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University of Tlemcen N°N° 1111 DécembreDécembred'informationd'informationBulletinBulletin 20112011 Université Abou Bekr Belkaïd Tlemcen L'année 2011 a été marquée par un grand et imprtant évenement d'enver- gure universelle puisque Tlemcen, Jérusalem du Maghreb a été choisie par l'ISESCO pour être durant une année entière:Tlemcen Capitale de la Culture Islamique 2011 L'université Abou Bakr Belkaïd de Tlemcen a été au centre de cet évenement dés ces préparatifs mais surtout depuis le mois de Février 2011, date officielle du lancement du programme scientifique de la manifestation, de multiples colloques, symposiums, journées d'études, expositions et autres activités se sont succédés tout au long des semaines et des mois. Ce nouveau numéro du bulletin info de l'UABT apporte et procure aux uns et aux autres au sein de la communauté universi- taire de Tlemcen et d'ailleurs un aperçu détaillé. Pr. Boufeldja TABTI Doyen de la Faculté des Sciences Formations Manifestations Tlemcen 2011 Relations 0(QB;Q&).("X$& 0(&JNQ&).("X$& Internationales Jean Jouzel ...................... p 6 @.]%$XB 0"(XQ& )&0.'& B ;0.& ........... p2-3 Symposium sur l’évaluation des programmes scientifiques universitaires .... p4 PQ.& ?(S=Q& (0.U1 0(R H & 0N."YQ& 9X!C JR.L '.X#Q& ...........p5 L'handicap et les droits ..]!Q& 0B0.[R PN0W]& 0]H+R 0B.............. p6 @.]%$C 0R.= de l'enfant ........................ p11 .......................... p12 13 Siècles d'histoire partagée ...........................p5 Développement durable ............................. p7 ;B >.W"XH& 50" @.]%$C ?Q;S8& 6N"H L'hygiène alimentaire et la société ........... p7 Journée sur la didactique ..............................................p10-11 ? H & B =(C.H;Q& de l'Arabe. ........................ p16 ................................................ p9 (.([$Q 0WT .L8& 0WT................................... p13 .(%(SNBNQ&......................................................... p15 1 Colloque international L e savoir-faire ancestral est l’expression concrète du patrimoine culturel immatériel, Les savoir-faire ancestraux regroupant ainsi tout ce qui est d’invention ou de création humaine de Tlemcen et de sa région depuis quel’homme a commencé à utiliser ses membres et son intelligence 3R&=B PQB;Q& B P&JNQ& UNX]& O$L @*Q& &<T PN (;\X& ).W(C=XQ& pour améliorer son existence et profiter de la nature pour son bien-être. Mais ?.#F8& .&UN#C B .%($C *&=XQ& PN 0\X& P&'& LUN#XQ& B 0R.=& cette notion ne se résume pas seulement ;0..B 0$Q& )&/ >. I8& B J%L /W.&R ..ZU$ O$L (;L.].B 0"$X& à la connaissance –fût-elle détaillée- et '.8&) /X#Q& B ).JN& 0L.&W B 0UN!Q& )&0.'& 0"(XQ& 0U;($"XQ& l’énumération des métiers anciens @!="Q& 0S.(Q& B D!& PN 0$%X]& ?1&N$Q& B :]&Q& B 0B.X#Q& PWQ& encore existants ou conservés dans la 0U;($"XQ& ;0.& 0B.X#Q& PN 0$%X]& )&B.8& B D!& <=J =#Q& mémoire collective ; elle nous interpelle ( aussi sur leurs fondements tant anthropo- .&N& B .&WQ& C (0.%Q& LN 0$%X]& .&N& B 0U;($"XQ& ;=& 0"(XQ& logiques, philosophiques 0"$X& 0UB;(Q& )&0.'& B ;0.& 0(L&0>Q& )&0.'& B ;0.& 0$%X]& qu’économiques. En effet, l’artisanat 3(]S) 0!$X& ).R.& O$L 0UB;U >. I" PWQ& J(#XQ& @N&N 'B=.B d’aujourd’hui n’est autre que l’économie 2.[S +.E1 ;>G 0.\N ;U;F 4NG /G0(INC B 1=J ML&NS*B et la source de vie des générations ;0.& PWQ& /Q& B 0Q;(Q& .'C ! B O"(HN& (KH0 ?WE passées, leur inspiration spirituelle et B )&..L 0(HN"Q& ).H0.%& B 0(Q.!XF & ;(Q."XQ& 0"(XQ& 0U;($"XQ& leurs croyances. Ces gestes oubliés nous ) rappellent qu’ils ont été à l’origine de (0.U1) 0(&U;Q& ) !& B K(H&=R B ;(Q."C( (.NNQ& (. NQ& @.X& +&B>Q& ;(Q."C notre civilisation, notre culture, notre DNW&Q& ;QN.B >.!XF & .U&B>Q& PN 0H0.%& 2N"Q&0NW"Q& B 0F=T8& développement et notre confort. LN0(Q>& )&..Q& 0"(XQ& 0U;($"XQ& ;0.& IQ;P B ( =U.S &0NI.L Dans l’histoire du Maghreb en général et . ;]=.B 0"$X& 0U;($"XQ& ;0.& 0SB+& :WQ& de l’Algérie en particulier, Tlemcen reste un nom réputé dont la riche histoire raconte le passage de plusieurs populations qui ont apporté chacune une part d’originalité. A côté des Imazighen, ses premiers habitants, Tlemcen et ses environs furent occupés par les Phéniciens, les Romains, les Vandales et les Byzantins, des siècles durant. Puis il y eut les musulmans qui se déclinent en plusieurs états notamment les Ziyanides, les plus influents d’entre eux et les plus significatifs dans tout le Grand Maghreb. Tlemcen connut, sous les Ziyanides et ceux qui leur succédèrent, un important prestige grâce à son commerce florissant sur toute la côte méditerranéenne jusqu’au plus profond de l’Afrique ; elle réalisa un grand nombre d’institutions culturelles rehaussées par la venue d’intellectuels de tous horizons qui se réfugiaient sur ses terres, fuyant l’inquisition. Elle se distingua aussi par son armée terrestre et sa flotte navale puisqu’elle a défendu les côtes ouest-algériennes durant l’époque ottomane. Elle contribua ainsi à la protection de la culture des habitants et de l’identité musulmane de la région. Ce rayonnement culturel et intellectuel fit de Tlemcen la qibla ou la direction favorite d’hommes de savoir et adeptes de la connaissance. Ceci favorisera la naissance en ses lieux de grands savants, .]S=N LR (>( 0(&JB B 0(QB. 0P0.R =+& ;'I scientifiques, créateurs et inventeurs dans différents domaines. : Cette succession de savoirs et de savants, portant chacune une culture sociale, des habitudes et des Jacques VIGNET ZUNZ – Marion KEMPA – Chafika DIB MAROUF – Florence pratiques, sur plusieurs siècles, engendra un patrimoine culturel à maintes facettes, savant ou ;B=R /Q.J 0'U>S ;&'Q& LROLLIVRY – Arezki KHOUAS Jaslee DHAMIJA classique et populaire ou folklorique et local ; il compte aussi plusieurs aspects (matériel, littéraire, LR PS.Q& ;%F" ;%[R 0%]B – .N%[R =P.I 2(Q D;(WQ& .(P=C LR artistique et linguistique), aux genres riches et variés dans les différents domaines de la LR R" ;%[R @&.N]Q& LR PL.W]Q& ;R.F @.%($H 2.WL <&=Q& connaissance. Ce patrimoine, exprimé dans la tradition populaire, représente aujourd’hui une unité culturelle et LR .R" =R LR ..E O!R @.&WQ LR P$C.]P C;T 0%H" .(S.XU0NR civilisationnelle particulière dans ses trois dimensions « amazighe, arabe et musulmane » qui PM&0B" ;%F& ;(H DNF0 ]F DB.[$J ;%[R: 0(&JNQ& ).R.=& constitue la définition même de l’identité algérienne. 0&=M O$L &<T @.]%$C 0R.E LR &=T>Q& 0%J.N /C&NQ <&1=Q& ;WL =($W$B Le patrimoine populaire, dans ses différentes branches, se présente en un tout culturel homogène B1B D>(C (;(H 0%W.Q& =S&>=& (=#]B 0U.ZB 0]WC @&=TB 0R.E que l’homme a produit en pensant, en travaillant, en façonnant la matière, en influençant la ).L.&Q& B )&0.'& LL (=W& 0N$Q =(WP 5=R K(&XB MQ. I" 1'XS&B nature, en amassant des expériences et en contemplant ses propres résultats à travers les siècles. Dans ce tout qui constitue sa philosophie et sa façon de voir la vie, il est difficile de séparer le . 0N."YQ& ="B C=W#Q& 50.& 0L.O PN 0"(XQ& 0U;($"XQ& cognitif du cultuel, du traditionnel, du littéraire ou du matériel. Cet ensemble de traditions qui caractérisent le patrimoine populaire a poussé les spécialistes en la matière, après en avoir défini les domaines et les concepts, à répartir le patrimoine en plusieurs disciplines qui se répartissent à leur tour en branches, pour en faciliter la compréhension, l’étude et la classification en vue de l’archivage. Ceci permet de distinguer l’étude du patrimoine en tant que tel de son étude par l’histoire, l’archéologie, la théologie, la linguistique et la sociologie. Ainsi, des universités et des départements universitaires ont été mis en place pour enseigner le patrimoine culturel -comportant les savoir-faire ancestraux - dans tous ses aspects en vue de le comprendre, le maîtriser, le sauvegarder, le développer et le rentabiliser. C’est aussi la préoccupation des instances internationales, puisque le patrimoine culturel et les savoir-faire ancestraux occupent un volet très important dans le dossier du patrimoine culturel immatériel défini et sauvegardé par la convention du 17 octobre 2003 de l’UNESCO, que l’Algérie a ratifiée avant tout autre Etat. transmission, de promulgation et d’encouragement juridique, financier et humain : Quelles Pour la définition, on entend par patrimoine culturel immatériel les pratiques, représentations, sont les mesures mises en place au niveau réglementaire, pédagogique et social pour expressions, connaissances et savoir-faire - ainsi que les instruments, objets, artefacts et espaces encourager les savoir-faire ? - Faut-il encourager toutes les pratiques ancestrales, ou se limiter culturels qui leur sont associés - que les communautés, les groupes et, le cas échéant, les individus à celles qui s’adaptent à la vie moderne ? Quelles sont les spécificités tlemceniennes (et reconnaissent comme faisant partie de leur patrimoine culturel. Ce patrimoine culturel algériennes) en matière de patrimoine et de savoir-faire ? Malgré la transversalité du sujet, des immatériel, transmis de génération en génération, est recréé en permanence par les communau- axes indicatifs sont proposés pour couvrir les différents aspects et répondre au mieux à nos tés et groupes en fonction de leur milieu, de leur interaction avec la nature et de leur histoire, et inquiétudes. leur procure un sentiment d’identité et de continuité, contribuant ainsi à promouvoir le respect de la diversité culturelle et la créativité humaine . Les axes du colloque : Ainsi, le «patrimoine culturel immatériel» ne se résume pas aux connaissances, c’est aussi des Savoir-faire, réglementations, économie sociale et formations : Les dispositions légales et productions et de l’innovation permanentes qui se manifestent dans les domaines suivants : réglementaires au niveau national et international ; Les programmes universitaires et ceux des les traditions et expressions orales, y compris la langue 1.
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