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"Silvana Haggiag is a brilliant and beautiful young woman in her early twenties, dismissive of the patriarchal norms that govern her Jewish community in the Libyan city of Benghazi. When Silvana's family is violently uprooted from its home and homeland, she is taken along with other Libyan Jews through the blazing Sahara Desert and war driven Italy to freezing Germany. In the long and tumultuous journey from her birth town to the German concentration camp of Bergen-Belsen, Silvana's, navigating her family through horror and distress, she is confronted with dire dilemmas and retrieves hidden strengths. Away from her language, detached from any familiar ground, she is forced to cope with the terrors of a cruel and arbitrary humanity, and prevail. Benghazi-Bergen-Belzen, the first novel about the Holocaust of Libyan Jews, brilliantly depicts the transformations and tribulations this intriguing community has undergone during the Second World War. Violently uprooted from their autonomic lifestyle and thrown into a language, culture and geography completely foreign to their own, Libyan Jews, Like other Jews living among Arabic speaking Muslims, were doomed to profound detachment, cut off even from the new ways of life formed among the camps' prisoners. Placed at the bottom of the Nazi race-hierarchy for their oriental origin, they were incomprehensible to the European eye and perceived as intimidating, even by their fellow European Jewish prisoners. The novel was chosen by the Israeli Ministry of Education to be included in the Holocaust studies program for high school students"--
This book argues that the literary texts produced by Sephardic and Mizrahi Jews who migrated from the Middle East and North Africa in the 1950s onwards, should be considered as part of a transnational arena, in which forms of Jewish diasporism and postcolonial displacement interweave. Through an original perspective that focuses on novelists, poets, professional and amateur writers, the book explains that these Sephardic and Mizrahi authors are part of a global literary diaspora at the crossroads of past Arab legacies, new national identities and persistent feelings of Jewishness.
A Sephardi Sea tells the story of Jews from the southern shore of the Mediterranean who, between the late 1940s and the mid-1960s, migrated from their country of birth for Europe, Israel, and beyond. It is a story that explores their contrasting memories of and feelings for a Sephardi Jewish world in North Africa and Egypt that is lost forever but whose echoes many still hear. Surely, some of these Jewish migrants were already familiar with their new countries of residence because of colonial ties or of Zionism, and often spoke the language. Why, then, was the act of leaving so painful and why, more than fifty years afterward, is its memory still so tangible? Dario Miccoli examines how the memories of a bygone Sephardi Mediterranean world became preserved in three national contexts—Israel, France, and Italy—where the Jews of the Middle East and North Africa and their descendants migrated and nowadays live. A Sephardi Sea exploreshow practices of memory- and heritage-making—from the writing of novels and memoirs to the opening of museums and memorials, the activities of heritage associations and state-led celebrations—has filled an identity vacuum in the three countries and helps the Jews from North Africa and Egypt to define their Jewishness in Europe and Israel today but also reinforce their connection to a vanished world now remembered with nostalgia, affection, and sadness.
The Zionist pedagogical narrative reproduced in schoolbooks views the migration of Jews to Israel as the felicitous conclusion of the journey from the Holocaust to the Resurrection. It negates all forms of diasporic Jewish life and culture and ignores the history of Palestine during the 2000-year-long Jewish “exile.” This narrative otherizes three main groups vis-à-vis whom Israeliness is constituted: Holocaust victims, who are presented in a traumatizing manner as the stateless and therefore persecuted Jews “we” refuse but might become again if “we” lose control over Palestinian Arabs, who constitute the second group of “others.” Palestinians are racialized, demonized, and portrayed as “our” potential exterminators. The third group of “others” comprises non-European (Mizrahi and Ethiopian) Jews. They are described as backward people who lack history or culture and must undergo constant acculturation to fit into Israel’s “Western” society. Thus, a rhetoric of victimhood and power evolves, and a nationalistic interpretation of the “never again” imperative is inculcated, justifying the Occupation and oppression of Palestinians and the marginalization of non-European Jews. This rhetoric is conveyed multimodally through discourse, genres, and visual elements. The present study, which advocates a multidirectional memory, proposes an alternative Hebrew-Arabic, multi-voiced and poly-centered curriculum that would relate the accounts of the people whom the pedagogic narrative seeks to conceal and exclude. This joint curriculum will differ from the present one not only in content but also ideologically and semiotically. Instead of traumatizing and urging vengeance, it will encourage discussion and celebrate diversity and hybridity.
This study deepens our historical understanding of the North-African Jewish and Middle Eastern Jewish experience during WWII, which is often under- or mis-represented by the media in Israel, the Arab world, France, and Italy. Public, historical and sociocultural discourse is examined to clarify whether these communities are accepted by the world as "Holocaust survivors". Further, it determines the extent to which their wartime history is revealed to Israeli society in its cultural performances. Importantly, this work addresses the reasons why the Holocaust of North African Jewry is absent from Israeli and world consciousness. Finally, the study contemplates the consequences of these phenomena for Israeli society as well as in the colonial countries of France and Italy. "In addition to using academic resources, Golan captures this history from the margins by utilizing audio-visual and artistic media in addition to evidence recorded on community heritage websites, Facebook, and other online social networks. Golan’s book demonstrates that there is a moral imperative to preserve and transmit these memories of persecution and discrimination..." -David B Levy, Touro College, NYC, Association of Jewish Libraries News and Reviews 1.2 (2019)
In June 2017, the Jews of Libya commemorated the jubilee of their complete exodus from this North African land in 1967, which began with a mass migration to Israel in 1948–49. Jews had resided in Libya since Phoenician times, seventeen centuries before their encounter with the Arab conquest in AD 644–646. Their disappearance from Libya, like most other Jewish communities in North Africa and the Middle East, led to their fragmentation across the globe as well as reconstitution in two major centers, Israel and Italy. Distinctive Libyan Jewish traditions and a broad cultural heritage have survived and prospered in different places in Israel and in Rome, Italy, where Libyan Jews are recognized for their vibrant contribution to Italian Jewry. Nevertheless, with the passage of time, memories fade among the younger generations and multiple identities begin to overshadow those inherited over the centuries. Capturing the essence of Libyan Jewish cultural heritage, this anthology aims to reawaken and preserve the memories of this community. Jewish Libya collects the work of scholars who explore the community’s history, its literature and dialect, topography and cuisine, and the difficult negotiation of trauma and memory. In shedding new light on this now-fragmented culture and society, this collection commemorates and celebrates vital elements of Libyan Jewish heritage and encourages a lively intergenerational exchange among the many Jews of Libyan origin worldwide.
Moving away from conventional approaches to the study of the subject, the Oxford Handbook of International Criminal Law draws on insights from disciplines both outside of criminal law and outside of law itself to critically examine issues such as international criminal law's actors, rationales, boundaries, and narratives
The province of Grosseto in southern Tuscany shows two extremes in the treatment of Italian and foreign Jews during the Holocaust. To the east of the province, the Jews of Pitigliano, a four hundred-year-old community, were hidden for almost a year by sympathetic farmers in barns and caves. None of those in hiding were arrested and all survived the Fascist hunt for Jews. In the west, near the provincial capital of Grosseto, almost a hundred Italian and foreign Jews were imprisoned in 1943–1944 in the bishop's seminary, which he had rented to the Fascists for that purpose. About half of them, though they had thought that the bishop would protect them, were deported with his knowledge by Fascists and Nazis to Auschwitz. Thus, the Holocaust reached into this provincial corner as it did into all parts of Italy still under Italian Fascist control. This book is based on new interviews and research in local and national archives.
Algeria's Arab Jews were renowned for their metal-working and jewellery-making skills, and these jewellers of the ummah-the Arabic community-are, for Azoulay, the symbol of a world that can still be reclaimed and repaired. In a series of letters written to her father, her great-grandmother, and her children-and to the thinkers and artists she claims as intellectual kin, such as Frantz Fanon and Hannah Arendt-Azoulaytraces the history of Arab Jewish life in Algeria, and how it was disrupted by French colonialism. She begins by asking how her family became assimilated into the identities of "Israeli," "Jewish," or "French." As she does, she finds a whole lost world open up to her - the world of her family, the Arab Jews of Algeria. She traces how Arab Jews were severed from other Arabs, and how Arab Jews were severed from their Arabness by the Israeli vision of a Jewish diaspora, and sets out to repair those breaks and revive their world. But it is in the return to the carefully crafted jewels, whose beautifully crafted objects act as messages to the future, reminds us of the conviviality of a world that existed long before colonial disruption, and whose memory challenges the imperial ways of thinking we have all inherited.
In 1939 Dick Gorle was already a professional soldier but stationed in India. After the Dunkirk disaster he was recalled and initially involved in training recruits at Plymouth before going north to form the Highland Division Gunners.We hear of the journey to Egypt and thereafter it is intense action at El Alamein under Monty and the long grueling advance to Tripoli. The invasion of Sicily followed and Gorle describes the horrors of war in the mountains and towns while the locals appeared almost oblivious to the momentous events unfolding around them.Called back to attend Staff College, Gorle rejoined the fray in North West Europe as his Regiment, part of the Lowland Division, received thanks and welcome from those liberated, and fierce and deadly resistance from the retreating Germans. His memoir sums up the elation of victory, the closeness of comradeship and the desperate sadness of losses.