist literary criticism does not mean to eliminate the differences in the way of writing between women and men, and in this type of criticism, gender differences do not become meaningless, but the purpose of this criticism is to understand women's writing in order to reach a broader perspective of women's reality. In the 19th century, novel writing was considered a purely masculine practice, and mentioning a female novelist caused suspicion, shame, surprise, and misogyny towards the author. The intellectual endeavors of women in less than two hundred years, has opened up new perspectives on human knowledge and raised many important questions. But the astonishing variety and conflict of ideas themselves has become a barrier to understanding how and why they are. Feminist critique examines the role of women in the two axes of the creator of the work (the woman as the writer) and the created personality (the face presented by the woman in the works of the authors). The experience of writing a novel is considered one of the modern literary experiences in the Sultanate of Oman, and its history does not exceed a few decades. The Al-Tawaf Haith Al-Jamar is considered the first women's novel in Oman and its protagonist in life is a kind of victim of patriarchy. The first appearance of women in the field of Omani novel writing took place in 1999 with the novel Al-Tawaf Hayat al-Jamar by Badria Al-Shihhi. Methodology:In this study, the authors try to use the feminist approach and descriptive analytical method to examine the characters of the story and put their actions according to the characteristics of each of the stages of imitation, protest and self-discovery in the classification of feminist criticism and the evolution Identify and analyze them in each of these stages and seek to find answers to these questions: What are the most obvious feminist components in Al-Tawaf Haith Al-Jamar’s novel? Results:Omani novelist Badria Al Shهhhi, in her novel “Al-Tawaf Hayat al-Jamar,” shed light on an important historical stage in the history of her country, which was characterized by the Omani presence in Zanzibar, Africa, and how rebellious movements were raging in several hotspots there, warning of the occurrence of disasters that would cause historical tragedies. In parallel, it monitors a number of social, commercial and economic transformations that interacted and exploded in ways that were not devoid of cruelty and brutality through its characters, which are decorated with contradictions and contradictions. It does not philosophize much in trying to understand the changes that are sweeping it, but rather goes with the waves as if it were part of the movement of the scene with its confusions, strangeness and madness. Badria Al-Shihhi is the first Omani female novelist, and ironically, her first novel is also a feminist novel that, after forty years of silence, steps into the field of literature not to imitate men, but to shout and protest. Widowed at a young age, Zahra finds herself being forced into a hasty marriage to her cousin. Having been conditioned by her family and society to perennially obey society’s diktats, taking destiny into her own hands seems nigh impossible. Her radical decision to do so takes her on the journey of discovery from an Omani village perched atop a mountain to the East African coast. But of more importance than her physical journey through space is her internal one: of how far Zahra has to go to be free from the shackles of discrimination to finally find her place in the world, and what that search for independence holds for her. The findings of the research show that components such as protest, self-expression, violence, suppression of female instinct, taboo breaking have the most contribution in this novel and make it a part of feminist works. Although traces of self-awareness can be seen in this novel, by choosing to isolate the hero, the author has deprived him of reaching the stage of turning inward and self-discovery to find an individual identity and away from any imitation and protest.Conclusion:Al-Tawaf Haith Al-Jamar presents a model of a woman's efforts to liberate herself and not accept outdated patriarchal traditions. The revolution of this woman against the patriarchal society was parallel to the revolution of the African people against the Arabs who invaded their country and took over their lives and property. The author depicts the hardships that this woman endured on the way to achieving her dreams, as well as the financial and life losses that the African people suffered to realize their freedom; It seeks to prove that no freedom comes without a cost. The name he chose for this novel also indicates its content, because tawaf means an endless cycle and sequence that shows the continuation of this struggle. This novel was written in protest against male writing standards and the presentation of a stereotypical image of women, and it prioritized the defense of women's rights and women's idealism. Badria al-Shihhi shows the emergence of self-hiding in a woman named Zohra after enduring the sufferings that have been imposed on her for three decades in her life; shows. A woman whose whole life is described as endless service. Now looking for a range to be heard and seen and discovered; becomes Badria al-Shihhi has used this character as a model for a better and ideal being. In this novel, there is only one woman who is on a ship as a small community and on a path whose limits and end are unclear and all the passengers are men; is in motion The plurality of men in the novel shows the majority of their determining presence in the real society and the fact that there is only one woman among them has a directional and appropriate link with the reality of women being in the minority and describes the society's inferior view of women. Badria al-Shihhi did not accept the silence and description compatible with the environment and used literature as a means to depict the oppression and oppression of women. He leads his protagonist towards self-awareness, but at the end of the novel, by dragging him into isolation and transsexuality, he has deprived him of reaching the stage of turning inward and self-discovery to find an individual identity and away from any imitation and protest.

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