XVIIIᵉ siècle – XIXᵉ siècle
Maghrib
Traduction non disponible · Original (anglais) · français indisponible
Rural society in the Maghrib was organized through patrilineal kinship, collective landholding, subsistence production, oral traditions, and local leadership. Bedouin groups were described as segmented communities whose alliances and conflicts reflected both genealogy and adaptation to the natural environment. These patterns weakened in rural zones exposed to towns, markets, caravan routes, and commercially valuable production, where monetary exchange, written land tenure, subordination, and tenant farming expanded.
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Le récit
Rural inhabitants were distinguished from city dwellers by a social order grounded in oral tradition, subsistence production, and patrilineal relationships. Groups identified themselves through kinship ties, sometimes more mythical than real, to an eponymous ancestor. Bedouin society appeared as a set of adjoining segments that could ally or oppose one another according to rules shaped not only by descent but also by the natural environment and the need to preserve an overall balance.
The lineage principle implied theoretical equality among brothers and cousins, collective ownership of land, and mutual assistance in work. A shaykh, literally an elder, was chosen by heads of families at each level of the group’s subdivisions. This account was contested: some scholars treated segmentation as a structural and partly mythical model, while critics emphasized material conditions, environmental adaptation, Islamic institutions, Makhzen influence, and historical development.
Rural organization was not uniform. Segmentary features were strongest in remote areas and isolated communities but became blurred near towns and market centres, in oases along caravan routes, and in regions specializing in commodities such as cereals or edible oil. These open sectors retained genealogical identities and small family holdings while adopting written land-tenure practices, monetary assets, and relations of subordination, including the khammas tenant farmer who received a fifth share.
XVIIIᵉ siècle – XIXᵉ siècle
Maghrib
Traduction non disponible · Original (anglais) · français indisponible
Rural society in the Maghrib was organized through patrilineal kinship, collective landholding, subsistence production, oral traditions, and local leadership. Bedouin groups were described as segmented communities whose alliances and conflicts reflected both genealogy and adaptation to the natural environment. These patterns weakened in rural zones exposed to towns, markets, caravan routes, and commercially valuable production, where monetary exchange, written land tenure, subordination, and tenant farming expanded.
Poursuivre l’exploration
Le récit
Rural inhabitants were distinguished from city dwellers by a social order grounded in oral tradition, subsistence production, and patrilineal relationships. Groups identified themselves through kinship ties, sometimes more mythical than real, to an eponymous ancestor. Bedouin society appeared as a set of adjoining segments that could ally or oppose one another according to rules shaped not only by descent but also by the natural environment and the need to preserve an overall balance.
The lineage principle implied theoretical equality among brothers and cousins, collective ownership of land, and mutual assistance in work. A shaykh, literally an elder, was chosen by heads of families at each level of the group’s subdivisions. This account was contested: some scholars treated segmentation as a structural and partly mythical model, while critics emphasized material conditions, environmental adaptation, Islamic institutions, Makhzen influence, and historical development.
Rural organization was not uniform. Segmentary features were strongest in remote areas and isolated communities but became blurred near towns and market centres, in oases along caravan routes, and in regions specializing in commodities such as cereals or edible oil. These open sectors retained genealogical identities and small family holdings while adopting written land-tenure practices, monetary assets, and relations of subordination, including the khammas tenant farmer who received a fifth share.
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