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The author studies the multiple reappropriations of the Kahina's story in the Francophone world by bringing together two corpora: the works of French orientalists and the fiction of women writers. The intertextual reading underlines the mechanisms of formation and transmission of a feminist heritage around this Amazigh queen, who opposed the Arab invasion of North Africa in the seventh century. Although her life and identity remain uncertain, the Kahina has lent herself « to all sorts of recuperations » since the Middle Ages (Modéran), in turn a symbol of Berberism, feminism, nationalism, Jewish identity, and class struggle. For the authors discussed in this article, being part of the contested heritage of the Kahina corresponds to a « search for origins » (Halimi) that emancipates and connects women from different backgrounds to cross the symbolic border of the Mediterranean. Through such mechanisms of transcultural identification, the author of this article proposes to consider feminist (re)appropriations of the Kahina as acts of anti-imperial resistance, turning her instrumentalization by the French empire on its head and offering a reinterpretation of history through fiction. The Kahina becomes the figurehead of a transcultural feminist pantheon, constantly reinvented.

Keywords: Maghreb, colonialisme, écriture, héroïnes, féminisme transnational

Despite their defended state property status, Tunisian mountains are affected by a rural people return phenomenon and a varied occupation and utilizing forms since the January 14 revolt (2011). This ended distancing relationships between people and mountains, but is-it restoring mountain heritage in concerned regions? Is-it boosting local development ? Or is-it generating new environmental ravages and new conflicts ? The Goubrar mountain example (middle-west Tunisia) allows for understanding agrarian structures and land use forms change since the end of XIXth century. It enables particularly to understand the current “return to the mountain” and the stakeholders strategies and social representations about local and sustainable development in such a poor and marginalized regions.

Keywords: retour à la montagne, djebel Goubrar, Sidi Bouzid, jessours, aménagement, développement local, return to the mountain, Goubrar mountain, Sidi Bouzid, jessours, planning, local development

AbstractIn Quebec, the increasing number of Muslim migrants provides a plural image of Islam. Nonetheless, since September, 2001, the question of identity has become a pressing one for Muslims in North America. This context, together with the daily maintenance of extra-local relations and the advent of new international actors, promote feelings of belonging to a universal oumma, a belonging, however, not detached from relations with the local or native territory. Drawing on a study of social and ritual practices of Lebanese, West African, and North African migrants in Montreal, we argue that the sociality of Muslim populations in Quebec is located at the intersection of religion, ethnicity, and culture. By examining community practices, the dynamics of identity transmission among children and that of symbolic group borders, we expose identity strategies' diversity, and refute the presence of an essentialized Islam in the Montreal context.

Keywords: migration, islam, stratégies identitaires, performativité, sociabilité, Montréal, migration, Islam, identity, strategies, performativity, sociality, Montreal

This study analyzes the process of specification of the dry fig of At Maouche. The results show that the fig growers adopt an integrated strategy of heritage and market development of the resource. By opening up to the outside world, they become part of networks of actors that allow them to articulate their local knowledge with exogenous reflexive knowledge and managerial knowledge of organization. However, the sustainability of this process seems difficult to generalize because it is essentially carried out by exogenous actors and is not really appropriated by the fig growers.

Keywords: processus de spécification, action collective, ressource territoriale/patrimoniale, banalisation, At Maouche, figue sèche, specification process, collective action, territorial resource/ heritage, trivialization, At Maouche, dried fig

While it is true that migration tends to prompt a re-negotiation of identity referents, it is also true that this negotiation often takes place in a context of minority relations. This re-negotiation is often analysed from the point of view of post-migratory experiences, but it is also worthwhile to resituate the analysis further in time and space. It is important to look towards the past because identity is, in part, constructed in the minority-majority relations already existent in the country of origin. At the same time, identity referents, and their trans-generational transmission, are also part of the cultural baggage that individuals carry with them in the migratory process, across geographic space. The experience of being a minority in the country of origin thus contributes to the re-negotiation of identity referents in the country of migration. This is the case of the Berber families that we met in a recent study on the transmission of values in recent immigrant families from North Africa. Minorities in their country of origin with respect to the Muslim-Arab community, these families are also minorities in Quebec where they are labelled as ‘immigrants' and often assimilated in the larger categories of ‘Arabs' or ‘North Africans'. Confronted with these globalising labels, the families develop strategies aimed at reaffirming their Berber identity. Through the analysis of family narratives, we explore these renegotiations of identity, comparing representations of Berber-Arab relations historically situated in pre-migratory experiences and representations of their status as immigrants in Quebec.

Keywords: représentations identitaires, immigration, minorités, Berbères, Récits de vie, Identity representations, Immigration, Minorities, Berbers, Life narratives

What was at stake from the very beginning of the January 2011 Tunisian Revolution involved the management of life on which the future model of society ultimately depends. The « Islamists » realized more than the « Modernists » what they were about when they got involved not only in the political scene but in the control of the body as well. A certain conception of Islam now operates like a biopolitical mechanism that deals with the population as a « problem of power ». The rules and regulations promoted in the name of th respect for Islam are literally penetrating the entire society, infiltrating its most delicate anatomy. Woman runs through most of this mechanism. Indeed, she is one of the central stakes. In order to understand these new modes of subjectivation and individuation, this paper focuses on the islamist biopolitics as a project fighting against the model inherited from Bourguiba's time and Ben Ali's dictatorship, whose pivot was the Code du statut personnel (Code on Personal Status), at the origin of the profound change in the Tunisian women's status. This new Code, which was enacted in 1956, is considered by its opponents as a piece imported from abroad and regarded as a heresy violating the Islamic religious identity of the country. As a result of these attacks, vigorous and intense social protests broke out, led by many actor/actress, especially feminists, who struggled to defend and promote women's rights in accordance with the legacy of Bourguiba and the Revolution credo : equality, liberty, justice. The claim of this paper is based on empirical observations carried out mainly through the first four years of the Revolution and on an historical reflection on prior periods.

Keywords: Kilani, féminisme, biopolitique, Révolution, Code du statut personnel, Tunisie, Kilani, Feminism, Biopolitics, Revolution, Code on Personal Status, Tunisia, Kilani, feminismo, biopolítica, Revolución, Código del status personal, Túnez