Camp In Tunisian Sahaa: Timbain

Timbain is a camp in Tunisian Sahara; near Douz

Moorish Heritage in Tunisia

Ibn Khaldun Statue in downtown Tunis

Look around the cities and towns of Tunis and you will see the footprints of many different civilizations. Carthage and Rome are the best-known examples perhaps, but many other ethnic groups have come to these shores as conquerors, as traders, as migrants and as refugees. For most of the last 4,000 years, Tunisia has welcomed people from around the Mediterranean basin, and Africa, who have brought their own histories, cultures, languages and religions. Each has made their own contribution to the richness and diversity of contemporary Tunisian culture.
Two of these groups are the Andalusians and the Moors. Both these people came as refugees from Spain during the middle ages and settled in Tunisia over several centuries, bringing with them culture and traditions that have become an important part of Tunisia’s cultural heritage.
For many centuries much of the Iberian peninsula – modern-day Spain and Portugal – was under the influence of Moorish culture and Islam. The architectural masterpieces of the Alhambra palace-fortress in Granada or La Mezquita in Cordoba, to cite just two examples, still stand as testaments to the wealth and cultural sophistication of this society. From the eleventh to the fifteenth centuries, however, the peninsula gradually fell under the control of Christians in a process known as the reconquista, which continued until 1492 when the last Moorish city, Granada, fell to Christian Spain.
As a result of the reconquista, Tunisia, Algeria and Morocco received two distinct waves of Muslim Spanish migration. The first group – Andalusians – were Arabic-speaking Muslims who started to arrive in 1230. Often wealthy and educated, they had few difficulties integrating with local populations in urban areas such as the medinas of Tunis and Sousse. For example, the historian Ibn Khaldoun (1332-1406), born in Tunis, was from an Andalusian background. He was the first to write about the Amazigh in his book Almuqadima; the Introduction. Today, his statue can be seen in downtown Tunis, opposite the cathedral and French embassy.

The second group consisted of Moors. After Granada fell under the control of the Christians kingdoms in 1492, Muslims were forced to convert to Christianity and adopt the Spanish language and traditions. Despite a ban on Islam, Muslims practiced their religion secretly until their expulsion in 1609 to Tunisia, Algeria and Morocco.
This expulsion under Phillip III in 1609 marked one of the most significant waves of Moorish immigrants to the country, and their arrival made a large impact on Tunisian culture and popular memory. Some of the wealthier Moors chose to settle in the north fringe of the Medina of Tunis- Bab Souika, Bab Carthagene and Bab El-Khadhra. Many farmers and poorer immigrants settled in several villages scattered throughout the Medjerda Valley and in other parts of northern Tunisia.

Chechia Market Tunis photo 1900

In contrast to the experience of the Andalusians, the Moors had a more difficult time integrating into Tunisian society. Arabic and Islam had been banned for over a century in their Iberian homeland, and the Moorish communities that settled in the countryside in particular, were considered by the established communities to be culturally influenced by Christianity. Moreover, these migrants were not only Muslims: Spanish Jews were also expelled from Spain and joined the Tunisian Jewish community that has existed here since the Diaspora, more than two and a half millennia ago.
Moorish Heritage in Tunisia 
When the Moors left Spain following the reconquista and settled in North Africa, they brought with them their knowledge, culture and aesthetic tastes. Together, the contribution of the Moorish and the Andalusian in Tunisian culture can be seen in the daily life of the Tunisians, particularly in domains such as cuisine, architecture and clothing.
Testour, founded in 1609, is an authentic Moorish village located in Northwestern Tunisia. The urban planning of the town follows Spanish norms- with windows and doors opening onto the streets rather than inner courtyards. The minaret of the city’s mosque is reminiscent of the church bell-towers in Seville and Toledo. A square for bull fighting was even erected before the blood-sport was banned by the local authorities a few decades after the village was founded.
Today, the original layout of the village is still visible and the minaret of the mosque can be seen from the GP5 road on the way to Teboursouk and the archaeological site of Dougga.

The Medina of Tunis is one of the best witnesses of a Moorish contribution to the artistic life of Tunis, not only in terms of architecture but also culture and tradition.
The minarets of many of the mosques were designed by Moorish architects as were a number of palaces and schools, including Bir Lahjar. The colorful and eclectic ceramic wall tiles you can see throughout the medina are also of Andalusian origin.
The chechia, a red felt hat, is another notable Moorish contribution. Souk Chaouachine in the Medina houses the biggest felt-hat workshops. The first waves of these communities who settled in the Medina of Tunis installed the souk very close to the Zitouna Mosque in the heart of Tunis, since the felt-hat is a symbol of wealth and nobility.
Furthermore, the Moorish and the Andalusian architectural influence can be seen in the construction of bridges in Medjerda Valley. In Medjez El-Bab, around 70km west of Tunis capital, a bridge can be seen from the GP5. It was built in 1677, when the Ottoman rulers ordered a bridge to be built on Medjerda valley to make the work of tax collectors easier. The construction was supervised by Moors since they had experience in such work.

Medjez el bab Bridge supervised by a Moorish engineer

Ridha Mami is an expert on the Moorish Culture in Tunisia and in the Mediterranean who teaches in Manouba University in Tunis and Madrid University. He told Tunisia Live that the Moorish heritage can be observed in several common family names of Tunisians including Morou (Moor), Tlatli (from Toledo) and Qortbi (from Cordoba).   Mami also argued that one of the most significant contribution of the Moors to Tunisian culture is in cuisine. The names of many dishes have Spanish roots. Ojja for example is derived from olla the pot. Moreover, in Soliman, some 40km south of Tunis, a typical pie is made from cheese and parsley: Banadhej. This name has been derived from the Spanish term empanada.

Testour Mosque: the minaret follows the model of Sevilleans chruch bell-towers

In addition, Moorish heritage extends to the arts, and especially especially music. The traditional music genre of Ma’luf has Andalusian origins. In particular, two Tunisian musicians have left their touch on this music, Habiba Msika (1903-1930) and Khmaies Tarnen(1894-1965), both of whom came from Moorish families.

Rome Never Dies; From Thysdrus To El jem

In the small village of El jem, which has only 18,000 inhabitants, a monument stands to recall its old glory when it was the Roman town of Thysdrus.
With more than 500,000 tourists per year, the El jem amphitheater is one of the most visited monuments in Tunisia. It is sixty km from Sousse, another tourist town where more than two million people come to spend their holiday each year. Local travel agencies usually organize a half-day trip to El jem with reasonable prices.

Arena and cavea

The amphitheater was built at the end of the second century thanks to donations from the wealthy citizens of Thysdrus who wanted to show their loyalty to Roman culture. It is the third biggest Roman amphitheater, after the Colosseum of Rome and the amphitheater of Capua. It remains one of the most well-preserved and complete amphitheaters in the world.
The last to be built in the Roman empire, the El jem amphitheater benefited from the accumulated experience of Roman builders. Although it follows the model of Rome's Colosseum, it is elliptical in shape rather than circular, with 427 m on the outer circumference. It stands on flat ground with the support of a complex arch system that holds its three floors and 36m height. The seats can hold between 27,000 and 30,000 spectators, divided into three compartments and separated by balustrades, arranged according to social class. Notable guests used to sit in a sort of horizontal platform near the arena to be close to the action.
Under the arena is a gallery, the site of the amphitheater's bloody past. It contains more then ten rooms where prisoners and animals were kept. The amphitheater games were a part of the Thysdrus culture and a popular pastime. Venatio, or shows that pitted men against wild beasts, were popular in Thysdrus, as were the executions of criminals and prisoners of war.
Since the start of French occupation in 1881, excavations on the amphitheater have unearthed many mosaics that are now exhibited in a museum, some 600 meters from the amphitheater. These mosaics narrate the popularity of Venatio games that were substitutes for Roman Gladiator shows. The cult of the wine God Bacchus was also a common
event in the arena, and some specialists have said that the amphitheater games were dedicated to this God. The procession that preceded the shows were dedicated to him. The cult was largely among the slaves who used to fight for their freedom under the slogan "Bacchus Liber Pater" (Bacchus Father of the Free).
With the decline of Rome, games were stopped, and the huge amphitheater was then used as a citadel by the Berbers led by their queen "Al-kahina" ("the priestess") in the seventh century, when the Arab troups started to attack the actual Tunisian territory. The Arab historians described it as Lajem, a word derived from the Arab word "ajem" - the citadel - which turned into the current name "El Jem." In 1695, the tribes rose against the political taxation of the Tunis-based ruler Mohamed Bey. The tribes escaped and took refuge in the amphitheater. The solders used cannons and opened breaches. These breaches can also be seen.
Since 1985, the amphitheater has been resurrected thanks to the International Festival of Symphonic Music. Musicians from Tunisia and the rest of the world come and perform from mid-July until mid-August.

Camels in Tunisia

The one-humped camel dromedary (Camelus dromedarius) was first domesticated some 4000 years ago. In Tunisia, the Berber tribes of the south used it for their transportation. Then in the beginning of the first century BC, Romans started using camels to explore the hinterland of Tunisia. The camel was represented in Roman artistic works such as mosaics and reliefs in the second and the third century. The camel was also depicted on Roman coins.

A mosaic exhibeted in El Jem museum depecting Silenus riding a camel

One of the most significant mosaics is the “Dyonisiac Procession” in the El Jem museum where Silenus the foster-father of Bacchus is riding a camel instead of donkey and Bacchus is riding an African lion instead of panther.

The dromedary has a special status in the life of nomads because it is the base of their economy. The Bedouin classification of the camel notes four basic varieties based on the color of the coat. The Mehari is a small, white camel used for races and hunting and can reach 70km per hour. The Tunisian border guards in the Sahara desert in Tunisia’s south are known as the Mehari troup due to the camel that they use. The second is the red camel which is used for goods transportation, especially heavy goods. The third is the yellow camel that is usually bred with females from other varieties, and the male is consecrated as a stud to produce other varieties of camels. The last variety consists of a dark-coated camel that is often used for smuggling and is called a Lazreg by locals.

Camel milk is healthy and rich in proteins that can’t be found in cow or goat milk, and is regularly drunk by Tunisians. The milk is particularly rich in insulin and is recommended for people with diabetes. The milk mustn’t be boiled because it loses its nutritional value. Camel milk tastes similar to cow’s milk. If a traveler wants to try the milk they can ask a local camel guide.
Mixed breed camels are the best for eating. Many restaurants in central and southern Tunisia serve camel meat at good prices. Kairoaun is one of the best places where you can try the meat. Its mild flavor makes it well-suited to dishes such as couscous.
The camel is the base of the economic life of the Bedouin tribes. The hair is sheared in April and May. Since it is light and durable, the hair is then used as an insulator and to make clothes that protect from the extreme heat of summer as well as the cold nights and winter days. Nomadic tents are also made from the hair. The traditional north African coats Qashabia and the Barnous are made of  camel hair and can be purchased from handicrafts shops in traditional Tunisian markets.
Driving through the Sahara, foreign visitors can see wandering herds of camels that are usually assumed to be wild. But each camel in these herds have an owner that they go home to.
Today, the camel contributes to the development of cultural tourism in the Tunisian south. The camel ride is one of the main attractions of the Tunisian Sahara that gives the visitors the opportunity to experience the life of a nomad.

Camels waiting for riders Douz

Douz, known as the gateway to the Sahara, is one of the most frequented resorts in the south. Visitors have the opportunity to ride camels thanks to specific stations built for that purpose. Ali Arouri, a manager of a camel station in Douz, said that the best time to enjoy camel rides is in the spring between March and April, when the weather is cool and the temperature doesn’t reach over 30 degrees.
Independent travelers can organize multi-day camel treks through the desert. Appel du Desert is one of several companies that organize à la carte trips. The average price range for a week-long trip is 500 euros per person for a group of ten people.

Hannibal From Rome To Zama

*Hannibal strategy:
Hannibal wanted to free Carthage from Roman pressure not destroying Rome. He thought that his victories would halt the Roman alliances with the rest of the Italian cities.

Hannibal recognized that he can't rely on the Italian cities. He decided to make alliance with Phillip V, king of Macedon. However, he wasn't able to supply with a navy. The alliance failed and Rome supplied the king of Macedon with navy.

Besides, after the death of Hiero, ruler of Syracuse, his successor made an  alliance with Hannibal. People in Syracuse rose up and killed the new ruler. The alliance ended and Sicily restored by Roman in 211BC.

Hannibal controlled much of Campania and Southern Italy. Despite his superiority and tactical skills, Hannibal was unable to withstand the new Roman tactic. They start with Capua which fell in 211.

Hannibal route of invasion

Roman army started to make pressure on the Carthaginian territory outside Italy. They took Carthegena in 209BC. Hannibal brother, Hasdrubal, was defeated by Roman army led by Scipio Africanus Hasdrubal wanted to join Hannibal in Italy, but surprised by Scipio forces near Metauro. He was beheaded and his head was thrown into Hannibal camp. It became obvious for him that he can't rely on senators in Carthage.

In 206BC, Carthaginians were expelled from Spain. Two years later, Romans landed in Africa and Hannibal was forced to come back. After the reinforcement, he confronted Roman army in Zama. He was cheated by Numidian king Massinissa. The Numidian horsemen supported Rome and destroyed Carthaginian army. This battle is known as the Battle of  Zama, 202BC.

A hostile peace treaty was signed, Carthage territory restricted, heavy taxes and no war without Rome permission. Hannibal returned to private life.

TO BE CONTINUED

   

The Bricks of Tozeur

Tozeur is a city in southwestern Tunisia and home to the country’s biggest oasis containing hundreds of thousands of palm trees. Its economy is based on the export of dates and “Saharan” tourism. In fact, more than 700 thousands visitors – both Tunisians and foreigners – come to enjoy the beauty of its mountain oasis.
Scores of ponds are scattered throughout the oasis and outside its confines. The layers of silt found at the bottom of these ponds provide the essential raw material for the local brick industry. With summer temperatures reaching 45 degrees, the extracted silt takes little time to dry and assume its yellowish, hardened form that is known in its Arabic name as “toub.”
Walking around the old city of Tozeur, one is immediately confronted by intricate, geometrical patterns of “toub” that decorate the buildings’ façades and the walls of the old city’s narrow passageways. These yellow bricks astonishingly maintain houses cool in the stifling heat of the summer and even warm in the cold winter.

Brick of Tozeur

Abdelhamid Haddan, a writer, painter, and artist, described the manufactory process of the brick of this yellowish brick. Mud and sand are mixed together and then soaked in water. Afterwards, mulch is added. The mixture is then moulded within small rectangular wooden frames and left to dry in the sun for one day in summer and ten in winter. Finally, the bricks are baked in a kiln under extreme temperatures reaching over 1000 degree celsius.
Haddan pointed out that the brick’s production is very economical. 1 cubic meter of clay can produce in turn 1000 bricks. The brick measures 17 cm by 8 cm and 3.5 cm high and weighs 728 grams.
The technique of Tozeur’s brick-making is Mesopotamian in origin and brought by the Arabs in the 8^th century. Due to the similarity of environment, Arab settlers found Tozeur to be a propitious location to continue their brick-making traditions, claimed Haddan.
For those who plan to visit Tozeur, Haddan’s book The Brick of Tozeur is available in the city’s libraries in English as well as French and can be consulted for more information.

Ruins of Punic Carthage

The ruins of a Carthaginian sector that was built under the reign of Hannibal   

Photos taken by Laurna Botham