Magreb Mediterranan

The exhibition includes some three hundred objects,
most of them displayed to the public for the first
time, opening up the world of Ibn Battuta, following
the route of his travels (1325-1354) and presenting different
aspects of life with which he came into contact. It
provides a superb opportunity to bring together artistic
objects from very different lands, from Spain
to China, from the Volga to Central Africa, emphasising
not only their individual features but their
common links in the late medieval period.
Items from the Hermitage include ceramics, textiles,
metalwork and glass, architectural details and
coins. Many of them bear inscriptions with the names
of renowned figures, whom Ibn Battuta said he had
met on his travels.
The second participating institution, the Russian
National Library, has loaned more than thirty unique
Muslim (Arabic and Persian), Christian and Hebrew
manuscripts. Through these masterpieces, many of
them exhibited for the first time, we are able to present
the intellectual context, the reading material
and art of the age of Ibn Battuta.
The Mardjani Foundation (Moscow) is the third
participant in the exhibition, lending metal and ceramics
but also unique costumes dating from the
late thirteenth and early fourteenth centuries. Superbly
preserved, they illustrate the everyday world
of the ruling elite.

This article challenges the assumption that participants in the Judeo-French literary renaissance of the 1930s were exclusively French-born Ashkenazi Jews by focusing on the contributions of new Sephardic immigrants from the Ottoman Empire. Although many immigrants were intent on assimilating into French society, authors such as Abraham Navon and Joseph Benrubi used their literature to encourage the community to find ways to negotiate between ancestral tradition and the new host culture. Close readings of Navon’s and Benrubi’s work reveal a hybrid
French–Sephardic identity formed by juxtaposing Judeo-Spanish language and ritual with French secular life. By following these literary models, new immigrants could integrate into French society without denying their heritage.

El Magreb cuenta con importantes recursos de diversa naturaleza que se distribuyen de forma asimétrica y caprichosa a lo largo de su geografía terrestre y submarina: recursos energéticos, pero también recursos vivos. Por otra parte, estos Estados se han reconocido frente a sus costas derechos de soberanía y jurisdicción hasta los límites máximos permitidos por la norma internacional. Esta situación a dado lugar a innumerables conflictos de delimitación y potenciales puntos de desencuentro. En el presente trabajo estudiaremos, entre otras cuestiones, la definición de los espacios marinos y el acceso a sus recursos.

Este artículo estudia dos aspectos. Por un lado, hace un breve recorrido entre las fuentes árabes para seguir de cerca la evolución política de la localidad y su papel en los posibles cambios judiciales y administrativos que se produjeron sobre todo en el periodo almorávide. El artículo se extiende un poco más en este apartado, incluyendo periodos con el nazarí, por la simple razón de que Guadix a menudo ganaba protagonismo en periodos de crisis e inestabilidad política durante buena parte de la historia andalusí. Por el otro lado, analiza la composición del cadiazgo de la localidad en el periodo almorávide. Llama la atención que la información relativa a la ciudad sólo es visible en las fuentes cuando la ciudad protagonizó algún hecho de carácter político o militar. Por otro lado, se observa claramente que la condición de Guadix como ciudad “fronteriza” y con una gran inestabilidad política explica en gran medida la ausencia de datos sobre su administración de justicia durante el periodo de taifas. La estabilidad política que conoció la provincia de Granada en el periodo almorávide, incluida Guadix, hizo que fuera posible y viable una administración de justicia. Guadix adquirió gran importancia en época almorávide, hecho que queda reflejado no sólo en la dotación a la ciudad de un cadiazgo dependiente de la administración de la capital Granada, sino también por la disputa de familias granadinas para acaparar su cadiazgo.
English
This article focuses on two aspects. On the one hand, makes a brief from Arab sources to follow the political developments in the town and its role in the judicial and administrative changes that took place in the Almoravid period, overall. The article extends a little more in this section, including Nasrid period, because of the prominence that Guadix gained, often in periods of crisis and political instability in the most part of Andalusian history. On the other hand, it analyzes the composition of the qadiship of this town in the Almoravid period. It is noteworthy that information concerning to the city is visible only in the sources when the city starred a political or military fact. It is clear too, that the status of Guadix as a "border" city with a great political instability explains the absence of data about his judicial administration during the Taifa period. The political stability that had the province of Granada in the Almoravid period, including Guadix, made this kind of administration possible and feasible. Guadix became important in the Almoravid period, something that is reflected not only in the allocation to the city as a qadiship dependent of the management of Granada, but also in the dispute between families of Granada to grab his qadiship.

The present papers offers an overview of the dynamics between the Christian and Muslim shores in the Western Mediterranean after the Castilian conquest of the Nasrid Kingdom of Granada (1492) through a concrete aspect: Christian captives in the Maghreb,

Dans le cadre du SEMINAIRE ETHNOLOGIE ET ARCHEOLOGIES 2018 « Êtres d’exception non humains. Approche interdisciplinaire et de sciences participatives » (dédié à Dimitri Karadimas) coordonné par Geremia Cometti et Pierre Le Roux (comité d'organisation : Geremia Cometti, Pierre Le Roux, Bernard Moizo, Roger Somé, Valéry Zeitoun) au programme de l’offre de formation de l’École doctorale 519 « Sciences Humaines et Sociales – Perspectives européennes », université de Strasbourg, avec le concours de l'Institut d’ethnologie et Faculté des Sciences Sociales de l’université de Strasbourg ; du laboratoire Sociétés, Acteurs, Gouvernement en Europe (SAGE, UMR 7363 CNRS & Unistra) ; du laboratoire Dynamiques européennes (DynamE, UMR 7367 CNRS & Unistra), de l'Institut de recherche pour le Développement et GRED (Gouvernance, Risque, Environnement, Développement, UMR IRD & université Paul Valéry-Montpellier 3) ; du Centre de recherche sur la paléobiodiversité et les paléoenvironnements (CR2P, UMR 7207 CNRS, Muséum national d’Histoire naturelle, université Paris 6, Sorbonne universités) ~ PROGRAMME du vendredi 23 novembre 2018 ~ salle Europe - Maison interuniversitaire des sciences de l'Homme en Alsace MISHA - campus Esplanade - université de Strasbourg - 14h-17h – conférences ouvertes à tous ~ 1er intervenant : « L’autre tigre. Croyances et rituels à Bornéo » par Bernard SELLATO (ethnologue, directeur de recherche émérite CNRS, membre du Centre Asie du Sud-Est-CASE, UMR 8170 CNRS, EHESS & INALCO, Paris) ~ 2e intervenant : « Entre ordinaire et extraordinaire : les djinns, des êtres pas toujours incarnés (Chefchaouen, Maroc) », par Isabelle JABIOT (docteur en ethnologie de l’université Paris Ouest-Nanterre, membre du Laboratoire d’ethnologie et de sociologie comparative-LESC, UMR 7186 CNRS, MAE & université Paris Ouest-Nanterre, Paris)

This study examines diverse roles of the agdal system, a several centuries-old traditional Berber form of environmental management that consists of prohibiting access to communal natural resources during a certain period, in order to enable the regeneration of natural resources. As results, we gained understanding of an ingenious system of agro-pastoral land rotation based on several agdals (also called tagdalts in diminutive) and closely linked to a complex and evolving cosmology, which together represent certain values for the conservation of the bio-physical environment, the performance of the present local economy, and the maintenance of the current social cohesion and cultural continuity. The agdal system is an inherently Moroccan type of gardening, because it is a system that has shaped the Moroccan landscape and nature for hundreds of years, but also because it is an element of social identity. A survivor of the past but still adaptable to climatic variations and social changes, the landscape of the agdals continues to resituate and determine nature in the present. As a conclusion we propose that agdals and their probably millenary cultural heritage, are very important for the durability of the current agro-pastoral activity and ecosystems.