Genealogies and Formation of Algerian Identity during the Ottoman Period (1500–1800) : Case of the Ghris Region in Mascara

This research seeks to study what has been said and written regarding genealogies (ansāb) in the Ghriss region of the Mascara province [1] during the Ottoman period, spanning from 1500 to 1800. Through the processes of collection, classification, and transcription, this topic aligns with the objectives of the scientific research framework in Algeria, which aims to contribute to the documentation of issues related to national identity and the methods of its preservation and verification.

The genealogical corpus plays a pivotal role in shaping Algerian identity and its connection to history, geography, and culture. It remains a subject of great interest among members of Algerian society, as it serves as a medium for expressing the cultural, social, and moral components of the Algerian personality. This field is the bedrock where linguistic practices and family narratives grow, and where domestic specificities are carefully maintained.

During the second half of the last century, serious and diverse studies emerged regarding genealogy, race, and ethnicity. These are currently being published in specialized volumes due to their importance in understanding the narratives and relationships that drive individuals in the production of societal culture. However, research in this area remains insufficient compared to what has been achieved in the Arab Mashreq.

The records of the Sharia courts from the Ottoman era are considered a rich corpus, containing inheritance and property deeds. These involve the settlement and division of disputed estates under the supervision of a certified judge. These court documents are characterized by precision and rigor in detailing judicial matters—such as marriage, divorce, births, and deaths—while noting the number, status, and social standing of the individuals involved.

From this perspective, we believe it is our duty to uncover the intricacies of genealogy using a scientific and methodological approach based on scholarly surveys and field studies. Socio-cultural products—such as songs and celebrations—and customs and traditions—such as marriage ceremonies, hospitality protocols, and alliances—have formed the fundamental structures of the cultural patterns that constitute genealogical discourse. They are the founding elements of the social system and a pivotal part of local culture, embodying a cultural consciousness that produced artistic patterns incorporating creative traditions from the heart of that culture. This established the structure of genealogy as a cultural and societal phenomenon in that specific region and era.

The Mascara region is considered one of the bastions of science, culture, and Jihad in Algeria [2] and serves as the base of the "Rashidi Homeland" [3]. Many works related to genealogy appeared there, allowing for the spread of a written culture and a multifaceted oral tradition. Because the majority of these works have not been collected or recorded, and for fear of losing them and the social, cultural, and linguistic weight they carry, it was necessary for us to undertake this work.

Writing and circulating genealogy was a response to cultural debates and social needs that witnessed various shifts in the composition of society and its kinship ties. Consequently, the field of genealogy in Algeria seeks to preserve the epistemological components of the Algerian personality across the East, West, North, and South. It has maintained the specific traits, customs, and legacies of the Algerian people, where the genealogist (Nassaba) acted as the spokesperson for the tribe and its living oral archive.

Therefore, the subject we wish to research is relatively modern, especially if we focus on the sociological and anthropological approach. Throughout the ages, this approach has granted genealogy the authority of a registrar, documenter, and guardian of identity. The list of authors in this science (or art) in Algeria is extensive, including:

The poem "Bughyat al-Talib" by Issa bin Musa al-Tijini al-Ghrissi (d. approx. 1060 AH).The book "Al-Silsila al-Wafiya" by Sheikh Imam Ahmad bin Muhammad al-Ashmawi (d. after 1729 AD).The writings of Abi Ras al-Nasiri, specifically "Muruj al-Dhahab".The book "Tanwir Qulub Ahl al-Taqwa" by the judge Muhammad bin Abd al-Rahman al-Tlemçani."Yaqoutat al-Nasab" by Al-Arabi Abi Hamid bin Abd al-Qadir al-Mushrifi.

Most previous research and manuscripts focused on genealogy were compilatory and narrative, failing to reach the level of academic research because they lacked analysis and theoretical grounding. They were not based on fieldwork or interviews, which provide credibility to any study. Therefore, in this research, we attempt to conduct a study of oral traditions and written texts related to Algerian identity and genealogy based on the following dimensions:

How did the genealogical corpus contribute to the formation of Algerian identity?Why did genealogical authors adopt the documentation of Algerian lineages, and according to what specificities?What is the role of cultural and anthropological factors in the selection and establishment of names?Can the field of genealogy in this period be considered a source for recording and transmitting identity across generations?

[1] Emir Abdelkader believed its original name was "Umm al-Asakir" (Mother of Soldiers). See: Emir Abdelkader, Memoirs, edited by Sghir Bennani et al., Dar al-Umma, 1994, p. 27. [2] Figures of Thought and Culture in Algeria, Yahia Bouaziz, Vol 2, Beirut, Dar al-Gharb al-Islami, 1st Ed, 1995, p. 227. [3] The Rashidi Homeland: Or the territory of Beni Rashid, extending about fifty miles from east to west and twenty-five miles in width. See: Leo Africanus, Description of Africa, translated by Muhammad Hajji et al., Beirut, Dar al-Gharb al-Islami, 2nd Ed, 1985, p. 26.