The patronym Ziri belongs to that deep stratum of Judeo-Maghrebi onomastics where Jewish names refer neither to a trade, nor to a locality, nor to a biblical ancestor, but to the most ancient rootedness of Israelite communities within the Berber substrate of North Africa. According to the authoritative work of Abraham I. Laredo, Les Noms des Juifs du Maroc, the name Ziri derives from the name of a tenth-century Berber chieftain, from the Sanhadja of the Titteri mountains in the Tell Atlas, who fortified Alger, Médéa, and Miliana [Laredo, Les Noms des Juifs du Maroc]. This onomastic filiation, modest in appearance, opens a striking window onto a major historical fact: the existence, within North African Judaism, of a Berber-speaking component deeply integrated into the tribal and political structures of the medieval Maghreb.
The name Ziri (in Berber Ziri, sometimes transcribed Zîrî or Ziryab in related forms) signifies, according to onomasticians, "moonlight" or "light of the night" in certain Berber dialects — a meaning retained by several studies devoted to North African anthroponyms [Toledano, Les Noms de famille des Juifs d'Afrique du Nord]. It was borne by one of the founders of the most considerable dynasties in the history of the Maghreb, Ziri ibn Manad, eponymous ancestor of the Zirid dynasty. That Jews should have carried, and transmitted across nearly a millennium, a name of such distinctly Berber and princely origin bears witness to the long cohabitation — woven of exchanges, protections, servitudes, and symbioses — between the Jewish communities and the Sanhadjian confederations of the central Maghreb.
This volume sets out to retrace, drawing on available scholarly sources, the successive layers that compose the history of the Ziri lineage: the Berber and Zirid root of the name; the pathways by which it became a Jewish patronym; its diffusion across the central Maghreb, Morocco, and, later, the diasporas. Where the archive speaks, we shall follow the archive; where only tradition transmits, we shall say so. For the history of a name is always, in watermark, the history of a people and its migrations.
At the origin of the name stands a historical figure perfectly attested by medieval chronicles: Ziri ibn Manad (died around 971), chief of the Sanhadja confederation, one of the three great branches of the Berber population of the Maghreb alongside the Zénètes and the Masmouda. The Sanhadja occupied a vast arc of territories stretching from the Algerian high plateaus to the Saharan borders, and the Titteri mountains, in the Tell Atlas, constituted one of their ancient heartlands. It is from this geographical area that the name Ziri draws its roots, as recalled in Laredo's entry, which explicitly connects it to the Sanhadja of the Titteri mountains [Laredo, Les Noms des Juifs du Maroc].
Ziri ibn Manad distinguished himself in the service of the Fatimids, the Ismaili Shia dynasty that then dominated Ifriqiya. In reward for his loyalty, and notably for his decisive role against the great Kharijite revolt of Abou Yazid (the "man with the donkey") in the 940s, he received governance over large territories of the central Maghreb. It is in this context that he founded and fortified several strongholds intended to establish Sanhadjian authority over the region: the reference onomastic entry thus notes that he fortified Algiers, Médéa, and Miliana [Laredo, Les Noms des Juifs du Maroc]. The founding of Achir, his capital in the Titteri, left a lasting mark on the political landscape of medieval Algeria.
His son, Bologhine ibn Ziri (Buluggîn ibn Zîrî), continued his father's work and is regarded, in the historiographical tradition, as the re-founder of Algiers (al-Djazaïr), as well as of Médéa and Miliana — cities whose urban development is associated with the Zirid house. From this lineage arose two great dynasties: the Zirids of Ifriqiya (who reigned from Kairouan and then Mahdia until the twelfth century) and their cousins the Hammadids of the central Maghreb (established at the Qal'a des Banou Hammad and then at Bougie). A branch of the same stock, the Zirids of Granada, governed a taifa kingdom in al-Andalus in the eleventh century.
How did the name of a Berber chieftain and dynasty founder become a Jewish surname? The question cuts to the heart of the mechanisms of North African onomastics, where the boundary between communities was not impermeable and where names circulated from one group to another. The works of Joseph Toledano remind us that a significant portion of the family names of Jews from North Africa is of Berber origin, reflecting the antiquity of Jewish settlement in pre-Islamic Maghreb and the existence of Judaized Berber tribes or Berber-speaking Jews [Toledano, Une histoire de familles].
Several hypotheses, all cautiously advanced, may be put forward to account for the transmission of the name Ziri to Jewish families. The first, and most generally accepted by onomasticians, is that of borrowing from the Berber substrate: Jews living in contact with or within Sanhajan groups would have borne this name as a marker of regional or tribal belonging, without implying any direct lineage from the princely house [Toledano, Les Noms de famille des Juifs d'Afrique du Nord]. The name would thus indicate less a lineage than a shared territory and language.
A second reading, situated at the intersection of Memory and archive, sees in the name the memory of a protection or patronage. In medieval Maghreb, it was not uncommon for Jewish communities placed under the authority of a Berber lord to adopt his name, either out of gratitude or because they were designated by reference to their protector. The Judeo-Zirid symbiosis illustrated by the Naghrela of Granada lends this hypothesis a genuine historical plausibility, even if no document allows for a direct and continuous connection to be established between the Zirid house and the Jewish bearers of the name [Stillman, The Jews of Arab Lands].
Maurice Eisenbeth, in his pioneering demographic and onomastic study of the Jews of North Africa, had already drawn attention to this stratum of Berber names present in the communities of Algeria, whose origins point to times predating the arrival of Jews expelled from Spain in 1492 [Eisenbeth, Les Juifs de l'Afrique du Nord]. The name Ziri belongs to this autochthonous layer, known as Toshavim
To understand the plausibility of a Jewish surname of Sanhajan origin, one must first restore the soil in which it could have taken root: that of Berber Judaism in the central Maghreb, one of the oldest and least documented in the Jewish world. The Jewish communities of North Africa date back, according to scholarly sources, to Antiquity — established from the Punic and Roman periods along the coastline, they gradually spread inland, reaching the mountain massifs and the Saharan borderlands [Stillman, The Jews of Arab Lands].
In these regions, the distinction between Jews and Berbers did not correspond to a clear ethnic boundary: one found Berber-speaking Jews, fully integrated into tribal structures, as well as, according to certain traditions reported by medieval Arab chroniclers such as Ibn Khaldoun, Berber tribes that had adopted Judaism before the Muslim conquest. The legendary figure of the Kahina, the warrior queen of the Aurès who resisted the Arab advance in the seventh century and whom tradition presents as Jewish, crystallizes this memory of a Berber Judaism predating Islam — a narrative that belongs more to Memory than to established History, but whose persistence speaks to the depth of Jewish rootedness in the Berber world.
It is in this central Maghreb — the very one dominated by the Sanhadja of Ziri ibn Manad — that ancient Jewish communities were nestled, in Tlemcen, in Achir, in the Titteri, and along the caravan routes linking the Tell to the Sahara. The Judaism of these regions was a Judaism of orality, of the local saint (tsaddiq), of the Berber language intertwined with liturgical Hebrew. Family names there bore the imprint of the landscape and the tribes, and the onomastic works of Eisenbeth as well as those of Toledano record numerous Algerian surnames of an evidently Berber character [Eisenbeth, Les Juifs de l'Afrique du Nord] [Toledano, Une histoire de familles].
The name Ziri fits naturally within this landscape. The fact that it is attested primarily, according to Moroccan documentation, in the area of the western Maghreb, does not preclude a more easterly origin, for the movements of Jewish populations between Algeria and Morocco were constant throughout the Middle Ages and the modern period, whether in the form of commercial migrations, flight from the Almohad persecutions of the twelfth century, or the wandering of communities at the mercy of political upheaval [Deshen,
The presence of the name Ziri in Moroccan documentation, as recorded by Abraham Laredo, invites us to follow the westward trajectory of the lineage [Laredo, Les Noms des Juifs du Maroc]. Morocco was, from the Middle Ages to the contemporary era, a great receptacle for Maghrebi Jewish communities, and its mellahs — Jewish quarters of the great imperial cities of Fès, Marrakech, Meknès and Rabat-Salé — welcomed families of diverse origins: indigenous Berber-speaking peoples, exiles from Spain, and migrants from neighboring Algeria.
Pre-colonial Jewish life in Morocco, as reconstructed by Shlomo Deshen, was organized around the community (qehilla), its institutions, its rabbinical tribunals and its solidarities in the face of a precarious legal status as dhimmi [Deshen, Les Gens du Mellah]. Within this framework, patronyms played an essential social and legal role: they identified families in notarial deeds (chetarot), marriage contracts (ketubbot) and communal registers. It is through these documents — far more than through dynastic chronicles — that names such as Ziri were transmitted and left their trace in the archive.
The Moroccan rootedness of families bearing names of Algerian or eastern Berber origin can be explained by several waves of migration. The Almohad pressure of the twelfth century, which suppressed the protected status of Jews and Christians, provoked massive displacements toward the west and toward the East. Later, the political instability of the central Maghreb, famines and epidemics, and then, in the modern era, commercial opportunities linked to Atlantic ports, drew Algerian Jewish families toward Morocco. Contemporary historians of Moroccan Judaism, such as Robert Assaraf and Mohammed Kenbib, have described these communities on the eve of and during the colonial period, revealing the richness and diversity of their population [Assaraf, Une certaine histoire des Juifs du Maroc] [Kenbib, Juifs et musulmans au Maroc].
The name Ziri, insofar as it is recorded in Moroccan onomastics, testifies to Morocco's capacity to integrate and preserve patronyms drawn from across the Maghrebi expanse. There it became one name among the thousands catalogued in reference works, modest yet bearing a geographical Memory: that of the high plateaus of Titteri and the Sanhadja, carried from east to west by the age-old movement of peoples.
From a strictly linguistic standpoint, the name Ziri belongs to a coherent ensemble of Berber anthroponyms whose contours onomasticians have delineated. The primary meaning, retained by several authorities, refers to the idea of lunar clarity — Ziri designating in certain dialects the moonlight — which connects the name to the great family of Berber given names evoking celestial bodies and light [Toledano, Les Noms de famille des Juifs d'Afrique du Nord]. Other readings bring it closer to roots evoking planting or sowing, frequent in North African toponymy. This polysemy is characteristic of ancient Berber names, whose primary meaning has often faded in favor of purely identificatory value.
The spellings under which the name appears in sources vary according to Latin, Arabic, or Hebrew transcriptions: Ziri, Zîrî, Ziry, sometimes Zir or suffixed derivative forms. This orthographic instability, common to the entire Judeo-Maghrebi onomastic tradition before the administrative standardization of surnames during the colonial era, complicates the identification of bearers in older registers, where the same name could appear under several spellings depending on the language of the scribe.
In terms of onomastic kinship, Ziri is related to a whole constellation of North African Jewish names of Berber origin, which the repertories of Toledano and Eisenbeth catalogue and classify: tribal names, place names, names evoking qualities or natural elements [Toledano, Une histoire de familles] [Eisenbeth, Les Juifs de l'Afrique du Nord]. The distinctive feature of Ziri lies in its homonymy with a ruling dynasty, a trait it shares with a few other Maghrebi surnames derived from the names of chieftains or princely lineages. This homonymy has at times nourished, within family memory, narratives of prestigious lineage — narratives that belong to transmitted tradition and which the historian must receive with the requisite caution.
For Tunisia, where Jewish onomastics have been studied in depth by Paul Sebag, names of Berber origin likewise form an identifiable stratum, distinct from Sephardic and Livornese contributions; this confirms that the Berber component of Jewish onomastics is a pan-Maghrebi phenomenon, not exclusive to Morocco alone [Sebag,
The history of the Ziri lineage, like that of North African Judaism as a whole, underwent a decisive upheaval in the twentieth century. The colonial period, followed by independence, radically transformed the conditions of existence of the communities. In Morocco, the historiography of Robert Assaraf and Mohammed Kenbib has illuminated the tensions and recompositions that marked relations between Jews and Muslims in the nineteenth and twentieth centuries, from the protectorate through the years of independence [Assaraf, Une certaine histoire des Juifs du Maroc] [Kenbib, Juifs et musulmans au Maroc].
The episode of the Vichy regime and the Second World War constituted a particular ordeal. Robert Assaraf notably documented the attitude of Sultan Mohammed V in the face of anti-Jewish measures, in a work that has become a reference on this dark period, during which the status of Moroccan Jews was threatened by antisemitic legislation [Assaraf, Mohammed V et les Juifs du Maroc à l'époque de Vichy]. For the Jewish families of Morocco — and therefore, in all likelihood, for those bearing the name Ziri — these years marked the beginning of a period of uncertainty that preceded the great departures.
From the 1950s and 1960s onward, the vast majority of Jews from North Africa left their countries of origin for Israel, France, Canada, and other destinations in the diaspora. This movement, one of the most massive in contemporary Jewish history, dispersed age-old communities and, with them, the family names they carried. The name Ziri followed these new routes: transplanted out of the Maghreb, it became a name of the diaspora, preserved as a heritage and a sign of belonging to the Judeo-North African Memory.
In this new context, the family name acquired an additional function: that of Memory. For generations born in exile, the name Ziri — like so many other Maghrebi names — became the slender thread connecting to a vanished world, that of the Moroccan mellahs and, further still, of the high Sanhajan plateaus. Sephardic and North African genealogy, today carried forward by numerous institutions and learned associations, is devoted precisely to reconstituting these lineages and restoring the meaning of names, in resistance to the oblivion of exile. The name thus continues to live, no longer as a tribal designation, but as patrimony.
At the end of this journey, the Ziri lineage emerges as a condensation, within a single name, of the full depth of North African Jewish history. At its root stands a major historical figure: Ziri ibn Manad, Sanhaji chieftain of the Titteri mountains, founder of a princely lineage that fortified Alger, Médéa and Miliana and gave rise to the Zirid and Hammadid dynasties [Laredo, Les Noms des Juifs du Maroc]. That this name became a Jewish surname attests to the antiquity and intensity of the Judeo-Berber symbiosis in the central and western Maghreb.
The historian must here hold two demands in tension. On the one hand, to acknowledge what the archive establishes: the Berber and Sanhaji root of the name, its belonging to the autochthonous stratum of Jewish onomastics, its presence in Moroccan documentation [Eisenbeth, Les Juifs de l'Afrique du Nord] [Toledano, Une histoire de familles]. On the other hand, to resist the temptation of legendary filiation: nothing permits one to affirm a direct line of descent between the princely house of the Zirids and the Jewish families bearing the name. What is transmitted is not the blood of a dynasty, but the Memory of a shared territory and a shared language.
Such is the lesson of the Ziri lineage: a modest name that carries within it a thousand years of History — the medieval Sanhadja, the Judeo-Andalusian symbiosis of the Naghrela of Grenade, the mellahs of Morocco, the upheavals of the twentieth century and the diasporic dispersion. In this name one reads both the most ancient rootedness and the most recent exile. To preserve it and to study it is to honor the long Jewish presence at the heart of the Berber world, and to restore to future generations the richness of an identity that neither the centuries nor exile have erased.
One must be careful here to avoid any abusive genealogical reconstruction: to claim that a Jewish family named Ziri descends from Ziri ibn Manad would belong to legend, not to History. What can be established with certainty is the lineage of the name, not that of blood. The surname preserves the trace of a world — that of the medieval Sanhadja — in which Jews and Berbers shared the same space, and it is this Memory, transmitted through the name, that gives it its full value.
