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Mouton, J.-M. (2000). La conquête de la Cyrénaïque et de la Tripolitaine par Qarāqūsh : initiative individuelle ou entreprise d’État ? In C. Chanson-Jabeur, D. Gallet, A. Laronde, & C. Lochon (Eds.), Aux rivages des Syrtes: la Libye, espace et développement, de l’Antiquité à nos jours : colloque du 25-26 octobre 1999 (pp. 59–69). Centre des hautes études sur l’Afrique et l’Asie modernes.
الباهي, م. (2004). أحباس جربة: أزمة مؤسسة أم تحول مجتمع محلي. In A. Fehri (Ed.), Les Iles Méditerranéennes: relais de civilisations : actes de colloque international collectif (pp. 9–20). Publication du Centre Cercina pour les recherches sur les îles Méditerranéennes à Kerkena.
Desanges, J. (2004). Djerba, Saint-Hippolyte et le Stadiasme. In A. Fehri (Ed.), Les Iles Méditerranéennes: relais de civilisations : actes de colloque international collectif (pp. 79–86). Publication du Centre Cercina pour les recherches sur les îles Méditeranéennes à Kerkena.
Planeix, A. (2022). Comment rester zénète sans le savoir ? Ferment d’une berbérité non revendiquée. In P. Vermeren (Ed.), Comment peut-on être Berbère ? amnésie, renaissance, soulèvements (pp. 185–200). Riveneuve Editions.
Planeix, A. (2011). L’"anti-islamisme" des Zkaras (Maroc) au regard des situations coloniales et postcoloniales. In G. Barthèlemy, F. Pouillon, J.-C. Vatin, M. Volait, & F. Zabbal (Eds.), Après l’orientalisme: l’Orient créé par l’Orient: [colloque “L’orientalisme et après ? Médiations, appropriations, contestations”, Paris, ÉHESS, Institut du monde arabe, 15-17 juin 2011] (pp. 425–436). IISMM : Éd. Karthala.
Planeix, A. (2011). L’instrumentalisation historiographique dans les processus de marginalisation des populations rurales au Maroc, le cas des Zkara. In K. Bennafla, M. Emperador Badimon, & S. Najar (Eds.), Maghreb et sciences sociales: Marges, normes, éthique. L’Harmattan. https://www.academia.edu/1435090/Linstrumentalisation_historiographique_dans_les_processus_de_marginalisation_des_populations_rurales_au_Maroc_le_cas_des_Zkara

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Kagabo, J. (1988). Les réseaux marchands arabes et swahili en Afrique orientale. In J. Aubin & D. Lombard (Eds.), Marchands et hommes d’affaires asiatiques: dans l’océan Indien et la mer de Chine 13e-20e siècles. Ed. de l’Ecole des hautes études en sciences sociales.
تغلات, ز. (2025). مشروع الخالص السياسي ومالمح المنقذ في الإمامة الإباضية. In ا. بن عبد الجليل (Ed.), في رهانات التحديث: ‏أعمال مهداة إلى الاستاذ عبد المجيد الشرفي بمناسبة عيد ميلاده الثمانين (pp. 467–506). المجمع التونسي للعلوم والآداب والفنون - بيت الحكمة.

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Kallel, H. K., & Falhi, S. G. (2025). The Phenicien Carthaginian Purple Industry and Contemporary Design: An Intersection between Cultural Heritage, Sustainability and Creativity. In E. Duester (Ed.), Proceedings of the 2025 International Conference on Global Cultural and Creative Industries (ICGCCI 2025) (Vol. 942, pp. 67–93). Atlantis Press. https://doi.org/10.2991/978-2-38476-458-7_4

Fashion and cultural heritage play an essential role in preserving traditional skills and indigenous knowledge. In a context of globalisation, these aspects become vectors of transcultural creativity, particularly in interdisciplinary design projects. This summary examines how industry and the purple colour of the Carthaginians influence contemporary designers in various creative fields, while exploring the impact of sustainability and art on these practices. The methodological approach of this study is based on a qualitative analysis of the creative and craft practices of the Carthaginians, in particular their purple colour industry. An exploration of historical and cultural references was used to identify elements of traditional knowhow. Next, an analysis of the work of designers in the fields of fashion, graphic design and product design will be interpreted to understand how the crimson industry influences their creations. The results show that the Carthaginian purple industry, a symbol of power and prestige, is a major inspiration for contemporary designers. This rare pigment, extracted from molluscs, was once used to dye the clothes of the elite. Today, it is being reinterpreted in design projects, underlining the importance of sustainability and respect for natural resources. The designers interviewed highlighted the influence of the colour's cultural symbolism, as well as its aesthetic appeal in sectors such as fashion, interior design and graphics.This research reveals that the intersection of art, sustainability and design can act as a catalyst to revive craft traditions, while offering endless creative possibilities. Designers are drawing on Carthaginian heritage to develop innovative creations, adoping practices that are more respectful of the environment. In this way, traditional craftsmanship becomes a source of inspiration for contemporary creation, linking past and present.

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Ben Ouezdou, H., Ben Fraj, T., Messedi, A. G., & Reynard, E. (2025). The geocultural heritage in the Jebel Dahar mountains, Southeast Tunisia. In E. Reynard & J. Brilha (Eds.), Geoheritage : Assessment, Protection, and Management (2nd edition, pp. 535–558). Elsevier. https://www.sciencedirect.com/science/article/pii/B9780443289972000236

Geocultural sites combine significant cultural value (archaeological, historical, religious, etc.) and high geoscientific value. Throughout history, the population of Southeastern Tunisia has had to adapt to historical periods of insecurity and to harsh environmental conditions, particularly high temperatures and low rainfall. They also took advantage of the region’s geological and geomorphological features, resulting in a unique cultural heritage (hillside villages, troglodyte habitats, ksour, Jessour). This heritage, exemplified by the Douiret hillside village, serves as a foundation for developing a new geotourism offer in the area, as well as for the creation of a geopark in Southeastern Tunisia.

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Milwright, M. (Ed.). (2025). The Aflaj of Wadi al-Jizzi, Oman. In Encounters: Medieval Islamic History in 50 Objects. Routledge.

This book consists of fifty case studies and offers an innovative approach to the study of Medieval Islamic history, concentrating on the analysis of physical objects from the seventh to the eighteenth centuries and across most of the regions that make up the pre-Modern Islamic world.These include a wide range of objects from portable items like coins, vessels and books to major constructions, including mosques, tombs, castles, dams, and canal systems. The central argument is that the interdisciplinary study of physical objects provides invaluable perspectives that can deepen or challenge the evidence in the written record. Object-based study can also shed light on the lives of social groups who are seldom discussed in Islamic texts written before the modern period. To demonstrate these points, each case study focusses on a single object or small group of related objects. The case studies combine close analysis of the material and visual characteristics with a discussion of the wider context in which such objects were commissioned, made, used, adapted and exchanged.The book is intended as an introduction to the historical study of Islamic objects, employing perspectives from the fields of art history, archaeology, numismatics, ethnography, and epigraphy. Written with a minimum of technical language and supported by a critical introduction, an extensive glossary, a timeline and guide for further reading, the book is aimed at students and general readers who are interested in the political, economic, social, cultural, religious and intellectual histories of the Islamic world.
Mayeur-Jaouen, C. (2000). Lieux sacrés, lieux de culte, sanctuaires en Islam. Bibliographie raisonnée. In Lieux sacrés, lieux de culte, sanctuaires. Approches terminologiques, méthodologiques, historiques et monographiques (pp. 149–170). Ecole Française de Rome. https://www.persee.fr/doc/efr_0223-5099_2000_act_273_1_6906

L’islam a repris les définitions antéislamiques de l’espace sacré en les chargeant de valeurs nouvelles. Trois espaces doivent être définis et leurs sacralités respectives comparées : la mosquée, le tombeau de saint et la zâwiya soufie. Entre mausolée et mosquée, on remarque trois différences, de polarité, de site et de public : la mosquée se réfère à la direction de La Mecque, qui lui est extérieure, alors que le tombeau de saint est tourné vers le cénotaphe qui occupe son centre. Mais dans les deux cas, la centralité du modèle du hajj et le rappel incessant de La Mecque sont les principales caractéristiques du lieu saint musulman.

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Mayeur-Jaouen, C. (2000). Tombeau, mosquée et zâwiya: la polarité des lieux saints musulmans. In Lieux sacrés, lieux de culte, sanctuaires. Approches terminologiques, méthodologiques, historiques et monographiques (pp. 133–147). Ecole Française de Rome. https://www.persee.fr/doc/efr_0223-5099_2000_act_273_1_6905

L’islam a repris les définitions antéislamiques de l’espace sacré en les chargeant de valeurs nouvelles. Trois espaces doivent être définis et leurs sacralités respectives comparées : la mosquée, le tombeau de saint et la zâwiya soufie. Entre mausolée et mosquée, on remarque trois différences, de polarité, de site et de public : la mosquée se réfère à la direction de La Mecque, qui lui est extérieure, alors que le tombeau de saint est tourné vers le cénotaphe qui occupe son centre. Mais dans les deux cas, la centralité du modèle du hajj et le rappel incessant de La Mecque sont les principales caractéristiques du lieu saint musulman.

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Bendamèche, A. (2008). Moufdi Zakaria (1908-1977). In Les grandes figures de l’art musical algérien (Vol. 3, pp. 67–70). ENAG.
تغلات, ز. (2023). الخوارج في الفكر الإسلامي القديم: التّأويل والتّأويل المضاد بين أهل السنة والجماعة والإباضية. In م. ع. العامري (Ed.), ندوة المدينة (الدورة الثالثة): الإنسان والتأويل (Vol. 1, pp. 209–238). مجمع الأطرش.

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بنجدو, ع. ا. (2022). التعايش الديني في تونس: الإباضيّة واليهوديّة في الجنوب الشرقي نموذجا. In م. ع. العامري (Ed.), ندوة المدينة: الدورة الثانية الإنسان والأديان (Vol. 1, pp. 409–428). مجمع الأطرش.
Ben Salah, I. (2023). L’olivier rayon d’espoir des femmes Djerbiennes solitaires épouses d’immigrés. In S. Belhorma & M. Khiri (Eds.), Femmes, Migration et Identité: Expériences et Perspectives (pp. 71–97). Faculté polydisciplinaire d’Errachidia.
بن صالح, ع. (2022). العادات الغذائية أثناء طقوس العبور في جزيرة جربة: الزواج التقليدي نموذجا. In كرامتي، ياسين (Ed.), التغذية في تونس والمغرب: مقاربات أنثروبولوجية : الجزء الثاني من أوراق الندوة العلمية “الأطعمة والإطعام والتراث الغذائي : مقاربات متعددة الاختصاصات”، 11 و12 جانفي 2022، المنستير-تونس. مجمع الأطرش.
Jouini, N. E. H., & Chaabani, M. (2025). Educating Architecture Students about the Cultural and Environmental Value of Built Heritage in Africa through a Reading Guide on the Potential of Vernacular Architecture. In T. Teba & A. Di Raimo (Eds.), Conservation of Architectural and Urban Heritage (pp. 161–171). Springer Nature Switzerland. https://link.springer.com/10.1007/978-3-031-71145-9_12

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Souidi, D. (1994). Les Berbères kutāma dans les stratégies de pouvoir. In O. Redon, B. Rosenberger, & R. Delort (Eds.), Les assises du pouvoir: temps médiévaux, territoires africains (pp. 175–184). Presses universitaires de Vincennes.

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Last update: 4/28/26, 8:04 AM (UTC)