Moroccan Jews and the Spanish colonial imaginary, 1903–1951

Calderwood, Eric

doi:10.1080/13629387.2018.1459261

Cited by 5 publications

(4 citation statements)

References 11 publications

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“…This voluntary separation took the forms of preserving their own cultural practices, synagogues, cemetery sections, material culture, etc. [69]. While biologists assign the high degree of genetic isolation of Tafilalt Jews to their geographic and religious situation (bordering the Sahara to the south, the Atlas Mountains to the north, Algeria's political boundary to the east, and with 200 km of stone desert to the west until the next river), they characterize the Filali Jews' blood group as essentially Mediterranean and southwestern Asiatic, as found in many parts of southern Europe or north Africa [67].…”

Section: The Jewish Presence In Morocco and The Tafilalt: Persisting ...mentioning

confidence: 99%

“…See, for more [82] (pp. 21,[57][58][59][60][61][62][63][64][65][66][67][68][69][70][71][72][73][74][75]. This particular ornament has been mainly assigned to the Umayyad architecture of Al-Andalus with association to the horseshoe arch (e.g., the Great Mosque of Cordoba), but it also spread widely elsewhere in the Muslim world, including in Morocco (see Figures 7 and 14).…”

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Tracing Trade and Settlement Infrastructures in the Judaic Material Culture of Tafilalt, Southeastern Morocco

Bigon

Langenthal

2022

Heritage

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This article traces the history of the medieval oasis city of Sijilmassa, southeastern Morocco, and that of its modern, continuation city of metropolitan Rissani in the Tafilalt region. Elements of mobility and transition are discussed in light of the prominent historical role of the urban settlement in Tafilalt in long-distance trans-Saharan trade infrastructure. These elements are developed with a focus on the region’s Jewish communities, their socio-spatial characteristics, the employed toponymy with respect to Sijilmassa, and the material culture. Within the material culture of Tafilalt’s Jewry until the 1950s and 1960s (that is, upon their dramatic emigration from Morocco, mostly to Israel), the article analyzes in an original manner their traditional marriage contracts (ketubah-s) as a textual and especially as an esthetic artifact. The analysis interprets the visual imagery that appears in these manuscripts—an imagery that corresponds with global Jewish symbols, with the vernacular architecture in the Tafilalt, and with wider regional, trans-Saharan conceptual motifs. Revealing the composite symbolic imagery and decoding the visual repertoire of the ketubah-s against the rich cultural histories of the pre-Sahara region—with affinity to both northern Morocco and sub-Saharan, “black”, Africa—necessitates an interdisciplinary approach. This study brings together area studies (of the Middle East and Africa), art histories (of architecture and built forms, artifacts, and manuscripts), cultural studies (critical intra-group relations between Arabs, Berbers and Jews), and human geography (forms of settlements and long-distance trade activity)—in a type of meeting that is quite uncommon in the relevant research literature. Its contribution lies in tracing the dissemination of ideas and material cultures among less researched groups (southeastern Jewry) and regions (pre-Saharan) in Morocco, through engaging a transdisciplinary lens that requires an intimate acquaintance with associated research historiographies.

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Section: The Jewish Presence In Morocco and The Tafilalt: Persisting ...mentioning

confidence: 99%

mentioning

confidence: 99%

Tracing Trade and Settlement Infrastructures in the Judaic Material Culture of Tafilalt, Southeastern Morocco

Bigon

Langenthal

2022

Heritage

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“…At the heart of the article is a moving account of Moroccan Jewish emigrés who managed to gather on Kippur (known in the Ashkenazi world as Yom Kippur), the Day of Atonement and the most solemn Jewish holy day of the year. Miller's work on the Amazon helped place the history of northern Morocco-and especially its Jews-in dialogue with that of the rest of the country, as well as the rest of the world (a line of inquiry that has been taken up by some of her students: Calderwood 2018Calderwood , 2019Stenner 2019).…”

Section: The History Of Jews In Moroccomentioning

confidence: 99%

Introduction: ‘Pluralizing North African historiography: Susan Gilson Miller and the history of Morocco’

Boum

Gottreich

Marglin

2021

The Journal of North African Studies

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In this introduction, we chart the intellectual journey of Susan Gilson Miller and discuss her scholarly contributions to the field of North African Studies, Moroccan historiography and Moroccan Jewish history. We note Miller's long commitment to foregrounding Maghribi voices, including female and minority accounts. Miller's work on the Jewish communities of Morocco in particular has skillfully shown the complex position of these communities across time and space. Using Arabic sources, as well as French and Spanish pre-colonial and colonial archives, Miller also deployed the analysis of urban space to document and write communal histories. These local threads of Miller's work interweave with larger historical concerns to create a unique global approach to her historical subjects.

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“…The Sephardim of North Morocco, Zionism and Illegal Emigration… 2004;Rohr 2011;Friedman 2011;Martín Corrales 2013a, b;González González 2013;Ojeda-Mata 2014;Marchán Gustems 2014;Moreno 2014Moreno , 2020Cohen and Moreno 2017;Schroeter 2018;Calderwood 2019). Even though these studies are undoubtedly valuable additions to the scant previous existing socio-historical scholarship (i.e.…”

Section: Introductionmentioning

confidence: 98%

The Sephardim of North Morocco, Zionism and Illegal Emigration to Israel Through the Spanish Cities of Ceuta and Melilla

Mata

2020

Cont Jewry

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This text looks at the fluid intersection in the emergence and development of Zionism and the later Zionist-promoted emigration of Moroccan Jews to Israel from what was the Spanish Protectorate zone in Morocco and the Spanish enclaves of Ceuta and Melilla in the north of Sherifian state. This process has received less attention from scholars than similar events in the French zone. However, it has some particularities that merit specific attention. From the early years of contact between North Moroccan Jews and European Zionism, the strong cultural identity of the Sephardim in the region and the mobilization of a Spanish approach informed by philo-Sephardism marked an important difference with regard to the French zone in the reception of Zionism and the organization of emigration to Israel. Paradoxically, in the Spanish protectorate, such process resulted in the disappearance of important historic Sephardic centers like Tetouan, Larache, and Ksar-el-Kebir.

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Moroccan Jews and the Spanish colonial imaginary, 1903–1951

Cited by 5 publications

References 11 publications

Tracing Trade and Settlement Infrastructures in the Judaic Material Culture of Tafilalt, Southeastern Morocco

Tracing Trade and Settlement Infrastructures in the Judaic Material Culture of Tafilalt, Southeastern Morocco

Introduction: ‘Pluralizing North African historiography: Susan Gilson Miller and the history of Morocco’

The Sephardim of North Morocco, Zionism and Illegal Emigration to Israel Through the Spanish Cities of Ceuta and Melilla

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