Partners against Anti-Semitism: Muslims and Jews respond to Nazism in French North African colonies, 1936–1940

Boum, Aomar

doi:10.1080/13629387.2014.950175

Cited by 9 publications

(5 citation statements)

References 14 publications

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“…The price of this fateful visit is his father'sl ife. TheT obacco Keeper hence explores the com- , 1936, -1940, " (Boum 2014.  Badr, ḥaris al-tabgh (Badr 2008).…”

Section: B Eyond Stereotypingmentioning

confidence: 99%

Dissenting Narratives – The Figure of the ‘Arab Jew’ in Contemporary Arabic Literature and Film

Abdulhaq

2020

Disseminating Jewish Literatures

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Over the last teny ears, at opic that had been previouslys kirted in the public sphere of Arab countries has been broached, namely, the expulsion and departure of the Jewish population from these countries.When writers had addressed this phenomenon in the past,they did so onlyinthe context of the Palestinian/ Arab-Israeli conflict.The history of the Jews living in Arab countries (ArabJews)² has been dominated by an official nationalisticd iscourse that has rarely been questioned (Abdulhaq 2016,7-48). This discourse consists of two parts,o ne Arab and the other Zionist.B oth reject consideringJ ews as an organic component of the society in which they live.A rabd iscourse connects Jewish life to Israel and hence to the Palestinian/Arab-Israeli conflict. An ew generation of authorsa nd film makers is questioning this discourse, through novels mainlya nd,t oalesser degree, through non-fiction works,with consequences extendingb eyond the Palestinian/Arab-Israeli conflict.T he central figures in these works are the Jeww ho used to live in Egypt,I raq, Syria or Tunisia, but had been drivenf rom theirc ountries in the 1950s and 1960s. Only in the last decade achangehas taken place, and aheightened interest in Jewish history in Arab countries arose that transcended the official nationalistic thought. This literary trend createsanew space wherei ndividual stories about Jews are discussed. This changeh as not yetb roughta bout as hift in the official line, but literature is clearlyq uestioning its discourse, creatingabeginning of the emergenceo fapost-nationalistic discourse. This interest in Jewish history is not limited to one Arab country.B etween 2004 and the end of 2017,more than 23 novels and works of non-fiction thatcentered around an Arab Jeww erep ublished in Arab countries.These Arab-Jewish figures moveb eyond the stereotypical disloyal, greedy, selfishJ ew so often found in modern Arab literature.

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“…The price of this fateful visit is his father'sl ife. TheT obacco Keeper hence explores the com- , 1936, -1940, " (Boum 2014.  Badr, ḥaris al-tabgh (Badr 2008).…”

Section: B Eyond Stereotypingmentioning

confidence: 99%

Dissenting Narratives – The Figure of the ‘Arab Jew’ in Contemporary Arabic Literature and Film

Abdulhaq

2020

Disseminating Jewish Literatures

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“…Amongh is publications: Memories of Absence: HowM uslims Remember Jews in Morocco. (Boum 2013) and "Partners Against Anti-Semitism: Muslims and Jews Respondt oN azism in FrenchN orth African Colonies, 1936-1940" (Boum 2014.  Badr, ḥaris al-tabgh (Badr 2008).…”

Section: B Eyond Stereotypingmentioning

confidence: 99%

Disseminating Jewish Literatures

Zepp¹,

Shahar²,

Fine³

et al. 2020

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This brief paper focuses on af ew methodological and practical challenges one faces when trying to introduce -or integrate -Jewishl iterature(s) into courses dedicated to modern, and especiallyearlym odern, Spanish literature.A saHispanist,r ather thanascholaro fJ ewish studies,m yphilological and pedagogic interests in Sephardic Jewry and its literary production are motivated first and foremost by the fact that they are yetanother manifestation of Hispanic culture, which, alongside morisco culture and colonial culture, reflect on our concept of "Spanishness",and, consequently, on what we consider to be part of the Spanish literaryc anon.Id eem introductory courses to be the most appropriate context to expose studentst othe existenceo fJ ewishworks and their complex relation to Spanish literature. These coursesare often students' first encounter with aliterary canon both as an abstract -debatable -concept and as ac orpus of texts, which they are expected to be familiar with by the end of the course. Thus, such courses are an opportunity to think with the studentsa bout the major questions and problems thatwould -hopefully -accompanythem through their studies, and sometimes even beyond. At the samet ime, however,the time constraint imposed by the need to cover ar elatively large amounto ft exts,a pproaches, and historical contexts, obliges us to modify our syllabi with caution.My argument is that in order to integrate Jewishliteratures into the narrative of courses introducing studentsw ith earlym odern Spanish literature, one does not need to radicallychangecourse syllabi nor dismantle the very canon of Golden Agel iterature. Rather,one needs to introduce minimal changes in the list of works studied -i. e., add one Jewish work, or selections thereof -and gesture, as one teaches other canonical works,t owards the story of Hebrew,J ewish, and converso literatures -threed ifferent concepts with which studentsm ust be acquainted. The same holds, of course,for the Muslim culturaland literaryheritage of the Iberian Peninsula and for the underrepresented morisco literatureo ft he sixteenth century.G iven, however,t he focus of the present volume on Jewish and modernl iteratures,Iwill limit myself to Jewish and converso literature.OpenAccess.

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“…The stories of Jewish–Muslim partnership and entente in the pre‐1948 period are underrepresented and still relevant in the current political climate of the Middle East and North Africa. Capturing these “models of cooperation, even failed ones” (Boum, , p. 470) is noteworthy; the vulnerability of minority groups in nation‐states where the majority‐driven nationalist narrative does not include them is a case study with implications beyond its time and space.…”

Section: Current State and Gaps Of The Fieldmentioning

confidence: 99%

Jewish Morocco: Religious and national identity during the French Protectorate

Hissong

2017

History Compass

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This article explores the complex layers of religious and national identity among Moroccan Jews during the French Protectorate, 1912–1956. Self‐assigned or state‐applied identity labels and language do not help to account for the diversity of nations or members of nation‐states. If one refers to the “Arab people,” this term does not reflect the diverse ethnic, religious, and national groups among this label. Located geographically and demographically between Africa and the Middle East and, equally, the Arab world and Europe, Morocco highlights the coming together of multiple identities and narratives. Though the Morocco of 1956, and the years leading to independence, came to construct and develop a religious and national identity that centered on Arab‐Islamic notions of its past and present, French Protectorate Morocco was a heterogeneous society comprised of Berber, Jewish, Muslim, and colonial influences that complicate an Arab‐Islamic understanding of this time. In the years since independence, scholars have built a considerable body of literature on the topic of Protectorate‐era Morocco and its Jewish communities. This article presents a thorough reading and understanding of the existing body of literature on Jewish Morocco and highlights key gaps that demand further investigation and representation.

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Partners against Anti-Semitism: Muslims and Jews respond to Nazism in French North African colonies, 1936–1940

Cited by 9 publications

References 14 publications

Dissenting Narratives – The Figure of the ‘Arab Jew’ in Contemporary Arabic Literature and Film

Dissenting Narratives – The Figure of the ‘Arab Jew’ in Contemporary Arabic Literature and Film

Disseminating Jewish Literatures

Jewish Morocco: Religious and national identity during the French Protectorate

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