scholarly journals Society of North Africa on the Eve of the Empire’s War with the Vandals and Its Attitude to Justinian’s Reconquista

2020 ◽  
pp. 198-205
Author(s):  
Natalya Zolotukhina ◽  
Nikolay Bolgov
Keyword(s):  
Roman Empire ◽  
North Africa ◽  
Late Antiquity ◽  
Transition Period ◽  
African Society ◽  
North African ◽  
Extreme Caution ◽  
Latin Culture ◽  
Military Campaign ◽  
The Military

Introduction. The article presents an analysis of North African society on the eve of Belisarius’s campaign against the vandals in North Africa (533–534). The campaign directed by Justinian under the leadership of Belisarius aimed to return the territory of North Africa to the Roman Empire. Methods. The methodological basis of this work is the concept of the Late Antiquity, the core of which is studying the people’s mentality, since the existing work on this issue focuses solely on socio-economic and political cause-and-effect relationships of the further confrontation between the Moorish and Roman tribes. Actually, the methods are the following: the historical-systemic method was the most important (an attempt to analyze the specifics of North African society on the eve of the war with the Vandals). Analysis. We divided North African society into three groups: the Vandals, the Libyans, the Moorish. The last two groups and their attitude towards the inclusion in the Roman Empire were of the greatest interest. Some of the tribes supported Justinian’s idea of the Reconquista and fought against the Vandals. Some supported the vandals. Nomadic tribes remained neutral. In our opinion, supporting the military campaign against the Vandals was due not only to economic reasons, but also mental ones. Thus, the research interest was caused by the transition period but not only in relation to the “Late Roman – Early Byzantium” line, but also because the region was romanized (presence of Latin culture, including the language segment), then it was part of the Vandal kingdom, after that – part of the Roman Empire (synthesis of Greek and Latin culture, with the predominance of Greek one). Results. In the course of the campaign against the vandals, North African society was represented by several social groups: the Vandals, the Libyans and the Мооrish – tribes that have their own cultural characteristics. Some tribes, who were in the Romanized zone (before the arrival of the Vandals), were on the side of Belisarius and fought against the Vandals. With extreme caution, we can say that this was due not only to socio-economic or political reasons, but also to mental ones. In our opinion, Byzantine Africa was a synthesis of Latin and Greek with the prevalence of the latter, and the Romanized population still wanted to feel part of the Roman Empire.

Wątek składania ofiar w dekoracji budowli sakralnych Dura Europos

Vox Patrum ◽  
2015 ◽  
Vol 64 ◽  
pp. 393-402
Author(s):  
Ilona Skupińska-Løvset
Keyword(s):  
Roman Empire ◽  
Late Antiquity ◽  
Archaeological Research ◽  
Dominant Form ◽  
Xxth Century ◽  
Desert Sand ◽  
Military Camp ◽  
The Military

Dura Europos, or as proposed today Europos Dura, was a fortified settlement on the border between the Roman Empire and the East. The archeological dis­coveries reflected the character of the settlement – the fortified agglomeration grouped at the military camp. After its fall Europos Dura was covered by desert sand only to be discovered in the XXth century. Archaeological research has dis­closed documentation of its multicultural character. This paper points to the fact of coexistence of various religions in late antiquity Europos Dura. Paintings and sculptures discovered in situ indicate that scene of offering was a favorite subject in the sacral art of Europos Dura, independent of religion. The ceremony of in­cense burning constitutes the dominant form of offering regarding visualizations of this important ceremony.

scholarly journals PROSES ISLAMISASI, PERKEMBANGAN, DAN EKSISTENSI ISLAM DI PERANCIS

2018 ◽  
Vol 10 (2) ◽  
pp. 309-323
Author(s):  
Suparto Iribaram
Keyword(s):  
North Africa ◽  
Historical Development ◽  
Transition Period ◽  
North African ◽  
Muslim Immigrants ◽  
Umayyad Dynasty ◽  
French People

This paper will describe the historical development of Islam in France, including its existence and problems as a minority. The process of Islamization has long been rising in France, because the French people themselves have long been in contact with Islam, precisely since Islam entered in the 8th century, for about 40 years in the southern part of France, namely the transition period of power from the Umayyad Dynasty to the Dynasty Abbāsiyah. Furthermore, though hampered by the Crusades and expansion, the Islamization process in France explicitly began in 1830, when Muslim immigrants came to bring their commodity to France, when the era of North African colonization began. Since that time the population of Muslims in France experienced significant developments. The number of Muslims in France in 2005 has reached 5,000,000 people and there are about 2,500 mosques; the majority of them are from North Africa Sunni. However, the problems faced by French Muslims today are the marginalization of such regulations as the ban on jilbab (hijab), the existence of negative prejudices and fear of terrorism and radicalism.

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

2021 ◽  
pp. 53-68
Author(s):  
Chiara Ombretta Tommasi
Keyword(s):  
Roman Empire ◽  
Middle Ages ◽  
North Africa ◽  
Reliable Information ◽  
Late Antique ◽  
North African ◽  
The North ◽  
Epigraphic Evidence ◽  
The Middle Ages

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.

To Sicily and North Africa

2021 ◽  
pp. 114-145
Author(s):  
Elizabeth A. Clark
Keyword(s):  
North Africa ◽  
Agricultural Production ◽  
Late Antiquity ◽  
Local Churches ◽  
North African ◽  
Augustine Of Hippo ◽  
Italian Peninsula

Chapter 7 narrates the adventures of Melania, Pinian, and Albina as they left the Italian peninsula, encountering danger in their sea travel, first to Sicily. In Sicily, a favored location for the estates of Roman aristocrats, Melania gathered sixty women, slave and free, to join her in ascetic practices. Whether Melania’s estate was as lush as the Villa del Casale at Piazza Armerina remains unknown. From Sicily also comes the ascetic treatise On Riches (probably by a Pelagian author), the most scathing critique of wealth from late antiquity. Roman Christian aristocrats, including Melania and her circle, expressed considerable interest in the Pelagian branch of Christianity, away from which bishop Augustine of Hippo tried to steer them. From Sicily, the trio left for agriculturally rich Roman North Africa before the end of 410. On one of their North African estates, Melania built monasteries, developed her ascetic practices, and enriched local churches. North African Christians in this era were divided between Donatist and Catholic factions; pagans and Manicheans were also present. To service the area’s agricultural production, vast numbers of slaves and seasonal laborers were needed. The trio lived in North Africa for seven years before departing for Jerusalem.

The Donatist Church in an Apocalyptic Age

2018 ◽  
Author(s):  
Jesse A. Hoover
Keyword(s):  
North Africa ◽  
Late Antiquity ◽  
North African ◽  
Self Perception ◽  
Significant Aspect ◽  
The Face

This book explores how a schismatic ecclesiastical movement in Roman North Africa known as Donatism incorporated apocalyptic motifs into its literature. In contrast to previous assessments, it will argue that such eschatological expectations are not out of sync with the wider world of Latin Christianity in late antiquity, and that they functioned as an effective polemical strategy designed to counter their opponents’ claim to be the true church in North Africa. After examining how eschatological passages were interpreted by earlier North African Christians prior to the schism, the book will explore appeals to the apocalyptic chronologically during the first two centuries of its existence (roughly 300–500 CE). Two competing trajectories in particular will be noted: a “mainstream” hermeneutic which defined the dissident communion as a prophesied “remnant” which had remained faithful in the face of widespread apostasy, and the radical alternative proposed by the Donatist theologian Tyconius, who interpreted the schism as a symbolic foreshadowing of a still-future “separation” between the true church and the false brothers who currently reside within it. By exploring these and other instances of apocalyptic imagery within the dissident movement’s surviving literary corpus, it is possible to reveal a significant aspect of Donatist self-perception which has so far gone unexamined.

Carceral Practices and Geographies in Roman North Africa

2019 ◽  
Vol 3 (4) ◽  
pp. 547-580
Author(s):  
Matthew D. C. Larsen
Keyword(s):  
Lived Experience ◽  
North Africa ◽  
Late Antiquity ◽  
Social Power ◽  
Late Antique ◽  
North African ◽  
The Real ◽  
Letter Exchange ◽  
Carceral Studies

I explore the landscape of carceral practices and geographies in late antique Roman North Africa by applying a comparative lens to carceral punishments of exile and condemnation to the mines. I situate the research within the field of carceral studies, using the concept of carceral practices and geographies (as opposed to the narrower concepts of prison and imprisonment). I first offer a contextualization of the punishments of exile and condemnation to the mines as carceral punishments, remaining especially sensitive to the legal, material, and spatial aspects of each punishment. I then consider how different North African Christians used their carceral punishments and geographies to negotiate issues of political and social power in the broader Roman Mediterranean, specifically the letter exchange between Cyprian and three other groups of Christians condemned to the mines (Ep. 76–79). I use the letter correspondence as a case study to explore the “real-and-imagined” aspects of carceral practices and geographies in Roman North Africa. The carceral punishments of exile and condemnation to the mines have legal, material, social, gendered, rhetorical, and lived-experience components, all of which are treated as distinct, yet also fluid and intersectional with each other. I conclude by gesturing to how the case study adds texture to our understanding of how carceral punishment worked in Late Antiquity.

scholarly journals Proses Islamisasi, Perkembangan, dan Eksistensi Islam di Perancis

2018 ◽  
Vol 10 (2) ◽  
pp. 309-323
Author(s):  
Suparto Iribaram
Keyword(s):  
North Africa ◽  
Historical Development ◽  
Transition Period ◽  
North African ◽  
Muslim Immigrants ◽  
Umayyad Dynasty ◽  
French People

This paper will describe the historical development of Islam in France, including its existence and problems as a minority. The process of Islamization has long been rising in France, because the French people themselves have long been in contact with Islam, precisely since Islam entered in the 8th century, for about 40 years in the southern part of France, namely the transition period of power from the Umayyad Dynasty to the Dynasty Abbāsiyah. Furthermore, though hampered by the Crusades and expansion, the Islamization process in France explicitly began in 1830, when Muslim immigrants came to bring their commodity to France, when the era of North African colonization began. Since that time the population of Muslims in France experienced significant developments. The number of Muslims in France in 2005 has reached 5,000,000 people and there are about 2,500 mosques; the majority of them are from North Africa Sunni. However, the problems faced by French Muslims today are the marginalization of such regulations as the ban on jilbab (hijab), the existence of negative prejudices and fear of terrorism and radicalism

scholarly journals Dissecting human North African gene-flow into its western coastal surroundings

2019 ◽  
Vol 286 (1902) ◽  
pp. 20190471 ◽  
Author(s):  
Lara R. Arauna ◽  
Garrett Hellenthal ◽  
David Comas
Keyword(s):  
Roman Empire ◽  
Gene Flow ◽  
Iberian Peninsula ◽  
Canary Islands ◽  
North Africa ◽  
Mediterranean Coast ◽  
North African ◽  
The North ◽  
Geographical Regions ◽  
The Impact

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.

scholarly journals Magic Symbols (Charaktêres) on North African Curse Tablets as a Regional Feature

2021 ◽  
Vol 57 ◽  
Author(s):  
György Németh
Keyword(s):  
Roman Empire ◽  
North Africa ◽  
North African ◽  
Regional Feature

This study examines the practice of magic symbols in North Africa to find out whether there was a regional peculiarity in the use of charaktêres that distinguished this area from other parts of the Roman Empire. Two phenomena appear to be more common in North Africa, though they may also occur elsewhere: first, charaktêres as encrypted names, and second, charaktêres as framing devices. First and foremost, though, some introductory remarks concerning charaktêres in general are made.

North Africa from 600 to 1800

2012 ◽  
Author(s):  
Allen Fromherz
Keyword(s):  
21St Century ◽  
North Africa ◽  
African Society ◽  
North African ◽  
Common Cause ◽  
Early 21St Century ◽  
The North ◽  
Large Numbers ◽  
Sunni Islam ◽  
The Early 21St Century

North Africa was shaped fundamentally by the coming of Islam and the subsequent migration of large numbers of Arab peoples. Although the Romans and the Phoenicians made important contributions, especially on the coasts and in fertile valleys, they did not alter the religious, linguistic character of North African society as deeply as did the Muslim conquests. Even though Sunni Islam has generally become the clear, dominant religion, many instances of resistance to orthodoxy have occurred in the North African frontier. Also, the Berber peoples, never happy to be under the yoke of central urban authority, were frequently organized under various religious ideologies. In the early 21st century Arabs and Berbers often see themselves as part of the same community and culture, especially because they have united for common cause against European rule and interference.

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