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Talib, Y. A. (1980). Etudes sur la diaspora des peuples arabes dans l’océan indien. Diogène, (111), 39–54.

إشراقات من الشعر العماني. (1980). وزارة التراث القومي والثقافة.

Tucker, W. F. (1980). ’Abd Allah Ibn Mu’awiya and the Janahiyya: Rebels and Ideologues of the Late Umayyad Period. Studia Islamica, (51), 39–57. https://doi.org/10.2307/1595371

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Mekacher, S. (1980). Le tourisme et l’organisation de l’espace en Tunisie [Mémoire de Maîtrise, Université Paris 8]. Fonds Pierre-Philippe Rey.

cas de Djerba: p. 32-38

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عاشور, س. ع. ا. (1980). تاريخ اهل عمان. وزارة التراث القومي والثقافة.

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Arhabe, H., & Hadj Benamane, A. (1980). Impact de la télévision sur la communauté mozabite : cas de Beni Isguen, Ghardaïa [Mémoire de fin de licence]. Université d’Alger.

Wilkinson, T. J. (1980). Water Mills of the Batinah Coast of Oman. Proceedings of the Seminar for Arabian Studies, 10, 127–132. http://www.jstor.org/stable/41222973

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Brogan, O. (1980). Hadd Hajar, a clausura in the Tripolitanian Gebel Garian south of Asabaa. Libyan Studies, 11, 45–52. https://doi.org/10.1017/S0263718900008542

In the Gebel Garian, about 20 kilometres south of Asabaa, the map-makers of 1964 indicated an ancient wall (Fig. 1) called Hadd Hajar (i.e. wall of stone) running south-west for six kilometres from Ras al Tays al Abyad (858 m; the Hill of the White Goat) on which stood a watch tower, to Ras al Said (764 m). The country crossed by Hadd Hajar is about 690-730 m above sea-level with a gently-undulating surface constituting a fairly open and level valley. The hills are covered with esparto-grass. On the west the Wadi Wamis winds among closely-set hills while, in the north-east, the wall is carried for a further three quarters of a kilometre across a narrow valley from Ras al Tays al Abyad to another hill Ras al Saqifah. An old track comes southwards down this valley flanked on the east side by a barrier of hills over 800 m high. Where the track crosses the wall there is a Roman building (Gasr al Saqifah) with traces of an archway for people and flocks to pass through. Two kilometres to the south is an old cistern (Majin Saqifah) presumably Roman. Beyond, the track continues about 25 kilometres to a large well, Bir al Shaqaykah (Sceghega), after which it is another 28 kilometres south-eastwards to Mizdah on the Wadi Sofeggin.

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أبو العلا, م. ط. (1980). [Review of عمان في القرن العشرين, by J. E. Peterson]. مجلة دراسات الخليج والجزيرة العربية, 6(22), 143–159. https://doi.org/10.34120/0382-006-022-009

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Paskoff, R. (1980). Remarques sur les causes et remède de l’érosion des plages à Djerba. In Assidje, Office national du tourisme tunisien, & Association des géographes tunisiens (Eds.), Colloque environnement et érosions littorales à Djerba (pp. 1–6). Société Nationale de Mise en valeur du Sud.

Holsinger, D. C. (1980). Migration, Commerce and Community: the Mīzābīs in Eighteenth-and Nineteenth-Century Algeria. The Journal of African History, 21(1), 61–74. Fonds Martin Custers. https://doi.org/10.1017/S0021853700017862

The Mīzāb is an Ibādī community consisting of seven cities clustered in an arid rocky region 350 miles south of Algiers. Having established these settlements nearly a millennium ago, the Mīzābīs, as the inhabitants came to be known, struggled against formidable environmental odds and managed not only to survive but to prosper. By the sixteenth century the Mīzāb had become an important northern Saharan market. During the following centuries, the Maghrib witnessed a remarkable movement of Mīzābī men to coastal cities where they attained prominence in a variety of professions while leaving their roots firmly implanted within their distant oasis community. Following a brief historical background to settlement in the Mīzāb, this article sketches the ecological constraints of an urban community in a region virtually devoid of resources. It then traces the history of the commercial dispersion to the North during the eighteenth and nineteenth centuries and discusses the probable causes of emigration. The Mīzābīs were forced by environmental constraints to seek outside sources of support. Their rise to prominence in the Regency of Algiers may have been related to declining Saharan commerce and new commercial opportunities in the North. The organization and function of Mīzābī corporations in Algiers and other northern cities are described. Finally, this article relates an Ibāçī reform ethic to Mīzābī commercial success and concludes with some reflections on religious ideology and environmental demands as contributing factors to the long-term Mīzābī role in commerce.

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Holsinger, D. C. (1980). Trade routes of the Algerian Sahara in the nineteenth century. Revue de l’Occident Musulman et de La Méditerranée, (30), 57–70. Fonds Martin Custers.

A study of the impact of French imperialism on northern Saharan trade. Mīzāb’s important role in this trade

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Ibn ʿAbd al-Jalīl, M. (1980). Iʿtiqādāt al-Muʿtazila wa’l-Qadariyya wa’l-Ṣifatiyya wa’l-Ḥashawiyya wa-Firaqihā min K. al-Kashf wa’l-Bayān, Ta’līf Abī Saʿīd Muḥ. b. Saʿīd al-Azdī al-Qalhātī. Ḥawliyyāt al-Jāmiʿa al-Tūnisiyya, 18, 89–214. Fonds Martin Custers.

Chapters 25, 37-43 from K. al-Kashf wa’l-Bayān. based on MS Or. 2606 in the British Museum and on a MS in Makt. al-Quṭb. Chapters 26-36, that treat non-islamic “sects”, are left out; chapters 44-50, on the remaining islamic sects, will hopefully be published soon.

Eickelman, D. F. (1980). Religious tradition, economic domination and political legitimacy: Morocco and Oman. Revue de l’Occident Musulman et de La Méditerranée, 29, 17–30. Fonds Martin Custers.

Oman, as it has been cut off from its neighbours and from western influence unto recent years, seems the right country for studying so-called traditional Islam. But, as soon as it is approached from the ethnographic and social historical point of view, the notion of tradition appears more complex than that can be extracted from religious texts and authorities. It is replaced by that of traditions where political and religious powers interfere. Although many ethnic groups and various religious identities coexist, Oman’s religion is mainly the Ibāḍī Islam marked by an egalitarianism convenient to the “tribe” organization and by the imamate leadership. The social organization and the religious rule were, however, influenced by involvement in maritime trade and dominions in East Africa. Sociological comparisons with Morocco enlight the complex relations which exist and have existed between religion, social organization, economic and political power.

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Wilkinson, J. C. (1980). Changes in the structure of village life in Oman. In T. Niblock (Ed.), Social and economic development in the Arab Gulf (pp. 122–134). Croom Helm. Fonds Martin Custers.

Wrigley, W. D. (1980). Germany And The Turco-Italian War, 1911–1912. International Journal of Middle East Studies, 11(3), 313–338. Fonds Martin Custers. https://doi.org/10.1017/S0020743800054660

The events of the Turco-Italian War (1911–1912) presented several complex problems for Germany's diplomatic and economic policies in the Near East. First, the War served as a test of strength for the Triple Alliance, because the Wilhelmstrasse (German foreign ministry) had guaranteed to maintain Italian interests in Tripolitania, but the hostilities threatened to spread into Macedonia where the Wilhelmstrasse had guaranteed Austrian interests. If the status quo of the Balkans was disturbed by the War, then an Austro-Russian diplomatic struggle might ensue, thus requiring German support for Austria-Hungary. The Germans were forced to support Italian interests in Tripolitania, while simultaneously preserving Austrian interests in the Balkans. Under these circumstances, could Germany preserve the solidarity of the Triple Alliance against internal dissension?

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أطفيش, م. ب. ي. (1980). تفسير القرآن المسمى هيميان الزاد إلى دار المعاد (Vol. 1). وزارة التراث القومي والثقافة. Fonds Martin Custers.

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Mundhirī, ʿAlī b. Muḥammad b. ʿAlī al-. (1980). Risāla al-Ṣirāṭ al-Mustaqīm (3rd ed.). Makt. al-Istiqāma. Fonds Martin Custers.

Zāyid, ʿIzza Muḥammad ʿAbd al-Munʿim. (1980). Ru’yat Allāh taʿālà bayna ‘l-Muthbitīn wa’l-Nāfīn. Makt. al-Istiqāma. Fonds Martin Custers.

ʿĀmirī, ʿĀmir Muḥammad al-. (1980). Qaṣā’id min Arḍ al-Buṭūla. Ministry of National Heritage and Culture. Fonds Martin Custers.

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