scholarly journals Local Religions in Roman North Africa on the Eve of the Middle Ages

Author(s):  
Chiara Ombretta Tommasi

This paper considers how late antique Latin authors (mainly Augustine and Corippus) dealt with ancestral rites and practices of probable autochthonous (i. e. Berber) origin and provided an ideological resemantisation. Although motivated by anti-pagan pleas and also allowing for some exaggeration, they nevertheless provide reliable information, which can be compared against epigraphic evidence, and offer further contributions that enrich the knowledge of the North African local pantheon, otherwise largely documented by epigraphical evidence. It might therefore be surmised that, notwithstanding the deep Christianisation of the region, at the end of the Roman Empire, North Africa still witnessed the survival of residual and isolated pagan fringes.

Author(s):  
Miri Rubin

The term ‘Media aetas’ or ‘Middle age’ was first used by the poet Petrarch (1304–74), and later by intellectuals who wished to emphasize their own achievements agains a background of that ‘darker age’. In fact, the period from 500 to 1500 saw many and diverse transformations of late antique institutions. The Germanic tribes of the Ostragoths, Franks, Burgundians, and Visigoths transformed the Roman Empire through often violent interactions; the Mediterranean Empire was transformed by the spread of Islam in the 7th century; and the 12th and 13th centuries saw a remarkable consolidation of political units and increased European integration. The famine of 1314–17 and the Black Death (1347–52) resulted in a loss of half the population and the remaking of the European economy and the next century saw the effect of the Ottoman challenge as well as the beginnings of exploration in Africa and the Americas.


2019 ◽  
Vol 286 (1902) ◽  
pp. 20190471 ◽  
Author(s):  
Lara R. Arauna ◽  
Garrett Hellenthal ◽  
David Comas

North African history and populations have exerted a pivotal influence on surrounding geographical regions, although scant genetic studies have addressed this issue. Our aim is to understand human historical migrations in the coastal surroundings of North Africa. We built a refined genome-wide dataset of North African populations to unearth the fine-scale genetic structure of the region, using haplotype information. The results suggest that the gene-flow from North Africa into the European Mediterranean coast (Tuscany and the Iberian Peninsula) arrived mainly from the Mediterranean coast of North Africa. In Tuscany, this North African admixture date estimate suggests the movement of peoples during the fall of the Roman Empire around the fourth century. In the Iberian Peninsula, the North African component probably reflects the impact of the Arab expansion since the seventh century and the subsequent expansion of the Christian Kingdoms. By contrast, the North African component in the Canary Islands has a source genetically related to present-day people from the Atlantic North African coast. We also find sub-Saharan gene-flow from the Senegambia region in the Canary Islands. Specifically, we detect a complex signal of admixture involving Atlantic, Senegambian and European sources intermixing around the fifteenth century, soon after the Castilian conquest. Our results highlight the differential genetic influence of North Africa into the surrounding coast and show that specific historical events have not only had a socio-cultural impact but additionally modified the gene pool of the populations.


1963 ◽  
Vol 4 (3) ◽  
pp. 313-339 ◽  
Author(s):  
H. Z. (J. W.) Hirschberg

Students of the history of North Africa in general, and of the history of the Jews there in particular, commonly think that a considerable proportion—one half or more—of the Jews who live, or until recently lived, in North Africa are descended from the Berbers, who prior to the Arab conquest formed the overwhelming majority of the population. In their opinion, these Jews were the offspring of tribes among which Jewish beliefs spread in the pre-Arab era and part of which actually embraced Judaism. This assumption, which seemingly answers the question as to the origin of the Jews who inhabited the North African hinterland, and especially the districts bordering on the Sahara, has gained such wide currency that the term ‘Berber Jew’ has been coined, i.e. Jew descended from Judaized Berbers. The proponents of this assumption apparently suppose that the stories of Jews, or Judaized people, living among Berber tribes, though describing events of the late Middle Ages or of modern times, reflect conditions precedent to the Muslim conquest of North Africa. In other words, the supporters of the theory of the Judaized Berbers think that this phenomenon cannot have originated in Muslim times since the new religion precluded every chance of Jewish proselytizing. If, therefore, Judaized people are found in Africa, even in recent times, they must be remnants of a religious movement going back to the period before the Arab conquest. In the view of the adherents of this theory, Judaism spread among the Berbers during the first centuries of the Christian era.


2020 ◽  
Vol 21 (1) ◽  
pp. 54
Author(s):  
Nuraini A Manan

Spain is more commonly known as Andalusia, the Andalusia comes from the word Vandalusia, which means the country of the Vandals, because the southern part of the Peninsula was once ruled by the Vandals before they were defeated by Western Gothia in the fifth century. This area was ruled by Islam after the rulers of The Umayyah seized the peninsula's land from the West Gothies during the time of the Caliph Al-Walid ibn Abdul Malik. Islam entered Spain (Cordoba) in 93 AH (711 AD) through the North African route under the leadership of Tariq bin Ziyad who led the Islamic army to conquer Andalusia. Before the conquest of Spain, Muslims had taken control of North Africa and made it one of the provinces from the Umayyad Dynasty. Full control of North Africa took place in the days of Caliph Abdul Malik (685-705 AD). Conquest of the North African region first defeated until becoming one of the provinces of the Umayyad Caliph spent 53 years, starting from 30 H (Muawiyah ibn Abi Sufyan's reign) to 83 H (al-Walid's period). Before being defeated and then ruled by Islam, in this region there were sacs which became the basis of the power of the Roman Empire, namely the Gothic Kingdom. In the process of conquering Spain there were three Islamic heroes who could be said to be the most effective in leading units of troops there. They are Tharif ibn Malik, Tariq ibn Ziyad, and Musa ibn Nushair. Subsequent territorial expansion emerged during the reign of Caliph Umar ibn Abdil Aziz in the year 99 AH/717 AD, with the aim of controlling the area around the Pyrenian mountains and South France. The second largest invasion of the Muslims, whose movement began at the beginning of the 8th century AD, has reached all of Spain and reached far to Central France and important parts of Italy. The victories achieved by Muslims appear so easy. It cannot be separated from the existence of external and internal factors. During the conquest of Spain by Muslims, the social, political and economic conditions of this country were in a sad state. Politically, the Spanish region was torn apart and divided into several small countries. At the same time, the Gothic rulers were intolerant of the religious beliefs adopted by the rulers, namely the Monophysites, especially those who adhered to other religions, Jews. Adherents of Judaism, the largest part of the Spanish population, were forced to be baptized to Christianity. Those who are unwilling brutally tortured and killed. The people are divided into the class system, so that the situation is filled with poverty, oppression, and the absence of equality. In such situations, the oppressed await the arrival of the liberator and the liberator was from Muslims. Warrior figures and Islamic soldiers who were involved in the conquest of Spain are strong figures, their soldiers are compact, united, and full of confidence. They are also capable, courageous, and resilient in facing every problem. Equally important are the teachings of Islam shown by the Islamic soldiers, like tolerance, brotherhood, and help each other. The attitude of tolerance of religion and brotherhood contained in the personalities of the Muslims caused the Spanish population to welcome the presence of Islam there. Since the first time Islam entered in the land of Spain until the collapse of the last Islamic empire was about seven and half centuries, Islam played a big role, both in fields of intellectual progress (philosophy, science, fiqh, music and art, language and literature) and the splendor of physical buildings (Cordova and Granada). The long history passed by Muslims in Spain can be divided into six periods. Spanish Muslims reached the peak of progress and glory rivaled the glory of the Abbasid sovereignty in Baghdad. Abdurrahman Al-Nasir founded the Cordova University. He preceded Al-Azhar Cairo and Baghdad Nizhamiyah.


Author(s):  
Jack Tannous

In the second half of the first millennium CE, the Christian Middle East fractured irreparably into competing churches and Arabs conquered the region, setting in motion a process that would lead to its eventual conversion to Islam. This book argues that key to understanding these dramatic religious transformations are ordinary religious believers, often called “the simple” in late antique and medieval sources. Largely agrarian and illiterate, these Christians outnumbered Muslims well into the era of the Crusades, and yet they have typically been invisible in our understanding of the Middle East's history. What did it mean for Christian communities to break apart over theological disagreements that most people could not understand? How does our view of the rise of Islam change if we take seriously the fact that Muslims remained a demographic minority for much of the Middle Ages? In addressing these and other questions, the book provides a sweeping reinterpretation of the religious history of the medieval Middle East. The book draws on a wealth of Greek, Syriac, and Arabic sources to recast these conquered lands as largely Christian ones whose growing Muslim populations are properly understood as converting away from and in competition with the non-Muslim communities around them.


2021 ◽  
Vol 22 (4) ◽  
pp. 2187
Author(s):  
Caroline Cazin ◽  
Yasmine Boumerdassi ◽  
Guillaume Martinez ◽  
Selima Fourati Ben Mustapha ◽  
Marjorie Whitfield ◽  
...  

Acephalic spermatozoa syndrome (ASS) is a rare but extremely severe type of teratozoospermia, defined by the presence of a majority of headless flagella and a minority of tail-less sperm heads in the ejaculate. Like the other severe monomorphic teratozoospermias, ASS has a strong genetic basis and is most often caused by bi-allelic variants in SUN5 (Sad1 and UNC84 domain-containing 5). Using whole exome sequencing (WES), we investigated a cohort of nine infertile subjects displaying ASS. These subjects were recruited in three centers located in France and Tunisia, but all originated from North Africa. Sperm from subjects carrying candidate genetic variants were subjected to immunofluorescence analysis and transmission electron microscopy. Moreover, fluorescent in situ hybridization (FISH) was performed on sperm nuclei to assess their chromosomal content. Variant filtering permitted us to identify the same SUN5 homozygous frameshift variant (c.211+1_211+2dup) in 7/9 individuals (78%). SUN5 encodes a protein localized on the posterior part of the nuclear envelope that is necessary for the attachment of the tail to the sperm head. Immunofluorescence assays performed on sperm cells from three mutated subjects revealed a total absence of SUN5, thus demonstrating the deleterious impact of the identified variant on protein expression. Transmission electron microscopy showed a conserved flagellar structure and a slightly decondensed chromatin. FISH did not highlight a higher rate of chromosome aneuploidy in spermatozoa from SUN5 patients compared to controls, indicating that intra-cytoplasmic sperm injection (ICSI) can be proposed for patients carrying the c.211+1_211+2dup variant. These results suggest that the identified SUN5 variant is the main cause of ASS in the North African population. Consequently, a simple and inexpensive genotyping of the 211+1_211+2dup variant could be beneficial for affected men of North African origin before resorting to more exhaustive genetic analyses.


Archaeologia ◽  
1885 ◽  
Vol 49 (01) ◽  
pp. 1-168 ◽  
Author(s):  
Arthur John Evans

Hitherto we have been concerned with the Dalmatian coast-cities and the great parallel lines of road that traversed the length of the Province from the borders of Pannonia and Italy to those of Epirus. From Salonæ there were, in addition to these highways to the North and South, at least two main-lines of Roman Way that traversed the interior ranges of the Dinaric Alps and led to the Mœsian and Dardanian borders that lay to the East and South-East. Milliary columns have been found at Salonæ, one recording the completion by Tiberius' Legate Dolabella of a line of road leading from the Colony of Salonæ to a mountain stronghold of the Ditiones—an Illyrian clan probably inhabiting what is now the North-East region of Bosnia; another, also of Tiberius' time, referring to the construction of a line, 156 miles in extent, from Salonæ to aCastellumof the Dæsitiates, an Illyrian clan belonging to theConventusor administrative district of Narona, and whose stronghold, according to the mileage given, must be sought somewhere on the Upper Drina, towards the Moesian and Dalmatian confines. This latter line may very well be that represented in theTabula Peutingerianaas leading from Salonæ to Argentaria, a name which seems to connect itself with the silver-bearing ranges lying on the uncertain boundary of the ancient Dalmatia and Dardania, and which, from its mineral riches, was still known in the Middle Ages asMonte Argentaro.


2013 ◽  
Vol 20 (1) ◽  
pp. 99-122 ◽  
Author(s):  
Jonathan Fennell

High rates of desertion and surrender during the battles in North Africa in the summer of 1942 were a major factor in Eighth Army’s poor combat performance. At the time, some suggested that these problems were symptomatic of a lack of courage or even of cowardice. There are two broad strands to the conceptualization of courage and cowardice. One focuses on the willingness of the person to fight; the other puts emphasis on how actions express an individual’s ability to cope with fear. Whichever conceptualization is used, high morale motivates the soldier to fight and shields the ordinary recruit from his fear, preventing it from overcoming him in battle. Where morale fails, the soldier is left demotivated and burdened with his terror and, therefore, and is therefore prone to desertion or surrender. Because it is extremely difficult to maintain morale at a continuously high level in an environment governed by chance and managed by humans, all soldiers can find themselves in situations where their actions may be judged as cowardly. Alternatively, if they are properly motivated to fight and prepared by the state and military to deal with the unavoidable fear of combat, all soldiers can be labelled courageous. Accordingly, emotive terms should be avoided when attempting to describe rationally explainable outcomes. The undoubtedly negative connotations attached to cowardice in battle and the positive ones attached to courage are, therefore, arguably unhelpful in understanding Eighth Army’s performance in the summer of 1942 and the human dimension in warfare more generally.


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