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Aillet, C., & Gilotte, S. (2012). Sedrata : l’élaboration d’un lieu de mémoire. Revue des mondes musulmans et de la Méditerranée, (132), 91–114. Fonds Martin Custers. https://doi.org/10.4000/remmm.7923

Les vestiges ensablés de Sedrata, à une dizaine de kilomètres au sud de la ville actuelle de Ouargla, font aujourd’hui figure de lieu de mémoire pour l’ibadisme maghrébin. Chaque année un pèlerinage s’y déroule, attirant des représentants des communautés ibadites du Maghreb mais aussi des visiteurs de plus en plus nombreux. Plus qu’à une description du site archéologique, fouillé par l’archéologue suisse Marguerite van Berchem entre 1950 et 1955, cet article s’attachera à décrypter son importance dans la mémoire et dans l’imaginaire historiques de l’Algérie, de la période coloniale à nos jours. Nous nous attachons tout d’abord à la découverte du lieu, décryptée à la lumière des grands voyages d’exploration du Sahara de la fin du xixe siècle. La récupération académique du lieu, à l’orée du xxe siècle, est l’occasion de réfléchir sur les grilles d’interprétations ethnicisantes et culturalistes mises en place pour l’identification et la compréhension des vestiges et des décors de stuc. Nous nous arrêtons sur les travaux de M. van Berchem, qui firent de Sedrata un élément du « patrimoine » national algérien. Nous suivons également les derniers développements du mythe de Sedrata dans les écrits du Père Blanc J. Lethielleux, qui entremêlent de façon indéchiffrable traditions historiques et traditions locales. Enfin, nous nous intéressons à l’action des associations locales pour la sauvegarde du site et pour le rayonnement du pèlerinage.

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Gaiser, A. R. (2012). North African and Omani Ibâḍî Accounts of the Munâẓâra: A Preliminary Comparison. Revue Des Mondes Musulmans et de La Méditerranée, (132), 63–73. https://doi.org/10.4000/remmm.7778

This chapter compares Western/North African and Eastern/Omani Ibâḍî accounts of the munâẓara (debate) that took place at Ḥarûrâ’ before the Battle of Nahrawân to reveal two similar yet distinct traditions. A further comparison with non-Ibâḍî (i.e. al-Ṭabarî, al-Balâdhurî, al-Baghdâdî, etc.) versions of the debate shows that it is the Western/North African tradition that shares certain features and narrative structures with non-Ibâḍî accounts. The key to understanding these particular textual configurations is the figure of the last Basran Imâm, Abû Sufyân Maḥbûb Ibn al-Raḥîl. Abû Sufyân wrote his Kitâb Abî Sufyân on the commission of the Rustumid Imâm Aflaḥ Ibn ‘Abd al-Wahhâb, and likely incorporated Basran and Kûfan Ibâḍî traditions that did not gain wide currency among Ibâḍîs in Oman. For this reason, non-Ibâḍî and Western munâẓara accounts share certain characteristics that are not present in Eastern accounts, even though Oman is geographically closer to the places where non-Ibâḍî accounts likely originated.

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Madelung, W. (2012). The authenticity of the letter of ‘Abd Allâh b. Ibâḍ to ‘Abd al-Malik. Revue des mondes musulmans et de la Méditerranée, (132), 37–43. https://doi.org/10.4000/remmm.7753

The so-called first letter of Ibn Ibâḍ was long considered in modern scholarship as an authentic letter of ‘Abd Allâh b. Ibâḍ, the reputed founder of the Ibâḍiyya sect, to the Umayyad caliph ‘Abd al-Malik. This was questioned first by John Wilkinson and then by Michael Cook in his book on Early Muslim Theology, who proposed that the letter was written rather by Jâbir b. Zayd to the Muhallabid amîr ‘Abd al-Malik b. al-Muhallab. In his recent book on Ibadism, John Wilkinson has argued that the letter was addressed to ‘Abd al-Malik, the son of the caliph ‘Umar II, and that Jâbir b. Zayd could not have been its author. It will be argued in this paper that the letter is an authentic letter of ‘Abd Allâh b. Ibâḍ addressed to the son of ‘Umar II. Ibn Ibâḍ was not the founder of the Ibâḍiyya sect, but rather a contemporary and rival of Abû ‘Ubayda Muslim b. Abî Karîma.

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Aillet, C. (2012). L’ibadisme, une minorité au cœur de l’islam. Publications de l’Université de Provence. Fonds Martin Custers. 10.4000/remmm.7711
Custers, M. H. (2012). [Review of AL-SALIMI, A., and W. MADELUNG (eds.) — Early Ibadi Literature. Abu l-Mundhir Bashir b. Muhammad b. Mahbub, Kitab al-Rasf fi l-Tawhid, Kitab al-Muharaba and Sira, by A. al-Salimi & W. Madelung]. Bibliotheca Orientalis, 69, 670–672.

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Tobji, H. (2012, March 26). Les modes d’exploitation traditionnelle et la formation des structures socio-économiques et culturelles durant la période coloniale [Colloque]. 11ème Colloque Béchir Tellili. Les activités maritimes à l’île de Jerba et en méditerranée durant les siècles.
Saadaoui, B. (2012). Les commerçants Jerbiens et le commerce maritime durant la deuxième moitié du 18e siècle [Colloque]. 11ème Colloque Béchir Tellili Les activités maritimes à l’île de Jerba et en méditerranée durant les siècles.
بن غازي, ا. (2012, March 26). تطور نشاط القرصنة بالحوض الأوسط للبحر المتوسط بين القرنين الحادي عشر والخامس عشر ميلادي [Colloque]. 11ème Colloque Béchir Tellili Les activités maritimes à l’île de Jerba et en méditerranée durant les siècles.
Hayoun, V. (2012). Généalogie, onomastique et migrations : Le cas de la communauté juive de Nabeul. In F. Abécassis, K. Dirèche, & R. Aouad (Eds.), La bienvenue et l’adieu : Migrants juifs et musulmans au Maghreb XVe-XXe siècle (pp. 99–121). Centre Jacques-Berque. https://doi.org/10.4000/books.cjb.176

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Prevost, V. (2012, August 1). Valerie J. Hoffman, The Essentials of Ibāḍī Islam, Syracuse, Syracuse University Press, 2012, xii + 344 p. [Billet]. Maghribadite. https://maghribadite.hypotheses.org/366

Valerie J. Hoffman, The Essentials of Ibāḍī Islam, Syracuse, Syracuse University Press, 2012, xii + 344 p. Valerie J. Hoffman a publié ces dernières années plusieurs articles sur les ibadites d’Oman et de Zanzibar aux XIXe et XXe siècles. Son dernier livre porte sur la théologie ibadite qu’elle souhaite rendre accessible au grand public … Continuer la lecture de Le nouveau livre de Valerie Hoffman: une lecture de Virginie Prevost →

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Hoffman, V. J. (2012). The essentials of Ibadi Islam. Syracuse University Press. Fonds Martin Custers.

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Salimi, A. al-. (2012). Trends in Religious Reform on the Arabian Peninsula. Hemispheres, 27, 161–173.

This article comparatively assesses the relationship of Arabian Peninsula governments to modern Islamic reform movements after the formation of nation-states by the British Government in post-Ottoman Arabia. Over the last half century the region of the Arabian Peninsula has experienced an Islamic awakening that has played an integral role in the process of modernization in Arabian states. There are three aims of this study: 1) to examine the influence of the traditional Islamic schools of theology on re-shaping the identities of Arabian states. 2) to explore the degree to which the governments of the nation states and the prior political establishments informed the contemporary vision of religious reform 3) to consider the impact that the recent wealth of Arabian States, especially the wealth of the GCC countries, has had on the creation of the modern Islamic revival since the discovery of oil. [PUBLICATION ABSTRACT]
Aillet, C. (2012). [Review of Adam Gaiser, Muslims, Scholars, Soldiers. The Origin and Elaboration of the Ibadi Imamate Traditions, New York: Oxford University Press, 2010. 203 S., ISBN 0-19-973893-9, 978-0-19-973893-9, by A. R. Gaiser]. Der Islam, 87(1/2), 276–278.

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Grohmann, A., & Werner, A. (2012). Zanzibar. In Encyclopaedia of Islam (1re éd.). Brill. https://referenceworks-brillonline-com.prext.num.bulac.fr/entries/encyclopaedia-of-islam-1/*-COM_0217

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Prevost, V. (2012). De nouvelles données sur les origines de l’ibadisme et l’élaboration de la théorie de l’imamat. Arabica, 59(1), 134–144. https://doi.org/10.1163/157005812X618998

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Wheeler, B. (2012). Ibāḍī Fiqh Scholarship in Context. In P. Cobb (Ed.), The Lineaments of Islam (pp. 321–349). Brill. https://doi.org/10.1163/9789004231948_015

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Prevost, V. (2012). Mağmāğ et les sept savants : la création du Dīwān al-ʿazzāba. Acta Orientalia, 73, 35–58.

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Hassen, M. (2012). Les mouvements migratoires entre l’Ifriqiya et la Sicile au Ve/XIe et VIe/XIIe siècles. In M. Meouak (Ed.), Biografías magrebíes: identidades y grupos religiosos, sociales y políticos en el Magreb medieval (pp. 297–324). Consejo Superior de Investigaciones Científicas.

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De Natale, A., & Pollio, A. (2012). A forgotten collection: the Libyan ethnobotanical exhibits (1912-14) by A. Trotter at the Museum O. Comes at the University Federico II in Naples, Italy. Journal of Ethnobiology and Ethnomedicine, 8(1), 4. https://doi.org/10.1186/1746-4269-8-4

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Hoffman, K. E. (2012). Local hosting and transnational identity. Forced Migration Review, (39), 12–13.

Initially, as groups of migrant workers crossed into Tunisia en route to the airport on the Tunisian island of Djerba, Tunisian villagers organised cooking crews, with men cooking together in community centres and women cooking separately in their homes. The shared language and similar customs facilitated Libyan integration into Tunisian villages and small towns. Since pre-schoolaged Libyan children in the Nafusa Mountains usually only speak Tamazight, Libyan women felt reassured living among Tamazight speakers.

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