|Regions with significant populations|
|Predominantly Islam (Sunni)|
The Tubu or Toubou (Old Tebu: "Rock People;" also written Tibu, Tibbu, Tebu, Tubu, Tebou, Umbararo) are Nilotic people that live mainly in northern Chad, but also in southern Libya, northeastern Niger and northwestern Sudan. They speak Tebu, in the Saharan subfamily of the Nilo-Saharan languages language family.
The majority of Toubou live in the north of Chad around the Tibesti mountains (Old Tebu: "Rocky Mountains," whence the Toubou's own name.) Numbering roughly 620,000, they are Muslim. Most Toubou are herders and nomads, though many are now semi-nomadic. Their society is clan-based, with each clan having certain oases, pastures and wells. They are divided in two closely associated people, the Teda and the Daza.(Dazagara)
Toubou life centers on their livestock (their major source of wealth and sustenance) and on the scattered oases where they or their herders cultivate dates and grain. In a few places, the Toubou (or more often members of the Haddad group who work for them) also mine salt and natron, a salt like substance which is essential in nearly all components of Toubou life from medicinal purposes, as a mixture in chewing tobacco, preservation, tanning, soap production, textiles and for livestock.
The Toubou family is made up of parents, children, and another relative or two. Although the husband or father is the head of the household, he rarely makes decisions without consulting his wife. When he is absent, his wife often takes complete charge, moving family tents, changing pastures, and buying and selling camels such as dromedaries and goats. Although Toubou men may have several wives (polygamy) according to Islam, few do. Families gather in larger camps during the months of transhumance. Camp membership is fluid, sometimes changing during the season and almost never remaining the same from one season to the next.
After the family, the clan is the most stable Toubou institution. Individuals identify with their clan, which has a reputed founder, a name, a symbol so called (arbi) in toubou language, and associated taboos. Clans enjoy collective priority use of certain palm groves, cultivable land, springs, and pastures; outsiders may not use these resources without clan permission. Social relations are based on reciprocity, hospitality, and assistance. Theft and murder within the clan are forbidden, and stolen animals must be returned.
Within the overall context of clan identity, however, Toubou society is shaped by the individual. Jean Chapelle, a well-known observer of Chadian societies, notes that "it is not society that forms the individual, but the individual who constructs the society most useful" for him or her. Three features of Toubou social structure make this process possible. The first is residence. In general, clan members are scattered throughout a region; therefore, an individual is likely to find hospitable clans people in most settlements or camps of any size. A second factor is the maintenance of ties with the maternal clan. Although the maternal clan does not occupy the central place of the parental clan, it provides another universe of potential ties.
Marriage creates a third set of individual options. Although relatives and the immediate family influence decisions about a marriage partner, individual preference is recognized as important. In addition, once a marriage is contracted between individuals of two clans, other clan members are forbidden to change it. The Toubou proscribe marriage with any blood relative less than four generations removed - in the words of the Toubou recorded by Chapelle, "when there are only three grandfathers."
The ownership of land, animals, and resources takes several forms. Within an oasis or settled zone belonging to a particular clan, land, trees (usually date palms), and nearby wells may have different owners. Each family's rights to the use of particular plots of land are recognized by other clan members. Families also may have privileged access to certain wells and the right to a part of the harvest from the fields irrigated by their water. Within the clan and family contexts, individuals also may have personal claims to palm trees and animals.
Toubou legal customs are based on restitution, indemnification, and revenge. Conflicts are resolved in several settings. Murder, for example, is settled directly between the families of the victim and the murderer. Toubou honor requires that someone from the victim's family try to kill the murderer or a relative; such efforts eventually end with negotiations to settle the matter. Reconciliation follows the payment of the goroga, or blood money, usually in the form of camels.
Despite shared linguistic heritage, few institutions among the Toubou generate a broader sense of identity than the clan. Regional divisions do exist, however. During the colonial period (and since independence in 1960), Chadian administrations have conferred legality and legitimacy on these regional groupings by dividing the Toubou and Daza regions into corresponding territorial units called cantons and appointing chiefs to administer them.
Only among the Teda of the Tibesti region have institutions evolved somewhat differently. Since the end of the 16th century, the derde (spiritual head) of the Tomagra clan has exercised authority over part of the massif and the other clans who live there. He is selected by a group of electors according to strict rules. The derde exercises judicial rather than executive power, arbitrating conflict and levying sanctions based on a code of compensations.
The Toubou have a high illiteracy rate due to the harsh conditions of the landscape they reside in.
The Toubou people inhabit a large area—almost all of the central Sahara, as well as the north-central Sahel. In Toubou terms, the Sahara is not just a desert but a mother land , they consider them self as the kings of the dessert ,
In Chad Toubou or Teda or Dazagara they live in the Great sahara Desert of Chad From Bourkou Ennedi Tibesti to Bahr el Gazel to Kanem ,they are all almost nomade , During the civil conflict in Chad (1966–1993), the derde came to occupy a more important position. In 1965 the Chadian government assumed direct authority over the Tibesti Mountains, sending a military garrison and administrators to Bardaï, the capital of Tibesti Subprefecture. Within a year, abuses of authority had roused considerable opposition among the Toubou. The derde, Oueddei Kichidemi, recognized but little respected up to that time, protested the excesses, went into exile in Libya, and, with the support of Toubou students at the Islamic University of Bayda, became a symbol of opposition to the Chadian government. This role enhanced the position of the derde among the Toubou.
After 1967 the derde hoped to rally the Toubou to the National Liberation Front of Chad (FROLINAT). Moral authority became military authority shortly thereafter when his son, Goukouni Oueddei, became one of the leaders of the Second Liberation Army of FROLINAT. Goukouni was to become a national figure; he played an important role in the battles of N'Djamena in 1979 and 1980 and served as head of state for a time. Another northerner, Hissène Habré of the Daza Anakaza, replaced Goukouni in 1982, and lost eventually power to Idriss Dédy after 8 years,
In a report released by the UNHCR, the Society for Threatened Peoples (STP) reported "massive discrimination" against the Toubou minority, which resides in the southeastern corner of the country around the oasis town of Kufra. In December 2007, the Gaddafi government stripped Toubou Libyans of their citizenship, claiming that they were not Libyans, but rather Chadians. In addition, local authorities denied Toubou people access to education and healthcare. In response, an armed group called the Toubou Front for the Salvation of Libya (TFSL) staged an uprising in November 2008 which lasted for five days and claimed 33 lives before being crushed by government security forces. Despite resistance and public condemnation, the Gaddafi regime continued its persecution of the Toubou minority in Libya. Beginning in November 2009, the government began a program of forced eviction and demolition of Toubou homes, rendering many Toubou homeless. Several dozen who protested the destruction were arrested, and families who refused to leave their homes were beaten.
In the Libyan Civil War, Toubou tribespeople in Libya sided with the rebel anti-Gaddafi forces and participated in the Fezzan campaign against forces loyal to Muammar Gaddafi, briefly capturing the town of Qatrun and claiming to capture Murzuk for the rebel movement a month later.
In March 2012, bloody clashes broke out between Toubou and Arab tribesmen in the southern city of Sabha, Libya. In response, Issa Abdel Majid Mansour, the leader of the Toubou tribe in Libya threatened a separatist bid, decrying what he saw as "ethnic cleansing" against Toubou and declaring "We announce the reactivation of the Toubou Front for the Salvation of Libya to protect the Toubou people from ethnic cleansing." The TFSL was the opposition group active in the unrest of 2007-2008 that was "ruthlessly persecuted" by the Gaddafi regime.
Teda and Daza
The Toubou are subdivided in two separate people, the Teda and Daza. They are believed to share a common origin, but speak now two distinct if clearly associated languages, Tedaga (Téda Toubou) and Dazaga (Daza Toubou), both Nilo-Saharan languages. Of the two, the Daza are the most numerous, being 358,000 persons, while the Teda are only 47,000.
The Téda live primarily in the Sahara regions of south-eastern libya and northeast of Niger and north and central Chad. They consider themselves a warrior people,the [Daza] live in the sahel north central of Chad and are almost entirely Muslim. The increasing desertification of Africa has resulted in a reduction of their traditionally nomadic, herding lifestyle. Much of the political class of Chad are drawn from Daza. There are more than a dozen subgroups of Daza: the Anakaza ,Gaida ,Kamaya ,Dazza ,Karra Sagarda ,Kounouma ,the Teda live in southen libya and northern of Chad and the Daza are in north and Central of Chad ,
Tourism in toubou area
1-The Sahara Desert ecoregion, as defined by the World Wide Fund for Nature (WWF), includes the hyper-arid center of the Sahara, between 18° and 30° N. It is one of several desert and xeric shrubland ecoregions that cover the northern portion of the African continent.
3- Lakes of Ounianga is located in Bourkou Region they are are a series of lakes in the Sahara Desert, in North-Eastern Chad, occupying a basin in the mountains of WestTibesti and Ennedi East. It was added as a UNESCO World Heritage site in 2012.
According to the UNESCO description, the lakes are in a hot and hyperarid desert that features a rainfall of less than 2 millimetres (0.1 in) a year. The lakes exhibit a variety of sizes, depths, chemical compositions and colorations.
There is a total of 18 lakes in groups as follows:
- Ounianga Kébir group: Lake Yoa, Lake Katam, Lake Oma (or Ouma), Lake Béver, Lake Midji, Lake Forodom;
- Lake Motro, about 30 kilometres (19 mi) southeast of Ounianga Kébir;
- Ounianga Sérir group about 45 to 60 kilometres (28 to 37 mi) southeast of Ounianga Kébir: Lake Melekui, Lake Dirke, Lake Ardjou, Lake Téli, Lake Obrom, Lake Élimé, Lake Hogo, Lake Djiara, Lake Ahoita, Lake Daléyala, and Lake Boukkou.
The total surface area of the lakes is about 20 square kilometres (8 sq mi). The largest of the lakes, Lake Yoa, has about a 3.5-square-kilometre (1 sq mi) area and attains 20 metres (66 ft) in depth.
The names of the lake groups are derived from the name of a village nearby (literally, Ounianga Kébir = "the great Ounianga" and Ounianga Serir = "little Ounianga").,
is one of the most amazing lake in the middle of desseret , some people believe it cure diseases so occasionally they shower inside , and also the mountains of Ennedi ,
3-The Ennedi Plateau, located in the North-East of Chad, in the Ennedi Region, is a sandstone bulwark in the middle of the Sahara. It is assailed by the sands on all sides, that encroach the deep valleys of the Ennedi. Only the caravans manage to cross it and this makes the region an area subject to multiple influences. The landscape has structures like towers, pillars, bridges and arches. They are a great attraction for tourists.
attached here that shows the daily activities of the toubou people
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