Halima: Family secrets and politics

By Mohamed  Larousse El Metoui

Secrets around Halima...

Her mother did not dare to reveal to her the secret of her father’s death. Her husband, too, could not tell her about his resistance activities… Between « the spindle » and « the suitcase for the Hammam », the course of Halima’s life is similar to that of Tunisian society liberated from colonialism and emerging into a new era of independence…

Discover the course of Halima’s life, that's similar to that of Tunisian society liberated from colonialism and emerging into a new era of independence

EXTRACT

Abdelhamid's family didn't wait long before they left for Tunis. They were packed into a car and heading for the capital only 2 months after their return from the harvest.
Halima felt very lonely when her friend Myriam left with her mother and brother. But that loneliness directed her inner self towards new sensations that pervaded her thoughts. She felt the need for sex and the want of a man. She began dreaming of her Prince Charming and of the man of her future. This feeling was increased by her mother's work preparing her "Djehaz".

ABOUT THE AUTOR

Mohamed Laroussi Métoui, de son vrai nom Mohamed Laroussi Ben Tahar, né le 19 janvier 1920 à Métouia et mort le 25 juillet 2005 à Tunis, est un écrivain tunisien. Connu sous le pseudonyme de Métoui, en référence à sa ville natale, il est considéré comme une figure emblématique du paysage culturel de son pays. Pionnier de la création romanesque en Tunisie, il écrit des nouvelles, des articles de presse, des critiques, des pièces de théâtre… Il s’intéresse aux études du patrimoine ainsi qu’aux recherches d’histoire. Dans sa jeunesse, il écrit également de la poésie.

• Language: English
• Publisher: Nirvana
• Release date: Jun 29, 2018
• ISBN: 9789938940466

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Capture d’écran 2018-06-04 à 09.23.33

Introduction

Since 1881 Tunisia lived under the French occupation. Although the Bardo treaty left the Tunisian King or bey as the supreme ruler of the country, the power held by the « Resident General » (French representative in Tunisia) increased day after day. Inside the country the « civil controllers » or governors expanded their control up to the most remote areas of the south of Tunisia.

The efforts of the Tunisian nationalists (Ali Bach Hamba, Salah Ech-cherif and Ismail Es-sfaihi) were in evidence well before the first world war. Few incidents took place such as those of the Jellaz in 1911 and the tramway in 1912. But soon the nationalists were repressed.

Nationalism revived again in 1920 when the 1st Tunisian party, the Dertour Party was founded by Abdelaziz Ath-albi. In 1924 Mohamed Ali El-Hammi founded the Common Council for the Tunisian Worker, and in 1934 Habib Bourguiba founded the Neo-Destour Party. In consequence, the resistance activities became in evidence.

At this stage, El Metoui started his story in Halima. Many resistance activities were mentioned by the writer reaching their momentum on April 9th 1938 when Bourguiba as well as many other Nationalists were jailed and the negotiations with the French government were broken.

Farhat Hached, the union’s leader, and Bourguiba worked together in leading the resistance movement. Soon new negotiations were started with the French and in 1951 more Tunisian autonomy was obtained. In 1955 internal autonomy was declared, just one year before the declaration of Independence on March 20th 1956.

El Metoui in Halima mentioned most of the important incidents Tunisia went through such as April 9th 1938, January 18th 1952 when the new negotiations were broken and Bourguiba was jailed again, and June 1st 1955 when Bourguiba returned back to Tunisia. El Metoui gave also many examples on the active resistance such as the strikes, the demonstrations, the sabotage activities, etc… and also on the retaliation of the French government such as the campaign made by the French forces in the Cap Bon area.

One should note here that the story in Halima starts almost with the birth of the Neo Destour party and closes with the return to Tunis of Habib Bourguiba, the founder of that party. This of course shows the author’s political commitment and strengthens in a way the political theme he wanted to develop in Halima.

The social scene

The Tunisian society was the product of several civilizations that have followed one another in the Tunisian land. But 20th century Tunisia was mainly shaped by the Muslim and Arab civilisation. Even during the French protectorate, Tunisia was considered as part of the Ottoman Empire. Arabic was the main language used and Islam was the official religion.

Although Muslims formed the majority of the population, they were the most underprivileged of all, 800,000 hectares were in the hands of the French, which is one fifth of all arable land in Tunisia. The money was held by the Europeans especially the Jews who have acquired the French nationality, and also by some aristocratic families who shared the lands with the Muammirs or colons. The latter’s started renting the lands from small farmers and eventually almost bought them all.

El Metoui stresses this point in his first novel wa mani ed-dhahaya when his main protagonist went into court in order to regain the hectare colony that his French neighbour had bought.

In parallel with this opposition between underprivileged natives and privileged occupants, existed another opposition between the capital Tunis and the rural areas deep inside the Tunisian land.

Besides being a pole of attraction to all Tunisians, Tunis sheltered the only two schools in the country, and offered many job opportunities. Most of the families who had lost their lands either worked as khammessa in others’ lands or moved to Tunis in search of new jobs. Thus we see for instance Sheik Miftah in Et Tut el Murr working as a khammas in Sheik Salah’s land after he had lost his lands in the neighbouring country of Libya.

This opposition between Beldyas or inhabitants of Tunis and Bedouins, was very clear in the way of life each group led. Inside the country, the people lived within large groups or tribes. The social ties were in evidence and the whole community was usually headed by Sheik Al Ashira or head of the tribe.

Men’s main occupation was to work in the fields during the day and to gather in cafés at night. In this respect we see Abdallah in Et Tut El Murr going every night to the café in order to play cards with his friends.

On the other hand, the way of life in Tunis was much different from that in the country. It was determined by several factors among which we can quote the mixed society and the influence of the French on the Arab community. The latter was composed of the original natives of Tunis and the exoders who were also forming separate groups according to the areas they came from. There has always been a certain feeling of superiority on the part of the Tunisois towards the people coming from the country.

But looking at the Tunis community from a broader point of view, on can say that there was not much difference between the 2 groups. Although tribalism was absent, the Tunis familiers were also headed by the father who was considered as the supreme ruler. Men’s main occupation was working during the day and gathering together at night either in cafés or in other social groupings among which the literary and cultural ones are to be distinguished.

The religious belief was very strong within the Bedouin community. It went even as far as to the belief in supernatural powers and holy men or derwishes such as Um el Ezz in Et Tut El Murr and Sheik Omar in Halima.

This same belief was shared with the people of the capital or Beldays. In fact, and in spite of its relatively modern aspect and its two schools. Al Medrassa As-Sadiquia and the Zaytuna University, Tunis did not emerge from the poverty and ignorance that covered the whole country.

To summarize one can say that the French colonization was to certain extent due to the social background Tunisia knew at that time. Such background changed gradually throughout the 20th century thanks to the new educational system especially at the Zaytuna University and at Al Madrassa As-Sadiquia, which played a great part in making the Tunisians become more aware of the need to regain their freedom and independence.

Finally one should not forget the importance of the contact of the Tunisians with the French ideals such as freedom and democracy.

The cultural scene

By the end of the 19th century Tunisia experienced a new cultural renaissance. Such renaissance was the result of the contact with the Arab and western literatures, and of the efforts of reform and modernization carried on by some Tunisian reformers.

The French occupation