Djerba is speculated to have been the island of thelotus-eaters[2][6] whereOdysseus was stranded on his voyage through theMediterranean Sea. Djerba was known as the island of Lytos in the time of the Greeks. It was possible to locate one of its villages from the Qantara Tower, and the name Djerba was given to the area near Houmt Souk.
TheBerbers are indigenous to theMaghreb. They inhabited the coasts and mountains and worked incultivating the land. Theirhomes are caves and houses carved or built from stones and mud, or straw and tree branches in the form of huts on top of the mountains andplateaus. Others lived anomadic lifestyle, traveling with their livestock, and they lived under tents. Some sects of them lived by the means ofplundering. Others still lived in populous cities that they built, as proven byIbn Khaldun and others. Ibn Khaldun says in the history of Ibn Khaldun, Part One. - 8 of 258:
″Africa and theMaghreb, when the Banu Hilal and Banu Sulaym crossed into it at the beginning of the fifth century (hijri) and invaded it for three hundred and fifty years, were destroyed and all of its areas returned to ruin, after the entire area between the Sudan and the Roman Sea had been built up, as evidenced by the traces of construction in it, including monuments, building statues, and evidence of villages and homes.″
Their clothing consists of striped woolen fabric and a black robe. They wear a cordon and a robe. They shave their heads and do not cover them with anything, and they cover their faces with a sham, which is still in practice today. They eat koski, speak and write Challah, and some people, especially in southern Tunisia, such as the mountains of Matmata and Doueirat, still use this language when communicating: it is a distinct language in itself, known from ancient times and frequent until now, and it has its own popular oral literature.
Djerba was settled by different people in antiquity, first by the Greek and later by thePhoenicians in the 12th century BC. who came from Tyre and Sidon. During this period, trade flourished in Djerba, thus spreading the pottery industry and the manufacture ofpurple dye, which historians mentioned was comparable to, if not superior to, the purple of Tyre, and was sold at the highest prices. It seems clear that the Phoenicians were the ones who introduced the planting of olive trees, thus spreading the industry of olive pressing.
After the Phoenicians came the Romans, and the island witnessed great prosperity during the Roman era, the urban effects of which still indicate it today. In the fifth century, theVandals, a Germanic tribe who had emigrated to the Maghreb in 429 AD, conquered the island under the leadership of its king,Gaiseric.
Then it became "Afriqiya" after its conquest under the rule of the governors, and their reign lasted for nearly a century from 716 to 800. The state went through several disturbances until theAghlabid state, which was in dispute with theRustumid state in Algeria. Djerba was sometimes subordinate to the Aghlabids and sometimes to the Rustamids, but it was always semi-independent, until the establishment of theFatimid Caliphate, which controlled the area from 909 to 972. The island then became part of the possession of emirBulukīn ibn Zīrī al-Sanhaji, whomal-Mu'izz li-Din Allah al-Fatimi appointed as ruler ofIfriqiya after theFatimids moved their capital toCairo.
The Sanhaji state went through two successive stages: an era of prosperity and an era of turmoil. In the first stage, Kairouan experienced prosperity for 78 years until the arrival of theHilalids in the year 1049. As for the second stage, Djerba suffered many calamities due to the invasions it was exposed to. Perhaps the most prominent of these was when “Rogar al-Narmandi”, conquered the stronghold in 1135 in response to repeated piracy in the Mediterranean. After its subjugation, the town's women and children were sent to Sicily, despite the violent resistance shown by the pirate lords and local folk. Djerba remained underNorman occupation from 1135 to 1159. Over two decades later however, while the Normans and their rulerWilliam I, were primarily focused on theirmassive invasion of the Byzantine Empire in 1185, theAlmohad Caliphate, with its origins in the sandy deserts ofMorocco, "woke up from its slumber and remembered that its enemy was sitting on a cherished piece of its soil. It prepared a large army in a huge fleet, forced the Frankish garrison to withdraw, and the island entered the rule of the Almohads." The control of the island later passed down to theBerberHafsid dynasty by early 13th century.
TheOttomans entered a part of Africa in 1574 and made it an Ottoman province, similar to what they did in the Central Maghreb in 1519-1520 and in Tripoli in 1551. However, this Tunisian province, which was formed at a later date, soon developed its political system before its Algerian and Tripolitan neighbors since the late 16th century. At that time, the rule of the Dey with sole authority appeared (in the first half of the 17th century), then a semi-monarchical hereditary system during the era of the Muradid Beys (1628-1702) and then the Husseinis (after 1705). These Husseinis succeeded in building the edifice of a state firmly established in the country and enjoying broad independence from external powers (Istanbul or the Dey of Algiers), especially during the reign of Hammuda Pasha (1782-1814).
The two giant empires - the Ottoman and the Spanish - took advantage of the weakness of the Hafsid state to intervene in Tunisia from 1534-1535. In addition to the island of Djerba, Darguth Pasha was able to occupy Gafsa in 1556 and Kairouan (the capital of the Almoravid Emirate of Chabia) in 1557, and the Bayler Bey (Supreme Commander) “Ali Pasha” or “Alaj Ali” entered the city of Tunis. In 1569, before the Spanish evacuated him from it in 1573.
The Ottoman Sultan Selim II decided to eradicate the Spaniards from Tunisia for strategic reasons (monitoring the southern bank of the Strait of Sicily), political reasons (completed the occupation of the countries of this bank from Egypt to the borders of the Far Maghreb), and religious reasons (jihad was one of the constants of Ottoman policy). With the help of the people, the Ottomans were able to storm the huge fortress of La Goulette, then seize Tunis and completely eliminate the Spanish presence during the summer of 1574.
The modern era opened with a deep crisis in all Maghrebian countries, including Tunisia, which ended with the Ottomans’ accession there and its transformation into an Ottoman province.
However, its political system quickly developed during the seventeenth and eighteenth centuries into an independent “semi-national monarchy” with only formal ties of loyalty to Istanbul. They control (varyingly according to the regions and groups) a specific space that is different from the space of the neighbouring provinces.
Then Tunisia fell into the trap of colonialism, as German Chancellor Bismarck declared to the French ambassador in Berlin (January 4, 1879): “The Tunisian pear has ripened and it is time for you to pick it...” Indeed, since the first third of the nineteenth century, the conditions of the Tunisian province have gradually deteriorated and worsened under the pressure of the rising European expansionist powers, until the province stabilized in a comprehensive crisis that facilitated the French intervention in 1881.
During the nineteenth and twentieth centuries, the island witnessed radical transformations, and perhaps the most prominent thing that distinguishes this era is the migration of its people to engage in trade in some Islamic cities and Tunisian cities. During the period of French rule, the people of the island had an effective contribution to the Tunisian national movement. Following independence, Djerba became one of the most prominent Tunisian tourist attractions and a destination for tourists from all over the world.
The island was subjected to attacks byIbrahim Pasha of Egypt. It was also damaged as a result of Yunus Bey’s invasion of it in the year 1738 AD, and it was damaged by the epidemics of 1705 and 1706, 1809, 1864, and its economy was greatly damaged, then it suffered under the yoke of French colonialism in 1881 AD, until it gained its independence in 1956 AD.
The island of Djerba is administratively affiliated with the governorate of Medenine, but some people on the island have been demanding since the January 2011 revolution for secession from the governorate of Medenine and for Djerba to become the twenty-fifth Tunisian governorate, which did not resonate with Tunisian officials.[8][9][10]
According to their oral history, the Jewish minority has dwelled on the island continuously for more than 2,500 years, following the destrucrion of the Temple of Jerusalem .[11][12] The first physical evidence that historians know of comes from the 11th century found inCairo Geniza.[13] The descendants of this community still live in Houmt Souk.
This community is unique in the Jewish diaspora for its unusually high percentage ofKohenim, directpatrilineal descendants ofAaron, the first high priest from Mosaic times.[13] Local tradition holds that whenNebuchadnezzar II levelledSolomon's temple and laid waste to Judah and the city of Jerusalem in the year 586 BC, the Kohenim who settled in Djerba were among the refugees who were able to avoid slavery.[14]
A key point in this oral history has been backed up by genetic tests forCohen modal haplotype showing that the vast majority of male Jews on Djerba claiming the family status of Cohen had a common ancient male ancestor which matches that of nearly all of both historically European and Middle Eastern Jewish males with a family history of patrilineal membership in the Jewish priestly caste.[15] Thus, the island has been known by many Jews as the island of the Kohenim. According to the legend, during the destruction of the temple, the Kohenim, who were serving the temple at the time of destruction escaped from Jerusalem and found themselves on the island of Djerba.[13] The legend claims the Kohenim carried the door and some stones from the Temple in Jerusalem which they then incorporated into the "marvelous synagogue", also known asGhriba, which still stands in Djerba.[13]
The Jewish community differs from others in Djerba in their dress, personal names and accents. The Jewish rabbinate of Djerba have established aneruv, which establishes the communal area in the city in which Jews can freely carry objects between their homes and community buildings onShabbat.[16] Some traditions that are distinctive of the Jewish Djerba community is thekiddush prayer said on the eve ofPassover and a few prophetic passages on certain Shabbats of the year.[13]
One of the community's synagogues, theEl Ghriba synagogue, has been in continuous use for over 2,000 years.[17] The Jews were settled in two main communities: the Hara Kabira ("the big quarter";Arabic:"الحاره الكبيرة") and the Hara Saghira ("the small quarter";Arabic:" الحاره الصّغيرة"). The Hara Saghira identified itself with Israel, while the Hara Kabira identified with Spain and Morocco.[18]
The next influx of Jewish people to the Island of Djerba occurred during the Spanish Inquisition, when the Iberian Jewish population was expelled.[19] The Jewish population hit its peak during the time that Tunisia was fighting for independence from France 1881–1956.[19] In 1940, there were approximately 100,000 Jewish-Tunisians or 15% of the entire population of Tunisia.[19]
In the aftermath of World War II, the Jewish population on the island declined significantly due toemigration to Israel and France. As of 2011[update], the Jewish permanent resident community on the island numbered about 1,000,[12][20] but many return annually on pilgrimage. However, once the State of Israel was established, and political unrest in the Middle East and North Africa was building up many Jewish people were expelled from Tunisia.[19] Although the Jewish community of Tunisia was on the decline, the Jewish community of Hara Kebira witnessed an increase of population due to its traditional character.[19] The community on Djerba remains one of the last remaining fully intact Jewish communities in a Muslim majority country. The most traditionally observant Jewish community is growing because of large natural families despite emigration and a newOrthodox Jewish school for girls has recently been inaugurated on the Island to serve alongside the two boysyeshiva schools. According toThe Wall Street Journal "Relations between Jews and Muslims are complex—proper and respectful, though not especially close. Jewish men work alongside Muslim merchants in thesouk, for example, and enjoy amicable ties with Muslim customers."[21]
Lag BaOmer festival in Djerba
The historical conflicts between Muslims and Jewish people have been largely absent in Djerba. This is reportedly attributed due to all the people of the island being at some point Jewish, and therefore share similar practices in their ways of life.[13] Some of these Jewish practices that can be seen in Muslim households in Djerba are the lighting of candles on Friday night, and the suspending ofmatzot on the ceiling from one spring to the next.[13] The Jewish and Muslim communities have coexisted peacefully in Djerba despite political unrest regarding the Israeli-Palestinian conflict. The people of Djerba say that the two communities simply pray in different places, but are still able to converse.[22] A Jewish leader once stated "We live together, We visit our friends on their religious holidays. We work together. Muslims buy meat from our butchers. When we are forbidden to work or cook on the Shabbat, we buy bread andkosher food cooking by Muslims. Our children play together".[22]
On 11 April 2002,Al-Qaeda claimed responsibility for atruck bomb attack close to the famous synagogue, killing 21 people (14 German tourists, 5 Tunisians and 2 French nationals).[23]
Since the "Arab Spring", the Tunisian government has extended its protection and encouraged Jewish life on the island of Djerba.[14] Citing the long and unique Jewish history on Djerba, Tunisia has sought UNESCO World Heritage status for the island.[4] There are currently 14 synagogues, 2yeshivot and 3 kosher restaurants.[14]
A Jewish school on the island wasfirebombed during thenational protests held in 2018, while security forces in Djerba were reduced, being preoccupied with protection efforts elsewhere.[24] This attack was among many other uprisings that were occurring throughout Tunisia at the time.[24]
On 9 May 2023,El Ghriba Synagogue was the target of amass shooting on a large gathering of Jewish pilgrims that takes place every year at the synagogue. Five people were killed including: two Jewish cousins, a Jewish-French tourist, and two Tunisian security guards.[25]
The city Girba in theRoman province ofTripolitania (mostly in modern Libya), which gave its name to the island, was important enough to become asuffragan bishop of its capital's archbishopric. Known Bishops of antiquity include:
The 1909Catholic Encyclopedia lists only two: "At least two bishops of Girba are known, Monnulus and Vincent, who assisted at the Councils, of Carthage in 255 and 525".[26]
Djerba Bin El Ouedian is awetland and habitat for migratory birds. It is located at 33 ° 40 'N, 10 ° 55 'E. On 7 November 2007 the wetland was included on the list ofRamsar sites under theRamsar Convention, due to its importance as abird refuge.[37]
^abcdefgUdovitch, Abraham L.; Valensi, Lucette (1984).The Last Arab Jews: The Communities of Jerba, Tunisia. London, England: Harwood Academic Publishers. pp. 8–11,24–25.ISBN978-3-7186-0135-6.
^Schroeter, Daniel (1985). "Review of The Last Arab Jews: The Communities of Jerba, Tunisia, (Social Orders 1.)".Middle East Studies Association Bulletin.19 (1):63–64.doi:10.1017/S0026318400014905.JSTOR23057816.S2CID164480553.
^abcdeWidman, Miriam (19 December 1994). "Behind The Headlines: Amid Sea of Muslim Neighbors, Tunisia Jews Observe Traditions".Jewish Telegraphic Agency.
^abHanley, Delinda C. (December 2003). "Tunisian Jews Enjoy Religious Tolerance and Peace In Djerba".The Washington Report on Middle Eastern Affairs. Vol. 22, no. 10. pp. 46–49.
This article incorporates text from a publication now in thepublic domain: Herbermann, Charles, ed. (1913). "Girba".Catholic Encyclopedia. New York: Robert Appleton Company.
