Tribal and Nomadic Society

"There was a time when the connection between sex and procreation was not established. Apart from being a source of pleasure, sex was given various functions, from opening the woman so that the child-spirit could take place in her womb, to giving form to the fetus so that it would resemble its “father.”

Conferring on spirits the task to get women pregnant was the first comprehensive explanation to this mystery, endowing men with a role in its process. Nevertheless, it was difficult for men to accept the fact that the survival of the group (and that of the species) entirely remained in the hands of women. For these communities, the universe was characterized by an all-encompassing nature whose fertility, symbolized by the feminine, was the source of all life.

Sedentarization and animal domestication provided the first chance to observe the consequences of the sexual act. However, the discovery of fatherhood will only be fully integrated in the social fabric after the collapse of the Neolithic world and the disappearance of its shamanic traditions. The egalitarian structures that characterized its tribal organization will be replaced by a hierarchized society in which men occupy all key positions, their patriarchal principles implemented through ancestor cults at the household level, and tables of law at the collective level.

The masculine civilization finds its climatic ideological expression during the Axial Age that sees a more abstract and individualistic stance spread across the known world. In the Middle East, the monotheist divinity defined by its prophets will empower the position that man has forged for himself in the universe, both nature and woman being now subjected to him: replacing Mother Nature as source of all life, God the Father sits now at the summit of the creation.

Today, the patriarchal order faces its most serious challenge, with the resurgence of women as social and economic force, and with the notion that, for the first time ever, nature has to be protected from our own deeds."

Поднебесная… Так с древности именовали свою страну китайские властители, подразумевая, что только Китай и может претендовать на гордое звание империи, а они сами — на сан верховных владык мира. История Поднебесной насчитывает более пяти тысяч лет, и за это время в ней накопилось множество тайн и загадок, начиная с находки костей синантропа и заканчивая секретами Запретного города в Пекине. Безусловный интерес читателя вызовут и другие материалы, помещенные в нашей книге, будь то рассказ о таинственных гуннах, сумевших преодолеть Великую Китайскую стену, или повествование о «пилюлях бессмертия» даосских монахов.

""Islamization of Bedouin judiciary among the tribes of Awlad Aly in Matrouh, Egypt.

سعت الحرآة الإسلامية خلال العقدين الماضيين إلى إحداث تغيرات اجتماعية في المجتمع البدوي بصفة عامة.يأتي ذلك في إطار الرغبة نحو تأسيس مجتمع إسلامي جديد، ليس في البادية فحسب، وإنما في المجتمع المصري ككل. تهدف هذه الدراسة إلي رصد أبعاد عملية أسلمة القضاء البدوي بين أولاد علي بمطروح، والتي نتج عنها تأسيس القضاء الشرعي آنمط من الحكم يقوم على فض المنازعات بتطبيق نصوص من الشريعة الإسلامية. تكمن أهمية الدراسة في تقليل الفجوة المعرفية القائمة حول أسلمة المجتمع البدوي، ولفت انتباه صناع القرار إلى أهمية الإسراع في تحقيق الاندماج الاجتماعي للبدو في مصر. تم الاعتماد على بيانات ميدانية باستخدام أدوات البحث الكيفي ببعض القبائل. ورآزت الدراسة على اسلمة المجتمع البدوي، والتغيرات المصاحبة لهذه العملية، وأهمها دور المهاجرين في التوجهات الدينية، وآذلك تأثير التعليم على تكوين عصبية دينية بدوية، وتجاوب النخبة البدوية الجديدة معها. ورصدت الدراسة مظاهر التغير في القضاء البدوي عبر مراحله المختلفة، بدءا من التوسط في النزاع، ثم التفاوض حول المشورة، وجلسات التحقيق، وإصدار الحكم، وصولا إلى تدابير تنفيذ الحكم الشرعي.
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During the past two decades, the Islamic movement sought to ring about social changes in the Bedouin community in general. This comes within the framework of the desire to establish a new Islamic society, not only among Bedouins in the desert, but in the Egyptian society as a whole. The study aims at monitoring the dimensions of the islamization process of Bedouin judiciary rules among the tribes of Awlad Aly in Matrouh, which resulted in the establishment of Islamic ruling as a mode of governance for conflicts resolution. The importance of the study is to reduce the gap in the existing knowledge about the Islamization of the  Bedouin community, and to draw the attention of decision-makers to the importance of accelerating the achievement of social integration of the Bedouin in Egypt. The study relied on field data using the tools of qualitative research for some tribes. The study focused on the Islamization of the Bedouin community, and the changes associated with this process, the most important of which is the role of migrants in religious orientation; the impact of education on the composition of Bedouin religious fanaticism; and the response of the new elite Bedouin to the Islamization. The study monitored the manifestations of the change in the Bedouin judiciary  system through the various stages from mediating in the disputes, to negotiation advice and hearings, sentencing, leading to measures to implement the Islamic ruling.

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During the past two decades, the Islamic movement sought to ring about social changes in the Bedouin community in general. This comes within the framework of the desire to establish a new Islamic society, not only among Bedouins in the desert, but in the Egyptian society as a whole. The study aims at monitoring the dimensions of the islamization process of Bedouin judiciary rules among the tribes of Awlad Aly in Matrouh, which resulted in the establishment of Islamic ruling as a mode of governance for conflicts resolution. The importance of the study is to reduce the gap in the existing knowledge about the Islamization of the  Bedouin community, and to draw the attention of decision-makers to the importance of accelerating the achievement of social integration of the Bedouin in Egypt. The study relied on field data using the tools of qualitative research for some tribes. The study focused on the Islamization of the Bedouin community, and the changes associated with this process, the most important of which is the role of migrants in religious orientation; the impact of education on the composition of Bedouin religious fanaticism; and the response of the new elite Bedouin to the Islamization. The study monitored the manifestations of the change in the Bedouin judiciary  system through the various stages from mediating in the disputes, to negotiation advice and hearings, sentencing, leading to measures to implement the Islamic ruling.

""Un résumé est disponible en ligne : http://poj.peeters-leuven.be/content.php?url= article&id=2002199&journal_code=ARAM

En février 1996, une modeste exploration épigraphique a été menée dans la région immédiate de Wadi Iram en Jordanie du sud avec un financement personnel. L’équipe était composée de M. Fawzi ZAYADINE, du Département des Antiquités de Jordanie, de M. Frédéric ALPI, alors pensionnaire scientifique à l’Institut Français d’Archéologie du Proche-Orient/Beyrouth, de M. Houssein ABU AL-HASSAN de l’Université du roi Séoud à Riyad et de moi-même. L’exploration s’est faite sous les auspices de l’Institut Français d’Archéologie du Proche-Orient avec le concours du Département des Antiquités de Jordanie. Durant la période du 17 au 24 février 1996 nous avons enregistré quelque 150 inscriptions inédites. Ces résultats ont encouragé l’Institut Français d’Archéologie du Proche-Orient et le Département des Antiquités de Jordanie à s’engager dans un programme de recherche épigraphique dans cette région. Ce programme associe l’Université du Yarmouk/Département d’épigraphie et l’Université du roi Séoud à Riyad. En juin 1997 nous sommes retournés pour une période de quatre semaines, mais cette fois avec une aide matérielle importante fournie par l’IFAPO. Le nombre des inscriptions enregistrées est de 535 textes du type thamoudéen. L’étude des résultats de la mission est en cours, ici sont présentées uniquement la description du site et quatre inscriptions à titre d’exemple.""

During salvage excavations in the Hamrin basin (Central Iraq), archaeologists unexpectedly found a number of monumental circular constructions dating to the early third millennium BC. The most prevalent theory about the function of these sites is that they were defensive outposts where the famous Lower Diyala cities had implanted some garrisons either to control the trade routes or to protect themselves from eastern invasions. However, a closer inspection of all the available information shows that there is not much evidence to support the hypotheses that have been put forward so far. An analysis of the sites, the material culture and the wider archaeological and historical context, indicates first of all that there was an indigenous development in the Trans-Tigridian Corridor instead of colonization by an external polity, and secondly that the impressive structures were storage facilities. It is then argued further that the settlements in the Hamrin region were part of a dispersed, mobile society that made full use of the available resources by exploiting the agricultural potential of the valleys in the otherwise hilly landscape. This study can therefore contribute to recent discussions and case studies dealing with the theoretical aspects of sedentary-nomadic relations, and the socio-cultural potential of dispersed societies.

This paper focuses on effects of Seljuks in the Middle East from the Battle of Dandanaqan which was fought in 1040 between the army of the Seljuks and the Ghaznavid Empire and to the Battle of Rey which was between Seljuks and Khwarezm Shahs in 1194. It reviews effects of the occupation of Khorasan after the Battle of Dandanaqan in 1040 and Seljuk expansion to the Middle East through the exploratory and interpretive analyses of regional rivalry between Seljuks and the other states in the Middle East such as Abbasids and Fathimids. Firstly, the paper presents a brief historical account of events. Then, it focuses on the questions of why Seljuks expand and move to the Middle East and what were the effects of Seljuks in the region between 1040 and 1194.  Then there will be the analyses of the role of the Seljuks in the Crusades, the relations between Seljuks and other states in the region and the effects of Seljuks on the other states in the Middle East. Finally, it concludes by the narrative of how a non-Arab state became a Middle Eastern power first, then how she became influential in the region.

"Au Levant, une première tentative de sédentarisation, celle des Natoufiens, échoue avec les changements climatiques du Dryas récent. Le retour d’un climat plus favorable voit une seconde vague de sédentarisation être couronnée de succès.

Sédentarisation et agriculture sont surtout l’oeuvre des femmes. Les hommes continuent à chasser pour approvisionner les communautés en viande. De fait, le maintien des modes de vie du nomadisme et de ses normes prolongera longtemps encore les normes et valeurs culturelles du Paléolithique. Cet héritage aura notamment pour effet de retarder l’intégration de la domestication animale dans l’économie communautaire, et limitera les retombées sociales de la découverte de la paternité.

L’architecture qui fait ses premiers pas, les rites funéraires, ainsi que les figurines et autres objets ou représentations mis au jour par les fouilles archéologiques indiquent une société tribale égalitaire stable, ayant conservé un grand nombre de traditions et de croyances héritées du paléolithique.

La fin du Néolithique va être marquée par des transformations profondes, provoquées par la dégradation des conditions environnementales et économiques."

"Synopsis
This book was written as a source of information and instruction, primarily for government and contractor personnel engaged in the conduct of combat advising, tribal engagement, provincial reconstruction, social development, and conflict resolution at the tribal, foreign military/government, or other sub-cultural level. It will also be of interest to the families and friends who remain behind and find the ongoing conflicts in Iraq, Afghanistan, Pakistan, Africa and Latin America incomprehensible. They may find that this guide helps to clarify at least the intended goals, if not the methodology, that deployed personnel are supposed to be following.

About The Author
Patrick James Christian is an Army Special Forces officer specializing in intra-state irregular warfare such as counterinsurgency and unconventional warfare. He has conducted combat advising and tribal engagement missions in Ecuador, Colombia, Sudan, Ethiopia and Iraq. He established the first Joint Special Operations Forces Training Branch at Fort Irwin’s National Training Center, and built Tribal Engagement training venues for Naval Special Warfare Squadrons, US Army Special Forces Command Battalions and Marine Special Operations Advisory Groups. He is currently assigned to the Office of the Undersecretary of Defense for Policy and is a doctoral student at George Mason University’s Institute of Conflict Analysis and Resolution. His academic credentials include a BA in International Relations and Pre-Law from the University of South Florida, and an MA in Organizational and Cross Cultural Leadership from Gonzaga University in Spokane, WA. His previous publications include "Brokering the Peace in Sudan: Special Forces Officers Tackle Unique Advisory Role in Darfur" (USAJFKSWCS Special Warfare Quarterly, March/April Edition 2006) and "Guerrillas in the Midst: SOF Advisory Teams in Southern Colombia" (Special Warfare, May/June Edition 2007). He has also written "Meeting the Irregular Warfare Challenge: Developing an Interdisciplinary Approach to Asymmetrical Warfare" (Small Wars Journal, July 2006) and co-authored "Winning Damaged Hearts and Minds: An Irregular Warfare Concept" (The McCormack Tribune, February 2009) with Brig. Gen. (Ret) David L. Grange and Scott Swanson.

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"ince the revolution in 1979, the Islamic Republic of Iran has permitted very few Western scholars to conduct research in the country. Here Julia Huang provides a remarkable account of local tribal Iranian life, depicting a community largely beyond the scope and reach of foreign travellers and the Western media. The Qashqa’i nomads are migrant pastoralists--Huang documents their difficult livelihoods and lifestyles, their society and culture, and explains how this Turkic-speaking group relates to the wider Iranian society and the Islamic Republic. Focusing on a small group of women, she shows us how they adapt to a rapidly changing world while retaining tribal values and a distinctive ethnolinguistic identity as one of Iran’s national minorities. Engagingly written and documenting a disappearing way of life,Tribeswomen of Iran is essential reading for all those interested in Iran, the Middle East, anthropology, nomadism and gender.
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"It is known, that Uzbek people included such ethnic components as sedentary population, as well as semi-nomadic tribes, clans of Central Asian oases.
The aim of this paper is to present some data concerning tribal genealogical histories and tribal organization of Dasht-i Qipchak Uzbek tribes: Yuz and Ming of the Samarqand and Djizakh provinces of Uzbekistan. My contribution includes data obtained through field research in the Samarqand and Djizakh provinces of Uzbekistan. I also draw on documents from the Central State Archive of Uzbekistan, materials of the scientific archive of the Institute of Ethnology and Anthropology of Russian Academy of Sciences.
There were a big number of various genealogic legends about the origin of the Yuz and Ming in the past. Descendants of some groups of the Yuz tribe preserve the knowledge of genealogical stories relating to tribe, clan and even sub clan, while descendants of the Ming know only popular legends about the origin of Yuz, Qirq and Ming.
The collected empirical material on genealogies of the above-stated Uzbek tribes finds principal analogies among the tribes of Iran, Afghanistan, and some other parts of the world, though there are also some distinctive features.

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