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Research paper example essay prompt: Berbers In North Africa - 1941 words
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.. re, an Arab army under Uqba ibn Nafi established the town of Al Qayrawan about 160 kilometerss south of present- day Tunis and used it as a base for further operations. Abu al Muhajir Dina, Uqba's successor, pushed westward into Algeria and eventually worked out a modus vivendi with Kusayla, the ruler of an extensive confederation of Christian Berbers. Kusayla, who had been based in Tilimsan (modern Tlemcen), became a Muslim and moved his headquarters to Takirwan, near Al Qayrawan. This harmony was short-lived, however.
Arab and Berber forces controlled the region in turn until 697. By 711 Umayyad forces helped by Berber converts to Islam had conquered all of North Africa. Governors appointed by the Umayyad caliphs ruled from Al Qayrawan, the new wilaya (province) of Ifriqiya, which covered Tripolitania (the western part of present-day Libya), Tunisia, and eastern Algeria. Paradoxically, the spread of Islam among the Berbers did not guarantee their support for the Arab-dominated caliphate. The ruling Arabs alienated the Berbers by taxing them heavily; treating converts as second-class Muslims; and, at worst, by enslaving them. As a result, widespread opposition took the form of open revolt in 739-740 under the banner of Kharijite Islam.
The Kharijites objected to Ali, the fourth caliph, making peace with the Umayyads in 657 and left Ali's camp(khariji means those who leave). The Kharijites had been fighting Umayyad rule in the East, and many Berbers were attracted by the sect's egalitarian precepts. For example, according to Kharijism, any suitable Muslim candidate could be elected caliph without regard to race, station, or descent from the Prophet Muhammad. After the revolt, Kharijites established a number of theocratic tribal kingdoms, most of which had short and troubled histories. Others, hhowever, like Sijilmasa and Tilimsan, which straddled the principal trade routes, proved more viable and prospered.
In 750 the Abbasids, who succeeded the Umayyads as Muslim rulers, moved the caliphate to Baghdad and reestablished caliphal authority in Ifriqiya, appointing Ibrahim ibn Al Aghlab as governor in Al Qayrawan. Although nominally serving at the caliph's pleasure, Al Aghlab and his successors ruled independently until 909, presiding over a court that became a center for learning and culture. Just to the west of Aghlabid lands, Abd ar Rahman ibn Rustum ruled most of the central Maghrib from Tahirt, southwest of Algiers. The rulers of the Rustumid imamate, which lasted from 761 to 909, each an Ibadi Kharijite imam, were elected by leading citizens. The imams gained a reputation for honesty, piety, and justice. The court at Tahirt was noted for its support of scholarship in mathematics, astronomy, and astrology, as well as theology and law.
The Rustumid imams, however, failed, by choice or by neglect, to organize a reliable standing army. This important factor, accompanied by the dynasty's eventual collapse into decadence, opened the way for Tahirt's demise under the assault of the Fatimids. In the closing decades of the ninth century, missionaries of the Ismaili sect of Shia Islam converted the Kutama Berbers of what was later known as the Petite Kabylie region and led them in battle against the Sunni rulers of Ifriqiya. Al Qayrawan fell to them in 909. The Ismaili imam, Ubaydallah, declared himself caliph and established Mahdia as his capital. Ubaydallah initiated the Fatimid Dynasty, named after Fatima, daughter of Muhammad and wife of Ali, from whom the caliph claimed descent.
The Fatimids turned westward in 911, destroying the imamate of Tahirt and conquering Sijilmasa in Morocco. Ibadi Kharijite refugees from Tahirt fled south to the oasis at Ouargla beyond the Atlas Mountains, whence in the eleventh century they moved southwest to Oued Mzab. Maintaining their cohesion and beliefs over the centuries, Ibadi religious leaders have dominated public life in the region to this day. For many years, the Fatimids posed a threat to Morocco, but their deepest ambition was to rule the East, the Mashriq, which included Egypt and Muslim lands beyond. By 969 they had conquered Egypt.
In 972 the Fatimid ruler Al Muizz established the new city of Cairo as his capital. The Fatimids left the rule of Ifriqiya and most of Algeria to the Zirids (972-1148). This Berber dynasty, which had founded the towns of Miliana, Medea, and Algiers and centered significant local power in Algeria for the first time, turned over its domain west of Ifriqiya to the Banu Hammad branch of its family. The Hammadids ruled from 1011 to 1151, during which time Bejaia became the most important port in the Maghrib. This period was marked by constant conflict, political instability, and economic decline. The Hammadids, by rejecting the Ismaili doctrine for Sunni orthodoxy and renouncing submission to the Fatimids, initiated chronic conflict with the Zirids.
Two great Berber confederations- the Sanhaja and the Zenata- engaged in an epic struggle. The fiercely brave, camel- borne nomads of the western desert and steppe as well as the sedentary farmers of the Kabylie region to the east swore allegiance to the Sanhaja. Their traditional enemies, the Zenata, were tough, resourceful horsemen from the cold plateau of the northern interior of Morocco and the western Tell in Algeria. In addition, raiders from Genoa, pisa, and Norman Sicily attacked ports and disrupted coastal trade. Trans-Saharan trade shifted to Fatimid Egypt and to routes in the west leading to Spanish markets.
The countryside was being overtaxed by growing cities. Contributing to these political and economic dislocations was a large incursion of Arab bediun from Egypt starting in the first half of the eleventh century. Part of this movement was an invasion by the Banu Hilal and Banu Sulaym tribes, apparently sent by the Fatimids to weaken the Zirids. These Arab bediun overcame the Zirids and Hammadids and in 1057 sacked Al Qayrawan. They sent farmers fleeing from the fertile plains to the mountains and left cities and towns in ruin.
For the first time, the extensive use of Arabic spread to the countryside. Sedentary Berbers who sought protection from the Hilalians were gradually arabized. The Almoravid movement developed early in the eleventh century among the Sanhaja of the western Sahara, whose control of trans-Saharan trade routes was under pressure from the Zenata Berbers in the north and the state of Ghana in the south. Yahya ibn Ibrahim al Jaddali, a leader of the lamtuna tribe of the Sanhaja confederation, decided to raise the level of Islamic knowledge and practice among his people. To accomplish this, on his return from the hajj (Muslim pilgrimage to Mecca) in 1048-49, he brought with him Abd Allah ibn Yasin al Juzuli, a Moroccan scholar. In the early years of the movement, the scholar was concerned only with imposing moral discipline and a strict adherence to Islamic principles among his followers.
Abd Allah ibn Yasin also became known as one of the marabouts, or holy persons (from al murabitun, those who have made a religious retreat. Almoravids is the Spanish transliteration of al murabitun). The Almoravid movement shifted from promoting religious reform to engaging in military conquest after 1054 an was led by Lamtuna leaders:first Yahya, then his brother Abu Bakr, and then his cousin Yusuf ibn Tashfin. With Marrakech as their capital, the Almoravids had conquered Morocco, the Maghrib as far east as Algiers, and Spain up to the Ebro River by 1106. Under the Almoravids, the Maghrib and Spain acknowledged the spiritual authority of the Abbasid caliphate in Baghdad, reuniting them temporarily with the Islamic community in the Mashriq. Although it was not an entirely peaceful time, North Africa benefited economically and culturally during the Almoravid period, which lasted until 1147. Muslim Spain (Andalus in Arabic) was a great source of artistic and intellectual inspiration.
The most famous writers of Andalus worked in the Almoravid court, and the builders of the Grand Mosque of Tilimsan, completed in 1136, used as a model the Grand Mosque of Cordoba. Like the Almoravids, the Almohads found their initial inspiration in Islamic reform. Their spiritual leader, the Moroccan Muhammad ibn Abdallah ibn Tumart, sought to reform Almoravid decadence. Rejected in Marrakech and other cities, he turned to his Masmuda tribe in the Atlas Mountains for support. Because of their emphasis on the unity of God, his followers were known as Al Muwahhidun (unitarians, or Almohads). Although declaring himself mahdi, imam, and masum (infallible leader sent by God), Muhammad ibn Abdallah ibn Tumart consulted with a council of ten of his oldest disciples.
Influenced by the Berber tradition of representative government, he later added an assembly composed of fifty leaders from various tribes. The Almohad rebellion began in 1125 with attacks on Moroccan cities, including Sus and Marrakech. Upon Muhammad ibn Abdallah ibn Tumart's death in 1130, his successor Abd al Mumin took the title of caliph and placed members of his own family in power, converting the system into a traditional monarchy. The Almohads entered Spain at the invitation of the Andalusian amirs, who had risen against the Almoravids there. Abd al Mumin forced the submission of the amirs and reestablished the caliphate of Cordoba, giving the Almohad sultan supreme religious as well as political authority within his domains. The Almohads took control of Morocco in 1146, captured Algiers around 1151, and by 1160 had completed the conquest of the central Maghrib and advanced to Tripolitania.
Nonetheless, pockets of Almoravid resistance continued to hold out in the Kabylie region for at least fifty years. After Abd al Mumin's death in 1163, his son Abu Yaqub Yusuf (ruled 1163-1184) and grandson Yaqub al Mansur (ruled 1184-1199) presided over the zenith of Almohad power. For the first time, the Maghrib was united under a local regime, and although the empire was troubled by conflict on its fringes, handcrafts and agriculture flourished at its center and an efficient bureaucracy filled the tax coffers. In 1229 the Almohad court renounced the teachings of Muhammad ibn Tumart, opting instead for greater tolerence and a return to the Maliki school of law. As evidence of this change, the Almohads hosted two of the greatest thinkers of Anadalus: Abu Bakr ibn Tufayl and Ibn Rushid (Averroes).
The Almohads shared the crusading instincts of their Christian adversaries, but the continuing wars in Spain over- taxed their resources. In the Maghrib, the Almohad position was compromised by factional strife and was challenged by a renewal of tribal warfare. The Bani Merin (Zenata Berbers) took advantage of declining Almohad power to establish a tribal state in Morocco, initiating nearly sixty years of warfare there that concluded with their capture of Marrakech, the last Almohad stronghold, in 1271. Despite repeated efforts to subjugate the central Maghrib, however, the Merinids were never able to restore the frontiers of the Almohad Empire. From its capital at Tunis, the Hafsid Dynasty made good its claim to be the legitimate successor of the Almohads in Ifriqiya, while, in the central Maghrib, the Zayanids founded a dynasty at Tlemcen.
Based on a Zenata tribe, the Bani Abd el Wad, which had been settled in the region by Abd al Mumin, the Zayanids also emphasized their links with the Almohads. For more than 300 years, until the region came under Ottoman suzerainty in the sixteenth century, the Zayanids kept a tenuous hold in the central Maghrib. The regime, which depended on the administrative skills of Andalusians, was plagued by frequent rebellions but learned to survive as the vassal of the Merinids or Hafsids or later as an ally of Spain. In conclusion, to the strong loyalties of the tribe, the Berber added individualism, democratic participation in inter- tribal affairs and fierce opposition to foreign invaders. Over the centuries, many conquerors came to the Maghrib, but few established durable empires, and few exercised a significant cultural influence.
In the religious sphere, the Berbers continued to practice their animistic beliefs, while often adopting religious heresies to oppose their Christian, Jewish or Islamic overlords. History.
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