The Cistercian Order in Medieval Europe

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“…Other regions like Byzancena, the coastal region of Tripolitania, or the region of Kasserine (Cillium) in North Africa were subject to different processes. 62 Some regions were abandoned in the 5th, 6th or 7th centuries; others were populated until the Arab conquest or beyond. 63 56 For an overview on field surveys in North Africa, see Leone,Rural landscapes,[135][136][137][138][139][140][141][142][143][144][145][146][147][148][149][150][151] 57 von Rummel, Transformation, 108; de Vos Raaijmakers and Attoui, Rus De Vos Raaijmakers,Rural Settlement,205. 58 For a summary of archaeological surveys in North Africa and their methodological challenges and possibilities, see Stone, Comparative Survey, 132-143.…”

“…With the objective of undertaking more effective missions to the Berber population in Kabylia, Pavy authorized the Jesuits in 1863 to begin working in the region. 62 In the space of twelve years, Pavy increased the size of the diocese of Algiers (which encompassed the entire French colony of Algeria) to 187 parishes served by 273 priests. Yet, although Pavy required that Arabic be taught in the seminary in Algiers, few priests under his jurisdiction mastered the language well enough to communicate with the Muslim population.…”

“…Farmers bound their haystacks with golden grain, Bacchus reddened as ever on the young vine, and shining peace ornamented her land with olive trees. 62 Liberatus narrates how this idyll was then shattered by the rise of Antalas and the internal collapse of the Vandal kingdom:…”

“…61 Indirect rule in the Maghreb continued under theʿĀmirids, de facto rulers in Umayyad Cordoba during the caliphate of Hishām II (r. 976-1009). 62 The conflict took place between adversaries who used their acknowledgement of either the Umayyad or Fatimid caliph rather symbolically, as a tool to legitimize their rule and reinforce their own status. Broadly speaking, the western part of the Maghreb, dominated by Zanāta groups, belonged to the sphere of the Umayyads until their collapse at the beginning of the eleventh century, whereas Ifrīqiya, dominated by the Sanhaja Zīrids, remained under Fatimid influence.…”

“…In this respect, it is noteworthy that the references to trade with Byzantines in the Mudawwana all refer to slaves and enslavement. By contrast, questions from a similar period put to the Andalusian jurist ʿAbd al-Malik b. Ḥabīb (d. 238/853) 62 about trade between Muslim merchants mostly refer to foodstuffs. This comparison should not be generalized, but as yet, there is little textual evidence of regularized trade in food or industrial commodities between Ifrīqiyan ports and non-Muslim regions in the early decades of the 3rd/9th century.…”