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Libro De Resúmenes Congreso internacional Lenguas, memorias y lecturas de la alteridad: Jbala, Ghomara y Rif (Norte de Marruecos) Facultad de Filosofía y Letras, Sala de Juntas Universidad de Zaragoza 8-9-10 de septiembre de 2014 Financiado por: - Proyecto de I+D+i del Ministerio de Economía y Competitividad, Fronteras lingüísticas y factores sociales: perspectivas sincrónicas y diacrónicas de la región del Magreb. - Grupo consolidado de investigación de la Diputación General de Aragón: Árabe e islam en Aragón. - Vicerrectorado de Investigación, Universidad de Zaragoza. - Projet International de Coopération Scientifique (PICS), CNRS (Francia) - CNRST (Marruecos): La montagne et ses savoirs (Rif occidental, Maroc). Comité organizador: Montserrat Benítez Fernández (Universidad de Granada-Universidad Complutense de Madrid) Araceli González Vázquez (Laboratoire d’Anthropologie Sociale (LAS), Collège de France) Amina Naciri Azzouz (Universidad de Zaragoza) Ángeles Vicente (Universidad de Zaragoza) Comité Científico: Peter Behnstedt (Doctor habilitado por la Universidad de Hamburgo) Federico Corriente Córdoba (Universidad de Zaragoza) Hassan Elboudrari (EHESS – CNRS – Paris) José Antonio González Alcantud (Universidad de Granada) Bernabé López García (Universidad Autónoma de Madrid) Catherine Miller (IREMAM – CNRS – Aix en Provence) Hassan Rachik (Université Hassan II, Casablanca) 8 de septiembre Conferencia inaugural Federico Corriente (Universidad de Zaragoza): Mots berbères en arabe andalou et mots andalous en arabe marocain. Primera sesión José Antonio González Alcantud (Universidad de Granada): El "sultán" Muley Mohammed, alias Bu Hamara, un líder rifeño olvidado: consideraciones etnohistóricas. Resumen: La pregunta de por qué se ha olvidado la figura del “sultán” Muley Mohammed, alias Bu Hamara (El Tío de la Burra), o más popularmente conocido como El Rogui (El Pretendiente), que estableció su corte en Zeluán en la primera década del siglo XX, y que amenazó seriamente al sultanato jerifiano, relegándolo a una personalidad menor de la historia rifeña, es pertinente. Desde luego, tres razones se alzan para explicarlo: primero, que Bu Hamara no era rifeño, si bien se apoyaba en alianzas locales, y que no respetó el statu quo local, ofendiendo a los morabitos, y sobre todo enemistándose con la tribu de los Beni Urrieguel. Segundo, que mantuvo unas relaciones estrechas con los españoles, especialmente a través de las concesiones mineras, pero que estas relaciones ponían en un aprieto precisamente al gobierno de Madrid, al romper los acuerdos alcanzados en Algeciras en 1906, que suponían un apoyo tácito a la dinastía alauita con la cual competía él mismo por el sultanato. Y tercero, que Abdelkrim, con su programa de reformas político-sociales modernizadoras, acabó por superponerse a figuras como Bu Hamara, de carácter más mesiánico y por ende tradicionalista. Hoy, sin embargo, hemos de revisar ese período histórico fundamental para entender la evolución antropológico-política de la sociedad rifeña. El eje epistemológico de esta lectura se centrará en el par memoria colectiva, en la concepción de M.Halbwachs, versus olvido, en la de N.Loraux, con el trasfondo de la construcción de la narración histórica –vide H.White- tanto en Marruecos como en España. Rachid Elhour (Universidad de Salamanca): Lalla ‘Ayša al-Jaḍra y la memoria histórica de la ciudad de Alcazarquivir. Resumen: La confluencia entre oralidad y escritura es evidente en la mayor parte de los textos hagiográficos magrebíes. Sobre todo en su periodo más temprano, se recurre, básicamente, a los datos suministrados oralmente por familiares y discípulos de los santos (casos de la tuḥfat al-mugtarib de al-Qaštali, o de al-minhāj al-wadh de Ibn Ṣaliḥ, entre otros). En el caso de las mujeres santas las fuentes hagiográficos no llegaron a configurarse tan claramente. De hecho, pocos son los casos de mujeres santas atestiguados en dichas fuentes y menos aún de obras dedicadas exclusivamente a ellas, lo que ha repercutido en los trabajos dedicados a la santidad femenina. En los últimos años, esta cuestión ha ganado un poco más de terreno, aunque siguen siendo insuficientes los trabajos dedicados al tema de la santidad feminina en el islam. Una de las fuentes más importantes para el estudio de la santidad femenina está siendo la tradición oral conservada sobre ella. En este sentido, uno de los trabajos más destacados es el realizado por Mariëtte Van Beek sobre Lalla ‘Awiš, una santa de Marrakech. Este estudio se basa en el trabajo de campo llevado a cabo por la autora en la ciudad de Marrakech y permite hacer un análisis de los conceptos sociales y espirituales de la santidad de las mujeres marroquíes. El estudio que propongo, en esta ocasión, pretende presentar algunos resultados del trabajo de campo realizado en los últimos meses sobre las santas de la ciudad de Alcazarquivir (norte de Marruecos), más concretamente, sobre el caso de Lalla ‘Ayša al-Jaḍra, una de las santas más importantes de la ciudad, al menos desde el punto de vista de la información obtenida. Ésta no es la primera vez que hablo de esta santa, sin embargo, en esta nueva ocasión presentaré algunas novedades obtenidas en la última entrevista que realicé el día 10 de mayo de 2014. Yolanda Aixelà Cabré (Institución Milá y Fontanals - Consejo Superior de Investigaciones Científicas - Barcelona): The management policies of the Arab-Amazigh cultural diversity in the Spanish Protectorate of Morocco. Resumen: Often the Moroccan colonial history has been uniformized regarding policies for managing the Arab-Amazigh cultural diversity, integrating the Spanish Protectorate in French policy of “divide et impera” materialized in their area through the Dahir Berber of 1930. However, the policies held by the two countries differed, also after the "pacification" of the territory in 1927, as many Spanish and Moroccan authors have asserted after analyzing diverse documentation such as Martin Corrales, Morales Lezcano, Feria, Mateo Dieste, Aziza, Ibn Azzuz, Akmir, Benaboud, among others, and in Anglo-Saxon orbit, Hart and Munson. The equidistance maintained by Spain for the Moroccan ethnic distinctions was not perceptible in French historiography from influential and iconic works such as Julien (1978) or Ageron (1971), despite being a central issue while some had the colonial imprint as the cause of the failure of an egalitarian management of cultural diversity in contemporary Morocco. At the end, emerged an independent state, with Arabic centrality and peripheral Amazighiteism. Furthermore, the Dahir Berber of the French zone would impact on the rise of Moroccan nationalism in both Protectorates, through mobilizations and networking. It is for these reasons that the ultimate goal of this paper is to analyze the causes and consequences of the colonial policies from Spain (and France) in colonial Morocco. Segunda sesión Ángeles Vicente (Universidad de Zaragoza): La variation linguistique via la lexicologie : l’élevage en pays Jbala Resumen: Cette recherche fait partie des activités du projet La montagne et ses savoirs (Rif occidental, Maroc), un Projet International de Coopération Scientifique (PICS) franco- marocain entre l’IREMAM, à Aix en Provence, et l’Université de Fès. Son but principal est le rassemblement de données afin de les analyser depuis plusieurs disciplines différentes et confirmer le caractère spécifique de la région objet de nos études, le Rif occidental, Jbala et Ghomara comprises. Les études linguistiques se trouvent parmi les axes de recherche, c’est dans ce domaine que cette communication se déroulera. De cette façon, on va présenter une étude dialectologique à partir des données rassemblées grâce au travail de terrain fait en mars 2014 dans quelques petits villages de la région. On va analyser les enregistrements faits aux paysans de deux villages situés dans la montagne, Bni Ħlu (Anjra - Jbala) et ʕǧībeš (El-Haouz - Jbala), et un autre situé sur la côte, Qāʕ ʕAsrās (Bni Ziyāt - Ghomara). En analysant le savoir-faire de cette société paysanne sur les activités de l’élevage des animaux, on va examiner le lexique associé à ces pratiques et au champ sémantique du bétail, en considérant les spécificités de la région et les différences d’usage entre ses habitants, de telle façon qu’à partir de quelques données de type lexicologique, on fera une étude de la variation linguistique dans cette région marocaine septentrionale si particulière depuis plusieurs points de vue. Amina Naciri Azzouz (Universidad de Zaragoza): Apuntes lingüísticos: ictionimia y artes de la pesca en Jbala-Ghomara (Targha y Rincón). Resumen: Nuestro propósito en esta comunicación es aproximarnos al vocabulario empleado por los pescadores artesanales de la costa mediterránea de la región de Jbala-Ghomara (Targha y Rincón). Los datos que vamos a presentar han sido recogidos gracias a un trabajo de campo realizado en la región durante el mes de marzo de 2014 en el marco del Projet International de Cooperation Scientifique: La montagne et ses savoirs (Rif occidental, Maroc). Los pescadores a los que hemos grabado eran originarios de M’diq-Rincón, uno de los principales puertos de la zona situado a 15 km de Tetuán, y Targha (Ghomara), puerto pesquero ghomarí donde encontramos unas pocas barcas depositadas sobre la arena de la playa. El estudio de la ictionimia y las artes de la pesca puede aportar información interesante sobre la clasificación de los peces, los procedimientos para la creación de neologismos en el caso del árabe marroquí, las relaciones en el Mediterráneo,
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