Author Archives: AB

Journal: Bulletin of the Faculty of Arts, University of Benghazi

majalla-coverThe Bulletin of the Faculty of Arts, Benghazi (مجلة كلية الاداب، بنغازي) was an academic journal in English and Arabic published at irregular intervals by the University of Benghazi* from 1958 to 2002. It contained articles by noted Libyan as well as European academics, on all manner of subjects.

Since the Bulletin is not held by most libraries in Europe or the US (the SOAS library does have an almost complete set) nor indexed by research databases, I decided to scan and upload the table of contents of issues 1–16 to this blog. I haven’t been able to access issues later than 16 although colleagues in Benghazi tell me that the most recent issue was #23  in 2002. Apparently the Bulletin still exists in name and plans are underway to continue it, but it goes without saying that things are on hold until conditions improve.

1 (1958)2 (1968)3 (1969)4 (1972)5 (1973)6 (1974)7 (1975)8 (1976)9 (1980)10 (1981)  – 11 (1982)12 (1983)13 (1984)14 (1985)15 (1986)16 (1987) — 17 — 18 —19 — 20 —21 —22 —23 (2002)


* Originally the Libyan University (الجامعة الليبية), then from 1973 the University of Gar Younis (جامعة قار يونس), and from 2011 the University of Benghazi (جامعة بنغازي).

Book: A report on the 1874 plague in Benghazi

pesteI recently came across a small, old pamphlet entitled, in French, “Essai sur la peste de Benghazi en 1874” (Essay on the 1874 plague of Benghazi) written by a certain Dr. Léonard Arnaud (a “médécin sanitaire au service Ottomane”) and published by the Ottoman Health Administration in Constantinople in 1875.

The report deals with an interesting and practically unknown episode of eastern Libyan history: an outbreak of the plague in ‘Benghazi’—then used to indicate the eastern part of modern-day Libya in general—which followed an earlier outbreak in the same region in 1858. This particular outbreak occurred in the encampments of several groups of nomadic Bedouin in the plateaus between Benghazi and al-Merj. Of concern to the Ottoman officials, no doubt, was that Dr. Arnaud identified the disease as the same as the plague which had been occurring in the Levant (according to a report made in London, the Ottoman health service was apparently dealing with a number of plague outbreaks in their Middle Eastern provinces). A quick search for the author reveals that he seems to have been a specialist in dealing with the plague and other epidemics in various territories of the Ottoman empire.

Are there any other sources for this episode of history, Ottoman, Arabic, or European?

Two papers on Property and Law in Libya

Two recent articles, to my knowledge, attempt a discussion of property law in Libya and what recent changes in the political structure of the country may mean.

Jessica Carlisle. “‘We woke up and everything had gone to Qadhafi.’ Corruption, Rent-Seeking, and Struggle for Elite Status During Libyan Property Disputes.” Middle East Law and Governance 6 (2014), 93-122.

Abstract: “Since the 2011 revolution claimants in Libya have been lobbying to demand reinstatement of property confiscated from their families by Qadhafi under Law 4/1978. During this campaign they have forcefully argued that they have been impoverished and side-lined as victims of corruption. In particular, they highlight how their property enriched and empowered the Qadhafi regime’s corrupt elites as it was redistributed as a form of state controlled ‘rent’. However, in making this argument they have tried to limit retrospective evaluations of property rights to the Qadhafi period, preventing investigation of their own families’ accumulation of property under the Italian occupation or the monarchy. Property claimants’ preferred solution is for the democratically elected government to enforce property restitution and to allocate state funds for compensa-tion and for housing construction. The prospects for this are not good. In post- revolutionary Libya powerful militia have made land and property grabs, and other post-revolutionary elites are accused of engaging in corruption, in a continuing threat to property claimants’ future political and economic status.”

Mary Fitzgerald & Tarek Megerisi. Libya: Whose Land is it? Property Rights and Transition. Legatum Institute: Transitions Forum (2015).

Summary: “In 1978, Muammar Qaddafi decreed that no Libyan could own more than one house. All rental properties were subsequently reallocated to tenants or confiscated by the state. In 1986, he abolished land ownership altogether. These and other sweeping redistribution policies had farreaching consequences, creating the profound grievances, administrative chaos and economic imbalances that have hampered the reconstruction of Libya since 2011.

Without an understanding of the history of Libyan property rights, both before and after the revolution, it is impossible either to understand how Libyan politics came to deteriorate so quickly, or to design a realistic path out of the current crisis. Disputes over property helped spark the post-revolutionary fighting, and they continue to fuel conflict today.

The resolution of property rights issues also has a deeper significance. Before peace and prosperity can have any chance of succeeding in Libya, the country’s citizens will have to resolve longstanding historical grievances in a manner which all perceive to be just. The conversations that will be required to fix the chaos over land and housing are the same kinds of conversations that will be required to create a stable political and economic system.”

Article: Italian rural centres in colonial Libya (1934-1940)

The Built Utopia: The Italian rural centres in colonial Libya (1934-1940) | L’utopia costruita: I centri rurali di fondazione in Libia (1934-1940), ed. Vittoria Capresi, Bologna (2009).

The Built Utopia is a bilingual English-Italian ‘guide’-book to Italian colonial architecture in Libya. As the author notes in the chapter ‘A guide to travel, a search to deepen’, “this volume provides a comprehensive description and introduction to the architecture of the newly founded rural centres in Libya, created by Italian architects during the Fascist colonial occupation. The period analysed, from 1934 to 1940, includes the starting point for the construction of the rural centres, 1933-1934, which saw the establishment of the first centres for the political, religious and administrative management of the territory. The project for the last centre was designed in 1940, but it was never constructed due to the outbreak of the Second World War. Particular attention is given to two key dates, 1938 and 1939, which marked the stages of mass colonization with the transfer of rural Italian families to the coast of Libya.”

The book is available online in PDF form at the above link. A review of the volume can be found in Libyan Studies 42 (2011), p. 160.

Two articles on Berbers and Revolution

After a brief pause, here are two articles in Italian on Berber and other minority communities in Libya and the Libyan Revolution by Anna Maria di Tolla, a specialist in Berber literature and Ibadism at the University of Naples and Anna Baldinetti, a historian of Libya at the University of Perugia. Since the articles are not easily available online, get in touch if you would like copies.

Anna Maria di Tolla. “I berberi del Gebel Nefusa tra rivoluzione e identità culturale.” in La rivoluzione ai tempi di Internet: Il futuro della democrazia nel Maghreb e nel mondo arabo. Napoli (2012), 73-91.

Anna Baldinetta. “Identità nazionale e riconoscimento delle minoranze in Libia: le richieste della società civile.” in La guerra ai confini d’Europe: Incognite e prospettive mediterranee per l’Italia. Roma (2014), 103-119.

Documentary: Libya’s Forgotten King

Al-Jazeera English is releasing a multiple-part documentary about the political life and times of King Idris called ‘Libya’s Forgotten King‘. The episodes are available online and can be watched at AJE’s website or on Youtube (below).

In the first part of the documentary we hear from a number of local voices including historians based at the University of Benghazi, and political leaders and activists from the time of kingdom until today, such as former Prime Minister Mustafa bin Halim and Saleh al-Naeli. Historian Anna Baldinetti (who has written a book about the formation of Libya after the colonial period) was also interviewed for the documentary. Although the narration is a bit weak, including mispronunciation of names and places that could have been avoided, the documentary material gathered and interviews with Libyan historians more than make up for it. However, one has to ask, why King Idris is characterized as “forgotten”. I seriously doubt that any Libyan has forgotten him, and all scholars of Libya certainly haven’t either; so, is it only for the average Westerner that associates Libya only with what came after 1969 that Idris is “forgotten”?

Episode I

Episode II

Article: Sufism and anti-colonial Resistance in Algeria and Libya

In the coming posts, we return to sharing publications on a variety of subjects which are available online. The following is from the open-access journal Open Theology.

Fait Muedini. “Sufism and Anti-Colonial Violent Resistance Movements: The Qadiriyya and Sanussi Orders in Algeria and Libya.” Open Theology 2015; 1: 134–145.

Abstract: In this article, I examine the role of Sufism (and Sufi leaders) as they relate to anti-colonial political and military resistance movements. Sufism is often viewed as a non-violent and non-political branch of Islam. However, I argue that there are many historical examples to illustrate the presence of anti-colonialist Sufi military movements throughout the “Muslim World,” and I give particular attention to the cases of ‘Abd al-Qadir of the Qadiriyya movement and his anti-colonialist rebellion against France in Algeria in the 1800s, as well as that of Italian colonialism in Libya and the military response by the Sanussi order. Thus, while Sufism clearly has various teachings and principles that could be interpreted to promote non-violence, Sufi political movements have also developed as a response to colonialism and imperialism, and thus, one should not automatically assume a necessary separation from Sufism and notions of military resistance.

Archaeology in the Fezzan

One of the most active fields of research with regard to the Fezzan is archaeology. A British team (The Fezzan Project) has been leading work there for several decades, culminating in the publication of a number of volumes.

Mattingly, D. J., Daniels, C. M., Dore, J. N., Edwards, D. and Hawthorne, J. The Archaeology of Fazzān. Volume 1, Synthesis. The Society for Libyan Studies/Department of Antiquities, London (published 2003).

Mattingly, D. J., Daniels, C. M., Dore, J. N., Edwards, D. and Hawthorne, J. The Archaeology of Fazzān. Volume 2, Gazetteer, Pottery and Other Finds. The Society for Libyan Studies/Department of Antiquities, London (published 2007).

Mattingly, D. J., Daniels, C. M., Dore, J. N., Edwards, D. and Hawthorne, J. The Archaeology of Fazzān. Volume 3, Excavations of C.M. Daniels. The Society for Libyan Studies/Department of Antiquities, London (published 2010).

Mattingly, D. J., Daniels, C. M., Dore, J. N., Edwards, D. and Hawthorne, J. The Archaeology of Fazzān. Volume 4, Survey and Excavations at Old Jarma (Ancient Garama) carried out by C. M. Daniels (1962–69) and the Fazzān Project (1997–2001). The Society for Libyan Studies/Department of Antiquities, London (published 2013).

Book: Bordercrossing Touareg between Niger, Algeria, and Libya

Ines Kohl. 2009. Beautiful Modern Nomads: Bordercrossing Tuareg between Niger, Algeria and Libya. Berlin.

“The Ishumar, a group of “new modern nomads” are borderliners who move between Niger, Algeria, and Libya, and in doing so not only cross territorial borders, but also social and societal boundaries and barriers. It is characteristic of the Ishumar that their way of life is one beyond traditional systems. They break away from traditional norms and values, select special elements, change them, and place them into a new context. Their ideas, concepts and ideals of beauty and aesthetics, values and morals, can be regarded as an indicator of sociocultural changes in the Sahara.”

You can see a number of pictures from the book and read an extract over at the site of Ines Kohl.

Book: Arabic in the Fezzan

We continue our look at the Fezzan with the following work, a study of the Arabic spoken in different parts of the Fezzan by noted Arabist Philippe Marçais. Both he and his father, William Marçais, were participants in the French scientific missions to the Fezzan in the 1940s; they collected linguistic information in places in and around Sebha and Brak. In colonial French prisons in Algeria, he also met many people from the Fezzan and was able to interview them. Yet Philip Marçais’ work on these materials from the Fezzan was not completed in time to be published with other research from the French scientific mission, and ended up never being published. Only recently were his remaining papers edited and his work on Arabic in the Fezzan published posthumously.

Marçais, Philippe. 2001. Parlers arabes du Fezzân. Textes, traductions et éléments de morphologie, rassemblés et présentés par Dominique Caubet, Aubert Martin et Laurence Denooz. Geneva: Librairie Droz.

The texts gathered in the volume include i) prose recordings from everyday life, ii) poetry pertaining to special occasions, iii) epic poetry, and iv) songs. Much of this folk literature is no doubt hard to find these days. Then a second section gives a brief grammatical sketch of the dialects represented in the material and a lexicon. The material is exceedingly rich and full of interesting themes and words. Here is my dire attempt at translating an example of a camel-herders song (the ‘her’ refers to the camel):

طبّي المسارب و اشربي الرياحة     و ان شاء الله بعد الشقا ترتحي

انا اللي انورّدها و انا اللي ما علَي     انا اللي انورّدها في الفجّ اللي خالي

Follow the tracks and drink the winds, God-willing you’ll find rest after tribulations
I’m the one who waters her without worry, the one who waters her in the empty desert