Podcasts about Berbers

In episode 23 you will learn about the political history of the Umayyad Caliphate of Damascus and al-Andalus between 720 and 742, covering events like the Battle of Tours, the beginning of the Umayyad Caliphate's crisis with the Great Berber Revolt, and details about how many Arabs and Berbers settled in the Iberian Peninsula. SUPPORT NEW HISTORY OF SPAIN: Patreon: https://patreon.com/newhistoryspain  Ko-Fi: https://ko-fi.com/newhistoryspain  PayPal: https://paypal.me/lahistoriaespana  Bitcoin donation: bc1q64qs58s5c5kp5amhw5hn7vp9fvtekeq96sf4au Ethereum donation: 0xE3C423625953eCDAA8e57D34f5Ce027dd1902374 Join the DISCORD: https://discord.gg/jUvtdRKxUC  Follow the show for updates on Bluesky: https://bsky.app/profile/newhistoryspain.com  Or Twitter/X:  https://x.com/newhistoryspain  YOUTUBE CHANNEL: https://www.youtube.com/@newhistoryspain  Apple Podcasts: https://podcasts.apple.com/us/podcast/new-history-of-spain/id1749528700  Spotify: https://open.spotify.com/show/7hstfgSYFfFPXhjps08IYi  Spotify (video version): https://open.spotify.com/show/2OFZ00DSgMAEle9vngg537 Spanish show 'La Historia de España-Memorias Hispánicas': https://www.youtube.com/@lahistoriaespana  TIMESTAMPS: 00:00 Hook 00:28 Important concepts of al-Andalus 05:47 The Governorate of al-Andalus in the 720s 08:31 Al-Gafiqi and the Battle of Tours 13:43 The Umayyad Caliphate of Hisham ibn Abd al-Malik 18:36 The Great Berber Revolt and the Arrival of the Syrians 24:15 The Arab and Berber Colonization of al-Andalus 28:22 The Verdict: Muslim Spain 30:13 Outro

High in the mountains in a land shrouded in mystery for most of us live the indigenous peoples of North Africa – the Berbers. And alongside these proud tribespeople who call themselves – ‘the free men' – lived the Jews of the Atlas Mountains, of the North African Berbers. Wandering Jews shares the history and stories of this unique episode in the Jewish experience and invite you to consider the borders between history and legend, and the place where these stories become part of our own Jewish memory. Links for Additional Reading:The Muslim And The Lost Jews Of Morocco, YNET NewsHabrera Hativit, World Music CentralThe Caliph's House, Tahir ShahFollow us on Facebook, Instagram, and LinkedIn! Hosted on Acast. See acast.com/privacy for more information.

The Phoenicians were the most civilized people of the Near East and the greatest businessmen and conduits of culture of the ancient world (e.g., they gave us all the alphabet). Their expansion westward across the Mediterranean, driven by the trade in metal ore, is told in myth, archaeology, and the accounts of the people they impacted (including the Berbers, Etruscans, Greeks and Romans). The Phoenician settlement at Carthage (modern Tunisia) soon became the most powerful and cultured city of the western Mediterranean, their ships dominating trade routes. Conflict thus became inevitable with the Etruscans, Greeks and Romans, which culminated in the three Punic Wars. In the Second Punic War, Hannibal terrorized the Romans like no other enemy they had ever encountered, but in the end the Romans erased Carthage entirely.  Yet Carthage remains eternal: in myth, painting, literature and grand opera. Hannibal, Rome's Nightmare Patrick Hunt will describe how Hannibal, the great Carthaginian general, weaponized nature—making Roman armies cross icy streams, and face fog and dust storms, in his almost two decade war against Rome in Italy starting in 218 BC. Brilliantly defeating multiple Roman legions even when outnumbered, Hannibal's flexible craftiness and ability to get in the minds of his enemy, by employing a staggering arsenal of tactics, are still admired and emulated in modern warfare. It is likely that Roman legions would never have conquered their empire had Hannibal not first schooled Rome in his methods of professional warfare. Even Machiavelli created his famous dictum “better to be feared than loved” based on Hannibal. So it is fatefully ironic that the general who won so many battles, but could not win the war, only wanted Rome to leave Carthage alone. Hannibal's policies ultimately failed when the Romans totally obliterated Carthage in 146 BC. Legendary Carthage Douglas Kenning will illustrate how mythology expresses in narrative the varied ways a people understand themselves and their world. In the case of Carthage we began with the Rape of Europa, which led to the stories of Phoenix and Cadmus, which led to the stories of the Phoenician princess Elissa, which led to the story of Dido and Aeneas as told by Virgil. Few mythic cycles were as important as this one in ancient times, being fundamental to any understanding of Carthaginian values and behavior (e.g., Hannibal casting himself as Hercules) and how the Romans viewed their international role and their foreign policy. And for this reason, few mythic cycles are as important across subsequent Western arts, especially painting and music. Organizer: George Hammond   The Commonwealth Club of California is a nonprofit public forum; we welcome donations made during registration to support the production of our programming. A Humanities Member-led Forum program. Forums at the Club are organized and run by volunteer programmers who are members of The Commonwealth Club, and they cover a diverse range of topics. Learn more about our Forums. Commonwealth Club World Affairs is a public forum. Any views expressed in our programs are those of the speakers and not of Commonwealth Club World Affairs. Learn more about your ad choices. Visit megaphone.fm/adchoices

In Partnership with God(Philippians 2:12-18) For the bulletin in PDF form, click here. Message SlidesSalvation as a Process - George GuthrieWork Out Your Salvation - F.F. BruceINTRODUCTION: Major Themes in PhilippiansSpiritual Formation(The Elements of Spiritual Growth)Personal Responsibility: Constant Growth without Supervision (2:12a)Intentional Effort: Constant Effort with Awe and Reverence (2:12b)Supernatural Aid: Constant Grace to Empower and Guide (2:13)Spiritual Hindrances(The Obstacles to Spiritual Growth)Bad Attitudes: Negativity Under Your Breath and Out Loud (2:14-15a)Societal Decay: Not Standing out in a Corrupt World (2:15b-16a)Spiritual Reward(The Joy of Spiritual Growth)Personal Satisfaction: The Reward of a Purposeful Life (2:16b)Community Celebration: Serving for the Sake of Others (2:17-18)Spiritual growth demands constant grace and effortwith a relentless attention to attitudes and lifestyle.“Work Out Your Salvation”(Philippians 2:12-18) To put it very simply,“Make salvation operational in your life.” Allen RossIn short, those who are part of the new covenant inaugurated through Jesus Christ by placing their faith in the finished work of Jesus Christ on the cross, validated by his resurrection have been saved from the penalty of sin, are being saved from the power of sin, and will be saved from the presence of sin.Home Church QuestionsRead Philippians 2:12-18.What immediate application did you gain from the passage or the message?Paul acknowledged their past obedience in verse 12 but pressed them on toward continued obedience in his absence (cf. his prayer in 1:9-11). Why is it easier to relax in your obedience when you are alone? Or when you are facing a stranger who frustrates you?Paul continues in verse 12 with how they are to continue in their obedience, with “fear and trembling.” What is the “fear” that would cause you to “tremble” about disobedience in those situations?Verse 13 conveys an active participation between you and God that results in spiritual growth. At what times and situations do you find your will to obey the weakest? What does this passage teach you to do in these situations?In verses 14 and 15, Paul relates that living as a Christian blamelessly and without fault (NIV) means doing everything without complaining or arguing. When and with whom is it easy to disobey this command? Why does doing everything without complaining or arguing make you “shine as lights” in the dark places of this world?Shining as lights in a warped and crooked generation requires that you “hold firmly to the word of life” (verse 16). In what ways does radical obedience to God's word bring light into our messed up world?Pray for the Unreached: Arabic-speaking Algerians are descendants of Berbers who converted to Islam after the Arab invasions. They form the majority population, speaking Algerian Arabic and following Sunni Muslim traditions. Many face unemployment, prompting migration to France and elsewhere for work. Less than 0.1% identify as Christians, with no movement toward Christ. Pray for the Holy Spirit to soften hearts toward the gospel and for believers to share Christ's love in Algeria. Ask for boldness among Kabyle Christians to inspire Jesus movements among these peoples.FinancesWeekly Budget 35,297Giving For 01/26 25,826Giving For 02/02 67,719YTD Budget 1,094,212Giving 1,096,775 OVER/(UNDER) ( 2,563)Souper Bowl SundayFellowship families, if you were able to bring hearty soups, canned chili, spaghetti sauce, tuna helper, canned meats, and Knorr brand pastas to restock the Bethlehem House shelves, thank you! If you forgot, there is still time to run by the store, grab some items, and have them back to Fellowship by 1:00 p.m. and we'll take them to Bethlehem House. If you aren't able to bring them today by 1:00 p.m., please feel free to drop them off at The Bethlehem House, 930 Faulkner St.New to Fellowship?We are so glad that you chose to worship with our Fellowship Family this morning. If you are joining us for the first time or have been checking us out for a few weeks, we are excited you are here and would love to meet you. Please fill out the “Connect Card” and bring it to the Connection Center in the Atrium, we would love to say “hi” and give you a gift. Getting Equipped at FellowshipFellowship, below are some great classes to get equipped in the New Year. For more information and to register go to fellowshipconway.org/equipping. • Apologetics for Everyone - February 9 - March 2 Men's Fellowship BreakfastMen, join us for a great breakfast and fellowship on Wednesday, February 12, at 6:00 a.m. here in the Fellowship atrium. No sign-up is needed. Come with your Bible ready to eat, fellowship with other men, and start your day off right through prayer and Biblical insight. Contact Michael at mharrison@fellowshipconway.org.Men's Muster 2025 - Men don't retreat. They muster. Will you muster with us? Mark your calendars for April 25-27! Men's Muster is heading to a NEW location—Ferncliff Camp & Conference Center in Little Rock. It's the perfect weekend to connect, have fun, and be challenged to relentlessly pursue Christ together. Chris Moore will lead the teaching, and you won't want to miss it. Registration is $150, with scholarships available. Register at fellowshipconway.org/register. Middle School Retreat | February 28-March 2Parents, our new student pastors are taking the Middle School group (5th-7th) to Ferncliff (in Little Rock) the last weekend in March. This is a great opportunity for your students to get to know our new pastors and connect deeper with the students their age. The weekend features Biblical teaching, meaningful small group time, and a ton of fun! To register your student for the retreat, go to fellowshipconway.org/fsm. Silent Auction | April 6thYouth and College Mission Teams will host a Silent Auction on Sunday, April 6th, at 4 PM. We are asking for you to participate in one of three ways. First, do you have a service, item, or experience you can donate to be auctioned off? We would love to have it. Second, we would love for you to show up and support the students and adults on the trip. Finally, if you cannot make it, please consider donating to the event. To donate an item or for any questions, please get in touch with our College Pastor, Andrew Stauffer at astauffer@fellowshipconway.org.

Motivated for Unity Philippians 2:1-4 Message SlidesFor the bulletin in PDF form, click here. What is it? How do we get it? Why should we want it?Home Church Questions1. What is an example of a time when you have experienced unity/disunity? What factors brought about the unity/disunity? 2. Unity can be challenging to accomplish. What are some examples of ways you are not unified, even within yourself? What are some examples of ways you are not unified with someone else? Why might it be difficult for an entire church to be unified? 3. In Philippians 1:2, he calls them to the same/one mind. We are supposed to have the same mindset around some issues. What are examples of “Level 1 issues” all Christians should be united around in our thinking? What are some examples of “Level 3 issues” that Christians can agree to disagree about and remain in good fellowship in the same church? 4. Why is it important for us to recognize these different levels? What do these levels have to do with unity in a church? 5. Philippians 2:3-4 reveals that humility is essential for unity. What is biblical humility, and what is the relationship between humility and unity? 6. What does it look like for us to “count others more significant?” Have you experienced someone doing this well? Describe what this looks like and what this doesn't look like. 7. What is an example of a way you can look to the interests of others in your life right now? What keeps you from doing this more often? 8. Experiencing biblical unity through humility requires a healthy motivation. What are some healthy motives for seeking humility and unity (see 2:1)? What usually motivates you to work for humility and unity? Pray for the Unreached: The Moroccan Arabs, descended from 7th-century Arab invaders, have intermarried with native Berber tribes, who now make up 30-50% of Morocco's population. While Berbers retain their own languages, Arab culture dominates politics, industry, and lowland agriculture, with Berbers occupying the mountainous regions. Morocco enforces anti-conversion laws, and Moroccan Arabic (Darija) is rarely used for reading, despite the availability of the New Testament in this dialect. With less than 0.1% of Moroccan Arabs identifying as Christians, 490 workers are needed to reach them. Pray for the seeds of faith sown by past believers to grow and lead Moroccan families to seek Jesus through His Word. Ask God to grant Morocco's leaders wisdom to govern justly and allow freedom of faith. Pray for boldness among Moroccan believers to share Jesus' love, resulting in multiplying fellowships among Arabs and Berbers. FinancesWeekly Budget 35,297Giving For 01/12 22,925Giving For 01/19 25,529YTD Budget 1,023,617Giving 1,003,230 OVER/(UNDER) (20,387) 2025 Night of Worship Fellowship we hope you are able to join us tonight for our annual Night of Worship. In this unique, circle-shaped setting, the worship team will be right alongside the congregation, creating a deeply personal and meaningful opportunity to worship together. We'll sing praises, read Scripture, and lift our hearts in prayer, beginning the year united in faith. Childcare is available upon request for children ages 6 and younger by contacting Shanna Franklin at (501) 336-0332. New to Fellowship?We are so glad that you chose to worship with our Fellowship Family this morning. If you are joining us for the first time or have been checking us out for a few weeks, we are excited you are here and would love to meet you. Please fill out the “Connect Card” and bring it to the Connection Center in the Atrium, we would love to say “hi” and give you a gift. Stoby's Pancake Fundraiser - Czech Mission Trip 2025Fellowship, join us for breakfast or brunch while helping the 2025 Czech Mission Team. The team will be serving February 2, from 8-1:00 p.m. at Stoby's. Tickets are $8 for all you can eat pancakes. Buy your tickets today in the Atrium, from a Czech team member, or the ministry office. Getting Equipped at FellowshipFellowship, below are some great classes to get equipped in the New Year. For more information and to register go to fellowshipconway.org/equipping. • How to Study the Bible - February 2 - February 16 • Eschatology - February 8 • Apologetics for Everyone - February 9 - March 2 Fellowship Women Galentines NightLadies, join us here at Fellowship, February 11, at 6:00 at p.m. for a night of cookie decorating and fun fellowship. Register at fellowshipconway.org/register. Cost is $10 per person. Child care is provided by texting Shanna at 501-336-0332. Two Great Opportunities - One Night | February 7, 6-8:30 PM For more information or to register for one or both events, please go to fellowshipconway.org/register. • Parent's Night Out Czech Kid's Fundraiser - We are offering you a night out while supporting the Fellowship Kids' mission trip to the Czech Republic. • Renewed: A Night Devoted to Marriages - Join us for a night of teaching, discussion, and some Q&A from an experienced panel as we lean into our marriage journeys.Fellowship Father/Daughter Dance Dads, here is an opportunity to create memories with your daughter that will last a lifetime at the Father/Daughter Dance. This year's theme is Once Upon a Time! Join us Saturday, February 1st, from 7:00 to 9:00 PM, 5th-12 grades, at Renewal Ranch. Start the evening with a special dinner out, then join us at Renewal Ranch for a delightful night of ballroom dancing, fun, and laughter. Register at fellowshipconway.org/register.

Being Subversive Isn't As Much Fun As It LooksIn 30 parts, By FinalStand. Listen to the podcast at Explicit Novels.             “Friends stand by you through the struggles your enemies create” "You are depraved and despicable," Mhain seethed."I get that a lot; now get out," I growled back, "because I have a thousand other bitches who are, scratch that, 999 other bitches, Doctor Kennedy is growing on me; the rest I'm not so sure about, who are making my life miserable.""Don't get your hopes up, Mr. Braxton," Doctor Kennedy warned me. "I'm happily married.""Cool," I responded. "I hope to be like that one day.""Happily married?" Virginia inquired."No; a female law professor at an all-girls school," I grinned. "It sounds like a real cool job.""Feel free to hit him," Dana interrupted. "I swear that is the only way to get him to learn anything; or the only way we will discuss at this moment." Ah, sex. I thought my life had gone on a bit too long without the mention of sex. "It is also a fun form of stress relief."A painful blow rocked my shoulder and nearly sent me sprawling."You are right," Gabrielle noted clinically. "I feel better." Fuck, she hits hard. I look at her and try not to get pissed off and say something stupid. She makes my life difficult but my existence at FFU makes her life far too interesting as well. Whack! Someone hit me with a briefcase."I have to agree," Doctor Kennedy confirmed. "It has a therapeutic quality to it.""Bloody hell," I blurt out."Everyone, please stop physically abusing Zane," Ms. Goodswell snapped. "He's a student, for Pete's sake. He's not subject to corporal punishment.""Virginia, have you ever punched or slapped Zane?" Dana teased. "Give it a try before dismissing it out of hand.""He likes spanking," Barbie Lynn beamed happiness as she skipped by on her way to my/our bedroom. Technically, it is mine, Vivian's, Barbie Lynn's, Rio's, and Mercy's, plus whoever is feeling lonely on a given night. As for the spanking, I'm more of a giver than a receiver, but I doubt explaining that right now would be appropriate."Uhmm, okay, I think that is my cue to leave," Virginia piped up."I have rounds to make," Gabrielle added."I'm going home to my family," Doctor Kennedy headed out."I'm going to stay here, kick back, and watch some Pay-per-view," Dana grinned."What are you going to watch?" Hudson inquired."BBC America has this show called Copper that I've been meaning to catch," Dana informed her."Mind if I watch an episode with you?" Hudson asked."Sure, knock yourself out. You can pick the second show," Dana yawned. "It's only Zane's money after all." The rest of my guests filed out and I retired to the showers and then to my room. The day's stress revealed itself as the women curled into bed calmly and soon were cuddled together, including the odd ones out.On the far side we had the rather unusual appearance of Valarie. Next to her was Rio, who had her arms wrapped around Mercy. Mercy was snuggled against Barbie Lynn who held the middle spot. I was on my side, face-to-face with Barbie Lynn. After a few minutes, Vivian came to bed, wedged up against my back, and put an arm over me. I was in close proximity to several beautiful women but as long as no one doused the room with an aphrodisiac, we'd do just fine."Zane," Barbie Lynn whispered, "my vibrator burned out this morning, and I'm terribly horny."Oh, fuck! Barbie Lynn gazing down at me, I'm not sure another guy should ever see this because it could break one's heart to see it once and never again. She's built a faint sheen of sweat on her body already and she's looking at me with a definite Zen to fuck. My cock is cocooned deep inside her rectum, rubbing inside as she rotates forward on her hips.The distant, dreamy look in her eyes flashes to alertness as she catches me looking at her; 'hi' she whispers. I nod and smile so she inclines into me so that we can start kissing. She leads in with her tongue along my lips. I touch the tip of her tongue with my own, snaking inside her mouth before we are done. She starts murmuring, deepens our kiss, and begins rubbing my nipples."Vivian?" Valarie says softly. She snuck around the bed to settle behind my guardian."Yes?" Vivian replies. She is on her side watching Barbie Lynn and I."I, umm,” Valarie moans.Out of the corner of my eye I catch it as Val's hand brushes Vivian's hair off her neck and her lips start suckling on the exposed flesh. Vivian closes her eyes briefly but doesn't move Valarie away."Oh, Baby," Barbie pants with barely an inch separating our lips, "I know I say this often but I so love this. You tear me up inside and I want it so bad all the time, it scares me.""Vaginal sex with you scares me," I tease back."Will it be even better?" she draws in an even deeper, breast flaunting breath."You never know, but you are so damn good at everything else, I can't imagine you doing anything but haunting my dreams forever," I say, as I coax her movements with my hands on her hips, flanks, and thighs. Barbie shows her appreciation by running her hand through my bangs and pushing my hair back so that she can cover my forehead, eyes and nose with kisses."You like that romantic shit, don't you, Mercy-slut?" Rio grumbles playfully from the other side."Yes," Mercy whispers. I know Rio well enough to know that when a spiteful reply isn't immediately forthcoming, she's dusting off (and unchaining) her Better Angel. Mercy is looking at Barbie Lynn and me, her head facing sideways as she lies on her back. Rio crawls on top of Mercy, prompting Mercy to open her legs, and locks her hands over her head to gaze down on her."Your skin is so pure, your hair so black, and your eyes so full of passion, it breaks my heart to look at you, My Little Whore," Rio begins. She leans in and bites Mercy's earlobe, causing her victim to moan and buck up slightly. "Mercy, you give and give, making me so hot inside that I want to grab you and never let go.""Really?" Mercy gasps. "I, ""Don't get used to this," Rio growls with famished sexual enticement. "But, well, I want you to know that I hope all our children look just like you." Poor Rio was running out of material. It was terribly uncomfortable for me to show her where to go. I ran my hands over Barbie's body, which is an absolute torture I am forced to struggle through repeatedly.I start by massaging Barbie Lynn's tits, rotating three fingers over the nipples before rolling up the whole meaty breast in my palms. Barbie Lynn starts pushing back on my cock harder and grunting to the rhythm."Damn, Mercy," Rio teases, "I love these titties." She accentuates by sucking the top third of one breast into her mouth and twirling her tongue around it.Vivian gives a visible shiver from her side of the bed; Valarie has done something to her beneath the sheets to turn her on. In the interim while I have been watching Rio and Mercy, Valarie has been working over Vivian, temple to shoulder, with her lips. Now I see Vivian pulling up her left (upper) leg until it is resting snugly against my upper ribs, giving someone easier access to her snatch.She's also put her left arm behind her back between herself and Valarie. I'm starting to wonder if there is something in the air filters of my place, some undiscovered aphrodisiac mold, fungi, or spores that turns nice, virtuous girls into promiscuous bi-sexual vixens. To the best of my knowledge and belief, neither Valarie nor Vivian had the slightest lesbian tendencies before they started coming to my room.I give Barbie Lynn's luscious orbs one final squeeze before migrating my hold down to her ass, giving each cheek a double-slap. Barbie Lynn exhales a huff of ecstatic relief as the impact travels through her. Rio smirks and follows suit, her hand reaching between their thighs, prying Mercy's leg up, up and up until Mercy's knee is nearly at her breast."Your body is the first female form that I've ever lusted after," Rio murmurs as she rubs and pats Mercy's buttocks. "I think I've always wanted you, to taste you on my tongue, your scent strong in my mind and your sweet, sweet ass under my hand." Mercy brings one hand up to stroke Rio's cheek as she gives a strangled sob. No matter how much Mercy fears loving a woman, Rio can chisel that away and get her to love openly and freely.Barbie Lynn bounces up and slams down on me repeatedly as she is coming to the end of her fuse."Zane, Zane, oh yeah," she pants. Vivian chooses this moment to sneak her climax in on the rest of us. I am vaguely aware of her biting her lip, rocking her hips under the sheets, and perspiration beginning to bead on her lower lip."Holy God, Christ, and, my, hot damn, Val, ugh, Oh, God!" Vivian squeals as Valarie vigorously whips her hand in a tight pattern, cloaked from sight but obvious to the knowledgeable. Vivian's clit, lips, and the gateway to her cunt are all supers-stimulated. Valarie cools her down and holds her with enough strength to stop Vivian from rolling face-first into the sheets."Jesus Loves Me!" Barbie Lynn screams one last time. Her body bows, her breasts thrust forward and up, bouncing so deliciously while her thighs tremble in climax. Her anal muscles rippling from sphincter toward my cockhead are grinding me toward orgasm. Finally, she collapses against me, still twitching and fighting for breath.With my arms wrapped around her, I roll us over toward Mercy and Rio, placing Barbie Lynn on her back. Barbie Lynn has her legs pulling back before I can even move to push them back. While I had never fully pulled out, I was nearly there. I shove my hips forward, forcing my cock back in hard, causing Barbie Lynn to grunt, her mouth to gape open, nostril flaring, as her eyes squeeze shut."Oh, hell, yeah," Barbie Lynn gasps, "hammer me!""Oh, fuck," Valarie moans, "I am so lonely." Vivian is still roaming her hands over Valarie's special place, picking up the pace as she's inspired by Barbie Lynn's passion. Rio expresses her perverse nature by going at Mercy slow while the rest of us are going gangbusters."Here is my baby-smooth, tasty friend," Rio says as she kisses Mercy's bald twat. Rio pushes her thighs apart, her leg muscles taught while laying on the bed. Rio's restraint could only last so long. Every lick became more insistent, every nibble elicited a greater yelp, and every hip-thrust by Mercy into Rio's hungry mouth was more desperate.Valarie gives off one long, cavernous growl, then screams in between Vivian's shoulder blades."Damn," Vivian whispers, as a sympathetic orgasmic shiver coasts through her body. I'm pushing up on my knuckles, Barbie Lynn's legs between them as I rise up until my bulbous head is fixed in her sphincter; then I slam down once more. She's rocking her hips up to maximize the depths I reach as she cries out, again and again and again.When I finally let go, I feel a volcano of lust, frustration, and fulfillment exploding out all at once. Barbie Lynn's head sways rapidly side to side as she comes unglued."Zane, Jesus loves me, Jesus Loves Me!" she howls loud enough to shake the glass panels overhead. Those words ringing in my ears are going to haunt me in whatever church I go to."Ugh, ugh, ugh, Love, right there, feels so good," Mercy drags out with shallow breathes."Umm,” Rio gurgles. Mercy has gotten quite wet and visibly aroused. I'm sure Rio has worked a finger or two into the action and in Mercy's ass. Mercy starts bouncing off the sheets as she hisses out the last of her restraint."Mother-fucker-god-damn!" Mercy cries out. Rio growls, slurps, and sucks up Mercy's cunt juice while lapping up and down her slit."That's my baby," Rio's fluid-marked face looks up from between Mercy's legs and smiles. "Was that good for you?" Rio asks? Mercy nods dreamily. "Are you a happy little whore?" Rio teases. Again, Mercy nods with pleasure. "Did you use the 'L' word, Ass-fuck slut?" Rio hardens.This time Mercy realizes her mistake and shudders. She raises her head and looks into Rio's eyes."Yes. I'm sorry, Rio," Mercy mumbles."Sorry isn't going to cut it this time, Bitch," Rio sneers. "Tomorrow morning you are going to get it coming and going, all day long." I am actually aware of what that threat means."Okay," Vivian sighed, with more contentment than annoyance, "we've all cum so let's try and get some sleep.""I haven't gotten off yet," Rio chuckled. I knew what I had to do before someone else volunteered my services."Come here, Rio." I smile to her and extend a hand. "Let me get another taste of my best bro.""I'll clean you up," Barbie Lynn grins up at me, as she wiggles her body around my own so she's on top again. She slithers down my torso, waggles my still mostly hard cock against her lips, then begins to take it into her mouth. Barbie Lynn's tongue licks along my shaft as she gobbles up more of my rod.I expect Rio to come over but Mercy, following along and lying on her belly, her head propped up on her hands and elbows as she watches my blonde angel's skilled fellatio, is a bonus. Rio ends up near my pillow, one hand on my chest and the other resting between Mercy's ass cheeks. Her fingers are definitely sliding in and out of Mercy's cunt. If Mercy is a bit sore, she's smart enough not to complain to her Mistress about it."What do you have in mind, Zane?" Rio catches my gaze."I want your teeth tearing up the mattress with your ass up in the air as I plow you through the headboard," I inform her. I make a focus group assessment of the situation by slipping a finger into her cunt, she's creaming already.For Rio, the greater physicality of the sex, the better it is for her. She'll let me have my foreplay and some good loving, but she goes wild over the raw, brutal act of sex itself."I think you are ready to put that smile on her face," Barbie Lynn taunts Rio as she informs me she's finished. "Come with me," Barbie Lynn turns to Mercy. "My nipples need some attention. Can you do that for me?"After checking with Rio, Mercy gives a hungry look and lick of the lips at Barbie Lynn. Barbie crawls over Mercy to land on her back on the far side. Mercy twirls around and latches on to Barbie Lynn's left breast with such rapidity, it momentarily causes my visage to blur."I want some of that," Valarie suddenly blurts out.She makes her own quick trek around Rio and me as we are still positioning ourselves to come swooping down on Barbie Lynn's right side. The right nipple disappears into our school biker girl's mouth with a decidedly audible smacking of the lips. Val's hand starts to stroke the inside of Barbie Lynn's thigh but Mercy's free hand reaches over and starts tweaking Valarie's closest nipple. Yes, I definitely must check the air filters.Rio resumes her sensually crawl my way and I give her a beguiling look to lure her in. I'm on her in a flash once she's close enough for me to make my move. She screeches like an alley cat but I've got a hand on the back of her head and the other on her hip as I slam her face first into the pillow."Bastard," she screams through the fabric, but she's not following through with the anger."Give it up, Bitch," I snarl back. My cock slides full-throttle all the way into her cunt on the first pass. Her cunt feels like slick, melted butter as I bottom out in her hole. At the same time, I let up on her head a bit."Oh, fucking-A," Rio gasps. "Did someone sneak a gerbil up behind me or is it Needle-cock pretending he's a man?" I give her another powerful slam. "Oh, fuck, stop that.""What? Too much for the bitch whose had it all?" I tease Rio.

“Today's Morocco is a prime example of what a great peaceful coexistence and international cooperation can be with an Arab country.” Eli Gabay, an Israeli-born lawyer and current president of the oldest continuously active synagogue in the United States, comes from a distinguished family of Jewish leaders who have fostered Jewish communities across Morocco, Israel, and the U.S. Now residing in Philadelphia, Eli and his mother, Rachel, share their deeply personal story of migration from Morocco to Israel, reflecting on the resilience of their family and the significance of preserving Jewish traditions. The Gabay family's commitment to justice and heritage is deeply rooted. Eli, in his legal career, worked with Israel's Ministry of Justice, where he notably helped prosecute John Ivan Demjanjuk, a Cleveland auto worker accused of being the notorious Nazi death camp guard, "Ivan the Terrible." Jessica Marglin, Professor of Religion, Law, and History at the University of Southern California, offers expert insights into the Jewish exodus from Morocco. She explores the enduring relationship between Morocco's Jewish community and the monarchy, and how this connection sets Morocco apart from its neighboring countries. —- Show notes: How much do you know about Jewish history in the Middle East? Take our quiz. Sign up to receive podcast updates. Learn more about the series. Song credits:  Pond5:  “Desert Caravans”: Publisher: Pond5 Publishing Beta (BMI), Composer: Tiemur Zarobov (BMI), IPI#1098108837 “Suspense Middle East” Publisher: Victor Romanov, Composer: Victor Romanov; Item ID: 196056047 ___ Episode Transcript: ELI GABAY: Standing in court and saying ‘on behalf of the State of Israel' were the proudest words of my life. It was very meaningful to serve as a prosecutor. It was very meaningful to serve in the IDF.  These were highlights in my life, because they represented my core identity: as a Jew, as a Sephardic Jew, as an Israeli Sephardic Jew. These are the tenets of my life. 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 the Middle East and North Africa in the mid-20th century. Welcome to the second season of The Forgotten Exodus, brought to you by American Jewish Committee. This series explores that pivotal moment in history and the little-known Jewish heritage of Iran and Arab nations. As Jews around the world confront violent antisemitism and Israelis face daily attacks by terrorists on multiple fronts, our second season explores how Jews have lived throughout the region for generations – despite hardship, hostility, and hatred–then sought safety and new possibilities in their ancestral homeland. I'm your host, Manya Brachear Pashman. Join us as we explore untold family histories and personal stories of courage, perseverance, and resilience from this transformative and tumultuous period of history for the Jewish people and the Middle East.  The world has ignored these voices. We will not. This is The Forgotten Exodus.  Today's episode: leaving Morocco. MANYA: There are three places Eli Gabay calls home: Philadelphia, the city where he has raised his children; Morocco, the land where his parents Rachel and Amram were born and his ancestors lived for generations; and Israel, his birthplace and original ancestral homeland. Eli has been on a quest to honor all those identities since he left Israel at the age of 12. ELI: On my father's side, they were all rabbis. On my mother's side, they were all businesspeople who headed synagogues. And so, my grandfather had a synagogue, and my other grandfather had a synagogue. When they transplanted to Israel, they reopened these synagogues in the transition camp in Be'er Sheva. Both families had a synagogue of their own. MANYA: For the past five years, Eli has served as president of his synagogue--the historic Congregation Mikveh Israel, America's oldest continuous synagogue, founded in Philadelphia in 1740. Descended from a long line of rabbis going back generations, Eli is a litigation attorney, the managing partner of a law firm, a former prosecutor, and, though it might seem odd, the Honorary Consul of the Republic of Nicaragua in Philadelphia. But the professional role that has brought him the most acclaim was his time in the 1980s, working for Israel's Ministry of Justice, decades after the Holocaust, still trying to hold its perpetrators accountable. CLIP - ‘THE DEVIL NEXT DOOR' TRAILER: Charges were filed today against John Demjanjuk, the 66-year-old Ukrainian native, who's accused of being a Nazi death camp guard named Ivan the Terrible. The crimes he was accused of… MANYA: We'll tell you more about that later. But first, we take you to the Jerusalem Israeli Gift Shop in northeast Philadelphia, a little slice of Israel on the corner of Castor Avenue and Chandler Street. [shofar sounds] Every day, amid the menorahs and shofars, frames and mezuzahs, Eli's 84-year-old mother Rachel Gabay, the family matriarch and owner of thisJudaica shop, is transported back to the place where she grew up: Israel. ELI: My father was a teacher all his life, and my mother [shofar sounds] runs a Jewish Judaica store that sells shofars, you can hear in the background. RACHEL: It's my baby. The store here became my baby. CUSTOMER: You're not going to remember this, but you sold us our ketubah 24 years ago. RACHEL: Yeah. How are you, dear? ELI: Nice. CUSTOMER: We're shopping for someone else's wedding now. RACHEL: Oh, very nice… For who? CUSTOMER: A friend of ours, Moshe, who is getting married and we wanted to get him a mezuzah. MANYA: For Rachel, Israel represents the safety, security, and future her parents sought for her when in 1947 they placed her on a boat to sail away from Morocco. By then, Casablanca had become a difficult place to be Jewish. Israel offered a place to belong. And for that, she will always be grateful. RACHEL: To be a Jew, to be very good… ELI: Proud. RACHEL: Proud. I have a country, and I am somebody. ELI: My father's family comes from the High Atlas Mountains, from a small village called Aslim.The family arrived in that area sometime in 1780 or so. There were certain events that went on in Morocco that caused Jews from the periphery and from smaller cities to move to Casablanca. Both my parents were born in Morocco in Casablanca. Both families arrived in Casablanca in the early 30s, mid 30s. MANYA: Today, the port city of Casablanca is home to several synagogues and about 2,000 Jews, the largest community of Morocco. The Museum of Moroccan Judaism in suburban Casablanca, the first museum on Judaism in the Arab world, stands as a symbol of the lasting Jewish legacy in Morocco. Indeed, there's been a Jewish presence in what is considered modern-day Morocco for some 2,000 years, dating back to the early days of the establishment of Roman control.  Morocco was home to thousands of Jews, many of whom lived in special quarters called “Mellah,” or Jewish ghetto. Mellahs were common in cities across Morocco. JESSICA: Morocco was one of the few places in the Islamic world where there emerged the tradition of a distinctive Jewish quarter that had its own walls and was closed with its own gates. MANYA: Jessica Marglin is a professor of religion, law, and history at the University of Southern California. Her research focuses on the history of Jews and Muslims in North Africa and the Mediterranean. JESSICA: There's a bit of a debate. Were these quarters there to control Jews and force them to all live in one spot and was it a sort of form of basically repression? Or was it a way to protect them? The first mellah, the one in Fez is right next to the palace. And so there was a sense that the Jews would be closer to the Sultan or the Sultan's representative, and thus more easily protectable. It could be interpreted as a bad thing. And some Jews did see it as an unfair restriction. But I would say that most Jews didn't question the idea that Jews would live together. And that was sort of seen as natural and desirable. And there was a certain kind of autonomous jurisdiction to the mellah, too.  Because Jews had their own courts. They had their own butchers. They had their own ovens. Butchers and ovens would have been kosher. They could sell wine in the mellah. They could do all these things that were particular to them. And that's where all the synagogues were. And that's where the Jewish cemetery was, right? It was really like a little Jewish city, sort of within the city. MANYA: Unlike other parts of the Middle East and North Africa where pogroms and expulsions, especially after the creation of the state of Israel, caused hundreds of thousands of Jews to abruptly flee all at once – spilling out of countries they had called home for centuries – Jews chose to leave Morocco gradually over time, compared to the exodus from other Arab countries.  JESSICA: When I teach these things, I set up Morocco and Iraq as the two ends of the spectrum. Iraq being the most extreme, where Jews were really basically kicked out all at once. Essentially offered no real choice. I mean, some did stay, but it was choosing a totally reduced life.  Versus Morocco, where the Jews who left did so really, with a real choice. They could have stayed and the numbers are much more gradual than anywhere else. So there was a much larger community that remained for years and years and years, even after ‘67, into the ‘70s.  Even though they kept going down, it was really, it was not like Iraq where the population just falls off a cliff, right? It's like one year, there's 100,000, the next year, they're 5,000. In Morocco, it really went down extremely gradually. And that's in part why it's still the largest Jewish community in the Arab world by far. MANYA: Morocco's Jewish history is by no means all rosy. In all Arab countries, antisemitism came in waves and different forms. But there are several moments in history when the Moroccan monarchy could've abandoned the Jewish population but didn't. And in World War II, the Moroccan monarch took steps to safeguard the community. In recent years, there have been significant gestures such as the opening of the Jewish museum in Casablanca, a massive restoration of landmarks that honor Morocco's Jewish past, including 167 Jewish cemeteries, and the inclusion of Holocaust education in school curricula. In 2020, Morocco became one of four Arab countries to sign a normalization agreement with Israel, as part of the U.S.-backed Abraham Accords, which allowed for economic and diplomatic cooperation and direct flights between the two countries. MANYA: Oral histories suggest that Jews have lived in Morocco for some 2,000 years, roughly since the destruction of the Second Temple. But tangible evidence of a Jewish presence doesn't date as far back. JESSICA: The archaeological remains suggest that the community dates more to the Roman period. There was a continual presence from at least since the late Roman period, certainly well before the Islamic conquests. MANYA: Like other parts of the Middle East and North Africa, Jews in Morocco were heavily concentrated in particular artisanal trades. Many were cobblers, tailors, and jewelers who adorned their creations with intricate designs and embellishments. Gemstones, carved coral, geometric designs, and symbols such as the Hamsa to bless the wearer with good fortune and protect them from the evil eye. JESSICA: And there were certain areas where they kind of were overrepresented in part because of stigmas associated with certain crafts for Muslims. So gold and silver jewelry making in certain parts of Morocco, like in the city of Fez, Jews were particularly overrepresented in the trade that made these gold threads, which are called skalli in Moroccan Arabic, and which are used to embroider sort of very fancy clothing for men and for women. Skalli for instance, is a very common last name for Jews.  MANYA: Jessica notes that in the 12th and 13th Centuries, Morocco came under the rule of the Almohad caliphate, a fundamentalist regime that saw itself as a revolutionary reform movement. Under the Almohad dynasty, local Christians in North Africa from Morocco to Libya all but disappeared.  Jews on the other hand stayed. She suspects Morocco developed its own version of crypto-Jews who superficially converted to Islam or at least lived outwardly as Muslims to survive.  JESSICA: There's probably more of a sense of Jews had more experience of living as minorities. Also, where else were they going to go? It wasn't so obvious. So whatever conversions there were, some of them must have stuck. And there are still, for instance, Muslim families in Fez named Kohen . . . Cohen. MANYA: Jews chose Morocco as a place of refuge in 1391, when a series of mob attacks on Jewish communities across Spain killed hundreds and forcibly converted others to Christianity. As opposed to other places in Europe, Morocco was considered a place where Jews could be safe. More refugees arrived after the Alhambra Decree of 1492 expelled Jews from Spain who refused to convert. That is when Eli's father's side of the family landed in Fez.  ELI: Our tradition is that the family came from Spain, and we date our roots to Toledo, Spain. The expulsion of the Jews took place out of Spain in 1492 at which time the family moved from Spain to Morocco to Fez. MANYA: At that time, the first mellahs emerged, the name derived from the Arabic word for salt. Jessica says that might have referred to the brackish swamps where the mellah were built.  JESSICA: The banning of Jews from Spain in 1492 brought a lot of Jews to North Africa, especially Morocco, because Morocco was so close. And, you know, that is why Jews in northern Morocco still speak Spanish today, or a form of Judeo Spanish known as Haketia. So, there were huge numbers of Iberian Jews who ended up throughout Morocco. And then for a long time, they remained a kind of distinctive community with their own laws and their own rabbis and their own traditions. Eventually, they kind of merged with local Jews. And they used Spanish actually, for decades, until they finally sort of Arabized in most of Morocco. ELI: My father's family, as I said, comes from a small town of Aslim. The family arrived in that area sometime in 1780 or so after there was a decree against Jews in Fez to either convert to Islam or leave. And so in a real sense, they were expelled from that region of Fez. There were Jews who arrived throughout the years after different exiles from different places. But predominantly the Jews that arrived in 1492 as a result of the Spanish expulsion were known as the strangers, and they integrated themselves in time into the fabric of Moroccan Jewry.  MANYA: For Eli's family, that meant blending in with the nomadic Amazigh, or indigenous people of North Africa, commonly called Berbers. Many now avoid that term because it was used by European colonialists and resembles the word “barbarians.” But it's still often used colloquially.  ELI: Aslim is in the heart of Berber territory. My father's family did speak Berber. My grandfather spoke Berber, and they dressed as Berbers. They wore jalabia, which is the dress for men, for instance, and women wore dresses only, a head covering.  Men also wore head coverings. They looked like Berbers in some sense, but their origins were all the way back to Spain. MANYA: In most cases across Morocco, Jews were classified as dhimmis, non-Muslim residents who were given protected status. Depending on the rulers, dhimmis lived under different restrictions; most paid a special tax, others were forced to wear different clothes. But it wasn't consistent.  ELI: Rulers, at their whim, would decide if they were good to the Jews or bad to the Jews. And the moment of exchange between rulers was a very critical moment, or if that ruler was attacked. MANYA: The situation for Jews within Morocco shifted again in 1912 when Morocco became a French protectorate. Many Jews adopted French as their spoken language and took advantage of educational opportunities offered to them by Alliance Israélite Universelle. The borders also remained open for many Jews who worked as itinerant merchants to go back and forth throughout the region.  JESSICA: Probably the most famous merchants were the kind of rich, international merchants who dealt a lot with trade across the Mediterranean and in other parts of the Middle East or North Africa. But there were a lot of really small-time merchants, people whose livelihood basically depended on taking donkeys into the hinterland around the cities where Jews tended to congregate.  MANYA: Rachel's family, businesspeople, had origins in two towns – near Agadir and in Essaouira. Eli has copies of three edicts issued to his great-grandfather Nissim Lev, stating that as a merchant, he was protected by the government in his travels. But the open borders didn't contain the violence that erupted in other parts of the Middle East, including the British Mandate of Palestine.  In late August 1929, a clash about the use of space next to the Western Wall in Jerusalem led to riots and a pogrom of Jews who had lived there for thousands of years. Moroccan Jews also were attacked. Rachel's grandfather Nissim died in the violence. RACHEL: He was a peddler. He was a salesman. He used to go all week to work, and before Thursday, he used to come for Shabbat. So they caught him in the road, and they took his money and they killed him there.  ELI: So my great-grandfather– RACHEL: He was very young. ELI: She's speaking of, in 1929 there were riots in Israel, in Palestine. In 1929 my great-grandfather went to the market, and at that point … so . . . a riot had started, and as my mother had described, he was attacked. And he was knifed. And he made it not very far away, all the other Jews in the market fled. Some were killed, and he was not fortunate enough to escape. Of course, all his things were stolen, and it looked like a major robbery of the Jews in the market. It gave the opportunity to do so, but he was buried nearby there in a Jewish cemetery in the Atlas Mountains. So he was not buried closer to his own town. I went to visit that place. MANYA: In the mid-1930s, both Amram and Rachel's families moved to the mellah in Casablanca where Amram's father was a rabbi. Rachel's family ran a bathhouse. Shortly after Amram was born, his mother died, leaving his father to raise three children.  Though France still considered Morocco one of its protectorates, it left Morocco's Sultan Mohammad V as the country's figurehead. When Nazis occupied France during World War II and the Vichy regime instructed the sultan to deport Morocco's Jews to Nazi death camps, he reportedly refused, saving thousands of lives. But Amram's grandmother did not trust that Morocco would protect its Jews. Following the Second Battle of El Alamein in Egypt, the Axis Powers' second attempt to invade North Africa, she returned to the Atlas Mountains with Amran and his siblings and stayed until they returned to Casablanca at the end of the war.  ELI: There was a fear that the Nazis were going to enter Morocco. My father, his grandmother, took him from Casablanca with two other children and went back to Aslim in the mountains, because she said we can better hide there. We can better hide in the Atlas Mountains. And so my father returned, basically went from Casablanca to the Atlas Mountains to hide from the coming Nazis. MANYA:  In 1947, at the age of 10, Amram went from Casablanca to an Orthodox yeshiva in England. Another destination for Jews also had emerged. Until then, no one had wanted to move to British-controlled Palestine where the political landscape and economic conditions were more unstable.  The British restricted Jewish immigration making the process difficult, even dangerous. Additionally, French Moroccan authorities worked to curb the Zionist movement that was spreading throughout Europe. But Rachel's father saw the writing on the wall and took on a new vocation. RACHEL: His name is Moshe Lev and he was working with people to send to Eretz Yisrael. MANYA: A Zionist activist, Rachel's father worked for a clandestine movement to move children and eventually their families to what soon would become Israel. He wanted his children, including his 7-year-old daughter Rachel, to be the first. RACHEL: He worked there, and he sent everybody. Now our family were big, and they sent me, and then my sister went with my father and two brothers, and then my mom left by herself They flew us to Norvege [Norway].  MANYA: After a year in Norway, Rachel was taken to Villa Gaby in Marseille, France, a villa that became an accommodation center for Jews from France who wanted to join the new State of Israel. There, as she waited for a boat to take her across the Mediterranean to Israel, she spotted her brother from afar. Nissim, named for their late grandfather, was preparing to board his own boat. She pleaded to join him. RACHEL: So we're in Villa Gaby couple months. That time, I saw my brother, I get very emotional. They said ‘No, he's older. I told them ‘I will go with him.' They said ‘No, he's older and you are young, so he will go first. You are going to stay here.' He was already Bar Mitzvah, like 13 years.  I was waiting there. Then they took to us in the boat. I remember it was like six, seven months. We were sitting there in Villa Gaby. And then from Villa Gaby, we went to Israel. The boat, but the boat was quite ahead of time. And then they spoke with us, ‘You're going to go. Somebody will come and pick you up, and you are covered. If fish or something hurts you, you don't scream, you don't say nothing. You stay covered.  So one by one, a couple men they came. They took kids and out. Our foot was wet from the ocean, and here and there they was waiting for us, people with a hot blanket. I remember that. MANYA: Rachel landed at Kibbutz Kabri, then a way station for young newcomers in northern Israel. She waited there for years without her family – until one stormy day. RACHEL: One day. That's emotional. One day we were sitting in the living room, it was raining, pouring. We couldn't go to the rooms, so we were waiting. All of a sudden, a group of three men came in, and I heard my father was talking. His voice came to me. And I said to the teacher, taking care of us. I said ‘You know what? Let me tell you one thing. I think my father is here.' She said ‘No, you just imagination. Now let's go to the rooms to sleep.'  So we went there. And all of a sudden she came to me. She said, ‘You know what? You're right. He insists to come to see you. He will not wait till morning, he said. I wanted to see my daughter now. He was screaming. They didn't want him to be upset. He said we'll bring her because he said here's her picture. Here's her and everything. So I came and oh my god was a nice emotional. And we were there sitting two or three hours. My father said, Baruch Hashem. I got the kids. Some people, they couldn't find their kids, and I find my kids, thanks God. And that's it. It was from that time he wants to take us. They said, No, you live in the Ma'abara. Not comfortable for the kids. We cannot let you take the kids. The kids will stay in their place till you establish nicely. But it was close to Pesach. He said, we promise Pesach, we bring her, for Pesach to your house. You give us the address. Where are you? And we'll bring her, and we come pick her up. JESSICA: Really as everywhere else in the Middle East and North Africa, it was the Declaration of the Independence of Israel. And the war that started in 1947, that sort of set off a wave of migration, especially between ‘48 and ‘50. Those were the kind of highest numbers per year. MANYA: Moroccan Jews also were growing frustrated with how the French government continued to treat them, even after the end of World War II. When the state of Israel declared independence, Sultan Mohammad V assured Moroccan Jews that they would continue to be protected in Morocco. But it was clear that Moroccan Jew's outward expression of support for Israel would face new cultural and political scrutiny and violence.  Choosing to emigrate not only demonstrated solidarity, it indicated an effort to join the forces fighting to defend the Jewish state. In June 1948, 43 Jews were killed by local Muslims in Oujda, a departure point for Moroccan Jews seeking to migrate to Israel. Amram arrived in Israel in the early 1950s. He returned to Morocco to convince his father, stepmother, and brother to make aliyah as well. Together, they went to France, then Israel where his father opened the same synagogue he ran in the mellah of Casablanca. Meanwhile in Morocco, the Sultan's push for Moroccan independence landed him in exile for two years. But that didn't last long. The French left shortly after he returned and Morocco gained its independence in March 1956. CLIP - CASABLANCA 1956 NEWSREEL: North Africa, pomp and pageantry in Morocco as the Sultan Mohamed Ben Youssef made a state entry into Casablanca, his first visit to the city since his restoration last autumn. Aerial pictures reveal the extent of the acclamation given to the ruler whose return has of his hope brought more stable conditions for his people. MANYA: The situation of the Jews improved. For the first time in their history, they were granted equality with Muslims. Jews were appointed high-ranking positions in the first independent government. They became advisors and judges in Morocco's courts of law.  But Jewish emigration to Israel became illegal. The immigration department of the Jewish Agency that had operated inside Morocco since 1949 closed shop and representatives tasked with education about the Zionist movement and facilitating Aliyah were pressed to leave the country. JESSICA: The independent Moroccan state didn't want Jews emigrating to Israel, partly because of anti-Israeli, pro-Palestinian sentiment, and partly because they didn't want to lose well-educated, productive members of the State, of the new nation. MANYA: Correctly anticipating that Moroccan independence was imminent and all Zionist activity would be outlawed, Israel's foreign intelligence agency, the Mossad, created the Misgeret, which organized self-defense training for Jews across the Arab countries. Casablanca became its center in Morocco. Between November 1961 and the spring of 1964, the Mossad carried out Operation Yakhin, a secret mission to get nearly 100,000 Jews out of Morocco into Israel. JESSICA: There was clandestine migration during this period, and a very famous episode of a boat sinking, which killed a lot of people. And there was increasing pressure on the Moroccan state to open up emigration to Israel. Eventually, there were sort of secret accords between Israelis and the Moroccan King, which did involve a payment of money per Jew who was allowed to leave, from the Israelis to the Moroccans.  MANYA: But cooperation between Israel and Morocco reportedly did not end there. According to revelations by a former Israeli military intelligence chief in 2016, King Hassan II of Morocco provided the intelligence that helped Israel win the Six-Day War. In 1965, he shared recordings of a key meeting between Arab leaders held inside a Casablanca hotel to discuss whether they were prepared for war and unified against Israel. The recordings revealed that the group was not only divided but woefully ill-prepared. JESSICA: Only kind of after 1967, did the numbers really rise again. And 1967, again, was kind of a flashpoint. The war created a lot of anti-Zionist and often anti-Jewish sentiment across the region, including in Morocco, and there were some riots and there were, there was some violence, and there was, again, a kind of uptick in migration after that. For some people, they'll say, yes, there was antisemitism, but that wasn't what made me leave. And other people say yes, at a certain point, the antisemitism got really bad and it felt uncomfortable to be Jewish. I didn't feel safe. I didn't feel like I wanted to raise my children here.  For some people, they will say ‘No, I would have happily stayed, but my whole family had left, I didn't want to be alone.' And you know, there's definitely a sense of some Moroccan Jews who wanted to be part of the Zionist project. It wasn't that they were escaping Morocco. It was that they wanted to build a Jewish state, they wanted to be in the Holy Land. ELI: Jews in Morocco fared better than Jews in other Arab countries. There is no question about that. MANYA: Eli Gabay is grateful to the government for restoring many of the sites where his ancestors are buried or called home. The current king, Mohammed VI, grandson of Mohammed V, has played a significant role in promoting Jewish heritage in Morocco. In 2011, a year after the massive cemetery restoration, a new constitution was approved that recognized the rights of religious minorities, including the Jewish community.  It is the only constitution besides Israel's to recognize the country's Hebraic roots. In 2016, the King attended the rededication ceremony of the Ettedgui Synagogue in Casablanca.  The rededication of the synagogue followed the re-opening of the El Mellah Museum, which chronicles the history of Moroccan Jewry. Other Jewish museums and Jewish cultural centers have opened across the country, including in Essaouira, Fes, and Tangier. Not to mention–the king relies on the same senior advisor as his father did, Andre Azoulay, who is Jewish.  ELI: It is an incredible example. We love and revere the king of Morocco. We loved and revered the king before him, his father, who was a tremendous lover of the Jews. And I can tell you that in Aslim, the cemetery was encircled with a wall and well maintained at the cost, at the pay of the King of Morocco in a small, little town, and he did so across Morocco, preserved all the Jewish sites. Synagogues, cemeteries, etc.  Today's Morocco is a prime example of what a great peaceful coexistence and international cooperation can be with an Arab country. MANYA: Eli is certainly not naïve about the hatred that Jews face around the world. In 1985, the remains of Josef Mengele, known as the Nazis' Angel of Death, were exhumed from a grave outside Sao Paulo, Brazil. Eli was part of a team of experts from four countries who worked to confirm it was indeed the Nazi German doctor who conducted horrific experiments on Jews at Auschwitz. Later that decade, Eli served on the team with Israel's Ministry of Justice that prosecuted John Ivan Demjanjuk, a retired Cleveland auto worker accused of being the notorious Nazi death camp guard known as “Ivan the Terrible.” Demjanjuk was accused of being a Nazi collaborator who murdered Jews in the gas chambers at the Treblinka death camp in Nazi-occupied Poland during World War II. In fact, Eli is featured prominently in a Netflix documentary series about the case called The Devil Next Door. CLIP - ‘THE DEVIL NEXT DOOR' TRAILER: …Nazi death camp guard named Ivan the Terrible. The crimes that he was accused of were horrid.  The Israeli government is seeking his extradition as a war criminal. And that's where the drama begins.  MANYA: Demjanjuk was convicted and sentenced to death, but the verdict was later overturned. U.S. prosecutors later extradited him to Germany on charges of being an accessory to the murder of about 28,000 Jews at Sobibor. He was again convicted but died before the outcome of his appeal. ELI: Going back to Israel and standing in court and saying ‘on behalf of the State of Israel' were the proudest words of my life. It was very meaningful to serve as a prosecutor. It was very meaningful to serve in the IDF. These were highlights in my life.  They represented my core identity: as a Jew, as a Sephardic Jew, as an Israeli Sephardic Jew. These are the tenets of my life. I am proud to serve today as the president of the longest running synagogue in America. MANYA: Eli has encountered hatred in America too. In May 2000 congregants arriving for Shabbat morning prayers at Philadelphia's Beit Harambam Congregation where Eli was first president were greeted by police and firefighters in front of a burned-out shell of a building. Torah scrolls and prayer books were ruined. When Rachel opened her store 36 years ago, it became the target of vandals who shattered her windows. But she doesn't like to talk about that. She has always preferred to focus on the positive. Her daughter Sima Shepard, Eli's sister, says her mother's optimism and resilience are also family traditions. SIMA SHEPARD: Yeah, my mom speaks about the fact that she left Morocco, she is in Israel, she comes to the U.S. And yet consistently, you see one thing: the gift of following tradition. And it's not just again religiously, it's in the way the house is Moroccan, the house is Israeli. Everything that we do touches on previous generations. I'm a little taken that there are people who don't know that there are Jews in Arab lands. They might not know what they did, because European Jews came to America first. They came to Israel first. However, however – we've lived among the Arab countries, proudly so, for so many years. MANYA: Moroccan 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 Eli, Rachel and Sima for sharing their family's story.  Too many times during my reporting, I encountered children and grandchildren who didn't have the answers to my questions because they'd never asked. That's why one of the goals of this project is to encourage you to ask those questions. Find your stories. Atara Lakritz is our producer. T.K. Broderick is our sound engineer. Special thanks to Jon Schweitzer, Nicole Mazur, Sean Savage, and Madeleine Stern, and so many of our colleagues, too many to name really, for making this series possible.  You can subscribe to The Forgotten Exodus on Apple Podcasts, Spotify, or wherever you listen to podcasts, and you can learn more at AJC.org/theforgottenexodus.  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 or Spotify to rate us and write a review to help more listeners find us.

Listen to the premiere episode of the second season of The Forgotten Exodus, the multi-award-winning, chart-topping, and first-ever narrative podcast series to focus exclusively on Mizrahi and Sephardic Jews. This week's episode focuses on Jews from Tunisia. If you like what you hear, subscribe before the next episode drops on September 3. “In the Israeli DNA and the Jewish DNA, we have to fight to be who we are. In every generation, empires and big forces tried to erase us . . . I know what it is to be rejected for several parts of my identity... I'm fighting for my ancestors, but I'm also fighting for our future generation.”  Hen Mazzig, a writer, digital creator, and founder of the Tel Aviv Institute, shares his powerful journey as a proud Israeli, LGBTQ+, and Mizrahi Jew, in the premiere episode of the second season of the award-winning podcast, The Forgotten Exodus. Hen delves into his family's deep roots in Tunisia, their harrowing experiences during the Nazi occupation, and their eventual escape to Israel. Discover the rich history of Tunisia's ancient Amazigh Jewish community, the impact of French colonial and Arab nationalist movements on Jews in North Africa, and the cultural identity that Hen passionately preserves today. Joining the conversation is historian Lucette Valensi, an expert on Tunisian Jewish culture, who provides scholarly insights into the longstanding presence of Jews in Tunisia, from antiquity to their exodus in the mid-20th century. ___ Show notes: Sign up to receive podcast updates here. Learn more about the series here. Song credits:  "Penceresi Yola Karsi" -- 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. “Meditative Middle Eastern Flute”: Publisher: Pond5 Publishing Beta (BMI), Composer: Danielyan Ashot Makichevich (BMI), IPI Name #00855552512, United States BMI “Tunisia Eastern”: Publisher: Edi Surya Nurrohim, Composer: Edi Surya Nurrohim, Item ID#155836469. “At The Rabbi's Table”: Publisher: Pond5 Publishing Beta (BMI), Composer: Fazio Giulio (IPI/CAE# 00198377019). “Fields Of Elysium”; Publisher: Mysterylab Music; Composer: Mott Jordan; ID#79549862  “Frontiers”: Publisher: Pond5 Publishing Beta (BMI); Composer: Pete Checkley (BMI), IPI#380407375 “Hatikvah (National Anthem Of Israel)”; Composer: Eli Sibony; ID#122561081 “Tunisian Pot Dance (Short)”: Publisher: Pond5 Publishing Beta (BMI); Composer: kesokid, ID #97451515 “Middle East Ident”; Publisher: Pond5 Publishing Alpha (ASCAP); Composer: Alon Marcus (ACUM), IPI#776550702 “Adventures in the East”: Publisher: Pond5 Publishing Beta (BMI) Composer: Petar Milinkovic (BMI), IPI#00738313833. ___ Episode Transcript: HEN MAZZIG: They took whatever they had left and they got on a boat. And my grandmother told me this story before she passed away on how they were on this boat coming to Israel.  And they were so happy, and they were crying because they felt that finally after generations upon generations of oppression they are going to come to a place where they are going to be protected, and that she was coming home. 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 the Middle East and North Africa in the mid-20th century. Welcome to the second season of The Forgotten Exodus, brought to you by American Jewish Committee. This series explores that pivotal moment in history and the little-known Jewish heritage of Iran and Arab nations. As Jews around the world confront violent antisemitism and Israelis face daily attacks by terrorists on multiple fronts, our second season explores how Jews have lived throughout the region for generations–despite hardship, hostility, and hatred–then sought safety and new possibilities in their ancestral homeland. I'm your host, Manya Brachear Pashman. Join us as we explore untold family histories and personal stories of courage, perseverance, and resilience from this transformative and tumultuous period of history for the Jewish people and the Middle East.  The world has ignored these voices. We will not. This is The Forgotten Exodus.  Today's episode: leaving Tunisia. __ [Tel Aviv Pride video] MANYA BRACHEAR PASHMAN: Every June, Hen Mazzig, who splits his time between London and Tel Aviv, heads to Israel to show his Pride. His Israeli pride. His LGBTQ+ pride. And his Mizrahi Jewish pride. For that one week, all of those identities coalesce.  And while other cities around the world have transformed Pride into a June version of the Macy's Thanksgiving Day Parade, Israel is home to one of the few vibrant LGBTQ communities in the Middle East. Tel Aviv keeps it real. HEN: For me, Pride in Israel, in Tel Aviv, it still has this element of fighting for something. And that it's important for all of us to show up and to come out to the Pride Parade because if we're not going to be there, there's some people with agendas to erase us and we can't let them do it. MANYA: This year, the Tel Aviv Pride rally was a more somber affair as participants demanded freedom for the more than 100 hostages still held in Gaza since October 7th.  On that day, Hamas terrorists bent on erasing Jews from the Middle East went on a murderous rampage, killing more than 1,200, kidnapping 250 others, and unleashing what has become a 7-front war on Israel. HEN: In the Israeli DNA and the Jewish DNA we have to fight to be who we are. In every generation, empires and big forces tried to erase us, and we had to fight. And the LGBTQ+ community also knows very well how hard it is. I know what it is to be rejected for several parts of my identity. And I don't want anyone to go through that. I don't want my children to go through that. I'm fighting for my ancestors, but I'm also fighting for our future generation. MANYA: Hen Mazzig is an international speaker, writer, and digital influencer. In 2022, he founded the Tel Aviv Institute, a social media laboratory that tackles antisemitism online. He's also a second-generation Israeli, whose maternal grandparents fled Iraq, while his father's parents fled Tunisia – roots that echo in the family name: Mazzig. HEN: The last name Mazzig never made sense, because in Israel a lot of the last names have meaning in Hebrew.  So I remember one of my teachers in school was saying that Mazzig sounds like mozeg, which means pouring in Hebrew. Maybe your ancestors were running a bar or something? Clearly, this teacher did not have knowledge of the Amazigh people. Which, later on I learned, several of those tribes, those Amazigh tribes, were Jewish or practiced Judaism, and that there was 5,000 Jews that came from Tunisia that were holding both identities of being Jewish and Amazigh.  And today, they have last names like Mazzig, and Amzaleg, Mizzoug. There's several of those last names in Israel today. And they are the descendants of those Jewish communities that have lived in the Atlas Mountains. MANYA: The Atlas Mountains. A 1,500-mile chain of magnificent peaks and treacherous terrain that stretch across Algeria, Morocco, and Tunisia, separating the Sahara from the Mediterranean and Atlantic coastline.  It's where the nomadic Amazigh have called home for thousands of years. The Amazigh trace their origins to at least 2,000 BCE  in western North Africa. They speak the language of Tamazight and rely on cattle and agriculture as their main sources of income.  But textiles too. In fact, you've probably heard of the Amazigh or own a rug woven by them. A Berber rug. HEN: Amazigh, which are also called Berbers. But they're rejecting this term because of the association with barbarians, which was the title that European colonialists when they came to North Africa gave them. There's beautiful folklore about Jewish leaders within the Amazigh people. One story that I really connected to was the story of Queen Dihya that was also known as El-Kahina, which in Arabic means the Kohen, the priest, and she was known as this leader of the Amazigh tribes, and she was Jewish.  Her derrogaters were calling her a Jewish witch, because they said that she had the power to foresee the future. And her roots were apparently connected to Queen Sheba and her arrival from Israel back to Africa. And she was the descendant of Queen Sheba. And that's how she led the Amazigh people.  And the stories that I read about her, I just felt so connected. How she had this long, black, curly hair that went all the way down to her knees, and she was fierce, and she was very committed to her identity, and she was fighting against the Islamic expansion to North Africa.  And when she failed, after years of holding them off, she realized that she can't do it anymore and she's going to lose. And she was not willing to give up her Jewish identity and convert to Islam and instead she jumped into a well and died. This well is known today in Tunisia. It's the [Bir] Al-Kahina or Dihya's Well that is still in existence. Her descendants, her kids, were Jewish members of the Amazigh people.  Of course, I would like to believe that I am the descendant of royalty. MANYA: Scholars debate whether the Amazigh converted to Judaism or descended from Queen Dihya and stayed.  Lucette Valensi is a French scholar of Tunisian history who served as a director of studies at the School for Advanced Studies in the Social Sciences in Paris, one of the most prestigious institutions of graduate education in France. She has written extensively about Tunisian Jewish culture.   Generations of her family lived in Tunisia. She says archaeological evidence proves Jews were living in that land since Antiquity. LUCETTE VALENSI: I myself am a Chemla, born Chemla. And this is an Arabic name, which means a kind of belt. And my mother's name was Tartour, which is a turban [laugh]. So the names were Arabic. So my ancestors spoke Arabic. I don't know if any of them spoke Berber before, or Latin. I have no idea. But there were Jews in antiquity and of course, through Saint Augustin. MANYA: So when did Jews arrive in Tunisia? LUCETTE: [laugh] That's a strange question because they were there since Antiquity. We have evidence of their presence in mosaics of synagogues, from the times of Byzantium. I think we think in terms of a short chronology, and they would tend to associate the Jews to colonization, which does not make sense, they were there much before French colonization. They were there for millennia. MANYA: Valensi says Jews lived in Tunisia dating to the time of Carthage, an ancient city-state in what is now Tunisia, that reached its peak in the fourth century BCE. Later, under Roman and then Byzantine rule, Carthage continued to play a vital role as a center of commerce and trade during antiquity.  Besides the role of tax collectors, Jews were forbidden to serve in almost all public offices. Between the 5th and 8th centuries CE, conditions fluctuated between relief and forced conversions while under Christian rule.  After the Islamic conquest of Tunisia in the seventh and early eighth centuries CE, the treatment of Jews largely depended on which Muslim ruler was in charge at the time.  Some Jews converted to Islam while others lived as dhimmis, or second-class citizens, protected by the state in exchange for a special tax known as the jizya. In 1146, the first caliph of the Almohad dynasty, declared that the Prophet Muhammad had granted Jews religious freedom for only 500 years, by which time if the messiah had not come, they had to convert.  Those who did not convert and even those who did were forced to wear yellow turbans or other special garb called shikra, to distinguish them from Muslims. An influx of Jews expelled from Spain and Portugal arrived in the 14th Century. In the 16th Century, Tunisia became part of the Ottoman Empire, and the situation of Jews improved significantly. Another group who had settled in the coastal Tuscan city of Livorno crossed the Mediterranean in the 17th and 18th centuries to make Tunisia their home. LUCETTE: There were other groups that came, Jews from Italy, Jews from Spain, of course, Spain and Portugal, different periods. 14th century already from Spain and then from Spain and Portugal. From Italy, from Livorno, that's later, but the Jews from Livorno themselves came from Spain.  So I myself am named Valensi. From Valencia. It was the family name of my first husband. So from Valencia in Spain they went to Livorno, and from Livorno–Leghorn in English–to Tunisia. MANYA: At its peak, Tunisia's Jewish population exceeded 100,000 – a combination of Sephardi and Mizrahi. HEN: When we speak about Jews from the Middle East and North Africa, specifically in the West, or mainly in the West, we're referring to them as Sephardi. But in Tunisia, it's very interesting to see that there was the Grana community which are Livorno Jews that moved to Tunisia in the 1800s, and they brought the Sephardi way of praying.  And that's why I always use the term Mizrahi to describe myself, because I feel like it encapsulates more of my identity. And for me, the Sephardi title that we often use on those communities doesn't feel accurate to me, and it also has the connection to Ladino, which my grandparents never spoke.  They spoke Tamazight, Judeo-Tamazight, which was the language of those tribes in North Africa. And my family from my mother's side, from Iraq, they were speaking Judeo-Iraqi-Arabic.  So for me, the term Sephardi just doesn't cut it. I go with Mizrahi to describe myself. MANYA: The terms Ashkenazi, Sephardi, and Mizrahi all refer to the places Jews once called home.  Ashkenazi Jews hail from Central and Eastern Europe, particularly Germany, Poland, and Russia. They traditionally speak Yiddish, and their customs and practices reflect the influences of Central and Eastern European cultures.  Pogroms in Eastern Europe and the Holocaust led many Ashkenazi Jews to flee their longtime homes to countries like the United States and their ancestral homeland, Israel.  Mizrahi, which means “Eastern” in Hebrew, refers to the diaspora of descendants of Jewish communities from Middle Eastern countries such as: Iraq, Iran, and Yemen, and North African countries such as: Tunisia, Libya, and Morocco. Ancient Jewish communities that have lived in the region for millennia long before the advent of Islam and Christianity. They often speak dialects of Arabic. Sephardi Jews originate from Spain and Portugal, speaking Ladino and incorporating Spanish and Portuguese cultural influences. Following their expulsion from the Iberian Peninsula in 1492, they settled in regions like North Africa and the Balkans. In Tunisia, the Mizrahi and Sephardi communities lived side by side, but separately. HEN: As time passed, those communities became closer together, still quite separated, but they became closer and closer. And perhaps the reason they were becoming closer was because of the hardship that they faced as Jews.  For the leaders of Muslim armies that came to Tunisia, it didn't matter if you were a Sephardi Jew, or if you were an Amazigh Jew. You were a Jew for them. MANYA: Algeria's invasion of Tunisia in the 18th century had a disproportionate effect on Tunisia's Jewish community. The Algerian army killed thousands of the citizens of Tunis, many of whom were Jewish. Algerians raped Jewish women, looted Jewish homes. LUCETTE: There were moments of trouble when you had an invasion of the Algerian army to impose a prince. The Jews were molested in Tunis. MANYA: After a military invasion, a French protectorate was established in 1881 and lasted until Tunisia gained independence in 1956. The Jews of Tunisia felt much safer under the French protectorate.  They put a lot of stock in the French revolutionary promise of Liberté, égalité, fraternité. Soon, the French language replaced Judeo-Arabic. LUCETTE: Well, under colonization, the Jews were in a better position. First, the school system. They went to modern schools, especially the Alliance [Israélite Universelle] schools, and with that started a form of Westernization.  You had also schools in Italian, created by Italian Jews, and some Tunisian Jews went to these schools and already in the 19th century, there was a form of acculturation and Westernization.  Access to newspapers, creation of newspapers. In the 1880s Jews had already their own newspapers in Hebrew characters, but Arabic language.  And my grandfather was one of the early journalists and they started having their own press and published books, folklore, sort of short stories. MANYA: In May 1940, Nazi Germany invaded France and quickly overran the French Third Republic, forcing the French to sign an armistice agreement in June. The armistice significantly reduced the territory governed by France and created a new government known as the Vichy regime, after the central French city where it was based.  The Vichy regime collaborated with the Nazis, establishing a special administration to introduce anti-Jewish legislation and enforce a compulsory Jewish census in all of its territories including Tunisia. Hen grew up learning about the Holocaust, the Nazis' attempt to erase the Jewish people. As part of his schooling, he learned the names of concentration and death camps and he heard the stories from his friends' grandparents.  But because he was not Ashkenazi, because his grandparents didn't suffer through the same catastrophe that befell Europe, Hen never felt fully accepted.  It was a trauma that belonged to his Ashkenazi friends of German and Polish descent, not to him. Or so they thought and so he thought, until he was a teenager and asked his grandmother Kamisa to finally share their family's journey from Tunisia. That's when he learned that the Mazzig family had not been exempt from Hitler's hatred. In November 1942, Tunisia became the only North African country to come under Nazi Germany's occupation and the Nazis wasted no time. Jewish property was confiscated, and heavy fines were levied on large Jewish communities. With the presence of the Einsatzkommando, a subgroup of the Einsatzgruppen, or mobile killing units, the Nazis were prepared to implement the systematic murder of the Jews of Tunisia. The tide of the war turned just in time to prevent that. LUCETTE: At the time the Germans came, they did not control the Mediterranean, and so they could not export us to the camps. We were saved by that. Lanor camps for men in dangerous places where there were bombs by the Allies. But not for us, it was, I mean, they took our radios. They took the silverware or they took money, this kind of oppression, but they did not murder us.  They took the men away, a few families were directly impacted and died in the camps. A few men. So we were afraid. We were occupied. But compared to what Jews in Europe were subjected to, we didn't suffer.  MANYA: Almost 5,000 Jews, most of them from Tunis and from certain northern communities, were taken captive and incarcerated in 32 labor camps scattered throughout Tunisia. Jews were not only required to wear yellow stars, but those in the camps were also required to wear them on their backs so they could be identified from a distance and shot in the event they tried to escape. HEN: My grandmother never told me until before she died, when she was more open about the stories of oppression, on how she was serving food for the French Nazi officers that were occupying Tunisia, or how my grandfather was in a labor camp, and he was supposed to be sent to a death camp in Europe as well. They never felt like they should share these stories. MANYA: The capture of Tunisia by the Allied forces in May 1943 led the Axis forces in North Africa to surrender. But the country remained under French colonial rule and the antisemitic legislation of the Vichy regime continued until 1944. Many of the Vichy camps, including forced labor camps in the Sahara, continued to operate.  Even after the decline and fall of the Vichy regime and the pursuit of independence from French rule began, conditions for the Mazzig family and many others in the Tunisian Jewish community did not improve.  But the source of much of the hostility and strife was actually a beacon of hope for Tunisia's Jews. On May 14, 1948, the world had witnessed the creation of the state of Israel, sparking outrage throughout the Arab world. Seven Arab nations declared war on Israel the day after it declared independence.  Amid the rise of Tunisian nationalism and its push for independence from France, Jewish communities who had lived in Tunisia for centuries became targets. Guilty by association. No longer welcome. Rabbinical councils were dismantled. Jewish sports associations banned. Jews practiced their religion in hiding. Hen's grandfather recounted violence in the Jewish quarter of Tunis.  HEN: When World War Two was over, the Jewish community in Tunisia was hoping that now that Tunisia would have emancipation, and it would become a country, that their neighbors and the country itself would protect them. Because when it was Nazis, they knew that it was a foreign power that came from France and oppressed them. They knew that there was some hatred in the past, from their Muslim neighbors towards them.  But they also were hoping that, if anything, they would go back to the same status of a dhimmi, of being a protected minority. Even if they were not going to be fully accepted and celebrated in this society, at least they would be protected, for paying tax. And this really did not happen. MANYA: By the early 1950s, life for the Mazzig family became untenable. By then, American Jewish organizations based in Tunis started working to take Jews to Israel right away.  HEN: [My family decided to leave.] They took whatever they had left. And they got on a boat. And my grandmother told me this story before she passed away on how they were on this boat coming to Israel.  And they were so happy, and they were crying because they felt that finally after generations upon generations of oppression of living as a minority that knows that anytime the ruler might turn on them and take everything they have and pull the ground underneath their feet, they are going to come to a place where they are going to be protected. And maybe they will face hate, but no one will hate them because they're Jewish.  And I often dream about my grandmother being a young girl on this boat and how she must have felt to know that the nightmare and the hell that she went through is behind her and that she was coming home. MANYA: The boat they sailed to Israel took days. When Hen's uncle, just a young child at the time, got sick, the captain threatened to throw him overboard. Hen's grandmother hid the child inside her clothes until they docked in Israel. When they arrived, they were sprayed with DDT to kill any lice or disease, then placed in ma'abarot, which in Hebrew means transit camps. In this case, it was a tent with one bed. HEN: They were really mistreated back then. And it's not criticism. I mean, yes, it is also criticism, but it's not without understanding the context. That it was a young country that just started, and those Jewish communities, Jewish refugees came from Tunisia, they didn't speak Hebrew. They didn't look like the other Jewish communities there. And while they all had this in common, that they were all Jews, they had a very different experience. MANYA: No, the family's arrival in the Holy Land was nothing like what they had imagined. But even still, it was a dream fulfilled and there was hope, which they had lost in Tunisia. HEN: I think that it was somewhere in between having both this deep connection to Israel and going there because they wanted to, and also knowing that there's no future in Tunisia. And the truth is that even–and I'm sure people that are listening to us, that are strong Zionists and love Israel, if you tell them ‘OK, so move tomorrow,' no matter how much you love Israel, it's a very difficult decision to make.  Unless it's not really a decision. And I think for them, it wasn't really a decision. And they went through so much, they knew, OK, we have to leave and I think for the first time having a country, having Israel was the hope that they had for centuries to go back home, finally realized. MANYA: Valensi's family did stay a while longer. When Tunisia declared independence in 1956, her father, a ceramicist, designed tiles for the residence of President Habib Bourguiba. Those good relations did not last.  Valensi studied history in France, married an engineer, and returned to Tunisia. But after being there for five years, it became clear that Jews were not treated equally and they returned to France in 1965. LUCETTE: I did not plan to emigrate. And then it became more and more obvious that some people were more equal than others [laugh]. And so there was this nationalist mood where responsibilities were given to Muslims rather than Jews and I felt more and more segregated.  And so, my husband was an engineer from a good engineering school. Again, I mean, he worked for another engineer, who was a Muslim. We knew he would never reach the same position. His father was a lawyer. And in the tribunal, he had to use Arabic. And so all these things accumulated, and we were displaced. MANYA: Valensi said Jewish emigration from Tunisia accelerated at two more mileposts. Even after Tunisia declared independence, France maintained a presence and a naval base in the port city of Bizerte, a strategic port on the Mediterranean for the French who were fighting with Algeria.  In 1961, Tunisian forces blockaded the naval base and warned France to stay out of its airspace. What became known as the Bizerte Crisis lasted for three days. LUCETTE: There were critical times, like what we call “La Crise de Bizerte.” Bizerte is a port to the west of Tunis that used to be a military port and when independence was negotiated with France, the French kept this port, where they could keep an army, and Bourguiba decided that he wanted this port back. And there was a war, a conflict, between Tunisia and France in ‘61.  And that crisis was one moment when Jews thought: if there is no French presence to protect us, then anything could happen. You had the movement of emigration.  Of course, much later, ‘67, the unrest in the Middle East, and what happened there provoked a kind of panic, and there were movements against the Jews in Tunis – violence and destruction of shops, etc. So they emigrated again. Now you have only a few hundred Jews left. MANYA: Valensi's first husband died at an early age. Her second husband, Abraham Udovitch, is the former chair of Near Eastern Studies at Princeton University. Together, they researched and published a book about the Jewish communities in the Tunisian island of Djerba. The couple now splits their time between Paris and Princeton. But Valensi returns to Tunisia every year. It's still home. LUCETTE: When I go, strange thing, I feel at home. I mean, I feel I belong. My Arabic comes back. The words that I thought I had forgotten come back. They welcome you. I mean, if you go, you say you come from America, they're going to ask you questions. Are you Jewish? Did you go to Israel? I mean, these kind of very brutal questions, right away. They're going there. The taxi driver won't hesitate to ask you: Are you Jewish? But at the same time, they're very welcoming. So, I have no trouble. MANYA: Hen, on the other hand, has never been to the land of his ancestors. He holds on to his grandparents' trauma. And fear.  HEN: Tunisia just still feels a bit unsafe to me. Just as recent as a couple of months ago, there was a terror attack. So it's something that's still occurring.  MANYA: Just last year, a member of the Tunisian National Guard opened fire on worshippers outside El Ghriba Synagogue where a large gathering of Jewish pilgrims were celebrating the festival of Lag BaOmer. The synagogue is located on the Tunisian island of Djerba where Valensi and her husband did research for their book. Earlier this year, a mob attacked an abandoned synagogue in the southern city of Sfax, setting fire to the building's courtyard. Numbering over 100,000 Jews on the eve of Israel's Independence in 1948, the Tunisian Jewish community is now estimated to be less than 1,000.  There has been limited contact over the years between Tunisia and Israel. Some Israeli tourists, mostly of Tunisian origin, annually visit the El Ghriba synagogue in Djerba. But the government has largely been hostile to the Jewish state.  In the wake of the October 7 attack, the Tunisian parliament began debate on a law that would criminalize any normalization of ties with Israel. Still, Hen would like to go just once to see where his grandparents lived. Walked. Cooked. Prayed.  But to him it's just geography, an arbitrary place on a map. The memories, the music, the recipes, the traditions. It's no longer in Tunisia. It's elsewhere now – in the only country that preserved it. HEN: The Jewish Tunisian culture, the only place that it's been maintained is in Israel. That's why it's still alive. Like in Tunisia, it's not really celebrated. It's not something that they keep as much as they keep here.  Like if you want to go to a proper Mimouna, you would probably need to go to Israel, not to North Africa, although that's where it started. And the same with the Middle Eastern Jewish cuisine. The only place in the world, where be it Tunisian Jews and Iraqi Jews, or Yemenite Jews, still develop their recipes, is in Israel.  Israel is home, and this is where we still celebrate our culture and our cuisine and our identity is still something that I can engage with here.  I always feel like I am living the dreams of my grandparents, and I know that my grandmother is looking from above and I know how proud she is that we have a country, that we have a place to be safe at.  And that everything I do today is to protect my people, to protect the Jewish people, and making sure that next time when a country, when an empire, when a power would turn on Jews we'll have a place to go to and be safe. MANYA: Tunisian 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 Hen for sharing his story. You can read more in his memoir The Wrong Kind of Jew: A Mizrahi Manifesto. Too many times during my reporting, I encountered children and grandchildren who didn't have the answers to my questions because they'd never asked. That's why one of the goals of this project is to encourage you to ask those questions. Find your stories. Atara Lakritz is our producer. T.K. Broderick is our sound engineer. Special thanks to Jon Schweitzer, Nicole Mazur, Sean Savage, and Madeleine Stern, and so many of our colleagues, too many to name really, for making this series possible.  You can subscribe to The Forgotten Exodus on Apple Podcasts, Spotify, or wherever you listen to podcasts, and you can learn more at AJC.org/theforgottenexodus.  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 or Spotify to rate us and write a review to help more listeners find us.

“In the Israeli DNA and the Jewish DNA, we have to fight to be who we are. In every generation, empires and big forces tried to erase us . . . I know what it is to be rejected for several parts of my identity... I'm fighting for my ancestors, but I'm also fighting for our future generation.”  Hen Mazzig, a writer, digital creator, and founder of the Tel Aviv Institute, shares his powerful journey as a proud Israeli, LGBTQ+, and Mizrahi Jew, in the premiere episode of the second season of the award-winning podcast, The Forgotten Exodus. Hen delves into his family's deep roots in Tunisia, their harrowing experiences during the Nazi occupation, and their eventual escape to Israel. Discover the rich history of Tunisia's ancient Amazigh Jewish community, the impact of French colonial and Arab nationalist movements on Jews in North Africa, and the cultural identity that Hen passionately preserves today. Joining the conversation is historian Lucette Valensi, an expert on Tunisian Jewish culture, who provides scholarly insights into the longstanding presence of Jews in Tunisia, from antiquity to their exodus in the mid-20th century. ___ Show notes: Sign up to receive podcast updates here. Learn more about the series here. Song credits:  "Penceresi Yola Karsi" -- 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. “Meditative Middle Eastern Flute”: Publisher: Pond5 Publishing Beta (BMI), Composer: Danielyan Ashot Makichevich (BMI), IPI Name #00855552512, United States BMI “Tunisia Eastern”: Publisher: Edi Surya Nurrohim, Composer: Edi Surya Nurrohim, Item ID#155836469. “At The Rabbi's Table”: Publisher: Pond5 Publishing Beta (BMI), Composer: Fazio Giulio (IPI/CAE# 00198377019). “Fields Of Elysium”; Publisher: Mysterylab Music; Composer: Mott Jordan; ID#79549862  “Frontiers”: Publisher: Pond5 Publishing Beta (BMI); Composer: Pete Checkley (BMI), IPI#380407375 “Hatikvah (National Anthem Of Israel)”; Composer: Eli Sibony; ID#122561081 “Tunisian Pot Dance (Short)”: Publisher: Pond5 Publishing Beta (BMI); Composer: kesokid, ID #97451515 “Middle East Ident”; Publisher: Pond5 Publishing Alpha (ASCAP); Composer: Alon Marcus (ACUM), IPI#776550702 “Adventures in the East”: Publisher: Pond5 Publishing Beta (BMI) Composer: Petar Milinkovic (BMI), IPI#00738313833. ___ Episode Transcript: HEN MAZZIG: They took whatever they had left and they got on a boat. And my grandmother told me this story before she passed away on how they were on this boat coming to Israel.  And they were so happy, and they were crying because they felt that finally after generations upon generations of oppression they are going to come to a place where they are going to be protected, and that she was coming home. 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 the Middle East and North Africa in the mid-20th century. Welcome to the second season of The Forgotten Exodus, brought to you by American Jewish Committee. This series explores that pivotal moment in history and the little-known Jewish heritage of Iran and Arab nations. As Jews around the world confront violent antisemitism and Israelis face daily attacks by terrorists on multiple fronts, our second season explores how Jews have lived throughout the region for generations–despite hardship, hostility, and hatred–then sought safety and new possibilities in their ancestral homeland. I'm your host, Manya Brachear Pashman. Join us as we explore untold family histories and personal stories of courage, perseverance, and resilience from this transformative and tumultuous period of history for the Jewish people and the Middle East.  The world has ignored these voices. We will not. This is The Forgotten Exodus.  Today's episode: leaving Tunisia. __ [Tel Aviv Pride video] MANYA BRACHEAR PASHMAN: Every June, Hen Mazzig, who splits his time between London and Tel Aviv, heads to Israel to show his Pride. His Israeli pride. His LGBTQ+ pride. And his Mizrahi Jewish pride. For that one week, all of those identities coalesce.  And while other cities around the world have transformed Pride into a June version of the Macy's Thanksgiving Day Parade, Israel is home to one of the few vibrant LGBTQ communities in the Middle East. Tel Aviv keeps it real. HEN: For me, Pride in Israel, in Tel Aviv, it still has this element of fighting for something. And that it's important for all of us to show up and to come out to the Pride Parade because if we're not going to be there, there's some people with agendas to erase us and we can't let them do it. MANYA: This year, the Tel Aviv Pride rally was a more somber affair as participants demanded freedom for the more than 100 hostages still held in Gaza since October 7th.  On that day, Hamas terrorists bent on erasing Jews from the Middle East went on a murderous rampage, killing more than 1,200, kidnapping 250 others, and unleashing what has become a 7-front war on Israel. HEN: In the Israeli DNA and the Jewish DNA we have to fight to be who we are. In every generation, empires and big forces tried to erase us, and we had to fight. And the LGBTQ+ community also knows very well how hard it is. I know what it is to be rejected for several parts of my identity. And I don't want anyone to go through that. I don't want my children to go through that. I'm fighting for my ancestors, but I'm also fighting for our future generation. MANYA: Hen Mazzig is an international speaker, writer, and digital influencer. In 2022, he founded the Tel Aviv Institute, a social media laboratory that tackles antisemitism online. He's also a second-generation Israeli, whose maternal grandparents fled Iraq, while his father's parents fled Tunisia – roots that echo in the family name: Mazzig. HEN: The last name Mazzig never made sense, because in Israel a lot of the last names have meaning in Hebrew.  So I remember one of my teachers in school was saying that Mazzig sounds like mozeg, which means pouring in Hebrew. Maybe your ancestors were running a bar or something? Clearly, this teacher did not have knowledge of the Amazigh people. Which, later on I learned, several of those tribes, those Amazigh tribes, were Jewish or practiced Judaism, and that there was 5,000 Jews that came from Tunisia that were holding both identities of being Jewish and Amazigh.  And today, they have last names like Mazzig, and Amzaleg, Mizzoug. There's several of those last names in Israel today. And they are the descendants of those Jewish communities that have lived in the Atlas Mountains. MANYA: The Atlas Mountains. A 1,500-mile chain of magnificent peaks and treacherous terrain that stretch across Algeria, Morocco, and Tunisia, separating the Sahara from the Mediterranean and Atlantic coastline.  It's where the nomadic Amazigh have called home for thousands of years. The Amazigh trace their origins to at least 2,000 BCE  in western North Africa. They speak the language of Tamazight and rely on cattle and agriculture as their main sources of income.  But textiles too. In fact, you've probably heard of the Amazigh or own a rug woven by them. A Berber rug. HEN: Amazigh, which are also called Berbers. But they're rejecting this term because of the association with barbarians, which was the title that European colonialists when they came to North Africa gave them. There's beautiful folklore about Jewish leaders within the Amazigh people. One story that I really connected to was the story of Queen Dihya that was also known as El-Kahina, which in Arabic means the Kohen, the priest, and she was known as this leader of the Amazigh tribes, and she was Jewish.  Her derrogaters were calling her a Jewish witch, because they said that she had the power to foresee the future. And her roots were apparently connected to Queen Sheba and her arrival from Israel back to Africa. And she was the descendant of Queen Sheba. And that's how she led the Amazigh people.  And the stories that I read about her, I just felt so connected. How she had this long, black, curly hair that went all the way down to her knees, and she was fierce, and she was very committed to her identity, and she was fighting against the Islamic expansion to North Africa.  And when she failed, after years of holding them off, she realized that she can't do it anymore and she's going to lose. And she was not willing to give up her Jewish identity and convert to Islam and instead she jumped into a well and died. This well is known today in Tunisia. It's the [Bir] Al-Kahina or Dihya's Well that is still in existence. Her descendants, her kids, were Jewish members of the Amazigh people.  Of course, I would like to believe that I am the descendant of royalty. MANYA: Scholars debate whether the Amazigh converted to Judaism or descended from Queen Dihya and stayed.  Lucette Valensi is a French scholar of Tunisian history who served as a director of studies at the School for Advanced Studies in the Social Sciences in Paris, one of the most prestigious institutions of graduate education in France. She has written extensively about Tunisian Jewish culture.   Generations of her family lived in Tunisia. She says archaeological evidence proves Jews were living in that land since Antiquity. LUCETTE VALENSI: I myself am a Chemla, born Chemla. And this is an Arabic name, which means a kind of belt. And my mother's name was Tartour, which is a turban [laugh]. So the names were Arabic. So my ancestors spoke Arabic. I don't know if any of them spoke Berber before, or Latin. I have no idea. But there were Jews in antiquity and of course, through Saint Augustin. MANYA: So when did Jews arrive in Tunisia? LUCETTE: [laugh] That's a strange question because they were there since Antiquity. We have evidence of their presence in mosaics of synagogues, from the times of Byzantium. I think we think in terms of a short chronology, and they would tend to associate the Jews to colonization, which does not make sense, they were there much before French colonization. They were there for millennia. MANYA: Valensi says Jews lived in Tunisia dating to the time of Carthage, an ancient city-state in what is now Tunisia, that reached its peak in the fourth century BCE. Later, under Roman and then Byzantine rule, Carthage continued to play a vital role as a center of commerce and trade during antiquity.  Besides the role of tax collectors, Jews were forbidden to serve in almost all public offices. Between the 5th and 8th centuries CE, conditions fluctuated between relief and forced conversions while under Christian rule.  After the Islamic conquest of Tunisia in the seventh and early eighth centuries CE, the treatment of Jews largely depended on which Muslim ruler was in charge at the time.  Some Jews converted to Islam while others lived as dhimmis, or second-class citizens, protected by the state in exchange for a special tax known as the jizya. In 1146, the first caliph of the Almohad dynasty, declared that the Prophet Muhammad had granted Jews religious freedom for only 500 years, by which time if the messiah had not come, they had to convert.  Those who did not convert and even those who did were forced to wear yellow turbans or other special garb called shikra, to distinguish them from Muslims. An influx of Jews expelled from Spain and Portugal arrived in the 14th Century. In the 16th Century, Tunisia became part of the Ottoman Empire, and the situation of Jews improved significantly. Another group who had settled in the coastal Tuscan city of Livorno crossed the Mediterranean in the 17th and 18th centuries to make Tunisia their home. LUCETTE: There were other groups that came, Jews from Italy, Jews from Spain, of course, Spain and Portugal, different periods. 14th century already from Spain and then from Spain and Portugal. From Italy, from Livorno, that's later, but the Jews from Livorno themselves came from Spain.  So I myself am named Valensi. From Valencia. It was the family name of my first husband. So from Valencia in Spain they went to Livorno, and from Livorno–Leghorn in English–to Tunisia. MANYA: At its peak, Tunisia's Jewish population exceeded 100,000 – a combination of Sephardi and Mizrahi. HEN: When we speak about Jews from the Middle East and North Africa, specifically in the West, or mainly in the West, we're referring to them as Sephardi. But in Tunisia, it's very interesting to see that there was the Grana community which are Livorno Jews that moved to Tunisia in the 1800s, and they brought the Sephardi way of praying.  And that's why I always use the term Mizrahi to describe myself, because I feel like it encapsulates more of my identity. And for me, the Sephardi title that we often use on those communities doesn't feel accurate to me, and it also has the connection to Ladino, which my grandparents never spoke.  They spoke Tamazight, Judeo-Tamazight, which was the language of those tribes in North Africa. And my family from my mother's side, from Iraq, they were speaking Judeo-Iraqi-Arabic.  So for me, the term Sephardi just doesn't cut it. I go with Mizrahi to describe myself. MANYA: The terms Ashkenazi, Sephardi, and Mizrahi all refer to the places Jews once called home.  Ashkenazi Jews hail from Central and Eastern Europe, particularly Germany, Poland, and Russia. They traditionally speak Yiddish, and their customs and practices reflect the influences of Central and Eastern European cultures.  Pogroms in Eastern Europe and the Holocaust led many Ashkenazi Jews to flee their longtime homes to countries like the United States and their ancestral homeland, Israel.  Mizrahi, which means “Eastern” in Hebrew, refers to the diaspora of descendants of Jewish communities from Middle Eastern countries such as: Iraq, Iran, and Yemen, and North African countries such as: Tunisia, Libya, and Morocco. Ancient Jewish communities that have lived in the region for millennia long before the advent of Islam and Christianity. They often speak dialects of Arabic. Sephardi Jews originate from Spain and Portugal, speaking Ladino and incorporating Spanish and Portuguese cultural influences. Following their expulsion from the Iberian Peninsula in 1492, they settled in regions like North Africa and the Balkans. In Tunisia, the Mizrahi and Sephardi communities lived side by side, but separately. HEN: As time passed, those communities became closer together, still quite separated, but they became closer and closer. And perhaps the reason they were becoming closer was because of the hardship that they faced as Jews.  For the leaders of Muslim armies that came to Tunisia, it didn't matter if you were a Sephardi Jew, or if you were an Amazigh Jew. You were a Jew for them. MANYA: Algeria's invasion of Tunisia in the 18th century had a disproportionate effect on Tunisia's Jewish community. The Algerian army killed thousands of the citizens of Tunis, many of whom were Jewish. Algerians raped Jewish women, looted Jewish homes. LUCETTE: There were moments of trouble when you had an invasion of the Algerian army to impose a prince. The Jews were molested in Tunis. MANYA: After a military invasion, a French protectorate was established in 1881 and lasted until Tunisia gained independence in 1956. The Jews of Tunisia felt much safer under the French protectorate.  They put a lot of stock in the French revolutionary promise of Liberté, égalité, fraternité. Soon, the French language replaced Judeo-Arabic. LUCETTE: Well, under colonization, the Jews were in a better position. First, the school system. They went to modern schools, especially the Alliance [Israélite Universelle] schools, and with that started a form of Westernization.  You had also schools in Italian, created by Italian Jews, and some Tunisian Jews went to these schools and already in the 19th century, there was a form of acculturation and Westernization.  Access to newspapers, creation of newspapers. In the 1880s Jews had already their own newspapers in Hebrew characters, but Arabic language.  And my grandfather was one of the early journalists and they started having their own press and published books, folklore, sort of short stories. MANYA: In May 1940, Nazi Germany invaded France and quickly overran the French Third Republic, forcing the French to sign an armistice agreement in June. The armistice significantly reduced the territory governed by France and created a new government known as the Vichy regime, after the central French city where it was based.  The Vichy regime collaborated with the Nazis, establishing a special administration to introduce anti-Jewish legislation and enforce a compulsory Jewish census in all of its territories including Tunisia. Hen grew up learning about the Holocaust, the Nazis' attempt to erase the Jewish people. As part of his schooling, he learned the names of concentration and death camps and he heard the stories from his friends' grandparents.  But because he was not Ashkenazi, because his grandparents didn't suffer through the same catastrophe that befell Europe, Hen never felt fully accepted.  It was a trauma that belonged to his Ashkenazi friends of German and Polish descent, not to him. Or so they thought and so he thought, until he was a teenager and asked his grandmother Kamisa to finally share their family's journey from Tunisia. That's when he learned that the Mazzig family had not been exempt from Hitler's hatred. In November 1942, Tunisia became the only North African country to come under Nazi Germany's occupation and the Nazis wasted no time. Jewish property was confiscated, and heavy fines were levied on large Jewish communities. With the presence of the Einsatzkommando, a subgroup of the Einsatzgruppen, or mobile killing units, the Nazis were prepared to implement the systematic murder of the Jews of Tunisia. The tide of the war turned just in time to prevent that. LUCETTE: At the time the Germans came, they did not control the Mediterranean, and so they could not export us to the camps. We were saved by that. Lanor camps for men in dangerous places where there were bombs by the Allies. But not for us, it was, I mean, they took our radios. They took the silverware or they took money, this kind of oppression, but they did not murder us.  They took the men away, a few families were directly impacted and died in the camps. A few men. So we were afraid. We were occupied. But compared to what Jews in Europe were subjected to, we didn't suffer.  MANYA: Almost 5,000 Jews, most of them from Tunis and from certain northern communities, were taken captive and incarcerated in 32 labor camps scattered throughout Tunisia. Jews were not only required to wear yellow stars, but those in the camps were also required to wear them on their backs so they could be identified from a distance and shot in the event they tried to escape. HEN: My grandmother never told me until before she died, when she was more open about the stories of oppression, on how she was serving food for the French Nazi officers that were occupying Tunisia, or how my grandfather was in a labor camp, and he was supposed to be sent to a death camp in Europe as well. They never felt like they should share these stories. MANYA: The capture of Tunisia by the Allied forces in May 1943 led the Axis forces in North Africa to surrender. But the country remained under French colonial rule and the antisemitic legislation of the Vichy regime continued until 1944. Many of the Vichy camps, including forced labor camps in the Sahara, continued to operate.  Even after the decline and fall of the Vichy regime and the pursuit of independence from French rule began, conditions for the Mazzig family and many others in the Tunisian Jewish community did not improve.  But the source of much of the hostility and strife was actually a beacon of hope for Tunisia's Jews. On May 14, 1948, the world had witnessed the creation of the state of Israel, sparking outrage throughout the Arab world. Seven Arab nations declared war on Israel the day after it declared independence.  Amid the rise of Tunisian nationalism and its push for independence from France, Jewish communities who had lived in Tunisia for centuries became targets. Guilty by association. No longer welcome. Rabbinical councils were dismantled. Jewish sports associations banned. Jews practiced their religion in hiding. Hen's grandfather recounted violence in the Jewish quarter of Tunis.  HEN: When World War Two was over, the Jewish community in Tunisia was hoping that now that Tunisia would have emancipation, and it would become a country, that their neighbors and the country itself would protect them. Because when it was Nazis, they knew that it was a foreign power that came from France and oppressed them. They knew that there was some hatred in the past, from their Muslim neighbors towards them.  But they also were hoping that, if anything, they would go back to the same status of a dhimmi, of being a protected minority. Even if they were not going to be fully accepted and celebrated in this society, at least they would be protected, for paying tax. And this really did not happen. MANYA: By the early 1950s, life for the Mazzig family became untenable. By then, American Jewish organizations based in Tunis started working to take Jews to Israel right away.  HEN: [My family decided to leave.] They took whatever they had left. And they got on a boat. And my grandmother told me this story before she passed away on how they were on this boat coming to Israel.  And they were so happy, and they were crying because they felt that finally after generations upon generations of oppression of living as a minority that knows that anytime the ruler might turn on them and take everything they have and pull the ground underneath their feet, they are going to come to a place where they are going to be protected. And maybe they will face hate, but no one will hate them because they're Jewish.  And I often dream about my grandmother being a young girl on this boat and how she must have felt to know that the nightmare and the hell that she went through is behind her and that she was coming home. MANYA: The boat they sailed to Israel took days. When Hen's uncle, just a young child at the time, got sick, the captain threatened to throw him overboard. Hen's grandmother hid the child inside her clothes until they docked in Israel. When they arrived, they were sprayed with DDT to kill any lice or disease, then placed in ma'abarot, which in Hebrew means transit camps. In this case, it was a tent with one bed. HEN: They were really mistreated back then. And it's not criticism. I mean, yes, it is also criticism, but it's not without understanding the context. That it was a young country that just started, and those Jewish communities, Jewish refugees came from Tunisia, they didn't speak Hebrew. They didn't look like the other Jewish communities there. And while they all had this in common, that they were all Jews, they had a very different experience. MANYA: No, the family's arrival in the Holy Land was nothing like what they had imagined. But even still, it was a dream fulfilled and there was hope, which they had lost in Tunisia. HEN: I think that it was somewhere in between having both this deep connection to Israel and going there because they wanted to, and also knowing that there's no future in Tunisia. And the truth is that even–and I'm sure people that are listening to us, that are strong Zionists and love Israel, if you tell them ‘OK, so move tomorrow,' no matter how much you love Israel, it's a very difficult decision to make.  Unless it's not really a decision. And I think for them, it wasn't really a decision. And they went through so much, they knew, OK, we have to leave and I think for the first time having a country, having Israel was the hope that they had for centuries to go back home, finally realized. MANYA: Valensi's family did stay a while longer. When Tunisia declared independence in 1956, her father, a ceramicist, designed tiles for the residence of President Habib Bourguiba. Those good relations did not last.  Valensi studied history in France, married an engineer, and returned to Tunisia. But after being there for five years, it became clear that Jews were not treated equally and they returned to France in 1965. LUCETTE: I did not plan to emigrate. And then it became more and more obvious that some people were more equal than others [laugh]. And so there was this nationalist mood where responsibilities were given to Muslims rather than Jews and I felt more and more segregated.  And so, my husband was an engineer from a good engineering school. Again, I mean, he worked for another engineer, who was a Muslim. We knew he would never reach the same position. His father was a lawyer. And in the tribunal, he had to use Arabic. And so all these things accumulated, and we were displaced. MANYA: Valensi said Jewish emigration from Tunisia accelerated at two more mileposts. Even after Tunisia declared independence, France maintained a presence and a naval base in the port city of Bizerte, a strategic port on the Mediterranean for the French who were fighting with Algeria.  In 1961, Tunisian forces blockaded the naval base and warned France to stay out of its airspace. What became known as the Bizerte Crisis lasted for three days. LUCETTE: There were critical times, like what we call “La Crise de Bizerte.” Bizerte is a port to the west of Tunis that used to be a military port and when independence was negotiated with France, the French kept this port, where they could keep an army, and Bourguiba decided that he wanted this port back. And there was a war, a conflict, between Tunisia and France in ‘61.  And that crisis was one moment when Jews thought: if there is no French presence to protect us, then anything could happen. You had the movement of emigration.  Of course, much later, ‘67, the unrest in the Middle East, and what happened there provoked a kind of panic, and there were movements against the Jews in Tunis – violence and destruction of shops, etc. So they emigrated again. Now you have only a few hundred Jews left. MANYA: Valensi's first husband died at an early age. Her second husband, Abraham Udovitch, is the former chair of Near Eastern Studies at Princeton University. Together, they researched and published a book about the Jewish communities in the Tunisian island of Djerba. The couple now splits their time between Paris and Princeton. But Valensi returns to Tunisia every year. It's still home. LUCETTE: When I go, strange thing, I feel at home. I mean, I feel I belong. My Arabic comes back. The words that I thought I had forgotten come back. They welcome you. I mean, if you go, you say you come from America, they're going to ask you questions. Are you Jewish? Did you go to Israel? I mean, these kind of very brutal questions, right away. They're going there. The taxi driver won't hesitate to ask you: Are you Jewish? But at the same time, they're very welcoming. So, I have no trouble. MANYA: Hen, on the other hand, has never been to the land of his ancestors. He holds on to his grandparents' trauma. And fear.  HEN: Tunisia just still feels a bit unsafe to me. Just as recent as a couple of months ago, there was a terror attack. So it's something that's still occurring.  MANYA: Just last year, a member of the Tunisian National Guard opened fire on worshippers outside El Ghriba Synagogue where a large gathering of Jewish pilgrims were celebrating the festival of Lag BaOmer. The synagogue is located on the Tunisian island of Djerba where Valensi and her husband did research for their book. Earlier this year, a mob attacked an abandoned synagogue in the southern city of Sfax, setting fire to the building's courtyard. Numbering over 100,000 Jews on the eve of Israel's Independence in 1948, the Tunisian Jewish community is now estimated to be less than 1,000.  There has been limited contact over the years between Tunisia and Israel. Some Israeli tourists, mostly of Tunisian origin, annually visit the El Ghriba synagogue in Djerba. But the government has largely been hostile to the Jewish state.  In the wake of the October 7 attack, the Tunisian parliament began debate on a law that would criminalize any normalization of ties with Israel. Still, Hen would like to go just once to see where his grandparents lived. Walked. Cooked. Prayed.  But to him it's just geography, an arbitrary place on a map. The memories, the music, the recipes, the traditions. It's no longer in Tunisia. It's elsewhere now – in the only country that preserved it. HEN: The Jewish Tunisian culture, the only place that it's been maintained is in Israel. That's why it's still alive. Like in Tunisia, it's not really celebrated. It's not something that they keep as much as they keep here.  Like if you want to go to a proper Mimouna, you would probably need to go to Israel, not to North Africa, although that's where it started. And the same with the Middle Eastern Jewish cuisine. The only place in the world, where be it Tunisian Jews and Iraqi Jews, or Yemenite Jews, still develop their recipes, is in Israel.  Israel is home, and this is where we still celebrate our culture and our cuisine and our identity is still something that I can engage with here.  I always feel like I am living the dreams of my grandparents, and I know that my grandmother is looking from above and I know how proud she is that we have a country, that we have a place to be safe at.  And that everything I do today is to protect my people, to protect the Jewish people, and making sure that next time when a country, when an empire, when a power would turn on Jews we'll have a place to go to and be safe. MANYA: Tunisian 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 Hen for sharing his story. You can read more in his memoir The Wrong Kind of Jew: A Mizrahi Manifesto. Too many times during my reporting, I encountered children and grandchildren who didn't have the answers to my questions because they'd never asked. That's why one of the goals of this project is to encourage you to ask those questions. Find your stories. Atara Lakritz is our producer. T.K. Broderick is our sound engineer. Special thanks to Jon Schweitzer, Nicole Mazur, Sean Savage, and Madeleine Stern, and so many of our colleagues, too many to name really, for making this series possible.  You can subscribe to The Forgotten Exodus on Apple Podcasts, Spotify, or wherever you listen to podcasts, and you can learn more at AJC.org/theforgottenexodus.  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 or Spotify to rate us and write a review to help more listeners find us.

Benjamin Netanyahu's gaffe on French TV, displaying a map of the "Arab World" that showed the occupied (and illegally annexed) Western Sahara as a separate entity from Morocco, sparked a quick an obsequious apology from the Israeli Foreign Ministry. But the snafu sheds light on the mutual hypocrisy at work here. There is an obvious hypocrisy to Moroccan protests that demand self-determination for the Palestinians but not the Sahrawi, the indigenous Arab inhabitants of Western Sahara. The hypocrisy of Israel is also obvious: Israeli commentators and hasbara agents are the first to play the "whataboutery" game—relativizing the plight of the Palestinians by pointing to that of Kurds, Berbers, Nubians, Massalit and other stateless peoples oppressed under Arab regimes. But, as we now see, they are just as quick to completely betray them when those regimes recognize Israel and betray the Palestinians. Yet another example of how a global divide-and-rule racket is the essence of the state system. Bill Weinberg breaks it down in Episode 229 of the CounterVortex podcast. Listen on SoundCloud or via Patreon. https://www.patreon.com/countervortex Production by Chris Rywalt We ask listeners to donate just $1 per weekly podcast via Patreon -- or $2 for our new special offer! We now have 57 subscribers. If you appreciate our work, please become Number 58!

THE BERBER TRIBE What is the Berber tribe known for? The Berbers, skilled nomads of the Sahara desert, possess a deep understanding of camel husbandry. For centuries, they have herded and traded livestock, and today, many Berber tribes maintain their nomadic lifestyle within the Moroccan desert.

The VISIGOTHS welcomed the Jews into their fortified kingdom and they were repaid by treachery.  The Jews opened the gates of the kingdom for the invading Muslims, or Arabs and Berbers who slaughtered mercilessly. I used to think my category was history and education. But this history is but an omitted list of crimes against humanity. Move over piddly serial killers, the Democide by religions and nations is TRUE CRIME by many orders of magnitude greater.Thank the Kristos Family anytime here: https://GiveSendGo.com/BaalBustersHELLO European Viewers! You can support here: https://www.tipeeestream.com/baalbusters/US, use "SuperChat" here to support the effort: https://buymeacoffee.com/BaalBustersGET COMMERCIAL FREE PODCASTS and Exclusive Content, Become a Patron.  https://Patreon.com/DisguisetheLimitsGo To My Website: https://www.semperfryllc.com/podcast.htmlPriestcraft: Beyond Babylon is getting Great Feedback! 8.5x11 Paperback, Hardcover, & Kindle: https://www.amazon.com/dp/B0CNGX53L7/Barnes & Noble: Priestcraft: Beyond Babylon 416 pages, and ebook: https://www.barnesandnoble.com/w/book/1144402176KOBO: https://www.kobo.com/us/en/ebook/priestcraft-beyond-babylonTake Back Your Health NOW! DR PETER GLIDDEN, ND All-Access https://leavebigpharmabehind.com/?via=pgndhealth Add to the Kristos Family Apocalypse Fund: https://GiveSendGo.com/BaalBustersDR MONZO Products: https://drmonzo.kartra.com/page/shopDR MONZO ATB BOOK: https://drmonzo.kartra.com/page/ATBBookUSE CODE: BaalBusters15 for 15% OFF Dr. MONZO's store itemsGet KRATOM HERE: https://klaritykratom.com/?ref=BaalBustersSubmit Questions: https://buymeacoffee.com/BaalBusters or just Call-in!Have you tired TRY BLUE? https://tryblue.refr.cc/baalbusters for 17% Off!SHIRTS & MERCH https://my-store-c960b1.creator-spring.com/THIS CHANNEL IS INDEPENDENT and has no sponsors but YOUJOIN Locals by Clicking the JOIN Button Beneath the video.AWESOME Hot Sauce: https://SemperFryLLC.com Use Code at site for 5% Off qualified purchasesBa'al Busters channel: https://rumble.com/c/BaalBustersTwitter: https://twitter.com/DisguiseLimitsInstagram: https://www.instagram.com/baalbusters/Telegram: https://t.me/BaalBustersStudiosJoshWhoTV channel: https://BaalBuster.JoshWhoTV.comSpotify: https://open.spotify.com/show/3N7fqqG6MX84vKbANtxrWSPlease Read Click this GoFundMe: https://www.gofundme.com/f/7vvgt-journey-homeBecome a supporter of this podcast: https://www.spreaker.com/podcast/ba-al-busters-broadcast--5100262/support.

Welcome to the Instant Trivia podcast episode 1152, where we ask the best trivia on the Internet. Round 1. Category: Cities Through Time 1: A brief civil war took place in this capital after Finland declared independence from Russia in 1917. Helsinki. 2: Before 1918 Guangzhou was known by this name; a Chinese language still reminds us of it. Canton. 3: A team name came from this word that preceded "67" in the name of a 1967 Montreal happening. Expos. 4: In 1535 Lima was founded by Pizarro as Ciudad de los Reyes, meaning this. City of Kings. 5: About 1,000 years ago, Casablanca was a village of these double-talk people. the Berbers. Round 2. Category: Gangsters 1: While Bugsy Siegel was being shot in B. H., Meyer Lansky's goons were walking into a hotel in this city and taking over. Las Vegas. 2: He's quoted as saying, "They've hung everything on me but the Chicago Fire". Al Capone. 3: Arnold "The Brain" Rothstein was accused of masterminding the big fix of this in 1919; it wasn't proved. World Series. 4: Gangster Louis Amberg was just "Pretty" while Charles Floyd was nicknamed this. "Pretty Boy". 5: His brother Buck was part of his gang, as was his moll Bonnie. Clyde Barrow. Round 3. Category: .Organizations 1: uncf.org: where "a mind is a terrible thing to waste". the United Negro College Fund. 2: pbk.org: it's an honor--society. Phi Beta Kappa. 3: kofc.org: these "Knights" who contribute more than $150 million to charitable needs and projects annually. the Knights of Columbus. 4: nrdc.org: the "Defense Council" for these. Natural Resources. 5: cfa.org: the "Association" of these people, lovers of felines. Cat Fanciers'. Round 4. Category: The Lore Of The Land 1: The feathers of this creature of Russian legend that lent its name to a ballet were said to provide beauty and protection upon the earth. firebird. 2: We pulled some strings to tell you about Dagda, a deity in Irish folklore who played this instrument to put enemies to sleep. the harp. 3: He wrote a verse play about the Scandinavian folk hero Peer Gynt and Edvard Grieg wrote music to go with it. Ibsen. 4: Georgia's state flower is this people's rose; legend says one grew along the trail at each spot where their tears fell. Cherokee. 5: A spider and a trickster god whose origins are in West Africa lives as Mr. Nancy in "Anansi Boys" by this writer. Neil Gaiman. Round 5. Category: Rainy Day P.E. 1: I'm so good at catching the rubber ball in this game that all my teammates are getting back in. dodgeball. 2: In half-court basketball, you do this to start the game, pass the ball to the defender who passes it back to you. checking. 3: Rope climbing today! It looks so easy on the NBC show called this "warrior". American Ninja. 4: We have to practice this "shapely" dance, because I haven't do-si-doed very much. square dancing. 5: Badminton is fun indoors, where you are less likely to lose the "birdie", AKA this projectile. the shuttlecock. Thanks for listening! Come back tomorrow for more exciting trivia!Special thanks to https://blog.feedspot.com/trivia_podcasts/ AI Voices used

Carmen Fracchia's book Black But Human': Slavery and Visual Arts in Hapsburg Spain, 1480-1700 (Oxford UP, 2019) is the first study to focus on the visual representations of African slaves and ex-slaves in Spain during the Hapsburg dynasty. The Afro-Hispanic proverb 'Black but Human' is the main thread of the six chapters and serves as a lens through which to explore the ways in which a certain visual representation of slavery both embodies and reproduces hegemonic visions of enslaved and liberated Africans, and at the same time provides material for critical and emancipatory practices by Afro-Hispanics themselves. The African presence in the Iberian Peninsula between the late fifteenth century and the end of the seventeenth century was as a result of the institutionalization of the local and transatlantic slave trades. In addition to the Moors, Berbers, and Turks born as slaves, there were approximately two million enslaved people in the kingdoms of Castile, Aragón, and Portugal. The 'Black but Human' topos that emerges from the African work songs and poems written by Afro-Hispanics encodes the multi-layered processes through which a black emancipatory subject emerges and a 'black nation' forges a collective resistance. It is visually articulated by Afro-Hispanic and Spanish artists in religious paintings and in the genres of self-portraiture and portraiture. This extraordinary imagery coexists with the stereotypical representations of African slaves and ex-slaves by Spanish sculptors, engravers, jewellers, and painters mainly in the religious visual form and by European draftsmen and miniaturists, in their landscape drawings, and sketches for costume books. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/african-american-studies

Carmen Fracchia's book Black But Human': Slavery and Visual Arts in Hapsburg Spain, 1480-1700 (Oxford UP, 2019) is the first study to focus on the visual representations of African slaves and ex-slaves in Spain during the Hapsburg dynasty. The Afro-Hispanic proverb 'Black but Human' is the main thread of the six chapters and serves as a lens through which to explore the ways in which a certain visual representation of slavery both embodies and reproduces hegemonic visions of enslaved and liberated Africans, and at the same time provides material for critical and emancipatory practices by Afro-Hispanics themselves. The African presence in the Iberian Peninsula between the late fifteenth century and the end of the seventeenth century was as a result of the institutionalization of the local and transatlantic slave trades. In addition to the Moors, Berbers, and Turks born as slaves, there were approximately two million enslaved people in the kingdoms of Castile, Aragón, and Portugal. The 'Black but Human' topos that emerges from the African work songs and poems written by Afro-Hispanics encodes the multi-layered processes through which a black emancipatory subject emerges and a 'black nation' forges a collective resistance. It is visually articulated by Afro-Hispanic and Spanish artists in religious paintings and in the genres of self-portraiture and portraiture. This extraordinary imagery coexists with the stereotypical representations of African slaves and ex-slaves by Spanish sculptors, engravers, jewellers, and painters mainly in the religious visual form and by European draftsmen and miniaturists, in their landscape drawings, and sketches for costume books. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Carmen Fracchia's book Black But Human': Slavery and Visual Arts in Hapsburg Spain, 1480-1700 (Oxford UP, 2019) is the first study to focus on the visual representations of African slaves and ex-slaves in Spain during the Hapsburg dynasty. The Afro-Hispanic proverb 'Black but Human' is the main thread of the six chapters and serves as a lens through which to explore the ways in which a certain visual representation of slavery both embodies and reproduces hegemonic visions of enslaved and liberated Africans, and at the same time provides material for critical and emancipatory practices by Afro-Hispanics themselves. The African presence in the Iberian Peninsula between the late fifteenth century and the end of the seventeenth century was as a result of the institutionalization of the local and transatlantic slave trades. In addition to the Moors, Berbers, and Turks born as slaves, there were approximately two million enslaved people in the kingdoms of Castile, Aragón, and Portugal. The 'Black but Human' topos that emerges from the African work songs and poems written by Afro-Hispanics encodes the multi-layered processes through which a black emancipatory subject emerges and a 'black nation' forges a collective resistance. It is visually articulated by Afro-Hispanic and Spanish artists in religious paintings and in the genres of self-portraiture and portraiture. This extraordinary imagery coexists with the stereotypical representations of African slaves and ex-slaves by Spanish sculptors, engravers, jewellers, and painters mainly in the religious visual form and by European draftsmen and miniaturists, in their landscape drawings, and sketches for costume books. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Carmen Fracchia's book Black But Human': Slavery and Visual Arts in Hapsburg Spain, 1480-1700 (Oxford UP, 2019) is the first study to focus on the visual representations of African slaves and ex-slaves in Spain during the Hapsburg dynasty. The Afro-Hispanic proverb 'Black but Human' is the main thread of the six chapters and serves as a lens through which to explore the ways in which a certain visual representation of slavery both embodies and reproduces hegemonic visions of enslaved and liberated Africans, and at the same time provides material for critical and emancipatory practices by Afro-Hispanics themselves. The African presence in the Iberian Peninsula between the late fifteenth century and the end of the seventeenth century was as a result of the institutionalization of the local and transatlantic slave trades. In addition to the Moors, Berbers, and Turks born as slaves, there were approximately two million enslaved people in the kingdoms of Castile, Aragón, and Portugal. The 'Black but Human' topos that emerges from the African work songs and poems written by Afro-Hispanics encodes the multi-layered processes through which a black emancipatory subject emerges and a 'black nation' forges a collective resistance. It is visually articulated by Afro-Hispanic and Spanish artists in religious paintings and in the genres of self-portraiture and portraiture. This extraordinary imagery coexists with the stereotypical representations of African slaves and ex-slaves by Spanish sculptors, engravers, jewellers, and painters mainly in the religious visual form and by European draftsmen and miniaturists, in their landscape drawings, and sketches for costume books. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Carmen Fracchia's book Black But Human': Slavery and Visual Arts in Hapsburg Spain, 1480-1700 (Oxford UP, 2019) is the first study to focus on the visual representations of African slaves and ex-slaves in Spain during the Hapsburg dynasty. The Afro-Hispanic proverb 'Black but Human' is the main thread of the six chapters and serves as a lens through which to explore the ways in which a certain visual representation of slavery both embodies and reproduces hegemonic visions of enslaved and liberated Africans, and at the same time provides material for critical and emancipatory practices by Afro-Hispanics themselves. The African presence in the Iberian Peninsula between the late fifteenth century and the end of the seventeenth century was as a result of the institutionalization of the local and transatlantic slave trades. In addition to the Moors, Berbers, and Turks born as slaves, there were approximately two million enslaved people in the kingdoms of Castile, Aragón, and Portugal. The 'Black but Human' topos that emerges from the African work songs and poems written by Afro-Hispanics encodes the multi-layered processes through which a black emancipatory subject emerges and a 'black nation' forges a collective resistance. It is visually articulated by Afro-Hispanic and Spanish artists in religious paintings and in the genres of self-portraiture and portraiture. This extraordinary imagery coexists with the stereotypical representations of African slaves and ex-slaves by Spanish sculptors, engravers, jewellers, and painters mainly in the religious visual form and by European draftsmen and miniaturists, in their landscape drawings, and sketches for costume books. Learn more about your ad choices. Visit megaphone.fm/adchoices

Carmen Fracchia's book Black But Human': Slavery and Visual Arts in Hapsburg Spain, 1480-1700 (Oxford UP, 2019) is the first study to focus on the visual representations of African slaves and ex-slaves in Spain during the Hapsburg dynasty. The Afro-Hispanic proverb 'Black but Human' is the main thread of the six chapters and serves as a lens through which to explore the ways in which a certain visual representation of slavery both embodies and reproduces hegemonic visions of enslaved and liberated Africans, and at the same time provides material for critical and emancipatory practices by Afro-Hispanics themselves. The African presence in the Iberian Peninsula between the late fifteenth century and the end of the seventeenth century was as a result of the institutionalization of the local and transatlantic slave trades. In addition to the Moors, Berbers, and Turks born as slaves, there were approximately two million enslaved people in the kingdoms of Castile, Aragón, and Portugal. The 'Black but Human' topos that emerges from the African work songs and poems written by Afro-Hispanics encodes the multi-layered processes through which a black emancipatory subject emerges and a 'black nation' forges a collective resistance. It is visually articulated by Afro-Hispanic and Spanish artists in religious paintings and in the genres of self-portraiture and portraiture. This extraordinary imagery coexists with the stereotypical representations of African slaves and ex-slaves by Spanish sculptors, engravers, jewellers, and painters mainly in the religious visual form and by European draftsmen and miniaturists, in their landscape drawings, and sketches for costume books. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/art

Carmen Fracchia's book Black But Human': Slavery and Visual Arts in Hapsburg Spain, 1480-1700 (Oxford UP, 2019) is the first study to focus on the visual representations of African slaves and ex-slaves in Spain during the Hapsburg dynasty. The Afro-Hispanic proverb 'Black but Human' is the main thread of the six chapters and serves as a lens through which to explore the ways in which a certain visual representation of slavery both embodies and reproduces hegemonic visions of enslaved and liberated Africans, and at the same time provides material for critical and emancipatory practices by Afro-Hispanics themselves. The African presence in the Iberian Peninsula between the late fifteenth century and the end of the seventeenth century was as a result of the institutionalization of the local and transatlantic slave trades. In addition to the Moors, Berbers, and Turks born as slaves, there were approximately two million enslaved people in the kingdoms of Castile, Aragón, and Portugal. The 'Black but Human' topos that emerges from the African work songs and poems written by Afro-Hispanics encodes the multi-layered processes through which a black emancipatory subject emerges and a 'black nation' forges a collective resistance. It is visually articulated by Afro-Hispanic and Spanish artists in religious paintings and in the genres of self-portraiture and portraiture. This extraordinary imagery coexists with the stereotypical representations of African slaves and ex-slaves by Spanish sculptors, engravers, jewellers, and painters mainly in the religious visual form and by European draftsmen and miniaturists, in their landscape drawings, and sketches for costume books. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/european-studies

Carmen Fracchia's book Black But Human': Slavery and Visual Arts in Hapsburg Spain, 1480-1700 (Oxford UP, 2019) is the first study to focus on the visual representations of African slaves and ex-slaves in Spain during the Hapsburg dynasty. The Afro-Hispanic proverb 'Black but Human' is the main thread of the six chapters and serves as a lens through which to explore the ways in which a certain visual representation of slavery both embodies and reproduces hegemonic visions of enslaved and liberated Africans, and at the same time provides material for critical and emancipatory practices by Afro-Hispanics themselves. The African presence in the Iberian Peninsula between the late fifteenth century and the end of the seventeenth century was as a result of the institutionalization of the local and transatlantic slave trades. In addition to the Moors, Berbers, and Turks born as slaves, there were approximately two million enslaved people in the kingdoms of Castile, Aragón, and Portugal. The 'Black but Human' topos that emerges from the African work songs and poems written by Afro-Hispanics encodes the multi-layered processes through which a black emancipatory subject emerges and a 'black nation' forges a collective resistance. It is visually articulated by Afro-Hispanic and Spanish artists in religious paintings and in the genres of self-portraiture and portraiture. This extraordinary imagery coexists with the stereotypical representations of African slaves and ex-slaves by Spanish sculptors, engravers, jewellers, and painters mainly in the religious visual form and by European draftsmen and miniaturists, in their landscape drawings, and sketches for costume books. Learn more about your ad choices. Visit megaphone.fm/adchoices

Carmen Fracchia's book Black But Human': Slavery and Visual Arts in Hapsburg Spain, 1480-1700 (Oxford UP, 2019) is the first study to focus on the visual representations of African slaves and ex-slaves in Spain during the Hapsburg dynasty. The Afro-Hispanic proverb 'Black but Human' is the main thread of the six chapters and serves as a lens through which to explore the ways in which a certain visual representation of slavery both embodies and reproduces hegemonic visions of enslaved and liberated Africans, and at the same time provides material for critical and emancipatory practices by Afro-Hispanics themselves. The African presence in the Iberian Peninsula between the late fifteenth century and the end of the seventeenth century was as a result of the institutionalization of the local and transatlantic slave trades. In addition to the Moors, Berbers, and Turks born as slaves, there were approximately two million enslaved people in the kingdoms of Castile, Aragón, and Portugal. The 'Black but Human' topos that emerges from the African work songs and poems written by Afro-Hispanics encodes the multi-layered processes through which a black emancipatory subject emerges and a 'black nation' forges a collective resistance. It is visually articulated by Afro-Hispanic and Spanish artists in religious paintings and in the genres of self-portraiture and portraiture. This extraordinary imagery coexists with the stereotypical representations of African slaves and ex-slaves by Spanish sculptors, engravers, jewellers, and painters mainly in the religious visual form and by European draftsmen and miniaturists, in their landscape drawings, and sketches for costume books.

When the Berbers sack the Spanish city of Cordoba and destroy the Jewish community, young Shmuel Abinoam is orphaned and only escapes with the help of kindly neighbors to Granada. There, he finds new hope with the help of Dona Ezra, who teaches him to play the harp. Eventually young Shmuel Abinoam is reunited with his uncle Shmuel HaNagid and together they use Shmuel's musical skill to restore peace to the Jews of Granada.

Who are the Moroccans?To a large extent, the native population of Morocco are the Amazigh people, whose presence and influence date back thousands of years. Commonly known as “Berbers,” in fact their preferred term, “Amazigh,” is a more positive, inclusive name that means “the free people.” Speaking the Tamazight language, and pronounced similar to “A-ma-zirgh,” (with the “rgh” a soft guttural sound) Amazigh roots spread far beyond just the borders of Morocco, which as you'll learn in today's episode, are quite artificial. Tribes and bloodlines stretch from Egypt to modern day Libya, Tunisia, Algeria, Mauritania and more. The Amazigh tussled with the pharaohs, faced the Carthaginians, mingled with the Romans, occupied Iberia (modern Spain and Portugal), and absorbed Islamic invaders to lay the foundations of their modern culture. In more recent times, the Amazigh and Morocco (and Africa in general) have gone through the sting of colonialism and adapting to the imposition of European culture and languages. Moroccan independence from France in 1956 marked a return to the path of freedom and self-determination that has marked the vast majority of the country's history. Morocco today is a multiethnic, modern and cosmopolitan society. But it is the Amazigh people who have the deepest roots and impact. Meanwhile, at Destination Morocco, one of the most frequent questions from our tour guests is, “How can I learn more about the native people, and experience the Berber culture?” Many travellers have a desire to go beyond the touristy sights and attractions and have a true culturally immersive experience. To that end, one of the topics we've had on our podcast list has been to give an overview of Berber/Amazigh history, and context to their role in Moroccan society today. This episode is the first part of a new ongoing series, a mix of regular and bonus episodes that are a bit of a glimpse “behind the curtain” into the culture and identity of everyday Moroccans. Azdean and Sam are joined by friend of the podcast Hiba, live from her home in Marrakech, to talk about Amazigh history. In Part 1, they talk about the early development of Amazigh identity, its reaction to the various invaders and conquerors over the centuries, and how those milestones have influenced culture and identity today.  Do you dream of exploring the enchanting land of Morocco?Destination Morocco is your ultimate travel experience for those seeking luxury and adventure. We specialize in crafting bespoke itineraries tailored to your unique tastes and desires.If you're a discerning traveler who values an immersive, curated adventure, visit www.destinationsmorocco.com, and let us bring your dream Moroccan vacation to life.Learn more about Azdean and Destination Morocco.Download the stunning Destination Morocco magazine!Follow the podcast and help us grow.Join us for our monthly Q&A's! Live on Destination Morocco's YouTube, Facebook and LinkedIn pages, the 2nd Wednesday of each month at 9am Pacific/12noon Eastern/6pm Central European time.

In deze podcast het tweede deel dat in het teken staat van de 22 daagse reis die Hans Wensveen en zijn vrouw Marleen door Marokko maakten. Marokko is een land dat 11 keer zo groot is als Nederland en dat 38 miljoen inwoners bevat. 60% daarvan zijn Arabisch sprekende Marokkanen en 40% is Berbers. Deze laatste groep zijn de oorspronkelijke bewoners van het land. Tijdens deze zeer complete rondreis is elke dag anders. Van vruchtbare boomgaarden, door ruige maanlandschappen, en zoals zo zult horen naar een gebied met wit besneeuwde bergen. Ze bezochten onder andere de vier koningssteden Fés, Meknes, Rabat en Marrakech. Ze zijn inmiddels als een week in het land en dag 8 is zojuist gestart.

De komende drie weken staat in het teken van de 22 daagse reis die Hans Wensveen en zijn vrouw Marleen door Marokkko maakten. Marokko is een land dat 11 keer zo groot is als Nederland en dat 38 miljoen inwoners bevat. 60% daarvan zijn Arabisch sprekende Marokkanen en 40% is Berbers. Deze laatste groep zijn de oorspronkelijke bewoners van het land. Tijdens deze zeer complete rondreis is elke dag anders. Van vruchtbare boomgaarden, door ruige maanlandschappen, naar wit besneeuwde bergen. Ze bezochten onder andere de vier koningssteden Fés, Meknes, Rabat en Marrakech.

Dertien januari was het Amazigh oftewel Berbers nieuwjaar, een belangrijke feestdag voor deze van oudsher onderdrukte etnische minderheid in noordelijk Afrika. Vanaf volgend jaar, 2974 volgens de Berberse kalender, wordt het als nationale feestdag erkend in Marokko, zo heeft koning Mohammed VI laten weten. Straattaalexpert, berberoloog en auteur Khalid Mourigh gaat met vakgenoot Abderrahman El Aissati in gesprek over dit belangrijke signaal en de pijnlijke geschiedenis die eraan voorafging.

Sweet April showers do bring May flowers. And the devs of AoE2 shower us with a new gamechanging update patch! And the biggest one ever for AoE2:DE at that! Therefore we dedicate this month's episode to the changes being made this month. We talk about it in detail as our minds wander, contemplating new strategies that are sure to arise here on this altered battlefield. We are really grateful for all the support and following of the show. Keep letting us know what you think and share our show with your fellow AoE enthusiasts if you think they might like it. A detailed overview of this episode can be found below.  Welcome to the Podcast  (0:00:26) Notable News  (0:02:52) (0:03:17) Xbox update (0:06:47) Return to Rome (0:09:55) NAC4 (0:28:51) Nations Cup 2023 (0:33:51) KOTD5 (0:36:17) Rage Forest (0:40:14) 'Rigged' Map Pool Voting (0:43:47) Not so notable news Talk of the Show  (0:47:05) (0:48:54) small trees & idle vils (0:51:14) Eagles (0:52:42) Militia upgrades (0:54:46) Pikeman upgrade (0:57:42) Gambesons (new tech) (1:00:17) Elite steppe lancer (1:02:02) heavy scorpion (1:05:20) murder holes (1:06:55) sappers (1:09:22) Elephant archers (official patch changed this to (Elite) Elephant Archer train time decreased from 34 seconds ▶ 32 seconds and Elite Elephant Archer upgrade cost reduced from 1000 food and 800 gold ▶ 900 food and 500 gold... probably for the best 11) (1:12:14) Siege elephant upgrade (1:13:55) Genitours (1:15:20) Cannon Galleon (1:19:42) Aztecs (official patch added buff for Jaguar Warrior (Elite) pierce armor increased from 1 ▶ 2) (1:24:06) Bengalis (1:27:48) Berbers (1:28:52) Bohemians (1:30:20) Britons (1:32:16) Bulgarians (1:34:24) Burgundians (1:40:29) Burmese (1:41:30) Byzantines (1:44:46) Celts (official patch added buff to Woad Raider (Elite) HP increased from 65 (80) ▶ 70 (85) and Woad Raider (Elite) Attack increased from 10 (13) ▶ 11 (14) ) (1:46:00) Chinese (official patch reverted these changes, Penn is pleased) (1:53:38) Dravidians (official patch added a buff to Medical Corps cost reduced from 350 food and 250 gold ▶ 300 food and 200 gold and effect increased from 20 HP/minute ▶ 30 HP/minute) (1:55:03) Ethiopians (1:58:48) Franks (1:59:19) Goths (2:00:14) Gurjaras (2:03:03) Huns (2:04:06) Incas (2:08:47) Japanese (official patch added buff to (Elite) Samurai cost reduced from 60 food and 30 gold ▶ 50 food and 30 gold ) (2:10:35) Khmer (2:11:40) Koreans (2:12:21) Lithuanians (2:17:49) Malay (2:19:38) Malians & Persians (2:24:23) Poles (2:24:39) Portuguese (2:26:11) Saracens (2:27:13) Sicilians (official patch added buff to farm upgrade bonus increased from +100% ▶ +125% food per upgrade ) (2:30:42) Slavs (2:32:37) Spanish (2:37:04) Tatars (2:37:15) Turks (2:37:50) Teutons (2:38:36) Vietnamese (2:40:00) Vikings (here Penn has a brainfart: 'cheaper' infantry should be 'stronger' infantry) (2:45:42) Our thoughts on these changes Civ of the Month  (2:57:28)  Goodbye  (3:20:19) We hope you enjoy! Until next month or in the ⁠Discord⁠! Sincerely, Cursed Mumm and Pennenbuisje You are very welcome to join the discussion on our ⁠Discord⁠ or give us your feedback about the podcast! --- Send in a voice message: https://podcasters.spotify.com/pod/show/kings-and-conquerors/message

It's time to talk about food! Azdean invites restauranteur Aziz Zgani, owner of Le Patio Bleu in Fès, to explain native Moroccan dishes (and their ingredients!) such as pastilla, special filo pastry, tagine and a beef jerky that is unique to Fès and its dry climate. Vegetarian options abound, as menus become more diverse and chefs more well-versed. And Aziz talks about the cultural history of dishes, particularly couscous, a dish for people to gather around.Coming from Fès, everything is "refined:" traditions, culture, people: this is reflected in the cuisine and its international roots. Aziz shares some background history on Fès as a multi-ethnic sanctuary hundreds of years ago, providing a welcome home to Jews, Spanish, Berbers and Arabs, all of whom contributed to the city's distinct identity.This may be the biggest surprise: pigeon pastilla?! Yes, it's true, and it's a delicacy! Although most restaurants these days default to chicken, pigeon can still be found and Azdean talks about growing up with it as a familiar, and delicious, meal.This episode provides a great introduction to Moroccan food, and will help you become familiar with exotic menus and dishes when you arrive. It's the first of an ongoing series of episodes that will profile Morocco's unique cuisine, with the help of Azdean's wife Khadija, who runs a catering business in Houston, serving Moroccan food, to inspire your taste buds and cooking skills!This Episode is sponsored by:Travel Anywhere - One stop for all your travel needs.https://www.travelanywhere.travel/Resources Mentioned in this episode:Le Patio Bleu restaurant, FèsChicken pastillaBeef tagine with pearsMoroccan breadFollow, Share and Participate:Learn more about the show on our Podcast WebsiteFind beautiful pictures on our Instagram!Help people find us: Leave a Review in Apple PodcastsHelp us grow: Rate us on SpotifyBecome a Guest on the Show!Visit Destination Morocco Travel Agency

Richard Glover was moved when he spend time with the Berber tribespeople in the Atlas Mountains of Morocco. Find out the wisdom that comes from centuries of living in a harsh desert, on the GoNOMAD Travel Podcast. --- Support this podcast: https://anchor.fm/max-hartshorne/support

JJ Cornish joins the team for the latest African news that includes Berbers taking to the streets of Brussels to commemorate the Rif rebellion 100 years ago in Northern Morocco, a new Prime Minister for Burundi, and an immoral music festival in Uganda that had officials fearing that the event would promote “sexual immorality and homosexuality”.

JJ Cornish joins the team for the latest African news that includes Berbers taking to the streets of Brussels to commemorate the Rif rebellion 100 years ago in Northern Morocco, a new Prime Minister for Burundi, and an immoral music festival in Uganda that had officials fearing that the event would promote “sexual immorality and homosexuality”.

JJ Cornish joins the team for the latest African news that includes Berbers taking to the streets of Brussels to commemorate the Rif rebellion 100 years ago in Northern Morocco, a new Prime Minister for Burundi, and an immoral music festival in Uganda that had officials fearing that the event would promote “sexual immorality and homosexuality”.

Lexman and Chris Duffin discuss Chris' upcoming book, Berbers, and how the theatricality of their culture affects the way they experience life.

Just three weeks after leaving England, Magnus was bouncing across the Algerian Desert in the back of a long-wheel-based Land Rover. The vehicle was jam-packed with robed and turban clad Arabs and desert dwelling Berbers.Before heading Down Under, our hero enjoyed a stint aboard off-shore rigs drilling the Adriatic Sea bed for oil. Perhaps Magnus was bad luck as no oil was found.

This episode is filled with local interviews from Chefchauon where we learn more on the language, history and perspectives of the Moroccan and Berber people. In Amazigh society women have been considered one of the most important members in the North African countries. Women have played outstanding leadership roles including military leaders, spiritual mothers, and even more significantly as one of the Amazigh gods. Women in the parts of North Africa originally inhabited by Amazigh people (Berbers) were called “Tamghart” which is equivalent to the word “president” in English. The brother and sister concepts literally belong to the mother and not to the father. For example, Amazigh people say Ot-Mma (for Sister) or Og-Mma (for Brother) meaning she belongs to my mom or he belongs to my mom respectively. “[Dihya, the Amazigh knight who marked the history unlike any other woman, she rode horses and sought among the folk from the Aures to Tripoli, taking arms to defend her ancestral land.” - Ibn Khaldun book lessons Part VII, p. 11. References: http://www.persee.fr/web/revues/home/prescript/article/antaf_0066-4871_1994_num_30_1_1230 Kitab Futuh Messr W' Alamghreb http://shamela.ws/browse.php/book-11404/page-2#page-223 http://www.brooklynmuseum.org/eascfa/dinner_party/heritage_floor/tanith.php Stay tuned for moor! IG: @muurz.z Website: www.moorsearch.org

Andy, host of the History of Africa, re-enters the Garden to explore the question of who are the Berbers. Is it a slur meaning barbarian? Are they Africans? What's their history, culture and religions? All of these questions have answers and Andy evades all my digressions and answers them in detail. We do, of course, get into Noah and Ham.

Lotte Berbers uit Boxmeer is Miss Beauty Noord Brabant 2022. Zij was 27 maart te gast in onze studio bij Het 12uurtje en we spraken met haar over deze verkiezing en de toekomst.

Lotte Berbers uit Boxmeer is Miss Beauty Noord Brabant 2022. Zij was 27 maart te gast in onze studio bij Het 12uurtje en we spraken met haar over deze verkiezing en de toekomst.

Today, well...as the title says: Taifas and Berbers. Members-Only Series on Patreon: Don't forget to head over to Patreon, as well, to hear an entirely new series on the rise of Poland during the 10th and 11th centuries! For only a few bucks per month, you can hear this fascinating tale of how a small group of Slavs transformed into the formidable Polish people who will one day direct European politics for over a century! Every dime donated will be put directly back into the show, so I hope you consider becoming a Patreon member! Just follow this link to our Patreon page to peruse the right “donation plan” for you: https://www.patreon.com/FortunesWheelPodcast. And a huge shout out to Amanda for becoming Fortune's Wheel's first Patreon supporting listener! I am humbled and appreciative beyond measure. Thank you. Social Media: Facebook Page: https://www.facebook.com/fortunes.wheel.3 Twitter Page: https://twitter.com/WheelPodcast Music: Music for this episode is called “Al Andalus” by the incredibly talented (as you'll hear) Shane Ivers. Check him out at https://www.silvermansound.com.

In deze aflevering spreken we met IC verpleegkundige Hassan el Haouari. Hassan is van Marokkaanse afkomst en spreekt naast zijn Marokkaanse moedertaal ook Berbers, Arabisch en Nederlands. Naast zijn werk als IC verpleegkundige, fungeert hij als tolk binnen ziekenhuizen en krijgt hierdoor veel mee van de verschillende (sub)culturen. Hassan geeft je meer inzichten en handvatten over omgang met de verschillende culturen binnen de zorgsector. 

In Buitenhof Sjaak van der Tak, voorzitter van landbouworganisatie LTO en Marije Klever, melkveehouder en bestuurslid bij Nederlands Agrarisch Jongeren Kontakt, over de toekomst van boeren. Het vertrouwen van boeren in de Nederlandse overheid is tot een dieptepunt gedaald terwijl de politiek de boeren hard nodig heeft om het klimaat- en stikstofprobleem aan te pakken. Waar komt dit wantrouwen vandaan en wat betekent deze patstelling voor de toekomst van landbouw in Nederland? Deze week overleed de wereldberoemde Nederlandse topdirigent Bernard Haitink. Een gesprek met muziekkenner en presentator Hans Haffmans, dirigent en oud-assistent van Haitink Ed Spanjaard en Werner Herbers, hoboïst in het Concertgebouworkest toen Haitink daar op de bok stond. En gynaecoloog en mensenrechtenactivist Denis Mukwege opereerde duizenden vrouwen in zijn land Congo, die slachtoffer waren van verkrachting. In 2018 ontving hij de Nobelprijs voor de Vrede en schreef zijn verhaal op in zijn boek De kracht van vrouwen. De nieuwsfoto, gekozen door Hanneke Mantel, is gemaakt door Alexander Ermochenko/ Reuters. Deze en meer nieuwsfoto's bekijken kan op de website: https://bit.ly/3B9lsbA Presentatie: Pieter Jan Hagens Deze uitzending is ook te bekijken via de Buitenhof website: https://bit.ly/buitenhof-24-okt-2021

In Buitenhof Sjaak van der Tak, voorzitter van landbouworganisatie LTO en Marije Klever, melkveehouder en bestuurslid bij Nederlands Agrarisch Jongeren Kontakt, over de toekomst van boeren. Het vertrouwen van boeren in de Nederlandse overheid is tot een dieptepunt gedaald terwijl de politiek de boeren hard nodig heeft om het klimaat- en stikstofprobleem aan te pakken. Waar komt dit wantrouwen vandaan en wat betekent deze patstelling voor de toekomst van landbouw in Nederland? Deze week overleed de wereldberoemde Nederlandse topdirigent Bernard Haitink. Een gesprek met muziekkenner en presentator Hans Haffmans, dirigent en oud-assistent van Haitink Ed Spanjaard en Werner Herbers, hoboïst in het Concertgebouworkest toen Haitink daar op de bok stond. En gynaecoloog en mensenrechtenactivist Denis Mukwege opereerde duizenden vrouwen in zijn land Congo, die slachtoffer waren van verkrachting. In 2018 ontving hij de Nobelprijs voor de Vrede en schreef zijn verhaal op in zijn boek De kracht van vrouwen. De nieuwsfoto, gekozen door Hanneke Mantel, is gemaakt door Alexander Ermochenko/ Reuters. Deze en meer nieuwsfoto's bekijken kan op de website: https://bit.ly/3B9lsbA Presentatie: Pieter Jan Hagens Deze uitzending is ook te bekijken via de Buitenhof website: https://bit.ly/buitenhof-24-okt-2021

People Group Details:  Sign up to receive podcast: https://joshuaproject.net/people_groups/14899 Listen to "A Third of Us" podcast with Greg Kelley, produced by the Alliance for the Unreached: https://alliancefortheunreached.org/podcast/ Watch "Stories of Courageous Christians" w/ Mark Kordic https://storiesofcourageouschristians.com/stories-of-courageous-christians

People Group Details:  Sign up to receive podcast: https://joshuaproject.net/people_groups/14911 Listen to "A Third of Us" podcast with Greg Kelley, produced by the Alliance for the Unreached: https://alliancefortheunreached.org/podcast/ Watch "Stories of Courageous Christians" w/ Mark Kordic https://storiesofcourageouschristians.com/stories-of-courageous-christians

People Group Details:  Sign up to receive podcast:  https://joshuaproject.net/people_groups/12399 Listen to "A Third of Us" podcast with Greg Kelley, produced by the Alliance for the Unreached: https://alliancefortheunreached.org/podcast/ Watch "Stories of Courageous Christians" w/ Mark Kordic https://storiesofcourageouschristians.com/stories-of-courageous-christians

Dr. Williams will explain how the Moors originated and about their connection to the Berbers and Arabs.  But before we hear from Dr. Williams, emergency Room Physician Dr. Valda Crowder discusses why Tulane school of medicine was placed on probation allegedly because of racism. See omnystudio.com/listener for privacy information.

The Amazigh people, also often referred to as Berbers, are the original inhabitants of North Africa. Some Amazigh groups have long felt neglected by Moroccan government. Here's some background and insights into challenges faced by Berbers in Morocco today. --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app Support this podcast: https://anchor.fm/yaar-ben-emmett/support

Moreh Yasha Ben-Yishrael talks about the History of the Egyptian, Canaanite, Israelite Berbers, ending with the African American E1B1 genonic haplogroup --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app Support this podcast: https://anchor.fm/yasha-ben-yishrael/support

People Group Summary: https://joshuaproject.net/people_groups/12399 Join us for the International Day for the Unreached on May 23, 2021 as thousands experience #AThirdofUs https://athirdofus.com/ Listen to "A Third of Us" podcast with Greg Kelley, produced by the Alliance for the Unreached: https://alliancefortheunreached.org/podcast/ Watch "Stories of Courageous Christians" w/ Mark Kordic https://storiesofcourageouschristians.com/stories-of-courageous-christians God's Best to You!

A lecture with Paul Silverstein (Reed College)

A lecture with Paul Silverstein (Reed College)

Miscarriage is a taboo subject. Today we share some difficult memories in an effort to normalize conversations about miscarriages. These words from Leila Neverland. Miscarriage is defined as a mistake, a defeat, a failed attempt, a spontaneous abortion, a loss, an unsuccessful pregnancy. The woman can be left feeling quite literally empty, as though she did something wrong. She might feel ashamed of sharing her experience, and in this shame she might keep it a secret, she might do up her jeans and go to work like she is not giving birth to death. What is wrong with us? How can we let women drown and hide away what is truly a birthing process and a dying process all at once? Is it just too confusing, too hard to embrace the dualism? Is it that we weigh our values so heavily on life? Are we that afraid of death??Totally intense, yes, but nobody ever told me that a miscarriage was a birth, contractions and all. So I wonder... is death so "wrong" in this culture, that our journey not be celebrated? Can we reclaim our rights to the validity and worthiness of this kind of path even when no living baby lies at the end? Why is this kind of death so hidden away and never talked about here in our culture? When I travelled to Morocco and lived with the Berbers in the High Atlas Mountains of North Western Africa, the village where I stayed gathered and mourned the stillborn birth of a neighbouring womban. I remember feeling ashamed of baring witness, even though I was openly invited to join in the ceremony.Squatting around the interior perimeter of the guest room were all the village people. Chittering quietly. The air was filled with the wailing cries of the mother, poised beautifully on a bed with her elders holding her as she screamed, showering her with love and affection. All those squatting and squished in like sardines received ceremonial decoration, perfume squirts, herbal rubs, bites of food. We had to bring rice and coins. Surprisingly, this ceremony did not differ much from the one issued forth for a live birth a few weeks later. I had the honour of attending both and will never forget the fluidity of that village, weaving life and death together so smoothly, as a community, as family. A miscarriage is not a carrying gone wrong. It is it's own complete journey of pregnancy, birth, and post-partum. Some of us humans have just forgotten how to embrace this biological animal truth. I write today, that "miscarriage" is a misnomer. It should be called a deadbirth or something like that, because we give birth to death in this process. And it is not wrong. It is not shameful. It is not a mistake. It is stunning. And beautiful. And glorious. And don't you forget it. Pregnancy and birth offer us lessons, growth, and depth for ourselves as women, for the men who support us, for our communities as a whole... even when (and might I say especially when) the result is death instead of life. No more hiding. All the love, Leila 

Tim and Mike talk about Atlantis (again), connections to Berbers, Tartaria and US architecture before moving on to terrible tabletop games, the Yakuza games and more. Music in this episode: 2029 A.D. by Romero Synth No photographs of Earth by Conspiracy Music Guru https://soundcloud.com/romerosynth https://www.youtube.com/channel/UCfbII_nqFdZlqxGhnKoiFNQ

Join us to discuss the Imagizghen, the native ethnic group of most of North Africa and parts of the Sahara. Throughout the episode, we highlight aspects of their history, culture, identity and relationships with other people like the Arabs and French. Follow us: Twitter: @AfricasUntold_S Instagram: @africasuntoldstories Outro music provided by DCQ BEATZ: https://player.beatstars.com/?storeId=97074&trackId=2559403 --- Send in a voice message: https://anchor.fm/africas-untold-stories/message

https://abdjuwear.com/

https://abdjuwear.com/

People Group Summary https://joshuaproject.net/people_groups/14899 Listen to the "Gateway to the Unreached" with Greg Kelley, produced by the Alliance for the Unreached: https://alliancefortheunreached.org/podcast/

People Group Summary: https://joshuaproject.net/people_groups/10803 Listen to the "Gateway to the Unreached" with Greg Kelley, produced by the Alliance for the Unreached: https://alliancefortheunreached.org/podcast/

In this episode I talk to Kevin Cottam. Kevin has had an illustrious past. He was an elite choreographer for World and Olympic Figure Skating Champions; directing and choreographing multi-million dollar international touring stationary figure skating shows and the 1988 Calgary Olympic Closing Ceremonies. He then wrote a leadership book, entitled The Nomadic Mindset where along with conversations with over 100 executives and he studied and lived with nomadic tribes in Mongolia, the Maasai in Kenya, Berbers of the Sahara in Southern Morocco - gleaming from them their ancient wisdom and how it can be adapted for today's needs. In this episode I explore with Kevin three main topics, namely, The dominant mindset today How to apply a nomadic mindset to modern life And how to experience what Kevin calls migrating to expansion Find out more about Kevin: www.thenomadicmindset.com

People Group Summary: https://joshuaproject.net/people_groups/15223 Listen to the "Gateway to the Unreached" with Greg Kelley, produced by the Alliance for the Unreached: https://alliancefortheunreached.org/podcast/

Summary African History Quickie – Episode 3 – Arab Conquest of NorthAfricaThis episodes tells the story of the Arabic conquest of the territory of North Africa.Listen to find out how the conquest took place; what was the theological basis for the early Islamic conquests; how large the extent of the conquest was…and much much more.Featuring: Islam; the Berbers; Byzantine Empire; Persian Empire; Iran;Turkey, Roman Empire; and much more See acast.com/privacy for privacy and opt-out information.

The Umayyad Caliphate struggled to hold onto its possessions during the reigns of Sulayman, Umar II, Yazid II, and Hisham.  The Umayyads lost north Africa to the Berbers, began losing to the Byzantines, were holding steady against the Khazars, defeated Coptic revolts in Egypt, faced an Alid rebellion in Iraq, and were desperate to maintain their holdings in Transoxania.

This is episode 40 called Economy of al-Andalus and in this episode you will learn: SHOW NOTES - European and Islamic context of the Medieval economy - Two misconceptions related to the economy of al-Andalus: the static image of al-Andalus and the image of al-Andalus as an urban and commercial economy - Muslim contributions to the agriculture of Spain and Europe, and the development of agriculture as a necessary condition to develop other sectors - Brief overview of how the Arabs and Berbers settled in the Iberian Peninsula and how were the Andalusi lands exploited - Which agricultural products were produced in al-Andalus, and the limitations of the “prosperity” of a pre-industrial economy - Stockbreeding in al-Andalus - Mining in al-Andalus - Brief overview of the fiscal system of Umayyad Spain and the first Taifa period - The growth and development of cities in Muslim Spain, including the estimated population of several Andalusi cities - Manufactured products of al-Andalus - Lengthy discussion about commerce and international trade, including town markets, the role of al-Andalus as a bridge between the East and the West, and the main exports and imports of al-Andalus - The economic and commercial importance of Almería, and brief summary of the key points of the episode - A comparison between the economy of Roman Hispania and al-Andalus

St Mercurius (Abu Sifein)On the 25th day of the Coptic month of Hator we celebrate the life of Saint Mercurius.Mercurius, known as the saint with the two swords (Abu-Saifain), was born in the city of Rome. His parents were Christians and they called him Philopateer (which means "Lover of the Father") and they raised him in a Christian manner. When he was old enough, he enlisted in the army during the days of Emperor Decius, the pagan. The Lord gave Philopateer the strength and the courage, for which he earned the satisfaction of his superiors. They called him Mercurius and he grew very close to the Emperor. When the Berbers rose up against Rome, Decius went out to fight them. When he saw how many there were, he became terrified. Mercurius assured him saying, "Do not be afraid, because God will destroy our enemies and will bring us victory." When he left the Emperor, the archangel Michael appeared to him in the shape of a human being, dressed in white apparel. The angel gave him a sword saying, "When you overcome your enemies, remember the Lord your God." (That is why he is called, "of the two swords", one is the military sword and the other is the sword of the divine power). When Emperor Decius conquered his enemies and Mercurius came back victorious, the angel appeared to him and reminded him of what he told him previously, that is, to remember the Lord his God. Decius, and his soldiers with him, wanted to offer up incense to his idols and Mercurius lagged behind. When they informed the Emperor of what had happened, he called Mercurius and expressed his amazement at his abandoning of his loyalty to him. The Emperor reprimanded him for refusing to come and offer incense to the idols. Mercurius took off his military uniform and laid down before the Emperor and said, "I do not worship anyone except my Lord God Jesus Christ." The Emperor became angry and ordered him to be beaten with whips and stalks. When the Emperor saw how the people of the city and the soldiers were attached to Mercurius, the Emperor feared that they might revolt. So instead, he bound him in iron fetters and sent him to Caesarea where they cut off his head. He thus completed his holy fight and received the crown of life in the kingdom of heaven. Lessons from this story“Be a man of your word.” My dad used to say to me. He was old school, did all his business on a handshake. He believed that a man’s word was worth more than a contract. In this day an age, that kind of business is considered foolish. But still there many business owners that want to meet you, talk with you and know who they are doing business with before they sign any contract. Are you honorable? Can we trust you? A smart business person understands that a contract is important to capture the details of the agreement, but they also recognize that a piece of paper is worthless if the individual signing is not honorable.Saint Mercurius enjoyed a prestigious lifestyle. He had favor with the Emperor and the people. But he was raised as a man of honor, and when the time came to honor his agreement with the angel, he kept it.How many times have we asked God for this or that and forgotten to give Him thanks once received. All too often we get excited about receiving the gift we forget to kiss the hand that delivered it. Everything we have can easily be taken away. Sure we can reason to ourselves that we worked hard for what we have, or believe that I earned everything I have and nothing was given to me - but all of it can be gone in a flash. Your money, your house, your family, your reputation, everything. Just ask Job.Be honorable in your dealings with others, and the Lord will always be honorable with you - even if for a while it may not appear that way.PrayerGod help us to know you that you provide us with the sword to defeat the enemy each day. You cover us and guide us even at times when we think it is our own effort. Help us always to be grateful for both the small and the large equally. And may the prayers of St Mercurius be with us all always, amen.

Morocco can seem like something conjured from a dream. The twisty alleys of its old-town medinas hold secrets around every corner. Its markets are infused with the aroma of spices and the lilting melodies of musicians, with jewel-colored leather and scarves and rugs as far as the eye can see. Morocco's history is just as colorful. Nomadic peoples like the Berbers and the Tuareg (a.k.a., the Blue People) were roaming and riding the Sahara desert for centuries. The cities — Tangier and Casablanca, Marrakech and Fez — were well-known havens in and around the World Wars for secret agents, ambitious businessmen, and glamorous movie stars. In this episode, we discuss books that transported us to Morocco, including two very different — but equally moving — memoirs of personal adventures; a historical novel featuring two strong heroines and a mysterious amulet; a poignant look at the fading art of Moroccan storytelling; and a contemporary thriller about a traveler's worst nightmare. We also talk Moroccan food and travel with Amanda Ponzio Mootaki, a.k.a., MarocMama, the founder of the MarocMama web site and Marrakech Food Tours. For more on the books we recommend, plus the other cool stuff we talk about and info about our guest, visit show notes at http://strongsenseofplace.com/podcasts/2020-03-02-morocco/ You can follow us at: Our web site at Strong Sense of Place Twitter  Instagram  Facebook  

While it might seem like an obscure topic due to scant coverage in the Western press, a quick review of the facts makes it clear that we ignore Algeria at our peril. First of all, it’s Africa’s biggest country by land mass, and home to a population larger than Canada’s. It’s also home to Africa’s largest company, state owned oil giant Sonatrach, a major exporter of fuel to Western Europe. We dive deeper into the nuances and into the layered intrigues that define Algeria’s history, and what’s been happening since popular protests removed longtime ruler Abdelaziz Bouteflika from power almost exactly one year ago.  We speak with Mehdi Kaci, an Algerian American activist living in the San Francisco Bay Area. Mehdi recently returned to Algeria to see how things have unfolded since the ouster of Bouteflika.

This interview with Jenny Tough took place while she is Kathmandu waiting for her flight back home to Scotland just before the New Year.She wanted a quick relaxing holiday break and chose to take her bike to Kathmandu and for kicks and giggles, decided to bike pack over the Thorong La Pass which has an elevation of 5,416m. While she was there they had a little snow as you can see in the pictures, so she spent a lot of the time carrying her bike between refuges and hostels. But hey, Jenny thought it was fun and enjoyed the break.This may give you an idea of what type of woman she is. The rest of the interview we talk about her Run The Mountains Of The World person project she has set herself. Jenny has always discovered commonalities with mountains - and mountain people. This major project is to run solo and unsupported across a mountain range on every continent where indigenous mountain people live isolated from the outside, urban world.In Kyrgyzstan she met the Kyrgyz nomads, who live a traditional lifestyle in yurts and were overwhelmingly friendly towards me. In the Atlas Mountains, the Berbers were an essential support network who welcomed me into their communities and helped me survive in the incredible hostile desert environment.

This is episode 23 called Fall of the Umayyad Caliphate and in this episode you will learn: SHOW NOTES - Important announcement regarding the new website that has now a store and the start of monetization of the podcast, through Patreon, donations, ads and the store - The military failures of wali Anbasa and the rise of taxes, leading to increasing internal strife, as it was happening in the rest of the Caliphate - The reappointment of Abd al-Rahman al-Ghafiqi as wali of al-Andalus and the last major expedition of the Umayyad Caliphate in the West, devastating Aquitaine but ending as a disaster with the Battle of Tours - After the death of al-Ghafiqi, factionalist Arab conflicts and ethnic struggles between Arabs and Berbers became uncontrollable - The start of the Great Berber Revolt in Maghreb due to the second-class treatment that Muslim Berbers received - Permanent political division of Islam after the success of the Great Berber Revolt in the Battle of the Nobles and the Battle of Bagdoura - First steps towards the self-government of al-Andalus - Rebellion of the Berbers of al-Andalus, who abandoned their garrisons of the north and allowed Alfonso I of Asturias to take them - The coming of the Syrians who survived the Battle of Bagdoura under Balj ibn Bishr - The suppression of the Berber revolt in al-Andalus and the seizure of power by the Syrians - Last attempt to restore Umayyad caliphal rule in al-Andalus, by agreeing to a governor to reestablish peace and order and stop the civil war - Restart of the civil war and coup d'état led by the Syrians al-Sumayl and Yusuf ibn Abd al-Rahman, who became the last wali of al-Andalus although he was de facto independent from Umayyad central authority - Success of the Abbasid Revolution in 750 and fall of the Umayyad Caliphate - The arrival in al-Andalus of an exiled survivor of the Umayyad dynasty, Abd al-Rahman, who would establish the Emirate of Córdoba in 756 - Reflection on the consequences of the Abbasid Revolution for the Islamic world

SUMMARY of Special Episode i – The USA and Russia’s Pre-Cold WarIntervention in AfricaThis is our very first Special Episode. On this Episode we take a break fromour Cold War Pawns series, to give you a little history of the USA andRussia’s involvement in Africa before the Cold War.Starring: Liberia; Morocco; Berbers; Barbary Wars; Thomas Jefferson; JamesMadison; Anton Bakov; Gambia; Muhammed the Third; and much much more See acast.com/privacy for privacy and opt-out information.

In the series that just keeps on giving it's another one of Polly's favourite episodes! (But not her favourite favourite, that's up next.)Listen along as we enjoy the Peter Pan of Suffolk's latest escapades this week, awash with romantic mystery and a significant amount of rainfall as "the hottest guy in the world" gets super upset about a completely modern, brand new, not at all antique in any way, dog rug.We discuss the time Pol just happened to drop in on some Berbers for tea, the joy of tourist guidebooks, which of us could have gone to Malory Towers and who was the best Miss Marple as we dissect a fantastic episode with a very British break up, Roy from Eastenders and Lovejoy's continued reticence to get the police involved in police matters, such as theft. Of a dog rug.Polly's English degreeAntique of the Week - Jane's Anatolian RugThe original Lovejoy episode was written by Jeremy Paul and directed by Baz Taylor.

In today's episode of The Speakers Life I talk with Kevin Cottam, speaker on the nomadic lifestyle. What speakers can learn from Harley Davidson branding Non-verbal communication Speaking in the round Understanding your performance space Expanding and contracting Entertainer vs Performer Fredrik Haren Signposts Finding your inner theme Writing 'The Nomadic Mindset' book Finding the stories What does being nomadic mean? The movement of the mind The power of the circle Freedom and flexibility Starving the body The Berber's of Morrocco Three cups of tea From service to hospitality Simplicity and agility Nomadic, builder, settler Seeing the opportunities The gig economy Cognitive flexibility https://www.thenomadicmindset.com Artificial Intelligence Generated Transcript Below is a machine-generated transcript and therefore the transcript may contain errors. Hey, there is James Taylor. I'm delighted today to have on the Speakers Life, Kevin Cottam. Kevin is a speaker, and author who writes and things and talks all about the idea of the nomadic mindset. We learn a lot more about that today and how that relates to us as speakers. But he didn't start out as a speaker, he actually started out as a figure skater in his native Canada. And we're going to learn about that how you go from being a figure skater into the world of professional speaking. But today, what he's able to do is he travels all around the world, talking and talking to different types of nomads. And it's my real pleasure to have him on our show today. So welcome, Kevin. It's always a great time to spend with James. Thank you very much. So share with us what's going on in your life just now. Well, what's going on in my life right now is is the book the nomadic mindset never settle for too long is having its live launch in Singapore tomorrow, which I'm very excited about in the in the group thing about it is a fun place. In actual fact, it's going to be a partnership between the wise which is a relocation company, and Chapman CG, which is that executive search company for, for HR professionals only. And it's going to be held at the Harley Davidson show. Wow, that's a classic brand. I mean, amazing. I mean, and I even added I did some research, you know, who rides Harley's? Why do they ride Harley's What is it, and it's really, they are truly nomadic, the ones that go out there. And I was very interested to see some of the qualities and understanding about the freedom and the carefree ness, the community, the ability to just travel and also but most of all, just, you know, the freedom of which is the end the independence, which I think is extremely important. And I think, for all of us as speakers, this is one thing that we may sometimes forget about is this Nomad ism, which is within us, and that we need to constantly bring that forth for our creativity. And I know that you do that an awful lot through all of the work you do. And you've got your tentacles in so many different places. And, and I love that about you because there's like there's no borders with you. And I think that that's it's such a refreshing space to be in. And that's where we speak is without borders, maybe that needs to be a new nonprofit that we started to go. So take us way back. Wait, where did I think I mentioned that you're from Canada, originally. And you started out in the world of figure skating? So how does a figure skater become a professional speaker Tell us about that journey? Well, I mean, I was involved in Figure Skating at a very high level. And I used to choreograph basically with them, and I would coach them along the way to become better performers. Right. And that was really the important thing. And it was also about extracting, you know, like fighter does extract to their inner theme is that I was trying to extract this creativity within figure skaters to make them the best look that they could be at that time. And I think that, so going into speaking was a more of a natural transition, because I went from speaking to filmmaker as a, as a filmmaker, a short dance filmmaker, I was also a dancer. So there was all a variety of different aspects of entertainment. And, but it was all nonverbal, most of my life. So now it was like, Oh, my God, I got to use my voice. And I got to speak in a different way instead of just my physicality, which I think is a very, very different piece. So that's how I sort of transitioned and I, I knew that there was more to life than simply figure skating and I left figure skating and around 2003 however, I did my last show for holiday a nice in 2008, eight. So I think of of a skating rink, you know, that's a big canvas to be working on. You know, you love space, in terms of in terms of speakers, you know, we speak in different sizes of rooms, sometimes it's really small and intimate. The time is a huge arena, that's an arena the other day in Istanbul, and you have to use your your physical energy has to change in the room the way you project. And so what was what were some of the things that you learned from that kind of nonverbal side of being able to communicate on a, in a pretty big space, when you're talking about often thousands of people. I mean, first of all, you have to recognize that if you're in a big space, like a stadium, that generally it is it circling around, just like in the old historical days of the Coliseum, everything is in the circle in the round. And when you are in the circle in the round, there is obviously a different audience all the time. And so you need to be able to pinpoint where certain people are, where the judges are, where the TV cameras are, you need to have this real focus. So you're actually looking at a pretty low level a lot of the time, and instead of actually looking up and, and when you do end up looking up a lot of the time and expanding outwards, it becomes a real challenge for a lot of the skaters. And so it's about, it's about really understanding space. And I think that's one of the things that is very difficult for speakers is they don't understand space, they don't know how to fill the body, the body fills the space. And how do I do that on a proscenium stage, which is most of the time, what speakers are on. And I think that that is you narrowing your focus, instead of expanding and narrowing expanding and expanding and narrowing. And I think that that is one of the things that I also learned from nomadic cultures, is this whole concept of being very expensive, but being able to narrow in and make decisions. And I think that this is also relates back to your space that you're in, because no man is live a lot of the time in these very wide expansive places. So that, again, is something for us as speakers to relate to as to how to how to minimize and also to maximize, in very, very fast way. And I think that that's what also entertainers are having to do on an ongoing basis is, you know, the play stadiums. And, and I, we've talked a lot, and you've talked a lot about presence in the past, and there's a difference between an entertainer and a performer. Right. And I think that this is extremely important is that there are certain entertainers, like I would say that, for example, Tina Turner is a performer. And, and Madonna is an entertainer. And a lot of the entertainers, they need a lot of backup, they need a lot of other stuff around them to make the whole thing and entertainment. Whereas for if you ever experienced Tina Turner, is her presence is so powerful if you can sitting in a 60,000 seat to perform a stadium, and she can come on stage and you're like blown away, and but you may be sitting in the back. And that's that powerful energy. And that, as you have talked about also comes from that authenticity. Yeah, if I came from that real inner self, and as you talk about, I'm reminded of a concert I saw many years ago with with Tony Bennett, in the Royal Albert Hall in London, and came out on stage, you know, right before I came on was probably five and a half thousand 6000 people there. You know, and it's, you know, the come over the beginning, there's an energy, but then one point. So that's the kind of expanding part. And then some point in the set. It all went like this. And it was just him and the mic and the piano player. And it felt like you in a really small little jazz club. And it was just you and him. And he was he was speaking to you, I thought was an incredible skill as a performer to be able to create a connection and communicate in that type of way. So you can be big when you need to be. But then you can also bring people in and you can contract in that way. I love I love. I love the idea of that idea about the entertainer performer. Because I've seen I've seen Tony Bennett's Raiders technical writer and it's not very complex. bottles of water I think some towels and the pianos I think it's actually very simple. So I think he's in that probably that performer camp, you're talking here? Because I think you know, like today, I mean, a lot of the time, you know, we're all asked to be okay, let's if you gotta entertain. And you know, I feel sometimes when I say that, when I hear that it's like, Okay, I'm a stand up comedian or something like that, or I'm a monkey or, you know, you're asking the entertainer, I would prefer to move towards the idea of a performer. And I think that that I think we as speakers. That's a hard transition. And I'm not really sure how it happens, because it really comes from the inside. Yeah. And I think that that is really one of the most challenging things. So for example, I mean, when you see people like Dame Maggie Smith, or you see the great, you know, some of the old great stars, you know, and you just think how do they do that? And the people that can play a game what we're talking about here, people that can can move from theater to camera, so it's like why to very narrow right is how do you do that? It's a very different skill. Absolutely. say they're able to do this based so you talk about this idea of nomadic mindset. So first of all, let's Where did this idea of of being interested in nomads and nomadic lifestyle nomadic mindset, where did this originate from? Tell us that that that inception of the journey is great. I love telling this part because you know, Frederick Heron very well. And, you know, so I think a lot of it is about signposts. And so what I share with you is this is about signposts. And it's about looking at signposts and finding when they come into your life or appear in your life. And you think, you know, maybe that's useful at some point, and maybe it's not. However, what's happened was, and I guess, 2017, I realized when I went home to Canada at one point, and winter, it was go back to Adam, November 28. And I know December 28. And it was cold this one year. And I thought, I live in Singapore part time and I thought, why am I coming back here at this time of year? There was no reason before there was a reason because of my mother. But she passed away for two years, but I can continue to do the same old same old bread. Anyway, I decided I'm a global nomads, so I don't need to do this anymore. And that's when I started to think about this is a brand. So then I had I got a mentorship with with Frederick. And when I go back to Singapore, Frederick said to me, and I had my first session with Frederick case, which was do the inner theme, right is to extract that anything from it. And he got curious, what is a global Nomad? And so he asked me a lot of questions. You know, what is it? How does it feel? What would you do if you're a global Nomad, etc. And then he would do his entomology and, you know, to look at many ways about what is the word? What is no man? What does it mean? And through the conversation, and he said, Well, you know, you need to write a book if you're going to be credible. And you need to if you're going to be a great speaker, a successful speaker that you need to have a platform. So is it what's the platform? It's around the Nomad. Isn't it? Nice. And yeah, it is. It's called the nomadic mindset. And he went, Wow, that's a great idea. I said, I've never heard of that. I've never really thought about it. I've never heard anybody speak. And he said, that's your platform. That's your theme. So I thought, Okay, so what's that theme? And so then he said, Okay, now you need to research to write the book. Oh. And he said, Yeah, you need to talk to at least 100 executives and different sized companies. And then you need to spend time with at least three nomadic cultures around the world. And I went, oh. So now this has become a real problem in my mind into my heart, like, Oh, no, what about how I gonna do this? And so anyway, I said, Can I just do the Nomad stuff by just anthropologically going to the, you know, the online and just checking out? He said, No, no. You have to go and live with them, you have to go and eat with them, you have to go in and listen to them, you have to go and observe them, you have to spend time with them on their daily, you just have to be that why because this is the experience. And these are stories that will enrich not only the findings that you have when you combine executive, and also the qualities of nominates, but now you will have a body of work. So that's how it came about. So I set off the journey went off and practice one for what he does that a number of speakers he's done in a theme, helping them pretty car and finding those themes. And the reason I've heard him talk a number of the speakers as well about why you should go and do what you've just done, which is going to interview all those people go and live that way really go you know, go deep, go deep. And and he said, if you don't do that the danger is you become which is like talking about music, you become like a cover band. Yeah, you're covering other people's songs, your UK, many other people stories, instead of being an original last second, David Barry, or, you know, someone else telling these stories. I'm you know, I sat there one night with this tribe in Mongolia. And I asked him What does being romantic mean to you? And and then you tell that story or working with that co what is what does that mean to you? These are your stories. Now other people are going to now come and use your stories, and they're going to repeat your stories. Originally, I think I think that's when you know, you've you've kind of arrived when you hear third party, your story is getting repeated. You know, okay, that's why it says like, you know, they're doing your cover story, right? So, I give the nomadic mindset. And, you know, you what, how does that relate to speakers, though? this audience? You know, speakers up here that we have to do we travel, obviously, as speakers. But is there a deeper sense of this, this link between magic and being a professional speaker? Well, first of all, I think that we have to look at what does nomadic mean. And I think that most people think that nomadic means to move from place to place to find new pastures. That's a physical geographical movement. So here comes the stories, right, so I'm sitting in Mongolia lounge, and there's a woman who Frederick is also there with me. And he says, You need to ask her a couple of questions. And so I asked her, What is the meaning of Nomad, and she is the head of the branding Council of Mongolia. And she said, Well, as I said, most people think of it as moving from place to place to find new pastures. And she said, no, no. She paused. And she looked, she said, No, it means the movement of the mind, the movement of the mind, the movement of the mind. And so if this is the movement of the mind, then what it how does that? How What's that got to do with speakers, speakers, as speakers, we have to keep our mind moving. We have to keep our ideas moving, we cannot stick with one story and just beat it to death. And change just a few words. And whichever we need to find new stories, as we've all talked about, but that's being nomadic. And that's been moving the mind around moving, how can I contextualize this in a different way? How can I see it from the audience's point of view in a very different way? Who am I truly talking to? And how can I be one with them. And it's about if you are a nomadic, in this feeling you are about community, community is very strong for nomads, and it's about getting yourself into the community. And it's also about embracing the circle. So like you said, about this circle here, on the painting, it's nomads, as you know, will sit in circles, that is called in certain parts of the world, that's called a modulus. And they sit in a circle on the ground, there's nothing in between you, there's no tables, there's nothing. And this goes back historically, because that's the power of the circle, the energy that goes around it. And that as a speaker, we need to see even if we're on the proscenium is that we need to see this as a complete circle in front of us. So when we're part of that embrace of the circle, it's like people putting the arms around you, that's what everybody's doing, and you're in it. So this is part of the nomadic thinking, as we come back to, as you said, about skating is about that circle in the room. It's an embrace of the circle. So that's a piece that I think that we can relate to, as it's what we need for speakers for actual performance. And, but it's there's no madness, of being able to be flexible, the freedom to speak on different platforms to be freedom to speak in different with different people in subjects. And also, it is this adaptability and flexibility to be able to move. For example, within a speech, you know how sometimes we get lost. And we have to go, that's a signpost for us to go there. It's not like, but it's a signpost is it? Ah, let's go around that and see what we can discover. And I actually sometimes I even make a point. If I feel I'm getting a little bit too complacent in speeches, I will actually put send myself down dark alleys on purpose. In order to just raised heart rate a little bit closer, I'm getting out of this, I have no idea. Because it feels it feels it feels more live, then the audience It feels like for them, it's always going to feel Wow, this, you know, we didn't we didn't expect that. I didn't expect that as a speaker. So you're creating that, that sense of community, I guess, as well. And there's a there's an interplay there. So when we think about nomads, the thing I think about a lot of nomads is obviously a sense of freedom, freedom of the mind, you talk about this idea of agility, and I think it's especially interesting just now, where you having a lot of millennials, who are deciding not to buy traditional houses, and they buy things like tiny houses, living, you know, living in a different way. I think this we're starting to see this as a trend that's going on. But there is that thing, whether you know, I know from my family background into more than that Gypsy side of things, Roman ships he's in you have the boat caravans of Gypsy, so there's something that travels around, or whether you have you Mongolia, imagine it'd be the 10th, or the Middle East, you're gonna have to tense. So we do need a certain amount of things, which provide a holiness, a sense that will no matter where we're traveling, there has that when it comes to speakers of using anything in terms of speakers that what is that tent that they're carrying around for either physically or mentally those things which allow them to have some sense of comfort, and familiarity, even though everything else is very, very different. I think that you know, I don't know about yourself, but I often will take things that are familiar with me in my kit, or bag and like you have done, and so that I know, those are familiar pieces for me. But I also like to think I like to be able to explore and to take things which are not. So I love to be able to explore a hotel room, or a hotel and complete and define what, what is what is new, what is something that I can maybe put into my speech, if I'm in this hotel, what can I then think about as a new piece. Because you know what's important, and with any entertainer or any performer is that you have to find something new in every performance so that it doesn't become stagnant. So it's about working on something new, it's about maybe a new story, it's maybe a new twist a new word, or whichever, but it's about finding something new. So that feels fresh all the time. So I think that there's things that you carry with you. And you don't want a lot. So yes, the nomads carry things with them. Big, but they don't carry a lot simply because they know they have to move. They don't want a lot of possessions, they only want things that are useful and used. They don't want to things instead of pretty things or whichever, you know, they don't necessarily have that or if there is something which is a spiritual placing, for example, they are in most of the yurts, they because they're Buddhist in Mongolia, they will have a section which is like their spiritual prayers and their their trinkets and there are everything that goes along with that. What they do, they're able to pack up in 20 minutes, tear everything down in 20 minutes and build in 20 minutes. So there's a lightness that come there's a light. And with that lightness, if we carry too many things with us, like a you know, like the our equipment and things like that that's carrying heavy stuff. It's carrying things, we need to be light as speakers like to be ready physically, mentally and spiritually, to be on stage as a complete lightness. If that is doing yoga is doing vocal, it's doing exercises eating like it what is what is it, it's about keeping that body like, for example, when I was a dancer, is that I had a hard time digesting meat. Now, I don't know how this has got to do with speaking but it's about the lightness that you want to have when you're performing is it there's no point in having a heavy meal before you go on. If I knew that I had a hard time digesting meat. And so I became a vegetarian. And through that I was able to then digest very quickly. And I believe that in fact, you want to as a body, you want to starve it a bit before you get on stage. Drink water, but starve your body. And I say starve it because you are then opening up to lightness and you're opening up to more freedom. And you're opening up to possibilities. And that's very nomadic. Yes. Think, I think, what do you do? Yeah, I'm exactly the same, I don't eat before, before I speak. I usually am drinking quite a lot of water in advance of it. Because I know it also not so much in terms of inside the man's bed in terms of the body and the body. I know it takes about two hours for that water to be fully you go into the cells and everything. So I'm drinking quite a lot of water. The only thing I'll occasionally have before I go on stage is maybe a banana or something very, very late. But when I come offstage, you know, yeah, you because I think you're you've been using all the energy on stage. And you might not have eaten, and you come offstage. And I think there is. And so actually, I've seen a number of conference organizers recently that really understood speakers. And I did one recently, where as soon as we came offstage, it was actually in, in Bogota, Colombia, coming off stage, and they actually had some massage therapists there as well. And that I mean, because you obviously you're using your body, I find most people will hold tension somewhere in their body. Anyone speaking. So that could be in your hands, it could be your neck in the back and neck, legs, wherever it is. That is great. I love absolutely love that to be able to have something like that. And then I've seen another friend of mine was speaker. He worked with a client recently. And they said, they asked him in advance, but we can advance. What do you love? What's your kind of food you really love? And we're going to make sure that when you come off stage after you've done meeting people, we're going to have that there for nothing. That's awesome. That's really nice. That's that's going from service to hospitality. This is it, which is I know is a big thing in a lot of nomadic cultures, this idea of hospitality, as well. So what can we be doing as speakers to be taking some of that idea of hospitality being welcoming and and how we work that with our clients and our audiences? is a great question. And I think that it's really leads very strongly into the the understanding of what the manga what the Berbers do in Morocco, is that you've all heard of mint tea, right? And the tea Sam and Moroccan tea seminar where they do this dance up and down to pour it into this little shot glass. But do people don't know that there's a real history behind that and the meaning. And it really is, you have to have three cups of tea. And the whole idea of three cups of tea there's a sir horror and proverb which says the first cup is as bitter as death. The second is as mild as life. And the third is as light as loud as a beautiful proverb. And that can be anything in our lives. However, the first cup of tea is very important. And you start the conversations and you start to and it's all about extracting information, sharing information. And then you go through the second cup of tea, and then you go through the third cup of tea, but you want to prolong the tea as much as possible, because you're gaining for them. It's about gaining safety for the road is gaining, who are your alliances? Who are what is the information that you're gathering and sharing? And why are you here, and you do it completely in the round without tables so that you are there is nothing between you. And I think that the important thing about this is that it's understandable when you move around from different in the in the Sahara to different homes, and to different places, which you might be a tent, or it might be concrete, one room, whatever it might be, is that their tradition is they must welcome you. And they don't know who you are, but they must welcome you. And this whole thing of the three cups of tea is an extremely important and never is the same as British right is having their tea ceremony. It's about the social aspect of habit, we are too much into the speed of transactional information, get that tea over with coffee over that drink over, you know, get on with the next part of business. No, this is about getting this is about developing relationships. This is all about relationship. And there is there is different in terms of the cultures as well. And going on there I met the first when I first moved to America, to the US. And obviously things are much more transactional there is Get to the point. And and I know that they say in Asia, that that it's not like that as much. But I think that's not true. I think there's parts of Asia, which are very quite transactional. And other parts which are a little bit little bit slower, as well. And for me, that was always a case of like just trying to figure out which Who am I am I interacting with here? Am I interacting with a very North American more transactional style of culture, clash in the UK is quite a lot like that now as well. Yeah, my working with him, for example, in Middle East or Japan will have long periods of just conversation warming, things up seeing building that trust before you even get into and I think we can fall foul of sometimes of not recognizing it. If you're a nomad, moving into a new place and you field with a new culture you haven't interact with not recognizing that difference and trying to figure out, you know, where do we where do we go with this? Yeah, I think that, you know, your original question was really how do we deal with that with the, you know, clients or even I, you can actually look at it as an audience. And so when you're performing in actual fact is, what are the three cups of tea that I'm having with my audience? And how am I not necessarily gaming or gathering information, but you are in a very sort of energetic way you're gathering information as you feel the room? Because you're that you have these pulsations. Right. And I think that from not only that, but how you are sharing the information, how is it that you're giving it to them, and I think that it's and that's what's going to hold the for the 45 minutes or the tour 30 minutes or 20 minutes, whatever you're doing is remembering these common little nomadic traits is about we are sharing, we are gathering information we are serving, and we are there as one, not just as many people but as one. And how to translate the topic that you're now known for this nomadic mindset into what we call a fundable speech or a fundable keynote, where a corporate client will say, actually, this is right, have you have you had to tweak the messaging and and think about how they relate to that CEO who has a billion dollar company and has all these stresses and the shareholders are giving them hassle and MMOs new product launch? How do you relate the nomadic mindset to that type of audience? Yeah, I mean, I, you know, I not sure that I've hit it just yet. However, I suspect that because this is relatively new in the last year. So I'm playing around tweaking with it, I have so much content, and so many different directions that I can go with a nomadic mindset, that it's about, you know, being simple like nomads, instead of putting way too much into it. And I would say that, you know, I'm playing still with what works and what doesn't work. I'm mixing a variety of story and metaphor of the nomadic journeys, and with also with what is in the real world, and what needs to be done. So there's a very practical piece in one of my speeches, because in the book, I actually don't just talk about the nomadic mindset. But I talked about three mindsets that live within all of us, and one is nomadic one is builder, and when a settler. And I think that these are extremely important for executives to understand that in one way, we have all those winners, we have a dominance of one more than another, remembering that we have a variety of different individuals within our company, but they have different mindsets. And they have, and they may have the same men similar skills, but the mindset is what puts it into action, those skills. And so you need to have people in the right places at the right time for the right evolution of your organization. And then you can also look at mindset, these mindsets from a trend of evolutionary, of an organization where they in a mind nomadic women, they build their women, the settler, and they become dinosaur, because they did not transition back to becoming nomadic in their thinking pattern, and their strategies and visions. So I'm playing around with a lot of the different story. And so for example, tomorrow on Thursday, I'm starting to use start off with the desert. And, and I think that what is also very important here is is that I talked about the desert, and then I saw I transition from there into isn't a beautiful place that I taught really, it can be people can see it from different forms. And this is about mindset. And then I talked about this fellow, say exactly, and I say exactly says that nomads see everything is an opportunity. So consequently, then I say okay, everything is an opportunity, even the desert is an opportunity to them. And then I move it back to well, you know, it was an opportunity for you to come today but accept the invitation come to Harley, the Harley and try out a Harley. But also to learn something new. This is a this is about finding that nomadic ness in what is an opportunity. So I twist, I'm trying to twist things around. And I think I think the topic you speak on as well. There also is a lot of I can see a lot of correlations there around where we're going in terms of few your work with agility. simplicity, you mentioned there as well, the use of tools. And we're having a whole bunch of different types of tools. Now artificial intelligence, all these kind of different tools are still fundamentally there, their tools to allow us to do different things, obviously, we're seeing a huge rise in the gig economy. teams. So all these things as you talk about some of these things in in this nomadic mindset, I actually there's a lot of, there's a lot of interesting commonalities of what's going on just now in the in the broader world, what we can, we can apply. So you've got the book coming out. It's already out actually great. It's, it's online, it says, and it's out in the bookstores in Singapore now, which is great. And tomorrow will be the live launch, I just want to talk a little bit, just go back to what you were just saying about the Giga home and the change in the data, you know, digital transformation, etc. In this particular form. And we talked about digital nomads today. And I think that there's a very important factor that one of the people that I interviewed it is Carolyn Hendricks from sabbatical in, in Estonia. And she says, you know, we have to get rid of the old agreements that are created politically, and also, institutionally within organizations, there's a lot of old agreements of how we see things, how we do things, how we say, No, this is in this channel, this is in this box, this is in this box. And that is what today is about. Because we're moving fast. And we're using the digital, we're moving out of those old agreements. And we need to think that as speakers as well as we need to move out of the old agreements we have made with ourselves, and also how we see speaking, is it's I think that we need to start looking at it from a much more broader perspective. And because you know, how we get channeled into, this is the way things are. And, you know, when we look at the younger speakers of today, they didn't have those borders, and we need to get rid of the borders. And I don't end the mental borders as well as the physical borders, which of course everybody hates, but then you know, you as a gypsy coming back from that. Gypsies hate borders, everybody, you know, so if there is none. So I think that you know, what you're talking about there as extremely valuable as today is this nomadic mindset, we need to we can look at it from a perspective of what's happening in the gig economy, digital economy, everything, as you're talking about. And but the other thing that I think that we need to think about James and and that is, I think those are long for speakers, but also, what I've been talking with digital transformation is and that is that is this concept of interconnectivity is that we talk an awful lot about Ave any connection, we need connection, yeah, we need connection with the people in whichever. But this is, this is only of small piece, when you see and spend time with nomads, and if you think back actually in your in, in your inner cellular DNA of your Gypsy knows is that there's an interconnectedness with not only yourself, but others animals and universe, spirit, you name, it is all interconnected. And when you watch nomads in the world, in their own land, it's just complete walking of interconnectivity, they know everything that's going on, they can tap into it. Now, as I talked to people in the engineers, and whichever and digital transformation is that they're not interconnected enough, it's still siloed. And this is going to be a danger. And this is a danger. I believe, for all of us. When we move into these. It's like, I see an app. Okay, but why isn't that app completely? Why is it just this app? And why is it not interconnected with another, another and another of another? And so we need to have these interconnections? I think that's where we need to go is thinking that way. And I think that's that's maybe a wandering around that that optimism, Holly Davison's perfect example. Where in terms of the values, values I would imagine of Harley Davidson is around freedom. That is gonna be around freedom. But at the same time, they have very strong community. And they I mean, they have their badges and, and even the partners of the Harley Davidson riders, they have their own language festivals. So I think that the idea of freedom, it doesn't have to be an ego individualistic thing. And I think that's really one of the things you have the nomadic side and how the game is, and actually, you can get an increasing level of freedom when you are actually part of a community. So is it isn't is, what was that expression as the phrase that, you know, the ability to hold two contrasting ideas in the mind the same time. And I think a lot of time we're talking about freedom is to have as an individualistic type of thing any of the can be that's that's one way of looking at it. But I think in a lot of those kind of communities is the balancing those two different things. Yeah. And I think that's what comes into today the skill of what's called cognitive flexibility. And I think that that's extremely important there. I could go on about a test study that was done with the him bu in Namibia, and also Westerners. And which was very interesting to study and to study kind of goes like this, that they were given equally the same questions. And what came out first of all, was the Himba were much more cognitively flexible than the Westerner. And so then they went back and they said, okay, but, you know, the the Westerners, you're able to take sidesteps, you're allowed to look around your life to expand your thinking pattern here. So only when they were told that they were allowed to do that, then they came up, pretty much equal. So what is that saying? You know, it saying a lot about our educational system is the way we think that we're thinking, Okay, linear. Know, this is the wrong way, as far as I'm concerned, that is that circle is we need to think circular. Absolutely. So the book is now where's the best place people to go to learn more about the book? And also that you you're speaking to what you're doing just now? Yeah, I mean, the best place is at my website, which is www dot the nomadic mindset.com. And then as close as you know, there's the hash tag, the nomadic mindset. And then it most of the stuff is there online and on the website at this point in time, and it's growing as we go along. And I think that, you know, just following me on LinkedIn, and or Facebook, I have a fake nomadic mindset, facebook, facebook page, as well. And I think that, you know, just following in that particular, and I'm really open to chat chatting with people in as much as possible about this, because I have to say that I believe this is a movement. And this is the movement that I want to share. Because I think that is I think the world and we have speakers and a lot of people have become very narrow in our thinking, even though think we think we're very expansive. But I think we need to be able to much more expensive. And so we need to have that flow back and forth. And so that's why I want to create this as a movement of expansion. Well, it's been a joy seeing obviously, your speakers you member as well as the joy seeing how your career starting to flourish with the book. And you've really you found your, your thing, your founder, amazing. And so now it's just a case of like building now you can be on stage, I'm sure. All over the world traveling all over the world sharing this message is a great message. So Kevin, thank you so much for coming on today. For all the links here on the show notes. If we will go and check out Kevin, check out the book, get a copy of the book as well. I wish you all the best wherever you are in the world. Hopefully we'll get a chance to share stage together at some point in the future. I want to share a stage with you so we can talk about Nomadism. And thank you very much, James, this has been a brilliant time. I mean, you're a great host, and you're a great guy. So I mean, thank you very much for your wisdom because you really have you have helped me in a considerable amount. And I think that you know, it's going to happen in the future that I can learn a lot more from you. And so I like that trade in the new year. Thank you very much. How would you like to get paid to travel the world to share your message and expertise? How did it feel to get paid 5000 10,000 $25,000 to travel first class and stay in five star hotels in exotic locations. What I've just described is the lifestyle of international keynote speakers. And you can join me and over 100 of the world's best keynote speakers, and speaker trainers as they reveal their secrets to becoming a better speaker and getting booked to travel the world as a professional keynote speaker and Bestival. As it's an online summit You don't even have to leave home plus it's not going to cost you a single dollar euro pound ruble peso or yen. If you sign up for the free pass at International Speakers Summit calm you're going to receive access to never seen before video interviews over 40 of the world's best keynote speakers. In addition to this, you'll get access to archived interviews from some of last year's summit guests. So in total, you'll be able to watch in depth interviews with over 100 incredible speakers and speaker trainers. You'll have to find a theme for your keynote presentation how to craft your talk how to get booked as a speaker, how much to charge and ways to get paid to speak on stages all over the world. So what are you waiting for? Head over to internationalspeakerssummit.com now

In Episode 16 of the CounterVortex podcast, Bill Weinberg discusses how Berbers, Palestinians, Sahrawi Arabs and other subjugated peoples of the Middle East and North Africa are pitted against each other by the Great Game of nation-states. Berbers in Morocco and Palestinians in the Occupied Territories face identical issues of cultural erasure, yet Moroccan support for the Palestinians and retaliatory Israeli support for the Berbers constitute an obstacle to solidarity. The Sahrawi Arabs are meanwhile fighting for their independence from Morocco in their occupied territory of Western Sahara. But the Arab-nationalist ideology of their leadership is viewed with suspicion by the territory's Berbers—leading to Arab-Berber ethnic tensions in Morocco. Algeria, Morocco's regional rival, is backing the Sahrawi struggle, while denying cultural rights to its own Berber population. But there are also signs of hope. Arabs and Berbers were united in the 2011 Arab Revolution protests in Morocco, and greater Berber cultural rights were a part of the constitutional reform won by those protests. Algeria, facing resurgent Berber protests, adopted a similar constitutional reform in 2016, and has taken other measures to expand recognition of Berber cultural rights. And the new protest wave in Morocco's Rif Mountains over the past year has united Arab and Berber. These developments point to hope for the subaltern peoples of MENA to overcome the divide-and-rule game and build solidarity. Listen on SoundCloud, and support our podcast via Patreon. Music: "Asirem" by Ferhat Mehenni http://ferhat-mehenni.com/Asirem.html Production by Chris Rywalt We are asking listeners to donate just $1 per episode via Patreon. A total of $30 per episode would cover our costs for engineering and producing. We are currently up to $15. New episodes will be produced every two weeks. We need your support.

In Episode 12 of the CounterVortex podcast, Bill Weinberg pays homage to the martyred Algerian Berber singer and songrwiter Lounes Matoub on the 20th anniversary of his assassination. It remains unclear to this day if Matoub was killed by agents of the Algerian state or militants of the Islamist opposition -- as both were equally opposed to the Berber cultural renaissance that he represented. The Berbers, or Imazighen (singular: Amazigh), are the indigenous people of North Africa, whose language and culture have been suppressed to varying degrees by Arab-dominated regimes from Morocco to Libya. The 1980 "Berber Spring" in the Kabylia region of Algeria was key to Matoub's politicization, and his assassination was followed by a second round of "Berber Spring" protests in 2001. This presaged the international Arab Revolution that broke out a decade later -- which in North Africa was really also a Berber Revolution. The 2011 protests and uprisings resulted in advances for Berber cultural rights and autonomy in Algeria, Morocco and Libya alike -- a sign of hope amid the current atmosphere of counter-revolution and reaction throughout the Middle East and North Africa. Listen on SoundCloud, and support our podcast via Patreon. Music: In Memory of a Hero by Moh Alileche http://magnatune.com/artists/albums/malileche-hero?song=4 Production by Chris Rywalt We are asking listeners to donate just $1 per episode via Patreon. A total of $30 per episode would cover our costs for engineering and producing. We are currently up to $15. New episodes will be produced every two weeks. We need your support.

Today we talk about the history of a land, and its native inhabitants. The Mediterranean coast of North Africa and the Berber People. We cover all the big events from 10,000 BCE until 1492. Carthage, Rome, the Vandals, and finally Arabian rule. We talk about Pagan Berbers, Jewish Berbers, Christian Monastic Berbers, and Islamic Berbers. We don't talk about the Zoroastrians. There just isn't time. There is discussion of liberty as a concept and the personification of that ideal. We talk about the role of women in society, how and why empires fall, and what it means to endure.

See omnystudio.com/listener for privacy information.

Abd Al Rahman III comes to the scene and brings Al Andalus back from the brink. His successes usher in a period of prosperity that unfortunately is short lived. Contribute on Patreon: https://www.patreon.com/FPHx Leave some feedback: flashpointhistory@gmail.com Follow along on Facebook: https://www.facebook.com/FLASHPOINTHX/ Engage on Twitter: https://twitter.com/FlashpointHx YouTube Video Accompaniment: Coming Soon!   Thank you to those who contributed music !! Karunesh http://www.karuneshmusic.com Global Spirit TAW 60342 (p) 2000 Oreade Music (p) © 2000 Karunesh Music © 2008 Global Spirit Music (Publishing) Colors of the East KM006 Oreade Music (p) © 2012 Karunesh Music © 2012 Global Spirit Music (Publishing)  Sun Within KM007 Oreade Music   (p) © 2016 Karunesh Music all rights reserved © 2016 Global Spirit Music (Publishing)   Paul Avgerinos http://www.roundskymusic.com and from http://www.purple-planet.com Foreign Land - Jingle Punks   Shesh Pesh - JR TUNDRA   The work of Kevin Macleod:   Cambodian Odessy Desert City Arabian Nightfall Meditation Impromptu Cambodian Odessy Darkening Developments   Creative Commons Attribution license (https://creativecommons.org/licenses/by/4.0/) Source: http://incompetech.com/music/royalty-free/index.html?isrc=USUAN1100385 Artist: http://incompetech.com/

Hundreds of thousands of Algeria's indigenous people, the Berbers, marched to the capital Algiers in June 2001 for a massive demonstration demanding more rights. In particular, they wanted official recognition for the Berber language, Tamazight. Zeinab Dabaa has spoken to Berber activist Rasheed Alwash about the demonstration.Photo: Berber youths, who walked from their village in Kabylia region to take part in the rally in the capital Algiers. Credit: AFP/Getty Images

Hundreds of thousands of Algeria's indigenous people, the Berbers, marched to the capital Algiers in June 2001 for a massive demonstration demanding more rights. In particular, they wanted official recognition for the Berber language, Tamazight. Zeinab Dabaa has spoken to Berber activist Rasheed Alwash about the demonstration. Photo: Berber youths, who walked from their village in Kabylia region to take part in the rally in the capital Algiers. Credit: AFP/Getty Images

Award-Winning Author & Travel Writer Nicholas Jubber set out to follow in the footsteps of Leo Africanus, the 16th-century traveller, crossing the forgotten places of North Africa, scarred by terrorist occupation, toward the legendary Timbuktu. Listen as he talks to Julia Wheeler about his encounters with the camps of the Tuareg, Fulani, Berbers, and other communities – … Continue reading Nicholas Jubber, The Timbuktu School for Nomads // Stanfords Travel Writers Festival

Award-Winning Author & Travel Writer Nicholas Jubber set out to follow in the footsteps of Leo Africanus, the 16th-century traveller, crossing the forgotten places of North Africa, scarred by terrorist occupation, toward the legendary Timbuktu. Listen as he talks to Julia Wheeler about his encounters with the camps of the Tuareg, Fulani, Berbers, and other communities – … Continue reading Nicholas Jubber, The Timbuktu School for Nomads // Stanfords Travel Writers Festival

Author and Journalist Will Hart talks with us about our DNA and Extraterrestrials. Will also talks with us about the significance of The Canary Islands and their ancient sites.

Terwijl de meeste buurlanden geteisterd werden door revoluties en onrust bleef het in de militaire dictatuur Algerije muisstil. Nu de Arabische lente veel burgers van de regen in de drup heeft geholpen, presenteert Algerije een reeks maatregelen waar opstandelingen in andere landen van de regio alleen van kunnen dromen: gelijke rechten voor Berbers en vrouwen, eerlijke verkiezingen, vrijheid en meer aandacht voor de (werkloze) jeugd. Toch zijn veel Algerijnen sceptisch, vertelt Niek Pas, Algerijekenner. Want betekenen deze aanpassingen daadwerkelijk meer dan zoethoudertjes om de huidige machtsorde te bewaren?

 Join Ms.Blue and Planet Remix  " Dawn Of The Infinite Berbers - The 22nd Ghost Boat                              

Dr. Michael Peyron (Grenoble University, Retired) gives a talk for the Middle East Studies Centre. Please note; the recoridng is cut short due to an equipment failure.

"Bariberi Lecture: Italian Identity in the Making - Migration and Culture" Amara Lakhous was born in 1970 in Algiers, the sixth of nine children. His parents were Berbers, and they sent him to a Koran school for four years where he learned classical Arabic. He learned French at junior school, which meant that he had the role of mediating between his Algerian and his French relatives. He was influenced from an early age by authors like Mahfouz, Flaubert and Hemingway, and after finishing school decided to study at the Faculty for Philosophy in Algiers, where he also delved into the roots of his Algerian identity, religion, the civil war and systems of male superiority. Lakhous has been awarded, among others, the Premio Flaiano per la narrativa in 2006 and Algeria’s most prestigious literary award, the Prix des libraires Algeriens in 2008. The author lives in Rome, Italy.

Andite Expansion in the Occident (889.1) 80:0.1 ALTHOUGH the European blue man did not of himself achieve a great cultural civilization, he did supply the biologic foundation which, when its Adamized strains were blended with the later Andite invaders, produced one of the most potent stocks for the attainment of aggressive civilization ever to appear on Urantia since the times of the violet race and their Andite successors. (889.2) 80:0.2 The modern white peoples incorporate the surviving strains of the Adamic stock which became admixed with the Sangik races, some red and yellow but more especially the blue. There is a considerable percentage of the original Andonite stock in all the white races and still more of the early Nodite strains. 1. The Adamites Enter Europe (889.3) 80:1.1 Before the last Andites were driven out of the Euphrates valley, many of their brethren had entered Europe as adventurers, teachers, traders, and warriors. During the earlier days of the violet race the Mediterranean trough was protected by the Gibraltar isthmus and the Sicilian land bridge. Some of man’s very early maritime commerce was established on these inland lakes, where blue men from the north and the Saharans from the south met Nodites and Adamites from the east. (889.4) 80:1.2 In the eastern trough of the Mediterranean the Nodites had established one of their most extensive cultures and from these centers had penetrated somewhat into southern Europe but more especially into northern Africa. The broad-headed Nodite-Andonite Syrians very early introduced pottery and agriculture in connection with their settlements on the slowly rising Nile delta. They also imported sheep, goats, cattle, and other domesticated animals and brought in greatly improved methods of metalworking, Syria then being the center of that industry. (889.5) 80:1.3 For more than thirty thousand years Egypt received a steady stream of Mesopotamians, who brought along their art and culture to enrich that of the Nile valley. But the ingress of large numbers of the Sahara peoples greatly deteriorated the early civilization along the Nile so that Egypt reached its lowest cultural level some fifteen thousand years ago. (889.6) 80:1.4 But during earlier times there was little to hinder the westward migration of the Adamites. The Sahara was an open grazing land overspread by herders and agriculturists. These Saharans never engaged in manufacture, nor were they city builders. They were an indigo-black group which carried extensive strains of the extinct green and orange races. But they received a very limited amount of the violet inheritance before the upthrust of land and the shifting water-laden winds dispersed the remnants of this prosperous and peaceful civilization. (890.1) 80:1.5 Adam’s blood has been shared with most of the human races, but some secured more than others. The mixed races of India and the darker peoples of Africa were not attractive to the Adamites. They would have mixed freely with the red man had he not been far removed in the Americas, and they were kindly disposed toward the yellow man, but he was likewise difficult of access in faraway Asia. Therefore, when actuated by either adventure or altruism, or when driven out of the Euphrates valley, they very naturally chose union with the blue races of Europe. (890.2) 80:1.6 The blue men, then dominant in Europe, had no religious practices which were repulsive to the earlier migrating Adamites, and there was great sex attraction between the violet and the blue races. The best of the blue men deemed it a high honor to be permitted to mate with the Adamites. Every blue man entertained the ambition of becoming so skillful and artistic as to win the affection of some Adamite woman, and it was the highest aspiration of a superior blue woman to receive the attentions of an Adamite. (890.3) 80:1.7 Slowly these migrating sons of Eden united with the higher types of the blue race, invigorating their cultural practices while ruthlessly exterminating the lingering strains of Neanderthal stock. This technique of race blending, combined with the elimination of inferior strains, produced a dozen or more virile and progressive groups of superior blue men, one of which you have denominated the Cro-Magnons. (890.4) 80:1.8 For these and other reasons, not the least of which was more favorable paths of migration, the early waves of Mesopotamian culture made their way almost exclusively to Europe. And it was these circumstances that determined the antecedents of modern European civilization. 2. Climatic and Geologic Changes (890.5) 80:2.1 The early expansion of the violet race into Europe was cut short by certain rather sudden climatic and geologic changes. With the retreat of the northern ice fields the water-laden winds from the west shifted to the north, gradually turning the great open pasture regions of Sahara into a barren desert. This drought dispersed the smaller-statured brunets, dark-eyed but long-headed dwellers of the great Sahara plateau. (890.6) 80:2.2 The purer indigo elements moved southward to the forests of central Africa, where they have ever since remained. The more mixed groups spread out in three directions: The superior tribes to the west migrated to Spain and thence to adjacent parts of Europe, forming the nucleus of the later Mediterranean long-headed brunet races. The least progressive division to the east of the Sahara plateau migrated to Arabia and thence through northern Mesopotamia and India to faraway Ceylon. The central group moved north and east to the Nile valley and into Palestine. (890.7) 80:2.3 It is this secondary Sangik substratum that suggests a certain degree of kinship among the modern peoples scattered from the Deccan through Iran, Mesopotamia, and along both shores of the Mediterranean Sea. (890.8) 80:2.4 About the time of these climatic changes in Africa, England separated from the continent, and Denmark arose from the sea, while the isthmus of Gibraltar, protecting the western basin of the Mediterranean, gave way as the result of an earthquake, quickly raising this inland lake to the level of the Atlantic Ocean. Presently the Sicilian land bridge submerged, creating one sea of the Mediterranean and connecting it with the Atlantic Ocean. This cataclysm of nature flooded scores of human settlements and occasioned the greatest loss of life by flood in all the world’s history.* (891.1) 80:2.5 This engulfment of the Mediterranean basin immediately curtailed the westward movements of the Adamites, while the great influx of Saharans led them to seek outlets for their increasing numbers to the north and east of Eden. As the descendants of Adam journeyed northward from the valleys of the Tigris and Euphrates, they encountered mountainous barriers and the then expanded Caspian Sea. And for many generations the Adamites hunted, herded, and tilled the soil around their settlements scattered throughout Turkestan. Slowly this magnificent people extended their territory into Europe. But now the Adamites enter Europe from the east and find the culture of the blue man thousands of years behind that of Asia since this region has been almost entirely out of touch with Mesopotamia. 3. The Cro-Magnoid Blue Man (891.2) 80:3.1 The ancient centers of the culture of the blue man were located along all the rivers of Europe, but only the Somme now flows in the same channel which it followed during preglacial times. (891.3) 80:3.2 While we speak of the blue man as pervading the European continent, there were scores of racial types. Even thirty-five thousand years ago the European blue races were already a highly blended people carrying strains of both red and yellow, while on the Atlantic coastlands and in the regions of present-day Russia they had absorbed a considerable amount of Andonite blood and to the south were in contact with the Saharan peoples. But it would be fruitless to attempt to enumerate the many racial groups. (891.4) 80:3.3 The European civilization of this early post-Adamic period was a unique blend of the vigor and art of the blue men with the creative imagination of the Adamites. The blue men were a race of great vigor, but they greatly deteriorated the cultural and spiritual status of the Adamites. It was very difficult for the latter to impress their religion upon the Cro-Magnoids because of the tendency of so many to cheat and to debauch the maidens. For ten thousand years religion in Europe was at a low ebb as compared with the developments in India and Egypt. (891.5) 80:3.4 The blue men were perfectly honest in all their dealings and were wholly free from the sexual vices of the mixed Adamites. They respected maidenhood, only practicing polygamy when war produced a shortage of males. (891.6) 80:3.5 These Cro-Magnon peoples were a brave and farseeing race. They maintained an efficient system of child culture. Both parents participated in these labors, and the services of the older children were fully utilized. Each child was carefully trained in the care of the caves, in art, and in flint making. At an early age the women were well versed in the domestic arts and in crude agriculture, while the men were skilled hunters and courageous warriors. (891.7) 80:3.6 The blue men were hunters, fishers, and food gatherers; they were expert boatbuilders. They made stone axes, cut down trees, erected log huts, partly below ground and roofed with hides. And there are peoples who still build similar huts in Siberia. The southern Cro-Magnons generally lived in caves and grottoes. (892.1) 80:3.7 It was not uncommon during the rigors of winter for their sentinels standing on night guard at cave entrances to freeze to death. They had courage, but above all they were artists; the Adamic mixture suddenly accelerated creative imagination. The height of the blue man’s art was about fifteen thousand years ago, before the days when the darker-skinned races came north from Africa through Spain. (892.2) 80:3.8 About fifteen thousand years ago the Alpine forests were spreading extensively. The European hunters were being driven to the river valleys and to the seashores by the same climatic coercion that had turned the world’s happy hunting grounds into dry and barren deserts. As the rain winds shifted to the north, the great open grazing lands of Europe became covered by forests. These great and relatively sudden climatic modifications drove the races of Europe to change from open-space hunters to herders, and in some measure to fishers and tillers of the soil. (892.3) 80:3.9 These changes, while resulting in cultural advances, produced certain biologic retrogressions. During the previous hunting era the superior tribes had intermarried with the higher types of war captives and had unvaryingly destroyed those whom they deemed inferior. But as they commenced to establish settlements and engage in agriculture and commerce, they began to save many of the mediocre captives as slaves. And it was the progeny of these slaves that subsequently so greatly deteriorated the whole Cro-Magnon type. This retrogression of culture continued until it received a fresh impetus from the east when the final and en masse invasion of the Mesopotamians swept over Europe, quickly absorbing the Cro-Magnon type and culture and initiating the civilization of the white races. 4. The Andite Invasions of Europe (892.4) 80:4.1 While the Andites poured into Europe in a steady stream, there were seven major invasions, the last arrivals coming on horseback in three great waves. Some entered Europe by way of the islands of the Aegean and up the Danube valley, but the majority of the earlier and purer strains migrated to northwestern Europe by the northern route across the grazing lands of the Volga and the Don. (892.5) 80:4.2 Between the third and fourth invasions a horde of Andonites entered Europe from the north, having come from Siberia by way of the Russian rivers and the Baltic. They were immediately assimilated by the northern Andite tribes. (892.6) 80:4.3 The earlier expansions of the purer violet race were far more pacific than were those of their later semimilitary and conquest-loving Andite descendants. The Adamites were pacific; the Nodites were belligerent. The union of these stocks, as later mingled with the Sangik races, produced the able, aggressive Andites who made actual military conquests. (892.7) 80:4.4 But the horse was the evolutionary factor which determined the dominance of the Andites in the Occident. The horse gave the dispersing Andites the hitherto nonexistent advantage of mobility, enabling the last groups of Andite cavalrymen to progress quickly around the Caspian Sea to overrun all of Europe. All previous waves of Andites had moved so slowly that they tended to disintegrate at any great distance from Mesopotamia. But these later waves moved so rapidly that they reached Europe as coherent groups, still retaining some measure of higher culture. (893.1) 80:4.5 The whole inhabited world, outside of China and the Euphrates region, had made very limited cultural progress for ten thousand years when the hard-riding Andite horsemen made their appearance in the sixth and seventh millenniums before Christ. As they moved westward across the Russian plains, absorbing the best of the blue man and exterminating the worst, they became blended into one people. These were the ancestors of the so-called Nordic races, the forefathers of the Scandinavian, German, and Anglo-Saxon peoples. (893.2) 80:4.6 It was not long before the superior blue strains had been fully absorbed by the Andites throughout all northern Europe. Only in Lapland (and to a certain extent in Brittany) did the older Andonites retain even a semblance of identity. 5. The Andite Conquest of Northern Europe (893.3) 80:5.1 The tribes of northern Europe were being continuously reinforced and upstepped by the steady stream of migrants from Mesopotamia through the Turkestan-south Russian regions, and when the last waves of Andite cavalry swept over Europe, there were already more men with Andite inheritance in that region than were to be found in all the rest of the world. (893.4) 80:5.2 For three thousand years the military headquarters of the northern Andites was in Denmark. From this central point there went forth the successive waves of conquest, which grew decreasingly Andite and increasingly white as the passing centuries witnessed the final blending of the Mesopotamian conquerors with the conquered peoples. (893.5) 80:5.3 While the blue man had been absorbed in the north and eventually succumbed to the white cavalry raiders who penetrated the south, the advancing tribes of the mixed white race met with stubborn and protracted resistance from the Cro-Magnons, but superior intelligence and ever-augmenting biologic reserves enabled them to wipe the older race out of existence. (893.6) 80:5.4 The decisive struggles between the white man and the blue man were fought out in the valley of the Somme. Here, the flower of the blue race bitterly contested the southward-moving Andites, and for over five hundred years these Cro-Magnoids successfully defended their territories before succumbing to the superior military strategy of the white invaders. Thor, the victorious commander of the armies of the north in the final battle of the Somme, became the hero of the northern white tribes and later on was revered as a god by some of them. (893.7) 80:5.5 The strongholds of the blue man which persisted longest were in southern France, but the last great military resistance was overcome along the Somme. The later conquest progressed by commercial penetration, population pressure along the rivers, and by continued intermarriage with the superiors, coupled with the ruthless extermination of the inferiors. (893.8) 80:5.6 When the tribal council of the Andite elders had adjudged an inferior captive to be unfit, he was, by elaborate ceremony, committed to the shaman priests, who escorted him to the river and administered the rites of initiation to the “happy hunting grounds” — lethal submergence. In this way the white invaders of Europe exterminated all peoples encountered who were not quickly absorbed into their own ranks, and thus did the blue man come to an end — and quickly. (893.9) 80:5.7 The Cro-Magnoid blue man constituted the biologic foundation for the modern European races, but they have survived only as absorbed by the later and virile conquerors of their homelands. The blue strain contributed many sturdy traits and much physical vigor to the white races of Europe, but the humor and imagination of the blended European peoples were derived from the Andites. This Andite-blue union, resulting in the northern white races, produced an immediate lapse of Andite civilization, a retardation of a transient nature. Eventually, the latent superiority of these northern barbarians manifested itself and culminated in present-day European civilization. (894.1) 80:5.8 By 5000 B.C. the evolving white races were dominant throughout all of northern Europe, including northern Germany, northern France, and the British Isles. Central Europe was for some time controlled by the blue man and the round-headed Andonites. The latter were mainly situated in the Danube valley and were never entirely displaced by the Andites.* 6. The Andites Along the Nile (894.2) 80:6.1 From the times of the terminal Andite migrations, culture declined in the Euphrates valley, and the immediate center of civilization shifted to the valley of the Nile. Egypt became the successor of Mesopotamia as the headquarters of the most advanced group on earth. (894.3) 80:6.2 The Nile valley began to suffer from floods shortly before the Mesopotamian valleys but fared much better. This early setback was more than compensated by the continuing stream of Andite immigrants, so that the culture of Egypt, though really derived from the Euphrates region, seemed to forge ahead. But in 5000 B.C., during the flood period in Mesopotamia, there were seven distinct groups of human beings in Egypt; all of them, save one, came from Mesopotamia. (894.4) 80:6.3 When the last exodus from the Euphrates valley occurred, Egypt was fortunate in gaining so many of the most skillful artists and artisans. These Andite artisans found themselves quite at home in that they were thoroughly familiar with river life, its floods, irrigations, and dry seasons. They enjoyed the sheltered position of the Nile valley; they were there much less subject to hostile raids and attacks than along the Euphrates. And they added greatly to the metalworking skill of the Egyptians. Here they worked iron ores coming from Mount Sinai instead of from the Black Sea regions. (894.5) 80:6.4 The Egyptians very early assembled their municipal deities into an elaborate national system of gods. They developed an extensive theology and had an equally extensive but burdensome priesthood. Several different leaders sought to revive the remnants of the early religious teachings of the Sethites, but these endeavors were short-lived. The Andites built the first stone structures in Egypt. The first and most exquisite of the stone pyramids was erected by Imhotep, an Andite architectural genius, while serving as prime minister. Previous buildings had been constructed of brick, and while many stone structures had been erected in different parts of the world, this was the first in Egypt. But the art of building steadily declined from the days of this great architect. (894.6) 80:6.5 This brilliant epoch of culture was cut short by internal warfare along the Nile, and the country was soon overrun, as Mesopotamia had been, by the inferior tribes from inhospitable Arabia and by the blacks from the south. As a result, social progress steadily declined for more than five hundred years. 7. Andites of the Mediterranean Isles (895.1) 80:7.1 During the decline of culture in Mesopotamia there persisted for some time a superior civilization on the islands of the eastern Mediterranean.* (895.2) 80:7.2 About 12,000 B.C. a brilliant tribe of Andites migrated to Crete. This was the only island settled so early by such a superior group, and it was almost two thousand years before the descendants of these mariners spread to the neighboring isles. This group were the narrow-headed, smaller-statured Andites who had intermarried with the Vanite division of the northern Nodites. They were all under six feet in height and had been literally driven off the mainland by their larger and inferior fellows. These emigrants to Crete were highly skilled in textiles, metals, pottery, plumbing, and the use of stone for building material. They engaged in writing and carried on as herders and agriculturists. (895.3) 80:7.3 Almost two thousand years after the settlement of Crete a group of the tall descendants of Adamson made their way over the northern islands to Greece, coming almost directly from their highland home north of Mesopotamia. These progenitors of the Greeks were led westward by Sato, a direct descendant of Adamson and Ratta. (895.4) 80:7.4 The group which finally settled in Greece consisted of three hundred and seventy-five of the selected and superior people comprising the end of the second civilization of the Adamsonites. These later sons of Adamson carried the then most valuable strains of the emerging white races. They were of a high intellectual order and, physically regarded, the most beautiful of men since the days of the first Eden. (895.5) 80:7.5 Presently Greece and the Aegean Islands region succeeded Mesopotamia and Egypt as the Occidental center of trade, art, and culture. But as it was in Egypt, so again practically all of the art and science of the Aegean world was derived from Mesopotamia except for the culture of the Adamsonite forerunners of the Greeks. All the art and genius of these latter people is a direct legacy of the posterity of Adamson, the first son of Adam and Eve, and his extraordinary second wife, a daughter descended in an unbroken line from the pure Nodite staff of Prince Caligastia. No wonder the Greeks had mythological traditions that they were directly descended from gods and superhuman beings. (895.6) 80:7.6 The Aegean region passed through five distinct cultural stages, each less spiritual than the preceding, and erelong the last glorious era of art perished beneath the weight of the rapidly multiplying mediocre descendants of the Danubian slaves who had been imported by the later generations of Greeks. (895.7) 80:7.7 It was during this age in Crete that the mother cult of the descendants of Cain attained its greatest vogue. This cult glorified Eve in the worship of the “great mother.” Images of Eve were everywhere. Thousands of public shrines were erected throughout Crete and Asia Minor. And this mother cult persisted on down to the times of Christ, becoming later incorporated in the early Christian religion under the guise of the glorification and worship of Mary the earth mother of Jesus. (895.8) 80:7.8 By about 6500 B.C. there had occurred a great decline in the spiritual heritage of the Andites. The descendants of Adam were widespreadly dispersed and had been virtually swallowed up in the older and more numerous human races. And this decadence of Andite civilization, together with the disappearance of their religious standards, left the spiritually impoverished races of the world in a deplorable condition. (896.1) 80:7.9 By 5000 B.C. the three purest strains of Adam’s descendants were in Sumeria, northern Europe, and Greece. The whole of Mesopotamia was being slowly deteriorated by the stream of mixed and darker races which filtered in from Arabia. And the coming of these inferior peoples contributed further to the scattering abroad of the biologic and cultural residue of the Andites. From all over the fertile crescent the more adventurous peoples poured westward to the islands. These migrants cultivated both grain and vegetables, and they brought domesticated animals with them. (896.2) 80:7.10 About 5000 B.C. a mighty host of progressive Mesopotamians moved out of the Euphrates valley and settled upon the island of Cyprus; this civilization was wiped out about two thousand years subsequently by the barbarian hordes from the north. (896.3) 80:7.11 Another great colony settled on the Mediterranean near the later site of Carthage. And from north Africa large numbers of Andites entered Spain and later mingled in Switzerland with their brethren who had earlier come to Italy from the Aegean Islands. (896.4) 80:7.12 When Egypt followed Mesopotamia in cultural decline, many of the more able and advanced families fled to Crete, thus greatly augmenting this already advanced civilization. And when the arrival of inferior groups from Egypt later threatened the civilization of Crete, the more cultured families moved on west to Greece. (896.5) 80:7.13 The Greeks were not only great teachers and artists, they were also the world’s greatest traders and colonizers. Before succumbing to the flood of inferiority which eventually engulfed their art and commerce, they succeeded in planting so many outposts of culture to the west that a great many of the advances in early Greek civilization persisted in the later peoples of southern Europe, and many of the mixed descendants of these Adamsonites became incorporated in the tribes of the adjacent mainlands. 8. The Danubian Andonites (896.6) 80:8.1 The Andite peoples of the Euphrates valley migrated north to Europe to mingle with the blue men and west into the Mediterranean regions to mix with the remnants of the commingled Saharans and the southern blue men. And these two branches of the white race were, and now are, widely separated by the broad-headed mountain survivors of the earlier Andonite tribes which had long inhabited these central regions. (896.7) 80:8.2 These descendants of Andon were dispersed through most of the mountainous regions of central and southeastern Europe. They were often reinforced by arrivals from Asia Minor, which region they occupied in considerable strength. The ancient Hittites stemmed directly from the Andonite stock; their pale skins and broad heads were typical of that race. This strain was carried in Abraham’s ancestry and contributed much to the characteristic facial appearance of his later Jewish descendants who, while having a culture and religion derived from the Andites, spoke a very different language. Their tongue was distinctly Andonite. (897.1) 80:8.3 The tribes that dwelt in houses erected on piles or log piers over the lakes of Italy, Switzerland, and southern Europe were the expanding fringes of the African, Aegean, and, more especially, the Danubian migrations. (897.2) 80:8.4 The Danubians were Andonites, farmers and herders who had entered Europe through the Balkan peninsula and were moving slowly northward by way of the Danube valley. They made pottery and tilled the land, preferring to live in the valleys. The most northerly settlement of the Danubians was at Liege in Belgium. These tribes deteriorated rapidly as they moved away from the center and source of their culture. The best pottery is the product of the earlier settlements. (897.3) 80:8.5 The Danubians became mother worshipers as the result of the work of the missionaries from Crete. These tribes later amalgamated with groups of Andonite sailors who came by boats from the coast of Asia Minor, and who were also mother worshipers. Much of central Europe was thus early settled by these mixed types of the broad-headed white races which practiced mother worship and the religious rite of cremating the dead, for it was the custom of the mother cultists to burn their dead in stone huts. 9. The Three White Races (897.4) 80:9.1 The racial blends in Europe toward the close of the Andite migrations became generalized into the three white races as follows: (897.5) 80:9.2 1. The northern white race. This so-called Nordic race consisted primarily of the blue man plus the Andite but also contained a considerable amount of Andonite blood, together with smaller amounts of the red and yellow Sangik. The northern white race thus encompassed these four most desirable human stocks. But the largest inheritance was from the blue man. The typical early Nordic was long-headed, tall, and blond. But long ago this race became thoroughly mixed with all of the branches of the white peoples. (897.6) 80:9.3 The primitive culture of Europe, which was encountered by the invading Nordics, was that of the retrograding Danubians blended with the blue man. The Nordic-Danish and the Danubian-Andonite cultures met and mingled on the Rhine as is witnessed by the existence of two racial groups in Germany today. (897.7) 80:9.4 The Nordics continued the trade in amber from the Baltic coast, building up a great commerce with the broadheads of the Danube valley via the Brenner Pass. This extended contact with the Danubians led these northerners into mother worship, and for several thousands of years cremation of the dead was almost universal throughout Scandinavia. This explains why remains of the earlier white races, although buried all over Europe, are not to be found — only their ashes in stone and clay urns. These white men also built dwellings; they never lived in caves. And again this explains why there are so few evidences of the white man’s early culture, although the preceding Cro-Magnon type is well preserved where it has been securely sealed up in caves and grottoes. As it were, one day in northern Europe there is a primitive culture of the retrogressing Danubians and the blue man and the next that of a suddenly appearing and vastly superior white man. (897.8) 80:9.5 2. The central white race. While this group includes strains of blue, yellow, and Andite, it is predominantly Andonite. These people are broad-headed, swarthy, and stocky. They are driven like a wedge between the Nordic and Mediterranean races, with the broad base resting in Asia and the apex penetrating eastern France. (898.1) 80:9.6 For almost twenty thousand years the Andonites had been pushed farther and farther to the north of central Asia by the Andites. By 3000 B.C. increasing aridity was driving these Andonites back into Turkestan. This Andonite push southward continued for over a thousand years and, splitting around the Caspian and Black seas, penetrated Europe by way of both the Balkans and the Ukraine. This invasion included the remaining groups of Adamson’s descendants and, during the latter half of the invasion period, carried with it considerable numbers of the Iranian Andites as well as many of the descendants of the Sethite priests. (898.2) 80:9.7 By 2500 B.C. the westward thrust of the Andonites reached Europe. And this overrunning of all Mesopotamia, Asia Minor, and the Danube basin by the barbarians of the hills of Turkestan constituted the most serious and lasting of all cultural setbacks up to that time. These invaders definitely Andonized the character of the central European races, which have ever since remained characteristically Alpine. (898.3) 80:9.8 3. The southern white race. This brunet Mediterranean race consisted of a blend of the Andite and the blue man, with a smaller Andonite strain than in the north. This group also absorbed a considerable amount of secondary Sangik blood through the Saharans. In later times this southern division of the white race was infused by strong Andite elements from the eastern Mediterranean. (898.4) 80:9.9 The Mediterranean coastlands did not, however, become permeated by the Andites until the times of the great nomadic invasions of 2500 B.C. Land traffic and trade were nearly suspended during these centuries when the nomads invaded the eastern Mediterranean districts. This interference with land travel brought about the great expansion of sea traffic and trade; Mediterranean sea-borne commerce was in full swing about forty-five hundred years ago. And this development of marine traffic resulted in the sudden expansion of the descendants of the Andites throughout the entire coastal territory of the Mediterranean basin. (898.5) 80:9.10 These racial mixtures laid the foundations for the southern European race, the most highly mixed of all. And since these days this race has undergone still further admixture, notably with the blue-yellow-Andite peoples of Arabia. This Mediterranean race is, in fact, so freely admixed with the surrounding peoples as to be virtually indiscernible as a separate type, but in general its members are short, long-headed, and brunet. (898.6) 80:9.11 In the north the Andites, through warfare and marriage, obliterated the blue men, but in the south they survived in greater numbers. The Basques and the Berbers represent the survival of two branches of this race, but even these peoples have been thoroughly admixed with the Saharans. (898.7) 80:9.12 This was the picture of race mixture presented in central Europe about 3000 B.C. In spite of the partial Adamic default, the higher types did blend. (898.8) 80:9.13 These were the times of the New Stone Age overlapping the oncoming Bronze Age. In Scandinavia it was the Bronze Age associated with mother worship. In southern France and Spain it was the New Stone Age associated with sun worship. This was the time of the building of the circular and roofless sun temples. The European white races were energetic builders, delighting to set up great stones as tokens to the sun, much as did their later-day descendants at Stonehenge. The vogue of sun worship indicates that this was a great period of agriculture in southern Europe. (899.1) 80:9.14 The superstitions of this comparatively recent sun-worshiping era even now persist in the folkways of Brittany. Although Christianized for over fifteen hundred years, these Bretons still retain charms of the New Stone Age for warding off the evil eye. They still keep thunderstones in the chimney as protection against lightning. The Bretons never mingled with the Scandinavian Nordics. They are survivors of the original Andonite inhabitants of western Europe, mixed with the Mediterranean stock. (899.2) 80:9.15 But it is a fallacy to presume to classify the white peoples as Nordic, Alpine, and Mediterranean. There has been altogether too much blending to permit such a grouping. At one time there was a fairly well-defined division of the white race into such classes, but widespread intermingling has since occurred, and it is no longer possible to identify these distinctions with any clarity. Even in 3000 B.C. the ancient social groups were no more of one race than are the present inhabitants of North America. (899.3) 80:9.16 This European culture for five thousand years continued to grow and to some extent intermingle. But the barrier of language prevented the full reciprocation of the various Occidental nations. During the past century this culture has been experiencing its best opportunity for blending in the cosmopolitan population of North America; and the future of that continent will be determined by the quality of the racial factors which are permitted to enter into its present and future populations, as well as by the level of the social culture which is maintained. (899.4) 80:9.17 [Presented by an Archangel of Nebadon.]