Berber, Djerba

The Amazigh have lived in North Africa for thousands of years, long before the Arab conquests of the seventh century. Over the centuries the region saw the presence of Phoenicians, Romans and the first Berber Christian communities, and the island of Djerba, because of its relative isolation, helped keep the language and many local traditions alive.

In the twentieth century, the Tunisian state promoted a unified Arab national identity, and Amazigh language and culture were set aside. Since the revolution of 2011, cultural and linguistic associations have appeared, and many young people are curiously rediscovering their own roots.

Traditionally, livelihood comes from growing olive trees and from pottery, a craft that in Guellala is an inheritance of many generations. Younger people increasingly turn to trade and other work, and radio, television and the internet are part of daily life for many families.

Integration into the wider Tunisian society has reduced, in many places, the visible signs of a distinct identity. The extended family remains the center of support, decisions and celebrations, and the villages keep a rhythm of life shaped by neighborliness and hospitality, while the cycle of the seasons and of family feasts still organizes much of the year.

They are Ibadi Muslims, a minority school of Islam that is distinct from the Maliki school followed by most Tunisians. Ibadism, with its sober and communal tradition, has marked the religious life of the island for centuries and gives the people of Djerba a sense of belonging of their own within Islam.

For most, being Amazigh from Djerba and being Muslim are parts of one identity, reinforced by Tunisian nationality. Faith is lived within the family and the community, and the idea of following another religion is usually understood as a break from the people. For the Ibadis, the true Muslim is the one who practices the faith not only in words but also in deeds.

Portions of Scripture are available in Jerbi, but the New Testament and the complete Bible do not yet exist in the heart language of this people. Since Arabic dominates school and public life, and Jerbi is passed on mostly by speech, audio and digital media materials tend to be the most natural way for the Word to reach families.

The Amazigh identity of Djerba is interwoven with Ibadi Islam and with Tunisian nationality, so changing faith is usually seen as breaking with family and community. A shrinking language, a small population concentrated in a few villages, and the near absence of Christian witness in Jerbi mean that few have ever met someone who follows Jesus. Added to this is the social pressure against changing religion.

There is a need for the Jerbi language and culture to be valued and passed on, so that young people do not have to choose between being modern and being faithful to their roots. There is also a lack of job opportunities that would allow families to stay on the island without leaving their own soil.

On the spiritual level, complete Scriptures and materials in Jerbi are lacking, and there is practically no Christian community in their language. Anyone who wished to know Jesus would need companionship, discipleship and a safe place to ask questions, grow and be welcomed.