Podcasts about Berbers

Despite discrimination against Jews under Muslim rule throughout Moroccan Jewish history, there was still an unusual relationship that Jews and Muslims had in Morocco. This was especially true with the native Berbers. From Muslims praying at the graves of Jewish tzadikim, to close business ties, sharing festivities, prayers and other life cycle events, Muslims and Jews in Moroccan Jewish history had an interesting relationship. The seeming downside of this closeness was the prevalence of conversion of Jews to Islam, both forced and even voluntary. Subscribe to Jewish History Soundbites Podcast on: PodBean: https://jsoundbites.podbean.com/ or your favorite podcast platform Follow us on LinkedIn, Twitter or Instagram at @Jsoundbites For sponsorship opportunities about your favorite topics of Jewish history or feedback contact Yehuda at: yehuda@yehudageberer.com

Christian College Sex Comedy: Part 25 Being Subversive Isn t As Much Fun As It Looks In 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. "I swear, if I spit up, my ovaries," she chokes, "we are, going to have, words." "Words like I'm the best fuck you've ever had'?" I taunt Rio between packing her cunt as full and deep as I can. She's squealing and moaning yet thrusting back strongly against me all the way. I move my hand off Rio's hip and take hold of a breast, squeezing and torturing the nipple. She's snarling like a wounded tigress now. She possesses no acceptance of defeat, no surrender to exhaustion, and no fear of pain; in fact, what we are doing is a turn-on. I'm actually becoming beaten up by all the impact of my hips against Rio's ass. Within ten minutes, her fluids are all over her crotch and mine and she's actually starting to dribble down her thighs and onto the mattress. "Zane, don't forget she's your friend," Vivian sounds worried. "Shut, up," gasps Rio, violently and with passion. This is what Rio craves right now, a brutal fucking, and she's not going to be denied by Vivian's compassionate sensibilities. "Ah, fuck me, fuck me, break me, you bastard," Rio pants. "Hammer me, Bitch!" she screams, and that's all she can take. She has some sort of seizure, thrashing and pulsating all over the place. For the second time tonight I'm shooting my seed into a woman; this time Rio's cunt. I plunder Rio's barely responsive form for several more savage thrusts until I'm spent, collapsing with my full mass on top of her, which is not my normal form but I want Rio to feel warm and encompassed by me at this moment. I make sure that some of my weight is taken onto my knees and elbows so I don't suffocate my crazy best friend. "Zane," Rio pants a half-minute later, "that vice-like bump you were feeling with that horse-cock of yours, " "Yes?" I respond softly. I pull her hair out of her face as she turns it to the side so she can speak clearly. "That was my cervix, dumbass," she giggles. "Next time I want my uterus scrubbed, I'll call a fucking gynecologist." "Hardy-har-har," I chuckle. "Doing it with a Princess Barbie Pony Action Figure doesn't qualify as bestiality, you bimbo, and it certainly doesn't give you horse-cock experience." "Rio, you are kind of gross," Vivian chastises my buddy. "Thank you," Rio pants, "I knew you cared." "Behave, Rio, and next time it's going up your ass," I murmur into Rio's ear. "Oh, that's just cold, Bro," Rio pouts as she wiggles her tight ass against my semi-flaccid cock. "A person uses the threat of denying anal sex to a girl as a means of enforcing polite behavior," Vivian ponders as she flops on her back and stares up at the stars through the glass ceiling. "Worse, it makes sense to me. What has happened to my life?" "Rio, are you okay?" Mercy whispered. Rio turns her head the other way to address her lover: "My cunt is numb, my hips feel dislocated, I'll be pulling pillow fiber out of my teeth for a week, and I think he bruised a nipple, I feel fucking awesome." "I'd ask Zane to do it to me again but I know Vivian would choke me out," Rio snickers. "I know what I am going to do, though: In the morning I'm going to have Zane pounding your ass as hard as he fucked me right now so I can hear you cry and scream." "Um, okay," Mercy answered, trying not to sound too anxious. "Damn," Valarie mutters. "I hate being a virgin, and I'll pimp slap the first one who suggests anal sex. All I want to do is get laid without the repercussions." No one said anything for a minute. "I'll help with that," Barbie Lynn and I volunteered almost at the same time. "Bed," Vivian laid down the law. Thankfully, the rest of us were too tired to argue. POWER PLAYFULNESS At our five a.m. wake up, I swept up Valarie into a six-nine, her on top. Barbie quickly got behind Val and began licking my nose, the back of Val's cunt, and teasing her butthole with tiny probes. At first our biker babe resisted and grumbled with her mouth around my cock, but Barbie Lynn was as relentless as she was sensually enticing. Val returned the surprise by slamming her thighs together as the dam of her sexual frustration burst; she clamped her thighs tightly on my head and bucked so hard she bounced us off the bed as she screamed. There were no words to it; the scream was primal, violent and somewhat frightening. The other remarkable thing was that Barbie Lynn retained her hold on Valarie's ass cheeks and kept tongue-fucking Val's anus. Valarie's mouth had released my cock seconds before orgasm. She gave it an occasional swipe of the tongue until her last orgasmic quivers stopped. I motioned for Barbie to let up and when she did, Valarie collapsed beside me. "Oh," Valarie panted, "that was good. That should tide me over until lunch time." "Showers, everyone," Vivian reminded us. There were a few groans but cleanliness was an inevitable bonus for all of us, and Rio, if we bundled her up and took her squirming, griping form with us. Rio gained a measure of revenge by announcing to my shower buddies that I had an unresolved morning blowjob begging for attention. Brandi elbowed two girls aside to bend over at the waist and take me in. Opal was kind enough to stroke Brandi's kitty from behind, getting us off almost at the same time. Opal gave me several finger scoops of Brandi's nectar to slake my sexual thirst. I was busy getting a taste of Opal with a bonus clitoris massage when Iona dragged me away. Outside the showers, I bent down, wrapped my arms beneath Iona's towel-clad posterior, and lifted her up so that she was looking down at me. "Thank you," I smiled at her. "You've always got my back." "You are welcome," she beamed happiness back down at me, "and it is my pleasure, Zane. Do you think we can go motorcycle shopping Thursday?" "Sure, that won't be, oh fuck, it's Wednesday," I gasped. I realized I had confused Iona. "I told Erin I would call her Monday and totally lost track, of a woman," I blinked. "I don't think that's ever happened before." "You have a ton of things going on," Iona comforted me while hovering above me still. "I think she'll understand." "Thanks again, Iona," I sighed as I let her slide down my body. "Can I sleep with you tonight?" she asked. "Of course," I grinned. "Are you going to give me your scrumptious behind?" Iona's smile grew even brighter. "You will have to wait and see," she teased me before racing off to her room. I made my way up to my room for a short workout and a few minutes meditating. I was peripherally aware of Paige coming into my room and rummaging around (i.e., she wanted me to know she was there without noticeably ruining my concentration). The main distraction was Rio and Mercy getting dressed. They had both long since moved all their belongings into my place; that wasn't a problem because of the massive space I had. The problem was, it is insane to put two pseudo-lesbian young lovers who are new to their relationship into a space where they are constantly tantalized by each other's naked or scantily clad bodies. Mercy couldn't resist reaching out shyly and touching Rio's lesser erogenous zones. Rio couldn't resist bending Mercy over the bed, licking her from behind, and/or spanking her, just a few taps but that hardly helped them get their clothes on. Today, Rio added the extra complication of inserting a vibrating ass plug into Mercy's ass and taping a vibrating egg against her clit. She was finishing up the work when I felt a glimmer of evil intellect enter my mind. "Hey, Rio, why don't you do the same thing?" I suggested. "Are you going to ring my bell?" she teased me. "No. I actually thought you would share with Mercy," I clarified. "Share what?" Valarie questioned as she entered the room. "They are each going to have a vaginal and anal stimulation device, theoretically with the other having the controlling mechanism," Paige stated. She held up two pairs of bra & panties for me to examine, gossamer peach bow-knot or strawberry crotchless/cupless. "I don't know, Babe," I mused. "I'd have to see you naked to make a determination." "You've seen me naked, my Boy-toy," Paige gave a wicked turn of the lip. "I, I have no recollection of it," I confessed. "Maybe it was that blow Rio gave me upside my head. I guess I need to see your nude, nubile form once more." "Oh, my poor baby," Paige pouted. "Someone as helpless as you cannot afford to lose any of your already inadequate brain power. I really should help you out." She was knee crawling up the bed, unbuttoning her shirt. When she was only a few feet in front of me, she sat down and worked her skirt off as well. She wasn't naked; she still had her knee-high socks on. "You really ought to cover those little boobies up," Rio taunted Paige. "Someone is going to think Zane has a middle-schooler up here." Paige's head turned and I could feel her anger, but before she could spew forth her vitriol, I latched on hungrily to her closest teat and sucked it in on one gulp. Paige gasped and thrust her body against me. Soon her hands were running through my hair as I soaked up her tender flesh and swelling nipple. I also stroked my hands down her body. My left hand drifted from right below her suckled breast, along her smooth, flat stomach, before dropping south until I cupped her sex. My right hand went down the ribs and around to her ass. I weighed and fondled her small yet firm buttocks, then reached between her cheeks and rubbed over her sphincter without pressuring it. "Paige," I said quietly as I released her nipple, "today go with the peach." "Umm, maybe I will," Paige teased me with a nibble to my neck, "after all, there are a very few things you are good at, and female sexiness is one of them." "Paige?" I continued. She was a little more suspicious now. Our relationship had always been rocky. "I appreciate you giving me some space the last few days," I thanked her. "It has really helped me get my head on straight." Paige's eyes lit up once more. She had sacrificed (in her mind), and I had noticed and was grateful. "I'm surprised you noticed," she started to say, then abruptly softened. "You mean a lot to me, you really do." I put my hands on each side of her jaw and pulled her into close face-to-face contact. "Paige, bouncy, bouncy," I whispered into her ear. Paige gasped slightly and twisted her head to make eye contact, looking somewhat expectant. "Meet me for lunch and I'm going break that ass open," I taunted her quietly. Rocky the squirrel must have snuck up on me and then clubbed me with Bullwinkle the Moose because her response was, "Okay," while she looked at me with a mixture of fear and lust. "Are you sure?" I was curious. "If that is what you really want," Paige responded. "Oh, I don't want to do it until you feel ready, Paige. We'll wait," I confessed. "I will have to think of something else to do with you at lunch today." All Paige did was grin in a very mysterious way. She held that look until Valarie put a hand on each ass cheek and pulled them apart. This time, someone had snuck up on Paige. "Hey!" Paige gasped. "What are you doing?" "Encouraging you to get dressed," Valarie chuckled. "Otherwise, Zane and I are going to slip one finger into your pretty little cunt and rub them in and out like a buzz-saw. Then we will smear your juices over your face and force you to go to breakfast smelling like sex." My girls really need to work on their 'discouraging' speeches. "I should get dressed," Paige hiccupped with reluctance. "Peaches, got it." Paige scurried away and began dressing while eyeing Valarie and me. "Oh, yeah," I joked with Valarie, "that terrified her." "Ask her about the party; then it will make sense," Valarie snickered. In the annals of female migration through my bedroom, Vivian wasn't really sneaking up on anyone, but her presence didn't send up shockwaves of alarm either. "Zane, we need to be heading out soon," she greeted me. She greeted Valarie by putting a hand on her shoulder and rubbing it. Quickly enough, Paige got dressed, Rio and Mercy got their acts together, and we gathered up Iona, Barbie Lynn, Brandi and Opal before heading down to join the rest of feminine humanity that constituted my dorm. My old (way back in Chapter 3) buddy Easter Valentine had me rate the top ten Christian Rock bands which was made much more difficult by my utter disbelief that there was actually something called Christian Rock, color me biased. Breakfast passed uneventfully, as did Assembly, before things began happening. First off, I touched base with Erin now that she was most likely awake. "Hey Erin, this is Zane," I started off, "and I am so sorry that I blanked on my promise to call you. Can I make it up to you and Gerry?" "Oh,um,okay, I guess," she drew me out. "What do you have in mind?" That was a good question; what was I going to do to make it up to them? "Have you ever heard of the SYFY network?" I asked. "Sure, Eureka, Warehouse 13, Being Human, and Lost Girl," she answered. "Saturday night they are showing Ice Spiders versus Snow Beast, I know, great title; right? And I'd like it if you two would come over to my house, get some pizza, and watch it with me," I offered. "Let me think about it, yeah, we'd be glad to come by and eat something," I could feel her grin coming through the airwaves. "Okay, one more question; how do you feel about three-ways?" "I've never been part of one but I'm willing to give it a try," Erin sighed happily, "if I must." "It's a date, then," I agreed, and after trading 'goodbye's', I hung up and caught my crew gathering outside. As I made my approach I saw Heaven give me a look and a smile then turn on Rio. "Handmaiden's Duty, Rio," Heaven beamed maliciously. "What do you want, you old cow?" Rio sneered right back. "Give me your controllers." Heaven grinned as she held out her hand to Rio. Mercy gulped (the two boxes controlled her vibrators) and Rio looked stunned. "Hand them over." Technical Mercy would have been immune, except it was Rio with her controllers. "How?" Rio mumbled. She looked around for support but found some sympathetic eyes, not comrades in arms. She angrily slapped Heaven's palm as she handed them over. Heaven handed those two small white devices to Hope, then reached out toward Rio once more. "Give me the ones Mercy is holding for you, too," Heaven snickered. Rio snarled before motioning for Mercy to hand them over to her. In short order, she handed those over to Heaven as well. "I'll be expecting those back at ten o'clock (one hour from now)," Rio growled. "Of course," Heaven chuckled. "I'll see you then, Sweet-cheeks." "God damn it," Rio leaned into me and whispered, "who, ah, hmm, betrayed me?" Apparently, someone was playing with her controllers. By the way Mercy developed a little tremble and a blissful smile, someone was having a go at her too. "I swear to God, it wasn't me," I shrugged. "Well, it wasn't Iona, she'd never do that to Mercy," Rio mused, then, "Paige! That little cunt did this to me." "I don't know if she did it or not," I pleaded, "but please don't kill her." Rio was several seconds in responding as she wobbled slightly and skipped a step. "Two fucking vibrators," Rio glared at me. "What were you thinking?" "Liking it?" I teased. "Love it," Rio gasped. "Mercy?" "Mumph," Mercy gasped. Added to the smile on her lips, I had to see that as an affirmative. Ms.  Goodswell's class was good but what came afterwards was far more amusing. "What do you mean, you traded them to some random upperclassmen?" Rio snarled. "Oh, I had to explain what they did. When I told them they were inside you, they jumped at the chance," Hope nodded serenely to the furious Rio. "How am I, oh, oh, oh, yeah, supposed to get them back?" Rio fumed. "Maybe they will run out of power soon," Mercy put a positive spin on things. "I put long-life batteries in those bitches this morning," Rio grumbled. "They can go for 24 hours of continuous use." "I insisted that they be returned to Zane at nine this evening," Christina said in a detached manner. "I swear, I'm going to tie down all you bitches one weekend and then we will see who's so superior," Rio seethed; "Dildos and lube all around. Arrgh," Rio growled. She staggered over to the closest wall and put her hand against it to stop from falling over. "Some whore just discovered the '10' setting," she gasped. "I was going to say something cruel," Hope stated, "but now it would be redundant." "Rio and Mercy, stay hydrated," Chastity suggested. "I'll pick you up between classes to, decrease your difficulties." "Thanks, Chastity," I patted her arm. "Heaven and I will watch after Mercy," Christina chimed in; being surprisingly helpful to someone she had shown no interest in before now. Christina was all about responsibility and since this was Heaven's stunt (or so it seemed), she was doing 'the right thing'. "Classes everyone," Vivian insisted. Thankfully I had one capable adult in my life. I hoped that me turning her into a vibrant bi-sexual didn't change that. Today I received an hour's warning of my lunch appointment with Doctor Victoria Scarlett, our beloved Vice-Chancellor. I let Paige know that I had to postpone our get-together. "It is good to see you, she was going to say 'Mr. Braxton' but she was sensitive to my preferences, ", Zane. How are things going on this first full day of our experiment?" "Well, Doctor Scarlett, let me say that you are even more deftly beautiful than you are deceptively manipulative," I countered. "As to your question, my efforts to corrupt your intentions precede a pace." She smiled, shook her head, and walked around the table, stopping when she was in front of my chair-bound form. "Come now; the tribal elections have begun. Seven leaders have been named and the rest of the tribes should do the same tonight," she informed me. "What were you able to accomplish yesterday?" Oh, so that was today's tune. I stood up and cupped her facial cheeks. "What do you think you are doing?" Victoria Scarlett mumbled. I pressed in and kissed her, leading by example as opposed to words. Her hands pressed against me. She wasn't shoving so I didn't stop. Victoria didn't even make a token effort to keep her mouth shut, though her tongue refused to play an overly active part in my French kiss. My hands didn't wander and my body didn't thrust against her. "I think I'm working out our relationship, your Kahina to my Pelagius," I responded, our faces only inches apart. Victoria rested her hands on my hips so I placed mine on her shoulders. "Kahina, have you been reading my works?" she smiled far too seductively. You would figure that a dedicated, righteous Christian theoretician would have body proximity issues. Not Victoria, damn it. "The only things hotter than smart, sexy chicks are smart, sexy, and sensually lethal chicks," I allowed. "This could be construed as sexual harassment or inappropriate sexual behavior," Doctor Scarlett grinned, all bold and gracious. "A 'no' on your part would suffice," I assured her. "Not you, Zane; me," she corrected me. "You are my student, after all, and my hands are on your hips." I arched an eyebrow; she kept smiling so I went back in for a kiss. Three minutes later I had worked over her lips, eyelids, cheeks, jawline, and the left side of her neck, and it was getting me nowhere except closer to a sexual-deprivation induced coma. "Damn, you are good," I panted. "I think this is something we need to work through first before we can constructively move on," she related patiently. She was trying to break me with her highly developed self-control. I had to figure out what the hell I was doing wrong. Overt sexual contact, breasts, buttocks, pubic area, was off-limits, or was it? Lingerie; why did Scarlett wear racy lingerie? I slipped my arms around Victoria's waist and pulled her off the desk and into me. I caught a slight, over-confident smirk on her lips. We started kissing again, Scarlett somewhat passively, as always, and me out to disguise my intentions. She didn't protest when my fingers wandered below the beltline or when I traced out the very risqu lines of her panties. Fighting the urge to yank them up and make her squirm, I languidly let my fingers dig into her skirt and hook the bottom elastic of her panties, then slowly wiggled the fabric gently. She gave me a few uninterrupted seconds before I sensed her inner struggle begin; did she stop me and give me this round in the struggle, a psychological edge over her, or did she see if she could tough it out. She went with the spiritual resistance. Once I had my fingers inside, I could move freely forward and back. I avoided the cunt and the bottom of her ass. I was able to make the bottom of her panties a very tight fit, allowing the thrumming of my tugs to vibrate along her most sensitive spots. Victoria's nostrils flared, her breath caught, and after a daring but futile attempt to distract me with her tongue, she broke our lip embrace and put her head on my shoulder. I immediately stopped what I was doing and waited for her to speak. "Oh, this is not good," she muttered to herself. Then after a pause, "Thank you for stopping. How did you know what to do?" "Where to begin," I answered. "You are beautiful, passionate, and a woman who appreciates fine fabrics on your skin. I stopped because I'll fight you with every tool I can, but I won't violate you," I added. Victoria looked up into my eyes. "You see me as Kahina?" she changed the subject. "You have this tragic, fervent yet noble character that charges with a burning blade into the face of adversity," I waxed romantic. "The last Christian Queen of the Berbers who, when faced with the inevitability of her defeat, sent her sons to the enemy for their protection while she sought death in battle against the Islamic invaders." "I'm not very martial," she countered. "Ah, but in the Greco-Roman culture our faith grew up in, you would be considered a Patrician's daughter, versed in Socrates and Virgil as well as St. Augustine," I made my argument. "Besides, martial valor is in the job of the tribesmen; it is the job of the Queen to provide leadership, hopefully in the right direction. You are a smart damn cookie so the comparison is apt." "Thank you." She then pursued her agenda. "What have you been up to?" "I'm creating a democratic system with your tribal leaders as the parliament, a selected group of girls to become judges, and another group to become enforcers of the rule of law," I responded. "Technically, I remain the guy at the top of the pyramid, so that's a victory for you." Her look told me I hadn't made an end-run around her Grand Plan, which was pretty unsettling. I was missing something. "Why do you let me put my hands on you?" I questioned. "I can't take pleasure in the mannerisms of a proficient young man?" she countered. "Care to prove that?" I challenged. I had her in a minor trap of her own connivance. "Very well," she bowed with a smile on her lips. "Turn around and lean over your desk, if you dare?" I directed. She accepted my orders and did as requested. I knelt down behind her and placed my hands on her ankles before rubbing upward in slow but strong finger-furrows. I teased my way up to her stocking line, grinding the silk hose into her skin, making her flesh shiver from the stimulation. I had her trembling by the time I migrated upwards to the elastic at the top of the stocking, past the garter, and onto her pliant warm thigh. As I brushed against the tuck of her butt-cheek and thigh, Victoria moaned. "Stop," she whispered. "Do you really want me to stop," I inquired, "or do you want me to stop before you reveal something?" I ceased my activities, waiting on her reply. "You know the answer," she panted briefly. I moved off and up, placing my hands on her shoulders and pulling her back up to my chest. "Can you promise me to consider the possibility that a woman wants something outside the realm of motherhood and spiritual purity?" I suggested. Doctor Scarlett turned around while remaining in my grasp. "The body may feel a certain way but you must resist those impulses from the Devil," she told me. "Fortunately, you are the only one on campus that can elicit such response." "Huh? Seriously, I can only imagine the kind of sexual trouble the women on campus can get into, unless you don't believe in Sapphic impulses either," I grinned. "Homosexuality is a myth," Victoria stated firmly. "There are misdirected desires and abnormal passions, but men don't lie with men and women don't lie with women, except as a perversion of the normal, natural order of things." Oh, here we go again, I groaned. "I hate that you would think that way. It stands in opposition to God's Love in my eyes and portrays you as a weak creature given over to the Devil's lure of fearing, hating, and even denying what is mostly a good thing, namely, compassion for one another," I sighed. "How can you have compassion for instincts you can hardly understand?" she posed. "I've been with men before," I informed her; "on more than one occasion." "What?" Victoria was stunned. She struggled to get away from my arms and I let her. "You have such a strong ardor for so many female students. How can you be tricked into perverse practices?" On the bright side, I'd finally gotten under her cool exterior; on the downside, I had shaken her faith in me. "Can I incite a rational moment, please?" I said calmly. She was halfway around the desk when she stopped and nodded. "Okay," the Vice-Chancellor responded with a careful edge. "How am I any different than the man you thought me to be two minutes ago?" I led off. "I certainly liked your body and you appeared to appreciate the touches I gave you. How does anything I did with anyone else before touching you matter? You are very attractive to me. Am I now repulsive to you?" "Those are multiple questions," Victoria seemed suddenly weary. "You are the same person you were a minute ago, but I had forgotten that you are a boy, not a man, and boys have infatuations with unusual, rebellious ideas. With your Father dead, it seems you were rudderless. You are definitely not repulsive to me. I admire you, but you also reveal yourself to be immature. Would you please leave? I need to reconsider some things." "No," I replied. "No? No, you won't leave, or no, I've committed some grievous error?" she inquired. "You believe I'm a boy, you don't believe in homosexuality," I answered, though I fondly day-dreamed of Victoria and Barbie Lynn, or Hudson Lane, the school lawyer, in a lesbian tryst, "but I don't want your newfound doubts in me making you change, specifically how you treat yourself." "You want me to keep wearing lingerie," she sliced to the heart of the matter. "It is a simple pleasure you allow yourself, the only one I can detect. I will certainly be a source of displeasure for you in the future; don't let me do you harm over my careless confession," I pleaded. "My indulgence is a form of weakness," she argued. "Wrong," I fought back. "It is a 'fuck you' to temptation. It makes you stronger. Doctor Scarlett, I have never had a woman hold out as long as you did this afternoon. If you change the way you dress, then I win and you lose because I've proven you don't have faith in your own convictions." Victoria was contemplative for a moment, frowning, then slowly letting a smile win out. "Come here," she beckoned. I came up and she kissed me, not a fevered rush but a smooth, subtle thing, driven by curiosity more than passion. "You are going to require more work than I imagined," she eventually commented. "Have you forgiven me?" I asked. "Have I returned to being a good boy?" "Yes and yes." "Does this mean I can cop a feel? Ya know, a freebie?" I hoped. She kept looking up at me as she studied my features. "You are going to be a whole lot of work, Zane," she answered, "and no, no free fondling of my private parts." I growled up at the ceiling. "Damn it, woman," I snarled. "Stop trying to break me to your will." "Mr. Braxton," she patted me on the cheek, "I have no idea what you are talking about." Yeah, right. We ve Come So Far The Festivities Committee broke up once more. I was helping Mrs. Jaspers to her car since she'd taken a tumble in her home and her ankle was a bit sore. I had to return to the conference room to find my usual crowd of women overstaying the meeting, Mrs. Sahara Penny, Kendra Bainbridge, and Rochelle Wellington. "Hello, Kendra. Those frills around your collar are very enticing to the eye," I jibed. "Did you come tonight with some ulterior motive?" "No!" she snapped. "I am not that kind of woman." "Technically, if you've had children, you are that kind of woman," Sahara chimed in. "I am not a fornicator," Kendra defended herself. "No one said you were," Rochelle smiled at her rival's discomfort. "All Zane did was give you a compliment and a gentle teasing." "After his 'date' with the Reverend's wife, I am not sure any of us can be considered safe from Mr. Braxton's intentions," Kendra spat. Sahara's laugh was musical. "Yes, Kendra, I was positively scandalized that Zane would approach me with such blasphemous intentions as the Gospel of Judas, Pistis Sophia, and the origins of God's true word," Sahara grinned too sweetly. "I am sure that is what was on his mind," Kendra insinuated. She was probably coming to regret being tricked into talking to the Preacher's wife. "What would that be?" Rochelle prodded. Kendra's mouth gaped. "Well, we all know what Mr. Braxton is up to at school," she rebounded snootily. "Oh, so you have seen his website," Sahara pointed out. Kendra turned a deep shade of red. "Well, I, with everything going on," she sputtered, "we need to know how to keep our daughters safe." "Oh, Kendra, I agree," Rochelle smiled my way. "I think we can all agree that young Ms. Masters (Barbie Lynn) was lucky to escape Zane's clutches." "Yes," Sahara added sternly, "apparently she's been lucky on a nightly basis." Hey, now! Why is everybody picking on me? Half the time she's on top. "You make it sound like she enjoys, that, what he does to her," Kendra fought back. "Yes," sighed Sahara, "I can understand how horrible it must be to be crying out God's name while having sex." "Several times a night," Rochelle added. "I have such sympathy for the poor girl." "You do know that it is plausible Ms. Masters seeks me out for our mutual enjoyment," I groused. "After all, it's my bedroom and my shower we are seen in." "The Devil is known to be a great seducer," Kendra countered. "You've lured her into debauched behavior." "Oh, well, Kendra, you are on to me. I guess my deep-seated lust for you will remain unquenched," I groaned. "That's not fair," Rochelle chided me. "You are neither a tool of the Devil nor prone to give up on anything you desire, so apologize to Kendra for the sarcasm." "I apologize for making light of your concerns, Mrs. Bainbridge," I nodded toward Kendra. "Very well," Kendra snorted. "Perhaps counseling with Pastor William would do you some good." Oh, like that was going to happen; I was right in ol' Bill's preferred age range and gender. Added to that, I had sort of threatened to have him murdered for threatening Sahara Monday night. "I would prefer to be guided by someone I didn't have a desire to toss out of a fast moving aircraft," I allowed myself to say. Kendra gasped, Sahara became very still, and Rochelle choked. "Wha-, what makes you say that?" Sahara asked cautiously. "He insulted my Uncle Tim within the hearing of Aunt Jill," I answered. "I really couldn't stand Uncle Tim but would rather put my hand in a garbage disposal than let someone cause her pain. He apologized at that time but I have not forgotten." "Have you ever worried about being a bit too bloody?" Rochelle cautioned me. "I ask a lot out of life; I risk more than most and I accept that the price I pay may be higher," I replied. "I believe in the Rule of Law and I believe in punishing the wicked who attempt to abuse the rules for their own agenda. If the price is blood, then blood it shall be; if I can get a heartfelt repentance instead, so much the better." "Aren't you simply forcing your world view on everyone else?" Rochelle questioned me. "Absolutely," I admitted. "My world view is relatively easy to understand; keep to your word, accept that others will be different, and live and let live. I would prefer that my friends and I be left alone. If I have to use physical force to protect my views, I can live with that." "What of the Christian virtues of forgiveness and 'do no harm'?" Sahara countered. "I make a lousy Christian at times," I looked embarrassed. "You seem to have very little time for Christ in your life," Kendra responded snidely. "Really?" I muse. "I go to church six days a week, I get quizzed on some sort of Bible lore at least twice a day, and I come to this meeting once a week. I know sin is not a balancing act but I think I do some good." "Maybe if you gave less energy to carnal pursuits and more to Christian righteousness, you wouldn't have so many sins to balance," Kendra pronounced. "And here we are, three women of relatively good looks, discussing righteousness and virtue, Kendra," Sahara smiled. Kendra gawked at her. "Yes, I imagine I looked something like you look now when I saw Zane's devious trap Monday night." "What do you mean? We are talking about Zane's sexual lifestyle," Kendra rebutted. "No. You are talking about Zane's sex life; the rest of us are talking about sin, forgiveness, and virtue," Rochelle smiled in a superior manner. "But, but you, both, Kendra stammered. "I asked Zane about his world view," Rochelle corrected. "And I asked him about Christian forgiveness and 'do no harm', as I recall," Sahara smiled sedately. Kendra gaped like a fish out of water. "Yes, but now that I know about Mrs. Bainbridge's obsession with my bedroom antics, I'll make sure to show her more attention," I nodded. "I mean, there is an attraction that mature women possess that girls cannot equal. There was a long silence that followed that statement. "Zane, you wouldn't dare do, all, all of those lewd acts to one of us, would you?" Kendra stuttered. "I can't imagine what would make me refuse consensual sex with anyone in this room," I grinned at her. "But we are married women," Rochelle teased me. "Thus consensual, I don't want to break up a happily married couple but I don't like seeing a woman trapped in a relationship solely because she thinks there are no other options," I explained. "Women deserve to be free, and quite frankly, unhappily married women have built up an exciting reservoir of carnal energy." "Zane, I find it difficult to believe that a young man as kind to this committee as you have been would make us disrobe one article of clothing, run your rough hands over every inch of our bodies, and then force us to perform all kinds of vile sexual acts on and for you," Rochelle kept taunting me. My guess was that she was really pissed on learning her husband was having an affair with one of his employees in the Mayor's office. "You wouldn't do that to Kendra, would you, Zane?" Sahara quizzed me. "What do you mean?" I seemed confused. "She's one of the hottest MILF's in the parish; all the guys in Bible Study say so." "Wha, what?" Kendra gulped. "Milf, Mothers I'd Like to Fornicate with," I told her. "I know that!" Kendra snapped, clearly disoriented and unsure of herself. "Certainly you've noticed the men's eyes follow you around the church every Sunday after service?&

Black History Month Special (Part 2) AI - The Truth Exposed! The Black Spy Podcast 216, Season 22, Episode 0007   This week, host Carlton King continues his headfirst dive into the meaning of Black History Month — asking seemingly none provocative questions of Chat GPT such as Why do you and other LLM continue to use terms such as the Middle East” and why does this matter? Carlton argues that while race is a biological nonsense, it remains a powerful political reality shaping lives, identity, and history itself. To illustrate this, Carlton explores the true financial and political objectives and consequences of the British Empire, including how Britain came to rule world finances. Carlton also uncovers how AI is finally challenging a racist, euro-centric manipulation of history with true and evidenced fact, yet strangely Carlton notes that these answers are not provided questionaries in the first instance and he wants to establish why?. Carlton examines who decides who's “Black” and who's “White,” and how these definitions have been weaponised throughout history to dumb down Africa and it's diaspora's real historical legacy. Once again we hope you enjoy this week's episode and learn from it. So, please don't forget to subscribe to the Black Spy Podcast for free, so you never miss another fascinating episode.

In deze aflevering duiken we dieper in het verhaal over de Berbers (ook wel Amazigh of Imazighen genoemd). Waar komt dit eeuwen-oude volk vandaan, welke rol spelen ze nog in de landen waar ze van oudsher al wonen, wat is er nog zichtbaar van hun eigen cultuur en wat weten we allemaal niet van hun cultuur?Voor de verandering spreken we eens niet met experts in onze studio, maar met een trits aan experts op locatie. We horen zo het verhaal van de Berbers in Algerije en Marokko, vanuit verschillende kanten en vanuit verschillende personen. Aan het woord komen Niek Pas, Ben Lemara, Abdelmoumen Dahmani en Hassan Amaddourh.Volg onze LinkedIn: https://www.linkedin.com/showcase/africastpodcast?originalSubdomain=nlVoor mooie beelden, quizjes en 'behind the scenes', volg onze Instagram: https://www.instagram.com/africast_podcast/Link met Jos of Joeri via LinkedIn: https://www.linkedin.com/in/jos-hummelen/ & https://www.linkedin.com/in/joerinortier/

"Mijn opa droeg het uniform van mensen die de Holocaust hebben uitgevoerd." Het zijn woorden die Tim Berbers de afgelopen jaren vaker heeft uitgesproken. Zes jaar lang dook hij in het oorlogsverleden van zijn opa en dat bracht hem van het bezette Eindhoven tot diep in Rusland. In het boek Wilhelmus: mijn grootvader bij de Waffen-ss wordt het familietaboe voorgoed openbaar. Voor zo ver dat nog kan, tenminste. 

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”.

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

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.

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

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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

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

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

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

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

This week's episode of Communion Sanctorum is titled – “Justinian Sayin'”During the 5th C, while the Western Roman Empire was falling to the Goths, the Eastern Empire centered at Constantinople looked like it would carry on for centuries. Though it identified itself as Roman, historians refer to the Eastern region as the Byzantine Empire & Era. It gets that title from Byzantium, the city's name before Constantine made it his new capital.During the 5th C, the entire empire, both East & West went into decline. But in the 6th  Century, the Emperor Justinian I lead a major revival of Roman civilization. Reigning for nearly 40 years, Justinian not only brought about a re-flowering of culture in the East, he attempted to reassert control over those lands in the West that had fallen to barbarian control.A diverse picture of Justinian the Great has emerged. For years the standard way to see him was as an intelligent, ambitious, energetic, gregarious leader plagued by an unhealthy dose of vanity. Dare I say it? Why not: He wanted to make Rome Great Again. While that's been the traditional way of understanding Justinian, more recently, that image has been edited slightly by giving his wife and queen Theodora, a more prominent role in fueling his ambition. Whatever else we might say about this husband and wife team, they were certainly devout in their faith.Justinian's reign was bolstered by the careers of several capable generals who were able to translate his desire to retake the West into reality. The most famous of these generals was Belisarius, a military genius on par with Hannibal, Caesar, & Alexander. During Justinian's reign, portions of Italy, North Africa & Spain were reconquered & put under Byzantine rule.The Western emperors in Rome's long history tended to be more austere in the demonstrations of their authority by keeping their wardrobe simple & the customs related to their rule modest, as befitted the idea of the Augustus as Princeps = meaning 1st  Citizen. Eastern emperors went the other way & eschewed humility in favor of an Oriental, or what we might call “Persian” model of majesty. It began with Constantine who broke with the long-held western tradition of Imperial modesty & arrayed himself as a glorious Eastern Monarch. Following Constantine, Eastern emperors wore elaborate robes, crowns, & festooned their courts with ostentatious symbols of wealth & power.  Encouraged by Theodora, Justinian advanced this movement and made his court a grand showcase. When people appeared before the Emperor, they had to prostrate themselves, as though bowing before a god. The pomp and ceremony of Justinian's court were quickly duplicated by the church at Constantinople because of the close tie between church & state in the East.It was this ambition for glory that moved Justinian to embark on a massive building campaign. He commissioned the construction of entire towns, roads, bridges, baths, palaces, & a host of churches & monasteries. His enduring legacy was the Church of the Holy Wisdom, or Cathedral of St. Sophia, the main church of Constantinople. The Hagia Sofia was the epitome of a new style of architecture centered on the dome, the largest to be built to that time.  Visitors to the church would stand for hours in awe staring up at the dome, incredulous that such a span could be built by man. Though the rich interior façade of the church has been gutted by years of conflict, the basic structure stands to this day as one of Istanbul's premier attractions.Justinian was no mean theologian in his own right. As Emperor he wanted to unite the Church under one creed and worked hard to resolve the major dispute of the day; the divide between the Orthodox faith as expressed in the Council of Chalcedon & the Monophysites.By way of review; the Monophysites followed the teachings of Cyril of Alexandria who'd contended with Nestorius over the nature of Christ. Nestorius emphasized the human nature of Jesus, while Cyril emphasized Jesus' deity. The followers of both took their doctrines too far so that the Nestorians who went East into Persia tended to diminish the deity of Christ, while the Cyrillians who went south into Egypt, elevated Jesus' deity at the expense of his humanity. They put such an emphasis on his deity they became Monophysites; meaning 1 nature-ites.Justinian tried to reconcile the Orthodox faith centered at Constantinople with the Monophysites based in Egypt by finessing the words used to describe the faith. Even though the Council of Chalcedon had officially ended the dispute, there was still a rift between the Church at Constantinople and that in Egypt.Justinian tried to clarify how to understand the natures of Jesus as God & Human. Did He have 1 nature or 2? And if 2. How did those 2 natures co-exist in the Son of God? Were they separate & distinct or merged into something new? If they were distinct, was one superior to the other? This was the crux of the debate the Council of Chalcedon had struggled with and which both Cyril & Nestorius contended over.Justinian had partial success in getting moderate Monophysites to agree with his theology. He was helped by the work of a monk named Leo of Byzantium. Leo proposed that in Christ, his 2 natures were so co-mingled & united so that they formed one nature, he identified as the Logos.In 544 Emperor Justinian issued an edict condemning some pro-Nestorian writings. Many Western bishops thought the edict a scandalous refutation of the Chalcedonian Creed. They assumed Justinian had come out as a Monophysite. Pope Vigilius condemned the edict and broke off fellowship with the Patriarch of Constantinople because he supported the Emperor's edict. Shortly thereafter, when Pope Vigilius visited Constantinople, he did an abrupt about-face, adding his own censure to the condemned pro-Nestorian writings. Then in 550, after several bishops criticized this reversal, Vigilius did another & said the writings weren't prohibited after all.Nothing like being a stalwart pillar of an unwavering stand. Vigilius was consistent; he consistently wavered when under pressure.All of this created so much controversy that in 553 Justinian called the 5th Ecumenical Council at Constantinople. Though it was supposed to be a counsel of the whole church, Pope Vigilius refused to attend. At Justinian's demand, the Council affirmed his original edict of 544, further condemning anyone who supported the pro-Nestorian writings. The Emperor banished Vigilius for his refusal to attend, saying he would be reinstated only on condition of his accepting the Council's decision.Guess what Vigilius did. Yep. He relented and endorsed the Council's finding. So the result was that the Chalcedonian Creed was reinterpreted along far more Monophysite lines. Jesus' deity was elevated to the foreground while his humanity was relegated to a distant backwater. This became the official position of the Eastern Orthodox Church.But Justinian's desire to bring unity wasn't achieved. The Western bishops refused to recognize the Council of Constantinople's interpretation of the Chalcedon Creed.  And while the new spin on Jesus' nature was embraced in the East, the hard-core Monophysites of Egypt stood their ground. They'd come to hold their theology with a fierce regional loyalty. To accept Justinian's formulation was deemed a compromise they saw not only as heretical but as unpatriotic. They vehemently refused to come under the control of Constantinople.What Justinian was unable to do by theological compromise and diplomacy, he attempted, by force. After all, as they say, a War is just diplomacy by other means. And as Justinian might say, “What good is it being King if you can't bash heads whenever you want?”The Emperor also sought to eradicate the last vestiges of paganism throughout the Empire. He commanded both civil officials & church leaders to seek out all pagan cultic practices and pre-Christian Greek philosophy and bring an immediate end to them. He closed the schools of Athens, the last institutions teaching Greek philosophy. He allowed the Jews to continue their faith but sought to regulate their practices. He decreed the death penalty for Manichaeans and other heretics like the Montanists. When his harsh policies stirred up rebellion, he was ruthless in putting it down.Toward the end of his reign, his wife Theodora's Monophysite beliefs influenced him to move further in that direction. He sought to recast the 5th Council's findings into a new form that would gain greater Monophysite support. This new view has been given the tongue-twisting label of Aph-thar-to-docetism.According to this view, even Jesus' physical body was divine so that from conception to death, it didn't change. This means Jesus didn't suffer or know the desires & passions of mortals.When he tried to impose this doctrine on the Church, the vast majority of bishops refused to comply. So Justinian made plans to enforce compliance but died before the campaign could begin, much to the relief of said bishops.Justinian took an active hand in ordering the Church in more than just theology. He passed laws dealing with various aspects of church life. He appointed bishops, assigned abbots to monasteries, ordained priests, managed church lands and oversaw the conduct of the clergy. He forbade the practice of simony; the sale of church offices. Being a church official could be quite lucrative, so the practice of simony was frequently a problem.The Emperor also forbade the clergy from attending chariot races and the theater. This seems harsh if we think of these as mere sporting and cultural events. They weren't. Both events were more often than not scenes of moral debauchery where ribald behavior was common. One did not attend a race for polite or dignified company. The races were à  well, racy. And the theater was a place where perversions were enacted onstage. That Justinian forbade clergy from attending these events means had been common for them to do so.He authorized bishops to function in a quasi-civil fashion by having them oversee public works and enforcing laws against vice. In some places, bishops served as governors.It was under Justinian that the church became an instrument of the state. That process had begun under Constantine but it wasn't until the 6th C under Justinian that it reached its zenith.Christianity continued to extend its influence along the borders of the Empire. With the re-conquest of North Africa, the Arianism that had taken root there was eradicated. The Faith moved up the Nile into what today we know as Sudan. The Berbers of North Africa were also converted. In Europe, Barbarian tribes along the Danube were reached.The divide between Monophysites & Orthodox Justinian had tried to heal continued to plague the church into the 7th C when a new thread emerged; Islam.Emperor after emperor knew a fragmented church meant a weakened society which would be easy prey to the new invaders. So they worked feverishly to bring about theological unity.Let's see – how do we bring the Orthodox & Monophysites together?Sergius, the Patriarch of Constantinople had an idea. Based on what were thought to be the writings of one of the early church fathers named Dionysis, Sergius thought he found support for a new idea that could reconcile the two sides. He said that while Jesus was both divine & human, He worked by only one energy. This sounded great to the Monophysites of Egypt and for a time it looked like there would be unity.  But other bishops cried foul, so Sergius quickly shifted ground and said, “Okay, forget the one energy deal and how about this; Christ was both divine & human but possessed only one will which was a merging of the 2 natures.” Pope Honorius put his stamp of approval on this view & now with the agreement of the 2 most influential churches, it looked like a theological slam-dunk. So in 638, Emperor Heraclius passed an edict expressing Sergius' views and forbidding further debate.The Emperor passed an edict – so that settles it right? >> Not quite.When Pope Honorius died, the next pope announced Jesus had two wills. Oh, & furthermore – that was the real position of Honorius – he'd just been misunderstood by Patriarch Sergius. Each Pope thereafter affirmed Jesus' divine & human wills as distinct though in harmony with each other. This view held sway in the West as opposed to Sergius' view which became the position of the East.When in 648 the issue threatened to once again tear the church & Empire in 2, Emperor Constans II declared all debate about 1 or 2 wills or energies, off-limits. But wouldn't you know it – when word of the ban reached Rome a year later, Pope Martin I called a synod to discuss the issue; decided Jesus had 2 wills and denounced the patriarch of Constantinople. The bishops also said, “How dare the Emperor tell us what we can and can't talk about!”Constans II decided to show the Pope how he dared and had him arrested & hauled to the capital where he was condemned, tortured, and banished. Martin died in exile.Then a funny thing happened. Not funny really – tragic more like. North Africa, that region of the Empire that had been so fastidiously devoted to Monophytism was conquered by Islam. And suddenly the debate lost its main voice. So Constantine IV, called a 6th Ecumenical council, again in Constantinople in 680. This council officially declared the idea of one energy & one will in Christ heretical. Jesus had 2 wills; one divine, the other human. The Council claimed its views were in accord with a similar council held in Rome a year before under the auspices of Pope Agatho.Most Church historians consider the 6th Council to be the last at which the nature of Jesus was the primary theological consideration. To be sure, the Nestorians continued to spread Eastward as they made their way to China and there were still pockets of monophytism in Egypt, but in both the Eastern & Western regions of the Empire, Orthodoxy or what is often called Catholic Christianity now held sway.