Tunisian literature refers to all oral and written literary works produced by the people ofTunisia, primarily inArabic and inFrench. It also includes the works of writers from theTunisian diaspora (ca. 1 million people in 2023) and of those authors who recognize themselves as belonging to thetunisian culture.
Arabic literature in Tunisia dates to the 7th century, with the arrival of Arab civilization in the region. Arabic literature is more important thanfrancophone literature — which followed the introduction of the French protectorate in 1881[1] — both in volume and value.[2] Thenational bibliography lists 1,249 non-academic books published in 2002 in Tunisia, of which 885 titles are in Arabic.[3] Nearly a third of these books are intended for children.[3]
In 2003, the state budget dedicated 3 millionTunisian dinars to the support of literature.[3] There are approximately 100 private Tunisian publishing houses that publish virtually all books.[3]
Thespread of Islam in theMaghreb region from 630 AD onwards quickly reached theExarchate of Carthage (591-698). The religious expansion was accompanied by the linguistic, cultural and ethnic arabization of the indigenous populations. The linguistic conversion from Berber to Arabic accelerated with thearrival of the Hilalians, a confederation of Arab tribes from theHejaz andNajd regions who migrated to North Africa (calledIfriqiya at that time) between the late 10th and 13th centuries.
At the height of its splendor, between the 9th and 11th centuries,Kairouan was one of the greatest centers of Muslim civilization, thanks mainly to the influence of theGreat Mosque of Kairouan.
It is difficult to distinguish the intellectual, literary, or spiritual output of any particular part of the Arab world, which is better understood as a continuum. However, in everyday cultural life, Arabized Berbers throughout the Maghreb mainly useMaghrebi Arabic (except in theology where classic Arabic remained predominant).
In fact, several Arabic-speaking writers are known to have originated from the Ifriqiya province (698-1574), which became Ottoman (1574-1881):
This period was characterized by a transition from traditional forms, primarily centered on religious scholarship, history and court poetry, toward a nascent reformist movement. This period, preceding the full impact of European colonization, saw intellectuals acting as theologians, historians, and reformers who engaged with the political and social issues of the time.
To the most known writers of this era belong:
Arabic contemporary literary figures includeAli Douagi, who has written more than 150 radio plays, more than 500 poems and songs, and nearly 15 plays.[4],Abdelaziz El Aroui (1898-1971),Tahar Haddad (1899-1935),Mohamed Hedi Al Amri (1906-1978),Mahmoud Messadi (1911-2004) who also served as Minister of Education and Minister of Culture, andBashir Khrayyef gave new life to the Arabic novel in the 1930s and caused a scandal by including dialog in Tunisian dialect in his first short story.[4]
Other literary figures includeMoncef Ghachem,Nafila Dhahab,Hassan Ben Othmen,Habib Selmi,Walid Soliman andMahmoud Messadi. Messaadi was known for points of intersection of Islamic themes and nationalism within his work.[5]
Tunisian poetry is non-conformist and innovative: the language ofAboul-Qacem Echebbi opposes the lack of imagination in Arabic literature.[4]
Francophone literature in Tunisia began, strictly speaking, in the 20th century.[1] It was initially powered as much by Arab Muslim authors likeMahmoud Aslan andSalah Farhat as by minority authors of Jewish (e.g. Ryvel and César Benattar), Italian, or even Maltese (e.g. Marius Scalési) descent. Francophone literature has blossomed thanks to French people living in Tunisia who founded a Tunisian literary life modeled on that of Paris.
Today, Tunisian francophone literature is characterized by its critical approach. Contrary to the pessimism ofAlbert Memmi, who predicted that Tunisian literature was condemned to a young death,[4] Tunisian writers likeAbdelwahab Meddeb,Tahar Bekri,Mustapha Tlili,Hélé Béji,Aymen Hacen andFawzi Mellah have broken through abroad. The themes of wandering, exile, disconnection,memory and representation[6] are prominent in their writing .
Jewish communities have long been established in Tunisia. Their liturgical language isHebrew and their everyday spoken language is a variety of Arabic calledJudeo-Tunisian.
The most known ancient author in Judeo-Tunisian is the rabbiNissim ben Jacob (960-1062), who, together withChananel ben Chushiel, ran the renownedYeshiva of Kairouan, within a jewish community that disappeared around 1270.
The establishment ofOttoman rule in Tunisia (the Regency of Tunis) following theBattle of Djerba (1560) allowed the Jewish community of Djerba to prosper underdhimmi status, with figures such asShimon ibn Lavi (1486-1585). A religious revival emerged in the 18th century in Djerba, Tripoli, and Tunis withMasa'ud Raphael Alfasi andAharon Perez.
The first Judeo-Tunisian printing press opened in 1860 in Tunis, while theAlliance Israélite Universelle established its schools in the country. Around 1920, Tunisia had approximately 50,000 speakers of Judeo-Tunisian.
Judeo-Tunisian literature, both oral and written, existed mainly under theFrench protectorate (1881-1956) and covered genres such as journalism, prose, prose essays, poetry, theater, song, and correspondence. Theexodus of Jews from Arab and Muslim countries after 1947 put an end to this dynamism.
Among the French cultural figures of Tunisian origin areNine Moati (1937-2021) and her brotherSerge Moati (1946-).
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