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Series:
History of Warfare, Volume: 139
For about a decade, Amalric, the crusader king of Jerusalem, Nur al-Din, the Turkic ruler of Damascus and Aleppo, and Shawar, the vizier of Fatimid Egypt, would vie for control over one of the wealthiest regions around the Mediterranean. In the end, it was Saladin, the nephew of one of Nur al-Din’s commanders, who would emerge as the last man standing. Contest for Egypt is the first modern study devoted exclusively to this tripartite struggle for influence. Readers are introduced to the background and aftermath, while focus is placed on examining the central actions, motives and ambitions that shaped events between 1164 and 1174.
Series:
History of Warfare, Volume: 139
For about a decade, Amalric, the crusader king of Jerusalem, Nur al-Din, the Turkic ruler of Damascus and Aleppo, and Shawar, the vizier of Fatimid Egypt, would vie for control over one of the wealthiest regions around the Mediterranean. In the end, it was Saladin, the nephew of one of Nur al-Din’s commanders, who would emerge as the last man standing. Contest for Egypt is the first modern study devoted exclusively to this tripartite struggle for influence. Readers are introduced to the background and aftermath, while focus is placed on examining the central actions, motives and ambitions that shaped events between 1164 and 1174.
Résultat d'un long travail de terrain, ce livre analyse les processus d’émergence du mouvement amazigh au Maroc et les dynamiques protestataires qui ont accompagné son évolution, des années 1960 à nos jours. En plaçant au centre de l'étude les transformations du phénomène protestataire au Maroc, il apporte un éclairage à la fois fascinant et inédit sur la question amazighe, ses causes, ses acteurs et ses formes, puis sur les enjeux identitaires portés par le mouvement amazigh dans la redéfinition de l'État-nation au Maroc.
This book, which represents the fruit of an extended field research, analyses the birth process of the Amazigh movement in Morocco and explores the dynamics of protests that have accompanied its growth from the 1960’s until today. Centred around the transformation of protests over time, this book introduces fresh and fascinating insights into the Amazigh question, its causes, its actors and the various shapes it has taken over the years, and sheds new light on the compelling identity issues that were raised by the Amazigh movement throughout Morocco’s redefinition of the Nation-State model.
This book, which represents the fruit of an extended field research, analyses the birth process of the Amazigh movement in Morocco and explores the dynamics of protests that have accompanied its growth from the 1960’s until today. Centred around the transformation of protests over time, this book introduces fresh and fascinating insights into the Amazigh question, its causes, its actors and the various shapes it has taken over the years, and sheds new light on the compelling identity issues that were raised by the Amazigh movement throughout Morocco’s redefinition of the Nation-State model.
Résultat d'un long travail de terrain, ce livre analyse les processus d’émergence du mouvement amazigh au Maroc et les dynamiques protestataires qui ont accompagné son évolution, des années 1960 à nos jours. En plaçant au centre de l'étude les transformations du phénomène protestataire au Maroc, il apporte un éclairage à la fois fascinant et inédit sur la question amazighe, ses causes, ses acteurs et ses formes, puis sur les enjeux identitaires portés par le mouvement amazigh dans la redéfinition de l'État-nation au Maroc.
This book, which represents the fruit of an extended field research, analyses the birth process of the Amazigh movement in Morocco and explores the dynamics of protests that have accompanied its growth from the 1960’s until today. Centred around the transformation of protests over time, this book introduces fresh and fascinating insights into the Amazigh question, its causes, its actors and the various shapes it has taken over the years, and sheds new light on the compelling identity issues that were raised by the Amazigh movement throughout Morocco’s redefinition of the Nation-State model.
This book, which represents the fruit of an extended field research, analyses the birth process of the Amazigh movement in Morocco and explores the dynamics of protests that have accompanied its growth from the 1960’s until today. Centred around the transformation of protests over time, this book introduces fresh and fascinating insights into the Amazigh question, its causes, its actors and the various shapes it has taken over the years, and sheds new light on the compelling identity issues that were raised by the Amazigh movement throughout Morocco’s redefinition of the Nation-State model.
Editor:
Khaled El-Rouayheb
Ibn Wāṣil (d. 1298), perhaps better known today as a historian and an emissary to the court of King Manfred in southern Italy, was also an eminent logician. The present work is a critical edition of his main work in the field, a commentary on his teacher Khūnajī’s (d. 1248) handbook al-Jumal. The work helped consolidate the logic of the “later scholars” (such as Khūnajī). It also shows that commentators did much more than merely explain the original work and instead regularly discussed and assessed received views. Ibn Wāṣil’s work was an influential contribution to a particularly dynamic chapter in the history of Arabic logic.
Editor:
Khaled El-Rouayheb
Ibn Wāṣil (d. 1298), perhaps better known today as a historian and an emissary to the court of King Manfred in southern Italy, was also an eminent logician. The present work is a critical edition of his main work in the field, a commentary on his teacher Khūnajī’s (d. 1248) handbook al-Jumal. The work helped consolidate the logic of the “later scholars” (such as Khūnajī). It also shows that commentators did much more than merely explain the original work and instead regularly discussed and assessed received views. Ibn Wāṣil’s work was an influential contribution to a particularly dynamic chapter in the history of Arabic logic.
Oral Transmission and Written Tradition
This book discusses hagiographical sources from Morocco taking in consideration the often-overlooked oral tradition. Orality, as is shown in this study, completes and enriches the vision of hagiography that written sources traditionally has offered. The most relevant example in this book is the high presence of female saints in oral narratives that were not included in any other written sources. Recovering oral tradition to study hagiography as well as the role of female saints in Morocco has been one of the main areas of focus in this study as well as problematizing the dependence and dialogue between written and oral culture and can help to understand the diffusion and presence of similar phenomena in other areas of Morocco.
Oral Transmission and Written Tradition
This book discusses hagiographical sources from Morocco taking in consideration the often-overlooked oral tradition. Orality, as is shown in this study, completes and enriches the vision of hagiography that written sources traditionally has offered. The most relevant example in this book is the high presence of female saints in oral narratives that were not included in any other written sources. Recovering oral tradition to study hagiography as well as the role of female saints in Morocco has been one of the main areas of focus in this study as well as problematizing the dependence and dialogue between written and oral culture and can help to understand the diffusion and presence of similar phenomena in other areas of Morocco.
Ethnohistoire d’une hétérotopie au Caire (979-2021)
Les éboueurs du Caire (les Zabbalin) se sont installés sur les pentes du Muqattam en 1970. Très vite, ils ont attiré l’attention de nombreux acteurs actifs dans le développement ou la mission religieuse : des ingénieurs égyptiens, une sœur catholique Française, et le personnage central de cette histoire, le père Samʿān, qui se lança dans une mission auprès des Zabbalin en 1974. Ce prêcheur fonda plusieurs églises connues aujourd’hui sous le nom du monastère de Saint-Samʿan-le-Tanneur, un complexe de sept sanctuaires taillés dans les falaises du Muqattam. A travers son style charismatique et ses exorcismes publics mettant en scène une lutte symbolique entre Islam et Christianisme, Samʿān est devenu l’une des figures de proue de son Eglise.
The Cairene garbage collectors (the Zabbalin) settled on the Muqattam slopes in 1970. Soon they attracted the attention of different actors involved in development and religious mission: Egyptian engineers, a French Catholic Sister and the most central character of this story, Father Samʿān, who started a mission among the Zabbalin in 1974. This preacher founded several churches, today known as the Monastery of Saint Samʿān the Tanner, a complex of seven churches carved in the Muqattam walls. Through his charismatic style of preaching and his public exorcisms symbolically staging the struggle between Christianity and Islam, Samʿān has become a figurehead of his church.
The Cairene garbage collectors (the Zabbalin) settled on the Muqattam slopes in 1970. Soon they attracted the attention of different actors involved in development and religious mission: Egyptian engineers, a French Catholic Sister and the most central character of this story, Father Samʿān, who started a mission among the Zabbalin in 1974. This preacher founded several churches, today known as the Monastery of Saint Samʿān the Tanner, a complex of seven churches carved in the Muqattam walls. Through his charismatic style of preaching and his public exorcisms symbolically staging the struggle between Christianity and Islam, Samʿān has become a figurehead of his church.
Ethnohistoire d’une hétérotopie au Caire (979-2021)
Les éboueurs du Caire (les Zabbalin) se sont installés sur les pentes du Muqattam en 1970. Très vite, ils ont attiré l’attention de nombreux acteurs actifs dans le développement ou la mission religieuse : des ingénieurs égyptiens, une sœur catholique Française, et le personnage central de cette histoire, le père Samʿān, qui se lança dans une mission auprès des Zabbalin en 1974. Ce prêcheur fonda plusieurs églises connues aujourd’hui sous le nom du monastère de Saint-Samʿan-le-Tanneur, un complexe de sept sanctuaires taillés dans les falaises du Muqattam. A travers son style charismatique et ses exorcismes publics mettant en scène une lutte symbolique entre Islam et Christianisme, Samʿān est devenu l’une des figures de proue de son Eglise.
The Cairene garbage collectors (the Zabbalin) settled on the Muqattam slopes in 1970. Soon they attracted the attention of different actors involved in development and religious mission: Egyptian engineers, a French Catholic Sister and the most central character of this story, Father Samʿān, who started a mission among the Zabbalin in 1974. This preacher founded several churches, today known as the Monastery of Saint Samʿān the Tanner, a complex of seven churches carved in the Muqattam walls. Through his charismatic style of preaching and his public exorcisms symbolically staging the struggle between Christianity and Islam, Samʿān has become a figurehead of his church.
The Cairene garbage collectors (the Zabbalin) settled on the Muqattam slopes in 1970. Soon they attracted the attention of different actors involved in development and religious mission: Egyptian engineers, a French Catholic Sister and the most central character of this story, Father Samʿān, who started a mission among the Zabbalin in 1974. This preacher founded several churches, today known as the Monastery of Saint Samʿān the Tanner, a complex of seven churches carved in the Muqattam walls. Through his charismatic style of preaching and his public exorcisms symbolically staging the struggle between Christianity and Islam, Samʿān has become a figurehead of his church.
In Histoires hafsides Sébastien Garnier studies the ifrīqiyan historiography of the Restoration (1370-1488). His translation of Ibn al-Šammāʿ’s Adilla (scr. 1457) gives access to the quintessence of the sultanian project.
The book explores the Banū Ḥafṣ’ longevity through the mechanisms for the devolution of power, and the evolutions of the polity. It also analyses the paratextual tools mobilised by the authors, as well as the discourse elaborated to legitimise the court of Tunis along the following tryptic: the Almohad inheritance, the deeds of the sovereigns and the anathematisation of the enemy, the ʿarab.
Dans les Histoires hafsides, Sébastien Garnier étudie l’historiographie ifrīqiyenne de la Restauration (1370-1488) Sa traduction des Adilla (scr. 1457) d’Ibn al-Šammāʿ donne accès à la quintessence du projet sultanien.
L’ouvrage examine la longévité des Banū Ḥafṣ à travers les mécanismes de dévolution du pouvoir et les évolutions politiques du régime. Il analyse également les dispositifs paratextuels mobilisés par les auteurs, ainsi que le discours développé pour légitimer la cour tunisoise autour du tryptique suivant : l’héritage almohade, les actes souverains et l’anathématisation des ʿarab ennemis.
The book explores the Banū Ḥafṣ’ longevity through the mechanisms for the devolution of power, and the evolutions of the polity. It also analyses the paratextual tools mobilised by the authors, as well as the discourse elaborated to legitimise the court of Tunis along the following tryptic: the Almohad inheritance, the deeds of the sovereigns and the anathematisation of the enemy, the ʿarab.
Dans les Histoires hafsides, Sébastien Garnier étudie l’historiographie ifrīqiyenne de la Restauration (1370-1488) Sa traduction des Adilla (scr. 1457) d’Ibn al-Šammāʿ donne accès à la quintessence du projet sultanien.
L’ouvrage examine la longévité des Banū Ḥafṣ à travers les mécanismes de dévolution du pouvoir et les évolutions politiques du régime. Il analyse également les dispositifs paratextuels mobilisés par les auteurs, ainsi que le discours développé pour légitimer la cour tunisoise autour du tryptique suivant : l’héritage almohade, les actes souverains et l’anathématisation des ʿarab ennemis.
Pouvoir et idéologie
In Histoires hafsides Sébastien Garnier studies the ifrīqiyan historiography of the Restoration (1370-1488). His translation of Ibn al-Šammāʿ’s Adilla (scr. 1457) gives access to the quintessence of the sultanian project.
The book explores the Banū Ḥafṣ’ longevity through the mechanisms for the devolution of power, and the evolutions of the polity. It also analyses the paratextual tools mobilised by the authors, as well as the discourse elaborated to legitimise the court of Tunis along the following tryptic: the Almohad inheritance, the deeds of the sovereigns and the anathematisation of the enemy, the ʿarab.
Dans les Histoires hafsides, Sébastien Garnier étudie l’historiographie ifrīqiyenne de la Restauration (1370-1488) Sa traduction des Adilla (scr. 1457) d’Ibn al-Šammāʿ donne accès à la quintessence du projet sultanien.
L’ouvrage examine la longévité des Banū Ḥafṣ à travers les mécanismes de dévolution du pouvoir et les évolutions politiques du régime. Il analyse également les dispositifs paratextuels mobilisés par les auteurs, ainsi que le discours développé pour légitimer la cour tunisoise autour du tryptique suivant : l’héritage almohade, les actes souverains et l’anathématisation des ʿarab ennemis.
The book explores the Banū Ḥafṣ’ longevity through the mechanisms for the devolution of power, and the evolutions of the polity. It also analyses the paratextual tools mobilised by the authors, as well as the discourse elaborated to legitimise the court of Tunis along the following tryptic: the Almohad inheritance, the deeds of the sovereigns and the anathematisation of the enemy, the ʿarab.
Dans les Histoires hafsides, Sébastien Garnier étudie l’historiographie ifrīqiyenne de la Restauration (1370-1488) Sa traduction des Adilla (scr. 1457) d’Ibn al-Šammāʿ donne accès à la quintessence du projet sultanien.
L’ouvrage examine la longévité des Banū Ḥafṣ à travers les mécanismes de dévolution du pouvoir et les évolutions politiques du régime. Il analyse également les dispositifs paratextuels mobilisés par les auteurs, ainsi que le discours développé pour légitimer la cour tunisoise autour du tryptique suivant : l’héritage almohade, les actes souverains et l’anathématisation des ʿarab ennemis.
Morocco and Equatorial Guinea Compared
The African cities of Bata and Al-Hoceima were created during the Spanish colonial rule of Equatorial Guinea and Morocco. This book constructs their local history to analyse how Spanish colonialism worked, what its legacies were and the imprints it left on their national histories. The work explains the revision of collective memories of the past in the present as a form of decolonisation that seeks to build different foundations for the future in a transnational and glocal framework. The result is an exciting puzzle of individual and collective memories in which Africans contest their colonial cultural heritage and shape their identities at a global level.
Morocco and Equatorial Guinea Compared
The African cities of Bata and Al-Hoceima were created during the Spanish colonial rule of Equatorial Guinea and Morocco. This book constructs their local history to analyse how Spanish colonialism worked, what its legacies were and the imprints it left on their national histories. The work explains the revision of collective memories of the past in the present as a form of decolonisation that seeks to build different foundations for the future in a transnational and glocal framework. The result is an exciting puzzle of individual and collective memories in which Africans contest their colonial cultural heritage and shape their identities at a global level.
The ʿĀmirid Regency c. 970-1010 AD
In Articulating the Ḥijāba, Mariam Rosser-Owen analyses for the first time the artistic and cultural patronage of the ‘Amirid regents of the last Cordoban Umayyad caliph, Hisham II, a period rarely covered in the historiography of al-Andalus. Al-Mansur, the founder of this dynasty, is usually considered a usurper of caliphal authority, who pursued military victory at the expense of the transcendental achievements of the first two caliphs. But he also commissioned a vast extension to the Great Mosque of Cordoba, founded a palatine city, conducted skilled diplomatic relations, patronised a circle of court poets, and owned some of the most spectacular objects to survive from al-Andalus, in ivory and marble. This study presents the evidence for a reconsideration of this period.