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Benyoucef, B. (1983). Le Processus d’urbanisation et les transformations sociales au M’Zab (Algérie) [Thèse de 3e cycle]. Université de Paris 4.

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Bousquet, C. (1983). Mutations urbaines en Algérie: le cas de Beni Isguen au M’Zab [Thèse de doctorat]. Université François Rabelais.
Benyoucef, B. (1986). Le M’Zab, les pratiques de l’espace. Entreprise nationale du livre. Fonds Martin Custers.
Bruno, C.-D. (1988). La propagande anti-française au M’zab au début des années 1920 [Mémoire de maitrise]. Université de Provence Aix-Marseille.
Faath, S. (1985). Die Banû Mîzâb: eine religiöse Minderheit in Algerien zwischen Isolation und Integration. H. Mattes, Edition Wuqûf. Fonds Martin Custers.
Ravéreau, A. (with Roche, M.). (1981). Le M’Zab, une leçon d’architecture. Sindbad. Fonds Martin Custers.

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Delheure, J. (1984). Aǧraw n yiwalen tumẓabt t-tfransist. Société d’études linguistiques et anthropologiques de France. Fonds Martin Custers.

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Delheure, J. (Ed.). (1986). Faits et dires du Mzab. Société d’études linguistiques et anthropologiques de France. Fonds Martin Custers.
Aumassip, G. (1985). Etude comparée des pratiques et représentations médicales: Grandes-Kabylie/Mzab - femmes-enfants [Thèse de 3e cycle]. Université de la Sorbonne.

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Nalouti, M. (1988). La vie féminine à Jerba d’il y a quarante ans [Mémoire de DEA]. EHESS.
Udovitch, A. L., & Valensi, L. (1983). The last Arab Jews: the communities of Jerba, Tunisia. Harwood Academic.
Reiss, P. I. (1980). Immigrant strategies: agricultural labor and the acquisition of land and status on the island of Djerba, Tunisia [PhD]. University of Rochester.

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Louis, A. (1986). Ajim. In Encyclopédie berbère (pp. 387–388). Edisud. https://doi.org/10.4000/encyclopedieberbere.2387

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Jerab, R. (1988). Djerba: famille et habitat face à l’urbanisation et à l’occidentalisation [Mémoire de maitrise]. Université Lumière Lyon 2.
Gana, K. (1988). D’un modèle esthétique-érotique féminin : images et expérience du corps : à propos de la cure d’engraissement et d’embellissement de la fiancée à Jerba (Tunisie) [Thèse de doctorat]. EHESS.
Friedman, K. T. (1988). Photoethnography and the Jews of Djerba. Jewish Folklore & Ethnology Review, 10(1), 33.

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Friedman, K. T. (1983). I Am a Picture: Change and Continuity on the Island of Djerba. Folklore and Mythology, 2(3), 4–6.
Freund, W. S. (1982). Tourisme et ruralité le cas de la Tunisie. Revue suisse de sociologie Saint-Saphorin, 8(1), 87–108.

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Davis, R. F. (1986). Some Relations between three Piyutim from Djerba and three Arab Songs. The Maghreb Review, 1, 134–144.
הטל, א., & Attal, R. (1989). The Jewish Press of Tunisia / עתונות יהודית בתוניסיה. Kesher / קשר, (5), 87–96. JSTOR. https://www.jstor.org/stable/23890957

העתונות היהודית בתוניסיה היא תופעה מיוחדת במינה בקרב קהילות ישראל בארצות המזרח וצפון אפריקה: במשך כשמונים שנות קיומה יצאו לאור בארץ זו מספר גדול של עתונים יהודיים, ללא השוואה לנעשה בארצות אחרות. מאז סוף ה- 19 ועד תחילת שנות ה-60 יצאו בתוניסיה 79 עתונים ביהודית-ערבית, בלוב 14, באלג'יריה 10 ובמרוקו 9; בצרפתית ראו אור בתוניסיה 48 עתונים יהודים, באלג'יריה 33 ובמרוקו 28; בעברית הופיעו בתוניסיה בפרק זמן זה 16 עתונים, בלוב 4 ובמרוקו 2. בסך הכל הופיעו בתוניסיה בין השנים 1878-1967 143 עתונים יהודיים, וזאת בקהילה שמנתה בסוף ה-19 כ-35-40 אלף נפש, באמצע שנות ה- 20 כ-55 אלף ובשנת 1948 — כ-70 אלף נפש. The Jewish press of Tunisia was a unique phenomenon within the Jewish communities of the Arabic-speaking countries. During its 80-year history, from the end of the 19th century to the 1960s, it produced more Jewish newspapers than anywhere elso. There were 79 Judeo-Arabic newspapers in Tunis (with 14 in Libya, 10 in Algeria and 9 in Morocco); 48 French-language Jewish newspapers (33 in Algeria, 28 in Morocco); and 16 Hebrew newspapers (4 in Libya, 2 in Morocco). Between 1878 and 1967 there were a total of 143 Jewish newspapers published in Tunisia, in a community that numbered only 35,000-40,000 at the end of the 19th century; approximately 55,000 during the mid-1920s; and some 80,000 in 1948. The earliest newspapers appeared in Judeo-Arabic (Arabic written in Hebrew letters), beginning in 1878. They were small papers, mostly short-lived. The first Tunisian Jewish daily began publication in 1889 — "El Tiligraf," edited by Messaoud Maarek, and linked to the oldest telegraphic agency, Havas. But this paper, as all other Jewish papers, ceased publication in 1895 because of a steep levy imposed on all newspapers in Tunisia. The Jewish press revived in 1904, changed in character. A Zionist weekly, "Al Athad," began publication. An important new daily, "El Sabah" ("The Morning," published until 1936), edited by the accomplished Judeo-Arabic writer Jacob Cohen, along with several other competing papers, were now composed in a modern style, catering to a new generation of educated, European-oriented, French-speaking Jews. Another major paper was the weekly "El Najma" ("The Star"), published in the city of Sousse from 1920 to 1961. The Judeo-Arabic newspapers were highly specialized in orientation: some were literary, some political and some humorous and satirical — a particularly popular format. This press reached its zenith during the early 1900s, to be replaced in popularity by French-language newspapers. The two major French-language papers, both weeklies, were the pro-French, progressive "La Justice" (1907-14; 1923-33), edited by Mordochée Smaja, and the more conservative "L'Egalité" (1911-32; 1940), edited by Joseph Cohen-Ganouna. "La Justice" adopted an anti-religious establishment philosophy, while the rival "L'Egalité" fought to preserve Jewish tradition and prevent Francophilization. Only a few Hebrew newspapers were published in Tunisia before 1948, but they became more numerous thereafter, alongside the French Jewish newspapers, while the Judeo-Arabic press died out almost completely. Similarly, the number of Zionist periodicals in all three languages increased. During the 1940s and '50s, all the Zionist youth movements had their own periodicals. All Jewish papers ceased publication from November 1942 to May 1943 when Tunisia was occupied by German forces and was subject to Vichy law. This was Tunisian Jewry's darkest hour, with thousands of Jews interned in forced labor camps and Jewish property confiscated. Some Tunisian Jews were sent to the death camps of Europe. Fortunately, the Jewish population was saved by the allied victory in Tunisia. The post-World War II period was one of rich Jewish communal life. Moslem Tunisia under French rule, unlike its Arab neighbors, was not hostile to the Jewish population. They were free to demonstrate pro-Israel solidarity, as reflected in the Jewish press. Jewish emigration, especially to Israel, increased during the 1950s, especially after Tunisian independence in 1956, although President Bourguiba was favorably disposed to the Jews. With the number of Jews diminishing, the Jewish press shrank accordingly. The last Jewish periodical appeared in 1967.

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