‘We are real slaves, real Ismkhan’: memories of the trans‐Saharan slave trade in the Tafilalet of South‐Eastern Morocco

2002 ◽  
Vol 7 (4) ◽  
pp. 97-121 ◽  
Author(s):  
Cynthia Becker
2021 ◽  
Vol 14 ◽  
pp. e00496
Author(s):  
Abdellah Mellaikhafi ◽  
Amine Tilioua ◽  
Hanène Souli ◽  
Mohammed Garoum ◽  
Moulay Ahmed Alaoui Hamdi

2011 ◽  
Vol 32 (4) ◽  
pp. 433-446 ◽  
Author(s):  
David M. Martill ◽  
Nizar Ibrahim ◽  
Paulo M. Brito ◽  
Lahssen Baider ◽  
Samir Zhouri ◽  
...  

1972 ◽  
Vol 13 (2) ◽  
pp. 217-236 ◽  
Author(s):  
David Northrup

The peoples of south-eastern Nigeria have been involved in trade for as long as there are any records. The archaeological sites at Igbo-Ukwu and other evidence reveal long distance trade in metal and beads, as well as regional trade in salt, cloth, and beads at an early date. The lower Niger River and its Delta featured prominently in this early trade, and evidence is offered to suggest a continuity in the basic modes of trade on the lower Niger from c. A.D. 1500 to the mid-nineteenth century. An attempt to sketch the basic economic institutions of the Igbo hinterland before the height of the slave trade stresses regional trading networks in salt, cloth, and metal, the use of currencies, and a nexus of religious and economic institutions and persons. It is argued that while the growth of the slave trade appears to have been handled without major changes in the overall patterns of trade along the lower Niger, in the Igbo hinterland a new marketing ‘grid’, dominated by the Arochuku traders, was created using the pre-existent regional trading networks and religious values as a base.


2018 ◽  
Vol 84 ◽  
pp. 1-12 ◽  
Author(s):  
David M. Martill ◽  
David M. Unwin ◽  
Nizar Ibrahim ◽  
Nick Longrich

English Today ◽  
2009 ◽  
Vol 25 (2) ◽  
pp. 3-10 ◽  
Author(s):  
Rotimi Taiwo

ABSTRACTThe use of the English language in Nigeria dates back to the late sixteenth and early seventeenth century when British merchants and Christian missionaries settled in the coastal towns called Badagry, near Lagos in the present day South Western Nigeria and Calabar, a town in the present day South Eastern Nigeria. The merchants initially traded in slaves until the slave trade was abolished in 1807, at which time freed slaves of Nigerian origin returned to the country. Many of them, who had been exposed to Western education and Christianity, later served as translators or interpreters for the Christian missionaries. The primary aim of the Christian mission was not to make their converts speak English; rather, it was to make them literate enough to read the bible in their indigenous languages. This must be the reason why Samuel Ajayi Crowder translated the English bible into Yoruba, the major language in South Western Nigeria.With the attainment of independence, English gradually grew to become the major medium for inter-ethnic communication. Like most African nations, the country, after independence, had to grapple with multi-ethnicity and acute multilingualism. In this article, we shall examine the expansion in the functions of English during the post-colonial period.


2015 ◽  
Vol 20 (10) ◽  
pp. 1297-1305 ◽  
Author(s):  
Issam Bennis ◽  
Vincent De Brouwere ◽  
Btissam Ameur ◽  
Abderrahmane El Idrissi Laamrani ◽  
Smaine Chichaoui ◽  
...  

Languages ◽  
2021 ◽  
Vol 6 (4) ◽  
pp. 192
Author(s):  
Felipe Benjamin Francisco

The aim of this paper is to review the classification of the southern Moroccan dialects, advancing on the general description of these varieties. Recent descriptive studies provided us with new sources on the linguistic reality of southern Morocco, shedding light on the status of dialects commonly classified as Bedouin or ‘Hilāli’ within the Maghrebi context. To do so, the paper highlights conservative and innovative features which characterize the dialects of the area, focusing mainly—but not exclusively—on the updated data for two distant localities in southern Morocco: Essaouira and its rural outskirts—the Chiadma territory (Aquermoud and Sīdi Īsḥāq)—and Tafilalt, in south-eastern Morocco. The southern dialects have been situated in an intermediary zone between pre-Hilāli and Hilāli categories for a long time. Discussing their situation may contribute to understanding what distinguishes them as a dialectal group and also the validity of the ‘Hilāli’ category in the Moroccan context.


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