Libya Table of Contents
The successive waves of Arabs who arrived beginning in the seventh century imposed Islam and the Arabic language along with their political domination. Conversion to Islam was largely complete by 1300, but Arabic replaced the indigenous Berber dialects more slowly. Initially, many Berbers fled into the desert, resisting Islam and viewing it as a urban religion. In the eleventh century, however, tribes of the beduin Bani (see Glossary) Hilal and Bani Salim invaded first Cyrenaica and later Tripolitania and were generally effective in imposing their Islamic faith and nomadic way of life. This beduin influx disrupted existing settlements and living patterns; in many areas tribal life and organization were introduced or strengthened. A further influx of Arabic-speaking peoples occurred in the late fifteenth and early sixteenth centuries as a result of the upheavals accompanying the fall to the Christians of the last Muslim kingdom in Spain.
It is estimated that the total number of Arabs who arrived in North Africa during the first two migrations did not exceed 700,000 and that in the twelfth-century population of 6 or 7 million they did not constitute more than 10 percent of the total. Arab blood later received some reinforcement from Spain, but throughout North Africa Berber background heavily outweighed Arab origin. Arabization of the Berbers advanced more rapidly and completely in Libya than elsewhere in the Maghrib and by the mid-twentieth century relatively few Berber speakers remained. By contrast, in Morocco and Algeria, and to a lesser extent in Tunisia, Berbers who had yet to become Arabized continued to form substantial ethnic minorities.
In the countryside traditional Arab life, including customary dress, was still predominant at the time of Libyan independence in 1951. The subsequent discovery of petroleum and the new wealth that resulted, the continuing urban migration, and the sometimes extreme social changes of the revolutionary era, however, have made progressive inroads in traditional ways. For example, in the cities, already to some extent Europeanized at the time of the revolution in 1969, men and some younger women frequently wore Western clothing, but older women still dressed in the customary manner.
Among the beduin tribes of the desert, seasonal shifts to new grazing lands in pursuit of rainfall and grass growth remained widespread. Some tribes were seminomadic, following their herds in summer but living in settled communities during the winter. Most of the rural population was sedentary, living in nuclear farm villages. But often the nomadic and the sedentary were mixed, some members of a clan or family residing in a village while younger members of the same group followed their flocks on a seasonal basis.
The distinction between individual tribes was at least as significant as the distinction between Arab and non-Arab. Tracing their descent to ascribed common ancestors, various tribal groups have formed kinship and quasi-political units bound by loyalties that override all others. Although tribal ties remained important in some areas, the revolutionary government had taken various measures to discourage the nomadic way of life that was basic to tribal existence, and by the 1980s it appeared that tribal life was fast becoming a thing of the past.
Arab influence permeates the culture, among both the common people and the social, political, economic, and intellectual elite. The cultural impact of the Italian colonial regime was superficial, and Libya--unlike other North African countries, with their legacy of French cultural domination--suffered no conflict of cultural identity. As a rule, those few Libyans achieving higher education obtained it not in Europe but in neighboring Arab countries.
Data as of 1987