The Plastic Eye: The Politics of Jewish Representation in Moroccan Museums

Boum, Aomar

doi:10.1080/00141841003678742

Cited by 12 publications

(8 citation statements)

References 23 publications

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“…The Turkish Ethnography Museum also served as a medium of cultural integration: items associated with diverse experiences, locations, and regions within Turkey were arranged in the same physical space in a nationalist effort to gloss over differences and contradictions that might challenge the myth of homogeneity. 82 This was not the case, however, with countries like Iran and Turkey, which did not experience direct colonial rule; the institutional foundation of anthropology and ethnography in these countries instead served nationalist projects. 79 Given Riza Shah's 1934 visit to Turkey, during which he toured the ethnography museum, it is quite possible that he was inspired by Turkey's example.…”

Section: T H E E T H N O G R a P H I C M U S E U Mmentioning

confidence: 99%

Appropriating the Masses: Folklore Studies, Ethnography, and Interwar Iranian Nationalism

Vejdani¹

2012

Int. J. Middle East Stud.

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AbstractThis paper traces the emergence of folklore studies and ethnography in interwar Iran. It argues that these disciplines were part of larger nationalist projects of representing and speaking for the “masses.” The first part of the paper explores how and why a number of Iranian intellectuals engaged in folklore studies after a period of prolonged political activism in the first few decades of the 20th century. The second part of the paper examines cultural institutions established by the state, mainly in the late 1930s, in an attempt to appropriate and institutionalize folklore studies and ethnography for the purposes of nation building. These efforts were fraught with ambivalences because the “masses” were simultaneously praised as repositories of “authenticity” and looked down upon as a potential source of “backwardness.”

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Section: T H E E T H N O G R a P H I C M U S E U Mmentioning

confidence: 99%

Appropriating the Masses: Folklore Studies, Ethnography, and Interwar Iranian Nationalism

Vejdani¹

2012

Int. J. Middle East Stud.

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“…As the Palestinian‐Israeli conflict continues to enlarge the gap of misunderstanding and limit mutual dialogue between Jewish and Muslim communities throughout the world, a few Jewish and Muslim ‘artisans of peace’ continue to hold interfaith partnerships and inter‐religious dialogues of reconciliation between Israelis and Palestinians (Boum 2010). In this context, Jewish‐Muslim Convivencia during Islamic Spain has emerged as their historical reference (Soifer 2009; Ray 2005; Cohen 1994, pp.…”

Section: Introductionmentioning

confidence: 99%

The Performance of Convivencia: Communities of Tolerance and the Reification of Toleration

Boum

2012

Religion Compass

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This article argues that Medieval Islamic Spain (with its mythical era of Convivencia) has been selectively used as a ''moral past'' to highlight the possibilities of Jewish-Muslim interfaith dialogue and religious toleration in our times. Using Morocco as a case study, I claim that interfaith dialogue in the Arab World has largely taken place at elite levels rather than among common people or in schools. Accordingly, the conceptual image of al-Andalus remains solely a connective memory that establishes what I call the performance of Convivencia. The Arab political elite has not yet been able to connect the celebrated myth of toleration with the present realities of racism, prejudice and stereotyping to give younger adults a new frame of understanding difference and otherness.

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“… 22. I thank Ali Essafi very much for drawing my attention to the court case against Brahim Ennouhi. For a very insightful discussion of representation and the Musée Sheikh Omar, see Boum (2010). Boum here discusses the museum’s counter-narrative on Jewish-Moroccan culture and how an “uncomfortable” past is being handled. …”

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confidence: 99%

Archive partisans: Forbidden histories and the promise of the future

Hegasy

2019

Memory Studies

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Remembering past injustices has been regarded as central to overcoming intra-societal conflicts with the end of World War II. Since, memory has increasingly been charged as a means to achieve reconciliation. But only in recent years have archives, and here especially human rights archives, in the Mashreq and Maghreb moved from being semi-functional repositories for academics to become important loci for political activists to reappraise violence and injustice. The role of the archive in preserving or erasing personal memories is critically investigated by such activists. This article covers an emergent discourse on the memory milieus of violent conflict, war, and occupation extant in this region. In a selective overview covering Morocco, the Western Sahara, Lebanon, and Egypt, it asks what the visibility of violent experiences means for the wider social context and how traumatic pasts are re-socialized through private and public archiving initiatives. The author investigates the archive less as a place of storage than as a milieu around which various actors conceptualize the past and struggle over future justice.

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The Plastic Eye: The Politics of Jewish Representation in Moroccan Museums

Cited by 12 publications

References 23 publications

Appropriating the Masses: Folklore Studies, Ethnography, and Interwar Iranian Nationalism

Appropriating the Masses: Folklore Studies, Ethnography, and Interwar Iranian Nationalism

The Performance of Convivencia: Communities of Tolerance and the Reification of Toleration

Archive partisans: Forbidden histories and the promise of the future

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