Podcasts about Aciman

The city of Rome is a legacy locale in countless areas of history and culture. For teenage refugee André Aciman, Rome was also a source of life-changing challenges, charms, and connections that would have a place in his heart for years to come. In his upcoming book Roman Year: A Memoir, Aciman recounts the ways his family adapted to the harsh realities of their transition and how he himself fell in love with the poetry and potential of a new home. Roman Year transports readers back to a tumultuous chapter of Aciman's youth as his Jewish family fled an era of growing political tension and waves of expulsions occurring in 1950's Egypt. Leaving their notions of stability, economic status, and community behind in Alexandria, Aciman ushered his younger brother and their deaf mother into the unfamiliar expanses of Rome. Navigating newfound poverty, acting as interpreter through language barriers, and functioning as liaison amidst family conflicts led young Aciman towards escapism as he buried himself in books. It is here, bolstered by so many words and stories, that he regained his footing and began to truly explore his new city and himself. Roman Year takes the form of a vivid multi-sensory snapshot, going beyond simple time and place in immersing readers in the author's vantage point. Aciman revisits memories ranging from richly depicted sights, smells, and tastes to poignant personal reflections to uncompromising critical observations. This passionate retelling captures the formative elements of Roman life that shaped the perspective Aciman would carry with him into future chapters and well past those city limits. Roman Year unwaveringly explores a complicated coming of age story and the concept of home in a lush, layered landscape. André Aciman is a professor, essayist, and author. He is currently a distinguished professor of comparative literature at the Graduate Center of the City University of New York. His previous publications include the novels Call Me By Your Name, Harvard Square, and Eight White Nights, the memoir Out Of Egypt, and the essay collection False Papers: Essays on Exile and Memory. Marcie Sillman is an award-winning journalist based in Seattle. A former longtime reporter at KUOW radio, Marcie's cultural features have appeared on NPR programs including Morning Edition, All Things Considered and Weekend Edition, as well as in national and international publications including Dance magazine. She co-hosted the podcast ‘Double Exposure' and continues to write for the Seattle Times. She is the recipient of the 2019 Seattle Mayor's Arts Award. Buy the Book Roman Year: A Memoir The Elliott Bay Book Company

Durante il daily di Shelf vi abbiamo fatto delle domande a cui avete risposto e che hanno dato a Alessandro Barbaglia e Chiara Sgarbi diversi spunti di discussione.Per la prima volta in questa puntata Alessandro e Chiara commentano insieme e ci danno un arrivederci speciale: finisce la terza stagione di Shelf!La novità della settimana è R4 di Pietro Trellini, edito Mondadori. I consigli di Chiara Sgarbi sono L'estate che sciolse ogni cosa, di Tiffany McDaniel (Atlandide), Parlami, di Francesco Zani (Fazi) e  L'ultima estate, di André Aciman (Guanda).L'ospite della puntata è Viola Graziosi, attrice e voce narrante di molti dei vostri audiolibri preferiti.SHELF. IL POSTO DEI LIBRIdi Alessandro Barbaglia e Chiara Sgarbi Realizzato da MONDADORI STUDIOSA cura di Miriam Spinnato e Danilo Di TerminiCoordinamento editoriale di Elena MarinelliProgetto grafico di Francesco PoroliMusiche di Gianluigi CarloneMontaggio e post produzione Indiehub studio

NO RE-READING NECESSARY! Kimberly only sought out Aciman because she loved the movie Call Me by Your Name--but she loved the fiction enough to seek out more. Tune in to hear about the use of figurative language, the structure, the pacing and the choice of details that make this work so ATMOSPHERIC.

I Scream, You Scream, We all Scream for Ice Cream. Let's go back to Season 2 for a moment... Do you remember this?Sookie – A Musso Lussino 4080! Lorelai – Somebody sent me a fascist ice cream maker? Lorelai received the Lello 4080 Musso Lussino.   Alex Aciman joins Scott to discuss the recent deep dive he did in to the Ice Cream Maker from Season 2/Episode 9 "Run Away, Little Boy". No note...no card...but do we all agree the Ice Cream Maker was from.....See omnystudio.com/listener for privacy information.

Narrator Edoardo Ballerini immerses listeners in a lost world with André Aciman's 1996 memoir. Host Jo Reed and AudioFile's Alan Minskoff discuss how Ballerini brings this memoir of Aciman's boyhood to life. The author longs for his home in cosmopolitan Alexandria, Egypt, and Ballerini masterfully portrays the characters, especially his quirky grandmothers, and ensures the other members of his lively Sephardic Jewish family come through vividly. A classic story of a family who lost everything in the fraught years after 1956, when President Nasser expelled English and French nationals and Jews from their homes in Egypt. Read the full review of the audiobook on AudioFile's website. Published by Macmillan Audio. Find more audiobook recommendations at audiofilemagazine.com Listen to AudioFile's fourth season of Audiobook Break, featuring the Japanese American Civil Liberties Collection. Support for AudioFile's Behind the Mic comes from PENGUIN RANDOM HOUSE AUDIO, dedicated to producing top-quality fiction and nonfiction audiobooks written and read by the best in the business. Visit penguinrandomhouseaudio.com/audiofile now to start listening. Learn more about your ad choices. Visit megaphone.fm/adchoices

One of the top Jewish podcasts in the U.S., American Jewish Committee's (AJC) The Forgotten Exodus, is the first-ever narrative podcast to focus exclusively on Mizrahi and Sephardic Jews. In this week's episode, we feature Jews from Egypt.   In the first half of the 20th century, Egypt went through profound social and political upheavals culminating in the rise of President Gamal Abdel Nasser and his campaign of Arabization, creating an oppressive atmosphere for the country's Jews, and leading almost all to flee or be kicked out of the country. Hear the personal story of award-winning author André Aciman as he recounts the heart-wrenching details of the pervasive antisemitism during his childhood in Alexandria and his family's expulsion in 1965, which he wrote about in his memoir Out of Egypt, and also inspired his novel Call Me by Your Name.  Joining Aciman is Deborah Starr, a professor of Near Eastern and Jewish Studies at Cornell University, who chronicles the history of Egypt's Jewish community that dates back millennia, and the events that led to their erasure from Egypt's collective memory. Aciman's modern-day Jewish exodus story is one that touches on identity, belonging, and nationality: Where is your home when you become a refugee at age 14? Be sure to follow The Forgotten Exodus before the next episode drops on August 22. ___ Show notes: Sign up to receive podcast updates here. Learn more about the series here. Song credits:  Rampi Rampi, Aksaray'in Taslari, Bir Demet Yasemen by Turku, Nomads of the Silk Road Pond5:  “Desert Caravans”: Publisher: Pond5 Publishing Beta (BMI), Composer: Tiemur Zarobov (BMI), IPI#1098108837 “Sentimental Oud Middle Eastern”: Publisher: Pond5 Publishing Beta (BMI), Composer: Sotirios Bakas (BMI), IPI#797324989. “Frontiers”: Publisher: Pond5 Publishing Beta (BMI); Composer: Pete Checkley (BMI), IPI#380407375 “Adventures in the East”: Publisher: Pond5 Publishing Beta (BMI) Composer: Petar Milinkovic (BMI), IPI#00738313833. “Middle Eastern Arabic Oud”: Publisher: Pond5 Publishing Beta (BMI); Composer: Sotirios Bakas (BMI), IPI#797324989 ___ Episode Transcript: ANDRÉ ACIMAN: I've lived in New York for 50 years. Is it my home? Not really. But Egypt was never going to be my home. It had become oppressive to be Jewish. MANYA BRACHEAR PASHMAN: The world has overlooked an important episode in modern history: the 800,000 Jews who left or were driven from their homes in Arab nations and Iran in the mid-20th century. This series, brought to you by American Jewish Committee, explores that pivotal moment in Jewish history and the rich Jewish heritage of Iran and Arab nations as some begin to build relations with Israel. I'm your host, Manya Brachear Pashman. Join us as we explore family histories and personal stories of courage, perseverance, and resilience.  This is The Forgotten Exodus. Today's episode: leaving Egypt. Author André Aciman can't stand Passover Seders. They are long and tedious. Everyone gets hungry long before it's time to eat. It's also an unwelcome reminder of when André was 14 and his family was forced to leave Egypt – the only home he had ever known. On their last night there, he recounts his family gathered for one last Seder in his birthplace. ANDRÉ: By the time I was saying goodbye, the country, Egypt, had essentially become sort of Judenrein.  MANYA:  Judenrein is the term of Nazi origin meaning “free of Jews”. Most, if not all of the Jews, had already left. ANDRÉ: By the time we were kicked out, we were kicked out literally from Egypt, my parents had already had a life in Egypt. My mother was born in Egypt, she had been wealthy. My father became wealthy. And of course, they had a way of living life that they knew they were abandoning. They had no idea what was awaiting them. They knew it was going to be different, but they had no sense. I, for one, being younger, I just couldn't wait to leave. Because it had become oppressive to be Jewish. As far as I was concerned, it was goodbye. Thank you very much. I'm going. MANYA: André Aciman is best known as the author whose novel inspired the Oscar-winning film Call Me By Your Name – which is as much a tale of coming to terms with being Jewish and a minority, as it is an exquisite coming of age love story set in a villa on the Italian Riviera.  What readers and moviegoers didn't know is that the Italian villa is just a stand-in. The story's setting– its distant surf, serpentine architecture, and lush gardens where Elio and Oliver's romance blooms and Elio's spiritual awakening unfolds – is an ode to André's lost home, the coastal Egyptian city of Alexandria.  There, three generations of his Sephardic family had rebuilt the lives they left behind elsewhere as the Ottoman Empire crumbled, two world wars unfolded, a Jewish homeland was born, and nationalistic fervor swept across the Arab world and North Africa. There, in Alexandria, his family had enjoyed a cosmopolitan city and vibrant Jewish home. Until they couldn't and had to leave.  ANDRÉ: I would be lying if I said that I didn't project many things lost into my novels. In other words, to be able to re-experience the beach, I created a beach house. And that beach house has become, as you know, quite famous around the world. But it was really a portrait of the beach house that we had lost in Egypt.  And many things like that, I pilfer from my imagined past and dump into my books. And people always tell me, ‘God, you captured Italy so well.' Actually, that was not Italy, I hate to tell you. It was my reimagined or reinvented Egypt transposed into Italy and made to come alive again. MANYA: Before he penned Call Me By Your Name, André wrote his first book, Out of Egypt, a touching memoir about his family's picturesque life in Alexandria, the underlying anxiety that it could always vanish and how, under the nationalization effort led by Egypt's President Gamel Abdel Nassar, it did vanish. The memoir ends with the events surrounding the family's last Passover Seder before they say farewell.   ANDRÉ: This was part of the program of President Nasser, which was to take, particularly Alexandria, and turn it into an Egyptian city, sort of, purified of all European influences. And it worked.  As, by the way, and this is the biggest tragedy that happens to, particularly to Jews, is when a culture decides to expunge its Jews or to remove them in one way or another, it succeeds. It does succeed. You have a sense that it is possible for a culture to remove an entire population. And this is part of the Jewish experience to accept that this happens. MANYA: Egypt did not just expunge its Jewish community. It managed to erase Jews from the nation's collective memory. Only recently have people begun to rediscover the centuries of rich Jewish history in Egypt, including native Egyptian Jews dating back millennia. In addition, Egypt became a destination for Jews expelled from Spain in the 15th Century. And after the Suez Canal opened in 1869, a wave of more Jews came from the Ottoman Empire, Italy, and Greece. And at the end of the 19th Century, Ashkenazi Jews arrived, fleeing from European pogroms. DEBORAH STARR: The Jewish community in Egypt was very diverse. The longest standing community in Egypt would have been Arabic speaking Jews, we would say now Mizrahi Jews. MANYA: That's Deborah Starr, Professor of Modern Arabic and Hebrew Literature and Film at Cornell University. Her studies of cosmopolitan Egypt through a lens of literature and cinema have given her a unique window into how Jews arrived and left Egypt and how that history has been portrayed. She says Jews had a long history in Egypt through the Islamic period and a small population remained in the 19th century. Then a wave of immigration came. DEBORAH: We have an economic boom in Egypt. Jews start coming from around the Ottoman Empire, from around the Mediterranean, emigrating to Egypt from across North Africa. And so, from around 5,000 Jews in the middle of the 19th century, by the middle of the 20th century, at its peak, the Egyptian Jews numbered somewhere between 75 and 80,000. So, it was a significant increase, and you know, much more so than just the birth rate would explain. MANYA: André's family was part of that wave, having endured a series of exiles from Spain, Italy, and Turkey, before reaching Egypt. DEBORAH: Egypt has its independence movement, the 1919 revolution, which is characterized by this discourse of coexistence, that ‘we're all in this together.' There are images of Muslims and Christians marching together.  Jews were also supportive of this movement. There's this real sense of a plurality, of a pluralist society in Egypt, that's really evident in the ways that this movement is characterized. The interwar period is really this very vibrant time in Egyptian culture, but also this time of significant transition in its relationship to the British in the various movements, political movements that emerge in this period, and movements that will have a huge impact on the fate of the Jews of Egypt in the coming decades. MANYA: One of those movements was Zionism, the movement to establish a Jewish state in the biblical homeland of the Jews. In 1917, during the First World War, the British government occupying Egypt at the time, issued a public statement of support for the establishment of a "national home for the Jewish people" in Palestine, still an Ottoman region with a small minority Jewish population. That statement became known as the Balfour Declaration. DEBORAH: There was certainly evidence of a certain excitement about the Balfour Declaration of 1917. A certain amount of general support for the idea that Jews are going to live there, but not a whole lot of movement themselves. But we also have these really interesting examples of people who were on the record as supporting, of seeing themselves as Egyptians, as part of the anti-colonial Egyptian nationalism, who also gave financial support to the Jewish project in Palestine. And so, so there wasn't this sense of—you can't be one or the other. There wasn't this radical split. MANYA: Another movement unfolding simultaneously was the impulse to reclaim Egypt's independence, not just in legal terms – Egypt had technically gained independence from the British in 1922 – but suddenly what it meant to be Egyptian was defined against this foreign colonial power that had imposed its will on Egypt for years and still maintained a significant presence. DEBORAH: We also see moves within Egypt, toward the ‘Egyptianization' of companies or laws that start saying, we want to, we want to give priority to our citizens, because the economy had been so dominated by either foreigners or people who were local but had foreign nationality. And this begins to disproportionately affect the Jews.  Because so many of the Jews, you know, had been immigrants a generation or two earlier, some of them had either achieved protected status or, you know, arrived with papers from, from one or another of these European powers. MANYA: In 1929, Egypt adopted its first law giving citizenship to its residents. But it was not universally applied. By this time, the conflict in Palestine and the rise of Zionism had shifted how the Egyptian establishment viewed Jews.   DEBORAH: Particularly the Jews who had lived there for a really long time, some of whom were among the lower classes, who didn't travel to Europe every summer and didn't need papers to prove their citizenship, by the time they started seeing that it was worthwhile for them to get citizenship, it was harder for Jews to be approved. So, by the end, we do have a pretty substantial number of Jews who end up stateless. MANYA: Stateless. But not for long. In 1948, the Jewish state declared independence. In response, King Farouk of Egypt joined four other Arab nations in declaring war on the newly formed nation. And they lost.  The Arab nations' stunning defeat in that first Arab-Israeli War sparked a clandestine movement to overthrow the Egyptian monarchy, which was still seen as being in the pocket of the British. One of the orchestrators of that plot, known as the Free Officers Movement, was Col. Gamel Abdel Nassar. In 1952, a coup sent King Farouk on his way to Italy and Nassar eventually emerged as president. The official position of the Nassar regime was one of tolerance for the Jews. But that didn't always seem to be the case. DEBORAH: Between 1948 and ‘52, you do have a notable number of Jews who leave Egypt at this point who see the writing on the wall. Maybe they don't have very deep roots in Egypt, they've only been there for one or two generations, they have another nationality, they have someplace to go. About a third of the Jews who leave Egypt in the middle of the 20th century go to Europe, France, particularly. To a certain extent Italy. About a third go to the Americas, and about a third go to Israel. And among those who go to Israel, it's largely those who end up stateless. They have no place else to go because of those nationality laws that I mentioned earlier, have no choice but to go to Israel. MANYA: Those who stayed became especially vulnerable to the Nassar regime's sequestration of businesses. Then in 1956, Egypt nationalized the Suez Canal, a 120-mile-long waterway that connected the Mediterranean Sea to the Indian Ocean by way of the Red Sea – that same waterway that created opportunities for migration in the region a century earlier. DEBORAH: The real watershed moment is the 1956 Suez conflict. Israel, in collaboration with France, and Great Britain attacks Egypt, the conflict breaks out, you know, the French and the British come into the war on the side of the Israelis. And each of the powers has their own reasons for wanting, I mean, Nasser's threatening Israeli shipping, and, threatening the security of Israel, the French and the British, again, have their own reasons for trying to either take back the canal, or, just at least bring Nassar down a peg. MANYA: At war with France and Britain, Egypt targeted and expelled anyone with French and British nationality, including many Jews, but not exclusively. DEBORAH: But this is also the moment where I think there's a big pivot in how Jews feel about being in Egypt. And so, we start seeing larger waves of emigration, after 1956. So, this is really sort of the peak of the wave of emigration.  MANYA: André's family stayed. They already had endured a series of exiles. His father, an aspiring writer who copied passages by Marcel Proust into his diary, had set that dream aside to open a textile factory, rebuild from nothing what the family had lost elsewhere, and prepare young André to eventually take over the family business. He wasn't about to walk away from the family fortune – again. DEBORAH: André Aciman's story is quite, as I said, the majority of the Jewish community leaves in the aftermath of 1956. And his family stays a lot longer. So, he has incredible insights into what happens over that period, where the community has already significantly diminished. MANYA: Indeed, over the next nine years, the situation worsened. The Egyptian government took his father's factory, monitored their every move, frequently called the house with harassing questions about their whereabouts, or knocked on the door to issue warrants for his father's arrest, only to bring him in for more interrogation. As much as André's father clung to life in Egypt, it was becoming a less viable option with each passing day. ANDRÉ: He knew that the way Egypt was going, there was no room for him, really. And I remember during the last two years, in our last two years in Egypt, there wAs constantly references to the fact that we were going to go, this was not lasting, you know, what are we going to do? Where do we think we should go? And so on and so forth. So, this was a constant sort of conversation we were having. MANYA: Meanwhile, young André encountered a level of antisemitism that scarred him deeply and shaped his perception of how the world perceives Jews. ANDRÉ: It was oppressive in good part because people started throwing stones in the streets. So, there was a sense of ‘Get out of here. We don't want you here.' MANYA: It was in the streets and in the schools, which were undergoing an Arabization after the end of British rule, making Arabic the new lingua franca and antisemitism the norm. ANDRÉ: There's no question that antisemitism was now rooted in place. In my school, where I went, I went to a British school, but it had become Egyptian, although they taught English, predominantly English, but we had to take Arabic classes, in sort of social sciences, in history, and in Arabic as well. And in the Arabic class, which I took for many years, I had to study poems that were fundamentally anti-Jewish. Not just anti-Israeli, which is a big distinction that people like to make, it doesn't stick. I was reading and reciting poems that were against me. And the typical cartoon for a Jew was a man with a beard, big tummy, hook nose, and I knew ‘This is really me, isn't it? OK.' And so you look at yourself with a saber, right, running through it with an Egyptian flag. And I'll never forget this. This was, basically I was told that this is something I had to learn and accept and side with – by the teachers, and by the books themselves.  And the irony of the whole thing is that one of the best tutors we had, was actually the headmaster of the Jewish school. He was Jewish in very sort of—very Orthodox himself. And he was teaching me how to recite those poems that were anti-Jewish. And of course, he had to do it with a straight face. MANYA: One by one, Jewish neighbors lost their livelihoods and unable to overcome the stigma, packed their bags and left. In his memoir, André recalls how prior to each family's departure, the smell of leather lingered in their homes from the dozens of suitcases they had begun to pack. By 1965, the smell of leather began to waft through André's home. ANDRÉ: Eventually, one morning, or one afternoon, I came back from school. And my father said to me, ‘You know, they don't want us here anymore.' Those were exactly the words he used. ‘They don't want us here.' I said, ‘What do you mean?' ‘Well, they've expelled us.'  And I was expelled with my mother and my brother, sooner than my father was. So, we had to leave the country. We realized we were being expelled, maybe in spring, and we left in May. And so, for about a month or so, the house was a mess because there were suitcases everywhere, and people. My mother was packing constantly, constantly. But we knew we were going to go to Italy, we knew we had an uncle in Italy who was going to host us, or at least make life livable for us when we arrived. We had obtained Italian papers, obtained through various means. I mean, whatever. They're not exactly legitimate ways of getting a citizenship, but it was given to my father, and he took it. And we changed our last name from Ajiman, which is how it was pronounced, to Aciman because the Italians saw the C and assumed it was that. My father had some money in Europe already. So that was going to help us survive. But we knew my mother and I and my brother, that we were now sort of functionally poor. MANYA: In hindsight, André now knows the family's expulsion at that time was the best thing that could have happened. Two years later, Israel trounced Egypt in the Six-Day War, nearly destroying the Egyptian Air Force, taking control of the Gaza Strip and the entire Sinai Peninsula, as well as territory from Egypt's allies in the conflict, Syria and Jordan. The few remaining Jews in Egypt were sent to internment camps, including the chief rabbis of Cairo and Alexandria and the family of one of André's schoolmates whose father was badly beaten. After three years in Italy, André's family joined his mother's sister in America, confirming once and for all that their life in Egypt was gone. ANDRÉ: I think there was a kind of declaration of their condition. In other words, they never overcame the fact that they had lost a way of life. And of course, the means to sustain that life was totally taken away, because they were nationalized, and had their property sequestered, everything was taken away from them. So, they were tossed into the wild sea. My mother basically knew how to shut the book on Egypt, she stopped thinking about Egypt, she was an American now. She was very happy to have become a citizen of the United States.  Whereas my father, who basically was the one who had lost more than she had, because he had built his own fortune himself, never overcame it. And so, he led a life of the exile who continues to go to places and to restaurants that are costly, but that he can still manage to afford if he watches himself. So, he never took cabs, he always took the bus. Then he lived a pauper's life, but with good clothing, because he still had all his clothing from his tailor in Egypt. But it was a bit of a production, a performance for him.  MANYA: André's father missed the life he had in Egypt. André longs for the life he could've had there. ANDRÉ: I was going to study in England, I was going to come back to Egypt, I was going to own the factory. This was kind of inscribed in my genes at that point. And of course, you give up that, as I like to say, and I've written about this many times, is that whatever you lose, or whatever never happened, continues to sort of sub-exist somewhere in your mind. In other words, it's something that has been taken away from you, even though it never existed.  MANYA: But like his mother, André moved on. In fact, he says moving on is part of the Jewish experience. Married with sons of his own, he now is a distinguished professor at the Graduate Center of City University of New York, teaching the history of literary theory. He is also one of the foremost experts on Marcel Proust, that French novelist whose passages his father once transcribed in his diaries. André's own novels and anthologies have won awards and inspired Academy Award-winning screenplays. Like Israel opened its doors and welcomed all of those stateless Egyptian Jews, America opened doors for André. Going to college in the Bronx after growing up in Egypt and Italy? That introduced him to being openly Jewish.  ANDRÉ: I went to Lehman College, as an undergraduate, I came to the States in September. I came too late to go to college, but I went to an event at that college in October or November, and already people were telling me they were Jewish.  You know, ‘I'm Jewish, and this and that,' and, and so I felt ‘Oh, God, it's like, you mean people can be natural about their Judaism? And so, I began saying to people, ‘I'm Jewish, too,' or I would no longer feel this sense of hiding my Jewishness, which came when I came to America. Not before. Not in Italy. Not in Egypt certainly. But the experience of being in a place that was fundamentally all Jewish, like being in the Bronx in 1968, was mind opening for me, it was: I can let everything down, I can be Jewish like everybody else. It's no longer a secret. I don't have to pretend that I was a Protestant when I didn't even know what kind of Protestant I was. As a person growing up in an antisemitic environment. You have many guards, guardrails in place, so you know how not to let it out this way, or that way or this other way. You don't speak about matzah. You don't speak about charoset. You don't speak about anything, so as to prevent yourself from giving out that you're Jewish. MANYA: Though the doors had been flung open and it felt much safer to be openly Jewish, André to this day cannot forget the antisemitism that poisoned his formative years. ANDRÉ: I assume that everybody's antisemitic at some point. It is very difficult to meet someone who is not Jewish, who, after they've had many drinks, will not turn out to be slightly more antisemitic than you expected. It is there. It's culturally dominant. And so, you have to live with this. As my grandmother used to say, I'm just giving this person time until I discover how antisemitic they are. It was always a question of time. MANYA: His family's various displacements and scattered roots in Spain, Turkey, Egypt, Italy, and now America, have led him to question his identity and what he calls home. ANDRÉ: I live with this sense of: I don't know where I belong. I don't know who I am. I don't know any of those things. What's my flag? I have no idea. Where's my home? I don't know. I live in New York. I've lived in New York for 50 years. Is it my home? Not really. But Egypt was never going to be my home. MANYA: André knew when he was leaving Egypt that he would one day write a book about the experience. He knew he should take notes, but never did. And like his father, he started a diary, but it was lost. He started another in 1969.  After completing his dissertation, he began to write book reviews for Commentary, a monthly American magazine on religion, Judaism and politics founded and published, at the time, by American Jewish Committee.  The editor suggested André write something personal, and that was the beginning of Out of Egypt. In fact, three chapters of his memoir, including The Last Seder, appeared in Commentary before it was published as a book in 1994.  André returned to Egypt shortly after its release. But he has not been back since, even though his sons want to accompany him on a trip. ANDRÉ: They want to go back, because they want to go back with me. Question is, I don't want to put them in danger. You never know. You never know how people will react to . . . I mean, I'll go back as a writer who wrote about Egypt and was Jewish. And who knows what awaits me? Whether it will be friendly, will it be icy and chilly. Or will it be hostile? I don't know. And I don't want to put myself there. In other words, the view of the Jews has changed. It went to friendly, to enemy, to friendly, enemy, enemy, friendly, and so on, so forth. In other words, it is a fundamentally unreliable situation.  MANYA: He also doesn't see the point. It's impossible to recapture the past. The pictures he sees don't look familiar and the people he used to know with affection have died. But he doesn't want the past to be forgotten. None of it. He wants the world to remember the vibrant Jewish life that existed in Cairo and Alexandria, as well as the vile hatred that drove all but a handful of Jews out of Egypt. Cornell Professor Deborah Starr says for the first time in many years, young Egyptians are asking tough questions about the Arabization of Egyptian society and how that affected Egyptian Jews. Perhaps, Israel and Zionism did not siphon Jewish communities from the Arab world as the story often goes. Perhaps instead, Israel offered a critical refuge for a persecuted community. DEBORAH: I think it's really important to tell the stories of Mizrahi Jews. I think that, particularly here we are speaking in English to an American audience, where the majority of Jews in North America are Ashkenazi, we have our own identity, we have our own stories. But there are also other stories that are really interesting to tell, and are part of the history of Jews in the 20th and 21st centuries. They're part of the Jewish experience. And so that's some of what has always motivated me in my research, and looking at the stories of coexistence among Jews and their neighbors in Egypt. MANYA: Professor Starr says the rise of Islamist forces like the Muslim Brotherhood has led Egyptians to harken back toward this period of tolerance and coexistence, evoking a sense of nostalgia. DEBORAH: The people are no longer living together. But it's worth remembering that past, it's worth reflecting on it in an honest way, and not, to look at the nostalgia and say: oh, look, these people are nostalgic about it, what is it that they're nostalgic for? What are some of the motivations for that nostalgia? How are they characterizing this experience? But also to look kind of critically on the past and understand, where things were working where things weren't and, and to tell the story in an honest way. MANYA: Though the communities are gone, there has been an effort to restore the evidence of Jewish life. Under Abdel Fattah Al-Sisi, Egypt's president since 2014, there have been initiatives to restore and protect synagogues and cemeteries, including Eliyahu Hanavi Synagogue in Alexandria, Maimonides' original yeshiva in old Cairo, and Cairo's vast Jewish cemetery at Bassatine. But André is unmoved by this gesture. ANDRÉ: In fact, I got a call from the Egyptian ambassador to my house here, saying, ‘We're fixing the temples and the synagogues, and we want you back.' ‘Oh, that's very nice. First of all,' I told him, ‘fixing the synagogues doesn't do anything for me because I'm not a religious Jew. And second of all, I would be more than willing to come back to Egypt, when you give me my money back.' He never called me again. MANYA: Anytime the conversation about reparations comes up, it is overshadowed by the demand for reparations for Palestinians displaced by the creation of Israel, even though their leaders have rejected all offers for a Palestinian state. André wishes the Arab countries that have attacked Israel time and again would invest that money in the welfare of Palestinian refugees, help them start new lives, and to thrive instead of using them as pawns in a futile battle.  He will always be grateful to HIAS, the Hebrew Immigrant Aid Society, for helping his family escape, resettle, and rebuild their lives. ANDRÉ: We've made new lives for ourselves. We've moved on, and I think this is what Jews do all the time, all the time. They arrive or they're displaced, kicked out, they refashion themselves. Anytime I can help a Jew I will. Because they've helped me, because it's the right thing to do for a Jew. If a Jew does not help another Jew, what kind of a Jew are you? I mean, you could be a nonreligious Jew as I am, but I am still Jewish.  And I realize that we are a people that has historically suffered a great deal, because we were oppressed forever, and we might be oppressed again. Who knows, ok? But we help each other, and I don't want to break that chain. MANYA: Egyptian Jews are just one of the many Jewish communities who in the last century left Arab countries to forge new lives for themselves and future generations. Join us next week as we share another untold story of The Forgotten Exodus. Many thanks to André for sharing his story. You can read more in his memoir Out of Egypt and eventually in the sequel which he's working on now about his family's life in Italy after they left Egypt and before they came to America.  Does your family have roots in North Africa or the Middle East? One of the goals of this series is to make sure we gather these stories before they are lost. Too many times during my reporting, I encountered children and grandchildren who didn't have the answers to my questions because they had never asked. That's why one of the goals of this project is to encourage you to find more of these stories.  Call The Forgotten Exodus hotline. Tell us where your family is from and something you'd like for our listeners to know such as how you've tried to keep the traditions alive and memories alive as well. Call 212.891-1336 and leave a message of 2 minutes or less. Be sure to leave your name and where you live now. You can also send an email to theforgottenexodus@ajc.org and we'll be in touch. Atara Lakritz is our producer, CucHuong Do is our production manager. T.K. Broderick is our sound engineer. Special thanks to Jon Schweitzer, Sean Savage, Ian Kaplan, and so many of our colleagues, too many to name really, for making this series possible. And extra special thanks to David Harris, who has been a constant champion for making sure these stories do not remain untold. You can follow The Forgotten Exodus on Apple Podcasts, Spotify, or wherever you listen to podcasts, and you can sign up to receive updates at AJC.org/forgottenexodussignup. The views and opinions of our guests don't necessarily reflect the positions of AJC.  You can reach us at theforgottenexodus@ajc.org. If you've enjoyed this episode, please be sure to spread the word, and hop onto Apple Podcasts to rate us and write a review to help more listeners find us.

In the first half of the 20th century, Egypt went through profound social and political upheavals culminating in the rise of President Gamal Abdel Nasser and his campaign of Arabization, creating an oppressive atmosphere for the country's Jews, and leading almost all to flee or be kicked out of the country. Hear the personal story of award-winning author André Aciman as he recounts the heart-wrenching details of the pervasive antisemitism during his childhood in Alexandria and his family's expulsion in 1965, which he wrote about in his memoir Out of Egypt, and also inspired his novel Call Me by Your Name.  Joining Aciman is Deborah Starr, a professor of Near Eastern and Jewish Studies at Cornell University, who chronicles the history of Egypt's Jewish community that dates back millennia, and the events that led to their erasure from Egypt's collective memory. Aciman's modern-day Jewish exodus story is one that touches on identity, belonging, and nationality: Where is your home when you become a refugee at age 14? ___ Show notes: Sign up to receive podcast updates here. Learn more about the series here. Song credits:  Rampi Rampi, Aksaray'in Taslari, Bir Demet Yasemen by Turku, Nomads of the Silk Road Pond5:  “Desert Caravans”: Publisher: Pond5 Publishing Beta (BMI), Composer: Tiemur Zarobov (BMI), IPI#1098108837 “Sentimental Oud Middle Eastern”: Publisher: Pond5 Publishing Beta (BMI), Composer: Sotirios Bakas (BMI), IPI#797324989. “Frontiers”: Publisher: Pond5 Publishing Beta (BMI); Composer: Pete Checkley (BMI), IPI#380407375 “Adventures in the East”: Publisher: Pond5 Publishing Beta (BMI) Composer: Petar Milinkovic (BMI), IPI#00738313833. “Middle Eastern Arabic Oud”: Publisher: Pond5 Publishing Beta (BMI); Composer: Sotirios Bakas (BMI), IPI#797324989 ___ Episode Transcript: ANDRÉ ACIMAN: I've lived in New York for 50 years. Is it my home? Not really. But Egypt was never going to be my home. It had become oppressive to be Jewish. MANYA BRACHEAR PASHMAN: The world has overlooked an important episode in modern history: the 800,000 Jews who left or were driven from their homes in Arab nations and Iran in the mid-20th century. This series, brought to you by American Jewish Committee, explores that pivotal moment in Jewish history and the rich Jewish heritage of Iran and Arab nations as some begin to build relations with Israel. I'm your host, Manya Brachear Pashman. Join us as we explore family histories and personal stories of courage, perseverance, and resilience.  This is The Forgotten Exodus. Today's episode: leaving Egypt. Author André Aciman can't stand Passover Seders. They are long and tedious. Everyone gets hungry long before it's time to eat. It's also an unwelcome reminder of when André was 14 and his family was forced to leave Egypt – the only home he had ever known. On their last night there, he recounts his family gathered for one last Seder in his birthplace. ANDRÉ: By the time I was saying goodbye, the country, Egypt, had essentially become sort of Judenrein.  MANYA:  Judenrein is the term of Nazi origin meaning “free of Jews”. Most, if not all of the Jews, had already left. ANDRÉ: By the time we were kicked out, we were kicked out literally from Egypt, my parents had already had a life in Egypt. My mother was born in Egypt, she had been wealthy. My father became wealthy. And of course, they had a way of living life that they knew they were abandoning. They had no idea what was awaiting them. They knew it was going to be different, but they had no sense. I, for one, being younger, I just couldn't wait to leave. Because it had become oppressive to be Jewish. As far as I was concerned, it was goodbye. Thank you very much. I'm going. MANYA: André Aciman is best known as the author whose novel inspired the Oscar-winning film Call Me By Your Name – which is as much a tale of coming to terms with being Jewish and a minority, as it is an exquisite coming of age love story set in a villa on the Italian Riviera.  What readers and moviegoers didn't know is that the Italian villa is just a stand-in. The story's setting– its distant surf, serpentine architecture, and lush gardens where Elio and Oliver's romance blooms and Elio's spiritual awakening unfolds – is an ode to André's lost home, the coastal Egyptian city of Alexandria.  There, three generations of his Sephardic family had rebuilt the lives they left behind elsewhere as the Ottoman Empire crumbled, two world wars unfolded, a Jewish homeland was born, and nationalistic fervor swept across the Arab world and North Africa. There, in Alexandria, his family had enjoyed a cosmopolitan city and vibrant Jewish home. Until they couldn't and had to leave.  ANDRÉ: I would be lying if I said that I didn't project many things lost into my novels. In other words, to be able to re-experience the beach, I created a beach house. And that beach house has become, as you know, quite famous around the world. But it was really a portrait of the beach house that we had lost in Egypt.  And many things like that, I pilfer from my imagined past and dump into my books. And people always tell me, ‘God, you captured Italy so well.' Actually, that was not Italy, I hate to tell you. It was my reimagined or reinvented Egypt transposed into Italy and made to come alive again. MANYA: Before he penned Call Me By Your Name, André wrote his first book, Out of Egypt, a touching memoir about his family's picturesque life in Alexandria, the underlying anxiety that it could always vanish and how, under the nationalization effort led by Egypt's President Gamel Abdel Nassar, it did vanish. The memoir ends with the events surrounding the family's last Passover Seder before they say farewell.   ANDRÉ: This was part of the program of President Nasser, which was to take, particularly Alexandria, and turn it into an Egyptian city, sort of, purified of all European influences. And it worked.  As, by the way, and this is the biggest tragedy that happens to, particularly to Jews, is when a culture decides to expunge its Jews or to remove them in one way or another, it succeeds. It does succeed. You have a sense that it is possible for a culture to remove an entire population. And this is part of the Jewish experience to accept that this happens. MANYA: Egypt did not just expunge its Jewish community. It managed to erase Jews from the nation's collective memory. Only recently have people begun to rediscover the centuries of rich Jewish history in Egypt, including native Egyptian Jews dating back millennia. In addition, Egypt became a destination for Jews expelled from Spain in the 15th Century. And after the Suez Canal opened in 1869, a wave of more Jews came from the Ottoman Empire, Italy, and Greece. And at the end of the 19th Century, Ashkenazi Jews arrived, fleeing from European pogroms. DEBORAH STARR: The Jewish community in Egypt was very diverse. The longest standing community in Egypt would have been Arabic speaking Jews, we would say now Mizrahi Jews. MANYA: That's Deborah Starr, Professor of Modern Arabic and Hebrew Literature and Film at Cornell University. Her studies of cosmopolitan Egypt through a lens of literature and cinema have given her a unique window into how Jews arrived and left Egypt and how that history has been portrayed. She says Jews had a long history in Egypt through the Islamic period and a small population remained in the 19th century. Then a wave of immigration came. DEBORAH: We have an economic boom in Egypt. Jews start coming from around the Ottoman Empire, from around the Mediterranean, emigrating to Egypt from across North Africa. And so, from around 5,000 Jews in the middle of the 19th century, by the middle of the 20th century, at its peak, the Egyptian Jews numbered somewhere between 75 and 80,000. So, it was a significant increase, and you know, much more so than just the birth rate would explain. MANYA: André's family was part of that wave, having endured a series of exiles from Spain, Italy, and Turkey, before reaching Egypt. DEBORAH: Egypt has its independence movement, the 1919 revolution, which is characterized by this discourse of coexistence, that ‘we're all in this together.' There are images of Muslims and Christians marching together.  Jews were also supportive of this movement. There's this real sense of a plurality, of a pluralist society in Egypt, that's really evident in the ways that this movement is characterized. The interwar period is really this very vibrant time in Egyptian culture, but also this time of significant transition in its relationship to the British in the various movements, political movements that emerge in this period, and movements that will have a huge impact on the fate of the Jews of Egypt in the coming decades. MANYA: One of those movements was Zionism, the movement to establish a Jewish state in the biblical homeland of the Jews. In 1917, during the First World War, the British government occupying Egypt at the time, issued a public statement of support for the establishment of a "national home for the Jewish people" in Palestine, still an Ottoman region with a small minority Jewish population. That statement became known as the Balfour Declaration. DEBORAH: There was certainly evidence of a certain excitement about the Balfour Declaration of 1917. A certain amount of general support for the idea that Jews are going to live there, but not a whole lot of movement themselves. But we also have these really interesting examples of people who were on the record as supporting, of seeing themselves as Egyptians, as part of the anti-colonial Egyptian nationalism, who also gave financial support to the Jewish project in Palestine. And so, so there wasn't this sense of—you can't be one or the other. There wasn't this radical split. MANYA: Another movement unfolding simultaneously was the impulse to reclaim Egypt's independence, not just in legal terms – Egypt had technically gained independence from the British in 1922 – but suddenly what it meant to be Egyptian was defined against this foreign colonial power that had imposed its will on Egypt for years and still maintained a significant presence. DEBORAH: We also see moves within Egypt, toward the ‘Egyptianization' of companies or laws that start saying, we want to, we want to give priority to our citizens, because the economy had been so dominated by either foreigners or people who were local but had foreign nationality. And this begins to disproportionately affect the Jews.  Because so many of the Jews, you know, had been immigrants a generation or two earlier, some of them had either achieved protected status or, you know, arrived with papers from, from one or another of these European powers. MANYA: In 1929, Egypt adopted its first law giving citizenship to its residents. But it was not universally applied. By this time, the conflict in Palestine and the rise of Zionism had shifted how the Egyptian establishment viewed Jews.   DEBORAH: Particularly the Jews who had lived there for a really long time, some of whom were among the lower classes, who didn't travel to Europe every summer and didn't need papers to prove their citizenship, by the time they started seeing that it was worthwhile for them to get citizenship, it was harder for Jews to be approved. So, by the end, we do have a pretty substantial number of Jews who end up stateless. MANYA: Stateless. But not for long. In 1948, the Jewish state declared independence. In response, King Farouk of Egypt joined four other Arab nations in declaring war on the newly formed nation. And they lost.  The Arab nations' stunning defeat in that first Arab-Israeli War sparked a clandestine movement to overthrow the Egyptian monarchy, which was still seen as being in the pocket of the British. One of the orchestrators of that plot, known as the Free Officers Movement, was Col. Gamel Abdel Nassar. In 1952, a coup sent King Farouk on his way to Italy and Nassar eventually emerged as president. The official position of the Nassar regime was one of tolerance for the Jews. But that didn't always seem to be the case. DEBORAH: Between 1948 and ‘52, you do have a notable number of Jews who leave Egypt at this point who see the writing on the wall. Maybe they don't have very deep roots in Egypt, they've only been there for one or two generations, they have another nationality, they have someplace to go. About a third of the Jews who leave Egypt in the middle of the 20th century go to Europe, France, particularly. To a certain extent Italy. About a third go to the Americas, and about a third go to Israel. And among those who go to Israel, it's largely those who end up stateless. They have no place else to go because of those nationality laws that I mentioned earlier, have no choice but to go to Israel. MANYA: Those who stayed became especially vulnerable to the Nassar regime's sequestration of businesses. Then in 1956, Egypt nationalized the Suez Canal, a 120-mile-long waterway that connected the Mediterranean Sea to the Indian Ocean by way of the Red Sea – that same waterway that created opportunities for migration in the region a century earlier. DEBORAH: The real watershed moment is the 1956 Suez conflict. Israel, in collaboration with France, and Great Britain attacks Egypt, the conflict breaks out, you know, the French and the British come into the war on the side of the Israelis. And each of the powers has their own reasons for wanting, I mean, Nasser's threatening Israeli shipping, and, threatening the security of Israel, the French and the British, again, have their own reasons for trying to either take back the canal, or, just at least bring Nassar down a peg. MANYA: At war with France and Britain, Egypt targeted and expelled anyone with French and British nationality, including many Jews, but not exclusively. DEBORAH: But this is also the moment where I think there's a big pivot in how Jews feel about being in Egypt. And so, we start seeing larger waves of emigration, after 1956. So, this is really sort of the peak of the wave of emigration.  MANYA: André's family stayed. They already had endured a series of exiles. His father, an aspiring writer who copied passages by Marcel Proust into his diary, had set that dream aside to open a textile factory, rebuild from nothing what the family had lost elsewhere, and prepare young André to eventually take over the family business. He wasn't about to walk away from the family fortune – again. DEBORAH: André Aciman's story is quite, as I said, the majority of the Jewish community leaves in the aftermath of 1956. And his family stays a lot longer. So, he has incredible insights into what happens over that period, where the community has already significantly diminished. MANYA: Indeed, over the next nine years, the situation worsened. The Egyptian government took his father's factory, monitored their every move, frequently called the house with harassing questions about their whereabouts, or knocked on the door to issue warrants for his father's arrest, only to bring him in for more interrogation. As much as André's father clung to life in Egypt, it was becoming a less viable option with each passing day. ANDRÉ: He knew that the way Egypt was going, there was no room for him, really. And I remember during the last two years, in our last two years in Egypt, there wAs constantly references to the fact that we were going to go, this was not lasting, you know, what are we going to do? Where do we think we should go? And so on and so forth. So, this was a constant sort of conversation we were having. MANYA: Meanwhile, young André encountered a level of antisemitism that scarred him deeply and shaped his perception of how the world perceives Jews. ANDRÉ: It was oppressive in good part because people started throwing stones in the streets. So, there was a sense of ‘Get out of here. We don't want you here.' MANYA: It was in the streets and in the schools, which were undergoing an Arabization after the end of British rule, making Arabic the new lingua franca and antisemitism the norm. ANDRÉ: There's no question that antisemitism was now rooted in place. In my school, where I went, I went to a British school, but it had become Egyptian, although they taught English, predominantly English, but we had to take Arabic classes, in sort of social sciences, in history, and in Arabic as well. And in the Arabic class, which I took for many years, I had to study poems that were fundamentally anti-Jewish. Not just anti-Israeli, which is a big distinction that people like to make, it doesn't stick. I was reading and reciting poems that were against me. And the typical cartoon for a Jew was a man with a beard, big tummy, hook nose, and I knew ‘This is really me, isn't it? OK.' And so you look at yourself with a saber, right, running through it with an Egyptian flag. And I'll never forget this. This was, basically I was told that this is something I had to learn and accept and side with – by the teachers, and by the books themselves.  And the irony of the whole thing is that one of the best tutors we had, was actually the headmaster of the Jewish school. He was Jewish in very sort of—very Orthodox himself. And he was teaching me how to recite those poems that were anti-Jewish. And of course, he had to do it with a straight face. MANYA: One by one, Jewish neighbors lost their livelihoods and unable to overcome the stigma, packed their bags and left. In his memoir, André recalls how prior to each family's departure, the smell of leather lingered in their homes from the dozens of suitcases they had begun to pack. By 1965, the smell of leather began to waft through André's home. ANDRÉ: Eventually, one morning, or one afternoon, I came back from school. And my father said to me, ‘You know, they don't want us here anymore.' Those were exactly the words he used. ‘They don't want us here.' I said, ‘What do you mean?' ‘Well, they've expelled us.'  And I was expelled with my mother and my brother, sooner than my father was. So, we had to leave the country. We realized we were being expelled, maybe in spring, and we left in May. And so, for about a month or so, the house was a mess because there were suitcases everywhere, and people. My mother was packing constantly, constantly. But we knew we were going to go to Italy, we knew we had an uncle in Italy who was going to host us, or at least make life livable for us when we arrived. We had obtained Italian papers, obtained through various means. I mean, whatever. They're not exactly legitimate ways of getting a citizenship, but it was given to my father, and he took it. And we changed our last name from Ajiman, which is how it was pronounced, to Aciman because the Italians saw the C and assumed it was that. My father had some money in Europe already. So that was going to help us survive. But we knew my mother and I and my brother, that we were now sort of functionally poor. MANYA: In hindsight, André now knows the family's expulsion at that time was the best thing that could have happened. Two years later, Israel trounced Egypt in the Six-Day War, nearly destroying the Egyptian Air Force, taking control of the Gaza Strip and the entire Sinai Peninsula, as well as territory from Egypt's allies in the conflict, Syria and Jordan. The few remaining Jews in Egypt were sent to internment camps, including the chief rabbis of Cairo and Alexandria and the family of one of André's schoolmates whose father was badly beaten. After three years in Italy, André's family joined his mother's sister in America, confirming once and for all that their life in Egypt was gone. ANDRÉ: I think there was a kind of declaration of their condition. In other words, they never overcame the fact that they had lost a way of life. And of course, the means to sustain that life was totally taken away, because they were nationalized, and had their property sequestered, everything was taken away from them. So, they were tossed into the wild sea. My mother basically knew how to shut the book on Egypt, she stopped thinking about Egypt, she was an American now. She was very happy to have become a citizen of the United States.  Whereas my father, who basically was the one who had lost more than she had, because he had built his own fortune himself, never overcame it. And so, he led a life of the exile who continues to go to places and to restaurants that are costly, but that he can still manage to afford if he watches himself. So, he never took cabs, he always took the bus. Then he lived a pauper's life, but with good clothing, because he still had all his clothing from his tailor in Egypt. But it was a bit of a production, a performance for him.  MANYA: André's father missed the life he had in Egypt. André longs for the life he could've had there. ANDRÉ: I was going to study in England, I was going to come back to Egypt, I was going to own the factory. This was kind of inscribed in my genes at that point. And of course, you give up that, as I like to say, and I've written about this many times, is that whatever you lose, or whatever never happened, continues to sort of sub-exist somewhere in your mind. In other words, it's something that has been taken away from you, even though it never existed.  MANYA: But like his mother, André moved on. In fact, he says moving on is part of the Jewish experience. Married with sons of his own, he now is a distinguished professor at the Graduate Center of City University of New York, teaching the history of literary theory. He is also one of the foremost experts on Marcel Proust, that French novelist whose passages his father once transcribed in his diaries. André's own novels and anthologies have won awards and inspired Academy Award-winning screenplays. Like Israel opened its doors and welcomed all of those stateless Egyptian Jews, America opened doors for André. Going to college in the Bronx after growing up in Egypt and Italy? That introduced him to being openly Jewish.  ANDRÉ: I went to Lehman College, as an undergraduate, I came to the States in September. I came too late to go to college, but I went to an event at that college in October or November, and already people were telling me they were Jewish.  You know, ‘I'm Jewish, and this and that,' and, and so I felt ‘Oh, God, it's like, you mean people can be natural about their Judaism? And so, I began saying to people, ‘I'm Jewish, too,' or I would no longer feel this sense of hiding my Jewishness, which came when I came to America. Not before. Not in Italy. Not in Egypt certainly. But the experience of being in a place that was fundamentally all Jewish, like being in the Bronx in 1968, was mind opening for me, it was: I can let everything down, I can be Jewish like everybody else. It's no longer a secret. I don't have to pretend that I was a Protestant when I didn't even know what kind of Protestant I was. As a person growing up in an antisemitic environment. You have many guards, guardrails in place, so you know how not to let it out this way, or that way or this other way. You don't speak about matzah. You don't speak about charoset. You don't speak about anything, so as to prevent yourself from giving out that you're Jewish. MANYA: Though the doors had been flung open and it felt much safer to be openly Jewish, André to this day cannot forget the antisemitism that poisoned his formative years. ANDRÉ: I assume that everybody's antisemitic at some point. It is very difficult to meet someone who is not Jewish, who, after they've had many drinks, will not turn out to be slightly more antisemitic than you expected. It is there. It's culturally dominant. And so, you have to live with this. As my grandmother used to say, I'm just giving this person time until I discover how antisemitic they are. It was always a question of time. MANYA: His family's various displacements and scattered roots in Spain, Turkey, Egypt, Italy, and now America, have led him to question his identity and what he calls home. ANDRÉ: I live with this sense of: I don't know where I belong. I don't know who I am. I don't know any of those things. What's my flag? I have no idea. Where's my home? I don't know. I live in New York. I've lived in New York for 50 years. Is it my home? Not really. But Egypt was never going to be my home. MANYA: André knew when he was leaving Egypt that he would one day write a book about the experience. He knew he should take notes, but never did. And like his father, he started a diary, but it was lost. He started another in 1969.  After completing his dissertation, he began to write book reviews for Commentary, a monthly American magazine on religion, Judaism and politics founded and published, at the time, by American Jewish Committee.  The editor suggested André write something personal, and that was the beginning of Out of Egypt. In fact, three chapters of his memoir, including The Last Seder, appeared in Commentary before it was published as a book in 1994.  André returned to Egypt shortly after its release. But he has not been back since, even though his sons want to accompany him on a trip. ANDRÉ: They want to go back, because they want to go back with me. Question is, I don't want to put them in danger. You never know. You never know how people will react to . . . I mean, I'll go back as a writer who wrote about Egypt and was Jewish. And who knows what awaits me? Whether it will be friendly, will it be icy and chilly. Or will it be hostile? I don't know. And I don't want to put myself there. In other words, the view of the Jews has changed. It went to friendly, to enemy, to friendly, enemy, enemy, friendly, and so on, so forth. In other words, it is a fundamentally unreliable situation.  MANYA: He also doesn't see the point. It's impossible to recapture the past. The pictures he sees don't look familiar and the people he used to know with affection have died. But he doesn't want the past to be forgotten. None of it. He wants the world to remember the vibrant Jewish life that existed in Cairo and Alexandria, as well as the vile hatred that drove all but a handful of Jews out of Egypt. Cornell Professor Deborah Starr says for the first time in many years, young Egyptians are asking tough questions about the Arabization of Egyptian society and how that affected Egyptian Jews. Perhaps, Israel and Zionism did not siphon Jewish communities from the Arab world as the story often goes. Perhaps instead, Israel offered a critical refuge for a persecuted community. DEBORAH: I think it's really important to tell the stories of Mizrahi Jews. I think that, particularly here we are speaking in English to an American audience, where the majority of Jews in North America are Ashkenazi, we have our own identity, we have our own stories. But there are also other stories that are really interesting to tell, and are part of the history of Jews in the 20th and 21st centuries. They're part of the Jewish experience. And so that's some of what has always motivated me in my research, and looking at the stories of coexistence among Jews and their neighbors in Egypt. MANYA: Professor Starr says the rise of Islamist forces like the Muslim Brotherhood has led Egyptians to harken back toward this period of tolerance and coexistence, evoking a sense of nostalgia. DEBORAH: The people are no longer living together. But it's worth remembering that past, it's worth reflecting on it in an honest way, and not, to look at the nostalgia and say: oh, look, these people are nostalgic about it, what is it that they're nostalgic for? What are some of the motivations for that nostalgia? How are they characterizing this experience? But also to look kind of critically on the past and understand, where things were working where things weren't and, and to tell the story in an honest way. MANYA: Though the communities are gone, there has been an effort to restore the evidence of Jewish life. Under Abdel Fattah Al-Sisi, Egypt's president since 2014, there have been initiatives to restore and protect synagogues and cemeteries, including Eliyahu Hanavi Synagogue in Alexandria, Maimonides' original yeshiva in old Cairo, and Cairo's vast Jewish cemetery at Bassatine. But André is unmoved by this gesture. ANDRÉ: In fact, I got a call from the Egyptian ambassador to my house here, saying, ‘We're fixing the temples and the synagogues, and we want you back.' ‘Oh, that's very nice. First of all,' I told him, ‘fixing the synagogues doesn't do anything for me because I'm not a religious Jew. And second of all, I would be more than willing to come back to Egypt, when you give me my money back.' He never called me again. MANYA: Anytime the conversation about reparations comes up, it is overshadowed by the demand for reparations for Palestinians displaced by the creation of Israel, even though their leaders have rejected all offers for a Palestinian state. André wishes the Arab countries that have attacked Israel time and again would invest that money in the welfare of Palestinian refugees, help them start new lives, and to thrive instead of using them as pawns in a futile battle.  He will always be grateful to HIAS, the Hebrew Immigrant Aid Society, for helping his family escape, resettle, and rebuild their lives. ANDRÉ: We've made new lives for ourselves. We've moved on, and I think this is what Jews do all the time, all the time. They arrive or they're displaced, kicked out, they refashion themselves. Anytime I can help a Jew I will. Because they've helped me, because it's the right thing to do for a Jew. If a Jew does not help another Jew, what kind of a Jew are you? I mean, you could be a nonreligious Jew as I am, but I am still Jewish.  And I realize that we are a people that has historically suffered a great deal, because we were oppressed forever, and we might be oppressed again. Who knows, ok? But we help each other, and I don't want to break that chain. MANYA: Egyptian Jews are just one of the many Jewish communities who in the last century left Arab countries to forge new lives for themselves and future generations. Join us next week as we share another untold story of The Forgotten Exodus. Many thanks to André for sharing his story. You can read more in his memoir Out of Egypt and eventually in the sequel which he's working on now about his family's life in Italy after they left Egypt and before they came to America.  Does your family have roots in North Africa or the Middle East? One of the goals of this series is to make sure we gather these stories before they are lost. Too many times during my reporting, I encountered children and grandchildren who didn't have the answers to my questions because they had never asked. That's why one of the goals of this project is to encourage you to find more of these stories.  Call The Forgotten Exodus hotline. Tell us where your family is from and something you'd like for our listeners to know such as how you've tried to keep the traditions alive and memories alive as well. Call 212.891-1336 and leave a message of 2 minutes or less. Be sure to leave your name and where you live now. You can also send an email to theforgottenexodus@ajc.org and we'll be in touch. Atara Lakritz is our producer, CucHuong Do is our production manager. T.K. Broderick is our sound engineer. Special thanks to Jon Schweitzer, Sean Savage, Ian Kaplan, and so many of our colleagues, too many to name really, for making this series possible. And extra special thanks to David Harris, who has been a constant champion for making sure these stories do not remain untold. You can follow The Forgotten Exodus on Apple Podcasts, Spotify, or wherever you listen to podcasts, and you can sign up to receive updates at AJC.org/forgottenexodussignup. The views and opinions of our guests don't necessarily reflect the positions of AJC.  You can reach us at theforgottenexodus@ajc.org. If you've enjoyed this episode, please be sure to spread the word, and hop onto Apple Podcasts to rate us and write a review to help more listeners find us.

3 cuốn sách thảo luận: Gọi em bằng tên anh (André Aciman), Carol (Patricia Highsmith), Một Con Người (Christopher Isherwood )Chúng ta không phải là những bản nhạc viết ra chỉ cho một nhạc cụ. Anh không phải, và em cũng thế." André Aciman đã viết như thế trong Call Me By Your Name, một trong những tiểu thuyết về đề tài tình yêu đồng tính được độc giả toàn cầu yêu thích.Càng đi sâu vào khía cạnh tâm tư con người, bóc tách nỗi cơ đơn và những khát khao yêu thương, các tiểu thuyết về chủ đề LGBTQA+ đã hòa vào một bản nhạc của thứ tình yêu không biên-giới. Mọi cảm xúc đều đáng nâng niu, mọi tình yêu đều đáng được trân trọng. Nhân tháng Pride Month, hãy cùng 2 host Phan Chung, Thư Vũ suy tưởng về chủ đề Yêu không biên giới qua 3 cuốn sách trong tập podcast Nói Có Sách này nhé.Thông tin tác giả:Christopher Isherwood (1904-1986): Là một tiểu thuyết gia người Mỹ gốc Anh. Ông có những đnsg góp tích cực trong hong trào đấu tranh quyền lợi cho người đồng tính với hơn 40 tác phẩm được xuất bản rộng rãi trên toàn thế giới. Các tác phẩm tiêu biểu của Christopher Isherwood phải kể đến gồm Chuyện ở Berlin, Hoa tím ngày xưa, Một con người.André Aciman (1951 - ): Là nhà văn, nhà viết tiểu luận văn chương và học giả người Mỹ gốc Ai Cập. Ông nổi tiếng nhất với tác phẩm Call me by your name (Gọi em bằng tên anh) và một số cuốn sách như Out of Ygypt, tiểu thuyết thuyết như Harvard Square, Eight White Nights.... Aciman hiện là giáo sư văn học so sánh tại Graduate Center thuọc UNY.Patricia Highsmith (1921 - 1995): Là một nhà văn trinh thám nổi tiếng của Mỹ. Viết văn từ những năm trung học và sớm đạt được thành công. Bà từng nhận được giải thưởng danh giá Grand Prix de Littérature Policière cuaar Pháp. Patricia được xem là người cô độc trong văn đàn Mỹ, dù viết nhiều về trinh thám nhưng lại khiến độc giả cuốn hút bằng tiếng nói mạnh mẽ về con người và tình yêu trong Carol, một tiểu thuyết về đề tài đồng tính nữ.

El fotógrafo y escritor Jordi Esteva acaba de publicar sus memorias, o como él dice los recortes de imágenes y experiencias vividas que debía contar. En el centro se halla el período de vida en El Cairo y su paso por la cárcel al ser acusado de espía. El descubrimiento de la homosexualidad, de una vida diferente lejos del gris de la España de la época y la admiración por la cantante Umm-Kulthum nos hablan de la fascinación por lo lejano, cuando decía a sus padres esa frase de "un día me iré y ya no me veréis más". En La Ola, Irene Desumbila nos descubre otro libro de memorias también ambientado en la zona, "Lejos de Egipto" de André Aciman. Escuchamos a: Natacha Atlas-Oasis; Niyaz-Mazaar; Umm Khultum- Enta Omry; Hossam Ramzy&Egyptian Ensemble-Ansak Da Kalam; Susheela Raman-Tanpa Nama; Cairokee-Ana el Segara; Ramy Essam-Ya Aksary; Maniacs+Sharkiat- Om el Khair. Escuchar audio

"Art is the repository of the things we never did and wish we had done. It is the song of our regrets." The great writer of fiction and non-fiction André Aciman is here. In the discussion, he and Daniel explore the interplay of time and place. Using Aciman's recent book of essays, Homo Irrealis, as the jumping off point, many questions such as "Where and what is home?" "Who makes up a place?" "What is memory?" come up and are discussed in depth. Irrealis is what Aciman describes as "a category of verbal moods that indicate that certain events have not happened, may never happen, or should or must or are indeed desired to happen, but for which there is no indication that they will ever happen. Irrealis moods are also known as counterfactual moods and include the conditional, the subjunctive, the optative, and the imperative—all best expressed in this book as the might-be and the might-have-been." Also in the conversation is a deep look at time in music, the melancholy of Mozart, the wanderings of Freud and Cavafy, and a special reading of Proust by Aciman at the end, which provides a moving context and final note. Support Talking Beats with Daniel Lelchuk on Patreon. You will contribute to continued presentation of substantive interviews with the world's most compelling people. We believe that providing a platform for individual expression, free thought, and a diverse array of views is more important now than ever. André Aciman received his Ph. D. and A.M. in Comparative Literature from Harvard University and a B.A. in English and Comparative Literature from Lehman College. Before coming to The Graduate Center at CUNY, he taught at Princeton University and Bard College. Although his specialty is in sixteenth- and seventeenth-century English, French and Italian literature (he wrote his dissertation on Madame de LaFayette's La Princesse de Clèves), he is especially interested in the theory of the psychological novel (roman d'analyse) across boundaries and eras. In addition to teaching the history of literary theory, he teaches the work of Marcel Proust and the literature of memory and exile. André Aciman is the former executive officer of the Doctoral Program in Comparative Literature. He is also the director of The Writers' Institute at The Graduate Center, as well as of The Center for the Humanities, and of the Critical Theory Certificate Program. He is the author of the memoir Out of Egypt, and of two collections of essays, False Papers: Essays on Exile and Memory and Alibis: Essays on Elsewhere. He has co–authored and edited The Proust Project and Letters of Transit. He is also the author of four novels, Call Me by Your Name, Eight White Nights, Harvard Square, and of the forthcoming Enigma Variations. His books have appeared in many languages. He is the recipient of a Whiting Writers' Award, a Guggenheim Fellowship, and a fellowship from The New York Public Library's Cullman Center for Scholars and Writers. His work has appeared in The New York Times, The New Yorker, The New York Review of Books, The New Republic, The Paris Review, as well as in many volumes of The Best American Essays.

An Arena special on the International Literature Festival of Dublin, 20th-30th May, Seán Rocks welcomes the acclaimed author of Call me by Your Name André Aciman, Pulitzer Prize winning author Jhumpa Lahiri, Hanif Abdurraqib the prize-winning poet & acclaimed cultural critic, the authors discuss their latest book ahead of appearing at ilfdublin.com

Está no ar o primeiro podcast de 2021!E já começamos a nova temporada com um papo bem sério e objetivo sobre qual é o perfil e atitude que você precisa ter pra iniciar seu Plano Canadá. EXCELENTE NOTÍCIA: O Canadá planeja bater recorde no volume de imigrantes em 2021. Isso mesmo: o Governo Canadense projeta receber neste ano mais de 400 MIL novos imigrantes.ALERTA: apesar do aumento das vagas, o número de estrangeiros interessados em estudar, trabalhar e imigrar pro Canadá aumentou MUITO nos últimos 3 anos.SIM - a fila de pessoas querendo imigrar pro Canadá está crescendo...O QUE FAZER ENTÃO?Existe uma estratégia testada e aprovada por muitos de nossos clientes da Área VIP para aumentar as chances de imigração. - TUDO EXPLICADO no video ACIMANós sabemos como te ajudar no Plano Canadá. Faz mais de 15 anos que nós ajudamos brasileiros (as) a vir aqui pro Canadá. Nós AMAMOS o nosso trabalho e será um prazer ajudar você e sua família no Plano Canadá. Um abração dos Irmãos PreziaHappy Plano Canadá

In what is probably our penultimate episode of Season 2, we Zoom about the brand-new edition of Best American Essays, edited by our old friend from Season 1, André Aciman. We cover Robert Atwan’s intro, Aciman’s preface, and two selections from the anthology itself: Alex Marzano-Lesnevich’s “Body Language,” and Barbara Ehrenreich’s “The Humanoid Stain.” Also: reader mail, an update on our flash anthology, and we solicit listener suggestions for what essays we should nominate for Best American Essays and the Pushcart Prize. Episode links: Alex’s essay: https://harpers.org/archive/2019/12/body-language-genderqueerness/  Barbara Ehrenreich’s essay: https://thebaffler.com/salvos/the-humanoid-stain-ehrenreich  Send us your submissions for Elena's flash anthology, and your essay nominations for BAE & the Pushcart! We're at @essaypodcast on Twitter, contact@essaypodcast.com, or in the comments section of our website: http://www.essaypodcast.com/contact/

Hola. Mi nombre es Victor y soy el bibliotecario de acceso a la comunidad aqui en la Biblioteca Publica de Largo. Ya estamos de regreso en la biblioteca y listos para traerles nuevos episodios llenos de recomendaciones de libros, al igual que momentos informativos y divertidos. Hoy les voy a hablar sobre un nuevo libro de ficción que tenemos en la colección en español que se titula Llámame Por Tu Nombre de Andre Aciman Sinopsis: Un joven estudiante americano viaja a Italia para profundizar en sus estudios de Filosofía durante un verano. El hermoso pueblo costero en el que se instala servirá de marco para narrar una historia de amor que marcará su vida y la del joven y sensible hijo adolescente de la familia que le acoge. La pequeña mansión es un refugio de belleza, cultura y armonía, donde la literatura y la amistad fraguarán una pasión que debe mantenerse oculta. Escrita con intensidad y emoción, Llámame por tu nombre es el relato de un viaje por los rincones más profundos de los sentimientos y el erotismo, y es también, un canto a la belleza y al poder absoluto del amor. Opinión: Como ya dice la sinopsis, Elio es un joven de diecisiete años, hijo de un catedrático, que recibe en la casa de verano de sus padres a un profesor y filósofo: Oliver, de veinticuatro años. Esa una rutina de la familia, explica Elio (ya que el libro está narrado en primera persona); se hace todos los años, con diferentes invitados, y estos permanecen seis semanas hasta que se van. Comienza una atracción que llevará a un romance en silencios, plagado de erotismo. La relación que se va gestando entre los dos muchachos crece lento, pero de manera sólida, y cala hondo. Sí, hay diferencia de edad (que en la película es mayor), pero eso no impide para nada que se consolide entre los protagonistas una conexión. Tienen muchísimas cosas en común, como los libros y el interés por el conocimiento. Los personajes se me hicieron hermosos y muy bien caracterizados. Elio, con sus diecisiete años pero también con su mentalidad de adulto, tiene inseguridades, problemas, y emociones a flor de piel. La narración es preciosa, Aciman hace un gran trabajo con un Elio ya grande que recuerda las experiencias de ese verano; se intercalan monólogos internos, preguntas determinantes, y pensamientos poéticos que le dan a la narrativa un toque hermoso e inolvidable. Las descripciones del autor son tan hermosas que el calor del mar, del verano, de las hojas y del sol se te mete en la piel y no te imaginas en otro lugar más que en Italia. Las ropas de cada uno también son fundamentales: Oliver, según Elio, intercala sus trajes de baño (rojo, azul, amarillo y verde) dependiendo su estado de ánimo. Elio usa las ropas de Oliver en un momento y Oliver las de Elio en otro. Porque "Llámame por tu nombre y yo te llamaré por el mío” es, además del título, la frase perfecta del libro, la que describe en poquísimas palabras la relación que tienen que, además de un amor profundo y sensible, es el poder fundirse con el otro, ser el otro o confundirte con el otro porque, en realidad, su conexión va más allá de cualquier límite corporal. Y termino con una de mis citas favoritas del libro: “El amor, al no tener geografía, no conoce fronteras.” ¡Léanlo si todavía no lo leyeron! La película está cosechando muchísimos éxitos y es buenísima. Esto es todo por hoy, hasta la proxima edicion de Viajero de Libros. Adiós.

**This episode contains full spoilers** In the inaugural episode of Film is Lit, Danny and Laura discuss the greatest love story of all time: Call Me By Your Name. Elio and Oliver (or is it Oliver and Elio?)'s time spent together somewhere in Italy in the 1980s is passionate and tender, but does Luca Guadagnino's 2017 movie adaptation live up to its source material (André Aciman's 2007 novel)? Could it even...eclipse it? This episode is a peach! *wink* #FilmIsLitPod #DannyGaylord #LauraSieling #FilmIsLit

Host Sheryl McCarthy welcomes André Aciman, the author of the new novel “Find Me”, a follow-up to “Call Me By Your Name”. Aciman writes about sudden, all-encompassing love which, once it is lost, haunts the rest of one’s life.

André Aciman je majstrom jemnocitu, intímnych detailov a citových nuáns, čo sú podstatou vášne. Autor svetoznámeho bestsellera Daj mi tvoje meno sa v tejto knihe k svojim zložitým a podmanivým postavám vracia niekoľko desaťročí po tom, čo sa zoznámili. V románe Nájdi si ma Aciman predstavuje Eliovho otca Samuela, ktorý cestuje z Florencie do Ríma, aby navštívil syna, nadaného klaviristu. Náhodné stretnutie s krásnou mladou ženou vo vlaku mu však navždy zmení život. Elio sa onedlho presťahuje do Paríža, prežije tam ľúbostný vzťah, a Oliver, teraz vysokoškolský profesor, ktorý žije s rodinou v Novom Anglicku, zrazu uvažuje o ceste späť za Atlantik. čítajú: Alfréd Swan a Zuzanaj Jurigová-Kapráliková

André Aciman's 2007 novel Call Me By Your Name was the rare work of literary fiction that managed to develop an especially enthusiastic following, particularly in the wake of the recent film adaptation. With his recent novel Find Me, Aciman revisited the protagonists of his earlier work. A longtime fellow of the Institute, Aciman spoke to us about literary followups, music and literature, and the books that make readers weep.

Our guests are writers Andre Aciman and Andrew Sean Greer. Aciman is a memoirist, essayist, and scholar of seventeenth-century literature. His best-known novel, “Call Me By Your Name”, was adapted into an Academy Award-winning film. He’s just published a sequel to the book, “Find Me.” Andrew Sean Greer is the author of “The Confessions of Max Tivoli” and “Less,”  a comedy about a man fleeing the humiliations of love, middle-age, and failure. “Less” won last year’s Pulitzer Prize for Fiction. On November 6, 2019, Andre Aciman and Andrew Sean Greer came to the Sydney Goldstein Theater in San Francisco to talk with Steven Winn.

In conversation with writer and film critic Gary Kramer André Aciman is the author of the nationwide bestseller Call Me by Your Name, a novel that chronicles the bittersweet love story of a teenage boy and the young academic staying at his family's mansion on the Italian Riviera. Named to a number of ''Best Book of the Year'' lists, it was adapted into an Oscar-winning film. Aciman is a professor of comparative literature at the City University of New York and the author of several other acclaimed novels and works of nonfiction. A tale of chance encounters, missed opportunities, and romantic longing, Find Me returns to the captivating circle of characters from Call Me by Your Name. (recorded 12/3/2019)

Only on the "CBS This Morning" podcast, best-selling author André Aciman of the novel "Call Me By Your Name" joins CBS News' Jamie Wax to discuss the highly-anticipated sequel, "Find Me." This installment of the story picks up 10 years after the original story ends. Aciman shares the real-life interaction he had that inspired him to start writing this book and explains why it's not the sequel that many readers will be expecting. Plus, he shares why film adaptations shouldn't be as explicit as the source material and why he trusted the 'Call Me By Your Name' filmmakers with his story. See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Only on the "CBS This Morning" podcast, best-selling author André Aciman of the novel "Call Me By Your Name" joins CBS News' Jamie Wax to discuss the highly-anticipated sequel, "Find Me." This installment of the story picks up 10 years after the original story ends. Aciman shares the real-life interaction he had that inspired him to start writing this book and explains why it's not the sequel that many readers will be expecting. Plus, he shares why film adaptations shouldn't be as explicit as the source material and why he trusted the 'Call Me By Your Name' filmmakers with his story.

André Aciman, author of "Call Me by Your Name" and its upcoming sequel "Find Me", in conversation with Jaipur Bytes host Lakshya Datta. In this podcast-exclusive, André and Lakshya talk about why he drawn to writing these characters again, how the success of the film affected his writing process on "Find Me", why he chose to tell this story from three perspectives, while also sharing some great advice on how to write believable characters and emotions. André is a memoirist, essayist and New York Times bestselling novelist, and currently Distinguished Professor of Comparative Literature at the Graduate Center, CUNY. His first book was a memoir, called 'Out of Egypt', which details his childhood growing up Jewish in post-colonial Egypt. In the upcoming follow-up to "Call Me by Your Name", titled 'Find Me', Aciman shows us Elio’s father, Samuel, on a trip from Florence to Rome to visit Elio, who has become a gifted classical pianist. A chance encounter on the train with a beautiful young woman upends Sami’s plans and changes his life forever. Elio soon moves to Paris, where he, too, has a consequential affair, while Oliver, now a New England college professor with a family, suddenly finds himself contemplating a return trip across the Atlantic. Aciman is a master of sensibility, of the intimate details and the emotional nuances that are the substance of passion. "Find Me" brings us back inside the magic circle of one of our greatest contemporary romances to ask if, in fact, true love ever dies. André will be speaking at JLF Toronto on September 28. "Find Me" hits bookstores on October 29 worldwide.

André Aciman is a writer and Distinguished Professor at CUNY’s Graduate Center. His books, from Out of Egypt to Enigma Variations, explore subjects ranging from sexuality to exile. Call Me By Your Name has reached wider popularity through a successful film adaptation, winner of Best Adapted Screenplay at the 90th Academy awards. Aciman has confirmed that he is writing a sequel, which will also be directed by Luca Guadagnino and likely to welcome back stars Timothée Chalamet and Armie Hammer. Aciman’s other books are gaining more attention and it won’t be a surprise to see more adaptations.

This week, it’s Claire’s birthday so she’s meeting with two of her favourite authors: crime author Paretsky and Call Me By Your Name writer Aciman

Et si on prolongeait l'été ? Ce mois-ci on vous propose de découvrir Call Me By Your Name, le film qui a reçu plusieurs nominations aux Oscars 2018 et qui a gagné l'Oscar du Meilleur Scénario adapté ! Adapté du roman d'André Aciman paru en 2007, Call Me By Your Name raconte l'été des 17 ans d'Elio, en vacances dans la maison de ses parents en Italie, et sa rencontre avec le troublant Oliver qui va l'amener à se questionner... Un premier amour sous le soleil italien, une histoire poétique qui nous donne envie de vacances et de dolce vita !   1 min 17 : On commence par parler du roman Appelle-Moi Par Ton Nom écrit par André Aciman et paru en 2007. 16 min13 : On enchaîne sur son adaptation en film, Call Me By Your Name réalisé par Luca Guadagnino et sorti le 28 février 2018 au cinéma en France par Sony Pictures France. 37 min 27 : On termine sur nos recommandations : le film Maurice pour Pascale, et le film Love, Simon pour Victoire. Si vous avez lu le roman ou vu le film Call Me By Your Name, n'hésitez pas à nous donner votre avis !   Retrouvez Adapte-Moi Si Tu Peux sur Facebook, Twitter et Instagram.

On October 3, 2018, André Aciman, author of "Call Me by Your Name," and writer Benjamin Balint will discuss themes of exile and homecoming, of time, place, identity, and art across Aciman’s works of fiction and nonfiction. André Aciman is the author of Enigma Variations, Call Me by Your Name, Out of Egypt, and False Papers, and is the editor of The Proust Project (all published by FSG). He teaches comparative literature at the Graduate Center of the City University of New York. He lives with his wife and family in Manhattan. Benjamin Balint is a library fellow at the Van Leer Institute in Jerusalem. He has written for the Wall Street Journal, the Weekly Standard, and Die Zeit, and his translations from the Hebrew have appeared in the New Yorker. He is the author of Kafka’s Last Trial: The Case of a Literary Legacy and, with Merav Mack, Jerusalem: City of the Book (forthcoming). This event was hosted by the Center for Study of World Religions at Harvard Divinity School. Learn more about Harvard Divinity School and its mission to illuminate, engage, and serve at http://hds.harvard.edu/.

Autore di "Chiamami con il tuo nome", romanzo da cui è tratto l'omonimo film di Luca Guadagnino, André Aciman è stato definito il maestro della nostalgia. Aciman è uno scrittore difficilmente catalogabile, anche per via delle sue peregrinazioni. Nato ad Alessandria d'Egitto, da una famiglia ebrea di origini turche che parlava francese, da ragazzino fu costretto a fuggire a Roma, prima di trasferirsi negli Stati Uniti. Oggi Aciman, studioso di Proust, insegna letteratura comparata alla City University of New York.Nel 2014, in occasione dell'uscita del suo romanzo "Harvard Square", André Aciman è stato ospite di Festivaletteratura. Durante il dialogo con il giornalista Marco Filoni, lo scrittore ha raccontato del rapporto con le città dove è vissuto, dei meccanismi della nostalgia e delle bugie della memoria, aprendo al pubblico le porte del suo universo letterario. *****Le musiche del podcast sono di Raw Frame > https://naurecords.bandcamp.com/album/side-sight"Voci di Festivaletteratura" fa parte del progetto Open Festival, sostenuto da Fondazione Cariplo.

Autore di "Chiamami con il tuo nome", romanzo da cui è tratto l'omonimo film di Luca Guadagnino, André Aciman è stato definito il maestro della nostalgia. Aciman è uno scrittore difficilmente catalogabile, anche per via delle sue peregrinazioni. Nato ad Alessandria d'Egitto, da una famiglia ebrea di origini turche che parlava francese, da ragazzino fu costretto a fuggire a Roma, prima di trasferirsi negli Stati Uniti. Oggi Aciman, studioso di Proust, insegna letteratura comparata alla City University of New York.Nel 2014, in occasione dell'uscita del suo romanzo "Harvard Square", André Aciman è stato ospite di Festivaletteratura. Durante il dialogo con il giornalista Marco Filoni, lo scrittore ha raccontato del rapporto con le città dove è vissuto, dei meccanismi della nostalgia e delle bugie della memoria, aprendo al pubblico le porte del suo universo letterario. *****Le musiche del podcast sono di Raw Frame > https://naurecords.bandcamp.com/album/side-sight"Voci di Festivaletteratura" fa parte del progetto Open Festival, sostenuto da Fondazione Cariplo.

Proustian mediatation on love and desire? Atmospheric beach read? What did Laura's book club make of André Aciman's Call Me By Your Name? First published in 2007 and recently made into an Oscar-nominated film, the story follows 17-year-old Elio's obsession with charismatic houseguest Oliver. But were we carried away by Aciman's evocation of one long passionate summer? Or did it leave us only with a feeling we should start planning our July getaways now? Our interview is with Kay Dunbar, founder of the Ways With Words literary festivals, who lets us in on the secret to running a successful bookclub for over twenty years. And we finish with some great recommendations for your next book club read. • Find out more about Kay Dunbar's Ways With Words festivals at www.wayswithwords.co.uk • Episode booklist: The Sorrows of Young Werther by Goethe, Barracuda by Christos Tsioklas, Olivia by Dorothy Strachey and At Swim, Two Boys by Jamie O'Neill. Kay Dunbar mentions Patrick Gale, whose most recent novel is A Place Called Winter. And if you keep listening you'll hear our extra bit at the end where we get into Fire and Fury by Michael Wolff, This Is Going To Hurt by Adam Kay, Hot Milk by Deborah Levy and Ursula Le Guin's Earthsea novels. • Follow us on Instagram and Facebook @bookclubreviewpodcast. Email us at thebookclubreview@gmail.com, find us on Twitter @bookclubrvwpod, or leave us a comment on iTunes. If you like the show then click subscribe and never miss an episode.