desert scene in Djerba, courtesy, galileo3000.si |
In ancient
times, the Djerba Amazigh would often be influenced by the neighboring peoples
from across the Mediterranean as
well as the occupying empires that came and went throughout this period. Legend
has it that Djerba was the island of the lotus-eaters where Odysseus was stranded on his
voyage through the Mediterranean. The island, which was called Meninx until the third century
AD, included three principal towns: one, known today as Būrgū, is found near Midoun in
the center of the island; another, on the southeastern coast, which is as yet,
unidentified, was a major producer of priceless murex dye,
and is cited by Pliny the Elder as
second only to Tyre in
this regard; and the third was the ancient Haribus.
The island was densely inhabited in the Roman and Byzantine periods, and probably
imported much of the grain consumed by its inhabitants.
During the
Middle Ages, Djerba was invaded and occupied by Arabs who followed the
Ibadi form of Islam. They had a tremendous impact on the indigenous inhabitants
who eventually became followers of this form of Islam. But since then, a slow
process of Arabization set in forcing them to fight for their own cultural
identity and rights. But in spite of this, there were also periods when the
island came under indigenous rule, such as during the period of the Zirid
dynasty of Sanhaja Berbers and that of the Hafsids who were Sunni Muslim
Berbers. After the Hafsids expelled a garrison of Spanish soldiers from the
island at the end of the 14th century, they built the Borj el Kebir Castle to the north of the
town of Houmt Souk over the ruins of
the ancient Roman city of Griba. In
1450, the castle was extended. In 1574, the Hafsids were overthrown by the
Ottoman Turks and they, in turn, were overthrown by the French in the 19th
century.
After the French left Tunisia and Djerba in 1956, the
process of Arabization resumed and so has the fight for Amazigh rights. The
Amazigh have only been partially successful though. In general, many have lost
aspects of their traditional identity. The Djerba Berber language called chilha, a language mainly derived from the ancient
Zenata Berbers, is only spoken by some in the local villages, including Tlat, Ajim, Sedriane, Azdyuch, and Mahboubine.
But only those in Sedouikech have learned
to write it and the viability of chilha in the villages of Tlat and Ajim is
tenuous with each passing generation. Only the elderly in these and other
villages can speak it. They have ceased teaching their children due to its “difficulty”.
Nowadays, the Djerba Amazigh speak Arabic and French and a minority learn other
languages including English. Their clothing has also changed due to integration
with the Arabs with many now wearing European-style clothing. In addition, radio,
television, and the internet have taken hold of the younger generation.
On the other hand, the Amazigh of Guellala, Ouirsighen, and a minority of those from Sedouikech, have
held on to their Amazigh identity and are proud of it. The Amazigh in
Sedouikech work in commerce and especially in agriculture, producing quantities
of olive oil. The inhabitants of Ouirsighen are considered well off with some
living abroad, often in Europe, and sending back money to their families. Those
of Guellala are well-known for their pottery, a profession that has been passed
down from generation to generation. The town used to be home to hundreds of potters, but today
only a handful can be seen busy at work in their workshops. With
the passing of time, evolving material needs, and difficulty of the profession,
the youth have begun to search for work in industrial and commercial locations.
The town’s indigenous culture seemed on the verge of being forgotten. In
response, the Guellala Museum was
established on a hill overlooking the town as a depository of “Berberana”.
The permanent exhibition includes a large collection of traditional tools and
garments and everyday objects used in the past by the islanders. Also on
display are life-size figures enacting scenes of everyday life like fishing,
weaving and olive oil making, and also wedding ceremonies.
However, the interactions between men and women more closely
follow the Arabian Bedouin tradition that came with their invasion and
occupation of the area. As a result, men and women do not mix socially, and
they continue to wear their traditional clothing.
There is a strong and close relationship between the island’s Amazigh and Jews. In the season of Jewish pilgrimage in Djerba the Amazigh ensure their safety. The Jews, for their part, consider the Amazigh trustworthy in commerce and business dealings.
A major geographical
feature of the island is the Djerba Bin
El Ouedian wetland and
habitat for migratory birds. On November 7, 2007 the wetland was included
on the list of Ramsar sites under the Ramsar
Convention, due to its importance as a bird refuge.
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